HBET 3403 Listening and Speaking in ESL

7/27/2019 HBET 3403 Listening and Speaking in ESL

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FACULTY OF APPLIED SOCIAL SCIENCE

SEMESTER JANUARY 2013

HBET3403 LISTENING AND SPEAKING IN AN ESL

MATRICULATION NO. : 660613055252001

IDENTITY CARD NO. : 660613-05-5252

TELEPHONE NO. : 013-6533138

E-MAIL : [email protected]

LEARNING CENTRE : MELAKA LEARNING CENTRE



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TABLE OF CONTENT

1.0 INTRODUCTION 3

2.0 HOW CULTURE INFLUENCE OUR COMMUNICATION 4

2.1 THE RELATIONSHIP BETWEEN CULTURE AND

LISTENING

4

2.2 CULTURE INFLUENCING SPEAKING 6

3.0 MULTILINGUAL AND MULTICULTURAL ESL

CONTEXT IN MALAYSIA AND THEORIES/STUDIES ON

LISTENING AND SPEAKING IN CROSS-CULTURAL

SETTINGS

8

4.0 THE TRANSCRIPT OR THE CONVERSATION 10

4.1 THE TRANSCRIPT OF A CONVERSATION IN A

MONOCULTURAL SETTING

10

4.2 THE TRANSCRIPT OF A CONVERSATION IN A

MULTICULTURAL SETTING

12

5.0 THE DIFFERENCE IN THE WAY THE INTERLOCUTORS

COMMUNICATE WITH EACH OTHER IN TWO

DIFFERENT CULTURE SETTING

14

6.0 LISTENING AND SPEAKING IN CROSS-CULTURAL

SETTINGS

15

7.0 REFERENCES 17

8.0 JOURNAL ARTICLE CITED IN THIS ASSIGNMENT 19



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1.0 INTRODUCTION

The excerpt gives reader a clear idea that culture influences our perceptions, beliefs

and attitudes. I n the earl y years second language learni ng took place in order for learners

to gain “access to the great literary masterpieces of civilization” (Allen, 1985) . Learners

were exposed to cultural experiences associated with the target language. I n the six ties,

another educational purpose for second language learning emerged - “cross-cultural

communication and understanding” (Nostrand in Lessard -Clouston, 1997) . Culture then

became essential not only for the study of literature but more importantly to encourage

communicative competence. The relationship between language, society and culture is further

explained through the domain of sociolinguistics which examines language use within

different social contexts. In relation to this language use includes the social functions of

language and the forms these functions take in the evocation of social meaning as people‟s

lives, opinions and beliefs are strongly influenced by the society they live in.

Although sociolinguists have a common concern in examining the relationship

between language, society and culture, there exist various interpretations of the meanings of

these terms. However, they do agree on the principle that there exi sts an inextr icable bond

between l anguage and cul ture. Stern (1983) posits the cul tur al aspect of second language

and foreign language teaching in his three-level framework. The foundational level

incorporates linguistics, educational, anthropology, sociology and sociolinguistics theories.

Ethnographic or cultural description of the target language is the essence of the inter-level or

level two while the sociocultural component of the target language is the foundation for level

three. In Stern’s conceptual framework language, culture and communication is synonym

with society . Therefore like many other conceptual frameworks it also emphasizes the

inclusion of culture in ESL education.



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2.0 HOW CULTURE INFLUENCE OUR COMMUNICATION

2.1 THE RELATIONSHIP BETWEEN CULTURE AND LISTENING

Hearing is a physical ability while listening is a skill. A good listener listens to notonly what is being said but also what is left unsaid or only partially said. Listening involves

observing body language and noticing inconsistencies between verbal and non-verbal

message. There are three basic steps in listening process. The first is hearing. Hearing means

listening to just enough to catch the fact of what the speaker is saying. Second is

understanding, which means interpreting what we heard and understand it in our own way.

And the third is judging which means thinking about what we have understood, whether it is

true or not. Listening requires us to concentrate and use other sense in addition to simply

hearing the words spoken.

Research shows that culture affects the way people interpret, understand and judge the

information they hear. The term culture is often understood as nationality. In fact, nationality

refers to the nation in which one was born, now resides, or has lived or even studied in a

nation for long enough to become familiar with the customs of the area. Nationality

identifiers are Malaysian, Japanese, Mexican, and Canadian. Culture goes beyond that.

Cul tur e consists of those individuals who have a shared system of i nterpretation (Thomas,

1998). Some of the culture identifiers include American Indian/Native American, African

American/Black, male/female.

