{"id":4427,"date":"2009-04-17T08:48:33","date_gmt":"2009-04-17T05:48:33","guid":{"rendered":"http:\/\/eltweekly.com\/more\/?p=211"},"modified":"2009-04-17T08:48:33","modified_gmt":"2009-04-17T05:48:33","slug":"eltweekly-issue16-subscriber-space-research-paper-by-mahnaz-azad","status":"publish","type":"post","link":"https:\/\/eltweekly.humbeestudio.xyz\/?p=4427","title":{"rendered":"ELTWeekly Issue#16, Subscriber space: Research paper by Mahnaz Azad"},"content":{"rendered":"<p><strong>Accommodation Theory Revisited<\/strong><\/p>\n<p><strong><span style=\"font-weight: normal;\">By <\/span>Mahnaz Azad,\u00a0Islamic Azad University<\/p>\n<p><\/strong><\/p>\n<p>In interpersonal situations, language can be used to convey information  about one&#8217;s personality, temperament, social status, group belonging,  and so forth. Although many of us like to think that we interact essentially  the same way to virtually every person we encounter, due to fairness  and our integrity, this simply is not true. In most instances, it is  desirable, and even necessary, to adjust our language patterns to our  conversational partners, be they close friends or loathed offender.  Sometimes we encode this deliberately and consciously, other times it  emerges automatically and may not even be decoded overtly (Giles and  Baker, 2008). Communication Accommodation Theory (CAT), initially known  as <em>Speech Accommodation Theory<\/em>, was first developed by Giles  in (1971) so as to explain how we manage certain facets of interpersonal  communication, particularly, our choice of accents and dialects. Indeed,  it was originally conceptualized to excavate more complex socio-psychological  understanding of language choices than a mere recourse to people&#8217;s socially  normative dispositions. Over the years, and with various colleagues,  Giles has elaborated and revised the theory in varying directions and  it has, according to many commentators, assumed the status of a major  socio-psychological theory of language and social interaction. In what  follows, the underlying concept of Accommodation Theory, its components  and related issues will be elaborated and subsequently, its similarities  with some other models, some proposed criticisms regarding the theory,  and finally some of its implications will be presented.<\/p>\n<p>Each one of us is aware that our style of speech changes in the twinkling  of an eye, as it were, depending on a wide range of variables such as  the setting, the topic of discourse, the person we are interacting with,  the purpose of the interaction, and so on. For instance, we tend to  speak more slowly when conversing with foreigners, or use grammatically  simple language with babies or children (<em>baby talk<\/em>). We also  tend to match non-verbal behaviors. It would create greater rapport  and cause people to approve us more. This can be unwelcome, especially  if it is perceived as aping or being overly familiar. The reverse also  happens: people deliberately assert their identity by speaking and acting  differently from the other person. In other words, we <em>accommodate <\/em> to others by adjusting our communicational behavior to the requisite  roles that participants are assigned in a given context.<\/p>\n<p>That  language is \u2018socially diagnostic&#8217; is manifest in everyday conversations.  How many times have we come across a \u2018different&#8217; accent or pronunciation  of an individual sound without adopting a critical stance or making  guesses as to the speaker&#8217;s <em>non-linguistic <\/em> characteristics, such as status, education, class, or even intelligence?  In fact, the slightest shade in pronunciation can often have evaluative  effects for its utterer (p.32). Huspek (1986)\u00a0 contends that, if  someone says, &#8220;I went joggi<em>n&#8217;<\/em> this morning&#8221; instead  of &#8220;I went joggi<em>ng<\/em> this morning,&#8221; chances are that  in the first case he will be perceived as being of lower rank than in  the second case (cited in Giles and Coupland, 1991,p. 32). As Giles  and Clair (1979) note, &#8220;language is not a homogeneous, static system.  It is multi-channeled, multi-variable and capable of vast modifications  from context to context by the speaker, slight differences of which  are often detected by listeners and afforded social significance&#8221;(p.17).  Given the fact that even the most trivial aspects of speech and pronunciation  can take on crucial importance, it stands to reason that individuals,  consciously or unconsciously, should, among other things, seek identification  with others through language. It is in this light that Accommodation  Theory has become an important, though controversial, issue in sociolinguistics  and social psychology (Griffin, 2009). Communication Accommodation Theory  focuses on the role of conversations in our lives. The theory has been  incorporated in a number of different studies. For instance, accommodation  has been studied in the mass media (Bell, 1991), with families (Fox,  1999), with Chinese students (Hornsey &amp; Gallois, 1998), with the  elderly (Harwood, 2002), on the job (McCroskey &amp; Richmond, 2000),  in interviews (Willemyns, Gallois, Callan, &amp; Pittam, 1997), and  even with messages left on telephone answering machines (Buzzanell,  Burrell, Stafford, &amp; Berkowitz, 1996) ( cited in West and Turner,2004).