Impact of Cinema on Society

Ashvin P. Dabhi

Roll no. - 06

SEM - IV

Paper no.E-C-404

Year – 2011-12

Topic: Impact of cinema on society

Submitted to Dr. Dilip Barad

Department of English,

Bhavnagar University.

Introduction:

            
           There have been several definitions of cinema. There is one definition of cinema that it happens to be the greatest medium of entertainment. There is another definition of cinema that it is a medium that does reflect the true mood of the society and also that changing reality. In accordance with several experts, the Indian cinema does fit in the last definition and in the best manner. Without a doubt Indian cinema has played a major role hitherto and through decades it has also the most appreciated medium of entertainment.

          
          Now the question remains whether it has been the medium of entertainment only or of something else. Surely you are interested to know the definition of this word. The Indian cinema has changed through times and has always tried to cope with the changing reality. If we take the main stream cinema or simply Bollywood into consideration, it will be found that lots of changes have occurred. Popular perception did change and the unrestrained Indian youth started to find its own replica in the celluloid through the angry heroes. The subsequent decodes did not bring any change even if violence and vulgarity became a part and parcel of the Indian cinema and the same is in full vigor at the moment. Perhaps, the Indian cinema has been gratifying the changing reality.

          
             Society and cinema are replicate of each other. In present scenario the major cinema is Bollywood. In society gets influenced by what is shown on the silver screen, the Bollywood always tries to serve what either exists or is demanded by the society. So Bollywood cannot be blamed alone for the change in the society. We Indians are more affected by the television and cinema. It is mostly the children and youth who try to mimic what we see in the cinemas. The present scenario of Indian cinema is not so good as we are moving towards development and our present generation is very sensitive. If cinema continues to show vulgarity, the present and future generation is all set to adopt it.

           
              The twentieth century has many scientific inventions to its credit. The cinema occupies an important place among them. In the beginning cinema pictures were movies only that are only movement but no sound. Such pictures were called silent motion picture. The silent motion pictures were shown with the help of projectors. But with the invention of the photo-electric cell, it became possible to introduce the sound track in the films. The pictures were not only ‘moves’ but ‘talkies’ as well. The talkies became very popular within a very short time. Before the advent of the cinema, the drama or stage-acting was regarded as the most popular source of entertainment. The cinema is a powerful and effective means of communication. Because of its audio-visual characteristic it has a great mass appeal. Such a powerful and effective means of communication can be gainfully utilised in a verity of ways. This most popular source of entertainment for millions of people can be used as an instrument for creating public awakening. In our society there are many practices and traditions which are based on ignorance and which have withheld the progress of our society. Rigidity of caste system, untouchability, dowry system and purdah system has done enormous harm to our society. Cinema films can do a lot to eradicate these evils. They can be used for promoting national integration, prohibition, inter-castes marriages, family planning, eradication of literacy etc. such themes can help the transformation of our society. Many successful experiments have been made in various countries on the utility of films as a means of education. Feature films have been produced for school and college students and students are being benefitted by them. Cinema films have the power to influence the thinking of the people. They have changed the society and social trends. They have introduced new fashions in society. They can create a direct impact on our social life.

         
                 In our country cinematography has been developed as an art and the film industry is an organized industry. It is a foreign exchange earner industry. Many Indian films have won international awards. This gift of science has some disadvantages, too. It is a force and has the power to influence the society. So a film which depicts scenes of moral degradation or which violates our moral standards does immense harm to our society. The films produced on the western trends or the films which try to preach western moral standards are producing a bad effect on our younger generation. So the producers of films and the film censors owe a great responsibility to society. The film producers should try producing formula pictures. Consciously or unconsciously, there are many aspects of a movie that we extract and include in our way of living. Movies like ‘Babul’ raising issue of widow remarriage or those like ‘Kabhi Khushi Kabhi Gham’ depicting Indian cultural values of respect for parents’ views tend to make us wonder if movies are merely about entertainment. There are several medium budget movies, especially from the new generation director like Madhur Bhandarkar and Prakash Mehra that induce us to question lives around us. These movies encourage us to consider the social institutions and develop awareness about the rights and duties of people about which knowledge could not be generated even by government programs.

