Anti-plagiarism declaration

Section 1 – Introduction

This essay is an probe into the jobs involved in the translating of the text ‘Humour Rules ‘ into Polish ( see interlingual rendition in the Appendix ) and the usage of different schemes to get the better of any issues originating from interpreting the text. The jobs analysed will associate to the discourse processing/pragmatic attacks to Translation Studies and its impact on beginning text comprehension and mark text production in interlingual rendition.

The text used to picture such jobs and schemes is ‘Humour Rules ‘ , by Kate Fox and which appears as chapter “ Watching the English. The Hidden Rules of English Behaviour ” , published by Hodder & A ; Stoughton and already translated into Polish. Fox is a trained Social Anthropologist, a Fellow of the Institute for Cultural Research, co-director of SIRC ( Social Issues Research Centre ) , and the writer of many societal scientific discipline books is good placed to analyze this issue.

Alternatively of researching foreign civilizations and people populating distant corners of the universe, Fox decided to compose about what she considers to be the most enigmatic folk of all, which is her native state of England. In her book, she examines what she calls the English national portrayal and unknot a absorbing civilization governed by a concealed set of regulations and codifications of behavior that are present in the population ‘s day-to-day mundane modus operandi, such as the manner people talk, work, drama, waiting line, even their gags. [ 1 ]

In this essay we will analyze the regulations of behavior established in English society in order to interpret them right and hence illuminate Polish people in their apprehension of the English civilization. Bing English is non a affair of birth, race or coloring material, but alternatively is a mentality based on behavioral codifications and regulations which Fox attempted to decode. This has been done so that the English can re-examine and laugh at themselves but it besides can be used for foreigners to understand through temper, in a humourous manner, what it means to be English. Although ‘Humour Rules ‘ is an anthropological analysis of the English, its alone humourous nature does non interpret good into Polish due to legion grounds, with less flexible grammar being an of import 1. Another issue is more closely related to culture-specific points in text, including values and sense of temper that may non be perceived likewise by a Polish audience.

This essay will concentrate on jobs of the value and restrictions of different attacks in explicating how transcribers retrieve and re-create significance in the procedure of interlingual rendition by using the cognition of pragmatics, particularly cross-cultural pragmatics, single and universe cognition. In the 2nd subdivision cardinal constructs of discourse processing will be outlined in order to set up if they are of any aid. The 3rd subdivision encompasses a commentary on any matter-of-fact jobs originating from the interlingual rendition of Appendix. It is followed by 4th subdivision with commentary on cross-pragmatic issues in interlingual rendition. Finally, the 5th subdivision explores jobs that relate to single and universe cognition.

Section 2 – Discourse Analysis

Language is used by people to pass on with each other for societal interaction or to show cultural individualities. Communication and Language is used by people to pass on with each other for societal interaction or to show cultural individualities. Communication and

duologue is chiefly based on single experience but they are culturally determined and will depending from peculiar civilization. This has resulted in about 6,900 different linguistic communications spoken around the universe.

Discourse analysis should be the starting point for any text comprehension, as it helps to get the better of a assortment of restrictions, and it can enrich people ‘s apprehension of communicating and societal interactions. It is clear that discourse analysis can be applied to different subjects, but this paper will concentrate on the lingual attack that investigates the character of societal and cultural linguistic communication usage.

Harmonizing to Brown & A ; Yule discourse analysis is interested in discussing:

“ … how a receiver might come to grok the manufacturer ‘s intended message on a peculiar juncture, and how the demands of the peculiar receiver ( s ) influence the organisation of the manufacturer ‘s discourse ( … ) The discourse analyst is interested in the map or intent of a piece of lingual informations and besides how that information is processed, both by manufacturer and by the receiving system. ” ( 1983:24 )

Therefore, alternatively of taking into history a text ‘s lingual characteristics and sentence degree, discourse analysis besides takes a closer expression at the context in which linguistic communication is used. As Beaugrande and Dressler argue: “ text does non do sense by itself, but instead by the interaction of text-presented cognition with people ‘s stored cognition of the ‘world ” . ( 1981:12 )

Brown & A ; Yule points out:

“ Any analytic attack in lingual which involves contextual considerations, needfully belongs to that country of linguistic communication survey called pragmatics. ‘Doing discourse analysis ‘ surely involves ‘doing sentence structure and semantics ‘ , but it chiefly consist of ‘doing pragmatics ( … ) In discourse analysis, as in pragmatics, we are concerned with what people utilizing linguistic communication are making, and accounting for the lingual characteristics in the discourse as the agencies employed in what they are making. ” ) ( … ) That is, in utilizing footings such as mention, presupposition, implicature and illation, the discourse analyst is depicting what talkers and listener are making, and non the relationship which exist between one sentence or proposition and another. ” ( 1983: 26-27 )

This essay investigates the anthropological decisions about English sociality found in ‘Humour Rules ‘ in order to use them right in a interlingual rendition context so as to convey about a alteration in understanding English civilization amongst Polish people. The analysis of the Appendix involves placing different characteristics in the text, such as discourses. A discourse refers to a peculiar subject in the text, such as those associating to national individualities or values. For illustration, a sentence that stresses a claim – ‘the implicit in regulation in all English conversations is the prohibition of ‘earnestness ‘ or ‘Humour Rules ‘ .

Section 3 – Comment on a Translation through Pragmaticss

This subdivision examines the relevancy of pragmatics to interlingual rendition surveies. Language interlingual rendition is a subject that draws vastly from other subjects such as knowledge, biological science, neurology, psychological science, sociology, ethnology and anthropology amongst others, with linguistics and pragmatics being peculiarly of import. The relationship between interlingual rendition and pragmatics may look abstruse but a close analysis of these two Fieldss draws singular countries of involvements.

Christmas argues that:

“ Pragmaticss is concerned with the survey of intending as communicated by a talker ( or a author ) and interpreted by a hearer ( or reader ) . It has, accordingly, more to make with the analysis of what people mean by their vocalizations than what the words or phrases in those vocalizations might intend by themselves. Pragmatics is the survey of talker significance. ” ( 1996: 4 )

Pragmaticss is concerned with the term implicature, which refers to connote significance as opposed to actual significance of vocalization. There are occasions that the locater says precisely what s/he means but in most instances s/he is non being wholly expressed and that is because s/he is determined by civilization or context. Pragmatics is used to analyze what talkers truly intend by their sentences in a peculiar context, depending from who they are speaking to, where, and under which fortunes.

At the terminal of the nineteenth century in Vienna, Arthur Schnitzler ‘s prima character discusses the issues that may originate in communicating:

“ … merely those who look for a significance will happen it. Dreaming and waking, truth and prevarication mingle. Security exists nowhere. We know nil of others, nil of ourselves. We ever play. Wise is the adult male who knows. ” ( Paracelsus, 1999: sixteen )

Pragmaticss trades with intended and implied significance, presuppositions and purposes of people that communicate with each other. This subject can be seen as discourse in action, conditioned by civilization or people who take portion in conversation.

Discourse analysis is concerned with colloquial implicature that is derived from the general rule of conversation that linguistic communication users will normally follow. The general rule, called Concerted Principle expands the boundaries of pragmatics and was originally envisaged for effectual communicating. First introduced by Grice it is defined as: “ Make your colloquial part such as is required, at the phase at which it occurs, by the recognized intent or way of the talk exchange in which you are engaged. ” ( Brown, Christmas 1983: 31 )

These colloquial implicatures are produced in a specific context shared by both the talker and the listener, presuming that both parties recognise the implicit in regulation in all English conversations, which is the prohibition of seriousness, sedateness, ostentation and ego.

Grice ‘s position is that all linguistic communication users should portion certain regulations and axioms enabling them to understand one another and construe the implicature, whenever significance is non stated explicitly ( Brown, Christmas: 31 ) . However his effort to explicate cosmopolitan axioms at the disbursal of civilization particulars regulations was criticised by Wierzbicka who described his theory as “ ethnocentric semblance ” . Wierzbicka argues that Grice has “ tended to presume that the ways of talking features of mainstream white American English represent ‘the normal human ways of talking ‘ , and that, apart from minor fluctuations, they can be expected to be the same as those prevailing in any other human society. ” ( 1991: 67-68 )

Wierzbicka is against these pragmatists that attempt to explicate cosmopolitan regulations in linguistic communication that are chiefly anglocentric by indicating out that: “ diversenesss in ways of speech production and interacting are non superficial and that they can be accounted for, above all, in footings of different cultural attitudes and values ; and the “ cultural relativity in the field of interaction ” is progressively seen as a world and an of import topic of probe. ” ( 1991: six )

Address Acts

The of import parts of pragmatics are related to three address Acts of the Apostless ( locutionary act, illocutionary act and perlocutionary consequence ) . The locutionary act is defined by Yule as “ the basic act of vocalization, or bring forthing a meaningful lingual look ” ( 1996:48 ) . Peoples do non normally speak for any peculiar ground, but alternatively hold some sort of purpose or communicative map in head that leads to the 2nd dimension of the address act – the illocutionary act. Every interlingual rendition has to go through through those first two elements – both locutionary and illocutionary act. The 3rd dimension is the perlocutionary act, which is the creative activity of an vocalization with an intended consequence in the listener ‘s head.