Cultural differences in listening may be seen by examining the Western logical format

of developing arguments. The typical pattern is to analyse the situation, state the problem

such as the undesirable condition of things, propose a solution which is the desirable or

acceptable condition and evaluation which is a check to see that the solution is proper and

would give the best results. Though it is difficult to generalize about all members of any

particular nation or culture, research in listening allows for the identification of some

tendencies among peoples of common groups



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Cultural influence in listening involves interpreting the words of a speaker differently.

Cultural noise, a strong factor in communication, is the set of preconceived, group attitudes

that individuals from differing nationalities, ethnicities, and genders have developed. These

attitudes often prevent a receiver from dealing objectively with a message. A prime exampleof cultural noise is the attitude that any action by a representative of one's own group is

always right, whereas the same action by a member of another group is wrong. Thus an

individual who has always voted for one political party may well ignore the negative aspects

of that party while easily accepting the negative aspects of an opposing party. Another

example is an Israeli who is not able to listen objectively to a message about Arabic home

rule. Cultural noise can also arise from the topic chosen for a speech. Certain controversial

subjects might cause members of the audience to become negative listeners.



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2.2 CULTURE INFLUENCING SPEAKING

Cultures do influence speaking just the way they influence listening. For instances,

Germans tend to communicate even more directly than people of the US, expecting that

"frankness, honesty, and directness will govern the communication. German orderliness is a

matter of not wasting time, getting directly to the point, omitting pleasantries (Alred, 1997).

Czech writers and speakers closely follow the German patterns (Connor, 1996). The Chinese

concept of self makes it difficult for Chinese speakers and writers to be direct, to express a

point of view, which is a typical American pattern. The Confucian concept of self, on which

the Chinese self is based, presents individualism as problematic. Arguments are often

delayed, include narration, and use statements that seem unconnected to the ears of the

Western listener. Chinese public communications rely greatly on appeals to history, tradition,

and authority, and frequently refer to historical and religious texts, as well as proverbs. While

cultural norms in Japan do not value talkativeness and the Japanese tend not to be outspoken

(McDowell & Yotsuyanagi, 1996, pp. 12). Japanese speakers tend to be less forceful and

dynamic than US speakers are because they do not wish to draw attention to themselves

(p.13).

Among the American Indians, the Navajos have a great tradition of rhetoric. Navajospeech is based on "thinking publicly" (Philpsen, 1972). "Rhetoric, for the Navajo, is

functional as a means to restore and maintain order, balance, and harmony." (p. 139) The

Navajo uses public discussion as a means to maintain or restore harmony, because speech is

based on the assumption that all people are rational beings capable of persuasion. Therefore,

all of the information needed for decision making is presented. This is in contrast to the north

American tradition of only exposing that information which can be used to sway the listener

to reach the solution proposed by the speaker, which denies the listener any chance of

selecting one of the other possible conclusions.



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For instance in early Black life in America, people sat around the campfire and

listened to tales, just as in Africa they sat and listened to the griot (storyteller) spin tales of

the creation or recreate stories of tribal conquests, birth and deaths. In later years, Afro-

Americans moved from the campfire to inside the church to see and hear the minister interpret biblical passages with old proverbs, stories and song. Black rhetoric includes a

highly significant tradition of storytelling and a highly charged ritual of the call-response

pattern of the Black religious and secular gatherings. The minister often uses a drum beat

rhythm; changes in pitch; adds popping, clicking, clapping sounds to dramatize the events in

the story. Services are accompanied by song and dance and are often enlivened by sound

effects. The members of the audience respond like a chorus. They interpose comments at

convenient intervals, add their own sound effects, and sing the songs of the tale along with

the minister (Cummings, 1983, pp. 6-7). These facts is in stark contrast to the traditional

European American speech in which the audience sits silently, maybe laughing or clapping

when they are humoured or are in agreement; but, generally, are "polite" and give passive

attention to the speaker.



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3.0 MULTILINGUAL AND MULTICULTURAL ESL CONTEXT IN MALAYSIA

AND THEORIES/STUDIES ON LISTENING AND SPEAKING IN CROSS-

CULTURAL SETTINGS

Malaysia is a country with diverse culture and language. Students here come from

different cultural background and this cultural noise is one factor that influences their

understanding in English as a second language. Some of the cultures in Malaysia are

Malaysian Chinese, Malaysian Indians, Baba and Nyonyas, Chetties, Native Malaysians,

Kadazandusuns, Bajaus, Bidayuhs and Dayaks. Wong (1981) classif ies Malaysian English

speakers according to i ts hierarchical ranki ng. At the top of the scale, there are speakers

who use English as a primary l anguage and have near -native prof iciency, whi le down the

scale, there are those who are not profi cient in Engli sh and their use of the language is

restr icted to basic communicative purposes. The closeness of the relationship between

language and cultu re gives rise to the perception of l anguage as a kind of accul tur ation

(Ell is, 1985; Puente, 1997; Gieve, 1999) where language learners assimi late new cultur e,

“new codes of expression, new values, and new norms of conduct” as well as a different

world view.

