A Mute Relationship
Suresh Canagarajah denies the claim that one cannot communicate with someone else without “employ[ing] a common language with shared norms” in his book, Translingual Practice (Canagarajah 1). This approach to communication seems completely irrelevant to most interactions that individuals face in day-to-day situations. In a diverse world that consists of people who speak a wide variety of languages, how are so many people able to form relationships, if they are unable to understand each other’s languages? They must interact with each other in modes other than oral communication. I explain this phenomenon in my personal narrative entitled, “Apna Soaring Taluq,” in which I highlight an experience with my grandfather. This experienced helped me realize the strength of our relationship, even though I was unable to speak Urdu, his native tongue. By sharing enjoyable experiences, committing oneself to relationships, or spreading emotions one can create a bond with a counterpart without ever understanding a word the other person says. Even today after learning the language that was serving as a barrier for me, I have the same opportunity to build relationships as I had before I become fluent in Urdu.
Going to a baseball game with a friend often consists of journeying to and from the ballpark, sharing a bag of popcorn or other snack, and watching the game itself, among many other memorable experiences. Simply telling a friend the score of the game will usually not be an experience that is as memorable as actually going to the game. Sharing a fun, enjoyable experience with someone can sometimes form or greatly strengthen a bond between two individuals. The two individuals do not necessarily have to communicate orally, but rather just spend time with each other. Simply stated, “communication transcends words” (Canagarajah 6). As explained in my personal narrative, “Apna Soaring Taluq,” my relationship with my grandfather was built on constant interactions. It was based on “the thoughts, the ideas, the beliefs, and even the time that [we] share[d]” (Gillani 2). Often times we went on long strolls throughout the neighborhood, sometimes even stopping at the neighborhood park to share a meal. We witnessed birds chirping, felt the breeze blowing, and even the neighbors blasting their old country music. By sharing these experiences with my grandfather, we formed a foundation upon which our relationship could be constructed. By spending more time with him and sharing even more enjoyable experiences, our relationship grew to form an even stronger bond. Throughout all this, I was not able to speak Urdu, his native tongue. My inability to speak Urdu, however, never hindered our relationship from developing. My inability to speak Urdu, his native tongue, did not prevent our relationship from developing. This relationship could not have resulted from conversing about the weather or the recent news stories. Actually experiencing something with another individual cannot be replaced by simple descriptions. Oral means simply cannot do actual experiences justice. One must be involved in the situation to get a true feel for the occurrence, and in that way, many bonds are formed.
Canagarajah makes it a point to strike down the concept of multilingualism. Instead he glorifies the importance of translingualism in the realm of daily encounters. Though translingualism does pertain to many interactions, multilingualism also plays a prominent role in these occurrences. Languages do not necessarily have to mesh or blend. There may be an initial borrowing of words or phrases, but that does not make the idea of multilingualism irrelevant. The differences that multilingualism highlights helps stimulate relationships by igniting a certain curiosity or will that drives one to form better, or even stronger, relationships. Sometimes this sort of push is all one needs to commit towards creating a bond with someone. In such occurrences, languages serve as a mode of motivation, rather than a barrier. If both parties show strong intent at getting to know each other, no language barrier can prevent that from happening. The mundane encounter between David Block and his cab driver in Rome, Italy is an excellent example (Canagarajah 4). Block, who spoke Catalan, had to notify the cab driver, an Italian speaker, of his intended destination. Even with the language barrier, they were able to communicate with relative ease. By simply willing their way to an understanding, both parties, with different native tongues, were able to get their point across. This is just one instant in which “people [use] traditionally disparate codes to still achieve intelligibility and meaning” (Canagarajah 4). In much the same way, my grandfather and I both felt a need to form a close relationship and continue to make it stronger (Gillani 2). Though often times we did not understand everything we said to each other, the strong commitment we displayed by always attempting to get our messages across to each other enabled us to foster a growing relationship, rather than a stagnant or depleting one. Instead of giving up on a relationship, we tried to “adopt creative strategies to engage with each other and represent [our] voice” (Canagarajah 2).
As the years progressed, I learned my family’s native tongue, Urdu. I can now fluently speak the language and am able to orally communicate with my family members. I was even able to add “linguistic hybridity,” the ability to speak and blend multiple languages, to my repertoire of communication skills (Canagarajah 3). Though it did make oral communication with many family members much easier for me, it did not make it any easier to form relationships with these individuals. My bond with my grandfather, for instance, did not get any stronger, by me simply being able to speak the same language as him. A new language is, by no means, a waste of time or a useless skill to learn. It helps tremendously with oral communication. Communication, however, does not necessarily have to be orally based. It has many different forms, and thanks to its many forms, a language barrier has never barred me from sharing a relationship with anyone. Thus, after this barrier, per se, was removed, I did not feel any extra freedom, space, or potential for expanding my relationship with certain individuals that was not otherwise present. A language barrier cannot be used as an excuse to explain one’s lack of bonding or communicating with someone. If one truly intends on forming a relationship with someone, a language barrier will not stand in the way.
