The Language Influences of the Human being’s Behaviors

The Language Influences of the Human being’s Behaviors

(Joni MN. Aman Rima)

A. Moral of Language Education

Talent about culture, it is very related with the human’s moral, cause in culture contents include the value awareness of human being attitude expression and in gayonese’s culture is close related with religion, as their philosophy, such as means “the Religion related with Tradition as well as the substance with the properties”edet urum agama lagu zet urum sifet” gayonese societies most beloved on it to guide their life. It is our stated that with. Downey and Kelly (1978), for moral code that is based on any set of religious beliefs must of its very nature be authoritarian, centrally concerned with content, with adherents of that religions believe, discouraging and even intolerant of questioning that might lead to the point at which he makes his choice of the religion moral “package”.

It is because we now recognize the need to encourage questioning approaches to morals, as well as because there is no longer any one religion that can be said to dominate our multi-ethnic society and indeed, because many people have rejected institutionalized religion is needed. This reason why moral education urgently requires the attentions of teachers away from that approach before it is too late.

In this issue teacher is the model of their students and the students can be expected to learn from the superior example teacher exhibit. To be a good teacher must first understand the nature of the students and a good teacher are to learnt not only of the mistakes their students will inevitably make but of the opinions differing from their own and the most important is moral attitude of their students.

According to Sabriani (1963), she made a question whether Language influence the attitude of human being or not?, in fact there are other variable residing in among variable Language and behavioral. The Variable is realistic. If this matter is real correct, hence opened by opportunity that not yet of course Language influencing human being behavior, deflects to become the realistic or both. But in this case in reality is matter of attitude and realistic is represent something very adjacent matter in someone life and cannot be dissociated by that is each other is at the same time happened in life of because attitude implies the parole of Language. With the meaning communications include; cover the hearer, reader, speaker, and writer.

Here fodor ( 1974) saying that Language is system symbol and sign. Such as a system it is mean and  symbol is relation symbol with the meaning having the character of conventional. While such by system is, sign relation and mean non conventional but determined by nature of or certain cirri [is] which such situation that or object, this matter is so-called attitude and realistic.

B. Language function

The nature and functions of Language, – because we all use language we tend to take this / its Nature and functions for granted.  Sapir said (1949), in Theory and Practice of Education – an Introduction, for example, tried to define language as a purely human, no instinctive method of communicating ideas,   emotion and desires by means of system voluntarily produced symbols, similarly “Wettgenstein” writing of meaning, says the meaning of a word is its use in the language[1].

So, it is however useful from a practical point of view to bear in mind the distinction between language as public system of symbols, agreed upon by common usage and speech which refers to individual culture contents.

The expressions, language, by its very nature, are a social process. Chomsky and others suggest, Nothing resembling human speech would be developed if children were not brought up in social world where people communicate with others by linguistic means.  It will give a consideration of the social context of language to rise for two interesting aspect that warrant exploration.  Here we can know that language may be effected by the context or culture in which it develop, in order discover ways in which children’s experiences of the word is shaped by kind of language the learn. Then go on to consider how language varies according the social situation in which it is used. First consider a rather different effect of context up on language. The culture relativity hypothesis suggests that the language an individual has at the people  disposal is one  shaped by a broad contexts. The culture into which the people is born, and that therefore contributes little to the humans own linguistic and perceptual development.

D. Gayonese’ culture and Language

Language is not something static but is a dynamic process. Because language can control an individual by helping to share the human perception, concept learning, and thought process, yet in the social sphere it can also be used by human to control other.

So, the study of language can infect reveal much about the natural and network of social relationship in any community it also called with “culture” and language can serve as an index of social interaction, since it both unifies and divides in the sense that people sharing a common language or dialect regard themselves as belonging together.

