O jezicima i pogledima na sve(t)

“Zanimljiv primer uticaja budističke kulture na produkciju engleskog jezika daje Tan (Tan 2005: 130). Tajlanđanski govornici engleskog obično koriste reč merit (zasluga) u kolokaciji sa make (napraviti) odražavajući koncept karme („ako činiš dobro, dobro ti se vraća“), dok, u skladu sa konceptom saosećanja sa drugima i nenarušavanja unutrašnje ravnoteže sukobom ili konfliktom, izbegavaju korišćenje poznatih jezičkih resursa (npr. never mind srp. nije važno, nema veze) za iskazivanje besa ili ironije. Naglašavanje osećanja pripadnosti tipično za kolektivističke kulture navodi L1 govornike nekih azijskih jezika da zamenicu „moj“ zamenjuju sa „naš“ (npr. naša kuća, naša zemlja, naš nastavnik) iako kontekst u stranom jeziku zahteva „moj“. 

Po analogiji sa jezičkim transferom mogli bismo govoriti o kulturalnoj interferenciji koja može da ima i pozitivan i negativan efekat u učenju jezika.„Sopstvena kultura daje nam sočivo kroz koje gledamo svet, logiku kojom ga uređujemo i gramatiku koja svemu tome daje smisao“ (Avruch/Black 1993, prema DuPraw/Axner). Kontakt sa drugom kulturom, prema tome, zahteva promenu dioptrije, odnosno sposobnost sagledavanja realnosti iz različitih perspektiva i prihvatanje raznovrsnih modela konceptualne organizacije i načina percepcije u usvajanju jezičkih formi, modela ponašanja, 
vrednosti, uverenja i obavljanju komunikativnih aktivnosti (Alpetkin 2010). Jezički i kulturalni transfer dešavaju se spontano i ne uvek pravilno, a sposobnost prekopčavanja iz sveta određenih jezički i kulturalno specifičnih normi i konvencija u drugi i nazad u prvi ili treći, siguran je znak razvoja jezički i kulturalno kompetentnog govornika.”



Luna Fossil IV

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