A simple smile can change everything. The enormous power of the transfer of emotion is well documented. From the heartbreaking stories of betrayal and heartbreak to the wonderful stories of happiness and love, we are accustomed to seeing how an emotion can change the course of life. It goes without saying then that relationships can be made or enhanced through certain emotional experiences. My relationship with my grandfather for instance was full of emotional exchanges, including experiences that resulted in happiness, sadness, excitement, enlightenment and even confusion. My grandfather and I often share experiences in which we exchange emotions, and this plays a significant role in strengthening our bond. For instance, as I explained in “Apna Soaring Taluq,” I came to a realization, a stage of enlightenment per se, about my relationship with my grandfather after witnessing the eagle (Gillani 1). Sometimes, even exchanging a smile with my grandfather gives me a sense of happiness that cannot be replicated through any combination of words or phrases. In this way, by making use of “gestures,” whether they are facial or involving some other part of one’s body, that incite some sort of emotional reaction, one can build on his relationship with another individual (Canagarajah 5).
Merriam Webster defines communication as, “the act or process of using words, sounds, signs, or behaviors to express or exchange information or to express your ideas, thoughts, feelings, etc., to someone else.” This is an excellent definition of the term, as it does not limit it to the simple exchange of words. Communication makes it possible for individuals to prevent language barriers from hindering relationships. Instead they can use it as an incentive to work harder at their relationships and get things going. Communication “involves more than words,” (Canagarajah 5). Sometimes emotions even lend a hand and help people get their messages across. Speaking from personal experience, even knowing a language is not necessarily going to allow one to have a better relationship with someone. It all comes down to shared experiences that both parties enjoy. Concisely explained, “communication transcends individual languages” and takes relationships to whole new levels (Canagarajah 6). This phenomenon is brilliant. It is one that should be universally understood and applied throughout all aspects of one’s life.
Suresh Canagarajah denies the claim that one cannot communicate with someone else without “employ[ing] a common language with shared norms” in his book, Translingual Practice (Canagarajah 1). This approach to communication seems completely irrelevant to most interactions that individuals face in day-to-day situations. In a diverse world that consists of people who speak a wide variety of languages, how are so many people able to form relationships, if they are unable to understand each other’s languages? They must interact with each other in modes other than oral communication. I explain this phenomenon in my personal narrative entitled, “Apna Soaring Taluq,” in which I highlight an experience with my grandfather. This experienced helped me realize the strength of our relationship, even though I was unable to speak Urdu, his native tongue. By sharing enjoyable experiences, committing oneself to relationships, or spreading emotions one can create a bond with a counterpart without ever understanding a word the other person says. Even today after learning the language that was serving as a barrier for me, I have the same opportunity to build relationships as I had before I become fluent in Urdu.
Going to a baseball game with a friend often consists of journeying to and from the ballpark, sharing a bag of popcorn or other snack, and watching the game itself, among many other memorable experiences. Simply telling a friend the score of the game will usually not be an experience that is as memorable as actually going to the game. Sharing a fun, enjoyable experience with someone can sometimes form or greatly strengthen a bond between two individuals. The two individuals do not necessarily have to communicate orally, but rather just spend time with each other. Simply stated, “communication transcends words” (Canagarajah 6). As explained in my personal narrative, “Apna Soaring Taluq,” my relationship with my grandfather was built on constant interactions. It was based on “the thoughts, the ideas, the beliefs, and even the time that [we] share[d]” (Gillani 2). Often times we went on long strolls throughout the neighborhood, sometimes even stopping at the neighborhood park to share a meal. We witnessed birds chirping, felt the breeze blowing, and even the neighbors blasting their old country music. By sharing these experiences with my grandfather, we formed a foundation upon which our relationship could be constructed. By spending more time with him and sharing even more enjoyable experiences, our relationship grew to form an even stronger bond. Throughout all this, I was not able to speak Urdu, his native tongue. My inability to speak Urdu, however, never hindered our relationship from developing. My inability to speak Urdu, his native tongue, did not prevent our relationship from developing. This relationship could not have resulted from conversing about the weather or the recent news stories. Actually experiencing something with another individual cannot be replaced by simple descriptions. Oral means simply cannot do actual experiences justice. One must be involved in the situation to get a true feel for the occurrence, and in that way, many bonds are formed.
