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Types of code switching
Review of literature about code-switching
Review of literature about code-switching
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I will examine the function of food as signifier of ethnic identity and the culinary code-switching that occurs in Fred Wah’s Diamond Grill. My analysis will be between two different types of food items in Diamond Grill: the sugary sodas and ice cream that Fred makes in the restaurant and the Chinese rice soup which his Grandfather eats and which Fred eventually begins to make. This comparison reveals interplay between the cultural memory of the nation his grandfather immigrated from and the North American identity that Fred is creating in Canada. Negotiating between these two culinary identities becomes a form of culinary code-switching, to modify Mary Louise Pratt’s terminology.
Wah cites Pratt’s definition of code-switching in a footnote as a practice “in which speakers switch spontaneously and fluidly between two languages” (qtd. in Wah 78). However, there are differences between Pratt’s formulation of
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Going out of us. Gone now, from him, to him, to me” (Wah 74). Intergenerational change and immigration to Canada at first conveys the loss of both culinary identification and cultural identity. But one food practice that is immediately passed on comes from his father’s instructions on the maintenance of the soda fountain: “The soda fountain has to sparkle, Freddy, my dad warns. It’s your job to keep it neat, clean, and ready—real pizzazz, ya understand?” (Wah 41) Utilizing American colloquialisms, Fred’s father establishes a place for Fred to create confections and the cultural identity they connote. Fred notes, “The soda fountain becomes my territory” (Wah 41). By means of his territory, Fred has the ability to formulate his own cultural identity that assimilates Canadian culture — he is able to improvise his soda and ice-cream confections, creating “the Grey Cup Special”, a mélange of nuts, chocolate, fruit and
As a result of many negative stereotypes associated with certain variations of English many students have adapted codeswitching. When this concept came up in the book it made me think about my own language. I realized that I code switch quite often between what is seen as Standard English and African American English or Ebonics. Usually with family or other friends that speak Ebonics I use that Ebonics to communicate, but when I am in school, in a
Everyone has various styles of speaking and various ranges of vocabulary that they utilize depending upon with whom they speak. This concept, known as code switching, portrays an integral part of our lives in today’s society. The fact that different groups of people speak in different ways necessitates the use of code switching. One would not speak to a group of high school students in the manner that one would speak to a scholar, or speak to a prison inmate in the same regard that one would speak with the President of the United States. Speaking in standard American English and then in African American Vernacular English (AAVE), or Ebonics, portrays the most prominent use of code switching in today’s society, especially among American youths. Today, people utilize code switching to associate better amongst a group of people. In William Wells Brown’s Clotel, code switching plays an important role in the escape of two slaves, outwitting a train employee, and simply showing the difference between a slave’s behavior with other slaves and the slave’s behavior in the presence of his owner.
In Verhsawn Ashanti Young’s article titled, “Nah, We Straight: An argument Against Code Switching,” he makes his objectives clear as he argues against people Right to their own language. The author questions the advantage of standard American English as opposed to other types of English. He refers to those aspect as code switching, which he believes can lead to racist thinking. Code switching, according to Young, calls out for one way of speaking to be omitted in favor of others, based on one's rhetorical situations. The author points out that students are required to translate from Afro-American English or Spanglish to standard English and not the other way around, which is concerning. Youngs method to get around this segregation is the usage
There so many differences between code meshing and code switching. As Vershawn Ashanti Young theorized the topic between the two. Code switching means the practice of moving back and forth between two languages or between two dialects of the same language Code meshing is a strategy for blending many varieties of language with privileged standard language.