Language and Culture of Gayonese is very close both, In the everyday association interpersonal Gayo, this language functioned as the communications equipment. Although being gotten by the existence of the difference of the dialect and the vocabulary in the Gayo language like that was named beforehand (Gayo Lut, Gayo Deret, Gayo Lues, Lokop and Kalul), but this difference did not become the problem that was significant in the process of communication between the Gayo language speaker. The difference of the dialect and the vocabulary this became his rich reflection the content of the Gayo language. Secondly, this language functioned as the escort’s language especially in the period of the Islam spreading of the beginning and in the world of education. It is as the identity; through the language, we could know the identity, the identity and the other nation culture, even so his matter with the Gayo language. In the long run, the existence of the language made his speaker to be proud of ownership of the relevant language. Was like this his matter for the person Gayo, the Gayo language became special pride fo his speakers.

E. Teaching culture Functioning

As will become evident, the role of cultural learning in the foreign language classroom has been the concern of many teachers and scholars and has sparked considerable  controversy, yet its validity as an equal complement to language learning has often been overlooked or even impugned. Up to now, two main perspectives have influenced the teaching of culture. One pertains to the transmission of factual, cultural information, which consists in statistical information, that is, institutional structures and other aspects of the target civilisation, highbrow information, i.e., immersion in literature and the arts, and lowbrow information, which may focus on the customs, habits, and folklore of  everyday life (see Kramsch, 1993: 24).

This preoccupation with facts rather than meanings, though, leaves much to be desired as far as an understanding of foreign attitudes and values is concerned, and virtually blindfolds learners to the minute albeit significant aspects of their own as well as the target group’s identity that are not easily divined and appropriated (ibid.) All that it offers is ‘mere book knowledge learned by rote’ (Huebener, 1959: 177). The other perspective, drawing upon cross-cultural psychology or anthropology, has been to embed culture within an interpretive framework and establish connections, namely, points of reference or departure, between one’s own and the target country. This approach, however, has certain limitations, since it can only furnish learners with cultural knowledge, while leaving them to their own devices to integrate that knowledge with the assumptions, beliefs, and mindsets already obtaining in their society. Prior to considering a third perspective, to which the present paper aspires to contribute, it is of consequence to briefly sift through the relevant literature and see what the teaching of culture has come to be associated with.

It is only in the 1980s that scholars begin to delve into the dynamics of culture and its vital contribution to ‘successful’ language learning (Byram, Morgan et al., 1994: 5). For example, Littlewood (cited in Byram, Morgan et al., 1994: 6) advocates the value of cultural learning, although he still ‘keeps linguistic proficiency as the overall aim of communicative competence’ (ibid.). Also, there are many insightful comparisons made between behavioural conventions in the L1 and L2 societies which are culture-specific and which could be said to impede understanding: the use of silence (Odlin, 1989; La Forge, 1983: 70-81), frequency of turn-taking (Preston, 1989: 128-131, Odlin, 1989: 55), politeness (Odlin, 1989: 49-54), and so forth (see Byram, Morgan et al., 1994: 8) Furthermore, in the 1980s and 1990s, advances in pragmatics and sociolinguistics (Levinson, 1983) laying bare the very essence of language, which is no longer thought of as merely describing or communicating but, rather, as persuading, deceiving, or punishing and controlling (Byram, 1989; Fairclough, 1989; Lakoff, 1990), have rendered people’s frames of reference and cultural schemata tentative, and led to attempts at ‘bridg[ing] the cultural gap in language teaching’ (Valdes, 1986).

Certainly, language cannot exist in a vacuum; one could make so bold as to maintain that there is a kind of “transfusion” at work between language and culture. Amongst those who have dilated upon the affinity between language and culture, it is Duranti who succinctly encapsulates how these two interpenetrate:

To be part of a culture means to share the propositional knowledge and the rules of inference necessary to understand whether certain propositions are true (given certain premises). To the propositional knowledge, one might add the procedural knowledge to carry out tasks such as cooking, weaving, farming, fishing, giving a formal speech, answering the phone, asking for a favor, writing a letter for a job application (Duranti, 1997: 28-29)[2].

