This document discusses language, culture, and verbal art. It defines verbal art as folktales, myths, legends, proverbs, and other "literary forms" told orally in folklore. Verbal arts include myths, which provide rationale for religious beliefs; legends, which are stories told as true with common elements; and tales, which are secular stories for entertainment that may be moralistic. Poetry and epics are also discussed as verbal arts. The document emphasizes that verbal arts should be viewed as performances, as they involve a performer, art form, audience, and setting in a communicative event. It argues for expanding the conceptualization of folkloric performance beyond general usage.

1. Language, Culture
and Verbal Art

2. What do you see?

3. Culture is…
O is an umbrella term which encompasses
the social behavior and norms found
in human societies, as well as the knowledge,
beliefs, arts, laws, customs, capabilities, and
habits of the individuals in these groups.
O Humans acquire culture through
the learning processes
of enculturation and socialization, which is
shown by the diversity of cultures across
societies.

4. Play video…
Thoughts about the video…

5. Language is…
O a system of conventional spoken, manual
(signed), or written symbols by means of
which human beings, as members of
a social group and participants in its culture,
express themselves. The functions of
language include communication, the
expression of identity, play, imaginative
expression, and emotional release.

6. How does language define
identity?
O Language does not define identity, but
it can help us express our identity or
our perceived identity. People often use
words or features of a dialect to
express or convey an image
or identity with which they want to
affiliate, or to affiliate with ingroups,
social networks, or even cultural
competency.

7. Does language impact
personal identity?
O Language is such a power concept because it has the
ability to completely shape one’s personal Identity.
O The usage of words and phrases significantly impacts
individuals’ thoughts and character/personal identity.
Language is an extremely powerful tool that aids in
building new relationships and experiences.
O When one speaks to another, the attitude, tonality,
and posture plays a major role in the impression
about an individual. A formal language with clean
presentation and a stiff posture provides a firm,
respectful impression on an individual.
O Language does not just include words and phrases,
rather presentation and posture.

8. O Body language is also a part of
language, which helps other people in
the society identify an individual from
others. In order to maintain respectful
social standards in the society, a
person is responsible in developing a
self-identity that is unique from the
others. Language is a key for everyone,
a key that would aid in conforming to
new society and new people.

9.  One of the major elements of language that initiates the development of
self-identity would be the dialect.
 Dialect usually involves forms or accents that help identify a certain
ethnic, religious, or social groups.
 Certain words of the same language maybe emphasized and
pronounced differently, which can possibly aid in the development of
personal identity.
 From the dialect, an individual may use presentation and posture as an
additional element to keenly shape his/her identity. The dialect,
grammatical nuances, and the usage of certain words and phrases
impact one’s thoughts and actions in an extremely subtle manner;
therefore..
 Language and communication can impact society, culture, as well as
personal identity.

10. Cultural Identity
O Culture is the shared characteristics of a group of people,
which encompasses , place of birth, religion,
language, cuisine, social behaviors, art, literature, and music.
O Some cultures are widespread, and have a large number of
people who associate themselves with those particular values,
beliefs, and origins.
O Others are relatively small, with only a small number of people
who associate themselves with that culture. However, the value
of culture cannot be defined by its size.
O No matter if a culture is widespread or kept within a small
region, is young or old, or has changed over time or stayed the
same, every culture can teach us about ourselves, others, and
the global community.

11. O What Is a Stereotype?
O A stereotype is a widely held belief about a
certain social group or a type of individual
based on prior assumptions. Stereotypes
can also be based on popular cultural
depictions of groups of people or deeply
held beliefs passed down through
generations. Often, stereotypes can be
negative or even harmful.

12. O CULTURAL STEREOTYPING
O Cultural stereotyping occurs when one
assumes that all people within a culture act,
think, and behave the same way. While
national cultures can provide a lens to gain
insights into a country, broad generalizations
may not necessarily be helpful.

13. O Cultural Stereotypes
O Generalizations become stereotypes when
all members of a group are categorized as
having the same characteristics.
Stereotypes can be linked to any type of
cultural membership, such as nationality,
religion, gender, race, or age. Also,
stereotypes may be positive or negative. For
example, a positive stereotype would be
―Participants from Country Y are good
students‖ or ―Host families in Country Z are
great hosts to participants.‖

15. O Some example stereotypes may be:
O Girls – Activities: drawing, dolls, singing,
reading Colors: pink, purple,
O Professions: teacher, nurse, mother/home-
maker.
O Boys – Activities: trucks, Legos, math Colors:
blue, green
O Professions: doctor, principal, firefighter.