\u00a0\u00a0\u00a0\u00a0\u00a0<\/p>\n<p>There is no doubt that the theory is heuristic. The theory is expansive  enough to be very complete, and it has been supported by research from  diverse authors. In addition, the theory&#8217;s core processes of convergence  and divergence make it relatively easy to understand, underscoring the  simplicity of the theory. It is an axiom that accommodating to others&#8217;  speech may prove beneficial or detrimental, in the long run. For example,  immigrants whose command of standard English or any other language is  not &#8220;up to scratch&#8221; is bound to suffer discrimination and  prejudice on the part of teachers and society at large, which influences  their educational and career prospects. Moreover, adapting our speech  patterns (pronunciation, speech rate, content etc.) to those of our  interlocutors can exert a tremendous influence on our career prospects  and prestige, or even affect the judicial outcome of a trial. At any  rate,<\/p>\n<p><em>&#8220;&#8230;accommodation is to  be seen as a multiply-organized and contextually complex set of alternatives,  regularly available to communicators in face-to-face talk. It can function  to index and achieve solidarity with or dissociation from a conversational  partner, reciprocally and dynamically  &#8220;(Giles and Coupland, 1991, p.60-61).<\/em><\/p>\n<p>Nearly every <a href=\"http:\/\/en.wikipedia.org\/wiki\/Interpersonal_relationship\" target=\"_blank\">relationship<\/a> we have entails a particular accommodation of <a href=\"http:\/\/en.wikipedia.org\/wiki\/Speech_communication\" target=\"_blank\">speech<\/a>:<\/p>\n<ul type=\"disc\">\n<li>When speaking to <a href=\"http:\/\/en.wikipedia.org\/wiki\/Children\" target=\"_blank\">children<\/a> we adjust the way that we speak as well as the <a href=\"http:\/\/en.wikipedia.org\/wiki\/Word\" target=\"_blank\">words<\/a> we use to accommodate the individual to whom we are speaking.<\/li>\n<li>When speaking to    the <a href=\"http:\/\/en.wikipedia.org\/wiki\/Elderly\" target=\"_blank\">elderly<\/a> we often change the way that we interact,    including our speech patterns and <a href=\"http:\/\/en.wikipedia.org\/wiki\/Behavior\" target=\"_blank\">behaviors<\/a> and might show more <a href=\"http:\/\/en.wikipedia.org\/wiki\/Respect\" target=\"_blank\">respect<\/a>.<\/li>\n<li>When giving information    during a <a href=\"http:\/\/en.wikipedia.org\/wiki\/Job_interview\" target=\"_blank\">job    interview<\/a>, an individual    is going to accommodate his\/her speech to the situation and person to    whom they are speaking.<\/li>\n<li>One would not talk    the same way to his\/her boss as he\/she would to his\/her friends.<\/li>\n<li>Individuals speak    to their <a href=\"http:\/\/en.wikipedia.org\/wiki\/Parent\" target=\"_blank\">parents<\/a> differently than they speak to their <a href=\"http:\/\/en.wikipedia.org\/wiki\/Peer_group\" target=\"_blank\">peers<\/a> (McCann and Giles, 2006).<\/li>\n<\/ul>\n<p>Accommodation theory or \u2018Interpersonal Accommodation Theory&#8217; has  sprung from the awareness that speakers are not merely &#8220;incumbents&#8221;  of roles imposed on them by society but rather as inquirers attempting  to comprehend themselves and others (Runciman, 1998).<\/p>\n<p>There have been proposed four psychological theories in this regard: <em> similarity-attraction<\/em>, <em>social exchange, causal attribution, and  Tajfel&#8217;s<\/em><strong><em> <\/em><\/strong><em>theory of intergroup distinctiveness<\/em><strong> <\/strong> (Giles and Clair, 1979), each to be tackled briefly here.<\/p>\n<p>A very common modification of speech is what has been called as <em>convergence<\/em>.  This term refers to the processes whereby two or more individuals alter  or shift their speech to resemble that of those they are interacting  with. For example, someone might not only change their way of speaking  but also how they act and even dress more smartly if they were to meet  their boss for the first time. This interaction might cause a young  man to dress better than usual, act in a calmer and perhaps more inquisitive  manner and speak with a <a href=\"http:\/\/en.wikipedia.org\/wiki\/Politeness\" target=\"_blank\">politeness<\/a> that is not usual to his everyday  demeanor. Individuals in an interaction might converge for the purpose  of demonstrating that they approve of the other person in the interaction.<\/p>\n<p>Boylan (2009) distinguished between two Saussurian-like categories of  convergence, each with corresponding subcategories:<\/p>\n<ol type=\"A\">\n<li><em>Convergence of    expression<\/em> (i.e., convergence of the interactants&#8217; way of communicating,    verbal or otherwise behavioral); this produces what will be called formal    accommodation; and<\/li>\n<li><em>Convergence of    intentionality<\/em> (i.e., convergence of the interactants&#8217; <em>will to    mean<\/em>, deriving from their culturally-determined <em>will to be<\/em>);    this produces what will be called substantial accommodation.<\/li>\n<\/ol>\n<p>Expressive convergence may  be divided into two subcategories:<\/p>\n<ul type=\"disc\">\n<li><em>Linguistic expressivity<\/em><strong>. <\/strong> As in standard Accommodation Theory, this includes not only \u2018delivery    features&#8217; , whether intentional signs, such as a sneer, or unintentional    signals like a shaky voice: but also \u2018discourse features<strong>&#8216;<\/strong> such as \u2018genres'(Miller, 1984) and \u2018functions&#8217; &#8211; for example,    Halliday&#8217;s (1975) instrumental, regulatory, interactional, personal,    heuristic and imaginative functions.