         
                     The new wave of Indian cinema has more arduously started experimenting with new topics that are closer to our lives. Hence, you can realize the extent to which Bollywood mobile influences the real world and your child decides in the modern times when your child decides against studying engineering after they watch the newest movie 3 Idiots. Film ‘Goal’ is about resilience and courage. It is about how you rebuild yourself and bounce back to life amidst adversity. We are trying to convey this through a football match. It is about human drama. It is about the triumph of the human spirit when adversity strikes. Football is merely the medium to express these ideas.

           
               There are very less movies in Bollywood that highly promote good moral values or we can say patriotic values. Hence, it is obvious that it will give a bad impact on today’s youth. Not only the youth will suffer from this, but the society will also suffer because of this. It can also be said that the youth and the society have already started suffering and facing problems because of tis. To prevent all this things, it is necessary for the Bollywood industry to first understand the purpose of broadcasting. Bollywood should understand that broadcasting is the best medium to reach public’s heart. But they should not misuse it. They have the best opportunity to spread food ideas and social awareness thing. This will improve the social thinking of every human and will also make them love them their country. This will stop them from adopting wrong things and will force them to do good things. Hence, producer’s story writers and directors should first think about the required social awareness and should make it a point that they show good things to the youth.

          
         As we know movies belongs different genres like action, thriller, suspense, romantic, art, spiritual patriotic etc. It comprises of songs, fighting and many more things. There are many good producers who have shown good movies in bollywood to the public. The legend of Bhagat Singh, Hey Ram etc. was some of the good patriotic movies. Chakde India and Taare Zameen Par are movies that teach some good things to the society. If at all, people in bollywood industry think of making good movies like the above said movies. Then they might help the formation of good culture in Bollywood movies. Bollywood should prefer to show movies that teach good lessons to the people.

          
             As we are the one who watch these movies, we must raise this issue of avoiding movies whose impact is negative on today’s society. Instead of watching the boring Saas Bahu serial we can demand for the social awareness serials even. Saas Bahu serial are just for increasing the TRP and they do not depict practical life. Practical life is different from what we see in these serials.

Films depict historical, mythological and social themes bearing on Indian lives, whether of the past or the present make a special appeal to the people. The cinema has been found to be the present make a special appeal to the people. The cinema has been found to be the most effective method of exposing social evils such as dowry system. Civil sense and the general morality are engendered through them. The political awareness, fight the masses is largely contributed by cinema as a means of propaganda, publicity and advertisement its services are invaluable and it must be preserved and fostered cot all costs.

        
                Apart from its various advantages, cinema is not free from its civil effects. Film artistry is compelled to compromise with people’s popular taste and appeal to their problems and with the ways of the criminals is now shown. These are apt to affect public morality. The cinema has far reaching effect upon the youth of the country. The films make them prematurely sex-conscious and they start reacting to the scenes of romantic pictures in their regular life. The youth imitating all sorts of fashions from the film lead to the development of expensive tastes and manners.

Conclusion:-

          
                Indian culture is very well known for culture and tradition. It is now moving towards fashion and imitation. Nowadays, it is seen that people are trying to imitate what they see. Most of the things that they imitate belong to what they watch on television and on big screens. Bollywood is the craze for the youth now.  Movies are produced with low moral values. Very easily, the actors in the movies are shown consuming liquors and cigarettes. Youth considers this as fashion and then they start imitating the same. Also in Bollywood clothes which are worn by the stars are imitated by the youth.

CALL- Computer Assisted Language Learning

Assignment Paper-E-C-3204

Topic- Computer Assisted Language Learning

Dabhi Ashvin P

M.A. Part – II

SEM- IV

Roll No -06

Year – 2011-12

Department of English

Submitted to Dr. Dilip Barad

Department of English,

Bhavnagar University

Introduction: -

Nowadays computer is used in various aspects. Without using of computer we can not do many things very effectively. Computer is widely useful tool. There is no any field that is run without computer. With the help of computer the work is done very carefully and perfectly. Computers have become so widespread in schools, homes; colleges etc. and their uses have expanded so dramatically. Now the majority of language teachers must begin to think about the involvement of computers for language learning. Here I try to mention that how computers have been used and are being used for language teaching. This assignment focuses not on a technical description of hardware and software, but rather on the pedagogical questions that teachers have considered in using computers in the classroom.

Meaning of CALL:-

            Computer assisted language learning is a process in which a learner uses a computer and, as a result, improves his or her language. Though this definition might seem unworkably, it at least encompasses a broad spectrum of current practice in the teaching and learning of language at the computer. An awareness of this spectrum allows learners and researchers to recognize appropriate materials and methodologies and adapt others to various technologies and learning style.

