Politics of discourse
By Dr Shahid Siddiqui
LANGUAGE is no longer considered a passive tool of communication that is neutral in nature. But there was a time when language was viewed as just that. It was seen to be a means of conveying one’s message. The study of language was done in isolation as if it had nothing to do with society.
It was Saussure, a Swiss linguist, who introduced the two useful terms langue and parole to describe the two aspects of language and reinterpret the phenomenon of language.
Langue denotes rules and regulations while parole refers to the actual use of language. This division of usage and use encouraged other linguists to explore the sociocultural dimensions of language. Further important research that changed the course of language study was carried out by Sapir-Whorf. The study known as the Sapir-Whorf hypothesis completely changed the popular view about the nature and functions of language. It suggested that language is not just a reflection of what happens in society. We perceive the outer world with the help of our minds which are largely controlled by our language.
The Sapir-Whorf hypothesis challenged the conventional belief that language is a passive and neutral tool. It put forward the thesis that language itself is involved in the construction of social reality. This thesis also suggested that the function of language is not just reflection or communication of what is happening outside but also construction and perpetuation of social reality.
This central position of language, in terms of construction of social reality, raises some important questions. Some of these questions include: What is discourse? What is the interrelationship of discourse and social order? How is discourse linked with power and politics? How is it engaged in construction of social reality? How is it used to hegemonise marginalised groups? How can discourse be used to put up resistance?
In order to understand these questions we need to understand the notion of discourse which came under the spotlight with the work of French social thinker Michel Foucault whose notion of knowledge and power relies heavily on discourse.
The term discourse, like many other elusive concepts, can be interpreted at different levels. One oversimplified definition describes it as “written or oral text”. But this neutral definition of language is incomplete and misleading. Discourse acquired new meanings when Foucault propounded his famous theory of knowledge and power.
According to Foucault, discourse is “ways of representing aspects of the world — the processes, relations and structures of the material world, the ‘mental world’ of thoughts, feelings, beliefs and so forth, and the social world.”
This new interpretation of discourse helped others to revisit the term, realise its significant role in the construction of social reality and consider it a socio-political phenomenon. One can now find a more holistic definition of discourse in dictionaries. For instance, a reference dictionary defines discourse as “a mode of organising knowledge, ideas, or experience that is rooted in language and its concrete contexts (as history or institutions)”.
Foucault identifies a nexus of power, discourse and knowledge. The relationship of power and knowledge is important to understand. Power generally has the requisite resources (grip on institutions) for creating the discourses required to construct targeted realities. The constructed knowledge/social reality justifies all the actions of power and condemns those who do not believe in it. With the help of discourse, marginalised groups are represented by the dominant groups with their biases. Certain truths, facts and ideologies are created with the help of discourse, and people, ideas and objects are evaluated and judged in the light of these truths, facts and ideologies.
The relationship between the powerful and the powerless, according to Foucault, is not fixed. A group which may be powerful at one point in history can become powerless at another. A recent example are the Afghan ‘mujahideen’ who were once treated by the American administration as heroes but are now considered terrorists.
The same jihad which was acclaimed as a holy war of liberation and was supported in terms of money, weapons, training, manpower and moral support is now seen as terrorism in a world where ‘war on terror’ is the slogan of the day. The only difference between then and now is that those who were fighting against Russia are now fighting the US. Interestingly, discourses then and now were coined by the same power for two competing effects.
The term discourse came into focus again in the work of Norman Fairclough who pioneered and popularised critical discourse analysis (CDA). Fairclough describes discourse as “ways of seeing and representing the world” and defines it as “language as social practice determined by social structures”. According to him, discourse “involves social conditions which can be specified as social conditions of production, and social conditions of interpretations.”
In almost all imperialistic adventures, language and certain kinds of discourse were used as potent tools of control. It is important to note how discourses of the powerful become the model to follow and a standard for others.
Anyone deviating from these standards is dubbed substandard. All this is done in an apparently innocent and objective manner. Dominant groups make use of the discursive approach to hegemonise marginalised groups. Detailed discussions on this topic can be found in Edward Said’s Orientalism and Robert Phillipson’s Linguistic Imperialism.
How can discourse be used to put up resistance against dominant groups? For that it is important that we include in our curriculums the critical study of language that exposes students to the socio-political use of language. This exposure is crucial. As Christopher Candlin suggests, “an understanding of the social order is most conveniently and naturally achieved through a critical awareness of the power of language.” The need to study language from a critical perspective is also underlined by Alastair Pennycook who suggests that “Discourse is not only a form of knowledge about cultural ways of thinking but also a form of practice (an event)”. Understanding the dynamics of power, discourse and knowledge is a prerequisite to using language as a means of resistance.
The balance of power can be disturbed by reversing the discourse. We have seen such examples of discourse reversal in the feminist movement. The reversal of discourse on the one hand challenges some created truths, facts, common sense and ideologies, and on the other offers alternative truths and facts.
A. Suresh Canagarajah in his seminal book Resisting Linguistic Imperialism in English Teaching suggests that “Discourse is the linguistic realization of the social construct ideology.” So if we want to use education for emancipation, freedom, and development we need to challenge some of the stereotypes, common-sense social practices and ideologies. This can only be done with the help of a critical insight into the potential role of language in creating, maintaining and challenging hegemonic practices.
The writer is director, Centre for Humanities and Social Sciences at the Lahore School of Economics, and author of Rethinking Education in Pakistan.
shahidksiddiqui@yahoo.com

