Foreign Languages – New Horizons
Wolfgang Teubert (Birmingham, United Kingdom)
Abstract
(English)
As
a window to alternative realities, foreign languages motivate us to
look at the world and what is happening in it from different
perspectives. Thus, they have us reflect on the relationship between
discourse and reality. It were the crimes of the Nazis which put a
question mark on the concept of German ‘rassisch’ and mostly
replaced it by ‘ethnisch’, while ‘racial’ in English still
sounds rather unproblematic. Our elites have known all the time that
it is much easier to go your own way once you have compared different
perspectives. This is why we find so many polyglot persons in top
positions. And this is also the reason why the more exclusive schools
place such a high value on foreign languages. While for a long time
working towards true multilingualism was a high-value goal of the
European Union, the current trend is more to train the wider
population to carry out instructions in English. Obviously, lexis and
grammar are the staple of foreign language competence. This is,
however, what all the private or municipal language schools have on
offer, too. Foreign language teaching at our state schools should be
more ambitious. Learners will only fully master the target language
if they habitually compare what is said in one language to how it
could be expressed in the other language. This is what it takes to
become creative in the target language. It is about learning how to
express oneself beyond the point regulated by fixed rules.
Keywords: Foreign language learning, schools’ mission statements, multilinguality, culture,
Europe
Keywords: Foreign language learning, schools’ mission statements, multilinguality, culture,
Europe
Abstract
(Deutsch)
Indem
Fremdsprachen einen Blick in fremde Wirklichkeiten eröffnen,
ermuntern sie uns, die Welt und das, was in ihr vorgeht aus
unterschiedlichen Perspektiven zu betrachten und uns so zu einer
Reflexion zum Verhältnis von Sprache und Wirklichkeit anzuregen. So
haben beispielsweise die Verbrechen des Dritten Reichs bewirkt, dass
in deutschen Diskursen das Konzept ‚rassisch‘ fast unsagbar
geworden ist und meist durch das Konzept ‚ethnisch‘ ersetzt wird,
während ‚racial‘ im Englischen noch immer als unproblematisch
erscheint. Die Eliten habe schon immer gewusst, dass es dem, der gelernt hat, verschiedene Entwürfe einer Sache miteinander zu vergleichen, leichter fällt, selbst neue Wege zu gehen. Nicht zuletzt deswegen finden sich in
Führungspositionen derart viele polyglotte Menschen.
Gerade die
exklusiven Schulen legen großen Wert auf einen anspruchsvollen
Fremdsprachenunterricht. Während die Förderung von
Mehrsprachigkeit lange auch als ein vorrangiges Ziel des sich
vereinigenden Europas galt,
geht es heute eher
darum, die breite Bevölkerung darauf vorzubereiten,
englischsprachige Anweisungen umzusetzen. Doch es gibt vereinzelt
Ausnahmen: Luxemburg setzt mehr als andere Staaten auf
Vielsprachigkeit, und auch das Saarland möchte in den kommenden
Jahrzehnten zweisprachig werden. Natürlich sind Lexik und Grammatik
die Basis fremdsprachlicher Kompetenz. Doch deren Vermittlung leistet
auch der Unterricht der vielen Sprachschulen. Der
Fremdsprachenunterricht an den öffentlichen Schulen sollte mehr
leisten. Nur der ständige Vergleich zwischen Muttersprache und
Zielsprache lässt Sprachschüler erkennen, wie sich das, was in
einer Sprache sagbar ist, in eine Perspektive der Zielsprache
umsetzen lässt. Dies aber ist die Voraussetzung dafür, selbst in
der Zielsprache kreativ zu werden. Es geht darum, zu lernen, wie man
sich hilft, wenn man schließlich in Bereichen angekommen ist, die
über die grundlegenden Regeln hinausgehen.
Stichwörter:
Fremdsprachenunterricht, Schulprogramme, Vielsprachigkeit, Kultur;
Europa
1 Introduction: The Voice of The Daily Telegraph
Are foreign languages
essential for everyone? What are they good for and who should learn
them? While other countries have recognised the need to learn at
least a limited amount of English, for Britain, the mother country of
this global lingua franca,
this question is very real. As it seems, the study of foreign
languages has become a recent concern for the conservative
British newspaper The
Daily Telegraph. These
two articles, given here in abridged form, were published not too
long ago:
Sacré bleu! A-levels in French
plummet to record low (14 Aug 2014)
The number of pupils studying a
foreign language has dropped to a record low amid fresh warnings over
the dire state of French and German in state schools. Figures from
exam boards show that the number of A-levels sat in traditionally
popular foreign languages has halved in just over a decade.
French entries alone plummeted by more than seven per cent this year and have now declined by 43 per cent since the year 2000. Just 10,400 pupils took an exam in the subject this summer – the lowest on record – compared with more than 18,200 in the late 90s. German entries have more than halved from almost 9,000 just over a decade ago to 4,200 this summer. It means pupils are significantly more likely to study Latin and Ancient Greek than the language of Europe’s economic powerhouse. […] It is […] feared that students are deserting languages because they fear it is too hard to achieve top grades. […]
French entries alone plummeted by more than seven per cent this year and have now declined by 43 per cent since the year 2000. Just 10,400 pupils took an exam in the subject this summer – the lowest on record – compared with more than 18,200 in the late 90s. German entries have more than halved from almost 9,000 just over a decade ago to 4,200 this summer. It means pupils are significantly more likely to study Latin and Ancient Greek than the language of Europe’s economic powerhouse. […] It is […] feared that students are deserting languages because they fear it is too hard to achieve top grades. […]
[B]usiness leaders criticised today’s
results, saying British schoolchildren were lagging behind their
peers on the continent. [...]. Marcus Mason, policy manager for the
British Chambers of Commerce, said: “The continued decrease in the
take up of foreign languages is a worrying trend as many businesses
report that there is a skills gap in this area. Having strong
knowledge of a foreign language is an excellent way of preparing
young people for the wide-range of opportunities available in today’s
globalised world.” Vicky Gough, schools adviser for the British
Council, said: “[…] Understanding another language is key to
understanding
another culture – and that's increasingly crucial for life and work.“
(http://www.telegraph.co.uk/education/educationnews/11034066/Sacre-bleu-A-levels-in-French-plummet-to-record-low.html;
31.01.2016)
German could face 'extinction in
schools', heads warn (7 Oct 2015)
German could face extinction in the
classroom as renewed worries emerge over inconsistencies in grading
following reforms that were meant to tackle the issue, leading head
teachers have said. […]
Head teachers also warned British
students face "drifting into oblivion" because their Indian
and Chinese rivals are better equipped with modern languages to face
the world of business.
A report by the Headmaster's [sic!]
and Headmistresses' Conference (HMC) and the Independent Schools
Modern Languages Association (ISMLA) revealed no school was entirely
happy with its results this year, with a "flawed" grading
system usually seeing the most able students the most penalised.
Peter Hamilton, chairman of HMC's
Academic Policy Committee, warned that the UK had been "shot in
the foot and shackled" by the decline in modern languages and
that it risked its global competitive advantage.
He
said: "For a number of years now there has been a decline in the
major languages.
"The
bottom line is, this country is in great danger of not producing any
decent linguists at all in the future.
"Picture
this – an international school in Beijing, a young lady there with
a Korean father, French mother, being educated in English and
of course in Mandarin.
Those
are the sorts of people that our young children are going to come up
against in the future.
"It
puts us at a great disadvantage globally...We will just drift into
oblivion."
(http://www.telegraph.co.uk/education/educationnews/11915081/German-could-face-extinction-in-schools-heads-warn.html;
08.10.2016)
Both articles point at
the connection between the knowledge of foreign languages and
well-payed jobs in the international world of business, quoting, in
the first text, a ‘business leader’, and, in the second text, a
functionary of the HMC, the umbrella organisation of British
independent (i.e. private) schools. Indeed, it seems that language
learning is increasingly becoming a privilege of schoolchildren whose
parents can afford the hefty fees charged by private schools (often
more than 30,000 GBP per annum for a good boarding school), as a
British Academy report suggests:
Nearly a third of linguists in Higher
Education come from independent schools (while only 18% of the post
16 school population attend these schools), and in state schools just
14% of children eligible for free school meals obtained a good GCSE
in a foreign language compared to 31% of other state school pupils.
