Language
Language is inert and neutral when it is presented as grammatical rules and words with specific meanings. Yet, a language is of no use without proper historical, cultural and social context. Knowledge of grammar and words may be useful, but like esperanto, the universal secondary language developed in the late 19th century, knowing grammar and words do not make us fully conversant if we do not grasp proper historical, cultural and social context. Spoken words of a language reveal not only their original meanings, but also the speaker’s emotion, state of mind, intent, motive and a whole lot more. Theology, philosophy and many human knowledge areas of study including wisdom can be attempts to explore the inherent dynamics present in languages.
As a container of history, culture, tradition and social behaviours, language as a communication device reveals far more of the users as they communicate with each other.
It may not be apparent to native speakers of language since one’s fluency takes for granted much of social norms and shared understanding in any conversation, those who are learning a second language soon discover that it is used as a tool to categorize, demarcate, discriminate, and divide the users into a myriad of relational groups. Depending on the context in which an individual falls into, language can inflict pain, violence and suffering as well as brings joy, gladness, happiness and love to those who exchange communications.
Of course, as a tool, language has its limitations. We can spend hours on end discussing advantages, disadvantages, necessities as well as shortcomings regarding a language and its function. These are interesting and worthy of exploration. Language is meaningful in the specific context of culture, tradition, custom and behaviours of a particular time and place. All these are fascinating and important. At this stage, our discussion is centred more on ways and means by which language can be used as a tool for Christian hospitality as used by ordinary people. Later we will return to more expansive discussions on how the way we use language will be a useful tool in welcoming God’s reign here and now.
Coming from a language that includes numerous grammatical tools to express power dynamics of the users, I am keenly aware of the way people use language to establish one’s place within a hierarchy of powers among those who use that particular language. My experience taught me that command of a language can afford one privilege and powers in ways no other human tool can. Fluency of a language can open doors for strangers or close any meaningful inclusion into a new society. Trust and openness are available far more frequently to those foreigners who speak like the natives.
It always fascinated me that the relationship between two individuals can be revealed through particular ways two people communicate with each other.
My mother tongue, Korean, taught me that I am always part of a collective “we.” Often when I speak, instead of using “I, my, me and myself”, “we, our, us and ourselves” feels more natural ways of expressing whatever I was trying to say. As a student, this use of collective “we” in place of individual “I” got me in many troubles as my teachers in younger grades marked my writings with low marks for using wrong pronouns.
Another area of difference was over the use of indefinite and definite articles. In Korean or other Asian languages I know, the use of definite or indefinite articles are not crucial in understanding the user’s intent. I remember a theologian chastising me severely and giving me almost a failing grade for an essay on systematic theology by pointing out that only if I would use correct articles in my essays, I would have been given a far far higher grade. He reminded me that without correct uses of indefinite and definite articles, a theological expression becomes unclear and confusing. Apart from having different accents and pronunciation, using grammar wrongly does hinder one’s ability to communicate effectively.
These anecdotal examples point to the power dynamics between two individuals in conversation as one having power over the other. This asymmetric relationship is not consciously present in the minds of native speakers who have a firm grasp of their language, but very intimidating for those who are new to the language. Those who do not have full mastery of the language feel less than equal and carry a sense of powerlessness.
In today’s globalized world context, it is not an exaggeration to say that any form of propaganda is an attempt to manipulate others, using language as the primary weapon of imposing one’s power over another. That is, words and grammars of those words are the very first weapons we employ to subdue others. In general we worry little about how others’ words may affect us in daily lives. Some of us claim that we are not affected by “influencers” and “propagandists” because our minds are only swayed by evidence based solid arguments. Yet, in reality, arguments and counter arguments with or without evidence are understood by many as nothing more than battles to win over the opponents.
It could be argued that all religions, especially Christianity, along with philosophy shape and form existing languages to give birth to a new reality. Interestingly, in religion, a possibility of new reality is presented by using the contemporary language in a new way. In a way, a particular theology is a codification of the new reality (known as “divine” revelation) that began without form and shape from the contemporary language of its founder. Similarly philosophy is a use of contemporary language to explore and express a new possibility (often described as “truth”) based on the existing realities.
For now, it is sufficient to say that any language as a tool, though neutral, has been used to generate a world where the ones with mastery enjoy the power and all privileges attached to that power. Of course, it can be used to benefit all or just a few select individuals. In today’s case, we see that the large majority of use of language is to benefit the few while subduing the many.