            CALL is an amorphous or unstructured discipline because of the changing nature of computers. Changing nature of computers is evolving both in terms of pedagogy and technological advances in hardware and software. Change is also occurring with some advances in computer literary among both teachers and learners. CALL is employed in many ways, both in and out of the classroom. In some commercial applications meant to be used by individuals away from the home. It is promoted as a complete method of learning a language. It can be used both as a reward for better learners or a remedial tool for weaker ones in classrooms. Some language labs integrate CALL and some teachers use CALL activities based on emails and the World Wide Web to supplement student learning.

            Computer based language learning tools will become both pervasive and invisible. They will be commonly included in other applications and computer interfaces will become almost completely intuitive. Through computer software learner can able to recognize and intelligence respond to speech. Computer based language functions are already integrated into world processing and other software that corrects spelling and grammar.

History of CALL:-

             Advances in technology have made some parts of early books on CALL irrelevant. Entire books have been discarded by publishers and valuable information lost except to those able to access university library collections. It is important to preserve such history not just to give a sense of ensure that researchers do not overlook earlier issues and developments and waste time reinventing the wheel.

            The first computers used for language learning were large 1950s’ mainframes that were only available at research facilities on university campuses. These presented particular organizational problems as learners had to leave classroom and travel to a computer. There was the high cost of computers so the process of reaching and learning was limited. At that time parallel research also took place on subjects such as machine translation. The first CALL programs created at three pioneering institutions:  Stanford University, Dartmouth University and The University of Essex. All these universities focused on the teaching of Russian.

            Neuwirth and Koufer’s description of research in CALL is still much practiced but it is of waning interest. A focus of much research in the early years of CALL whether or not computers should be used in the presence of computers in educational context has grown from a single unit in one or more classrooms to computer labs and even to widespread individual ownership by students in some countries.

            In 1959 PLATO system was developed by the University of Illinois working with a business partner, control Data Corporation. PLATO system means programmed learning for Automated Teaching Operations. It is the first and most significant applications for the teaching and learning of language at the computer. This PLATO system combined some of the best CALL features being developed at other universities but different from many other attempts to use computers to teach language in that PLATO’s computer and its programming language were custom designed for the purpose of teaching language. PLATO’s first language learning work was done in teaching a grammar translation approach. Russian language teaching and learning included grammar explanations, vocabulary drills and other drills and translation tests over a course of sixteen lessons. The system had so called ‘intelligent’ features still used today.

            In 1975, microcomputers were first sold in kit form. High-end main frame computers continued to be available and used for CALL research throughout the 1970s and 1980s at university laboratories and commercial institutions. The format has been largely replaced with Compact Disk Read-only Memory as they have a greater installed base in personal computers and feature that is smaller. CD-ROMs are likely replaced by learner volume media such as Digital Videodiscs (DVD).

            Gale describes Macario as an early videodisc program for learning Spanish. It was developed at Brigham Young University. Then Gale mentions two similar videodisc programs that featured non linear opportunities for learning, Montevidisco and Interactive Digame, these two programs pioneered the idea of learners making greater choices about what is to be learned at the computer.

            In 1984, Apple computer introduced a new style of compute, the Macintosh. It differed from earlier domestic use or personal computers in that it offered a graphical user interface. Thousands of new CALL programs have been published since the few mentioned above, but the ones cited so far provide an overview of the types of CALL environment. Morgenstern and Furstenberg provide guidelines as to what might be usefully included in multi media learning environment.

Three Phases of CALL:-

            Though CALL has developed gradually over the last some years, this development can be categorized in terms of three somewhat distinct phases like Behaviouristic CALL, Communicative CALL and Integrative CALL.

(1)   Behaviouristic CALL:-

The first phase of CALL conceived in the 1950s and implemented in the 1960s and 70s was based on the dominant behaviorist theories of learning. Programs of this phase entailed repetitive language drills and can be referred to as ‘drill and practice’. Drill and practice courseware is based on the model of computer as tutor. In other words the computer serves as a vehicle for delivering instructional materials to the student. The rationale behind drill and practice was not totally spurious, which explains in part the fact that CALL drills are still used today. There are some rationale is as follows: first is Repeated exposure  to the same material is beneficial or even essential to learning, second is A computer is ideal for carrying out repeated drills, since the machine does not get bored with presenting the same material and since it can provide immediate non judgmental feedback and third is A computer can present such material on an individualized basis, allowing students to proceed at their own pace and freeing up class time for other activities.