(https://issuu.com/thebritishacademy/docs/state_of_the_nation_summary_web/9;
31.01.2016)
The concern expressed in
both articles is less about “understanding another culture” than
about young people’s job opportunities (“work”) and the “global
competitive advantage” of the British economy. Commenters in these
articles seem to agree, even when they discount the necessity to
learn foreign language because, as they see it, the global economy
speaks English:
The syllabus should focus much more
extensively on the ability to function in the wider world, and
particularly in business.
The reason English is so widely spoken
is because it is regarded as essential for any job involving
international business. British people already speak the main
international language, English, so the perceived need to learn a
second language is much less.
Lovely
as Camus and his chums are, as well as modern modules such as 'La
Civilisation' or 'La [!] Multiculturisme', young people these days
want prospects, opportunities and grades – not "socio/literary"
waffle where ICT, economics, maths or science would be more
immediately attractive/employable.1
This picture reflects to
a large extent what people in Britain say about learning foreign
languages. Are the British today more pragmatic than their European
counterparts? We should not forget that, in the old days, learning
French and even Italian, in addition to Latin and Greek, used to be
an essential part of the liberal arts education, provided first by
the famous public schools such as Eton and later by Oxford or
Cambridge. This exclusive kind of education was targeted at the
jeunesse dorée, the
scions of the aristocratic and commercial elites, and also of many
aspiring middle-class families, and prepared them for the grand
tour and then for finding pleasure in the
arts. Particularly for those who disposed of the financial means
needed for a life in relative affluence, job opportunities are
apparently not at the top of their priorities.
2 Language as I See it
I
would like to stress from the outset that teaching foreign languages
is not my expertise. As a theoretical linguist, my perspective is
that of an outsider. I am interested in the nature of what we call
‘language’, in its origins, in its societal foundation, in its
diversity and in what I consider its main feature, namely to enable
culture. Without discourse, people would not be able to share and
exchange content. There would be neither art nor technology, and
certainly no meaningful interaction with others. For it is language
that gives us meaning. Culture is what we can only learn by talking
about it, it is what goes beyond trial and error or imitation of
others. Culture is what sets humans apart from even the smartest
mammals, and language is what gives them identity.
The faculty to interact with people in more than one language is almost ‘natural’. Every youngster in the right environment can acquire it. In former times, people almost everywhere tended to communicate in more than one language. Multilingual societies were the result of migrations as they happened continually over thousands of years all over the world, and are still happening today. It is only when large nation states became the standard in Europe, which happened in the 18th and even more in the 19th century, for instance in Britain, Italy, Germany or Russia, that migration became to be considered an evil and as a threat to the cultural monopoly of the state. Today, most children grow up being told that to speak just one language is the ‘natural’ state of affairs, even if tourism and pervasive migration prove otherwise.
While the ability to acquire language is innate, language is not. It did not fall from heaven. It is an achievement of human society, and like most other achievements, the languages we find around the globe have been and are moulded by the people who speak them. There are no universal laws inscribed in the tissue of nature accounting for them. It is us, the speakers, who make up the rules of a language as we go along speaking them. In our time, we are in need of them more than ever. It used to be that a young apprentice could acquire the skills of an apiarist, or of a hunter, almost without speaking, by imitating experienced members of the profession and by their own trials and errors. Even today we can still assemble an Ikea kit by following closely (what looks like) purely iconic instructions. But for learning new tricks on my laptop, I have to speak to the expert or read the manual. The manual, however, does not inform us of the ‘true nature’ of the laptop. It does not mirror reality. It is about what (we think) works.
Our reality is that of the discourse. We talk to confirm old and create new realities confronting us and to assign meaning to them. What psychological theories define as ‘sadness caused by bereavement’ is called in English grief or sorrow or mourning; in German Trauer, Kummer or Gram; and in French chagrin or peine (Teubert 1999). All these words have their own unique meaning, and there is no one-to-one correspondence between any of them. It depends on the context and on us how we translate what we experience as specific occurrences of ‘sadness caused by bereavement’ into one of these words. We experience along the words provided by our mother tongue. Language is, first of all, a social, and only secondarily, a psychological phenomenon. If it is up to us, collectively, to say what words mean, i.e. what they stand for, they are arbitrary. Collectively we can, for example, adopt or reject a new language use where the word abortion means ‘murder of an unborn baby’. Languages are artefacts, makings of language communities, like melodies or paintings or tools.
There is no such thing as a lingua perfecta, a perfect language where words have their proper meaning. As Umberto Eco has shown, this myth, which has been around for thousands of years, has no foundation. At the time when humans started to use language, some hundred thousand years ago, apparently, there was not, as was disputed in Oxford and Cambridge in Darwin’s days, a universal language, one Ursprache, the mother of all languages. There have always been languages alongside each other. Of course, a language in contact with other languages will be influenced by them. Bilingual speakers will try out translation equivalents for lexical items, some of which will stay while others disappear. When it comes to translation, there is no tertium comparationis helping us to judge what is well translated and what is not. “They call it Schnitzel, we call it Milanesa” (www.mealmai son.com/blog/2015/3/4/ schnitzel-vs-milanesa; 31-01-2016). But while a scaloppina is the common lexical equivalent of a Schnitzel, it is perhaps treated more humanely; not pounded flat until you can see through it, to put it bluntly. So, is it the same thing? In the end, it is the community of bilingual speakers that have the final word. They discuss new translations of Shakespeare or Dostoevsky and also new bilingual dictionaries. Below, I show why they criticise when English racial is translated into German rassisch.
It is issues like these that show what foreign language learning can be about. Looking at how other societies construct their realities makes us aware of the contingency of our own ways of thinking. After all, new ideas emerge only once we compare existing ideas and try to achieve a synthesis overcoming the differences between thesis and antithesis. This kind of language teaching may not only be exacting but also quite expensive. But it helps to turn young people into open-minded reflective citizens well capable, individually as well as collectively, of mulling over their own ideas about themselves and the society in which they live. This is what grammar schools, lycées or Gymnasien have been doing over a very long time, and there is no reason why it cannot be done in comprehensive schools as well.
The faculty to interact with people in more than one language is almost ‘natural’. Every youngster in the right environment can acquire it. In former times, people almost everywhere tended to communicate in more than one language. Multilingual societies were the result of migrations as they happened continually over thousands of years all over the world, and are still happening today. It is only when large nation states became the standard in Europe, which happened in the 18th and even more in the 19th century, for instance in Britain, Italy, Germany or Russia, that migration became to be considered an evil and as a threat to the cultural monopoly of the state. Today, most children grow up being told that to speak just one language is the ‘natural’ state of affairs, even if tourism and pervasive migration prove otherwise.
While the ability to acquire language is innate, language is not. It did not fall from heaven. It is an achievement of human society, and like most other achievements, the languages we find around the globe have been and are moulded by the people who speak them. There are no universal laws inscribed in the tissue of nature accounting for them. It is us, the speakers, who make up the rules of a language as we go along speaking them. In our time, we are in need of them more than ever. It used to be that a young apprentice could acquire the skills of an apiarist, or of a hunter, almost without speaking, by imitating experienced members of the profession and by their own trials and errors. Even today we can still assemble an Ikea kit by following closely (what looks like) purely iconic instructions. But for learning new tricks on my laptop, I have to speak to the expert or read the manual. The manual, however, does not inform us of the ‘true nature’ of the laptop. It does not mirror reality. It is about what (we think) works.
