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Shakespeare’s Development Of Early Modern English

Shakespeare’s Development Of Early Modern English:
                                                                                        Shakespeare is probably the most famous of all Englishmen. One of the things he is famous for is the effect he had on the development of the Early Modern English language. For example, without even realising it, our everyday speech is full of words and phrases invented by Shakespeare. He was able to do that because English was changing as people modernised it in their normal workaday speech.  One of the ways the grammar was changing was that inflectional endings (suffixes that indicated the word’s grammatical functions in the way that many modern languages still have) had largely disappeared. Modern English was becoming wonderfully flexible and that was the background to the Renaissance explosion of the inventive language we see when we look at the poetry of the time. Shakespeare was a leading figure in that.  Writers were able to invent new uses for words with great freedom. For example, Caesar is able to say: ‘The wild disguise has almost anticked us all.’ An antic is a fool, which is a noun. Shakespeare turns it into a verb ‘to make a fool of.’ English was being set free to go where writers wanted to take it in their poetry. Shakespeare takes it where he likes throughout his texts, transforming the English language, pointing to the way we use it today. (Modern English is still changing and developing, of course, and you are playing a vital role in that as you pick up and use new phrases, borrow foreign words, incorporate other dialects into your speech and so on.)  There was a huge inflow of other European vocabulary into the English language as a result of Renaissance cross-pollination. That created new variations for English words. It allowed endless possibilities for Shakespeare. In Love’s Labours Lost he is able to exploit multiple meanings of one word to create a sentence like ‘Light, seeking light, doth light of light beguile.’ – ‘intellect,’ ‘wisdom,’ ‘eyesight’ and ‘daylight’.  Generally speaking, the grammar of Early Modern English is identical to that of Modern English so there is little difficulty in that regard. There is one issue that seems to bother newcomers to Shakespeare, however. Teachers will often find students complaining: ‘All those thees and thous . It’s soooo old-fashioned and I can’t be bothered with it.’ Once again, this usage was in a state of transition and, as always, Shakespeare exploits that.  In Modern English we use the word “you” as both the singular and the plural form. In Old English, thou was used for addressing one person; ye for more than one. You was around then, and while thou and ye were used as a subject of a clause, you was used as the object. By the time of Early Modern English, the distinction between subject and object uses of ye and you had virtually disappeared, and you became the norm in all grammatical functions and social situations. Ye had become old-fashioned and so, when we see it in the Authorised Bible (‘Oh ye of little faith’) we are seeing that, in spite of the fact that you may think you understand the language in the Bible better than you do Shakespeare, Shakespeare is more modern!  By Shakespeare’s time in Early Modern English you was being used for both singular and plural, but in the singular it also had a role as an alternative to thou and thee . You was used by people of lower status to those above them (such as ordinary people to nobles, children to parents, servants to masters), and was also the formal way for the upper classes to talk to each other. By contrast, thou and thee were used by people of higher rank to those beneath them, and by the lower classes to each other; also, strangely enough, in addressing God, and in talking to witches, ghosts, and other supernatural beings. As a refection of the higher status of males in the male/female context a husband might address his wife as thou , and she might reply respectfully with you .  The use of thou and you also had an emotional dimension. Thou commonly expressed special intimacy or affection; you , formality, politeness, and distance. That form is still used in French today in the use of vous and tu . Thou might also be used by an inferior to a superior, to express such feelings as anger and contempt or to be insulting and this is one of the areas where Shakespeare is able to get extra levels of meaning by showing disrespect by one character for another’s status. The use of thou to a person of equal rank could be used as an insult. Sir Toby Belch advises Sir Andrew Aguecheek on how to write a challenge to the Count’s youth, Viola: ‘if thou thou’st him somethrice, it shall not be amiss’ (Twelfth Night). (Read more on this topic on our guide to meanings of thee and thou.)  Shakespeare was acutely aware of the way the Early Modern English language that he grew up with was changing and it is yet another way that he was able to create the levels of meaning that made him such an enduring writer. When students take the trouble to understand the use of the thees and thous they are able to appreciate the additional meaning rather than seeing them as a difficulty.