(Puente, 1997). Fantini (1997) asserts that “language reflects and affects culture”

forming a “dynamic relation” or intrinsic link. This li nk is manifested in what Fantini

terms “linguaculture” where language is inextricably linked with culture and in turn is

taught in tandem with its cul ture . In relation to this, Malaysian English Language learners

need to learn about the target language culture together with Malaysian culture in order to

communicate effectively, to achieve communicative competence. Communicative

competence is not possible to achieve without cultural understanding as it is the core of

language acquisition. This is demonstrated in the fact that when a learner decides to learn a

language, such as German, the learner is not only learning the linguistics of German but

everything else German and Germany. A learner then avoids all the pitfalls of cultural

misunderstanding or ignorance which leads to the breakdown of communication. In addition

to communication, learners who are said to have acquir ed a language are those who are

able to ali gn themselves with the cul ture of the target language. They can also think in the

target language thus enabl ing them to identi fy with the language by captur ing the essence

of the language. (Tang, 1999).



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Accordingly, intercultural understanding should then be emphasized in ESL education

in Malaysia. Intercultural understanding means dual culture understanding where learners are

exposed to the target language culture. This exposure is to minimize what Schulman (in

El l is,1985) termed as social and psychological distance in hi s Nativization model where he

posited that language learning may be hindered by social and psychological distance.

Social distance refers to the equality of the social status of each culture while

psychological distance is realized in language and culture shock, motivation and ego

boundaries of individual learners’. It is also essential to bridge this gap as it could pose

difficulties in communication, especially when the second language learners come into direct

contact with target language culture. This gap can be seen in the example of the „be‟ verb.

The „be‟ verb is not found in Malay therefore Malay ESL learners have a tendency to produce

linguistically erroneous sentences such as “she sad” or “they rich” omitting the „be‟ verbs.

The difference in the conceptual systems of English with Malay, Chinese and Tamil

languages are very much apparent in the tense system. The Malay, Chinese and Tamil

languages do not have tense systems. Past events are not marked by the past tenses. On the

contrary the English tense system conceptualizes how the English perceive time as a linear

flow which is delineated into categories through the use of tense. In the Malay, Chinese and

Tamil culture, time is rationalized through the aspectual systems where it is perceived as

relative to other events in the discourse.

In a nutshell, confusion could occur due to the ignorance of cultural information.

Learners need to be aware of ambiguity in some functions of the target language such as in

the classic example of the statement „It‟s cold‟. The statement can function both as a general

comment on the weather and a request for the window to be opened. If an ESL learner does

not recognize the hidden meaning, communication is surely lost. In addition to this, learners

need to be informed about culturally accepted attitude and behaviour in the target language.

The Asian way of reacting to praise or compliments with reticence and humility might cause

cultural misunderstanding in the target culture. Lack of cross-cultural awareness will lead to

misunderstandings in second language speaking and listening.



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4.0 THE TRANSCRIPT OR THE CONVERSATION

4.1 THE TRANSCRIPT OF A CONVERSATION IN A MONOCULTURAL SETTING

Ay Ting :

Yong Wei:

Ay Ting :

Yong Wei:

Ay Ting :

Yong Wei:

Ay Ting :

Yong Wei:

Hi Yong Wei, why are you looking so upset?

Oh, Ay Ting. Well, I‟m bored. It‟s a long weekend, what shall we do?

Let‟s go fishing. We can go to the lake near my house.

Oh my gosh, it‟s a great idea. We can even have a small picnic there.

We can chit-chat as long as we want for an entire day. I‟m so excited.

But, are you sure you won‟t change your mind? You always call up

later and cancel the plans.

I‟m absolutely sure. Besides, I haven‟t gone fishing in a while and this

sounds like a promising trip. Furthermore, it‟s the weekend. I have my

schedule cleared for our promising trip.

Well, I don‟t know. Sometimes you can be quite fickle-minded. The

last time we planned to go fishing, you called up at the last minute

saying you would rather go hiking instead.

Not this time. I give you my word. I‟ll be by the lake at 8.00 am and I

would stay there with you until dusk. Happy now? By the way, I‟m

sorry I let you down last time. I wouldn‟t dream of doing that again.

