Pratique du Shadowing: A Ramble about Identity, Past & Present - Apprendre l'anglais à l'oral avec la vidéo
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182 phrases
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Hello.
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At some point in the next week or two I'm going to release that short early medieval film.
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I have actually finished it now.
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I just said that I'd upload it to Patreon first.
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So I'll do that and that's the only thing stopping me from uploading it here.
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But in meantime I thought I'd make a more kind of chit-chatty video
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so sorry if it's sorry that it's not very scripted about identity
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and identity is something that's very important obviously to all of us by definition
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and also it's important when looking at history
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and I think I just thought it'd be useful to share my philosophy on identity because,
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not necessarily because I want everybody to agree with me on it,
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but because it explains where I'm coming from in a lot of cases in my personal life and also when approaching history.
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I have struggled in a minor way with my own kind
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of identity in as much as sometimes I've been worried about people who I'm sort of close to
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imagining that I think something I don't really think or imagining
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that I feel something that I don't really feel
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and this was I think probably subconsciously this was part of the reason
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that when I did that cross cultural emotion video a few months ago I mentioned
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or I told the story about my own mum's death
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and my reaction to it because I got the impression
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and this is this isn't true looking at it now
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but I got the impression
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that everyone on the internet treats death as something that's inherently very bad
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and sends you into complete emotional disarray and there are some things
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that send me into emotional disarray
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but other people dying isn't usually one of them maybe
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if they died in really horrible abrupt circumstances it might be different but
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people dying of illnesses and things doesn't tend to upset me that much.
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So I thought, you know, I almost felt like my identity was not being acknowledged by these things and my feelings were not being acknowledged.
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And that's kind of, I suppose, arrogant in a way.
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But it seems a lot of people have similar views, similar feelings on that to me.
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So maybe it was worth saying.
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It's also, I suppose, looking at it from a sort of demographic angle,
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You know, there's quite rightly I think there's an emphasis in media today,
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at least Western media, of encouraging men to express their emotions
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because historically sometimes men have not expressed their emotions because they thought
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that it wasn't part of their identity as a man to be expressive in that way.
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And I think this has maybe gone too far in the other direction in some cases
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and led to people assuming that men feel things when they actually, in some cases, are not feeling anything.
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They're not feeling upset about something.
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It's not that they're repressing their emotions necessarily.
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It's just that different people feel different things in response to different stimuli.
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That music is truly curious.
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I've never heard that before.
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That's very distracting, but it's a free country, I suppose.
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But yeah, of course, identity, that's so distracting that I don't think I can be out here anymore.
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I might have to do this inside.
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I think fear of losing one's own identity
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or having one's own identity diminished is the cause of a lot of pain nowadays.
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So, you know, as one example, you know, that's been in the UK media recently,
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you know, the disputes between trans people who want their identity,
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their gender identity to be recognised widely
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and people who perhaps feel for some reason that it shouldn't be recognised in certain capacities.
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So this is an issue of one person's identity clashing up against another person's identity.
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And just to make my biases clear here,
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I am generally on the trans side of this debate.
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I don't like talking about politics on this channel, but just because I've mentioned the issue, I think it's important to make clear what my own biases are.
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But clearly, despite the fact that I may have an opinion on this,
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there are people on both sides who feel that their identity is threatened.
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I think trans people are more likely to have death threats and actually be killed as a result of it.
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Obviously, the core of the issue is trans people's...
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the sort of interaction between trans people's identities within themselves
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and within their minds and the way the world outside treats them and kind of interacts with that identity.
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But on the other side, you know, there are many people who feel that as women, their identities are under threat
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and they you know they consider a woman to be a certain thing
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and they feel that admitting people who they didn't previously consider to be women into into their into
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that demographic threatens their identity somehow and you know although
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I think it's so contentious a debate that I feel quite nervous,
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frankly, putting anything about it on YouTube.
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I think it's a very good modern example of a situation where two different groups of people feel
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that their identity is under threat in two different ways, which causes a lot of pain.
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Another example would be radicalization, how certain people's fear
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that they're going to lose their identity is played upon by people who want to drive them in a certain way ideologically.
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You know, if you convince somebody that their identity is genuinely under threat,
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then you can convince them to do all sorts of things and say all sorts of things in defense of their identity.
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and whether that identity is under threat from the West
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or whether that identity is under threat from immigrants to the country or whatever.
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If you can really convince somebody that their identity is under threat, you can make them do a lot of things.
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So those are two modern examples.
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And I think there's a point where the modern examples interact with the historical examples
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that I'm about to give in elderly people or just older people in general,
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who are often kind of viewed as crotchety and,
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you know, occasionally making embarrassing comments or holding views which are slightly outdated or considered slightly racist or homophobic nowadays.
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And I think this is another situation where a lot of pain is caused.
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And the issue here is that these people,
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you know, these people's entire lives are not really taken into account when these judgments are made, I think.
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The fact that this person may have had, you know, been extremely kind throughout their life, they may have had fairly socially progressive views
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when they were in their 20s or 30s relative to the average view of the time.
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But, you know, when anybody gets into their 90s, they're likely to have fairly socially conservative views because,
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you know, people's attitudes to social issues change very quickly.
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And as people get older, their views, their opinions, their tastes tend to become less flexible.
