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Module 1 (Language, Culture, and Society)
Secondary Education (Kolehiyo ng Lungsod ng Lipa)
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Reference No: KLL-FO-ACAD-000 | Effective Date: August 3, 2020 | Revisions No.: 00
VISION
MISSION
A center of human development committed to the pursuit of wisdom, truth,
justice, pride, dignity, and local/global competitiveness via a quality but
affordable education for all qualified clients.
Establish and maintain an academic environment promoting the pursuit of
excellence and the total development of its students as human beings,
with fear of God and love of country and fellowmen.
GOALS
Kolehiyo ng Lungsod ng Lipa aims to:
1.
foster the spiritual, intellectual, social, moral, and creative life of its client via affordable but quality tertiary education;
2.
provide the clients with reach and substantial, relevant, wide range of academic disciplines, expose them to varied curricular and co-curricular
experiences which nurture and enhance their personal dedications and commitments to social, moral, cultural, and economic transformations.
3.
work with the government and the community and the pursuit of achieving national developmental goals; and
4.
develop deserving and qualified clients with different skills of life existence and prepare them for local and global competitiveness
MODULE 1
FIRST Semester, AY 2020-2021
I.
COURSE
II.
SUBJECT MATTER :
:
LANGUAGE, CULTURE AND SOCIETY
(E 102)
TOPICS
I.
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II.
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Introducing Linguistic Anthropology
Meaning and Characteristics of Language
Meaning, Characteristics, and Development of Society
Meaning and Elements of Culture
Why Study Language and Misconception About Languages
Contrasting Linguistics with Linguistic Anthropology
Nonverbal Communication
Paralinguistic, Kinesics, and Proxemics
Whistle Languages
Sign Languages
III.
COURSE OUTCOME :
TIME-FRAME
September 1 to October 5, 2020
1. Demonstrate sound understanding of the interconnectedness between and among language, culture, and
society;
2. Describe the development and evolution of language;
3. Understand language variations based on class, gender, ethnicity, and nationality and its importance in the
development of society;
4. Explain the role of language in a globalized world specifically English as an international language; and,
5. Demonstrate KLLean values in all written and oral tasks.
IV.
ENGAGEMENT :
DIRECTIONS: Read and analyze the following text.
I. MEANING OF LANGUAGE, CULTURE AND SOCIETY
Definition of language
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 1. "Language is a primarily human and non- instinctive method of communicating ideas, emotions and
desires by means of a system of voluntarily produced symbols" (Sapir).
 2. "Language, in its widest sense, means the sum total of such signs of our thoughts and feelings as are
capable of external perception and as could be produced and repeated at will" (A. H. Gardiner).
 3. “Language is the expression of ideas by means of speech-sounds combined into words. Words are
combined into sentences, this combination answering to that of ideas into thoughts.” (Henry Sweet, English
phonetician and language scholar).
 4. "A system of communication by sound i.e., through the organs of speech and hearing, among human
beings of a certain group or community, using vocal symbols possessing arbitrary conventional meanings."
(Mario A Pei & Frank Gaynor).
 5. Language is human...a verbal systematic symbolism... a means of transmitting information...a form of
social behavior... (with a) high degree of convention" (J. Whatmough).
 6. "A language (is a) symbol system... based on pure or arbitrary Convention... infinitely extendable and
modifiable according to the needs and conditions of the speakers" (R. H. Robins).
 7. "A language is a device that establishes sound-meaning correlations, pairing meanings with signals to
enable people to exchange ideas through observable sequences of sound" (Ronals W. Langacker).
 8. "A language is "audible, articulate human speech as produced by the action of the tongue and adjacent
vocal organs... The body of words and methods of combining words used and understood by a considerable
community, especially when fixed and elaborated by long usage; a tongue" (Webster).
Characteristics of Language
Language is, today, an inseparable part of human society. Human civilization has been possible only through
language. It is through language only that humanity has come out of the stone age and has developed science, art
and technology in a big way. Language is a means of communication, it is arbitrary, it is a system of systems. We
know that Speech is primary while writing is secondary.
Language is human so it differs from animal communication in several ways. Language can have scores of
characteristics but the following are the most important ones: language is arbitrary, productive, creative,
systematic, vocalic, social, non-instinctive and conventional. These characteristics of language set human language
apart from animal communication. Some of these features may be part of animal communication; yet they do not
form part of it in total.
Language is Arbitrary: Language is arbitrary in the sense that there is no inherent relation between the words of a
language and their meanings or the ideas conveyed by them. There is no reason why a female adult human being
be called a woman in English, aurat in Urdu, Zen in Persian and Feminine in French. The choice of a word selected to
mean a particular thing or idea is purely arbitrary but once a word is selected for a particular referent, it comes to
stay as such. It may be noted that had language not been arbitrary, there would have been only one language in the
world.
Language is Social: Language is a set of conventional communicative signals used by humans for communication in
a community. Language in this sense is a possession of a social group, comprising an indispensable set of rules
which permits its members to relate to each other, to interact with each other, to co-operate with each other; it is a
social institution. Language exists in society; it is a means of nourishing and developing culture and establishing
human relations.
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Language is Symbolic: Language consists of various sound symbols and their graphological counterparts that are
employed to denote some objects, occurrences or meaning. These symbols are arbitrarily chosen and
conventionally accepted and employed. Words in a language are not mere signs or figures, but symbols of meaning.
The intelligibility of a language depends on a correct interpretation of these symbols.
Language is Systematic: Although language is symbolic, yet its symbols are arranged in a particular system. All
languages have their system of arrangements. Every language is a system of systems. All languages have
phonological and grammatical systems, and within a system there are several sub-systems. For example, within the
grammatical system we have morphological and syntactic systems, and within these two sub-systems we have
systems such as those of plural, of mood, of aspect, of tense, etc.