It‟s ok. You‟re my best friend and I don‟t keep grudges. All is

forgiven. But, make sure you are not even a second late, otherwise, I

would start off without you.



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Ay Ting :

Yong Wei:

Ay Ting :

Yong Wei:

Ay Ting :

That‟s not fair. I might have to do some chores for my mom at home,

since I would be gone the whole day. You won‟t really leave me

right?

(Hahaha) You got me. Of course I won‟t leave without you. I was just

pulling your legs. Wait a minute…….I think that‟s my mom calling

me. She is in one of her bad moods lately and I don‟t want her to fly

of the handle. I should leave now, my mom probably finished cooking

dinner and wants my help laying out the dishes. Won‟t you join us for

dinner? My mom will be delighted to have you. You know how much

she adores you. Besides she made your favourite chicken soup today.

It‟s really delicious and I know you want it.

Awww. Your mom is a hell of a cook you know. I would love to stay

for dinner but I really can‟t. My father‟s business associates are dining

with us today. My father made me promise that I would be on time for

dinner, looking my best and minding my P‟s and Q‟s. Wish I could

dine with your family instead, it‟s so much more fun

I know and I love having you for dinner and we also can watch a

movie later. I missed spending time with you as I‟m buried in

schoolwork most of the times. Luckily, I have the fishing trip to look

forward to. Buh-bye, have a nice dinner.

You too. Take care and bye bye.



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4.2 THE TRANSCRIPT OF A CONVERSATION IN A MULTICULTURAL

SETTING

Kasthuri:

Hanis :

Kasthuri:

Hanis :

Kasthuri:

Hanis :

Kasthuri:

Hi, Hanis. The postman just delivered your invitation. Why didn‟t you

save money and tell me in class?

It wasn‟t possible, silly. It is supposed to be a surprise farewell for

Ally. You know she‟s always with us.

Of course, but why are we having this party at your place? Michelle‟s

house is bigger than yours, isn‟t it?

Yes, but her relatives are coming down from Penang so it‟s going to be

a bit crowded over there. Anyway, my parents like Ally and it was my

mother who suggested that we hold a surprise farewell for her here.

Really?

Yes, she was laughing when she suggested this, and she said that it

would serve her right for all the pranks she has pulled on all of us!

Yes, I would love to see the look on her face when she realises we‟ve

got her at last! What presents are we getting her?

Well, I thought no one in class would mind contributing RM10 each, so

that would give us RM440. I‟ve budgeted about RM240 for the food

and refreshments. I think we can get her a nice pewter souvenir for

RM200, can‟t we?



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Hanis :

Kasthuri:

Hanis :

Kasthuri:

Hanis :

What a great idea -it‟ll remind Ally of her Malaysian summer. But I

want to get her a novelty gift too. Remember the laugh box she got me

for my birthday? It looked like a book.

Yes, and when you opened it, it kept laughing non-stop! But there

aren‟t too many novelty shop in Seremban, so you might not be able to

find a really funny gift.

Not to worry, I‟m off to Kuala Lumpur this Saturday and will be

shopping at Mid Valley Megamall. I know one shop that sells the most

fantastic novelties. You can bet that I‟ll choose one that will really

astound her!

Can‟t wait to see it at the party. I‟m sorry, I‟ve to go for Maths tuition

now. Bye.

Well, I‟ve got tuition myself too. Bye!



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5.0 THE DIFFERENCE IN THE WAY THE INTERLOCUTORS COMMUNICATE

WITH EACH OTHER IN TWO DIFFERENT CULTURE SETTING

In the multicultural setting the interlocutors seems to understand each other less

perfectly. Although, Kasthuri told Hanis that Michelle‟s relatives are visiting her, Hanis did

not immediately understand the situation at Michelle‟s house. Kasthuri had to explain that the

particular house is crowded then Hanis understood that the party had to be held at Kasthuri‟s

house. The conversation between Hanis and Kasthuri also doesn‟t seem intimate which is

probably due to the ignorance of each other‟s boundaries and limitations. On the other hand,

in the monocultural setting Yong Wei and Ay Ting seems intimate and close which is due to

the fact that they understand each other perfectly. One speaks in the way that the other can

relate to. For example, when Yong Wei teases Ay Ting that she would leave her if she wasn‟t

at the lake by 8.00 am sharp, Ay Ting quickly understands that Yong Wei was just playing

with her.

Through the examples, we can agree that monocultural setting is a more conducive

setting for a better speaking and listening skills. Therefore it is proven that in order to be

more competent in mastering the speaking and listening skills, we should get to know the

culture of the language we are studying. For instance, to master German language, get toknow the Germans, to master English, get to know the Americans and British.