16. Why do we have stereotypes?
O Researchers say stereotypes appear to form and
evolve because people share similar cognitive
limitations and biases.
O People are more likely to confuse the identity of
individuals when they belong to the same social
category than when they belong to different
categories. Similarly, people are more likely to
mistakenly think that individuals who belong to
the same social category also share the same
attributes. Because we all experience the same
category-based memory biases, when social
information is repeatedly shared it is continually
filtered as it passes from one mind to the next
until eventually it becomes organized
categorically and a stereotype has formed.

17. Examples of Stereotypes
O cultural stereotypes
O social stereotypes
O racial stereotypes
O gender stereotypes
O religious stereotypes

18. Cultural Stereotypes
O People from X country are better than people from Y
country.
O People from X country are all ignorant and rude.
O People from X countries are less educated than people
from Y or Z countries.
O People from X country hate people from Y and Z
countries.
O People from X country are violent and uncivilized.
O People from X country are overweight.
O People from X country are lazy.
O People from X country are bad cooks.
O People from X country are the most efficient and
innovative.
O People from X country are warm and welcoming.
O People from X country are all tall and gorgeous.
O People from X country are all smart and talented.

19. Social Stereotypes
O X type of person is better at something than Y
type of person simply because they belong to
that group.
O X group is unfriendly and prudish.
O X people are not attractive because they are
part of a certain group.
O X types of people are weird.
O People from X social class are less educated
than people from Y class.
O People from X class are all arrogant and act
superior.
O People in X group are not as capable as people
from Y group.

20. Racial Stereotypes
O X race is superior to Y race.
O People from X race are not as good at
something as people from Y race.
O X group of people are unintelligent.
O X group of people are greedy.
O X people are dangerous.
O X people are untrustworthy.
O People of X race are kind.
O People of X race are fun and energetic.
O People of X race are athletic.
O People of X race are good at music.
O X group of people are good at science.

21. Gender Stereotypes
O X gender is better at something than Y
gender.
O X gender is more aggressive than Y gender.
O X gender is less attractive than Y gender.
O People of X gender are all bad drivers.
O People of X gender are untidy and
disorganized.
O People from X gender are bad listeners and
communicators
O People of X gender are beautiful.
O People of X gender are smart.

22. Religious Stereotypes
O People who practice X religion are extremists and
hypocrites.
O People who follow X belief system are all foolish or
selfish.
O People who practice X religion are intolerant.
O People who practice X religion are naive.
O People of X religion are dangerous and destructive.
O People of X religion are only concerned with money.
O People who practice X religion are wise.
O People who practice X religion are peaceful.
O People who practice X religion do good things for
others.
O People who practice X religion are generous.

23. Why stereotyping is harmful
O Stereotyping leads to categorizing people into groups
based on certain characteristics or ideas about that
group. This can be limiting at best and lead to
unintentional or intentional discrimination — and even
violence — at worst. Even in instances of apparently
positive or neutral stereotypes, stereotyping can still be
harmful because it creates preconceived ideas or
expectations for people that they may not meet, or it
can make a person feel reduced to those stereotypical
traits.
O For instance, if someone does not live up to the
―positive‖ stereotypes of their group, they may think
they fit the negative stereotypes by default.
Furthermore, the negative stereotypes can lead to
feelings of inferiority or that the person will be
stereotyped no matter what they do.

24. OLINGUISTIC NATIONALISM

25. O Linguistic Nationalism:
O The linguistic approach is teaching
method that ensures that the school
going children must have a strong
command over their mother tongue or
native language. Such knowing helps
teachers to make their students
better prepared for words and spelling
patterns.

26. O Linguistic nationalism represents a
dominant use of language to make
the associated culture alive. It is also
considered a way to exercise its
dominance, and therefore it is linked
with the linguistic imperialism. It is
used to force nationalistic ideologies
on the people.