Language is Vocal: Language is primarily made up of vocal sounds only produced by a physiological articulatory
mechanism in the human body. In the beginning, it appeared as vocal sounds only. Writing came much later, as an
intelligent attempt to represent vocal sounds. Writing is only the graphic representation of the sounds of the
language. So the linguists say that speech is primary.
Language is Non-instinctive, Conventional: No language was created in a day out of a mutually agreed upon
formula by a group of humans. Language is the outcome of evolution and convention. Each generation transmits
this convention on to the next. Like all human institutions languages also change and die, grow and expand. Every
language then is a convention in a community. It is non-instinctive because it is acquired by human beings. Nobody
gets a language in heritage; he acquires it because he has an innate ability.
Language is Productive and Creative: Language has creativity and productivity. The structural elements of human
language can be combined to produce new utterances, which neither the speaker nor his hearers may ever have
made or heard before any, listener, yet which both sides understand without difficulty. Language changes according
to the needs of society.
Physiological and Physical Basis of Speech
In societies in which literacy is all but universal and language teaching at school begins with reading
and writing in the native tongue, one is apt to think of language as a writing system that may be pronounced. In
point of fact, language generally begins as a system of spoken communication that may be represented in various
ways in writing.
The human being has almost certainly been in some sense a speaking animal from early in the emergence
of Homo sapiens as a recognizably distinct species. The earliest known systems of writing go back perhaps 4,000 to
5,000 years. This means that for many years (perhaps hundreds of thousands) human languages were transmitted
from generation to generation and were developed entirely as spoken means of communication. Moreover, in the
world as it is today, literacy is still the privilege of a minority in some language communities. Even when literacy is
widespread, some languages remain unwritten if they are not economically or culturally important enough to justify
creating an alphabet for them and teaching them. Then literacy is acquired in a second language learned at school.
Such is the case with many speakers of South American Indian languages, who become literate in Spanish or
Portuguese. A similar situation prevails in some parts of Africa, where reading and writing are taught in languages
spoken over relatively wide areas. In all communities, speaking (or signing) is learned by children before writing,
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and, typically, people act as speakers and hearers much more than as writers and readers. The lexical content of
languages varies according to the culture and the needs of their speakers, and all languages are complexly
structured, rich in vocabulary, and efficient as a tool of communication.
All this means that the structure and composition of language and of all spoken languages have been conditioned
by the requirements of speech, not those of writing. Spoken languages are what they are by virtue of their verbal,
not their written, manifestations. The study of spoken language must be based on a knowledge of the physiological
and physical nature of speaking and hearing.
MEANING, CONCEPT, AND FEATURES OF SOCIETY
Society generally refers to the social world with all its structures, institutions, organizations, etc around us,
and specifically to a group of people who live within some type of bounded territory and who share a common way
of life. This common way of life shared by a group of people is termed as culture (Stockard, 1997).
Distinguishing between Society and Culture
Society: A group of people who live within some type of
bounded territory and who share a common way
of life
Culture: Is common way of life shared by a society or a group.
The Concept of Society
The term society is derived from a Latin word socius. The term directly means association, togetherness,
gregariousness, or simply group life. The concept of society refers to a relatively large grouping or collectivity of
people who share more or less common and distinct culture, occupying a certain geographical locality, with the
feeling of identity or belongingness, having all the necessary social arrangements or insinuations to sustain itself.
We may add a more revealing definition of society as defined by Calhoun et al (1994): "A society is an
autonomous grouping of people who inhabit a common territory, have a common culture (shared set of values,
beliefs, customs and so forth) and are linked to one another through routine social interactions and interdependent
statuses and roles." Society also may mean a certain population group, a community.
Basic Features of a Society
 First, a society is usually a relatively large grouping of people in terms of size. In a very important sense,
thus, society may be regarded as the largest and the most complex social group that sociologists study.
 Second, as the above definition shows, the most important thing about a society is that its members share
common and distinct culture. This sets it apart from the other population groups.
 Third, a society also has a definite, limited space or territory. The populations that make up a given society
are thus locatable in a definite geographical area. The people consider that area as their own.
 Fourth, the people who make up a society have the feeling of identity and belongingness. There is also the
feeling of oneness. Such identity felling emanates from the routinized pattern of social interaction that
exists among the people and the various groups that make up the society. (Henslin and Nelson, 1995;
Giddens, 1996; Calhoun et al., 1994)
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
Fifth, members of a society are considered to have a common origin and common historical experience.
They feel that they have also common destiny.
 Sixth, members of a society may also speak a common mother tongue or a major language that may serve
as a national heritage.
Culture as defined earlier is common way of life shared by a group of people (Stockard, 1997).
Basic Characteristics of Culture
1. Culture is organic and supra-organic: It is organic when we consider the fact that there is no culture without
human society. It is supra organic, because it is far beyond any individual lifetime. Individuals come and go, but
culture remains and persists Calhoun (op cit).
2. Culture is overt and covert: It is generally divided into material and non-material cultures. Material culture
consists of any tangible human made objects such as tools, automobiles, buildings, etc. Nonmaterial culture
consists of any non-physical aspects like language, belief, ideas, knowledge, attitude, values, etc.
3. Culture is explicit and implicit: It is explicit when we consider those actions which can be explained and
described easily by those who perform them. It is implicit when we consider those things we do, but are unable to
explain them, yet we believe them to be so.
4. Culture is ideal and manifest (actual): Ideal culture involves the way people ought to behave or what they ought
to do. Manifest culture involves what people actually do.
5. Culture is stable and yet changing: Culture is stable when we consider what people hold valuable and are
handing over to the next generation in order to maintain their norms and values. However, when culture comes into
contact with other cultures, it can change. However, culture changes not only because of direct or indirect contact
between cultures, but also through innovation and adaptation to new circumstances.
6. Culture is shared and learned: Culture is the public property of a social group of people (shared). Individuals get
cultural knowledge of the group through socialization. However, we should note that all things shared among
people might not be cultural, as there are many biological attributes which people share among themselves (Kottak,
2002).