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6.0 LISTENING AND SPEAKING IN CROSS-CULTURAL SETTINGS

While researchers have provided numerous examples of individual differences in

Western versus non-Western contexts (e.g., Gao & Ting-Toomey, 1998; Gudykunst, 2001;

Hall, 1995; Hofstede, 1980, 1997; Kim, 1994, 2001), little is known about how the Asian

interactants in this study, namely Malay Malaysians and Chinese Malaysians, symbolically

use strategies in making sense of interactional processes in daily situations. Given that

neither group is homogeneous (Gao & Ting-Toomey, 1998; Nagata, 1979; Reid, 2004;

Shamsul , 1998a; Syed Husin, 1984; Tan, 1982, 2000a, 2004), maki ng sense of i ndividual

sense making underscores the notion of polytonality — that is, the involvement of a

mul tipli city of ethni c voices in defi ning a situation. At the same time, since these members

share a common space (i.e., physical landscape), they have some conceptual similarities

(Ellis, 1999). For example, most Chinese and Malays in Malaysia have shown appreciation

for what the government is doing with respect to environmental conservation programs.

Chinese Malaysians in Kelantan and Terengganu tend to assimi late in to Malay cul tur e

more than their kinsmen i n other parts of Malaysia (Syed Husin, 1984; C. B. Tan, 1984,

2000a, 2002; E . K. B. Tan, 2001; Teo, 2003; Winzeler , 1985). However, the Chinese sti ll

retain their identi ty as C. B. Tan argued (2002; see also Raybeck, 1980; Teo, 2003).This

might not be surprising as the term “assimilation” has many meanings (e.g., Jacoby, 2004).

As observed by Smith (1964), Malays and Chinese dif fer greatly in their attitudes and way

of li fe.

Indeed, it was more of acculturation than assimilation as evident by Raybeck’s

(1980) study. Raybeck preferred the term “accommodation” to “assimilation” (see

Raybeck, 1980, p. 263). (e.g., speak f luent Kelantanese/local M alay dialect) while they

retain their Chinese traditi onal practices backstage (e.g., speak Hokkien/Chinese dialect,

drink alcohol, eat pork) for reasons that are less apparent. In so doing, the Malay

Kelantanese trusted and accepted these Chinese as “our Chinese,” orang Cina kita, or

“Chinese of here,” orang Cina sini (Raybeck, 1980, p. 254), for the latter‟s personal and

direct contact with the former, as opposed to the outsider Chinese or Malays. Raybeck argued

that the small size of the Chinese po pulation and their dependence on the Malays‟ goodwill

for economic success account for the front stage and back stage acts (Goffman, 1959) which,

in turn, contributes to good interethnic relations at the village level. Whereas in Kuala

Lumpur (as it is predominantly Chinese), Tan (2004) asserted that the Chinese “do not have



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to „concede‟ so much sociocultural adjustment to the Malays” (p. 136-137) although he

cautioned that sensitivity is very much required. In this sense, assimilation or acculturation is

a matter of choice. But what is more important, this scenario exemplifies a certain degree of

adaptation with respect to one‟s economic status.

{2759 WORDS}



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REFERENCES

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Cortazzi, M.,& Jin, L. 1999. Cultural Mirrors, Materials and methods in the EFL

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Ellis, R. 1985. Understanding second language acquisition. Oxford: Oxford University Press.

Fantini, A. 1997. Language:Its Cultural and Intercultural Dimensions. In A.Fantini

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Gieve, S. 1999. Learning the culture of language: Intercultural communication and

second and foreign language learning. The IATEFL Newsletter. Issue 18

Kramsch, C. 1993. Context and Culture in language teaching. Oxford:Oxford University

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Lessard-Clouston, M. 1997. Towards an Understanding of Culture in L2/FL Education.

The Internet TESL Journal, Vol.III, No.5, May 1997.

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McKay, S.L. 2004. Western Culture and the Teaching of English as an International

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Teachers.2nd edition, Boston:Kittle, Brown and Company.

Norrizan Razali, 1993. Cultural Considerations in ESL Texts; A Sociolinguistic

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Steele, R. 1989. Teaching language and culture: Old problems and new approaches. In

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Syahrom Abdullah, 1995. Encounter of the Cultural Kind. A paper presented at the

THAI TESOL Annual Conference, January 1995.



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8.0 JOURNAL ARTICLES CITED IN THIS ASSIGNMENT



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HBET 3403 Listening and Speaking in ESL

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Transcript of HBET 3403 Listening and Speaking in ESL