<\/li>\n<li><em>Pragmatic expressivity<\/em>.    Reworking the pragmatic categories proposed by Ylanne-McEwen and Coupland    (2000), Boylan (2009) divided pragmatic expressive convergence into:\n<ol type=\"a\">\n<li>Interpretive strategies:      expressive use of formality or informality, implicit requests, kind      of humor, etc.;<\/li>\n<li>Interpersonal control      strategies: face-maintenance, role changes, use of proxemics, etc.;<\/li>\n<li>Discourse management      strategies: topic selection, turn management, repair strategies, etc.<strong> \u00a0\u00a0\u00a0\u00a0\u00a0 <\/strong><\/li>\n<\/ol>\n<\/li>\n<\/ul>\n<ul>To accommodate \u2018successfully&#8217;, interactants do not have to adapt  in all of these subcategories. Indeed, <em>entente <\/em> can be created (or at least attempted) by adapting in only a certain  number of them and only minimally in each (Giles and Smith, 1979).<\/ul>\n<p>Cconvergence of  expression, unaccompanied by the effective internalization of an interlocutor&#8217;s  worldview will be called <em>formal accommodation<\/em> or \u2018mimicry&#8217;.  When a Westerner bows low upon encountering Japanese interlocutors,  without any knowledge of or feeling for the bowing ritual in Japanese  culture but simply because s\/he has seen Japanese people bow low in  films, s\/he is accommodating formally (Miller, 1982). Purely formal  accommodation can be dangerous, in particular in intercultural situations:  one runs the risk of seeming old-fashioned at best, patronizing, ridiculous  or even offensive at worse (Giles and Smith, 1979).<\/p>\n<p><em>Convergence of intentionality<\/em> redirects one&#8217;s will to make one&#8217;s  felt values converge with those held by one&#8217;s interlocutor(s). Note  that neither converge means make equal nor even necessarily make similar,  but rather <em>make consonant<\/em>. Further, convergence <em>must<\/em> be  with an interlocutor&#8217;s <em>cultural<\/em> values &#8211; i.e., those s\/he shares  with the other members of her\/his speech community of reference and  which define that community ethnographically and <em>can <\/em> be with her\/his <em>idiosyncratic values<\/em>, those specific to her\/him.  This is because reciprocal understanding requires shared meanings which,  at least initially, are necessarily cultural, not idiosyncratic, constructs  (Boylan, 2009).<\/p>\n<p>By <em>intentionality<\/em> is meant not just what an interactant wants to attain, but also how  s\/he wants to attain it, for what reasons, and so on. It can be divided  into three subcategories, one unconscious and two conscious:<\/p>\n<ul type=\"disc\">\n<li><em>Contingent intentionality<\/em> &#8211; the momentary mobilization of the will to attain a specific goal    in a specific context; in English the word \u2018intent&#8217; is often preferred    to express single states like this;<\/li>\n<li><em>Constant intentionality<\/em> &#8211; the overall disposition to seek particular kinds of satisfaction,    deriving from how one orients one&#8217;s: <em>cognitive<\/em> values &#8211; beliefs,    concepts, etc.; <em>affective<\/em> values &#8211; tastes, feelings, etc.; and <em> volitive<\/em> values &#8211; inclinations, wants, etc. (Boylan, 2009).<\/li>\n<\/ul>\n<p>Converging with an interlocutor&#8217;s contingent goals is not always desirable  &#8211; as in zero-sum negotiations or dealing with criminal suspects &#8211;  and in any case can easily become \u2018over accommodation&#8217; (it is what  yes-men do). But it is always possible to converge intentionally with  one&#8217;s interlocutor by internalizing her\/his constant value system and  (re)interpreting it as circumstances dictate, i.e., in light of the  specific (and even divergent) contingent goals to attain.<\/p>\n<ul><em>Substantial accommodation<\/em> may therefore be defined as convergence  with an interlocutor&#8217;s <em>constant  intentionality<\/em>, in particular with the <em>culturally-determined<\/em> values underlying that intentionality, but \u2018not\u2018 with an interlocutor&#8217;s  contingent intents nor even necessarily with the <em>idiosyncratic<\/em> values underlying her\/his constant intentionality. Skillful diplomats  manage just this feat: an example will be given further ahead of how  it is possible for them to &#8220;relate&#8221; &#8211; even viscerally &#8211; to their  counterpart&#8217;s political or social causes without betraying their mission  or mandate (Boylan, 2009).<\/ul>\n<p>By the same token, <em>divergence <\/em> refers to the ways in which speakers accentuate their verbal and non-verbal  differences in order to distinguish themselves from others. This occurs  when an individual places strong emphasis on a communicative act that  is different than the one to whom they are speaking. For example, one  might exaggerate a <a href=\"http:\/\/en.wikipedia.org\/wiki\/Southern_United_States\" target=\"_blank\"><strong>Turkish  accent <\/strong><\/a> when speaking  to a person with Persian accent. As was mentioned above, there is a  tendency for people to become more <em>alike<\/em> in terms of linguistic,  prosodic or non-verbal features, including pronunciation, utterance  length, pauses, speech rates, vocal intensities, as well as facial expressions  and the \u2018intimacy of their self-disclosures&#8217; (McAllister and Keisler,  1975, cited in Giles &amp; Clair, 1979, p. 46).