7. Culture is symbolic: It is based on the purposeful creation and usage of symbols; it is exclusive to humans.
Symbolic thought is unique and crucial to humans and to culture. Symbolic thought is the human ability to give a
thing or event an arbitrary meaning and grasp and appreciate that meaning Symbols are the central components of
culture. Symbols refer to anything to which people attach meaning and which they use to communicate with others.
More specifically, symbols are words, objects, gestures, sounds or images that represent something else rather than
themselves. Symbolic thought is unique and crucial to humans and to culture. It is the human ability to give a thing
or event an arbitrary meaning and grasp and appreciate that meaning. There is no obvious natural or necessary
connection between a symbol and what it symbolizes (Henslin and Nelson, 1995; Macionis, 1997).
Culture thus works in the symbolic domain emphasizing meaning, rather than the technical/practical
rational side of human behavior. All actions have symbolic content as well as being action in and of themselves.
Things, actions, behaviors, etc, always stand for something else than merely, the thing itself.
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ELEMENTS OF CULTURE
Culture could now be defined as the symbols, language, beliefs, values, and artifacts that are part of any
society. As this definition suggests, there are two basic components of culture: ideas and symbols on the one hand
and artifacts (material objects) on the other. The first type, called nonmaterial culture, includes the values, beliefs,
symbols, and language that define a society. The second type, called material culture, includes all the society’s
physical objects, such as its tools and technology, clothing, eating utensils, and means of transportation.
Symbols
Symbols are the central components of culture. Symbols refer to anything to which people attach meaning
and which they use to communicate with others. More specifically, symbols are words, objects, gestures, sounds or
images that represent something else rather than themselves. Symbolic thought is unique and crucial to humans
and to culture. It is the human ability to give a thing or event an arbitrary meaning and grasp and appreciate that
meaning. There is no obvious natural or necessary connection between a symbol and what it symbolizes.
Language
Language, specifically defined as a system of verbal and in many cases written symbols with rules about
how those symbols can be strung together to convey more complex meanings, is the distinctive capacity and
possession of humans; it is a key element of culture. Culture encompasses language, and through language, culture
is communicated and transmitted. Without language it would be impossible to develop, elaborate and transmit
culture to the future generation.
Values
Values are essential elements of non-material culture. They may be defined as general, abstract guidelines
for our lives, decisions, goals, choices, and actions. They are shared ideas of a groups or a society as to what is right
or wrong, correct or incorrect, desirable or undesirable, acceptable or unacceptable, ethical or unethical, etc.,
regarding something. They are general road maps for our lives. Values are shared and are learned in group. They
can be positive or negative. For example, honesty, truth – telling, respect for others, hospitality, helping those in
need, etc are positive values. Examples of negative values include theft, indecency, disrespect, dishonesty,
falsehood, frugality, etc. The Hippocratic Oath in medical profession dictates that practitioners should among other
things, keep the secrets of patients, provide them whatever help they can, do no harm to patients willingly, etc. This
is an example of positive value.
Values are dynamic, meaning they change over time. They are also static, meaning they tend to persist
without any significant modification. Values are also diversified, meaning they vary from place to place and culture
to culture. Some values are universal because there is bio- psychological unity among people everywhere and all
times. In other words, they emanate from the basic similarity of mankind’s origins, nature and desires. For example,
dislike for killing people, concepts and practices of disease management, cleanliness, personal hygiene, cosmetics,
incest taboo, etc.
Norms
Norms are also essential elements of culture. They are implicit principles for social life, relationship and
interaction. Norms are detailed and specific rules for specific situations. They tell us how to do something, what to
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do, what not to do, when to do it, why to do it, etc. Norms are derived from values. That means, for every specific
norm, there is a general value that determines its content.
Individuals may not act according to the defined values and norms of the group. Therefore, violation of
values and norms and deviating from the standard values and norms are often common. Social norms may be
divided into two. These are mores and folkways.
Mores:
Are important and stronger social norms for existence, safety, well-being and continuity of the society or
the group or society. Violation of, and deviation from these kinds of norms, may result in serious reactions from the
groups. The strongest norms are regarded as the formal laws of a society or a group. Formal laws are written and
codified social norms. The other kinds of mores are called conventions. Conventions are established rules governing
behavior; they are generally accepted ideals by the society. Conventions may also be regarded as written and signed
agreements between nations to govern the behaviors of individuals, groups and nations.
Folkways:
These are the ways of life developed by a group of people. They are detailed and minor instructions,
traditions or rules for day-to-day life that help us function effectively and smoothly as members of a group. Here,
violating such kinds of norms may not result in a serious punishment unlike violating mores. They are less morally
binding. In other words, folkways are appropriate ways of behaving and doing things. Examples may include table
etiquette, dressing rules, walking, talking, etc.
Conformity to folkways usually occurs automatically without any national analysis and is based upon
custom passed from generation to generation. They are not enforced by law, but by informal social control. They are
not held to be important or obligatory as mores, or moral standards, and their violation is not as such severely
sanctioned. Although folkways are less binding, people have to behave according to accepted standards. Some
exceptional behaviors are regarded eccentric behaviors.
Folkways are distinguished from laws and mores in that they are designed, maintained and enforced by
public sentiment, or custom, whereas laws are institutionalized, designed, maintained and enforced by the political
authority of the society. Folkways in turn may be divided into two sub types: fashion and custom.
Fashion:
It is a form of behavior, type of folkways that is socially approved at a given time but subject to periodic
change. Adherents combine both deviation and conformity to norm of a certain group.
Custom:
Is a folkway or form of social behavior that, having persisted a long period of time, has become traditional
and well established in a society and has received some degree of formal recognition. Custom is a pattern of action
shared by most or all members of a society. Habit is a personality trait, whereas the custom is a group trait. Fashion
and customs can be differentiated in that while custom changes at slower rate, fashion changes at a faster rate.
