The institution will be renamed CES Toronto and will undergo a “slow rebranding,” CES managing director Justin Quinn told The PIE News.
The group has acquired 100% shareholding from the previous owner and president of Global Village Toronto, Genevieve Bouchard, who has recently retired.
Former director of Global Village marketing Robin Adams has been appointed president of the newly-named centre, but the rest of the staff will remain the same.
“[Canada] is a very exciting market to be present in”
The move is the result of CES’ long-time interest in the Canadian market, which Quinn said he had been observing closely, waiting for the right opportunity.
“My interest in Canada has been there for a number of years, I have been watching the market very carefully and it’s a very exciting market to be present in,” he said.
“I was just waiting for the right opportunity to come along.”
CES plans to further grow and develop the school, with a view to introducing new programs, including teacher training. Quinn also hopes the school will become an Eaquals member within the next 12 months. He is the current chair of the accreditation and membership body for language schools.
“One of the things that attracted me to the school is that there is growth potential, and I certainly feel we could probably be more aggressive in our growth strategy,” Quinn explained.
The school will undertake the process to maintain its Languages Canada membership, he added.
“It’s part of the conditions – [Languages Canada] will do due diligence on us as well. It’s an impressive accreditation system,” Quinn told The PIE.
“They look at the owners, and our strategy, and our plans going forward, rather than just looking at how the school is operating at a snapshot in time.”
In a statement, CES and Global Village (both IALC accredited) said they will jointly promote their locations, which include GV Calgary, CES Dublin, CES Edinburgh, CES Harrogate, GV Hawaii, CES Leeds, CES London, CES Oxford, CES Toronto, GV Vancouver, GV Victoria, and CES Worthing.
”It is important that academicians and educational administrators incorporate sufficient scope for students to make cross-cultural friendships”
“Living abroad should mean loving abroad,” said Marina Meijer, a TEDx Talks speaker, defending studying abroad. The study-abroad experience is more than just about studying – It is about learning. It makes students richer and well-equipped individuals.
Following the heart and heading out into international terrain is a challenge. Let’s not discount prejudice, cultural gaps, homesickness, and adjustment issues. Integrating into another community need not be so much of a fuss despite all that. Students have to pick up challenges as they come.
Over the semester, students can develop friendships that help cultural immersion. It is important that academicians and educational administrators incorporate sufficient scope for students to make cross-cultural friendships.
A few benefits of acculturation:
Novelty: A variety of people collaborating gives students the opportunity to see problems from a new perspective or offer insights that had not been thought of before.
Personal Transformation: As students start to become proficient in one thing, they need encouragement for the next. They might be self-motivated, but having work-groups and course clubs might help them interact with multinationals better. They grow as individuals and it equips them better to set out for their different career paths.
Network: Students may tend to make friends with those from their community. International networking helps build creativity and teaches important lessons in teamwork and communication.
Empathy: This ability to climb under another’s skin, walk around in their shoes for a bit. Empathy is vital to overcoming prejudice and narrow nationalism. It helps crack difficult people and complex situations at microcosmic levels.
Cultural Intelligence: This is a vital skill set to be able to work efficiently and relate to people who do not come from the same background.
Experiential Learning: New activities, experiences, and information like learning a new language, visiting a museum, or simply boarding a bus in a foreign land, exposes students to new things. It creates new neural connections that build on each other and create an optimal environment for learning.
Engaging in co-curricular and extracurricular activities like clubs, sports, community events, and tutor programs ensures that guest students integrate with the community, interact with people, and understand the way others live. International educational administrators need to incorporate these activities upon or before the arrival of students on campus.
“Investing in students and the educated youth of the nations will ultimately help build meaningful ‘glocal’ friendships”
It is important that international educators develop a plan for the benefit of the overseas student community.
Here’s a things-to-do list for international educators:
Establish intercultural platforms like clubs, community events, coffee-house discussions, social events, etc.
Host inclusive Model United Nations conferences so students can play delegates and become sensitive to contemporary world issues.
