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Sapir-Whorf Hypothesis

Written and Researched By: Jess Firth

This article outlines the main ideas purveyed by the Sapir-Whorf hypothesis. Firstly, focus will be drawn towards the construct of the Sapir-Whorf hypothesis, explaining the framework and ideologies that the hypothesis consists of. Further, an analysis of the historical, current and future representation of the Whorfian hypothesis will follow.

The Sapir-Whorf hypothesis fundamentally expresses that language creates a cognitive framework for perceiving, understanding and articulating ones world. According to the Sapir-Whorf hypothesis language is responsible for structuring the conscious and unconscious interpretations of personal existence, also stating that language is the determining element of installing structural guidelines for human thought to follow. (Barfield 1997:492). For example different languages will produce unique world views constructed primarily through the specific use and expression of language, such as the construct of phonetics and application of the specifics of syntax. “Classical examples include grammatical forms such as gendered singular pronouns in English (he, she), hierarchal markers such as elder brother/younger brother in Chinese and tu/vous in French, and whether a language has generic or specific words to define varieties of things such as plants, food, snow, cars and so forth”. (Barfield 1997:492).

It is apparent within the expressed Sapir-Whorf ideas that language is essential for the conceptualisation of ones environment along with creating a symbolic framework in which thought and ideas can be expressed and interpreted. Further, emphasis is placed on the concept that different languages produce different world views due to the selective organisation, structural expression and depth of semantics any language possess.

For example, in Brown’s (1976:128) work he demonstrates that the Whorfian hypothesis put forth such ideas as, “The structure of anyone’s native language strongly influences or fully determines the world view he will acquire as he learns the language.” (Kay. P, Kempton 1984:66). Therefore according to the Sapir-Whorf hypothesis language is infact the essential medium that construct’s a framework for cognitive thought and social conversion to be initiated, along with fundamentally influencing the personal perceptions of one world.

In understanding the Sapir-Whorf hypothesis one must take into account the historical influences that shaped Edward Sapir and Benjamin Lee Whorf’s conceptual ideologies towards the relativity of language. Firstly, “The doctrine of radical linguistic relativity is to be understood historically as a reaction to the denigrating attitude toward unwritten languages that was fostered by the evolutionary view prevalent in anthropology in the 19^th century”. (Kay. P, Kempton 1984:65). This lead to the research of Boas and his students presenting detailed analysis that non western cultures with unwritten languages was subsequently as “systematic and as logically rich as any European language.” ( Kay. P, Kempton 1984:65 ). As Sapir was Boas’s student and Whorf was Sapir’s the assimilation of their methodological approaches, similar conceptual perceptions and ideologies where gained through shared and transcended knowledge. Furthermore, one could argue that without the heavily ethnocentric evolutionary views that emerged out of Europe from the 19^th century towards unwritten languages, there would have been little instigation for Boas and his student to carry out their contrasting relativist’s approach of studies that in turn have reshaped prejudices early evolutionist’s expressed. Thus ultimately directly influencing the rationale for the ideas and approaches to emerge between Sapir and Whorf’s hypothesis. Therefore, due to the historical circumstances of cultural prejudices forming within Europe towards other native languages the Sapir-Whorf hypothesis was spawned.

From a more current perspective the Sapir-Whorf hypothesis has impacted anthropologists ideas, perceptions and methodologies towards the relativity of language. For example, critical analysis of the how people of alternative languages classify particular objects or visually presented forms, such as colours are framed cognitively within the specific language one is subjected to according the Sapir-Whorf hypothesis. ( John A. Lucy and Richard A. Shweder 1981) This expressed idea has lead anthropologist to undergo further studies in questioning and understanding this facet of the hypothesis. One well known approach to researching language and thought that has been predominately influenced by the Sapir-Whorf hypothesis is colour classification testing. In the earlier period of colour-research it followed the interpreted ideas of the Sapir-Whorf hypothesis that “language shapes thought” ( John A. Lucy and Richard A. Shweder 1981:133), although ironically as colour-research developed further, anthropologists such as Kay shifted towards “ the psychological inequalities of the colour spectrum”, which questioned foundations of the Sapir-Whorf hypothesis. Therefore, current perception and ideologies have been heavily influenced by the fundamental ideas of the Sapir-Whorf hypothesis, thus creating a framework that anthropologist have based their endeavours of further research of the relativity of language on.

In conclusion, the Sapir-Whorf hypothesis historically manifested itself due to reaction to early evolutionary views of non-European languages being of more basic construct, thus presenting in its hypothesis that in fact other language of the world were as rich as European languages. Fundamentally the Sapir-Whorf hypothesis expresses the key ideas that language is the framework for cognitive thought, expression and interpretation to occur by. The hypothesis is responsible for moulding and influencing current day approaches to the relativity of language, and will continue to raise further thought and rebuttal between anthropologists in the world of academia.