Misconceptions about Language
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1. Languages are logical
We have already discussed that the symbols of a language are arbitrary and there is no logic in their
representation. The sounds and spellings arrangements a fleet each other according to usage and NOT logic. The
famous quote that b-u-t is but, p-u-t is put. Now there is no logic. Similarly, the sound of T changes according to its
usage as may be seen in the words lieutenant, enough, far, philosophy, etc. The sounds of ch again differs. Whereas,
it 18 remains ch in chair, it becomes sh in champagne, etc. Now, where is the logic? Various sounds acquire different
character depending on its origin, usage and words arrangement.
2. Some languages are unlearnable
The existence of vocal organs group helps a language to evolve. As all human beings are gifted with similar
vocal organs, any language produced by these vocal organs can be learned if one has adequate will and
perseverance. Even Chinese, which is considered to be a difficult language generally because of its sound patterns,
can be learned with proficiency. The dependence of the world order on its various constituents necessitated
learning of languages of even the remotest of lands and peoples.
3. Some languages are better than others
As all languages perform the function of communicating a common cultural experience, there is no
distinction of grading amongst languages. However, languages may differ as to their refinement, growth and
application. Larger the application, larger the extent of its communication. Besides that, languages should not be
graded and compared. Each language is the best manifestation of the culture of the peoples that it represents.
4. There are exact equivalents in languages
As languages are the expression of a variety of cultural experiences, they express their respective sociocultural pattern the best. Hence, there are no exact equivalents. Yes, it may be translated to its nearest
approximation.
5. There are exact equivalents within a language
This is also a misconception. It will pose a language in a poor situation if it has sets of equivalents. Language
should be rich in that one word symbolizes one exact experience. There will be shades of difference in their
meanings and, in that lies the richness of language. I in easy comprehensions we might have words having similar
meaning, but not exact equivalents, such as, sick-ill.
6. Language must have graphical expression
As seen earlier, speech is primary and that there are many languages which have no script. These are oral
languages and are only spoken.
Additional Misconception Concerning Languages
This may be a good place to provide information about languages in general in order to set some basic
matters straight. Every human being speaks a language, but what people think about languages – particularly those
about which they know little of nothing - is quite another matter. Consider the additional misconceptions
concerning language below. Which ones do you think are true?
 Most everywhere in the world everyone is monolingual or monodialectal, just like in America.
 Most writing systems in the world are based on some kind of alphabet
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Some languages re naturally harder to learn than others.
Some languages are naturally more “primitive” than others.
Some dialects are, well… stupid, demonstrating that a person is uneducated.
The use of language somehow reflects one’s intelligence.
Contrasting Linguistics with Linguistic Anthropology
Linguistic anthropology is the anthropological subfield that focuses on language and its importance
to understanding human history, culture and biology. Linguistic anthropology shares many overlapping
interests with linguistics in general but is characterized by an emphasis on fieldwork and connections to
larger anthropological understandings of humans. Specializations within linguistic anthropology include
the documentation of minority and indigenous languages, the relationship of language to social structures
(gender, class, ethnicity) and the relationship between historical linguistics and archaeology.
Linguistics on the other hand, is the scientific study of language. Linguistics does not refer to the
study of a particular language for the purpose of learning to speak it; rather it refers to the analytical
study of language, any language, to reveal its structure - the different kinds of language units (its sounds,
smallest meaningful parts of words, and so on)- and the rules according to which these units are put
together to produce stretches of speech.
There is a division of labor then between linguists and linguistic anthropologists: The interest of
the linguist is primarily in language structure; the interest of linguistic anthropologist is in speech use and
the relations that exist between language on the one hand and society and culture on the other.
Unlike linguists, [linguistic] anthropologists have never considered language in isolation from social life but
have insisted on its interdependence with cultural and social structures. In this sense, their technical linguistic
analyses are a means to an end, data from which it is possible to make inferences about larger anthropological
issues. Hence, under the . . . label “language and culture,” anthropologists study topics such as the relations
between world views, grammatical categories and semantic fields, the influence of speech on socialization and
personal relationships, and the interaction of linguistic and social communities.
II. NONVERBAL COMMUNICATIONS
A.
PARALINGUISTIC
Being more aware of the subtle nuances of verbal communication can contribute significantly to better
conversation and will promote a deeper understanding and connection with others as you become a more active
speaker and listener.
Paralinguistic communication is the study of voice and how words are said. When you open your mouth to
speak, you reveal much about yourself that often has nothing at all to do with the words you are speaking.
Paralinguistic signals and cues refer to every element and nuance of your speech. Paralinguistic
communication can be much subtler than other forms of nonverbal communication.
For example, a loud, booming voice is not at all subtle. However, a firm voice that conveys conviction is
more nuanced than a pointing finger, big gestures, or invading someone’s personal space.
Some common paralinguistic vocal cues and examples:
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Rate/Speed
Inflection/Vocal Variety
Rhythm
Pitch
Volume
Quality
Intensity/Tone
An assertive listener will be able to connect face to face and create instant rapport with someone on the
telephone by being aware of the subtle nuances of paralinguistic communication.
When you match & mirror vocal characteristics without mockery but with the intention to authentically
connect with the people you are speaking with, you will be amazed at how quickly and easily you can establish
vocal rapport that leads to greater understanding and more efficient paralinguistic communication.
Being aware of your own paralinguistic vocal strengths and weaknesses will allow you to subtly influence
your speaking and listening so that you will be a more powerful communicator.
B.
KINESICS
The word kinesics comes from the root word kinesis, which means “movement,” and refers to the study of
hand, arm, body, and face movements. Specifically, this section will outline the use of gestures, head movements
and posture, eye contact, and facial expressions as nonverbal communication.