Canagarajah makes it a point to strike down the concept of multilingualism. Instead he glorifies the importance of translingualism in the realm of daily encounters. Though translingualism does pertain to many interactions, multilingualism also plays a prominent role in these occurrences. Languages do not necessarily have to mesh or blend. There may be an initial borrowing of words or phrases, but that does not make the idea of multilingualism irrelevant. The differences that multilingualism highlights helps stimulate relationships by igniting a certain curiosity or will that drives one to form better, or even stronger, relationships. Sometimes this sort of push is all one needs to commit towards creating a bond with someone. In such occurrences, languages serve as a mode of motivation, rather than a barrier. If both parties show strong intent at getting to know each other, no language barrier can prevent that from happening. The mundane encounter between David Block and his cab driver in Rome, Italy is an excellent example (Canagarajah 4). Block, who spoke Catalan, had to notify the cab driver, an Italian speaker, of his intended destination. Even with the language barrier, they were able to communicate with relative ease. By simply willing their way to an understanding, both parties, with different native tongues, were able to get their point across. This is just one instant in which “people [use] traditionally disparate codes to still achieve intelligibility and meaning” (Canagarajah 4). In much the same way, my grandfather and I both felt a need to form a close relationship and continue to make it stronger (Gillani 2). Though often times we did not understand everything we said to each other, the strong commitment we displayed by always attempting to get our messages across to each other enabled us to foster a growing relationship, rather than a stagnant or depleting one. Instead of giving up on a relationship, we tried to “adopt creative strategies to engage with each other and represent [our] voice” (Canagarajah 2).
As the years progressed, I learned my family’s native tongue, Urdu. I can now fluently speak the language and am able to orally communicate with my family members. I was even able to add “linguistic hybridity,” the ability to speak and blend multiple languages, to my repertoire of communication skills (Canagarajah 3). Though it did make oral communication with many family members much easier for me, it did not make it any easier to form relationships with these individuals. My bond with my grandfather, for instance, did not get any stronger, by me simply being able to speak the same language as him. A new language is, by no means, a waste of time or a useless skill to learn. It helps tremendously with oral communication. Communication, however, does not necessarily have to be orally based. It has many different forms, and thanks to its many forms, a language barrier has never barred me from sharing a relationship with anyone. Thus, after this barrier, per se, was removed, I did not feel any extra freedom, space, or potential for expanding my relationship with certain individuals that was not otherwise present. A language barrier cannot be used as an excuse to explain one’s lack of bonding or communicating with someone. If one truly intends on forming a relationship with someone, a language barrier will not stand in the way.
A simple smile can change everything. The enormous power of the transfer of emotion is well documented. From the heartbreaking stories of betrayal and heartbreak to the wonderful stories of happiness and love, we are accustomed to seeing how an emotion can change the course of life. It goes without saying then that relationships can be made or enhanced through certain emotional experiences. My relationship with my grandfather for instance was full of emotional exchanges, including experiences that resulted in happiness, sadness, excitement, enlightenment and even confusion. My grandfather and I often share experiences in which we exchange emotions, and this plays a significant role in strengthening our bond. For instance, as I explained in “Apna Soaring Taluq,” I came to a realization, a stage of enlightenment per se, about my relationship with my grandfather after witnessing the eagle (Gillani 1). Sometimes, even exchanging a smile with my grandfather gives me a sense of happiness that cannot be replicated through any combination of words or phrases. In this way, by making use of “gestures,” whether they are facial or involving some other part of one’s body, that incite some sort of emotional reaction, one can build on his relationship with another individual (Canagarajah 5).
Merriam Webster defines communication as, “the act or process of using words, sounds, signs, or behaviors to express or exchange information or to express your ideas, thoughts, feelings, etc., to someone else.” This is an excellent definition of the term, as it does not limit it to the simple exchange of words. Communication makes it possible for individuals to prevent language barriers from hindering relationships. Instead they can use it as an incentive to work harder at their relationships and get things going. Communication “involves more than words,” (Canagarajah 5). Sometimes emotions even lend a hand and help people get their messages across. Speaking from personal experience, even knowing a language is not necessarily going to allow one to have a better relationship with someone. It all comes down to shared experiences that both parties enjoy. Concisely explained, “communication transcends individual languages” and takes relationships to whole new levels (Canagarajah 6). This phenomenon is brilliant. It is one that should be universally understood and applied throughout all aspects of one’s life.