A number of CALL tutoring systems were developed for the mainframe which was used at that time. One of the most sophisticated of these was the PLATO system. The PLATO system included drills, brief grammar explanations and drills, and translations tests at various intervals. In the late 1970s and early 1980s behavioristic CALL was undermined by two important factors. First, behavioristics approaches to language learning had been rejected at both the theoretical and the pedagogical level. Secondly, the introduction of the microcomputer allowed a whole new range of possibilities. The stage was set for a new phase of CALL.

(2)   Communicative CALL:-

The second phase of CALL was based on the communicative approach to teaching which became prominent in the 1970s and 80s. Communicative CALL focuses more on using forms rather than on the forms themselves. It teaches grammar implicitly rather than explicitly. It allows and encourages students to generate original utterances rather than just manipulate prefabricated language. It avoids telling students they are wrong and is flexible to a variety of student’s responses.

Several types of CALL programs were developed and used during this the phase of communicative CALL. First, there was a variety of programs to provide skill practice, but in a non drill format. In addition to computer as tutor, another CALL model used for communicative activities involves the computer as stimulus. The third model of computers in communicative CALL involves the computer as tool. In this role, the programs do not necessarily provide any language material at all. The challenges for advocates of CALL were to developed models which could help integrate the various aspects of the language learning process.

(3)   Integrative CALL:-

Integrative approaches to CALL are based on two important technological developments of the last decade multimedia computers and the internet. Hypermedia provides a number of advantages for language learning. The major advantage of hypermedia is that it facilitates a principle focus on the content without sacrificing a secondary focus on language form or learning strategies. There is the question of quality of available programs. While teachers themselves can develop their own multimedia programs using authoring software, the fact is that most classroom teachers lack the training or to make even simple programs. Multimedia technology as it currently exists thus only partially contributes to integrative CALL. Using multimedia may involve an integration of skills but it too seldom involves a more important type of integration. Another technological breakthrough is helping make that possible – electronic communication and the Internet.

Conclusion:-

            The history of CALL suggests that the computer can serve a variety of uses for language teaching. It can be a tutor which offers language drills or skill practice. It also offers a stimulus for discussion and interaction. With the advance of the Internet, it can also be a medium of global communication and a source of limitless authentic materials. The effectiveness of CALL cannot reside in the medium itself but only in how it is put to use.

   

Critique on the three chapters of “Black Skin White Mask”

Assignment Paper15-E-E-305

Topic- Critique on the three chapters of “Black Skin White Mask”

Dabhi Ashvin P

M.A. Part – II

SEM- III

Roll No -06

Year – 2011-12

Department of English

Submitted to Dr. Dilip Barad

Department of English,

Bhavnagar University

  

Introduction:-

                 

This book “Black Skin White Masks” is written by Frantz Fanon. It is published in 1952. This book is about the mindset or psychology of racism by frank fanon a psychiatrists. The book looks at the condition which goes through the minds of black and white people. A distinguished French Caribbean African psychiatrist and writer negritude group but soon rejected their philosophy and developed his own theory of racial and colonial theory.

              

The title “Black Skin White Masks” suggests lots of things. It is very symbolical. The black people are inferior and the white people are superior. The black people want to be white. They suffer a lot being black. Being white they want to be superior and they want to be a good man. The black man wants to marry with the white woman because he wants to be superior. Though he does not love her, he wants to marry with the white woman because he wants to be superior for marring with her. The white people hate the black people. They suffer a lot. The black people also known as Negro. There are eight chapters in the present book. Let’s discuss regarding the some of the chapters of the present book.

Chapter 1:- The black man and language:-

                  

If you do not learn the white man’s language than you are unintelligent and if you learn it properly than your mind will be wash away by their universe of racist ideas. The white man always considers black man fully unhuman. There is no matter how much education they have or well they act. White people, feels fear of the black people as they viewed the black as mindless, violent & animal. White man thinks that they will take white women from them. Fanon says that he has only one duty and one right; he has a right to demand human behavior from the other. He has a duty that he never lets his decision renounce his freedom. Fanon cannot accept the fact that ever possible in France between white and black. Fanon is talking about behavior he says they have to need to be free from that obsession being black in the mental condition. They think that the language can make you white. With the globalization you need to preserve old houses, thing and idea etc. nowadays we can see the local culturality disappear.