There are different speech Acts of the Apostless such as apology, ailment, invitation, petition, promise, and compliment with each of those Acts of the Apostless of vocalization being conditioned by peculiar civilization in which they are expressed and can non be determined universally in a similar manner as conversional gaps, feel temper or sarcasm. These culture-specific issues are determined depending by the state of affairs and it is up to the transcriber to make up one’s mind whether to reassign the original message something that can be achieved with the usage of cross-cultural pragmatics.

Section 4 – Comment on a Translation through Cross-Cultural Pragmaticss

Harmonizing to Richard Young cross-cultural pragmatics is the survey of lingual action carried out by linguistic communication users from different ethnolinguistic backgrounds ” [ 2 ] and it is rather different to pragmatics which is “ the survey of linguistic communication as an action and of the societal context in which lingual action takes topographic point. “ [ 3 ]

In day-to-day conversations, many misunderstandings may originate between English and Polish talkers. Poles may happen English people serious, dry, sarcastic or even chesty and bullish, while many of their gags may non be deemed amusing at all. In order to suit to the full in into English society, a Pole should derive new universe cognition about English civilization and a new behavioral ‘grammar ‘ . This could be achieved thanks to an apprehension of cross-cultural pragmatics.

Rintell-Mitchell has argued:

“ Possibly the captivation that the survey of cross-cultural pragmatics holds for linguistic communication instructors, research workers, and pupils of linguistics roots from the serious problem which pragmatics failure can take. No ‘error ‘ of grammar can do a talker seem so unqualified, so inappropriate, so foreign, as the sort of problem a learner gets into when he or she does n’t understand or otherwise neglects a linguistic communication ‘s regulations of usage. ” ( Rintell-Mitchell, 1989:248, quoted in Trosborg 1994: 4 )

There are many illustrations of extremely anglocentric norms like ‘earnestness ‘ , ‘solemnity ‘ that do non hold an exact equivalent in Polish. In a similar mode ‘sincerity ‘ ne’er emerged in Polish civilization as a nucleus value, every bit much as it has in English civilization.

Trilling points out that:

“ If earnestness is the turning away of being false to any adult male through being truth to one ‘s ain ego, we can see that this province of personal being is non to be attained without the most backbreaking attempt. And yet at a certain point in history work forces and categories of work forces conceived that the devising of this attempt was of supreme importance in the moral life, and the value they attached to the endeavor of earnestness became a salient, possibly a unequivocal, characteristic of Western civilization for some four hundred old ages ” .

( Trilling 1972:5-6, quoted in Wierzbicka: 115 )

There is no planetary definition for ‘sincerity ‘ though, and some Polish people may hold arrived at the opposite decision to Trilling. Speech Acts of the Apostless have no cosmopolitan cross-cultural map, and therefore may make matter-of-fact jobs. In some instances it may be a job to interpret into Polish since English colloquial gaps such as “ How are you today? ” or “ What a beautiful twenty-four hours, is n’t it? ” because most Eastern Europeans might happen them insincere, talkers are expected to react positively irrespective to their true feelings. At the same clip, a typical Polish response to the celebrated Borat gap ( in Polish for some ground ) of “ Jak sie masz? ” ( How are you? ) could be something ( depending from the degree of intimacy ) – “ Oh, better non inquire ” , “ I do n’t cognize anything for the test ” , “ I do n’t experience like making anything ” ( ever with a smiling and the right modulation ) , which seems like an depreciating understatement, and its interlingual rendition could be misunderstood by an English audience.

Polish immigrants in England frequently complain about the falseness of English colloquial gaps. Pulling from my single experience when foremost asked the inquiry – ‘Are you all right? ‘ – I originally thought that the individual was profoundly disquieted about my wellness province ( Is something incorrect with me? ) but a deficiency of reaction to my reply was profoundly perplexing. It was merely afterwards that I realised that the inquirer was non peculiarly interested in how I felt in first topographic point. The inquirer expects though a positive reply such as ‘Not excessively bad ‘ non count how the talker truly feels. So in the terminal Polish immigrants find such a insistent game rather insincere because showing non-existent good feelings every bit brief as in such an exchange is foreign to them.