Words Shakespeare Invented

Words Shakespeare Invented

The English language owes a great debt to Shakespeare. He invented over 1700 of our common words by changing nouns into verbs, changing verbs into adjectives, connecting words never before used together, adding prefixes and suffixes, and devising words wholly original. Below is a list of a few of the words Shakespeare coined, hyperlinked to the play and scene from which it comes. When the word appears in multiple plays, the link will take you to the play in which it first appears. For a more in-depth look at Shakespeare's coined words, please click here.

academe	accused	addiction	advertising	amazement
arouse	assassination	backing	bandit	bedroom
beached	besmirch	birthplace	blanket	bloodstained
barefaced	blushing	bet	bump	buzzer
caked	cater	champion	circumstantial	cold-blooded
compromise	courtship	countless	critic	dauntless
dawn	deafening	discontent	dishearten	drugged
dwindle	epileptic	equivocal	elbow	excitement
exposure	eyeball	fashionable	fixture	flawed
frugal	generous	gloomy	gossip	green-eyed
gust	hint	hobnob	hurried	impede
impartial	invulnerable	jaded	label	lackluster
laughable	lonely	lower	luggage	lustrous
madcap	majestic	marketable	metamorphize	mimic
monumental	moonbeam	mountaineer	negotiate	noiseless
obscene	obsequiously	ode	olympian	outbreak
panders	pedant	premeditated	puking	radiance
rant	remorseless	savagery	scuffle	secure
skim milk	submerge	summit	swagger	torture
tranquil	undress	unreal	varied	vaulting
worthless	zany	gnarled	grovel

LANGUAGE AND CULTURE – A PERSPECTIVE

Frederick Kang’Ethe Iraki

Introduction

The importance of language in our daily intercourse cannot be gainsaid. Chomsky’s arguments suggest that there is a language faculty in the human brain that enables a human child to learn any language in just about four years. Contrary views argue that there is no such faculty, since language derives from general purpose mechanisms of the brain. Recent experiments with brain imaging, especially Positron Emission Tomography (PET) and Functional Magnetic Resonance Imaging (FMRI), reveal that both arguments are not entirely unfounded. Whatever the argument, both camps acknowledge the centrality of language in human cognitive development. With respect to communication, again two views emerge. One, promoted arduously by philosophers like John Locke and Bertrand Russell, espouse that language is essentially for communicating thoughts. The other view claims that language is part and parcel of thought, i.e. language plays a cognitive function, and is not a mere vehicle of thought. Interestingly, studies on animals demonstrate that animals can think too, and yet they have no language like ours.
Similarly, studies in aphasia, especially among patients afflicted with William’s Syndrome, show that language can be grossly impaired leaving cognition intact. Consequently, the two extreme views need reconciliation. A moderate view expressed by Vygotsky and later Piaget posits that language is not a sine qua non to cognition, but it plays a vital role in developing the human mind. This is the position adopted in this discussion.
Culture is a product of the human mind and it is defined, propagated and sustained through language. The relation between language and culture is indisputably symbiotic.
Language serves as an expression of culture without being entirely synonymous with it. In most cases, a language forms a basis for ethnic, regional, national or international identity. The concept of nationhood finds resonance in the adoption of a national language around which the diverse ethnic communities can rally. In France, for instance, the forceful adoption of French as the national language significantly reduced the import and value of the ten-plus regional dialects. As a result, France could boast of a true national culture; nationhood had been secured thanks to a unifying language. The same could be said of the adoption of Kiswahili in Tanzania. In Kenya, the concept of nationhood remains elusive, probably due to the ambivalent status accorded to Kiswahili.
In this article, we discuss the interplay between language and culture and how these two constructs evolve with time. We also discuss the vital role of language in creating mental representations.

Language
Definition

A language can be defined as a system of signs (verbal or otherwise) intended for communication. It is a system since its constituent components relate to each other in an intricate and yet organized fashion. Again, it is intended for communication, for it can be safely assumed that we speak to pass on information to others. But communication is not the only function of language. In fact, language can be used for dreaming, internal monologue, soliloquy, poetry, etc. For the sake of this discussion, we take the position that, essentially, language plays a communicative role.

Culture

The Concise Oxford Dictionary defines culture as “customs, civilization and achievements of a particular time or people.” In general terms then, culture defines a people’s way of life. Indeed, it can be considered as the sum total of norms and values espoused and cherished by a particular people. If values are patterns of behavior, norms are standards of behavior.