27. O Language is closely linked to our social relationships
and is the medium through which we participate in a
variety of social activities. This fascinating study
explores the important role of language in various
aspects of our social life, such as identity, gender
relations, class, kinship, status, and hierarchies.
Drawing on data from over thirty different languages
and societies, it shows how language is more than
simply a form of social action; it is also an effective tool
with which we formulate models of social life and
conduct. These models - or particular forms of social
behaviour - are linked to the classification of 'types' of
action or actor, and are passed 'reflexively' from person
to person, and from generation to generation.

28. Communities of Language
Users
O People who identify themselves as members of
a social group (family,
neighborhood, professional or ethnical affiliation
, nation) acquire common ways of viewing the
world through their interactions with other
members of the same group.
O These views are reinforced through instructions
like the family, the school, the workplace, the
church, the government, and other sites of the
socialization throughout their lives.

29. speech community
O composed of people who use the same
linguistic code
discourse communities
O refer to the common ways in which
members of a social group use language to
meet their social needs
discourse accent
 The style in which the people in a particular
community interact

30. O What are the social groups?
O Image result for social groups and
language
O A social group consists of two or more
people who regularly interact on the
basis of mutual expectations and who
share a common identity.

31. O Types of Social Groups
On the basis of Contact:
1. Primary Group-
a. Face to face interaction
b. Frequent interaction
c. Intimate relationship
d. Smaller in size

32. 2. Secondary group
a. Less face to face interaction
b. Less proximity
c. Specific aims or interest to achieve
d. Examples: doctor-patient relation,
advocate-client relation, teacher-student
relation, etc….

33. O On the basis of identification:
1. In-group
• Direct belongingness
• Cricket team
• Religious group
• Uses the pronoun ―WE‖
The members of an in-group have a
sense of ―we- feeling‖ and
belongingness towards their in-group.

34. O Out-Group
• A group to which we do not belong. It can be
any group of others (not ours). The term out-
group is used to distinguish one’s identity
from that of others or to compare one’s
identity to that of others, such as by saying:
We are Americans (in-group) and they are
Indians (out-group). We are doctors (in-
group) and they are engineers (out-group)

35. O On the basis of Rules and Regulations
F0rmal Group
• Has well-defined rules and regulations for joining
the group, staying in the group and leaving the
group. Those who fulfill these rules and
regulations, can join

36. O On the basis

37. What is verbal art?
O verbal art was proposed as a term to
distinguish folktales, myths, legends,
proverbs, and other "literary forms" from the
other materials which are commonly
considered. as folklore, but which
anthropologists classify under other
categories.

38. O What do you see? What do you think?

41. O Religious
O Provides rationale for
religious beliefs
and practices
O Creation myths
Verbal Arts-Myth

42. Verbal Arts-Legend
O Stories told as true
O Common elements
 No known author
 Multiple version
 Detail
 Insight to society

43. Verbal Arts-Tale
o Common elements
 Secular
 Non historical
 Entertainment
 May be moralistic
o Motif
 Story situation

44. Verbal Arts- Poetry and Epics
O Poetry-allows for inappropriate subjects to be talked about
O Epics- long oral narratives
 Sometimes in poetry or rhythmic prose, recounting the glorious
events in the life of real or legendary person.

45. Verbal art as a performance
O In a recent collection of conceptual and
theoretical essays in folklore, assembled to
indicate a range of new perspectives in the
field, it was emphasized that the
contributors shared a common concern with
performance as an organizing principle
(Bauman 1972a). The term performance
was employed there, as it was by several of
the contributors to the collection, because it
conveyed a dual sense of artistic action-the
doing of folklore-and artistic event.

46. O The performance situation, involving
performer, art form, audience, and setting-
both of which are central to the developing
performance approach to folklore. This
usage accorded well with the conventional
meaning of the term ―performance,‖ and
served to point up the fundamental
reorientation from folklore as materials to
folklore as communication which
characterized the thinking of the
contributors.

47. O Conventional meanings can carry
scholarship just so far, however, before the
lack of conceptual rigor begins to constrain
analytical insight rather than advancing it. In
view of the centrality of performance to the
orientation of increasing numbers of
folklorists and anthropologists interested in
verbal art, the time seems opportune for
efforts aimed at expanding the conceptual
content of folkloric performance as a
communicative phenomenon, beyond the
general usage that has come to us up to this
point.