Language may be used to communicate, learn, and express identity. Adopting Chinese schools as a focal point, this dissertation explored how Chinese-Canadians establish their cultural identity through code-switching. This dissertation was guided by four research questions: (1) How is the prevalence of code-switching among Chinese teachers, parents and students at home and school? (2) How do the teachers, parents and students perceive and compare the communicative, learning and identity-reflective functions of language? (3) How do they form their cultural identity through language use and code-switching? (4) What do they understand as, the relationship between language use/code-switching and identity formation? Several types of data were gathered: Three Canadian specialists in Chinese language education were interviewed; 203 students were recruited from six Chinese language schools in Greater Vancouver to answer a structured questionnaire; eight triplets of parents, teachers and students participated in class observations, home visits, and group discussions; and data were gathered from students’ self tape-recording, written logs and instant messages. It was found that the students did the most between-turns code-switching, while the parents did less and the teachers did the least amount of code-switching. Most participants considered the communicative function of language the most important, the learning function less important and the identity-reflective function the least important. Some participants suggested that language may serve different functions simultaneously. I proposed that identity formation is dynamic and multi-faceted. The questionnaire results indicated that most students were proud of their Chinese cultural identity although the parents and teachers thought that the students were not mature enough to understand the real meaning of identity. Most participants thought that no direct relationship was between language use and identity formation because people can use a second language to reflect or form their cultural identity. However, from a broad perspective, a close relationship does exist because people can use any language to reflect their cultural identity.
When Odysseus goes to inspect the cave that he later learns belongs to the Cyclops, Polyphemus, he brings with him a goat skin bottle of dark wine that was given to him by Maron.
Odysseus does not agree with the men stealing food from the cyclops Polyphemus's cave not because he believes it is a moral wrong, but because he believes that if the men meet Polyphemus and request shelter, the cyclops will offer shelter and a valuable gift, as is the social and religious expectation in Odysseus's world.
In the end Odysseus’s men were correct and Odysseus’s plan goes completely awry when Polyphemus appears and attacks and eats some of Odysseus's men. Polyphemus does not observe the social norm of hospitality, as he does not believe himself to be subservient to the gods, such as Zeus, who favor humans who observe hospitality. However Odysseus manages to blind Polyphemus and escapes the island with the remainder of his men. Odysseus let his overconfidence overshadow the cautious suggestion of the men to sneak off with the food from Polyphemus's cave.
I think it might be A but I don't see the word save in the sentence but if you meant he Gave in D then I would choose D. Hope it helps!
Answer:
Trekking the gorillas.
Creating awareness.
Avoid trekking gorillas when you're ill.
Donation.
Support the local communities.
Follow rules and regulations.
Engage in other activities.
Explanation:
You don't have to use big words but if you want to listed above use these to talk about how they should be treated and say the things that have gone wrong towards them so you can give your veiwers a clear insight of this type of topic needs to be fixed.
Answer:
The times gone past; the good old days. as taken from ask.com 's dictionary. perhaps also "for old time's sake" (for the sake of Auld Lang Syne)