Language and culture

Language encodes the values and norms in a given society. As a culture changes, so does the language. For example, in Gîkûyû, certain words have become near obsolete in the wake of cultural mutations. The words kîrîîgû and mûirîîtu described an uncircumcised and a circumcised girl respectively. However, the near-disappearance of the rite among girls has meant the disappearance of the term kîrîîgû in Gîkûyû.1 The two opposites are no longer valid in society, therefore the language had to adjust. In comparison, the opposites kîhîî-mwanake (uncircumcised boy-circumcised boy) holds strong, for the rite is still valued for boys among the Gîkûyû. Historically, early Christians in colonial Kenya spearheaded the condemnation of female circumcision. The missionaries converted the Africans into the new faith, and the new converts reaffirmed and preached the stand of the church on the circumcision rite. The ramifications of the church’s influence in colonial Kenya need not detain us here. Suffice it to say that, although the rite persists in some communities, it has been dealt a deathblow by modernity. Indeed, some medical perspectives claim that the rite is pernicious and a danger in childbirth. In addition, women lobbyists have also indicated that the practice undermines a woman’s sexuality and therefore should be done away with.
Clearly, mutation in people’s thinking, whether influenced by the new religion or by modern thinking, can render obsolete a cultural practice or value. Once rendered obsolete, language seals off the issue by dropping some terms related to the value. The Gîkûyû example illustrates how the term kîrîîgû or its diminutive karîîgû have almost disappeared from ordinary Gîkûyû language. The two words are no longer politically correct and are therefore avoided. Recently, a presenter on cultural issues was invited to give an exposition of Gîkûyû customs on a call-in programme by the Kameme FM radio station. When it came to describing an uncircumcised girl, he could not utter the term. In its stead, he employed the circumlocution “that word for describing an uncircumcised female.” Despite the frantic efforts by the callers requesting the term, the presenter steered clear of it and promised, on a light note, to give it in the next edition of the programme. In comparison, he had no qualms whatsoever in orally distinguishing a kîhîî from a mwanake.
From the linguistic malaise felt by the presenter with respect to the term kîrîîgû it can be surmised that the Gîkûyû language seems to censure the use of a term associated with a much-demonized cultural value, namely female circumcision. In other languages that do not have this rite, there are no two terms to discriminate between young female persons. For instance, in Dholuo and Luhya, the terms nyako and (o)mukhana suffice to describe a young female person. In a word, a cultural shift entails some linguistic adjustments, and words can disappear from a language altogether as a result of a change in culture.

Language/culture evolution

Cultural values, as we have seen, appear, then wax and wane. Languages are no exception. A language can appear, mostly from a contact with other languages, blossom, then wither and die altogether. The French language was born out of Popular Latin in the 9th century. It is chronicled in the Serments de Strasbourg (Strasbourg oaths) and in the Séquence de Sainte Eulalie (St. Eulalia’s poems). Why do languages die? We shall not attempt a detailed rejoinder here, but it can be argued that when a civilization disintegrates, so does its language since language is the medium that purveys the values of that civilization. The result of a collapse of a civilization is the death of a language. The Greek and Roman civilizations are a case in point. Classical Greek and Latin are today termed “dead” languages as opposed to modern Greek and Italian. etc. The argument is that for a language to be alive and vibrant, the culture of the people it represents has to be alive and vibrant as well. As the culture evolves through time and space, so does the language.

Language change

Technically speaking, a language is made up of several parts of speech. These include grammatical words such as prepositions, articles, tenses, moods, plurals, etc; and lexical words entailing nouns, verbs, adverbs and adjectives. The latter category is also termed by pragmatists as constituting conceptual terms, i.e. they designate or denote objects in the world. Upon hearing a lexical item, one can associate it with a concept. Conversely, the former category of words does not create concepts, but rather indicate how we should relate the concepts between them. In other words, they give us instructions on how to manipulate concepts. Language change primarily concerns conceptual terms. As we learn new ideas or concepts, we require a word to describe them. We rarely meet new grammatical words, so change here is minimal, if any. Some illustrations are in order at this juncture.
In religion, the Judeo-Christian world-view, introduced by Christianity and Islam, was factored in linguistically by African cultures. New or different spiritual forces compete for man’s soul in a seemingly Manichean theatre. In the latter picture things are black or white, evil or good. For instance, in Kiswahili, terms like shetani, mwokozi, malaika, mnabii, kanisa, musikiti, kafiri, mtakatifu and many others exist as a result of the contact with the novel religious concepts vis-à-vis those of the indigenous religions.
In politics, concepts like democracy, voting, capitalism, nationhood, citizens and many others impinge on language. African languages have had to adjust to accommodate these new concepts in the political domain. Words like demokrasia, kupiga kura, ubepari, raia or mwananchi have been coined to take into account new political realities or cultures.
In the domain of generating and harnessing economic wealth, new economic systems demand a change in the language. Words like Marxism, socialism, communism, and many others, had to be coined to describe new concepts and ideas. Upon contact with socialism, the Tanzanian President coined the term ujamaa.
The leaps in technology have driven the creative genius of language to propose new words to describe the new gizmos. These include jet, helicopter, computer, laptop, CD-Rom, anti-virus and many more.
New social arrangements can also demand of language to change. In France, for example, a couple can live together in an arrangement called concubinage. This is an arrangement which holds the middle between being married and being single. In some communities in Kenya, a woman can be married or kept. The latter description means she is a mistress. On a light note, some people refer to the condition as kufugwa, Kiswahili for “to keep an animal.”
These illustrations underline the idea that conceptual words keep growing and expanding as we live out our lives. These terms have the knack of creating mental representations of concepts in us.