\u00a0<\/p>\n<p>Giles&#8217; work has been explained as a psychological reaction that individuals  have in wanting to be liked. People reason that similarity to others  creates <a href=\"http:\/\/en.wikipedia.org\/wiki\/Attractiveness\" target=\"_blank\">attractiveness<\/a> for themselves. Particularly of great  focus, are people with higher <a href=\"http:\/\/en.wikipedia.org\/wiki\/Status\" target=\"_blank\">status<\/a>. Wanting to be liked by others with  greater position encourages us to act more like them and thus accommodate  to their communication styles when interacting with them (Miller, 2005,  pp.155-6). Ostensibly, meeting the expectation of others is the factor  that most strongly guides us in whether we converge.<\/p>\n<p>There are instances when others are particularly looking for differences  in others and so we may diverge to meet those expectations (Miller,  2005, p. 156). These situations and situations wherein individuals want  to demonstrate their differences because of &#8216;<a href=\"http:\/\/en.wikipedia.org\/wiki\/Pride\" target=\"_blank\">pride<\/a>&#8216;  in that difference (e.g., <a href=\"http:\/\/en.wikipedia.org\/wiki\/Nationality\" target=\"_blank\">nationality<\/a>, <a href=\"http:\/\/en.wikipedia.org\/wiki\/Language\" target=\"_blank\">language<\/a>, etc.), may lead people to diverge.<\/p>\n<p>Also, Miller (2005) pointed to \u2018maintenance&#8217; adding that Communication  accommodation recognizes the fact that not every aspect of a person&#8217;s  speech or behavior changes in different interaction. There are often  many aspects that remain constant in various conversations. Maintenance  is a phenomenon that occurs when an individual does not change particular  communication acts or behaviors. For instance, while an individual who  usually <a href=\"http:\/\/en.wikipedia.org\/wiki\/Joke\" target=\"_blank\">jokes<\/a> around with her friends may not joke  around with her potential boss during an interview (convergence), she  may joke around with a new acquaintance when they are introduced to  each other by a family member; thus, maintaining that particular aspect  of their communication behavior (p.154).<\/p>\n<p>Moving away from the possible rewards attending an act of convergence,  such as an increase in social approval, we must also consider the <em> costs <\/em>involved, i.e., an increased effort to appear likeable and  friendly, and the concomitant loss of personal integrity and identity  that such an effort may entail. Of course, <em>social exchange <\/em> theory suggests that speakers and listeners share &#8220;a common set  of interpretative procedures which allow the speaker&#8217;s intentions to  be (i) encoded by the speaker, and (ii) correctly interpreted by the  listener&#8221; (Giles and Clair, 1979, pp. 46-7). Besides, it presupposes  that, &#8220;prior to acting, we attempt to assess the rewards and costs  of alternate courses of action&#8221; (Homans, 1961, cited in Giles and  Clair, 1979, p.48). Thus, engaging in speech convergence may acquire  more rewards than costs. For instance, in England \u2018Received-Pronunciation&#8217;  (RP) speakers are looked upon as more intelligent, serious and self-confident  than regional accented speakers. In the same vein, there is empirical  evidence that people react more favorably to those converging towards  them, while it is almost always the case that the very same persons  judged favorably in the first case will be denigrated as uneducated,  impolite and socially incompetent when using vernacular varieties, as  the matched-guise technique developed by Wallace Lambert and his associates  has shown. Moreover, the act of convergence, <em>upward <\/em> and <em>downward<\/em>, may stand one in good stead. Consider the case  where a young employee, aspiring to a salary rise or promotion, may  converge upwards towards his boss by using formal language; or when  an employer converges downwards towards his workers in order to win  their approval (Fasold, 1987, pp.149-50).<\/p>\n<p>Nevertheless, observing people&#8217;s behavior and taking it at face value  is not what interpersonal communication is all about. <em>Causal attribution <\/em> theory proposes that, when we interact with others, we engage in an  interpretative process, evaluating the individuals in terms of the possible  motives that we attribute as the cause of their action. For example,  we do not just observe an affluent man helping the poor and instantly  become enraptured by his kindness and generosity. Rather, we tend to  consider his motives first. In this light, if we attribute to him a  personal gain from this act, then we may take a dim view of his behavior,  judging him negatively as a shallow and deceitful opportunist. Likewise,  speech convergence may not be favorably received when attributions of  speakers&#8217; intentions are negative (Simard, Taylor and Giles, 1976;  cited in Giles &amp; Clair, 1979, p.50).<\/p>\n<p>Within the context of the theory of <em>intergroup distinctiveness<\/em>,  Tajfel proposes that when different groups come in contact, there is  a tendency for them to compare themselves on the grounds of abilities,  possessions, personal traits, accomplishments, and so forth. According  to his theory, these \u2018intergroup social comparison&#8217; will assist  individuals in forging their group image and positive in-group distinctiveness.  