Our reality is that of the discourse. We talk to confirm old and create new realities confronting us and to assign meaning to them. What psychological theories define as ‘sadness caused by bereavement’ is called in English grief or sorrow or mourning; in German Trauer, Kummer or Gram; and in French chagrin or peine (Teubert 1999). All these words have their own unique meaning, and there is no one-to-one correspondence between any of them. It depends on the context and on us how we translate what we experience as specific occurrences of ‘sadness caused by bereavement’ into one of these words. We experience along the words provided by our mother tongue. Language is, first of all, a social, and only secondarily, a psychological phenomenon. If it is up to us, collectively, to say what words mean, i.e. what they stand for, they are arbitrary. Collectively we can, for example, adopt or reject a new language use where the word abortion means ‘murder of an unborn baby’. Languages are artefacts, makings of language communities, like melodies or paintings or tools.
There is no such thing as a lingua perfecta, a perfect language where words have their proper meaning. As Umberto Eco has shown, this myth, which has been around for thousands of years, has no foundation. At the time when humans started to use language, some hundred thousand years ago, apparently, there was not, as was disputed in Oxford and Cambridge in Darwin’s days, a universal language, one Ursprache, the mother of all languages. There have always been languages alongside each other. Of course, a language in contact with other languages will be influenced by them. Bilingual speakers will try out translation equivalents for lexical items, some of which will stay while others disappear. When it comes to translation, there is no tertium comparationis helping us to judge what is well translated and what is not. “They call it Schnitzel, we call it Milanesa” (www.mealmai son.com/blog/2015/3/4/ schnitzel-vs-milanesa; 31-01-2016). But while a scaloppina is the common lexical equivalent of a Schnitzel, it is perhaps treated more humanely; not pounded flat until you can see through it, to put it bluntly. So, is it the same thing? In the end, it is the community of bilingual speakers that have the final word. They discuss new translations of Shakespeare or Dostoevsky and also new bilingual dictionaries. Below, I show why they criticise when English racial is translated into German rassisch.
It is issues like these that show what foreign language learning can be about. Looking at how other societies construct their realities makes us aware of the contingency of our own ways of thinking. After all, new ideas emerge only once we compare existing ideas and try to achieve a synthesis overcoming the differences between thesis and antithesis. This kind of language teaching may not only be exacting but also quite expensive. But it helps to turn young people into open-minded reflective citizens well capable, individually as well as collectively, of mulling over their own ideas about themselves and the society in which they live. This is what grammar schools, lycées or Gymnasien have been doing over a very long time, and there is no reason why it cannot be done in comprehensive schools as well.
3 A Multilingual World
In
the European context, it was after the creation of the nation state
in modern times that one countrywide national language made it
unlikely in most circumstances of daily life to have to
communicate with people speaking a different language. But there were
exceptions, famously Switzerland, where language(s) fell into the
remit of individual cantons. Multilingualism also defined the
Habsburg empire where languages existed side by side even in small
regions such as the Vojvodina, up to WWI ruled by Hungary, and then
by Yugoslavia. Before the dissolution of this country, this
autonomous province of Serbia preserved a surprising linguistic
diversity. Serbo-Croat, Hungarian, Bulgarian, Romanian, and Ruthenian
were all official languages, as had been German before 1945. Some
villages were more or less monolingual, but in most of them, as well
as in the towns, people speaking different languages lived side by
side. While Serbo-Croat and Hungarian dominated, there were primary
(and a few secondary) schools for the other languages. In secondary
schools, English, French, German and Russian were taught as foreign
languages. People had to learn their neighbours’ languages by
themselves, to the extent they found it useful.
In the past, and perhaps still today, there has also been a bilingualism linked to status. For the leisured classes, learning to speak, write and read in a foreign language was, for a long time, an essential part of comprehensive education. These language skills were not primarily needed to conduct one’s business or to organise one’s life. Rather, they were indicators of one’s social position. Up to the late 18th century, the German aristocracy, soon imitated by the ascending bourgeoisie, preferred to converse in French, and also the Russian high society used French still throughout the 19th century. In the first edition of Tolstoy’s War and Peace, there is still an abundance of conversations in French.
Things are not so different in our modern societies. While nannies and governesses in Russia and in Britain were not labelled ‘slaves’, like in Rome, their task was to teach the progeny of the upper and the aspiring classes the languages taken to represent key cultures. In Russia as in Britain, nannies were often sourced from Germany, while governesses tended to be French. Maynard Keynes, for instance, grew up in an academic family with German and French governesses. These days, most Hong Kong families employ Philippine nannies to teach their children American English. These have replaced Malaysian nannies, fluent in the British variety.
In the past, and perhaps still today, there has also been a bilingualism linked to status. For the leisured classes, learning to speak, write and read in a foreign language was, for a long time, an essential part of comprehensive education. These language skills were not primarily needed to conduct one’s business or to organise one’s life. Rather, they were indicators of one’s social position. Up to the late 18th century, the German aristocracy, soon imitated by the ascending bourgeoisie, preferred to converse in French, and also the Russian high society used French still throughout the 19th century. In the first edition of Tolstoy’s War and Peace, there is still an abundance of conversations in French.
Things are not so different in our modern societies. While nannies and governesses in Russia and in Britain were not labelled ‘slaves’, like in Rome, their task was to teach the progeny of the upper and the aspiring classes the languages taken to represent key cultures. In Russia as in Britain, nannies were often sourced from Germany, while governesses tended to be French. Maynard Keynes, for instance, grew up in an academic family with German and French governesses. These days, most Hong Kong families employ Philippine nannies to teach their children American English. These have replaced Malaysian nannies, fluent in the British variety.
4 Why Language Teaching Is Important
To
achieve these goals, there are different strategies of learning
foreign languages. There is no true unsupervised learning,
because some sort of interaction with someone who speaks the target
language is always required, if only to correct mistakes. However,
often there is no formal teacher, and sometimes perhaps not even a
phrasebook. In many cases, this works. For there are different things
for which we need the foreign language. Some tourists only need it to
order things like drinks and food. Those who want more, for instance
to explore Italy on their own, not just on a package tour, need to be
able to form simple sentences and to understand responses. So, they
will join a dedicated language course, run by a more or less
qualified teacher. Those who need to speak a foreign language for
professional purposes often rely on targeted courses, or even
one-to-one teaching, offered by (often private) language schools. The
real enthusiasts, though, who want to achieve more, like reading and
perhaps also writing in a foreign language, often start their
language instruction at school, and, with a good teacher, they
get closer to achieving their goal if they keep it up till they leave
secondary school. Some of them will even join the language
departments at university. It is a saddening thought that in Britain,
these departments seem to have become endangered species, and that in
other European countries, too, smaller languages are quickly
disappearing from the academic courses on offer.
