You said it, my good knight! There ought to be laws toprotect the body of acquired knowledge.Take one of our good pupils, for example: modestand diligent, from his earliest grammar classes he’skept a little notebook full of phrases.After hanging on the lips of his teachers for twentyyears, he’s managed to build up an intellectual stock intrade; doesn’t it belong to him as if it were a house, ormoney?—Paul Claudel, Le soulier de satin, Day III, Scene ii
Communication. I can’t stop thinking about communication. It’s everywhere. You can’t help it. You are conditioned to adopt certain norms and customs. The interpellation that causes identity formation through subjectification/ submission to authority.
Pierre Bourdieu described the habitus of language. Habits form our character- our ideological world view, our identity as a subject. Using language makes you apart of a normative group- whoever and whatever that represents.
We are creatures of habits. The habituation of ideologies shape the way we view the world. We embody habituated ways of using symbols through the environmental influences we were born or conditioned into. These habits elucidate the societal structures we find ourselves. Each societal structure contains distinct linguistic capital that defines a linguistic market or social group. The linguistic capital we use has symbolic power or symbolic imposition. The greater linguistic capital a person possesses, the more mobile that person is within and between different linguistic markets. These habits that accrete linguistic capital are instrumental for the formation of identity.
The language and gestures that forms a person’s linguistic capital contains explicit or implicit symbolic power that are used to define the world. The symbolic power of language takes the form of subliminal and non-verbal insinuations. Posture, eye contact, intonation, definitions, conventional phrases, and mannerisms all play a role in the insinuation of symbolic power.
The formation of a person’s identity arises from censorship. Ideological influences in society- family, religion, school- all facilitate this censorship. Eventually the external influences of censorship become internalized and act as self-censorship.
When we were young our parents molded our ideology by pruning our habits through assent or dissent. The process that habituates the internalization of censorship and forms the ideology that becomes our identity looks something like this:
As a child we may use the word ‘fat’ to describe someone who’s overweight, or ‘bitch’ to describe someone who’s mean. To show their disapproval of the ideology our parents initially rebuke us with a reproachful look and say “Michael, do not use that language.” In this was they are actively censoring the language that doesn’t fit into their conceptions of accepted ideology. The next time we use that word our parents may need only say “Michael, language.” The next time only “Michael.” The next time only the reproachful look. The next time only their presence is needed to censor our language. Soon enough, as we become habituated and internalize this censorship as self-censorship, nothing is needed to prompt our censorship. A persons subjectivity is shaped first through language which gives rise to a subject or self.
This process habituates a complicit reaction to the symbolic domination taking place. The force of our language, the symbolic power within linguistic capital, imposes itself onto the world and others. It forms a persons identity through their subjectification. This subjectification is a result of the symbolic imposition characterizing the symbolic power of a linguistic capital.
The linguistic capital that composes a linguistic market is deemed a legitimate language. The formation of the legitimate language characterizing a linguistic market involves the consolidation of a language. This consolidation is the accumulation of distinct linguistic markers or signs that compromise the markets linguistic capital. The coalescing or consolidation of language into linguistic capital gives rise to a community. This community formation is the linguistic market in which the symbolic power and force of the linguistic capital is exchanged. In this way the community contributes to the process of forming particular individuals. This is the perpetuation of tradition, customs, trends, as a result of the communities ideological influence on the individual through censorship.
Censorship, in another name, is none other than the idea of ‘instruction’ or ‘discipline’. This occurs anytime an ideology is being imposed on an individual, be it a child, student, employee, citizen, and the like.
It is interesting to look at the implication of this paradigm.
When someone uses a language, or employs linguistic capital, falls outside our ideology or linguistic market, there is a misunderstanding or miscommunication, a conflict of ideologies.
The notion of ‘control’ characterizes our ‘identity’. Our identity defines us, and we control our identity by endorsing ideologies that manifest through symbols (gestures, language, accessories that fill our life: clothes, house, and other tokens or bibelots). When someone interacts with us through a explicit, direct, conscious interpellation that conflicts with the ideology that forms our identity, there is a loss of control. This lack of control leaves one vulnerable. These vulnerabilities are felt according to the past histories of an individual subject.
All this being said, I want to emphasize the importance of understanding this paradigm. It is life. You are shaped by your environment: family, society, education, peers. There is no way around it. You are born into a world with a space waiting for you. The moment there is knowledge that you wil be born you parents begin creating this space filled with expectations for the kind of person they wish you to be: boy or girl, smart, hardworking, handsome, polite. The extent that their ideology allows them to understand exactly what these words or expectations mean is dictated by the linguistic capital within the linguistic market they are apart. Or, simply stated, the language they use is determined by the societal structure they willfully or unwillfully find themselves in. They censor you, discipline and instruct, according to the parameters of the symbolic force within the ideology of their language.
This emphasizes the subject-object relationship within ideologies. Louis Althusser describes interpellation as a psychological mechanism that causes a subject to react within a certain way despite their self recognized personal identity. The Ideological State Apparatus (ISA) is the willingness of subjects to conform to engagement. Althusser States in Ideology and the State:
“The ideology of the ruling class does not become the ruling ideology, by the grace of God, nor even by virtue of the seizure of State power alone. It is by the installation of the ISAs in which ideology is realized and realizes itself that it becomes the ruling ideology.”
Leverage language. Leverage the symbolic power of linguistic capital, the semantic force of language. Leverage your identity in this way. Leverage your social mobility by being much more understanding of different ideologies and learning to adopt contrary or conflicting world views.
Do not let others impose their ideology on you. Seek to create an awareness of the influencing ideologies that shaped your current conception of self. Consider its limitations, its failures. Form a pure conception of self. While it is near impossible to escape the influences totally, you can be aware of an ideologies symbolic power and force that imposes itself on the world.
Do not be concerned with the ‘Things’ of the world. Be concerned with the ‘beliefs’ or ‘methods of interpellation’ that categorize and define the world. If you are concerned with the ‘things’ or the markers and symbols within the linguistic capital comprising your ideology, and not the underlying interpellation or beliefs, you run the risk of operating outside your ideology. This jeopardizes your control over identity and leaves you vulnerable. This lack of control, or vulnerability, leaves one resistant to agree or engage.
When engaging with people, look at their beliefs and talk, not in terms of the right or wrongness of their language and terms and definitions, but in terms of the ideology that has formed their conceptions of that language. Look at why they use the language they use and where the symbolic force of their language lies. Adopt their language and talk as if you operated from their ideology.
It is not about being right or wrong, it is about understanding. Leaders leverage a diverse array and large quantity of linguistic capital. This allows for incredible adaptivity, influence, and social mobility within social structures and groups- linguistic markets. They are the weak ties that bind solitary communities together.
Language is capital. It is as good as gold. Actually, it is much more valuable than gold. If you possess the right language, you can do and be anything.