In drumhead Polish and English civilizations express themselves otherwise in address Acts of the Apostless that become codified in their linguistic communications and because of that they create a matter-of-fact job in interlingual rendition. It is difficult to explicate cosmopolitan norms of earnestness and earnestness as they have a somewhat different significance within these two civilizations.

Section 5 – Comment on the interlingual rendition through single and universe cognition

Every lingual community can be characterised by different categorization of values or wonts which, in instance of Polish and English civilization, may resemble or differ from each other. Wierzbicka argues that: “ interpersonal interaction is governed, to a big extent, by norms which are culture-specific and which reflect cultural values cherished by a peculiar society ” . ( 1991: V )

Alvarez and Vidal argue that: “ culture-specific points are normally expressed in a text by agencies of object and of systems of categorization and measurings whose usage is restricted to beginning civilization, or by agencies of written text of sentiments and the description of wonts every bit alien to the receiving civilization. ” ( 1996: 56 ) They further point out that it is difficult to specify in the text culture-specific points, as opposed to lingual and matter-of-fact points, because everything in linguistic communication is determined by civilization, even linguistic communication itself.

“ In interlingual rendition culture-specific point does non be of itself but as the consequence of a struggle originating from a linguistically represented mention in a beginning text which, when transferred to a mark linguistic communication, poses a interlingual rendition job due to the nonentity or to the different value ( whether determined by political orientation, use, frequence, etc ) of the given point in the mark linguistic communication civilization. ” ( Alrvarez and Vidal 1996: 57 ) .

Harmonizing to this manner of believing culture-specific points could in fact be any job arising in interlingual rendition relating to the intercultural spread between beginning and mark text.

‘Rules ‘ as a construct are culture-specific and a ‘very English ‘ norm of behaving. The English created or improved assortment of games and their regulations ( cricket, football, packaging amongst others etc ) , line uping regulations, York Masonic rites etc and it seems as though the behavior of the English is ruled by some higher order that must be obeyed within Anglo-Saxon attitude. It is truly lovely to see how the English people rapidly and of course organize a queue whereas at the assemblage while Poles would act instead mussy despite 50 old ages of communism when queuing was really rigorous and wash uping.

Humour is another culture-specific characteristic of societal norms. It can last interlingual rendition, if the transcriber is perceptive plenty to the beginning text and takes adequate attention in its reproduction. Some of the temper in this text fails to come across merely because of its lingual nature. There are other basiss of English temper to be found in this text such as high quality, sarcasm or cynicism that are archetypal in English but rather rare in Polish civilization.

The humourous dual nature of the exalted heading ‘Humour Rules ‘ is lost in interlingual rendition as it loses its ‘graffiti sense ‘ and is the monetary value to pay for lexical equality. Due to lingual grounds Polish sentence building and its fewer dual significances ( e.g. due to frequent usage of compound word building ) significance that Polish temper and typical gags rely to a great extent on humourous thoughts instead than on drama of words. So the above rubric can merely be translated in one manner or the other. It makes more sense to interpret it as ‘rules about temper ‘ instead than ‘humour regulations, OK ‘ because Kate Fox ‘s book is full of other ‘rules ‘ ( e.g. ‘food regulations ‘ chapter ) that a transcriber would interpret literally as ‘rules ‘ so it is better to maintain it in that consistent manner.

British temper has tonss of drama on words and wordplay while in Poland it is slapstick comedy, lampoon and laughing at current matter to be particularly popular. Britishs instantly feel the demand to bury emotions under temper while Polish people are quite emotional and they would believe twice earlier utilizing sarcasm and irony in instance it causes any offenses. Poles, nevertheless, are non every bit emotional as Americans whose loud applause, heartening give manner to mawkishness that clashes the more misanthropic mentality of the English. Emotions and mawkishness makes both English and Polish people uncomfortable and they tend to avoid heart-on-the arm shows.