Clearly, everyday language is “tinged” with cultural bits and pieces—a fact most people seem to ignore. By the very act of talking, we assume social and cultural roles, which are so deeply entrenched in our thought processes as to go unnoticed. Interestingly, ‘culture defines not only what its members should think or learn but also what they should ignore or treat as irrelevant’ (Eleanor Armour-Thomas & Sharon-ann Gopaul-McNicol, 1998: 56). That language has a setting, in that the people who speak it belong to a race or races and are incumbents of particular cultural roles, is blatantly obvious. ‘Language does not exist apart from culture, that is, from the socially inherited assemblage of practices and beliefs that determines the texture of our lives’ (Sapir, 1970: 207). In a sense, it is ‘a key to the cultural past of a society’ (Salzmann, 1998: 41), ‘a guide to “social reality”’ (Sapir, 1929: 209, cited in Salzmann, 1998: 41)[3].

The nature and functions of Language, – because we all use language we tend to take this / its Nature and functions for granted.  Sapir said (1949), in Theory and Practice of Education – an Introduction, for example, tried to define language as a purely human, no instinctive method of communicating ideas,   emotion and desires by means of system voluntarily produced symbols, similarly “Wettgenstein” writing of meaning, says the meaning of a word is its use in the language

Language and Culture of Gayonese is very close both, In the everyday association interpersonal Gayo, this language functioned as the communications equipment. Although being gotten by the existence of the difference of the dialect and the vocabulary in the Gayo language like that was named beforehand (Gayo Lut, Gayo Deret, Gayo Lues, Lokop and Kalul), but this difference did not become the problem that was significant in the process of communication between the Gayo language speaker. The difference of the dialect and the vocabulary this became his rich reflection the content of the Gayo language. As will become evident, the role of cultural learning in the foreign language classroom has been the concern of many teachers and scholars and has sparked considerable  controversy, yet its validity as an equal complement to language learning has often been overlooked or even impugned. Up to now, two main perspectives have influenced the teaching of culture.

We should reiterate the main premise of the present study: the teaching of culture should become an integral part of foreign language instruction. ‘Culture should be our message to students and language our medium’ (Peck, 1998)

To this end, language educators should ‘not only work to dispel stereotypes [and] pockets of ignorance…but…contribute to learners’ understanding that begins with awareness of self and leads to awareness of others’ (Singhal, 1998).


[1] Meriel Downey and A.V. Kelly, Theory and Practice of Education – an Introduction (Second Edition), Harper and Row lL.td.28 Tavistock Street – London WC2E 7 PN.1979.

[2] Lafayette, R.. The cultural revolution in foreign languages: A guide for building the modern curriculum. Lincolnwood, IL: National Textbook Company. La Forge, P. G. 1983. Counseling and Culture in Second Language Acquisition. Oxford: Pergamon Press. 1975.

[3] Lado, R.. How to compare two cultures. In Valdes, J. M. (ed.). Culture Bound: Bridging the Cultural Gap in Language Teaching. Cambridge: Cambridge University Press. 1986.

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3,627 comments

  1. Tarmizi /tarbiah/PBI/V/B/0802024607
    Education very need morals, in talent about culture I have an opinion that culture very related with religion but in talent about culture I haven’t got it. Morals include in culture and they always together in long life.
    In education student as follower their teachers. So teacher must have good character. If all of teacher have it, I think education in Indonesia especially in Gayo will be good education. Language to teacher must can understood for their student. In culture of Gayo , language very nice in influence of the human being’s behavior.
    Because languages have many effect for everybody, “your mouth is your tiger”. From that sentence we can take a lesson that we must keep our language to other people. In here moral and culture very needed. But that’s all must under of religion.
    We can say everything but we didn’t know what are effect from our said. the everyday association interpersonal Gayo, this language functioned as the communications equipment. Language and Culture of Gayonese is very close both.

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