Language and Mental Representations

Values and norms are etched in our minds thanks to language. Language affords expression to and helps in formulating values and norms. Language expresses what should or should not be done. Indeed, taboos are encoded in language. Our minds and our behaviors are greatly influenced by language. Whorf, a renowned anthropologist, explains in Linguistique et anthropologie2 that a petrol tank that is labeled EMPTY, although potentially explosive due to fumes, may not deter a smoker from lighting up a cigarette next to it. This is because the word EMPTY transmits the meaning that there is nothing inside.
Our emotions too are expressed metaphorically in language. George Lakoff in Metaphors we live by3 notes that we talk of boiling rage, rising temper, letting off steam, as if these emotions were physically rising up in a tube. Through language, therefore, we create mental pictures of these emotions and react accordingly. We ask angry people to cool down as if they were a hot metallic entity.
The link between words and mental representations is therefore very close. In fact, when translating from one language into another, one has to be sure that the mental representation is retained in the translation. A word for word translation may violate the fidelity of the translation, since the mental representations evoked by the translation may differ from the original text. Good translations focus on creating the same effects in the translation as in the original. For instance, the term bread evokes a different mental image depending on whether the hearer is French or African. For the Frenchman bread has different shapes (flute, baguette) and accompanies every meal, from breakfast to supper. To an African, bread has one shape, it is sliced or whole, and it is taken with tea in the morning, or as a meal with a soft drink or milk. In other words, the two persons do not have the same mental representation of the term bread, hence the challenge in translation.
Taboo words are easier to enunciate in a foreign tongue than in one’s mother tongue. Due to cultural sanctions, a speaker feels the starkness of taboo words and insults when expressed in the mother tongue. Put in another way, the vulgarity of a term is somewhat diminished if it is expressed in a language other than one’s own. Insults and four-letter words are a case in point here. Translating them into one’s mother tongue does not have the same effect. Part of the reason for the “shock” in the mother tongue is that our language is a repository of our ethics, and these words are, strictly, no-go areas; they should not be uttered in public. Each language mirrors the values of its speakers, hence the censure.

Conclusion

Language and culture are intertwined like the two-sides of the same sheet of paper. They breathe, blossom, shrivel up and die due to many reasons. Both of them are sensitive and adapt to prevailing circumstances. Language gives full expression to people’s values and norms, and since values and norms are dynamic by nature, language has to be in tandem with cultural transformations. Technological, political, economic and social innovations require language to enrich its lexicon to capture the new realities. Indeed, our minds create mental representations of values thanks to language. The collapse of a value system may sound the death knell to the language in question. The death of a culture will almost certainly be followed by the demise of the language associated with that culture.

Notes: 1. The term mûirîîtu has persisted to describe any young unmarried woman who has not had a baby.
2. B. L. Whorf. Linguistique et anthropologie. Paris: Denoel, 1969.
3. G. Lakoff. Metaphors we live by. Chicago: Chicago University Press, 1980.

Importance of communication in relations

Communicating clearly in a relationship

Talk to each other. No matter how well you know and love each other, you cannot read your partner’s mind. We need to communicate clearly to avoid misunderstandings that may cause hurt, anger or confusion.

When you talk to your partner, try to:

• Think about what you want to say and what you are feeling when you say it
• Be clear about what you want to communicate
• Be clear about your message so that your partner hears it accurately and understands what you mean
• Talk about what you want and feel – use ‘I’ statements such as ‘I need’, ‘I want’ and ‘I feel’
• Share positive feelings with your partner, such as what you appreciate and admire about them, and how important they are to you.

Non-verbal communication

When we communicate, we can say a lot without speaking. Our body posture, tone of voice and the expressions on our face all convey a message. If our feelings don’t fit with our words, it is often the non-verbal communication that gets ‘heard’ and believed. Notice whether your body language reflects what you are saying.