Encourage students to talk about issues in their native lands so they form strong opinions and grow in their identity
Create educational content that is relevant to international student affairs
Develop good hiring and job exchange programs in the global market
Enable digital learning and interaction for better access and collaboration of skills and knowledge
Assess student performances and provide them with a list of developmental opportunities and programs
While students need to be self-responsible and auto-motivated, educators also need a skill set of competencies to guide students through their educational journey. International educators are major stakeholders in helping students think critically, master a foreign second language, work in multinational teams, facilitate cross-cultural communication, widen job horizons, and in improving access and opportunities to thrive.
Investing in students and the educated youth of the nations will ultimately help build meaningful ‘glocal’ friendships. Innovation, progressive thought, acceptance, and other human values will follow as consequence. It is a long-term investment in the human race which will engineer a generation for a better tomorrow.
Recent global developments have sharply polarised communities in many countries around the world. A new politics of exclusion has drawn urgent attention to the ways in which structural inequality has marginalised and silenced certain sectors of society. And yet, as a recent report shows, diversity and inclusion in fact “benefit the common good”. A more diverse group is a stronger, more creative and productive group.
In the world of literary writing, we find similar gaps and exclusions. But these are counterbalanced in some respects by new positive initiatives.
In 2015, a study revealed that literature by writers of colour had been consistently under-represented by the predominantly white British book industry. Statistics in The Bookseller show that out of thousands of books published in 2016 in the UK, fewer than 100 were by British authors of a non-white background. And out of 400 authors identified by the British public in a 2017 Royal Society of Literature survey, only 7% were black, Asian or of mixed race (compared to 13% of the population).
A similar marginalisation takes place in the curricula in schools and universities, mirroring exclusions in wider society. In most English literature courses of whatever period, the writers taught are white, largely English and largely male.
A fundamental inequality arises in which, though British culture at large is diverse, syllabuses are not. Indeed, many British readers and students find little to recognise or to identify with when they read and study mainstream British literature.
But it’s not just a case of under-representation. It’s also a case of misrepresentation.
Black and Asian writers who have been published within the mainstream British system describe the pressure they have felt to conform to cultural stereotypes in their work. Their books are often packaged and presented in ways that focus on their ethnicity, regularly using cliches. At the same time, more universal aspects of their writing are overlooked. For example, the covers of novels by Asian British writers usually stick to a limited colour palette of yellows, reds, and purples, accented by “exotic” images.
These writers bristle at the sense that they are read not as crafters of words and worlds, but as spokespeople for their communities or cultures. At its worst, this process turns these writers and their books into objects of anthropological curiosity rather than works inviting serious literary study or simply pleasurable reading. The message is that black and Asian literature is other than or outside mainstream British writing.
Against these exclusions, leading British authors such as Bernardine Evaristoand others have urged for a broader, more inclusive approach. They recognise that what and how we read shapes our sense of ourselves, our communities and the world.
Reframing the narrative
The Postcolonial Writers Make Worlds research project, based in the Oxford English Faculty and The Oxford Research Centre in the Humanities, set out to ask what it means to read contemporary fiction as British readers. Working with reading groups and in discussion with writers, we found that readers of all ages entered the relatively unfamiliar worlds created by BAME authors with interest.
For many, finding points of familiarity along gender, age, geographical or other lines was important for their ability to enjoy stories from communities different from their own. Identifying in this way gave some readers new perspectives on their own contexts. At the same time, unfamiliarity was not a barrier to identification. In some cases, universal human stories, like falling in love, acted as a bridge. This suggests that how literature is presented to readers, whether it is framed as other or not, can be as significant as what is represented.
Contemporary black and Asian writing from the UK is British writing. And this means that the work of writers such as Evaristo, Nadifa Mohamed and Daljit Nagra be placed on the same library shelf, reading list and section of the bookshop as work by Ian McEwan, Julian Barnes and Ali Smith – not exclusively in “world interest” or “global literature”.
Equally, much can be gained by thinking of white British writers like Alan Hollinghurst or Hilary Mantel as having as much of a cross-cultural or even postcolonial outlook as Aminatta Forna and Kamila Shamsie.