Gestures
There are three main types of gestures: adaptors, emblems, and illustrators (Andersen, 1999). Adaptors are
touching behaviors and movements that indicate internal states typically related to arousal or anxiety. Adaptors can
be targeted toward the self, objects, or others. In regular social situations, adaptors result from uneasiness, anxiety,
or a general sense that we are not in control of our surroundings. Many of us subconsciously click pens, shake our
legs, or engage in other adaptors during classes, meetings, or while waiting as a way to do something with our
excess energy. Public speaking students who watch video recordings of their speeches notice nonverbal adaptors
that they didn’t know they used. In public speaking situations, people most commonly use self- or object-focused
adaptors. Common self-touching behaviors like scratching, twirling hair, or fidgeting with fingers or hands are
considered self-adaptors. Some self-adaptors manifest internally, as coughs or throat-clearing sounds. Object
adaptors are materials which people subconsciously gravitate towards when feeling self-conscious like paper clips
or staples wherein one can catch oneself bending them or fidgeting with them while speaking. Other people play
with dry-erase markers, their note cards, the change in their pockets, or the lectern while speaking. Use of object
adaptors can also signal boredom as people play with the straw in their drink or peel the label off a bottle of beer.
Smartphones have become common object adaptors, as people can fiddle with their phones to help ease anxiety.
Finally, as noted, other adaptors are more common in social situations than in public speaking situations given the
speaker’s distance from audience members. Other adaptors involve adjusting or grooming others, similar to how
primates like chimpanzees pick things off each other. It would definitely be strange for a speaker to approach an
audience member and pick lint off his or her sweater, fix a crooked tie, tuck a tag in, or pat down a flyaway hair in
the middle of a speech.
Emblems are gestures that have a specific agreed-on meaning. These are still different from the signs used
by hearing-impaired people or others who communicate using American Sign Language (ASL). Even though they
have a generally agreed-on meaning, they are not part of a formal sign system like ASL that is explicitly taught to a
group of people. A hitchhiker’s raised thumb, the “OK” sign with thumb and index finger connected in a circle with
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the other three fingers sticking up, and the raised middle finger are all examples of emblems that have an agreedon meaning or meanings with a culture. Emblems can be still or in motion; for example, circling the index finger
around at the side of your head says “He or she is crazy,” or rolling your hands over and over in front of you says
“Move on.”
Illustrators are the most common type of gesture and are used to illustrate the verbal message they
accompany. For example, you might use hand gestures to indicate the size or shape of an object. Unlike emblems,
illustrators do not typically have meaning on their own and are used more subconsciously than emblems. These
largely involuntary and seemingly natural gestures flow from us as we speak but vary in terms of intensity and
frequency based on context. Although we are never explicitly taught how to use illustrative gestures, we do it
automatically. Think about how you still gesture when having an animated conversation on the phone even though
the other person can’t see you.
Head Movements and Posture
Head movements and posture are often both used to acknowledge others and communicate interest or
attentiveness. In terms of head movements, a head nod is a universal sign of acknowledgement in cultures where
the formal bow is no longer used as a greeting. In these cases, the head nod essentially serves as an abbreviated
bow. An innate and universal head movement is the headshake back and forth to signal “no.” This nonverbal signal
begins at birth, even before a baby has the ability to know that it has a corresponding meaning. Babies shake their
head from side to side to reject their mother’s breast and later shake their head to reject attempts to spoon-feed
(Pease & Pease, 2004). This biologically based movement then sticks with us to be a recognizable signal for “no.” We
also move our head to indicate interest. For example, a head up typically indicates an engaged or neutral attitude, a
head tilt indicates interest and is an innate submission gesture that exposes the neck and subconsciously makes
people feel more trusting of us, and a head down signals a negative or aggressive attitude (Pease & Pease, 2004).
There are four general human postures: standing, sitting, squatting, and lying down (Hargie, 2011). Within
each of these postures there are many variations, and when combined with particular gestures or other nonverbal
cues they can express many different meanings. Most of our communication occurs while we are standing or sitting.
One interesting standing posture involves putting our hands on our hips and is a nonverbal cue that we use
subconsciously to make us look bigger and show assertiveness. When the elbows are pointed out, this prevents
others from getting past us as easily and is a sign of attempted dominance or a gesture that says we’re ready for
action. In terms of sitting, leaning back shows informality and indifference, straddling a chair is a sign of dominance
(but also some insecurity because the person is protecting the vulnerable front part of his or her body), and leaning
forward shows interest and attentiveness (Pease & Pease, 2004).
Facial Expressions
Our faces are the most expressive part of our bodies. Think of how photos are often intended to capture a
particular expression “in a flash” to preserve for later viewing. Even though a photo is a snapshot in time, we can
still interpret much meaning from a human face caught in a moment of expression, and basic facial expressions are
recognizable by humans all over the world. Much research has supported the universality of a core group of facial
expressions: happiness, sadness, fear, anger, and disgust. The first four are especially identifiable across cultures
(Andersen, 1999). However, the triggers for these expressions and the cultural and social norms that influence their
displays are still culturally diverse. If you’ve spent much time with babies, you know that they’re capable of
expressing all these emotions. Getting to see the pure and innate expressions of joy and surprise on a baby’s face is
what makes playing peek-a-boo so entertaining for adults. As we get older, we learn and begin to follow display
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rules for facial expressions and other signals of emotion and also learn to better control our emotional expression
based on the norms of our culture.
Smiles are powerful communicative signals and a key immediacy behavior. Although facial expressions are
typically viewed as innate and several are universally recognizable, they are not always connected to an emotional
or internal biological stimulus; they can actually serve a more social purpose. For example, most of the smiles we
produce are primarily made for others and are not just an involuntary reflection of an internal emotional state
(Andersen, 1999). These social smiles, however, are slightly but perceptibly different from more genuine smiles.
People generally perceive smiles as more genuine when the other person smiles “with their eyes.” This particular
type of smile is difficult if not impossible to fake because the muscles around the eye that are activated when we
spontaneously or genuinely smile are not under our voluntary control. It is the involuntary and spontaneous
contraction of these muscles that moves the skin around our cheeks, eyes, and nose to create a smile that’s distinct
from a fake or polite smile (Evans, 2001). People are able to distinguish the difference between these smiles, which
is why photographers often engage in cheesy joking with adults or use props with children to induce a genuine
smile before they snap a picture.