Europe is proud of its cultural and linguistic diversity. This is something that should be treasured and preserved, and one should not reduce it to the narrow confines of ordering a drink in a bar. Just as a cup of coffee means something different in Italy, France or Germany, the notion of more abstract concepts, such as enlightenment, similarly diverges. Translations are often only a first step to make us understand these differences. It pays to investigate how key concepts such as ‘liberty’, ‘nature’, or ‘power’ are discussed in other languages. Égalité does not mean the same as equality. German Gewalt does not distinguish bet-ween power or force on the one hand and violence on the other. As citizens, we can gain a lot from comparing such concepts in a range of cultural environments. It is perhaps not very surprising that those in power do not necessarily have an interest in enlightening people over such differences. They have an interest in making us believe that there are no alternatives to the official dogma. What Immanuel Kant asked for in his famous essay on the enlightenment was man’s emergence from self-imposed immaturity (German: selbstverschuldete Unmündigkeit). Someone is unmündig, if they are not responsible for what they say. But are they themselves to blame for it? Kant is not talking about children here, but fully grown people, endowed with rational minds. Do they really prefer to stay without a voice? Should they be blamed if they get things wrong? Their ignorance is probably due to a social environment that prefers them unenlightened. A few months before Kant’s famous essay, the Viennese philosopher Karl Leonhard Reinhold published his widely forgotten essay on the same topic: Gedanken über Aufklärung (Reinhold 1784). There he contends, in the words of Michael Losonsky, that
Europe is proud of its cultural and linguistic diversity. This is something that should be treasured and preserved, and one should not reduce it to the narrow confines of ordering a drink in a bar. Just as a cup of coffee means something different in Italy, France or Germany, the notion of more abstract concepts, such as enlightenment, similarly diverges. Translations are often only a first step to make us understand these differences. It pays to investigate how key concepts such as ‘liberty’, ‘nature’, or ‘power’ are discussed in other languages. Égalité does not mean the same as equality. German Gewalt does not distinguish bet-ween power or force on the one hand and violence on the other. As citizens, we can gain a lot from comparing such concepts in a range of cultural environments. It is perhaps not very surprising that those in power do not necessarily have an interest in enlightening people over such differences. They have an interest in making us believe that there are no alternatives to the official dogma. What Immanuel Kant asked for in his famous essay on the enlightenment was man’s emergence from self-imposed immaturity (German: selbstverschuldete Unmündigkeit). Someone is unmündig, if they are not responsible for what they say. But are they themselves to blame for it? Kant is not talking about children here, but fully grown people, endowed with rational minds. Do they really prefer to stay without a voice? Should they be blamed if they get things wrong? Their ignorance is probably due to a social environment that prefers them unenlightened. A few months before Kant’s famous essay, the Viennese philosopher Karl Leonhard Reinhold published his widely forgotten essay on the same topic: Gedanken über Aufklärung (Reinhold 1784). There he contends, in the words of Michael Losonsky, that
enlightenment
was not just something for the elite, but that the masses (Pöbel)
had the capacity for enlightenment themselves. He argues that the
ignorant state of most people is not due to nature but their social
circumstances. He writes that ‘the ordinary fool is … not born
but bred’. (Losonsky 2001: 197)
Accessing
texts in another language widens one’s knowledge. But those who
could barely read and write in German did not have this option. To
give them the option of reading, for instance, the texts of the
French champions of enlightenment, Diderot, d’Holbach and the
other philosophes, it takes a college of thoroughly committed
teachers, including foreign language teachers, one does not find at
many schools. Language training, whether it is the native language or
foreign languages, is the first step towards developing both
self-awareness and ‘aboutness’, i.e. intentionality and the art
of reflection.
The ignorance of the common man, the Pöbel, as Reinhold says ironically (see above), then and now, is in the interest of those who wield power over them, whether as worldly rulers or as high priests. Jean-Jacques Rousseau points to the link between language and power:
The ignorance of the common man, the Pöbel, as Reinhold says ironically (see above), then and now, is in the interest of those who wield power over them, whether as worldly rulers or as high priests. Jean-Jacques Rousseau points to the link between language and power:
In
all these three revelations, the sacred books are written in
languages unknown to the people who believe in them. The Jews no
longer understand Hebrew; the Christians neither Greek nor Hebrew;
the Turks and Persians understand no Arabic, and even the modern
Arabs themselves speak not the language of Mahomet. Is not this a
very simple manner of instructing mankind, by talking to them always
in a language which they do not comprehend? But these books, it will
be said, are translated; a most unsatisfactory answer, indeed! Who
can assure me that they are translated faithfully, or that it is even
possible they should be so? Who can give me a sufficient reason why
God, when he hath a mind to speak to mankind, should stand in need of
an interpreter? (Rousseau 2009: 469)
As will
become clear, I think that the kind of language learning that can be
provided by more ambitious schools should not only help us to become
acquainted with other cultures and other ways of talking, but also to
show us new perspectives of how things can be looked at, thus
liberating us from the prison of our native language. The British
grammar school, the French lycée,
the German Gymnasium
and their equivalents in other countries have traditionally
understood as their task to teach foreign languages less for plain
usefulness but as an integral part of a liberal arts education
– liberal
because it should set the pupils’ minds free to develop their own
ideas. The question I will discuss over the next pages is the extent
to which this still holds for today. How do the more prestigious
secondary schools advertise the language instruction they offer? Why
should their pupils learn foreign languages? I will then analyse the
language policy pursued by Luxembourg, a tiny country proud of its
multilingualism, and by the small German state, Saarland, which has
recently decided to emulate Luxembourg and to become wholly
bilingual. First, however, I want to show how the comparison of
changing language practices in different languages can keep us from
blindly accepting the realities confronting us in discourse.
5 A Linguistic Regression: ‘Race’ in English and German
In the discussion group pupils said
that they will make an effort to
pacify racial
tensions in
the
school.
In der Diskussion äußerten
SchülerInnen, dass sie Anstrengungen
unternähmen, um ethnische Spannungen in der Schule zu
befrieden.
(http://www.linguee.com/english-german/searchsource=auto&query=racial+ten
sions;
31.01.2016)
Collins German-English /
English-German Dictionary (1999: 1704) tells us that German Rasse
is the obvious equivalent of English race.
Both words are derived from Italian razza,
and all three words seem to share, as one of their senses, the
meaning given in Collins English dictionary (1998: 1327) a
group of people of common ancestry, distinguished from others by
physical characteristics, such as hair type, colour of eyes and skin,
stature etc. According to Wikipedia,
‘race’ is a relatively modern concept, a fruit of the scientific
revolution with its predilection for taxonomy and its links with
colonialism and empire-building (https://en.wikipedia.org/wiki/Race_(human_categorization; 31-01-2016). (The
definition given in the East German Handwörterbuch der deutschen
Gegenwartssprache (1984: 738) still echoes this seemingly scientific
factuality: “große Gruppe von Menschen mit derselben
charakteristischen Kombination normaler erblicher
Körpermerkmale, deren Dominanz, Herausbildung auf ursprünglich
gemeinsame geographische Herkunft zurückzuführen ist [large group
of people with the same characteristic combination of normal
hereditary physiological features whose dominance, emergence lead
back to an initially common origin; Translation by W.T.]“ But how
real is ‘race’? Is race
or Rasse a scientific
term that stands for something that really exists? Or is it just a
noun like unicorn,
standing for an imagined but not real entity?