               

 Frantz fanon, a French writer, published “black skin. White masks” as his first treatise on the effects of racism and colonialization both a memory and a political treatise, “black skin white masks” is a work illustrating the marginalization and servitude of the black experience in the western world. About his experience in Lyon as a member of the French resistance, this book discusses how language is itself a dominating force against equal racial relations. He argues that language has become a testimony for the power imbalance and resentment of difference in society. By speaking the language of the colonizers, the colonized continue to allow for their own enslavement through a kind of cultural imprisonment. Fanon greatly influenced the later workings of Michel Foucault and his discussion of hegemonic power in language and culture. Fanon speaks of how the ‘Antilles negro’ should reject the language and cultural traditions of their ogresses (France) and find their own culture which is separate from that of the colonial middle class’s limitation of their French equivalent keeps the anticlines and other Caribbean native culture oppressed through their own lukewarm attempt at emulating French society. According to fanon, the colonized intellectuals will never empower themselves until they break from the valorization of French language and culture and begin to separate themselves from it. This chapter is captioned “The Black Man and language” and looks at the “colonialist subjugation” of the Negro. Fanon seems to acquiesce to the dominant linguistic philosophy of his day when he boldly declares that “a man who has a language consequently possesses the world expressed and implied by that language.” This is just a theory.  Many other factors come into play. If the theory held true independently, then consequently, the Negro would not be placed in the weak position of possessing an inferiority complex because he would possess the world of the white colonizer and share co-equal status. This first colonizers and share co-equal status. This first chapter of only seventeen pages does not present the critic with an “eclaircisement” of the language dichotomy, for the author, a self confessed medical fractioned. Is evidently no trained person in the field of sociolinguistic and thus proffers only his layman’s perspective. Probably in his day, linguistics wasn’t as detailed as it is in this modern dispensation with separate branches of sociolinguistics and a combination of European and African language available among others.

                 

 Here we can take help of the ‘untouchable’ which is written by Mulk raj anand. In this book there are some characters that are from minority class means Harijen (untouchable). In India they were untouchable people. They could not go to temple. There were so many problems with them. They had to accept Christian religion because in this religion there was no section or untouchability.

Chapter 2:- The woman of color and the white man:-

                

The second chapter deals with “the woman of color and the white man.” There is a physis here that has grown to almost mythological proportions. It has been represented numerous times in film and text. Since historical times and during slavery in the plantation system in the new world there has existed the sexual attraction between the two races, so that “physis” has almost become “nomos”. Here we can see the thought process of black woman towards two races. The black woman wants to marry with white people because she wants to be “white” or superior. She thinks being a black woman she is inferial. Inferiority complex and representation of white and black community are also there. A black woman secretly wants to be white because of white man’s skin, looks up to white people and looks down on black people. The vision and dream of black woman is towards the white to achieve forbidden values of being white.

                 

  This black woman does not truly love this white man but she loves his color. She goes with him not out of love but to deal with her own emotional problems about race. It is because the black woman feels inferior that she hopes to obtain admittance to the white world. Here we can see how secretly she wants to be white. Marrying white is her way of doing this. Whites reflect prosperity, beauty, intelligence, and moral value and in other side blacks represents, something to escape, to be saved from, something not to be. So they want to marry a white man even though they know full well that very few will marry them. The white people will say black men lack refinement. They will say black men are ugly and grow impatient with you if you point out good looking black men. Here Fanon takes as his examples three women: Mayotte of Martinique and Nini and Dedee of Senegal. Mayotte who wrote a book about her life and Nini and Dedee are characters from “Nini” a story by Abdoulaye Sadji. They are part white which makes them determined not to “slip back among the ‘nigger’ rabble.” The character Nini is a silly typist. A man who is and accountant with the waterways company, proposes marriage but in the end they have the police tell him to stop his “morbid insanities” because he is black and she is half white. He has offended her honor. Meanwhile another man with a good government job proposes to Dedee but this time it is a dream come true because he is white. Mayotte was entering the white world but a white man cannot make you white. Mayotte, the third woman, had an affair with a married white man. Once she asked him to take her to the white women there made her feel so out of place that she never went back to the white side again.