C.
PROXEMICS
Proxemics refers to the study of how space and distance influence communication. We only need look at
the ways in which space shows up in common metaphors to see that space, communication, and relationships are
closely related. For example, when we are content with and attracted to someone, we say we are “close” to him or
her. When we lose connection with someone, we may say he or she is “distant.” In general, space influences how
people communicate and behave. Smaller spaces with a higher density of people often lead to breaches of our
personal space bubbles. If this is a setting in which this type of density is expected beforehand, like at a crowded
concert or on a train during rush hour, then we make various communicative adjustments to manage the space
issue. Unexpected breaches of personal space can lead to negative reactions, especially if we feel someone has
violated our space voluntarily, meaning that a crowding situation didn’t force them into our space. Additionally,
research has shown that crowding can lead to criminal or delinquent behavior, known as a “mob mentality”
(Andersen, 1999). To better understand how proxemics functions in nonverbal communication, we will more closely
examine the proxemic distances associated with personal space and the concept of territoriality.
Proxemics Distances
We all have varying definitions of what our “personal space” is, and these definitions are contextual and
depend on the situation and the relationship. Although our bubbles are invisible, people are socialized into the
norms of personal space within their cultural group. Scholars have identified four zones for US Americans, which are
public, social, personal, and intimate distance (Hall, 1968). The zones are more elliptical than circular, taking up
more space in our front, where our line of sight is, than at our side or back where we can’t monitor what people are
doing. You can see how these zones relate to each other and to the individual in Figure 4.1 “Proxemic Zones of
Personal Space”. Even within a particular zone, interactions may differ depending on whether someone is in the
outer or inner part of the zone.
Figure 4.1 Proxemic Zones of Personal Space
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Public Space (12 Feet or More)
Public and social zones refer to the space four or more feet away from our body, and the communication
that typically occurs in these zones is formal and not intimate. Public space starts about twelve feet from a person
and extends out from there. This is the least personal of the four zones and would typically be used when a person
is engaging in a formal speech and is removed from the audience to allow the audience to see or when a highprofile or powerful person like a celebrity or executive maintains such a distance as a sign of power or for safety and
security reasons. In terms of regular interaction, we are often not obligated or expected to acknowledge or interact
with people who enter our public zone. It would be difficult to have a deep conversation with someone at this level
because you have to speak louder and don’t have the physical closeness that is often needed to promote emotional
closeness and/or establish rapport.
Social Space (4–12 Feet)
Communication that occurs in the social zone, which is four to twelve feet away from our body, is typically
in the context of a professional or casual interaction, but not intimate or public. This distance is preferred in many
professional settings because it reduces the suspicion of any impropriety. The expression “keep someone at an
arm’s length” means that someone is kept out of the personal space and kept in the social/professional space. If
two people held up their arms and stood so just the tips of their fingers were touching, they would be around four
feet away from each other, which is perceived as a safe distance because the possibility for intentional or
unintentional touching doesn’t exist. It is also possible to have people in the outer portion of our social zone but not
feel obligated to interact with them, but when people come much closer than six feet to us then we often feel
obligated to at least acknowledge their presence. In many typically sized classrooms, much of your audience for a
speech will actually be in your social zone rather than your public zone, which is actually beneficial because it helps
you establish a better connection with them. Students in large lecture classes should consider sitting within the
social zone of the professor, since students who sit within this zone are more likely to be remembered by the
professor, be acknowledged in class, and retain more information because they are close enough to take in
important nonverbal and visual cues.
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Personal Space (1.5–4 Feet)
Personal and intimate zones refer to the space that starts at our physical body and extends four feet. These
zones are reserved for friends, close acquaintances, and significant others. Much of our communication occurs in
the personal zone, which is what we typically think of as our “personal space bubble” and extends from 1.5 feet to 4
feet away from our body. Even though we are getting closer to the physical body of another person, we may use
verbal communication at this point to signal that our presence in this zone is friendly and not intimate. Even people
who know each other could be uncomfortable spending too much time in this zone unnecessarily. This zone is
broken up into two subzones, which helps us negotiate close interactions with people we may not be close to
interpersonally (McKay, Davis, & Fanning, 1995). The outer-personal zone extends from 2.5 feet to 4 feet and is
useful for conversations that need to be private but that occur between people who are not interpersonally close.
This zone allows for relatively intimate communication but doesn’t convey the intimacy that a closer distance
would, which can be beneficial in professional settings. The inner-personal zone extends from 1.5 feet to 2.5 feet
and is a space reserved for communication with people we are interpersonally close to or trying to get to know. In
this subzone, we can easily touch the other person as we talk to them, briefly placing a hand on his or her arm or
engaging in other light social touching that facilitates conversation, self-disclosure, and feelings of closeness.
Intimate Space
As we breach the invisible line that is 1.5 feet from our body, we enter the intimate zone, which is reserved
for only the closest friends, family, and romantic/intimate partners. It is impossible to completely ignore people
when they are in this space, even if we are trying to pretend that we’re ignoring them. A breach of this space can be
comforting in some contexts and annoying or frightening in others. We need regular human contact that isn’t just
verbal but also physical. We have already discussed the importance of touch in nonverbal communication, and in
order for that much-needed touch to occur, people have to enter our intimate space. Being close to someone and
feeling their physical presence can be very comforting when words fail. There are also social norms regarding the
amount of this type of closeness that can be displayed in public, as some people get uncomfortable even seeing
others interacting in the intimate zone. While some people are comfortable engaging in or watching others engage
in PDAs (public displays of affection) others are not.