There are positive signs. A new EdExcel/Pearson A-level teaching resource on Contemporary Black British Literature has been developed. The Why is My Curriculum White? campaign continues to make inroads in university syllabuses. And the Jhalak Prize is raising the profile of BAME writing in Britain. Against this background, the Postcolonial Writers Make Worlds website offers a multimedia hub of resources on black and Asian British writing, providing points of departure for more inclusive, wide-ranging courses. Yet there is still much to be done.
All literature written in English in the British Isles is densely entangled with other histories, cultures, and pathways of experience both within the country and far beyond. Its syllabuses, publishing practices, and our conversations about books must reflect this.
There are many benefits to knowing more than one language. For example, it has been shown that aging adults who speak more than one language have less likelihood of developing dementia.
Additionally, the bilingual brain becomes better at filtering out distractions, and learning multiple languages improves creativity. Evidence also shows that learning subsequent languages is easier than learning the first foreign language.
Why is foreign language study important at the university level?
As an applied linguist, I study how learning multiple languages can have cognitive and emotional benefits. One of these benefits that’s not obvious is that language learning improves tolerance.
This happens in two important ways.
The first is that it opens people’s eyes to a way of doing things in a way that’s different from their own, which is called “cultural competence.”
The second is related to the comfort level of a person when dealing with unfamiliar situations, or “tolerance of ambiguity.”
Gaining cross-cultural understanding
Cultural competence is key to thriving in our increasingly globalized world. How specifically does language learning improve cultural competence? The answer can be illuminated by examining different types of intelligence.
Psychologist Robert Sternberg’sresearch on intelligence describes different types of intelligence and how they are related to adult language learning. What he refers to as “practical intelligence” is similar to social intelligence in that it helps individuals learn nonexplicit information from their environments, including meaningful gestures or other social cues.
Language learning inevitably involves learning about different cultures. Students pick up clues about the culture both in language classes and through meaningful immersion experiences.
Researchers Hanh Thi Nguyen and Guy Kellogg have shown that when students learn another language, they develop new ways of understanding culture through analyzing cultural stereotypes. They explain that “learning a second language involves the acquisition not only of linguistic forms but also ways of thinking and behaving.”
With the help of an instructor, students can critically think about stereotypes of different cultures related to food, appearance and conversation styles.
Dealing with the unknown
The second way that adult language learning increases tolerance is related to the comfort level of a person when dealing with “tolerance of ambiguity.”
Someone with a high tolerance of ambiguity finds unfamiliar situations exciting, rather than frightening. My research on motivation, anxiety and beliefs indicates that language learning improves people’s tolerance of ambiguity, especially when more than one foreign language is involved.
It’s not difficult to see why this may be so. Conversations in a foreign language will inevitably involve unknown words. It wouldn’t be a successful conversation if one of the speakers constantly stopped to say, “Hang on – I don’t know that word. Let me look it up in the dictionary.” Those with a high tolerance of ambiguity would feel comfortable maintaining the conversation despite the unfamiliar words involved.
Applied linguists Jean-Marc Dewaele and Li Wei also study tolerance of ambiguity and have indicated that those with experience learning more than one foreign language in an instructed setting have more tolerance of ambiguity.
Individuals with higher levels of tolerance of ambiguity have also been found to be more entrepreneurial (i.e., are more optimistic, innovative and don’t mind taking risks).
In the current climate, universities are frequently being judged by the salaries of their graduates. Taking it one step further, based on the relationship of tolerance of ambiguity and entrepreneurial intention, increased tolerance of ambiguity could lead to higher salaries for graduates, which in turn, I believe, could help increase funding for those universities that require foreign language study.
Those who have devoted their lives to theorizing about and the teaching of languages would say, “It’s not about the money.” But perhaps it is.
Language learning in higher ed
Most American universities have a minimal language requirement that often varies depending on the student’s major. However, students can typically opt out of the requirement by taking a placement test or providing some other proof of competency.
In contrast to this trend, Princeton recently announced that all students, regardless of their competency when entering the university, would be required to study an additional language.