Listening to communicate

Listening is a very important part of effective communication. A good listener can encourage their partner to talk openly and honestly. Tips for good listening include:

• Keep comfortable eye contact.
• Lean towards your partner and make gestures to show interest and concern.
• Have a fairly relaxed posture with your arms and legs uncrossed.
• Face your partner – don’t sit or stand sideways.
• Sit or stand on the same level to avoid looking up to or down on your partner.
• Avoid distracting gestures such as fidgeting with a pen, glancing at papers, or tapping your feet or fingers.
• Be aware that physical barriers, noise or interruptions will make good communication difficult.
• Show genuine attention and interest.
• Ask for feedback from your partner on your listening.

Improving communication in a relationship

Open and clear communication can be learnt. To improve the way you communicate, start by asking questions such as:

• What things cause conflict between you and your partner? Are they because you are not listening to each other?
• What things bring you happiness and feelings of connection?
• What things cause you disappointment and pain?
• What things don’t you talk about and what stops you talking about them?
• How would you like your communication with your partner to be different?

If possible, ask these questions with your partner and share your responses. Consider and try ways to communicate differently. See whether the results improve your communication. When you are more aware of how you communicate, you will be able to have more control over what happens between you. While it may not be easy at first, opening up new areas of communication can lead to a more fulfilling relationship.

Some things are difficult to communicate

Most of us find some experiences or topics difficult to talk about. It may be something that is painful or makes us feel uncomfortable. For example, some people find it difficult to express their emotions. It is often the things that cannot be talked about that hurt the most.

Seeking help for communication issues

If you can’t seem to improve the communication in your relationship, consider talking with a relationship counsellor. Counsellors are trained to recognise the patterns in a couple’s communication that are causing problems and to help change those patterns. You could also consider doing a course that is relevant to your relationship. It is better to act early and talk to someone about your concerns, rather than wait until things get worse.

Where to get help

• Psychotherapy and Counselling Federation of Australia (PACFA) National Register (Family and Relationship Therapy) Tel. (03) 9486 3077
• Relationships Australia Victoria Tel. 1300 364 277
• Family Relationship Advice Line Tel. 1800 050 321 Monday to Friday, 8 am to 8 pm, Saturday, 10 am to 4 pm
• Australian Association of Relationship Counsellors (AARC) Inc. Tel. 1800 806 054

Things to remember

• Communication is important in relationships. We need to talk openly and be good listeners.
• Most people can learn how to communicate more effectively.
• Share positive feelings about your partner with them.
• It is better to act early if you are having difficulties, rather than waiting for the situation to get worse.

What Are the Benefits of Effective Communication in the Workplace?

by Rose Johnson , Demand Media

Effective verbal and nonverbal communication skills are valuable in the workplace. Some companies spend a lot of money to train their employees on how to effectively communicate. Good communication skills go beyond conversations, but employees must know how to communicate well in written reports and emails. Understanding the benefits of effective communication helps companies place a focus on developing a workforce that is able to communicate within the firm and with customers, vendors and international business partners.

ach soft skills training courses.

Helps with Diversity

Effective workplace communication is important in companies with workplace diversity. Good communication skills help to reduce the barriers erected because of language and cultural differences. Companies that provide communication training to domestic and international employees reap the benefits of effective workplace communication. Companies can avoid cultural confusion and miscommunication by training international employers early in their careers and on a regular basis. Effective communication causes productivity to increase, errors to decrease and operations to run smoother.

Global Business

With global business transactions continually increasing, the need for effective communication to meet global demands is also increasing. Managers and employees must know how to effectively communicate with the company's international counterparts. The difference in cultures requires managers to understand terms commonly used in America that another culture finds offensive. Companies that prepare workers to excel with verbal and nonverbal communications skills find it easier to enter into global marketplaces than companies that do not prepare its employees. Effective communication is important for businesses looking to expand beyond its domestic borders.

Related Reading: How to Plan a Meeting on Workplace Communication

Team Building

Effective communication in the workplace helps employees and managers form highly efficient teams. Employees are able to trust each other and management. Effective communication reduces unnecessary competition within departments and helps employees work together harmoniously. The result of a team that works together is high productivity, integrity and responsibility. Employees know their roles on the team and know they are valued. Managers are able to correct employees' mistakes without creating a hostile work environment. A manager who openly communicates with his subordinates can foster positive relationships that benefit the company as a whole.

Employee Morale

An improvement in employee morale can result from effective communication. Although pay is a concern for many workers, it is not their only concern. Employees appreciate good communication coming from management. It produces a healthy work environment. When employees are satisfied with their jobs, they are able to efficiently perform their duties with a positive attitude. Failing to communicate effectively in a workplace leads to frustration and confusion among employees. However, managers can alleviate such problems by keeping the lines of communication open.