Territoriality
Territoriality is an innate drive to take up and defend spaces. This drive is shared by many creatures and
entities, ranging from packs of animals to individual humans to nations. Whether it’s a gang territory, a
neighborhood claimed by a particular salesperson, your preferred place to sit in a restaurant, your usual desk in the
classroom, or the seat you’ve marked to save while getting concessions at a sporting event, we claim certain spaces
as our own. There are three main divisions for territory: primary, secondary, and public (Hargie, 2011). Sometimes
our claim to a space is official. These spaces are known as our primary territories because they are marked or
understood to be exclusively ours and under our control. A person’s house, yard, room, desk, side of the bed, or
shelf in the medicine cabinet could be considered primary territories.
Secondary territories don’t belong to us and aren’t exclusively under our control, but they are associated
with us, which may lead us to assume that the space will be open and available to us when we need it without us
taking any further steps to reserve it. This happens in classrooms regularly. Students often sit in the same desk or at
least same general area as they did on the first day of class. There may be some small adjustments during the first
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couple of weeks, but by a month into the semester, I don’t notice students moving much voluntarily. When
someone else takes a student’s regular desk, she or he is typically annoyed.
Public territories are open to all people. People are allowed to mark public territory and use it for a limited
period of time, but space is often up for grabs, which makes public space difficult to manage for some people and
can lead to conflict. To avoid this type of situation, people use a variety of objects that are typically recognized by
others as nonverbal cues that mark a place as temporarily reserved—for example, jackets, bags, papers, or a drink.
There is some ambiguity in the use of markers, though. A half-empty cup of coffee may be seen as trash and thrown
away, which would be an annoying surprise to a person who left it to mark his or her table while visiting the
restroom. One scholar’s informal observations revealed that a full drink sitting on a table could reserve a space in a
university cafeteria for more than an hour, but a cup only half full usually only worked as a marker of territory for
less than ten minutes. People have to decide how much value they want their marker to have. Obviously, leaving a
laptop on a table indicates that the table is occupied, but it could also lead to the laptop getting stolen. A pencil, on
the other hand, could just be moved out of the way and the space usurped.
D.
WHISTLE LANGUAGE
Whistled language is a method of communication that uses whistling to simulate and articulate words. The
practice developed as a result of the steep mountains and rugged topography of the region, which required the
local population to find an alternative way to communicate across long distances. The practitioners are mainly
agricultural communities who spend most of their lives outdoors. The communities concerned consider this practice
to be a key reflection of their cultural identity, which reinforces interpersonal communication and solidarity.
Whistled languages are a form of communication used by many indigenous people around the world. The
languages differ according to whether the spoken language is tonal or not, with the whistling being either tone or
articulation based. Tonal languages are stripped of articulation, leaving only suprasegmental features such as
duration and tone, and when whistled retain the spoken melodic line. In non-tonal languages, some of the
articulatory features of speech are retained, though the normally timbral variations imparted by the movements of
the tongue and soft palate are transformed into pitch variations.
Thus whistled languages convey phonemic information solely through tone, length, and, to a lesser extent,
stress, and many phonemic distinctions of the spoken language are lost. All whistled languages share one basic
characteristic: they function by varying the frequency of a simple wave-form as a function of time, generally with
minimal dynamic variation, which is readily understandable since in most cases their only purpose is long-distance
communication.
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Languages communicated by whistling are relatively rare, but are known from around the world. One
example is the Silbo on the island of La Gomera in the Canary Islands, which maintains Spanish's five vowels, but
reduces its consonants down to four. Others exist or existed in all parts of the world including Turkey (Kuskoy
"Village of the Birds"), France (the village of Aas in the Pyrenees), Mexico (the Zapotecs of Oaxaca), South America
(Piraha), Asia (the Chepang of Nepal), and New Guinea. They are especially common and robust today in parts of
West Africa, used widely in such populous languages as Yoruba and Ewe. Even French is whistled in some areas of
western Africa.
In continental Africa, speech may be conveyed by a whistle or other musical instrument, most famously the
"talking drums". However, while drums may be used by griots singing praise songs or for inter-village
communication, and other instruments may be used on the radio for station identification jingles, for regular
conversation at a distance whistled speech is used. As two people approach each other, one may even switch from
whistled to spoken speech in mid-sentence.
In the Greek village of Antia, the entire population knows how to whistle their speech, and whistled
conversations are also carried on at close range.
However, in languages which are heavily tonal, and therefore convey much of their information through
pitch even when spoken, such as Mazatec and Yoruba, extensive conversations may be whistled.
In Africa and indigenous Mexican communities, whistled language is used only by men.
Whistled languages are normally found and used in locations with abrupt relief created by difficult
mountainous terrain, slow or difficult communication (no telephones), low population density and/or scattered
settlements, and other isolating features such as sheepherding and cultivation of hillsides.
The main advantage of whistling speech is that it allows the speaker to cover much larger distances
(typically 1Ð2 km but up to 5 km) than ordinary speech, and this is assisted by the relief found in areas where
whistled languages are used. In practice, many areas with such languages work hard to preserve their ancient
traditions, in the face of rapidly advancing telecommunications systems in many areas.
List is of languages that exist or existed in a whistled form, or of ethnic groups that speak such languages:
 Americas
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1.
2.
3.
4.

Mexico: Amuzgo, Chinantec, Chol, Kickapoo, Mazateco, Nahuatl, Otomi, Tepehua, Totonac, Zapotec.
Bolivia: Siriono
Brazil: Piraha
Alaska: Yupik
Asia
1. Myanmar: Chin
2. Nepal: Chepang

Europe
1.
2.
3.
4.


E.
France (village of Aas, Pyrenees): Spanish language
Turkey: Kuskoy
Greece (village of Antia on the island of Euboea)
Spain (La Gomera, Canary Islands): "Silbo Gomero"
West Africa:
1. Bafia, Bape, Birifor, Bobo, Burunsi, Daguri, Diola, Ewe, Fongbe, Marka, Ngwe, Tshi, Ule (among
others)
Oceania
1. New Guinea: Gasup, Binumarien
SIGN LANGUAGES
Probably, you’ve noticed that sometimes in news channels there is an embedded screen where a man or
woman is waving their hands energetically. You probably know that this person is interpreting the presenter’s words
into sign language. You may also know that sign language is the manual language of the deaf. But, do you know
where sign languages come from? Who invented them? How can these sequences of hand movements express
meaning? Are sign languages more difficult to learn than languages like French or Spanish?