It may be the case that individuals seek support in the knowledge that  they are part of groups which enjoy some primacy and prestige (cited  in Giles &amp; Clair, 1979).<\/p>\n<p>Therefore, divergence can be a tactic of intergroup distinctiveness  at the disposal of people seeking a positive social identity. On an  interpersonal note, overdoing divergence-as well as convergence-may  offend others. Scotton (1985, cited in Giles &amp; Coupland, 1991) introduced  the term \u2018<em>dis-accommodation<\/em>&#8216; to refer to the shift of registers  by certain people in repeating something uttered by their interlocutors.  Maintaining one&#8217;s idiosyncratic speech patterns may be spontaneous and  inherently unexceptionable, but when it comes to communication, one  may be frowned upon as disdainful, pompous and unapproachable when systematically  diverging away from others&#8217; speech. Also, over-convergence may result  in unfavorable outcome. Imagine a situation where a person converges  towards the pronunciation of someone talking in a lisp. It is highly  unlikely that she will be regarded as polite or as signaling that she  is on the same wavelength, seeking to achieve solidarity and good rapport  with her interlocutor. Rather than sounding considerate and friendly,  she will be perceived as patronizing or even uncanny.<\/p>\n<p>More to the point, Giles and Smith (1979) argued that there may also  be optimal <em>rates <\/em>of convergence and divergence. More specifically,  Aronson and Linder (1965) proposed \u2018gain-loss&#8217; theory of attraction,  according to which people feel stronger liking for those whose respect  they are acquiring than for those whose respect they already enjoy.  What can be extrapolated from this is that convergence is preferable  and more effective when taking place in an additive manner than all  at once. \u2018Gain-loss&#8217; theory also claims that people dislike those  whose respect they have lost rather than those who have never held them  in high regard. In Accommodation Theory perspective, individuals are  pertinent to disapprove of those who diverge sequentially away more  than those who diverge all at once (cited in Giles and Coupland, 1991).<\/p>\n<p>We have thus far been concerned with two basic accommodation strategies  (convergence and divergence) which are set up by individuals to signal  identification with, or dissociation from, the communication patterns  of others. In this light, we could say that these strategies are the  linguistic realizations of deeper goals and orientations that individuals  tacitly negotiate. Thakerar <em>et al<\/em>. (1982) have made the distinction  of psychological versus linguistic accommodation, defining the former  as individuals&#8217; integrative or dissociative orientations to others,  and the latter as the speech strategies realizing these orientations  (cited in Giles and Coupland, 1991).<\/p>\n<p>Apart from this, Thakerar <em>et al<\/em>.(1982) have suggested that convergence  and divergence are not only affective phenomena but may also function  as <em>cognitive organization <\/em>devices (cited in Giles &amp; Coupland,  1991). The cognitive organization function involves communicative features  being used by communicators to organize events into meaningful social  categories, thereby allowing the complex social situation to be reduced  to manageable proportions. In this way, speakers may organize their  outputs to take into account the requirements of their listeners; listeners  may select from this discourse and organize it according to the cognitive  structures most easily available for comprehension (Brown and Dell,  1987, cited in Giles &amp; Coupland, 1991). Clear examples of such devices  are \u2018<em>baby talk<\/em>&#8216;(which fulfils the cognitive organization  function of simplifying one&#8217;s output) and a sociologist&#8217;s attempt to  make himself understood to people who are not versed in the jargon.<\/p>\n<p>A question to be asked relevantly here to the present study is that  \u2018<em>why do low-prestige language varieties persist?<\/em>&#8216; \u2018<em>Why  is it that certain groups of people insist on using vernacular varieties,  even though, in doing so, they may run into obstinate difficulties,  in terms of educational and career prospects, prestige and status, and  so forth?&#8217;<\/em> In fact, one might expect these varieties to disappear,  given that the high prestige standard is used predominantly by the social  groups with the highest status. Yet, rather than deteriorating, vernacular  dialects may &#8211; and in some cases have &#8211; become a regional standard over  a high status variety.<\/p>\n<p>Thus, although regional, ethnic, and lower-class individuals have limited  access to opportunities for acquiring the prestige variety compared  to members of the high status groups, much of the failure of these individuals  to profit from whatever opportunities are available is due to counter-acting  pressures favoring their native speech styles (Patterson ,1975, cited  in Giles &amp; Clair, 1979,p. 148). Indeed, the more important it is  for a particular group to maintain its cultural distinctiveness, the  more <em>salient <\/em>language becomes. In a way, \u2018language functions  as a very sensitive filter through which one perception of self, own  group, and others must pass&#8221; (ibid, p. 187).