While English globally and British English enjoy a largely uninterrupted continuity over the last two hundred years, the Nazi regime caused something like a rupture of the German language. Certain words and phrases have become implicated in the crimes of the Third Reich to such an extent that they became tabooed (not immediately, but rather gradually) in the post-war era. Rasse is, of course, one of these words, and thus, it has ceased to be the unproblematic equivalent of race. In 2005, Siegfried Jäger gave a talk on ’Rasse’ und aktuelle Ersatzbegriffe in der deutschen Gegenwarts-Gesellschaft [‘Race’ and its current replacements in contemporary German]”, referring to Colette Guillaumin’s foundational research on racism and the changing conceptualisations of race. Jäger analyses how Rasse is still used in law (e.g. in the German Basic Law [constitution], which explicitly outlaws discrimination on the basis of race), often controversially in Internet blogs and also in certain questionable or spurious scientific discourses, while it seems to be commonly avoided not only in political statements but also in media discourses and apparently also in everyday life.2
Thus, translators encounter a problem when rendering contemporary English texts including the words race and racial into German. According to the evidence given by Linguee (http://www.linguee.com/english-german/translation/ race.html; 31.01.2016), Rasse is the standard equivalent (but not the only one) whenever the focus is on ruling out discrimination, which is the case in almost all citations. But there is one example which avoids it, by rendering race as Hautfarbe: “keine Unterschiede nach Hautfarbe, Staatsangehörigkeit, Volkszugehörigkeit, Religion, Geschlecht“ for “no distinctions of race, nationality, colour, religion, sex.”3 It is different, though, when it comes to translating racial. Here, the taboo seems to be much stronger. In many contexts, we find rassistisch [‘racist’], which is obviously an act of internalised censorship. We also find phrases like rassisch motiviert, which make little sense but express a certain uneasiness. And there is a tendency to use the politically seemingly more correct ethnic. Here are some examples, again gleaned from Linguee:
While English globally and British English enjoy a largely uninterrupted continuity over the last two hundred years, the Nazi regime caused something like a rupture of the German language. Certain words and phrases have become implicated in the crimes of the Third Reich to such an extent that they became tabooed (not immediately, but rather gradually) in the post-war era. Rasse is, of course, one of these words, and thus, it has ceased to be the unproblematic equivalent of race. In 2005, Siegfried Jäger gave a talk on ’Rasse’ und aktuelle Ersatzbegriffe in der deutschen Gegenwarts-Gesellschaft [‘Race’ and its current replacements in contemporary German]”, referring to Colette Guillaumin’s foundational research on racism and the changing conceptualisations of race. Jäger analyses how Rasse is still used in law (e.g. in the German Basic Law [constitution], which explicitly outlaws discrimination on the basis of race), often controversially in Internet blogs and also in certain questionable or spurious scientific discourses, while it seems to be commonly avoided not only in political statements but also in media discourses and apparently also in everyday life.2
Thus, translators encounter a problem when rendering contemporary English texts including the words race and racial into German. According to the evidence given by Linguee (http://www.linguee.com/english-german/translation/ race.html; 31.01.2016), Rasse is the standard equivalent (but not the only one) whenever the focus is on ruling out discrimination, which is the case in almost all citations. But there is one example which avoids it, by rendering race as Hautfarbe: “keine Unterschiede nach Hautfarbe, Staatsangehörigkeit, Volkszugehörigkeit, Religion, Geschlecht“ for “no distinctions of race, nationality, colour, religion, sex.”3 It is different, though, when it comes to translating racial. Here, the taboo seems to be much stronger. In many contexts, we find rassistisch [‘racist’], which is obviously an act of internalised censorship. We also find phrases like rassisch motiviert, which make little sense but express a certain uneasiness. And there is a tendency to use the politically seemingly more correct ethnic. Here are some examples, again gleaned from Linguee:
- the racial bias of the capitalist state: die rassistische Ausrichtung des kapitalistischen Staates
- training in awareness of racial prejudice: Sensibilisierung für rassistische Vorurteile
- racial violence and abuse: rassistisch motivierte Gewalt und Missbrauch
- social, racial and ethnic conflicts: soziale, rassische und ethnische Konflikte
- racial profiling of an ethnic minority: die Erstellung ethnischer Profile einer Minderheit
- the practice of „racial profiling“: die Praxis des „racial profiling“
Translating
the title of the EU Racial
Equality Directive
causes translators quite a headache. We find, for instance:
- Richtlinie zur Gleichbehandlung
- Richtlinie zur Gleichbehandlung ohne Unterschied der Rasse
- Antirassismusrichtlinie
- Richtlinie zur Gleichbehandlung ohne Unterschied der ethnischen Herkunft
- Richtlinie zur Gleichbehandlung der Rassen
- Rassendiskriminierungsrichtlinie [!]
Now it is not as if
English were not adjusting to the Zeitgeist, as well. In the language
of The Daily Telegraph,
racial is losing some
of its territory to ethnic.
In the year 2004 racial
occurs in 318 and ethnic in
391 articles, roughly a 3:4 ratio. Ten years later the figures are
495 (racial) and 921
(ethnic), roughly a
4:9 ratio (Daily Telegraph Archive; www.telegraph.co.uk/archive/;
31.01.2016) To what extent the Telegraph
evidence mirrors public discourse in general is hard to make out. But
it seems that these days, at least people in official functions try
not to refer to race. In a short speech the former Home Secretary and
present Prime Minister Theresa May gave at the National
Black Policing Association’s conference on 22 October 2015, she
carefully avoided race / racial,
talking instead about:
- men and women of all backgrounds
- black and ethnic minority officers
- Black or Ethnic Minority backgrounds
- ethnic minority background (3)
- a clear focus on diversity and equality
- under-represented groups in policing
- BME background4
Indeed,
Google evidence for 2015 shows that BME (black
and minority ethnic)
is now the politically correct formula (87 hits for ‘racially
diverse backgrounds’ compared to 303 hits for ‘BME backgrounds;
31.01.2016’).
The
impetus to such a study as the one presented here (which, though
time-consuming, can be easily carried out without any technical
apparatus) comes from comparing native to target language. It makes
pupils aware that concepts such as race, ethnicity, nation or tribe
are not pointers to an unquestioned reality but are discourse
constructs, differing from culture to culture and subject
changes over time. For me, such
comparisons show why teaching foreign languages is important:
they offer different perspectives helping us to form our own view on
our natural, social and spiritual reality.
6 How Schools Promote Foreign Languages
The
goals of much foreign language teaching offered by state schools are
more modest. They do not aim for gaining new insights into the
cultural conditionality of the conditio
humana. What pupils learn is, first of all, a
small set of phrases and grammatical tools enabling them to express
their needs and to acquire the information which they are looking
for. In many countries, there are straightforward language
schools, even kindergartens, not all of them private, specialising
in a wider language programme, and they are in great demand by
parents with higher aspirations for their children. And then, there
are those very prestigious schools, public and private, catering
parents who think their offsprings deserve only the best. Some of
these schools tell us on their websites about their language
programmes and provide an interesting range of arguments for
learning foreign languages. I will present some examples, two for
schools in Germany and three for schools in Britain, illustrating
this picture.
My first case, however, is the French-German tier of the new Oberrhein-Gymnasium in Weil am Rhein, close to the French and the Swiss border. As a state school, it is hardly elitist, drawing its pupils mostly from the aspiring middle classes. What is special about this tier is that certain subjects (e.g. geography, history, social studies) are taught in French. It is somewhat surprising to see this new school investing in French at a time when most other schools along the Rhine have given up this focus, which had become widespread after the Franco-German rapprochement in the sixties. For years now, the numbers of French pupils learning German and of German pupils learning French have been in decline. Here are some of the arguments used to advertise this bilingual tier (http://www.oberrhein-gymnasium.eu/bilingualer-zug; 31.01.2016) (Translations: W.T.):
My first case, however, is the French-German tier of the new Oberrhein-Gymnasium in Weil am Rhein, close to the French and the Swiss border. As a state school, it is hardly elitist, drawing its pupils mostly from the aspiring middle classes. What is special about this tier is that certain subjects (e.g. geography, history, social studies) are taught in French. It is somewhat surprising to see this new school investing in French at a time when most other schools along the Rhine have given up this focus, which had become widespread after the Franco-German rapprochement in the sixties. For years now, the numbers of French pupils learning German and of German pupils learning French have been in decline. Here are some of the arguments used to advertise this bilingual tier (http://www.oberrhein-gymnasium.eu/bilingualer-zug; 31.01.2016) (Translations: W.T.):
Die Schülerinnen und Schüler sind …
am Ende der Schullaufbahn nahezu zweispraching. [‘The pupils will
be close to bilingual at the end of the curriculum’.]
Mit ihrer erworbenen interkulturellen
Kompetenz können sie Mittler zwischen den zwei Kulturen sein. [‘With
their attained intercultural proficiency they can become mediators
between both cultures‘.]
Pluspunkt bei Bewerbungen um eine
Ausbildungsstelle oder einen Arbeitsplatz, insbesondere in der
Rheinschiene. [‘Advantage in an application for an apprenticeship
or a position, particularly along the Rhine‘.]
Zweisprachingkeit als berufliche
Qualifikation für Führungspositionen in einem sich stetig enger
verflechtenden Europa mit Frankreich als unserem wichtigsten
Handelspartner. [‘Bilingualism as job qualification for management
positions in an ever closer collaborating Europe with France as our
main trading partner‘.]
In a league of its own,
we find the famous elitist boarding school Schloss
Salem, which, back in 1933, hosted Prince
Philip among its boarders. It is a private school whose pupils, many
of them from other countries, are drawn mostly from the upper middle
class and above. Their secondary school is called Europäisches
Gymnasium. This is how they describe their
language programme:
Absolventen des Europäischen
Gymnasiums erweitern ihr Sprachenportfolio, sie erwerben eine
zusätzliche Qualifikation für die Bewerbung um Studienplätze, vor
allem jedoch gewinnen sie einen weiten Horizont des Denkens, der
ihnen Orientierung im persönlichen und im gesellschaftlichen
Leben gibt. Über den Dialog mit Antigone und Dido, mit Odysseus und
Don Quixote, mit Hamlet und Ödipus, mit Platon, Shakespeare und
Sophokles, mit Dante, Cervantes oder Molière gehen sie über einen
bloß zeitgebundenen Nutzen von Fertigkeiten und Wissen hinaus, sie
werden sich ihrer Identität als Europäer bewusst und können so
auch andersartigen Kulturen bewusst und verständnisvoll
gegenübertreten.