Actually, there isn’t ‘a’ sign language but rather there are lots of sign languages that may be as unintelligible
from each other as Spanish is from Turkish. For instance, the deaf community in the UK uses British Sign Language
(BSL) while the deaf neighbors across the channel use French Sign Language (LSF). In the U.S. deaf people use
American Sign Language (ASL) which has no relationship with BSL. And sign languages have regional variation too!
Within the British Isles, the deaf community of one region may use some signs that differ from signs used in
another region. For example, BSL has at least ten different signs for the color GREEN and the form of each sign will
depend on the regional dialect where each variant is used.
We may ask in bafflement: ‘Why isn’t there just one sign language?’ ‘Why can’t someone come up with a
single one?’ The answer to this question lies in the word LANGUAGE. Contrary to common belief, sign languages are
not the product of a bunch of clinicians getting together and creating a manual form of communication for deaf
people. Sign languages emerge naturally and without artificial intervention when a group of deaf people get
together and start socializing. Through interaction, repetition and conventionalization, a manual language starts to
emerge and with time, it reaches the expressive power of any spoken language. Sign languages are the result of
natural evolution and not the product of a group of scientist in white coats.
Decades of research have shown that sign languages have similar organization as spoken languages. For
example, words and signs consists of smaller sub-components that combined together create meaningful units, and
alteration of one of them results in a completely different unit. The word ‘bat’ becomes ‘mat’ when we substitute
one single letter. In a similar way, the BSL sign PAPER becomes BROTHER when we modify the movement.
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Examples of BSL signs that differ only in the movement of the hands. Images take from BSL Sign Bank
And sign languages have grammar. They have rules and systematic patterns in the sequencing of signs, and
violation of these rules result in an ungrammatical sentence. Deaf signers also use a wide array of facial expressions
not because they are enthusiastic narrators but because they are necessary in a signed sentence. The position of
the eyebrows may distinguish a question from a statement. The shape of the lips discriminates between words with
similar meaning. It may appear that signers move their bodies in random directions but in fact these movements
are systematic and are governed by linguistic rules. Sign languages embed grammar in the body.
Are signed languages hard to learn? Not at all, or at least they don’t present obstacles that cannot be
expected from learning any language. Learning the Japanese writing system may be a nightmare but probably the
pronunciation might be easy. It may take several years to master the German conjugation system but the writing
may be quite straightforward. Sign languages may pose challenges in some areas but some other aspects will be
relatively easy to master.
For deaf children, however, there is no such challenge. Deaf and hearing infants are linguistic sponges and
they learn sign languages with amazing ease despite it being a visual language. If babies are exposed to a sign
language from birth they will master the system at the same pace and rhythm as any spoken language. They start
off by producing manual babbling, then they articulate their first single signs, then they go on to two-sign
combinations and with time they become fluent in their manual language. Sadly, only about 5% of deaf children are
born to signing parents which means that the vast majority of deaf kids are born in households where sign language
is not in place. These children are deprived from a linguistic model and additional provisions have to be taken to
give them access to language. Delay in language input has severe consequences in children’s development so it is
strongly advised to provide them with sign language so that they can reach their full potential and minimize delay in
cognitive domains.
Sign languages are fascinating linguistic systems that exhibit humans’ unique capacity to express themselves
through manual as well as acoustic means. They are grammars that unfold in front of our eyes and allow full
communication when hearing is impaired. As such, sign languages should be celebrated as a mesmerizing facet of
humans’ ability to communicate.
V.
ACTIVITIES
:
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A. Answer the following guide questions.
1. Imagine people growing up without language, can they still “think” the same way as someone with
language? That is, can we think without language? What about visual artist or musicians? Do they think
in language?
2. What personal experiences might you have had yourself to use as evidence for your claims?
B. Choose two (2) misconceptions concerning languages and debunk them using facts provided by Linguists
and Linguistic Anthropologists.
C. Movie Review
1. Choose one movie in the list to watch
 The Day the Earth Stood Still
 Independence Day part 1
 Mars Attack
2. Answer the following guide questions based from the movie that you chose to watch
 How was communication with aliens depicted in the movie?
 Do they seem realistic to you? If an alien ship did land on earth, how would we talk with its
crew?
3. Watch the film, Arrival, starring Amy Adams and Jeremy Renner
 How was communication with aliens depicted in the movie?
 Do they seem realistic to you? If an alien ship did land on earth, how would we talk with its
crew?
4. Compare and contrast the movie that you choose from the movie, Arrival, which one do you think is
more realistic when it comes to communications between alien lifeforms and people from Earth?
Explain your answer in detail.
VI.
OUTPUT (RESULT) :
1. Activities A and B are in essay form:
Submit your written/encoded output in soft copy @ mamronakll@gmail.com
2. Activity C is a video reporting form:
Submit/upload your recorded video output in our FB group page or @ mamronakll@gmail.com
VII.
EVALUATION
:
Answers to activities will be evaluated using the following criteria:
1. For Activity A and B:
Relevance/Content
Organization
Resourcefulness
………………
………………
………………
15 points
15 points
10 points
2. For Activity C:
Relevance/Content
Organization
Confidence
………………
………………
………………
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15 points
15 points
10 points
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Grammar
Total
………………
………………
10 points
50 points
Prepared by:
Grammar/Diction
Total
………………
………………
10 points
50 points
Checked by:
RONALYN D. BANA-AG
Instructor III
Department Module Editing Committee
Approved by:
BIBIANA JOCELYN D. CUASAY, Ph. D.
Module Editing Chair
AQUILINO D. ARELLANO, Ph.D., Ed. D.
Vice President for Academic Affairs and Research
Noted by:
MARIO CARMELO A. PESA, CPA
College Administrator
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