<\/p>\n<p>Nevertheless, depending on individuals&#8217; motivation and purposes, such <em> low-prestige<\/em> varieties may lose ground to the standard variety,  if the speakers of non-standard forms choose to move away from the contexts  in which these are vernaculars. In other cases, many speakers of regional  dialects may become bi-dialectal; shifting their speech according to  the situations they are in.<\/p>\n<p>As Boylan(2009)  put forward, there are three theses in Communication Accommodation Theory  (CAT). The first thesis is that effective communication &#8211; i.e., communication  producing <em>entente<\/em> &#8211; requires <em>substantial accommodation<\/em>.  At least one of the interactants in an encounter must \u2018decenter&#8217;  her\/himself, modifying her\/his cultural value system in order to \u2018share&#8217;  temporarily that of her\/his interlocutor. This creates a common communicative  terrain on which both can make themselves fully understood.<\/p>\n<p>The  second thesis is that <em>formal accommodation<\/em> follows substantial  accommodation automatically, at least to some extent, and need not be  pursued as a goal in itself, provided one has a minimal knowledge of  the major <em>dos and don&#8217;ts<\/em> in the host culture. In other words,  interactants who manage to decenter themselves will spontaneously and  instinctively converge pragmatically with their interlocutor&#8217;s expressive  style and, to some extent, with the more salient delivery, genre and  functional features of that style as well. Patrick Boylan,2009<\/p>\n<p>The  third thesis, already mentioned, is that interactants, who converge  expressively with their interlocutors without first having converged  intentionally with them, accommodate purely formally and risk appearing  false. If an interactant is &#8220;unable to converge intentionally&#8221; with  an interlocutor, the best temporary option may be &#8220;Level 0&#8221; (no  accommodation), save for a few token gestures to indicate good-will  toward the interlocutor&#8217;s culture. The recurrent inability of an interactant  to converge intentionally with culturally-diverse interlocutors, in  spite of adequate training and familiarization time, is usually due  to &#8220;<em>dysfunctional identity defense mechanisms<\/em><strong>&#8220;<\/strong>, often  compounded by incapacity to empathize in general (Boylan, 2009).<\/p>\n<p>The reason why accommodation must be intentional lies in the very notion  of meaning-making, which is essentially a volitional act that becomes  cognitive only post-hoc. Meaning is, in fact, rooted in <em>communicative  intentionality<\/em>, i.e., one&#8217;s &#8220;<em>will to mean&#8221;<\/em> (in a particular  manner) which necessarily derives from one&#8217;s &#8220;<em>will to be<\/em> &#8220;(in  a particular manner) shaped by the collective worldview or <em>Weltanschauung<\/em> of one&#8217;s culture and which, in fact, defines that culture essentially  (Boylan, 2009).<\/p>\n<p>As  for the extent to which one should converge with the worldview of interlocutors,  the short answer is: continue the spiraling movement until <em>what is  real for your interlocutors becomes real for you, i.e., until &#8220;you  see the same things&#8221; <\/em>(although perhaps not in the same way).  This implies that you notice, name and react affectively and volitionally  to the same objects, although not necessarily to the same degree or  even in the same way that your interlocutors do.<\/p>\n<p>Thus  when there is convergence of <em>expression,<\/em> accommodation means  \u2018<em>saying things the same way<\/em>&#8216; as one&#8217;s interlocutor. When  there is convergence of <em>intentionality<\/em>, the reverse is true:  here accommodation does \u2018not&#8217; mean \u2018seeing things the same way&#8217;,  for this would imply a total and perhaps servile identification with  the target culture. Instead, this kind of accommodation requires \u2018<em>seeing  the same things<\/em>&#8216; &#8211; i.e., seeing as real what is real for one&#8217;s  interlocutors (and feeling and wanting as a consequence, whether as  a mainstream or as a nonconformist member of their culture) (Boylan,  2009). For instance, clean has different meaning in different culture.  While in all cultures \u2018clean&#8217; means generically \u2018free from dirt,&#8217;  each culture determines what \u2018dirt&#8217; consists of and how much must  be removed for an object to be \u2018clean&#8217;. Substantial accommodation  thus means \u2018seeing&#8217; as clean what the target population, on the  whole, sees as clean: the boys did not do so and this produced yet another  communicative breakdown.<\/p>\n<p>According to Boylan, the two-tier definition of accommodation offers  multiple advantages. For one thing it shows the way to genuine intercultural  understanding. In addition it promotes authenticity in relationships.  It makes cultures easy to understand: adaptive behavior, being willed,  is immediately meaningful. It also offers greater flexibility: one need  not learn to use specific expressive forms, like those in &#8220;guide books  to foreign cultures&#8221;; one only needs to seek intentional convergence  with the host culture and then take one&#8217;s cues from one&#8217;s interlocutors.  