By Yukio Tsuda
This research sheds gentle at the challenge of communicative inequality, overlooked either by way of linguists and conversation students, between audio system of alternative languages. It offers a four-step severe idea research of language-based inequality and distortion among audio system of some dominant languages, specifically English, and audio system of minority languages within the context of overseas and intercultural verbal exchange. in accordance with a theoretical framework of “Distorted communique” constructed by means of J. Habermas and C. Müller, the research makes a speciality of a severe description, definition, and interpretation of “Distorted Intercultural Communication”, and exposes the ideology that legitimates linguistic inequality and distortion in conversation.
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Extra resources for Language Inequality and Distortion in Intercultural Communication: A Critical Theory Approach
The death of a language means the death of the soul of the speaker. Johnson (1946), a general semanticist, rightly reports that there is a higher occurrence of stuttering among some American Indian tribes. This may suggest that stuttering is an expression of trauma and distortion that these natives suffered in experiencing the loss of their language, namely, their DISTORTED INTERCULTURAL COMMUNICATION 31 lived-consciousness. In this way, distorted intercultural communication affects the individuals as well as the nation-building, not merely at the super ficial level, but at the deep level including the human mind and psyche, generating various forms of distortions of which even the victim and the victimizer are not consciously aware.
All these "neotraditionalization" efforts around the world indicate the widespread influence of directed intercultural communication which still exercises control over the developing nations to maintain dependency relationships between the dominant and the dominated, and between the colonizer and the colonized. Both the Nineteenth Century nationalism in Europe and "neotraditionalization" in Asia and Africa in recent years are efforts to correct a social inequality main tained by the presence of the dominant languages, and also to restore their cultural legacy and linguistic independence which have been suppressed by directed intercultural communication.
The adoption of the Somali language would encourage the development of Somali identity across the nation. Also, the adoption of Latin script, authored by a Somali native, is a wise decision because Latin, despite its European origin, is neutral to three foreign languages in Somalia and, there fore, puts an equal learning load upon the people of all regions of Somalia. Above all, the use of their own language — speech — contributes to the for mation of a national culture. Based on the Somali situation, we are able to define directed intercul tural communication as follows: it is a type of intercultural communication, especially in developing nations, where people are deprived of their indigen ous languages, of cultural and political unity, and are troubled with social and regional inequalities mainly due to the widespread use of colonial languages in political and social communication.