Polish sense of temper is traditionally based on culture-specific address genre called ‘kawal ‘ which is kind of a gag. It originates from the fact that Poland was occupied for many old ages and ‘kawal ‘ served as psychological redress in rebelliousness of foreign powers. Wierzbicka argues that ( 1991: 188 ) : “ kawal is conceived of as an anon. creative activity of unwritten civilization, as a cultural coin which is meant for general circulation. ( … ) It promulgates ingrougness, solidarity, societal interaction, vis-a-vis some foreigners like the Nazis, Soviet-imposed Communist government, the foreign breakdown powers in the 19th century ” . This is non a instance nowadays so much as there are less and less gags about a Pole, a Russian, a German, in which the Pole ever comes out as the cleverest and most craft.

Having established the assorted parametric quantities that can be used to accomplish a more true interlingual rendition of the text taking into account cultural differences, allow us take a closer expression at the text that was translated into Polish from English and which is in the Appendix.

This subdivision is highly thorny to interpret, as ‘serious ‘ , ‘solemn ‘ and ‘earnest ‘ are all, in a really first case, translated as ‘powazny ‘ ( ‘serious ‘ ) , harmonizing to a Polish lexicon. Any important differentiation between those three words is non clear, as footings like ‘sincerity ‘ or ‘seriousness ‘ ne’er truly developed as Polish nucleus values. In fact there is no such culture-specific thing as the common Polish values, except possibly for traditional loyal values such as – “ God, Honour and Homeland ” etc.

The word ‘solemn ‘ ( podniosly ) is barely of all time used in normal conversation and normally in relation to spiritual issues, legal declarations, curses etc. Earnestness has to be translated as ‘patos ‘ , giving it more of a ardent spirit, that refers straight to the American manner of presenting God into the political relations. The interlingual rendition of ‘earnesteness ‘ as ‘patos ‘ loses though the connexion with Oscar Wilde ‘s celebrated drama ‘The Importance of Bing Earnest ‘ , translated into Polish as ‘Badzmy Powazni na serio ” , in which instance two words ( powazni and serio ) had to be used to render the original word – ‘earnest ‘ . ‘The Importance of Not Being Earnest Rule ‘ is translated as ‘Zasada bycia niepowaznym na serio ‘ . It is better to interpret ‘earnest ‘ as patetyczny ( earnestness – patos ) instead than ‘powazni na serio ‘ because the latter is excessively long, with these two words holding similar significance.

Translator should maintain a clear differentiation between all these four words in the Polish mark text.

Thorough subdivision 24-37 there are tonss of humourous illustrations that have to be reproduced in sensitive manner. A Polish transcriber has to be careful when interpreting looks like “ Bible-thumping sedateness ” as it may hold negative reverberations in mostly Catholic state and it may non acquire published if the metaphor is translated literally.

Politicss is staged with politicians barely stating what they truly intend. New term such as ‘politainment ‘ has emerged intending a amalgamation of political relations and amusement with the political calling of histrions such as Arnold Schwarzenegger or Ronald Reagan turn outing it. The purpose of ‘politainment ‘ is to utilize the media to appeal to the populace and it originates from the USA.

In the USA political discourse is afloat with faith which is merely another signifier of advertizement, and really frequently counterfeited easy. It is sad that 1000000s of people in the universe, since antediluvian times, have to listen to politicians who want to look otherwise in public to their true ego. For illustration Crassus speaking to Julius Caesar explained his existent feelings about the Supreme beings: “ Privately I believe in none of them. Neither do you. Publicly I believe in them all. ” ( Stanley Kubrick ‘s movie “ Socrates ” ) . A typical Englishman understands that lip service and seeking to discourse faith at the dinner tabular array or any other personal affair may ensue in him endorsing off. The prostration of faith in England may besides be portion of the ground why the subject of faith is losing from political relations. Margaret Thatcher one time quoted Francis of Assisi “ where there is discord allow us seed peace ” and the whole state cringed in vicarious embarrassment and she ne’er attempted it once more. However Tony Blair hit the intelligence a few old ages ago after stating that he had converted to Catholicism, flooring the state and perceived as a kind of a U-Turn.

Tony Blair explained his positions as follows:

“ It ‘s hard to speak about spiritual religion in our political system, ” ( … ) “ If you are in the American political system ( … ) you can speak about spiritual religion and people say, ‘Yes, that ‘s just plenty, ‘ and it is something they respond to quite of course. You talk about it in our system and, honestly, people do believe you ‘re a wacko. ” [ 4 ]

Blair ‘s public statement about faith may turn out that English people are going more and more Americanised, particularly with plans like the X factor that late featured Cheryl Cole looking really emotional on phase. It sets an illustration to the audience across the state to act in similar mode. This is go oning in Poland excessively. With such an onslaught the English attitude of ‘grin and bear it ‘ and Kate Fox ‘s book may shortly go out of day of the month.