I’d argue that more universities should follow Princeton’s lead, as language study at the university level could lead to an increased tolerance of the different cultural norms represented in American society, which is desperately needed in the current political climate with the wave of hate crimes sweeping university campuses nationwide.
Knowledge of different languages is crucial to becoming global citizens. As former Secretary of Education Arne Duncan noted,
“Our country needs to create a future in which all Americans understand that by speaking more than one language, they are enabling our country to compete successfully and work collaboratively with partners across the globe.”
Considering the evidence that studying languages as adults increases tolerance in two important ways, the question shouldn’t be “Why should universities require foreign language study?” but rather “Why in the world wouldn’t they?”
Language is pervasive throughout the criminal justice system. A textual chain follows a person from the moment they are arrested until their day in court, and it is all underpinned by meticulously drafted legislation. At every step, there are challenges faced by laypeople who find themselves in the linguistic webs of the justice system.
Anyone who reads a UK act of parliament, for example, is met with myriad linguistic complexities. Archaic formulae, complex prepositions, lengthy and embedded clauses abound in the pages of the law. Such language can render legal texts inaccessible to the everyday reader. Some argue (see Vijay Bhatia’s chapter) that this is a deliberate ploy by the legal establishment to keep the non-expert at an arm’s length.
But closer to the truth is the fact that legal language, like all language in all contexts, is the way it is because of its function and purpose. Those drafting laws must ensure enough precision and unambiguity so that the law can be applied, while also being flexible and inclusive enough to account for the unpredictability of human behaviour.
The cost of this linguistic balancing act, however, is increased complexity and the exclusion of the uninitiated. Legal language has long been in the crosshairs of The Plain English Campaign which argues for its simplification, claiming that “if we can’t understand our rights, we have no rights”.
It is not only written legal language that presents difficulties for the layperson. Once someone is arrested they go through a chain of communicative events, each one coloured by institutional language, and each one with implications for the next. It begins with the arresting officer reading the suspect their rights. In England and Wales, the police caution reads:
You do not have to say anything. But, it may harm your defence if you do not mention when questioned something which you later rely on in court. Anything you do say may be given in evidence.
This may seem very familiar to many readers (perhaps due to their penchant for police dramas), but this short set of statements is linguistically complex. The strength of the verb “may”; what exactly constitutes “mentioning” or “relying”, and what “questioning” is and when it will take place, are just some of the ambiguities that may be overlooked at first glance.
What the research says
Indeed, research has found that, although people claim to fully comprehend the caution, they are often incapable of demonstrating any understanding of it at all. Frances Rock has also written extensively on the language of cautioning and found that when police officers explain the caution to detainees in custody, there is substantial variation in the explanations offered. Some explanations add clarity, while others introduce even more puzzles.
The difficulties in understanding legal language are typically overcome by the hiring of legal representation. Peter Tiersma, in his seminal 1999 book Legal Language, noted that “the hope that every man can be his own lawyer, which has existed for centuries, is probably no more realistic than having people be their own doctor”.
However, in the UK at least, cuts in legal aid mean that more people are representing themselves, removing the protection of a legal-language expert. Work by Tatiana Tkacukova has revealed the communicative struggles of these so-called “litigants in person” as they step into the courtroom arena of seasoned legal professionals.
Trained lawyers have developed finely-tuned cross-examination techniques, and all witnesses who take the stand, including the alleged victim or plaintiff, are likely to be subjected to gruelling cross-examination, characterised by coercive and controlling questioning. At best, witnesses might emerge from the courtroom feeling frustrated, and at worst victims may leave feeling victimised once again.
The work of forensic linguists has led to progress in some areas. For instance, it is long established that the cross-examination of alleged rape victims is often underpinned by societal preconceptions and prejudices which, when combined with rigorous questioning, are found to traumatise victims further. Recent reforms in England and Wales provide rape victims with the option to avoid “live” courtroom cross-examination and may go some way towards addressing this issue.
Further afield, an international group of linguists, psychologists, lawyers and interpreters have produced a set of guidelines for communicating rights to non-native speakers of English in Australia, England and Wales, and the US. These guidelines include recommendations for the wording and communication of cautions and rights to detainees, which aim to protect those already vulnerable from further problems of misunderstanding in the justice system.
