the role of emotions in native language identification

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Recognizing Emotions in a Foreign Language

Expressions of basic emotions (joy, sadness, anger, fear, disgust) can be recognized pan-culturally from the face and it is assumed that these emotions can be recognized from a speaker's voice, regardless of an individual's culture or linguistic ability. Here, we compared how monolingual speakers of Argentine Spanish recognize basic emotions from pseudo-utterances ("nonsense speech") produced in their native language and in three foreign languages (English, German, Arabic). Results indicated that vocal expressions of basic emotions could be decoded in each language condition at accuracy levels exceeding chance, although Spanish listeners performed significantly better overall in their native language ("in-group advantage"). Our findings argue that the ability to understand vocally-expressed emotions in speech is partly independent of linguistic ability and involves universal principles, although this ability is also shaped by linguistic and cultural variables

Consumers' Willingness to communicate in a second language : communicating in service settings

Purpose – The service management literature emphasizes the importance of communication, but language difficulties can make communicating in business settings more difficult. This paper addresses consumer willingness to communicate in a second language to identity the antecedents that drive consumer language preferences. Design/methodology/approach – The paper presents the findings of an empirical study in two multilingual countries with a total of 361 adult respondents. Findings – The findings show perceived control to be the strongest antecedent of consumer willingness to communicate in a second language, and identifies second language skills as an antecedent in countries with little political tensions related to language, while political considerations is a strong antecedent in countries where language use is political. Research limitations/implications – The study is limited to countries with more than one official language. While multilingual countries make up around 2/3 of the world’s population, future research could test whether the same antecedents are applicable in monolingual societies. Practical implications – The findings help managers to understand in which situations consumers may be willing to switch language, and in which situations it is important to serve consumers in more than one language. Originality/value – The paper is the first to draw upon both the service management literature and the sociolinguistic literature to develop and test a model to explain consumer language preferences.status: publishe

Psychotherapy across languages: beliefs, attitudes and practices of monolingual and multilingual therapists with their multilingual patients

The present study investigates beliefs, attitudes and practices of 101 monolingual and multilingual therapists in their interactions with multilingual patients. We adopted a mixed-method approach, using an on-line questionnaire with 27 closed questions which were analysed quantitatively and informed questions in interviews with one monolingual and two multilingual therapists. A principal component analysis yielded a four-factor solution accounting for 41% of the variance. The first dimension, which explained 17% of variance, reflects therapists’ attunement towards their bilingual patients (i.e., attunement versus collusion). Further analysis showed that the 18 monolingual therapists differed significantly from their 83 bi- or multilingual peers on this dimension. The follow up interviews confirmed this result. Recommendations based on these findings are made for psychotherapy training and supervision to attend to a range of issues including: the psychological and therapeutic functions of multi/bilingualism; practice in making formulations in different languages; the creative therapeutic potential of the language gap

BÉLETER FOR TRANSFERRING LANGUAGE AND CULTURAL MORAL VALUES TO YOUNG MALAY AT PONTIANAK, KALIMANTAN BARAT.

Bahasa adalah alat komunikasi yang menyampaikan setiap perasaan penuturnya. Ia bisa menyampaikan perasaan sayang, cinta, suka, benci, kecewa, bahkan marah. Sebagai penutur multibahasa, orang Indonesia cenderung memilih untuk menyampaikan rasa marahnya dalam bahasa ibu atau bahasa pertama mereka. Hal ini bisa jadi disebabkan bahwa marah adalah rasa pribadi yang umumnya ditampakkan pada lingkungan pribadi. Pada lingkungan ini, marah adalah rasa yang kompleks karena tak melulu memperlihatkan ketidaksukaan dan ketidaksetujuaan, melainkan juga kepedulian serta rasa sayang, termasuk rasa sayang ibu kepada anggota keluarganya. Marah bisa berbentuk tindakan apa saja, ada diam tanpa kata, atau sebaliknya merepet dengan seribu kata. Merepet ini bisa dalam bentuk beleter. Beleter merupakan cara marah yang lazim pada masyarakat Melayu Kalimantan Barat dan umumnya dilakukan oleh para ibu. Beleter bisa dimulai dengan banyak berbicara secara terus menerus sampai mengomel untuk menyampaikan rasa ketidaksukaan dan kekesalan terhadap sesuatu. Ibu beleter biasanya disebabkan oleh kekecewaannya terhadap anggota keluarga, khususnya anak. Anak yang kurang disiplin, kurang sigap, kurang peduli atau kurang kemauan untuk terus maju dan berkembang bisa menjadi bahan leteran. Bahan leteran yang disebabkan ketidaksamaan persepsi antara ibu dan anak menjadi media sebagai upaya dalam penyamaan dan pembentukan nilai moral. Nilai moral warisan orangtua ibu diteruskan kepada anak yang akan meneruskan kebiasaan suku dan mewariskan kembali nilai yang sama pada anaknya kelak. Pengalihan nilai budaya ini sejatinya juga dilakukan dengan bahasa yang sama sebagai wujud pemertahanan bahasa asli ditengah kegerusan bahasa ibu yang mestinya lebih dikuasai oleh anak dibandingkan bahasa gaul yang hanya bersifat sementara

The emotional weight of "I love you" in multilinguals' languages

The present paper considers the perceived emotional weight of the phrase I love you in multilinguals’ different languages. The sample consists of 1459 adult multilinguals speaking a total of 77 different first languages. They filled out an on-line questionnaire with open and closed questions linked to language behavior and emotions. Feedback on the open question related to perceived emotional weight of the phrase I love you in the multilinguals’ different languages was recoded in three categories: it being strongest in (1) the first language (L1), (2) the first language and a foreign language, and (3) a foreign language (LX). A majority of speakers felt I love you was strongest in their L1. Participants offered various explanations for their perception. Statistical analyses revealed that the perception of weight of the phrase I love you was associated with self-perceived language dominance, context of acquisition of the L2, age of onset of learning the L2, degree of socialization in the L2, nature of the network of interlocutors in the L2, and self-perceived oral proficiency in the L2

Spoken Stories, Spoken Word: An Insurgent Practice for Restorative Education

This paper uses the terminology of whiteness, settler colonialism, culturally responsive pedagogy, and restorative education to interrogate the usage of spoken word in schools. I argue that spoken word can function as a form of resistance to white colonialist practices and as an advocate of emotional learning and critical education. This paper focuses on representation, student empowerment, and identity exploration in the context of education institutions. It crosses borders between education and authenticity, between classrooms and real life, and between teachers and students. I aim to ground this essay in the American Studies discipline as it discusses systems of power in the United States and seeks to disrupt dominant narratives through spoken word as an alternative education strategy for dismantling white supremacy and validating marginalized identities. This work is only a small part of the larger conversation on restorative justice in education