This admittedly requires excellent ethnographic observation capabilities  but, in any case, the task is inherently simpler.<\/p>\n<p>The Accommodation Theory shares certain premises with Acculturation  Model, but it also differs from it in a number of significant ways.  Like Schumann, Giles is concerned to account for successful language  acquisition. Both are concerned with the relationships between the learner&#8217;s  social group (ingroup) and the target language community (outgroup).  However, Schumann explains these relationships in terms of variables  that create actual social distance, while Giles refers to perceived  social distance. Also, Schumann treats social and psychological distance  as absolute phenomena that determine the level of interaction between  the learner and native speakers; Giles claims that ingroup relationships  are subject to constant negotiation during the course of each interaction.  So for Schumann social and psychological distances are static, for Giles  ingroup relationships are dynamic and change in situations (Ellis, 1985).<\/p>\n<p>Moreover, Giles agrees with Gardner that motivation is the primary determinant  of L2 proficiency. He considers the level of motivation to be a reflex  of how individual learners define themselves in ethnic terms. He referred  to a number of key variables: identification of the individual learner  with his ethnic ingroup, inter-ethnic comparison; perception of ethno-linguistic  vitality; perception of ingroup boundaries; and identification with  other ingroup social categories (Ellis, 1985).<\/p>\n<p>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0  The strengths of the theory may be quite significant because the theory  has elicited little scholarly criticism. Still, a few shortcomings of  the theory merit attention. Burgoon, Dillman, and Stern (1993), for  example, questioned the convergence-divergence frame advanced by Giles.  They believed that conversations are too complex to be reduced simply  to these processes. They also challenged the notion that people&#8217;s accommodation  can be explained by just these two practices. For instance, what occurs  if people both converge <em>and<\/em> diverge in conversations? Are there  consequences for the speaker? The listener? What influence (if any)  does <em>race<\/em> or <em>ethnicity<\/em> play in this simultaneous process?  One might also question whether the theory relies too heavily on a rational  way of communicating. That is, although the theory acknowledges conflict  between communicators, it also rests on a reasonable standard of conflict.  It appears that the theory ignores this possible dark side of communication  (cited in West and Turner, 2004).<\/p>\n<p>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0  Ellis (1985) asserted that Accommodation Theory does not explain assembly  mechanisms. It does not account for the developmental sequence the strength  of Accommodation Theory is that it encompasses language acquisition  and language use within a single framework. It also relates the acquisition  of a new dialect or accent to the acquisition of a L2, as both are seen  as a reflection of the learner&#8217;s perception of himself with regard  to his own social group and the target language group. This theory provides  an explanation of a \u2018language -learner language variability&#8217; (p.  258).<\/p>\n<p>\u00a0\u00a0In his earlier  writings on the theory, Giles challenged researchers to apply Communication  Accommodation Theory across the life span and in different cultural  settings. For the most part, his suggestions have been noticed. His  research has broadened our understanding of why conversations are so  complex. Through convergence, Giles sheds light on why people adapt  to others in their interactions. Through divergence, we can understand  why people choose to ignore adapting strategies. He has pioneered a  theory that has helped us better understand the culture and diversity  around us (West and Turner, 2004).<\/p>\n<p>The extension of Communication Accommodation Theory (CAT) derives from  reconsidering as well what language is and what it means to communicate. <em> Communication<\/em> is not the encoding-transmission-decoding of messages;  it is the ongoing search for a common code by two or more interlocutors,  through attempts at co-constructing shared meanings. What guides the  interlocutors in their search is what guides the child in learning her\/his  mother tongue: the <em>will to mean<\/em> something &#8211; or to respond to  someone&#8217;s <em>will to mean<\/em> &#8211; in concrete communicative events (Boylan,  2001). Revisiting accommodation theory calls for reconsidering what  actually takes place when people accommodate successfully. Thus it is  possible to accommodate maximally with minimal <em>behavioral<\/em> change.  Likewise it is possible to converge on principles and yet diverge on  practices, by separating constant, contingent and idiosyncratic intentionalities.<\/p>\n<p>To sum up, we could say that accommodation theory has helped us understand  why individuals speak the way they do, accounting for the manner in  which they interpret their own roles and those of their interlocutors,  as well as the procedures they resort to in order to act meaningfully.  