Language will forever remain integral to our criminal justice system, and it will continue to disadvantage many who find themselves in the process. However, as the pool and remit of forensic linguists grows, there are greater opportunities to rebalance the linguistic inequalities of the legal system in favour of the layperson.
Citizenship applicants will need to demonstrate a higher level of English proficiency if the government’s proposed changes to the Australian citizenship test go ahead.
Applicants will be required to reach the equivalent of Band 6 proficiency of the International English Language Testing System (IELTS).
To achieve Band 6, applicants must correctly answer 30 out of 40 questions in the reading paper, 23 out of 40 in the listening paper, and the writing paper rewards language used “accurately and appropriately”. If a candidate’s writing has “frequent” inaccuracies in grammar and spelling, they cannot achieve Band 6
Success in IELTS requires proficiency in both the English language, and also understanding how to take – and pass – a test. The proposed changes will then make it harder for people with fragmented educational backgrounds to become citizens, such as many refugees.
How do the tests currently work?
The current citizenship test consists of 20 multiple-choice questions in English concerning Australia’s political system, history, and citizen responsibilities.
While the test does not require demonstration of English proficiency per se, it acts as an indirect assessment of language.
For example, the question: “Which official symbol of Australia identifies Commonwealth property?” demonstrates the level of linguistic complexity required.
The IELTS test is commonly taken for immigration purposes as a requirement for certain visa categories; however, the designer of IELTS argues that IELTS was never designed for this purpose. Researchers have argued that the growing strength of English as the language of politics and economics has resulted in its widespread use for immigration purposes.
For many adult refugees – who have minimal first language literacy, fragmented educational experiences, and limited opportunities to gain feedback on their written English – “competency” may be prohibitive to gaining citizenship. This is also more likely to impact refugee women, who are less likely to have had formal schooling and more likely to assume caring duties.
There are a number of questions to clarify regarding the proposed language proficiency test:
Will those dealing with trauma-related experiences gain exemption from a high-stakes, time-pressured examination?
What support mechanisms will be provided to assist applicants to study for the test?
Will financially-disadvantaged members of the community be expected to pay for classes/ materials in order to prepare for the citizenship test?
The IELTS test costs A$330, with no subsidies available. Will the IELTS-based citizenship/ language test attract similar fees?
There are also questions about the fairness of requiring applicants to demonstrate a specific type and level of English under examination conditions that is not required of all citizens. Those born in Australia are not required to pass an academic test of language in order to retain their citizenship.
Recognising diversity of experiences
There are a few things the government should consider before introducing a language test:
1) Community consultation is essential. Input from community/ migrant groups, educators, and language assessment specialists will ensure the test functions as a valid evaluation of progression towards English language proficiency. The government is currently calling for submissions related to the new citizenship test.
2) Design the test to value different forms and varieties of English that demonstrate progression in learning rather than adherence to prescriptive standards.
3) Provide educational opportunities that build on existing linguistic strengths that help people to prepare for the test.
Equating a particular type of language proficiency with a commitment to Australian citizenship is a complex and ideologically-loaded notion. The government must engage in careful consideration before potentially further disadvantaging those most in need of citizenship.
We’re all aware that there are stereotypes. The British are sharply sarcastic, the Americans are great at physical comedy, and the Japanese love puns. But is humour actually driven by culture to any meaningful extent? Couldn’t it be more universal – or depend largely on the individual?
There are some good reasons to believe that there is such a thing as a national sense of humour. But let’s start with what we actually have in common, by looking at the kinds of humour that most easily transcend borders.
Certain kinds of humour are more commonly used in circumstances that are international and multicultural in nature – such as airports. When it comes to onoard entertainment, airlines, in particular, are fond of humour that transcends cultural and linguistic boundaries for obvious reasons. Slapstick humour and the bland but almost universally tolerable social transgressions and faux pas of Mr Bean permit a safe, gentle humour that we can all relate to. Also, the silent situational dilemmas of the Canadian Just for Laughs hidden camera reality television show has been a staple option for airlines for many years.