Humour mirrors shared apprehension of societal norms. As Marta Mateo points out: “ humour depends on incongruousness of linguistic communication in behavior ” ( Zabalbeascoa, as quoted in Vandaele: 414 ) . Humour depends on the regulations of established convention, and it is produced by upseting the usual order and delivery back the norms. English people frequently disobey some of Grice ‘s axioms in order to bring forth temper without restraints.

When Fox writes that an: “ English ( adult male ) can descry the slightest intimation of ego at 20 gaits, even on a farinaceous telecasting image and in linguistic communication we do n’t understand. ” she is go againsting Gricean axiom of quality ( Do non state what you believe to be false. Make non state that for which you lack equal grounds ) in order to accomplish an consequence an dry consequence. She evidently does non believe what she writes but Polish readers would non believe in it literally either and in kernel they would easy acquire the sarcasm. On that juncture the interlingual rendition is really faithful and achieves the same degree of sarcasm without the demand of extra processing. The lone job is some Polish people may happen this statement a spot superior.

Mark Twain famously said that: “ temper is a gum elastic blade – it allows you to do a point without pulling blood ” . [ 5 ] English people use a great trade of high quality effects that “ include in it any ( anti ) societal consequence, purpose or cause that temper may hold, either interpersonal and socially seeable or ‘private ‘ but with mention to societal universe. ( Vandaele: 157 ) . To call a few, harmonizing to Vandaele, it could be pigeonholing, prompting and usage of sarcasm that can take to favoritism.

Section 6 – Decision

Fox describes English society in a humourous manner in her essay ‘Humour Rules ‘ . English temper likely stems from the extremely divided category divisions within English society and every conversation may ensue in a societal clang. This makes people rather discerning of day-to-day societal conversations and for this ground the English people are famed for their little talk such as inquiring about the conditions and the temper helps to conceal their emotions.

For Polish people it is really utile to larn about English temper ( e.g. its pervasiveness, laterality ) and ways of behavior because 1000s of them cross the English Channel every twelvemonth in order to populate in a society that is foreign in footings of ethnicity, civilization and linguistic communication. They find themselves populating a bilingual life and are left with a quandary as to what extent they need to attune themselves to their new lingual context in order to populate in a harmoniousness within the new environment?

It is clear that Poles have to larn a new behavioral grammar, which means new ways of speech production, new ways of communications and societal interaction. One manner for Polish people to understand the ‘Not Being Earnest Rule ‘ is by larning to go less self-generated, excitable, emotional, dogmatic, utmost and accordingly to go more reserved, tactful, sincere and serious. Learning new cultural books should assist them better tantrum into a society.

As we have argued speech Acts of the Apostless vary from civilization to civilization and so it is highly hard to hold cosmopolitan regulations or axioms. This means that different civilizations should be analysed from a culture-specific or matter-of-fact position. Using Gricean axioms to ‘The Importance of Not Being Earnest Rule ‘ is helpful in discourse processing and leads to better apprehension of English ‘grammar ‘ .

This essay offers a model within which different cultural values and regulations are explored. Polish people should be cognizant of English cultural books such as earnestness, values, sense of temper and different ways of interacting and decrypt their significance. If they already reside in UK they should accommodate in a balanced manner, and it is clearly up to them to make up one’s mind how much of their national individuality they want to give up in order to better accepted into society. In my position Fox ‘s chapter is really educating and can potentially lend towards an inter-cultural apprehension by assisting Polish people in the development of their planetary competences.

Furthermore, on another degree we may all wake up one twenty-four hours in a planetary small town in which values are learnt from telecasting and in that sense Fox ‘s theories about traditional Englishness shortly be out of day of the month raw. In the hereafter Americanised universals in linguistic communication may go a widespread world, at least in the West.

  1. www.sirc.org/news/watching_the_english.shtml
  2. hypertext transfer protocol: //www.english.wisc.edu/rfyoung/crosscultural_pragmatics.summer1998.syllabus.html
  3. Ibid.
  4. hypertext transfer protocol: //debatableland.typepad.com/the_debatable_land/2007/12/religious-polit.html
  5. hypertext transfer protocol: //www.quotationspage.com/subjects/humor/

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