Education has a significant effect on African American variations of code-switching, and whether they are able to code-switch at all. African American who are uneducated will have a difficult time with code-switching. Uneducated African Americans have limited mobility within the society (Seymour & Seymour, 1979). This hinders them from being able to affectively switch between Ebonics and Standard English. On the other hand, those who have higher levels of education are able to code-switch effortlessly. There are instances where an African American can become so emerged in the Standard American lifestyle and reach a point where they can no longer subside to the level of
Very interesting he use of code-switching in “Colorado My Father Scoured and Stacked Dishes” by Eduardo C. Corral. I am not a native Spanish speaking person but I was able to pick out a few Spanish words from his reading: Jalapeño, Sangron, borracho. My whole attitude and personality changes when used in a different language. I maybe misinterpret the word Sangron but I think in this context it is referring to “Jalapeño”. As an illegal-American, this person must work many jobs to support his family especially if he is not literate in English. Code switching affects my experience by giving a whole different aspect of the writing. In general, code-switch certain things in multilingual is not proper. It does not make sense to the non-Spanish
In Lavanya Ramanathan’s Washington Post article published in 2015 titled “Why everyone should stop calling immigrant food ‘ethnic’”, she discusses about people’s preconceptions on the type of food that should be labelled ethnic. Ashlie Stevens also touched on a similar topic in her Guardian article published in 2015 titled “Stop thinking and just eat: when ‘food adventuring’ trivializes culture”. She talks about how people assume that just by eating food from a certain culture, they are able relate to the culture as a whole. Both authors acknowledge the importance of appreciating authentic cuisines, but takes different approaches to convince the audience. Both authors establish credibility by using a wide range of substantiated evidences. While,
Code-switching is ability to switch from one language to another in the same sentence or utterance. (Bhatia and Ritchie 2004: 284) . This process in concerned with bilingual or multilingual people. In case of Chicano English, code-switching consists of English and Spanish. Many bilinguals Latinos switch from English to Spanish and from Spanish to English very often. Code-switching can concern more than two languages.
As we know, language is very diverse, therefore it can vary from person to person. Code switching is when you change your speech depending on the situation. This switch can occur based on your tone depending on the person you are talking to or even different languages. In class, we saw a video where this little boy went from speaking one language with his parents to switching to another language without hesitation. This shows that he was comfortable in the process and probably didn’t even realize he was doing it. We saw another video where two guys were speaking on the phone, and their tone and “type” of speech changed when they saw each other. They may have switched their tone because they were stereotyping each other in that situation
In Chris Eyre’s Smoke Signals a recurring topic of discussion is frybread. Made of simple ingredients such as flour, water, and baking powder, frybread has become a delicacy of the people on the Couer D’Alene Indian Reservation. Its popularity is due to the poverty of the Couer D’Alene Indians and how cheap it is to make. Frybread is also a very stereotypical Native American food that plays a part in Thomas’s turning into a “real Indian.” Frybread is symbolic of Native American culture as a result of colonialism because it shows the decline in their standard of living.
Code-switching is the idea of an individual alternating between two or more languages in conversation. For many instances, African-American individuals tend to ‘code-switch- around their white counterparts in order to assert their intelligence. Due to rampant systemic racism, racialized media portrayals, and other platforms that affect African-Americans, many African-Americans feel required to code switch because they do not want to appear ignorant or intelligent. For many black individuals, they speak with slang and verbiage that is common within their communities, but as they to enter white spaces, they will oftentimes code switch. As an adolescent, I never realized that there was a word for code-switching.
The Dark Side of the All-American Meal, a work examining the country’s fast food industry (Gale). Schlosser sets off chapter 5: “Why the Fries Taste Good,” in Aberdeen,
America is home for thousands of cultures and languages. Most people can speak at least two different languages either because of the environment and family or simply by taking another world language class in school. One of the advantages with knowing more than one language is that code-switching becomes a part of you and it happens naturally. In “‘ I Don’t ‘Code-Switch’ to Hide my Identity. I ‘Code-Switch’ to celebrate It,”’ Vaidehi Mujumdar states that code-switching is enriching and exciting based on her personal experience. In “learning How to Code-Switching: Humbling, But Necessary,” Eric Deggans claims that code-switching is valuable and necessary in everyday lifestyle and it is lot more than just being about cultural differences. If one were to put Deggans and
Schlosser, Eric. Fast Food Nation: The Dark Side of the All-American Meal. Boston: Houghton Mifflin, 2001. Print.
Scholliers P (2001) Meals, Food Narratives and Sentiments of Belonging in Past and Present and Chapter Two Commensality and Social Morphology: An Essay of Typology Claude Grignon in Food, Drink and Identity Cooking, Eating and Drinking in Europe since the middle Ages by Berg in New York, America