THE RIGHT TO LANGUAGE CORRECTION: THE AUTHORITY OF NATIVE SPEAKER OVER NON-NATIVE SPEAKER

This article is devoted to the question of how a native speaker exercises his authority over a non-native speaker. The research was carried out within the framework of the theory of linguistic imperialism. To reveal these relations, the concept of the right to correction is introduced. To describe the figures of native speaker and non-native speaker, we turn to researchers of linguistic imperialism, in particular R. Phillipson, Yu. Tsuda, etc. It is said that the standard view of the dominance of the native speaker is socio-economic, where the native speaker appears as a figure around whom opportunities for economic interaction and economic profit are concentrated. On the contrary, the right to correction demonstrates the native speaker's authority at the communicative level. The essence of the right to correction is as follows: a native speaker, as someone who is originally immersed in the language and understands it better, has the right to correct the language of a non-native speaker. To explain this concept, we turn to the concept of sociolects by R. Barthes and exclusion strategies described by J. Rancière. The basis for the right to correction is the idea that the language can best be known by those who are rooted in the linguistic and cultural environment from which the language originates - this idea is a figure of consistency in the understanding of R. Barthes. The right to correction is interpreted as a mechanism that performs several functions. First, it is the practice of discrediting non-native speaker speech, labelling it as noise. Secondly, it is the practice of interpellation and formation of the non-native speaker as the object of speech, and the native speaker as the Subject. Thirdly, it is the possibility of appropriating the speech of a non-native speaker, and therefore, depriving this speech of the property of imperativeness, authority. The goal of linguistic imperialism is to create a single (global) logic for the exclusion of non-native speakers from the (global) communicative space. In this logic, language acts as a code similar to the code described by G. Deleuze.