These have a broad reach and are probably unlikely to offend most people. Of course, an important component in their broad appeal is that they are not really based on language.
Language and culture
Most humour, and certainly humour that involves greater cognitive effort, is deeply embedded in language and culture. It relies on a shared language or set of culturally based constructs to function. Puns and idioms are obvious examples.
Indeed, most modern theories of humour suggest that some form of shared knowledge is one of the key foundations of humour – that is, after all, what a culture is.
Some research has demonstrated this. One study measured humour in Singaporean college students and compared it with that of North American and Israeli students. This was done using a questionnaire asking participants to describe jokes they found funny, among other things. The researchers found that the Americans were more likely to tell sex jokes than the Singaporeans. The Singaporean jokes, on the other hand, were slightly more often focused on violence. The researchers interpreted the lack of sex jokes among Singaporean students to be a reflection of a more conservative society. Aggressive jokes may be explained by a cultural emphasis on strength for survival.
Another study compared Japanese and Taiwanese students’ appreciation of English jokes. It found that the Taiwanese generally enjoyed jokes more than the Japanese and were also more eager to understand incomprehensible jokes. The authors argued that this could be down to a more hierarchical culture in Japan, leaving less room for humour.
Denigration and self-deprecation
There are many overarching themes that can be used to define a nation’s humour. A nation that laughs together is one that can show it has a strong allegiance between its citizens. Laughter is one of our main social signals and combined with humour it can emphasise social bonding – albeit sometimes at the cost of denigrating other groups. This can be seen across many countries. For example, the French tend to enjoy a joke about the Belgians while Swedes make fun of Norwegians. Indeed, most nations have a preferred country that serves as a traditional butt of their jokes.
Sexist and racist humour are also examples of this sort of denigration. The types of jokes used can vary across cultures, but the phenomenon itself can boost social bonding. Knowledge of acceptable social boundaries is therefore crucial and reinforces social cohesion. As denigration is usually not the principle aim of the interaction it shows why people often fail to realise that they are being offensive when they were “only joking”. However, as the world becomes more global and tolerant of difference, this type of humour is much less acceptable in cultures that welcome diversity.
Self-denigration or self-deprecation is also important – if it is relatively mild and remains within acceptable social norms. Benign violation theory argues that something that threatens social or cultural norms can also result in humour.
Importantly, what constitutes a benign level of harm is strongly culturally bound and differs from nation to nation, between social groups within nations and over the course of a nation’s history. What was once tolerable as national humour can now seem very unacceptable. For the British, it may be acceptable to make fun of Britons being overly polite, orderly or reluctant to talk to stangers. However, jokes about the nature of Britain’s colonial past would be much more contentious – they would probably violate social norms without being emotionally benign.
Another factor is our need to demonstrate that we understand the person we are joking with. My own ideas suggest we even have a desire to display skills of knowing what another person thinks – mind-reading in the scientific sense. For this, cultural alignment and an ability to display it are key elements in humour production and appreciation – it can make us joke differently with people from our own country than with people from other cultures.
For example, most people in the UK know that the popular phrase “don’t mention the war” refers to a Fawlty Towers sketch. Knowing that “fork handles” is funny also marks you as a UK citizen (see video above). Similarly, knowledge of “I Love Lucy” or quotes from Seinfeld create affiliation among many in the US, while reference to “Chavo del Ocho” or “Chapulín Colorado” do the same for Mexicans and most Latin Americans.
These shared cultural motifs – here drawn mostly from television – are one important aspect of a national sense of humour. They create a sense of belonging and camaraderie. They make us feel more confident about our humour and can be used to build further jokes on.
A broadly shared sense of humour is probably one of our best indicators for how assimilated we are as a nation. Indeed, a nation’s humour is more likely to show unity within a country than to display a nation as being different from other nations in any meaningful way.
by Gianfranco Conti, PhD. Co-author of 'The Language Teacher toolkit' and "Breaking the sound barrier: teaching learners how to listen', winner of the 2015 TES best resource contributor award and founder of www.language-gym.com