Chapter 3:- The man of color and the white woman:-

             

 Fanon is a black psychiatrist from Martinique. He starts this chapter by saying of himself: I want to be recognized not as Black but as White. By loving me she proves to me that I am worthy of a white love. I am loved like a white man. I am a white man. Here Fanon gives the example of Jean Veneuse, the hero of an autobiographical novel by Rene Maran. Jean Veneuse came to France from the Caribbean when he was three or four. He lost his parents. He was brought up by boarding schools in France, the only black student in a sea of white. He has a lonely childhood. When the other students go home for the holidays, he is left alone at school. He grows up French and falls in love with a white woman. He wonders about his motives. May be it is simply because he was brought up European and so desires European women just like any other man in Europe. When he works in Africa as a civil servant he proves to be just as bad as the whites. May be it is not revenge that he wants but to separate himself from his race or even some how to become race less.  

           

 But here Fanon says that Veneuse’s difficulties go much deeper. He was left alone in the world by his mother as a small boy. He is hung up on that. So he is afraid to love and be loved. He holds everyone at arm’s length, even the woman he wants to marry. Therefore we cannot take any general conclusions from Veneuse’s case.    

Conclusion:

                   

 In conclusion I would like to say that there is no Negro mission or there is no white burden. I find myself suddenly in which things do evil. There is no white world, there is no white ethic, any more than there is a white intelligence.

Socio-cultural Dimensions of English as a Second Language

Assignment Paper14-E-C-304

Topic- Socio-cultural Dimensions of English as a Second Language

Dabhi Ashvin P

M.A. Part – II

SEM- III

Roll No -06

Year – 2011-12

Department of English

Submitted to Mr. Devarshi Mehta

Department of English,

Bhavnagar University

ABSTRACT: -

              

The researcher has attempted to explore the creative dimension of English, second language in India. There is a link the social structure and cultural concept of Indian culture. This paper shows how English is made to attain the role of a second language. This concept is shown with examples in this paper.

Introduction: -

                

We use English but our requirements are behind English. English people and it is just created by English people. They are the first who used English as a language. English is not become our need but it is just medium and it is not our goal. For us English is not very important because without speaking English we can communicate with other peoples in India so it is not our need but for English people it is their need because without speaking English they can not speak or display their ideas and they can not communicate with other peoples in their country. There are so many factors which are related to English and social and cultural dimensions are among them.

                   

Nowadays we need English because our higher education is not in our mother tongue (Gujarati) but it is in English. English becomes a compulsory subject. All the higher education is in English so we need to learn English and it is become our need. We have not genuine interest in English. English is not boring but our teacher makes it boring so we have not interest in learning English as a subject because teacher have not any special method for teaching English as a language. If English is taught in a particular way or in a effective method, we can learn it very easily. The rules and methods are not used in classroom for teaching English as a subject so student cannot learn it easily or he can not use it in day to day life. These all things are flexible and the main reason of behind them is socio cultural dimensions of English.

                    

 All the rules are not conditions. India has two official languages Hindi and English at the national level. In state we have three official languages Guajarati, English, and Hindi. If we talk about the states like Nagaland, Uttaranchal Pradesh, Arunachal Pradesh, and Manipur English is their medium but for us English is not our medium for learning. If we talk about Bengal there is economical revolution. Raja Ram Mohan Roy was a social worker. He tried to remove female problems like Sati Pratha. For these Bengali people it was the first college of post graduation is established in Bengali. All these things there are some social dimensions which we can not translate in English and if it is possible, the real tone or effect does not remain in it.

            

 We do not translate the and that is why we use conceptualize theory. There are no English words of these types of Gujarati words like Bhagvan, Ishwar, Dev, Mama, Bhano, Gharelu etc. If there are some words for them, they do not show the real effect or idea of these types of real words. When foreigners come in India, at that time they do not know or understand the basic concept of our sentence like Ganga is a holy river. They do not get the real meaning of these types of sentences. They try to understand but they can not get the appropriate tone or meaning of sentences. For getting real tone or meaning they have to refer our culture or our history sometimes. They have to study our culture and get the understanding of these types of sentences.

            

`        Our belief system is different. It is always our mythology. We can not translate our ethos, mythology and our cultural ideas in English. We can see that our belief system is totally different from English. We have long mythology and we cannot translate them in English. There are not transited words or names for our great mythical characters. We have not particular words for Ram, Shiva, Vishnu etc. we can not translate lord Hanuman as lord Monkey. We have not any specific words for these mythical characters in English. We have many communities and in all these communities there are different traditions, manners and views to celebrate any festivals. We have long culture and there are so many things which can not translate into English. In short our belief values are different. Our geography has different parts. Our code is different from their code and also our way of thinking is different. If we talk about the words like spicy, chilly, very hot, our food is not from spicy. There is a word ‘copy case’ and we had coin this word.