What is more, the <em>accommodative processes<\/em> that people employ  may fulfill the function of attenuating or accentuating their social  identity, which inescapably opens up new vistas of study (Griffin, 2009).  The study of accommodation theory may, on the one hand, reveal the extent  to which language impinges on our lives, resulting in the maintenance  or breakdown of human relationships, and on the other give useful insights  into the tendency for different varieties to evoke or \u2018trigger&#8217;  different perceptions of their speakers. \u00a0\u00a0<\/p>\n<p align=\"center\"><strong>REFERENCES<\/strong><\/p>\n<p>Boylan,P. (2009). Accomodation  theory revisited. Retrieved April 2009 from<\/p>\n<p>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <span style=\"text-decoration: underline;\"> <a href=\"http:\/\/www.host.uniroma3.it\/boylan32.doc\" target=\"_blank\">http:\/\/www.host.uniroma3.it\/boylan32.doc<\/a><\/span><\/p>\n<p>Ellis, R. (1985). <em>Understanding  second language acquisition<\/em>. Oxford: OUP.<\/p>\n<p>Fasold, R. W. (1987). <em>The  Sociolinguistics of Society<\/em>. Oxford: Blackwell.<\/p>\n<p>Giles, H., &amp; Baker, S.  C. (2008).  <em>Communication accommodation theory<\/em>. Retrieved April\u00a02009 from <span style=\"text-decoration: underline;\">http:\/\/ <a href=\"http:\/\/www.communicationencyclopedia.com\/\" target=\"_blank\">www.communicationencyclopedia.com<\/a><\/span><\/p>\n<p>Giles, H., &amp; Clair, R.  (Eds.) (1979). <em>Language and Social Psychology<\/em>. Oxford: Blackwell.<\/p>\n<p>Giles, H., &amp; Coupland,  N. (1991). <em>Language: contexts and consequences<\/em>. Keynes: Open\u00a0University Press.<\/p>\n<p>Giles, H., &amp; Smith, P.  (1979). Accommodation Theory: Optimal Levels of Convergence. <em>In H. <\/em><\/p>\n<p><em>Giles, and H. St. Clair (eds.), Language and Social Psychology.<\/em> Oxford: Basil Blackwell.<\/p>\n<p>Griffin, E. (2009). Communication  accommodation theory. A <em>First look<\/em>. Retrieved April 2009\u00a0from <a href=\"http:\/\/www.afirstlook\/main.cfm\/meet-em\" target=\"_blank\">http:\/\/www.afirstlook\/main.cfm\/meet-em<\/a><\/p>\n<p>McCann, R., &amp; Giles, H.  (2006). Communication with people of different ages in the work place: Thai and American data. <em>Human communication research<\/em>,  32 (1), 74-108.<\/p>\n<p>Miller, R. A. (1982). <em>Japan&#8217;s  modern myth<\/em>. New York: John Weatherhill.<\/p>\n<p>Miller, K. (2005). <em>Communication  theories: perspective, processes and contexts<\/em> (2<sup>nd<\/sup> ed.).  NY:\u00a0McGraw Hill.<\/p>\n<p>Runciman, W. G. 1998. <em>The  Social Animal<\/em>. Great Britain: Harper Collins.<\/p>\n<p>Thanasoulas, D. (1999). Accommodation  theory. <em>TEFL net<\/em>. Retrieved April 2009 from\u00a0<span style=\"text-decoration: underline;\"><a href=\"http:\/\/www.tefl.net\/esl-articles\/accommodation.htm\" target=\"_blank\">http:\/\/www.tefl.net\/esl-articles\/accommodation.htm<\/a><\/span>\u00a0<\/p>\n<p>West, R., &amp; Turner, L.H.  (2004). <em>Communication accommodation theory<\/em>. McGraw- Hill\u00a0Higher Education. Retrieved April 2009 from <span style=\"text-decoration: underline;\">http:\/\/ <a href=\"http:\/\/highered.mcgraw-hill.com\/\" target=\"_blank\">highered.mcgraw-hill.com<\/a><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Accommodation Theory Revisited By Mahnaz Azad,\u00a0Islamic Azad University In interpersonal situations, language can be used to convey information about one&#8217;s personality, temperament, social status, group belonging, and so forth. Although many of us like to think that we interact essentially the same way to virtually every person we encounter, due to fairness and our integrity, [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"","ocean_second_sidebar":"","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"","ocean_custom_header_template":"","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"","ocean_menu_typo_font_family":"","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"","omw_enable_modal_window":"enable","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"on","ocean_gallery_id":[],"footnotes":""},"categories":[73],"tags":[962],"class_list":["post-4427","post","type-post","status-publish","format-standard","hentry","category-eltweekly-issue16","tag-eltweekly-issue16","entry"],"_links":{"self":[{"href":"https:\/\/eltweekly.humbeestudio.xyz\/index.php?rest_route=\/wp\/v2\/posts\/4427","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/eltweekly.humbeestudio.xyz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/eltweekly.humbeestudio.xyz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/eltweekly.humbeestudio.xyz\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/eltweekly.humbeestudio.xyz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4427"}],"version-history":[{"count":0,"href":"https:\/\/eltweekly.humbeestudio.xyz\/index.php?rest_route=\/wp\/v2\/posts\/4427\/revisions"}],"wp:attachment":[{"href":"https:\/\/eltweekly.humbeestudio.xyz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4427"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/eltweekly.humbeestudio.xyz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4427"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/eltweekly.humbeestudio.xyz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4427"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}