(https://www.schule-schloss-salem.de/internationale-schule-internat/schulisches-konzept/europaeisches-gymnasium.html;
08-10-2016)
[Translation provided on the school’s
English webpage:] ‘Those who complete the European Grammar School
extend their language portfolio and acquire an additional
qualification for their application for a place at university; but
first and foremost, they broaden their horizon of thinking, which
serves as an orientation for them both in their private and social
lives. Through the dialogue with Antigone and Dido, with Odysseus and
Don Quixote, with Hamlet and Oedipus, with Platon, Shakespeare and
Sophocles, with Dante, Cervantes or Molière they acquire a much
greater benefit than simply a mere 'temporary' use of skills and
knowledge. They become conscious of their identity as a European and
as a result, they are also able to confront differing cultures with a
certain awareness and
understanding.(https://www.schule-schloss-salem.de/en/school/educational-profile/european-grammar-school.html;
08-01-2016)
It seems that for pupils
attending Schloss Salem,
finding a job in the upper management of international financial or
commercial institutions is the least of their worries. Much of the
text describes the paradigm of the German Bildungsbürgertum
(educated bourgeoisie) of the 19th century, similar to, but not quite
the same as British Victorian values. Perhaps it is best to read this
agenda as an early studium generale
for whatever courses these young people will take at the renowned
universities of their choice. The contrast to the Oberrhein
Gymnasium’s modest promise of an
apprenticeship could hardly be more pronounced.
While I am aware there are not a few state-run grammar schools, as well as comprehensives in Britain, attracting schoolchildren from less elevated backgrounds to foreign languages and teaching them very successfully on a high level, they seem to be the exception rather than the rule. This is why I put my focus on the mission statements of some highly reputed private schools in Britain, to complement the German picture. I have selected schools which, on their websites, stress more than the others the arguments for language learning.
While I am aware there are not a few state-run grammar schools, as well as comprehensives in Britain, attracting schoolchildren from less elevated backgrounds to foreign languages and teaching them very successfully on a high level, they seem to be the exception rather than the rule. This is why I put my focus on the mission statements of some highly reputed private schools in Britain, to complement the German picture. I have selected schools which, on their websites, stress more than the others the arguments for language learning.
First comes the Cardiff
Sixth Form College, ranked second among British schools:
The ability to speak another language
is a definite asset. Modern foreign languages are commonly used in
the world of commerce, international business, and diplomacy, the
world of art, financial services, the media, tourism and technology.
(http://www.ccoex.com/courses.php?id=48; 08.10.2016)
Then there is St. Paul’s
Girls’ School Hammersmith, ranked third:
The global village doesn’t mean that
everyone will speak English; it means that we have more knowledge
about other countries and cultures than ever before. So, learning
other languages isn’t just about communicating information. It’s
the only way to understand how other cultures think and express
themselves. As well as grammar and vocabulary,
our language teaching draws on history, geography, politics,
literature and film. In case that’s not enough of an incentive,
whichever career you move on to, people with foreign language skills
will always stand out compared to people without them.
(http://spgs.org/academic/departments/modern-languages/;
31.01.2016)
As the third school, I
have selected the catholic London Oratory School, which, albeit not
ranked under the top ten schools, enjoys a high reputation, evidenced
by the fact that Tony Blair sent his sons there. The reason for this
choice is that their foreign languages agenda is, word for word,
copied from the 2007 National Curriculum, a text also popular with
many other private schools. There we read:
Languages are part of the cultural
richness of our society and the world in which we live and work.
Learning languages contributes to mutual understanding, a sense of
global citizenship and personal fulfilment. Pupils learn to
appreciate different countries, cultures, communities and people. By
making comparisons, they gain insight into their own culture and
society. The ability to understand and communicate in another
language is a lifelong skill for education, employment and leisure in
this country and throughout the world […] They explore the
similarities and differences between other languages and English and
learn how language can be manipulated and applied in different ways.
The development of communication skills, together with understanding
of the structure of language, will lay the foundations for future
study of other languages and support the development of literacy
skills in a pupil’s own language […].
(http://www.london-oratory.org/modern-foreign-languages/65.html;
31.01.2016)
There are some
interesting differences. The Cardiff Sixth Form College, founded
just twelve years ago, is a boarding school charging ca. 35,000 GBP
per annum. It appeals to modern parents looking for a school
preparing their children for the best jobs in the global economy. The
St. Paul’s Girls’ School, on the other hand, a day school
charging above 7,000 GBP, has a much longer history, visible in its
promotional text which prioritises the more traditional values of
cultural diversity (“to understand how other cultures think and
express themselves”). Perhaps job opportunities for the girls
attending this school are equally important as a rich social life and
the appreciation of the arts. Considering the dearth of foreign
language teaching at most state schools, the National Curriculum
mission statement looks rather ambitious. Foreign languages, we
are told, offer insights into cultural diversity, into the working of
language in general, gains in literacy skills also in one’s native
language, and even some protection against the manipulative force of
language, thus coming very close to my own thoughts. Foreign
languages assure ‘personal fulfilment’ in ‘employment and
leisure in this country and throughout the world’, and they confer
‘global citizenship’. Job opportunities are strikingly
underplayed.
Overall there seem to be only minor differences between the German and the British . They all try to find a compromise between traditional educational values, like the appreciation of different cultures and their expression in literature or the awareness of the working of language as the core medium to share and exchange content, and, on the other hand, the requirements of finding a place in our modern market-dominated society. There is, however, one key difference between British and continental aspirations. Britain sees herself as a global player, while in the minds of many Britons, continental Europe appears a bit provincial. Perhaps unsurprisingly, the citation from the 2007 National Curriculum does not mention Europe once. Britain does not share this admittedly elusive concept of a European identity, while on the continent, this idea of Europe has marked, for dozens of years, almost any address of an academic functionary at the opening of an international conference.
What is, with one exception, absent from Britain (and, interestingly, also largely from France) are European schools. These sometimes exist quite abundantly in many (mostly) western European countries and are organised in a number of different structures. Their aim is to implement a common European language policy, based on the principle that
Overall there seem to be only minor differences between the German and the British . They all try to find a compromise between traditional educational values, like the appreciation of different cultures and their expression in literature or the awareness of the working of language as the core medium to share and exchange content, and, on the other hand, the requirements of finding a place in our modern market-dominated society. There is, however, one key difference between British and continental aspirations. Britain sees herself as a global player, while in the minds of many Britons, continental Europe appears a bit provincial. Perhaps unsurprisingly, the citation from the 2007 National Curriculum does not mention Europe once. Britain does not share this admittedly elusive concept of a European identity, while on the continent, this idea of Europe has marked, for dozens of years, almost any address of an academic functionary at the opening of an international conference.
What is, with one exception, absent from Britain (and, interestingly, also largely from France) are European schools. These sometimes exist quite abundantly in many (mostly) western European countries and are organised in a number of different structures. Their aim is to implement a common European language policy, based on the principle that
Languages are an
important priority for the EU. Language is an integral part of our
identity and the most direct expression of culture. In Europe,
linguistic diversity is a fact of life. In an EU founded on ‘unity
in diversity’, the ability to communicate in several languages is a
must for individuals, organisations and companies alike.
(http://www.europarl.europa.eu/atyourservice/en/displayFtu.html?ftuId=FTU_5.13.6.html;
31.01.2016)
The Schola
Europea framework lists 14 (state run or
state-sponsored) schools in seven countries, with 28,000 pupils
enrolled. These are some of their objectives:
- to give pupils confidence in their own cultural identity – the bedrock for their development as European citizens;
- to encourage a European and global perspective overall and particularly in the study of the human sciences;
- to encourage creativity in music and the plastic arts and an appreciation of all that is best in a common European artistic heritage;
- to foster tolerance, co-operation, communication and concern for others throughout the school community and beyond;
- to cultivate pupils’ personal, social and academic development and to prepare them for the next stage of education.