       

 In India there are so many languages spoken by the people, so we can say that India is multi language country. In different states the people speak different languages. Every state has its own culture and society and these things can not be translated in English. When language is contract or interest at that time they suffer a lot. In our Gujarati never observe Vrata. There are two culture automatically interact with each other. Our culture is different from the culture is different from the culture of English our culture is first barrier and Indian culture is second barrier. First we are Gujarati and then we are Indian. Here I would like to write a good sentence like if you do not love your family, you never love your country or world. First we have to love our family member. We have to help them. We have to understand their problems and give solutions of their problems and then you can love your country and then you can love your world’s people.

       

 We are Gujarati. We can not support Gujarati because Gujarati is suffering itself. Our Gujarati is not so as itself. We have neglected Gujarati for many years. We do not have a command over our mother tongue. There are many sections in our mother tongue Gujarati. So we do not have a good command over our language. If they know any language, they can learn English. Thinking is closely connected with language. You have to love any language. If someone does not know the difference between English and mother tongue, He or she can not learn language. If we know any language then we can learn easily other language. All languages are some how inter connected with each other.

         

Indian people have neglected the Gujarati language and we want to learn English as a second language. All languages have something in common. People do not have thoughts to express. Thinking is closely connected with language learning. We do not love English that is why we can not learn English language. We have to put interest in learning any language. We have to love of our target language language; we can not learn it very easily or in a proper way. We have not used the language in analyzing a poem. We should learn language. In language teaching students should use their language and thinking combing efforts with thinking. Language in action means a language in use.

         

 Language grows never be a static. It changes in different contexts and interaction. Every person socially is a bundle of personae, a bundle of parts and each part having its line means language. English can not be a medium of instruction but as a second language not a subject. Slang or taboo wards are rely on outside and we use it in our education. Second language can never take place of our mother tongue. Learning culture of Gujarati is not possible in second language. Reflection of culture is in our mother tongue, Gujarati.

          

We can not impart our mother tongue in our target level. If we do not that, we can not learn our target level. Though it is link language, English is not our link language; it is not our link language. When we come across with society, we do not come across English. We do not use the Gujarati word like maze but we use table. When you think it is your second language but you can not study it. You can not relate the language with the culture while you are learning in English. We can not translate our culture in English so while you are learning English, you can not relate it with your culture. Language is a system and society is a system. Your culture and language are system. Language is the reflection of your society. We can see the real social status through language. Language refers to a particular image of society. If we want to know society, we have to learn language. Society and language are related with each other. We can see the real situation of any particular society with the help of society. Every social state has its words and such phrases are always there in the social state. Every society has its words and concept of the language. Here we can see how socio- cultural dimensions affect with language.

         

We can not translate real Indian identity in English. We can not translate ethos, characteristics, spirit of a culture, era or community. If we try to translate the character of Hanuman in English, We can say that he was the servant of Rama.  He can fly. He was celibacy. He could eat moon. There is no specific word for ‘Das’. Here we can use the word servant for it but the real meaning is in the word ‘Das. He was Kapi not Monkey or ape. In the Ramayana Hanumanji used Awadhi language when he met Sita so that Ravan can not understand the concept of Hanumanji.

          

A writer may use a native word with the meaning in the translation or explanation. There are so many words which are used and accepted as such like ‘Sari’ the dress of the female and ‘Dhoti’ the dress of the male. These types of words are using because now a days the increasing popularity of Indian literature in English is more. Native words find their way in English because of the lack of a particular way. There are some words which are so deep rooted in the Indian culture, religion and philosophy and they are a part of the these types of words like ‘kum kum’ which means re powder used as a beauty mark by women. Another word is ‘Namaskar’ which means a greeting or salutation, ’Nani’ which means mother’s mother, ‘Mami’ which means mother’s brother’s wife.

Conclusion: -

Here I have tried to explore the creative dimension of English, second language in India. There are still a lot of dimensions that need detailed work. This paper helps you to see how the socio-cultural reality displayed at many levels of language organization.                                   

Work cited

Aslam,Rekha. “Socio-Cultural Dimensions of English as Second Language”.English in India.Ed.Omkar N. Koul.Creative Pub.:New Delhi.Cha.XIII.1^sted.1992.print