(http://www.eursc.eu/index.php?id=2;
31.01.2016)
In
addition, there are national initiatives. The Bundes-Netzwerk
Europaschule lists
541 state schools on their webpage
(http://www.eursc.eu/index.php?id=2; 31-01-2016). The mission
statement for the over 100 Europaschulen
in Lower Saxony (Germany) has this to say, in the jargon of
bureaucrats who do not
know what to say (https://www.landesschulbehoerde-niedersachsen.de/bu/schu
-len/ppwk/europa/europaschule-in-niedersachsen; 31-01-2016)
(Translations by W.T.):
Europaschulen in Niedersachsen
vermitteln ihren Schülerinnen und Schülern ein umfassendes Wissen
über Europa und bieten vielfältig Möglichkeiten,
Europakompetenzen zu entwickeln sowie die Mehrsprachigkeit zu
stärken.
[‘Europaschulen in Lower
Saxony teach their pupils comprehensive knowledge on Europe and offer
many ways to develop European competences and to strengthen
multilingualism.’]
Das Schulprogramm ist dementsprechend
Europa-orientiert ausgerichtet. Die Europaschulen fühlen sich dem
Europagedanken in besonderer Weise verpflichtet und erfüllen
bestimmte Kriterien nachweislich, sodass sie offiziell den Titel
‘Europaschule in Niedersachsen‘ tragen dürfen.
[‘Consequently,
the school programme is geared towards Europe. They are especially
committed to the idea of Europe and fulfil certain criteria allowing
them to call themselves “Europaschule in Lower Saxony”’.]
Die Europaschulen in Niedersachsen
haben das Ziel, Kenntnisse über Europa und europäische
Institutionen zu fördern, die aktive Teilhabe an der
Unionsbürgerschaft sowie die Mehrsprachigkeit zu stärken und
in besonderem Maße die Entwicklung interkultureller Kompetenzen zu
unterstützen.
[’The Europaschulen in Lower Saxony
aim to further knowledge about Europe and European institutions, to
strengthen active participation in European citizenship and
multilinguality and to strongly support the development of
intercultural competences'.]
Similar kinds of
Europaschulen are
popular in many European countries. Unfortunately, this does not
mean that the knowledge of foreign European languages, other than
English, will spread among the younger generation. After the canton
of Zürich decided to make English the first foreign language and
assigned French to an unloved second place, one hears increasingly of
stories of German Swiss young people conversing in English with their
comrades in the Suisse Romande.
No doubt this is even more the case for young people elsewhere in
Europe. There are exceptions, though.
7 A Language Policy of Triglossia
Triglossia
exists in a region where ideally all people are trilingual and
communication between them takes place in any of the languages
according to domain and situation, with code-switching being a major
feature. Luxembourg is a country perfecting its state as a triglossic
nation, with Lëtzebuergesch (German ‘Letzeburgisch’; English
‘Luxembourgish’; a Moselle-Franconian dialect) being the language
of national identity. It was due to the trauma of the German
occupation during WWII that, after the war, what used to be a
dialect was elevated to the status of a written language, with its
own radio and TV programmes and an, albeit still small, growing
literary presence. However, Luxembourgish is more used in oral
communication, especially among family and friends. In more formal or
elevated situations, French is the language of choice. Newspapers are
in French and German, and the local population often turn to German
and French radio and TV stations, and read books and magazines in
German and French.
Obviously, the language policy behind the maintenance of such a triglossic situation puts high demands on language teaching. This is how this model is supposed to work.
Obviously, the language policy behind the maintenance of such a triglossic situation puts high demands on language teaching. This is how this model is supposed to work.
No Luxembourger
speaks just one language in the course of the day! Alternating
languages is an art in which Luxembourgers excel, taking an idea from
one language and an expression from another at will.
(http://www.luxembourg.public.lu/en/le-grand-duche-se-presente/langues/utilisation
-langues/ecole/index.html; 31.01.2016)
The Grand Duchy's school
system places considerable emphasis on language teaching. All
children learn Luxembourgish, German, French and English. At
fundamental school, pupils learn to read and write in German. A wide
range of European and international schools are available for the
children of foreign residents:
- Fundamental education
In early
childhood education and during the two years of compulsory pre-school
education, teachers use Luxembourgish as much as possible
when speaking to their pupils.
German is taught
from the age of 6 years onwards, which means that when children learn
to read and write, it is in German.
- Secondary education
German is the
teaching language in the first years of general secondary education
and throughout technical secondary education.
In general
secondary education, however, French is the main language from the
fourth year of study onwards.
English is a
compulsory subject at both types of secondary schools. General
secondary school pupils may also choose to add Latin, Spanish or
Italian.
- Language learning over the entire school career accounts for 50% of the curriculum.
Almost 20% of the
population claim they also use English at the workplace or in other
situations. Of course, not every Luxembourg citizen or foreigner
living in Luxembourg is quadrilingual. But the example of this small
country in the heart of Europe demonstrates that the competent use of
more than one language does not have to be considered exceptional.
Yet it is true that to achieve and maintain such a situation in which
most people learn to competently use three or four languages requires
an unusual investment in language teaching, perhaps at the
expense of other subjects.
Last year, the small German state of Saarland, bordering on France and Luxembourg, has decided to emulate Luxembourg, inspired, no doubt, by the economic success of its small neighbour. A new strategic paper states:
Last year, the small German state of Saarland, bordering on France and Luxembourg, has decided to emulate Luxembourg, inspired, no doubt, by the economic success of its small neighbour. A new strategic paper states:
Vom Vorbild Luxemburg
zu lernen, heißt zu verstehen, dass die Präsenz einer Sprache im
öffentlichen Raum, und damit die dauerhafte Begegnung des Bürgers
als Sprachenlerner mit einer Sprache, die nicht seine Muttersprache
ist, eine wesentliche Bedeutung für den Lernerfolg ist. Dies ist,
wie man in Luxemburg sieht, dann besonders erfogreich, wenn die
Bürger – unabhängig von ihrem Alter – tagtäglich in einem
mehrsprachigen Raum leben und arbeiten. [...] Dies steht nicht im
Widerspruch der Erfordernis zur Vermittlung englischer
Sprachkenntnisse auf hohem Niveau in saarländischen Schulen, im
Gegenteil – es öffnet den Raum für das Erlernen von Englisch und
weiteren Fremdsprachen.
[‘To learn from the
Luxembourg model means to understand that the presence of a language
in the public sphere, i.e. the permanent encounter of a language
which is not their native language is essential for a positive
outcome. This strategy is, as Luxembourg shows, especially successful
if the people – regardless of their age – live and work day by
day in a multilingual space. [...] This does not contradict the
necessity to teach English at a high level – quite the opposite, it
opens the space
for learning English and further foreign languages.’ Translation by W.T.]
(http://www.saarland.de/dokumente/res_stk/D_Eckpunkte_Frankreich-Strategie_
210114. pdf; 08-10-2016)
Such a strategy needs a
long-term commitment. The date proposed for achieving such a
bilingual outcome is 2043. As Luxembourg shows, there is quite a gap
between the ideal of a fully trilingual or quadrilingual population
and the more mundane reality of a rather limited linguistic
competence, and this will be even more the case for Saarland with
its, as it stands today, almost exclusively German-speaking
population, apart from the growing number of migrants. If, as in
Luxembourg, up to 50% of the curriculum is devoted to teaching
languages, one can ask if such a strategy would ever be
cost-effective, from an economic perspective.
There are, as frequently pointed out, alternatives, for instance to accept English as the European lingua franca. The sociologist Jürgen Gerhards is one of many endorsing this idea. These are some of his arguments:
There are, as frequently pointed out, alternatives, for instance to accept English as the European lingua franca. The sociologist Jürgen Gerhards is one of many endorsing this idea. These are some of his arguments:
- The current EU policy of encouraging learning different foreign languages will not significantly improve communication between the citizens of Europe;
- To not only encourage English language acquisition but simultaneously that of other foreign languages as well is unrealistic, given the enormous efforts needed to learn a foreign language;
- A common foreign language would strengthen trust among the European citizens;
- It is quite an exaggeration that English as the common lingua franca threatens Europe’s linguistic and cultural diversity;
- Encouraging and promoting English as a lingua franca is not associated with high costs but can be easily realised.
(http://www.polsoz.fu-berlin.de/soziologie/arbeitsbereiche/makrosoziologie/
arbeitspapiere/bsse_32.html;
31-01-2015)
Now that Britain has
voted to leave the EU, this solution should have the added charm
that, just like Latin, a thousand years ago, English would be an
almost neutral lingua franca,
not being the national language of any country on the continent,
though, of course, spoken widely in Ireland. Latin was the language
of the clergy, academics and also the top administrators. Those who
were at the receiving end of the power of state or Church were left
in a stupor of ignorance. English as the common European language
also brings to mind Rousseau’s quip quoted above.
Is not this a very simple manner of
instructing mankind, by talking to them always in a language which
they do not comprehend? (Rousseau 2008: 303)
For in spite of all
Luxembourgish ambitions, not everyone will achieve a high level of
linguistic competence in a second language. Such an egalitarian
outcome, one can surmise, would also not necessarily be in the
interest of those who send their scions to elite schools to achieve
results which, alongside with networking, will facilitate their
ascent into top positions. What certainly is desirable, in terms of
global markets, is a workforce capable of following simple
instructions, but without a further reaching communicative competence
that would allow them to reflect on the different ways of looking at
things and choosing the one serving their interests best.
8 Some Concluding Thoughts
As
I said in the beginning, how to teach languages depends very much on
the goals to be achieved. Tourists need not much more than the
phrases keeping themselves from getting lost abroad. Mercenaries have
to understand the orders of their officers. Shop assistants must
learn the register used by customers. However, to learn why
English racial
translates into German ethnisch,
and not rassisch, and
why French civilisation du vin
translates into German Weinkultur,
and that French esprit
is not quite the same as English mind,
we need teachers who themselves have learned to reflect on language.
Where will they be found?
For
someone whose roots are in this strange place called Mitteleuropa,
there is also this other aspect:
the elusive European identity, surviving in spite of no dearth of
ethnic, religious and ideological acrimony. Its basis are two
millennia of a diverse cultural and intellectual history, highly
interlinked and cross-fertilizing. Before the French Revolution,
Central Europe also included Britain. It was only in its aftermath
that the continental and the Anglo-Saxon worlds began to drift apart.
Ever since, the more introverted, Eurocentric mindset on the
continent finds itself in contrast with the more global outlook of
Britons and Americans.
The differences between the more speculative continental and the more practical Anglo-Saxon frame of mind might also have had consequences for school-level foreign language teaching. While on the continent, foreign language teaching was and largely still is teaching foreign languages to pupils by teachers sharing the same native language, in the British empire, there was a strong demand for teaching English as a foreign language, which has led to a strategy of teaching the target language (L2) by (often monolingual) English teachers, using English as the sole language of instruction. Comparing and contrasting native and the target language may be a European rather than a British, and Vivian Cook is right when he comments:
The differences between the more speculative continental and the more practical Anglo-Saxon frame of mind might also have had consequences for school-level foreign language teaching. While on the continent, foreign language teaching was and largely still is teaching foreign languages to pupils by teachers sharing the same native language, in the British empire, there was a strong demand for teaching English as a foreign language, which has led to a strategy of teaching the target language (L2) by (often monolingual) English teachers, using English as the sole language of instruction. Comparing and contrasting native and the target language may be a European rather than a British, and Vivian Cook is right when he comments:
Virtually all [British] language
teaching methods since the 1880s have insisted that teaching
techniques should not rely on the L1 [native language]. (Cook 1999:
201)
The difference between
what he calls the intralingual
and the interlingual
approaches is, in his
words, that the former “seem to convey the message that the
students should aim at L2 use that is unrelated to the L1”, while
the latter “see the student as an intercultural
speaker […], not an imitation L2 user”
(Cook 1999: 202).
The intralingual facilitates the teaching of English as a foreign language. For a very long time, every year there have been legions of young British university graduates spending several years, teaching what long has been a global language to the natives in distant shores, in countries whose language(s) they are not required to speak. It is astounding to see that, in spite of this policy, these teachers more often than not display great initiative in immersing themselves in the culture of their host country.
Recently the London Review of Books published a fascinating autobiographical piece by the late Benedict Anderson, author of the seminal Imagined Communities, titled Frameworks of comparisons, in which he refers to an early publication of his, inspired by Clifford Geertz, The idea of power in Javanese culture. There Anderson contends that the Javanese, being “as rational as anyone else,” have “no abstract concept of power as a relationship strictly between human beings.” Instead, they have “a clear concept of ‘concrete’ power, a kind of mana [unfathomable life force] immanent in the cosmos, and detectable in magical objects, spirits and human beings.” (Anderson 2016: 17). This puts a big question mark to Michel Foucault’s claim that power is a universal part of relationships between people, existing regardless of whether there is a concept of power in someone’s discourse or not. It is a mistake to take categories of one’s discourse, even basic ones, for granted. Is there, for instance, really such a thing as guilt feelings when people have no word for it and do not talk about them? To compare what people say about their culture is, for Anderson, “not a method or even an academic technique; rather, it is a discursive strategy” (Anderson 2016: 18). Cultural anthropology is not a science; it is part of the humanities, and as such, it concerns us all. What is specific for a particular culture is what has been said about it. This is what we have to take in whenever we want to compare ‘their’ culture to ‘ours’. Learning foreign languages contrastively enables us to take actively part in this never-ending dialogue between ‘them’ and ‘us’.
The intralingual facilitates the teaching of English as a foreign language. For a very long time, every year there have been legions of young British university graduates spending several years, teaching what long has been a global language to the natives in distant shores, in countries whose language(s) they are not required to speak. It is astounding to see that, in spite of this policy, these teachers more often than not display great initiative in immersing themselves in the culture of their host country.
Recently the London Review of Books published a fascinating autobiographical piece by the late Benedict Anderson, author of the seminal Imagined Communities, titled Frameworks of comparisons, in which he refers to an early publication of his, inspired by Clifford Geertz, The idea of power in Javanese culture. There Anderson contends that the Javanese, being “as rational as anyone else,” have “no abstract concept of power as a relationship strictly between human beings.” Instead, they have “a clear concept of ‘concrete’ power, a kind of mana [unfathomable life force] immanent in the cosmos, and detectable in magical objects, spirits and human beings.” (Anderson 2016: 17). This puts a big question mark to Michel Foucault’s claim that power is a universal part of relationships between people, existing regardless of whether there is a concept of power in someone’s discourse or not. It is a mistake to take categories of one’s discourse, even basic ones, for granted. Is there, for instance, really such a thing as guilt feelings when people have no word for it and do not talk about them? To compare what people say about their culture is, for Anderson, “not a method or even an academic technique; rather, it is a discursive strategy” (Anderson 2016: 18). Cultural anthropology is not a science; it is part of the humanities, and as such, it concerns us all. What is specific for a particular culture is what has been said about it. This is what we have to take in whenever we want to compare ‘their’ culture to ‘ours’. Learning foreign languages contrastively enables us to take actively part in this never-ending dialogue between ‘them’ and ‘us’.
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____________________
1 The links to these three comments are no longer accessible online.
2 http://www.diss-duisburg.de/Internetbibliothek/Artikel/sjaeger-rasseersatzbegriffe.
htm; 31.05.2016)
3 http://www.linguee.de/deutschenglisch/uebersetzung/keine+unterschiede+geschlecht.html;
31.01.2016)
4 Home Office and the Rt Hon Theresa May MP: https://www.gov.uk/government/speeches/
home-secretary-speech-at-nbpa-conference)