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They tend to become less neuroplastic.
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And so it's natural that people in their 90s hold views which are outdated.
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And I think dismissing them as somehow bad or thinking of them as kind of old news because of that,
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I think it's a shame.
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And I think we would do well to consider that, of course this doesn't apply to people who are actively going out and harming people,
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but I think we do well to consider that
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when we're in our 90s there will probably be social issues
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that are a hot topic that we ourselves feel strange about or don't fully understand or can't wrap our heads around.
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And because we've come from this culture that we're in now, and culture will have moved on, culture will have changed.
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Yeah, I just think from both angles there could be a lot better communication
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if maybe each side showed more respect to the other.
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and then we move into actual historical examples like well you
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know I think it matters less on a personal level
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because of course people who lived hundreds of years ago are dead
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and so misinterpreting their identities and misinterpreting their feelings on things is not quite as dire because you're not actually hurting them,
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as far as my idea of the afterlife goes, at least.
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But I think it is still possible to show disrespect to these people
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and also to underestimate the wide range of human cultural diversity
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by assuming that these people had identities that were equivalent to our own.
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So one example of that that I can think of is the idea of kind of cohesive identities like Celtic identity,
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which nowadays there might be merit in people who are Welsh or people who are Irish.
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I'm not either of those things, so I can't speak for them, but they may feel affinity with each other,
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partly because both of those groups have been affected by colonial activity from the English in history.
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So that's one thing that might bring them together.
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But the idea that this cohesive Celtic identity stretches back to the Iron Age is,
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I don't think it's well justified by historical evidence.
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I think, you know, the Iron Age, at least in Britain, was a time of great cultural diversity.
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And although it seems as though Celtic languages were widely spoken within the UK or within Britain at that point,
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and people probably would have recognised that the languages were very similar to each other,
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the idea of a cohesive Celtic identity, I think, is not historically justified.
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I think the same is true of any or many ideas of cultural identity that stem from a language family.
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I don't think
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that I really have any more culturally in common with a Swedish person than I do with a Finnish person.
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And Swedish people speak a Germanic language
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and Finnish people speak a Uralic language that's not demonstrably related to Indo-European languages at all.
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So, you know, these ideas of modern identity stemming from some ancient cultural connection,
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I think, can be, maybe,
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can misrepresent history in a way that's possibly disrespectful to historical people,
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and also just not helpful academically.
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To use an unrelated example, just so that I'm not accused of having a particular political bent on this issue,
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you know, projecting gay identity back into cultures where it's not necessarily appropriate to do so.
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So, for example, well, you know, people have had sex with members of the same sex, as far as we can tell, throughout history.
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in the Roman period, in Roman Europe, at least in certain cultural situations,
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it seems to have been pretty common for men to have sexual relations with other men.
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But the idea of projecting modern LGBT identity back onto these situations, again, doesn't seem justified by the text,
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because there doesn't seem to have been a Roman concept of homosexual.
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You know, further texts that we discovered might change our understanding of this
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but it seems as though you know in Roman Europe broadly
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you know men having sex with other men was you know something
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that could be somebody's preference but
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that didn't make the person belong to a certain social category
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so it's not that people didn't have that preference in the past it's just that the way
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the way society was structured did not have
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that as a discrete kind of category of person in the same way that it is nowadays.
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And I wouldn't want to talk about this too much without doing more research on it,
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but the idea of someone who is gay or queer in modern Western culture is very culturally conditioned.
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As anything is culturally conditioned, as the idea of a man is culturally conditioned or the idea of a woman as culturally conditioned.
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Projecting all the trappings of that identity back into the past is not justified
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and is perhaps disrespectful to those people in the past who would have identified with some aspects of it but not others.
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One example from my own experience as someone who learns about history is that as a teenager, I was always kind of...
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I suppose I was interested in early medieval history, but I had, in the way that teenagers have reactions to things, I had this reaction to the fact that
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so many people interested in early medieval history were just interested in the military aspect
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or had got into it from something like Lord of the Rings or playing some kind of tabletop game, which is not, obviously that's not a bad way of getting into it.
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That's a completely valid cultural expression and there's nothing wrong with being interested in it from that angle at all.
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But I think I had this reaction to that, which was, oh, I'm not interested in the military stuff.
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And I probably had, and I probably still have to some extent, that bias
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when I'm looking at early medieval history of having less interest
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in the military stuff than maybe someone at the time would themselves have had.
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It does seem like there are a lot of aspects of early medieval English culture that were fairly militaristic or,
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you know, idealized combat in some way that I don't know
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that much about because I had this reaction to it when I was a teenager.
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And again, that is, I think, maybe me being somewhat disrespectful to these people
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and not acknowledging all aspects of their culture just because I personally don't have that as part of my identity myself.
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I hope these examples have been numerous and diverse enough that I have not pissed anyone off too much.
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I will try and make a point of not getting political with these videos
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because as I've just said I think applying modern politics to history is just a way of misinterpreting history
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but yeah I suppose the takeaway would be that at least
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if you want to consider my philosophy on these things as far as modern interactions go
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you know try to acknowledge other people's identities rather than denying them
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and i think it's always good to express
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and experience your own identity fully but in a way
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that as far as that's possible without squashing other people's identities in the process That's my opinion anyway.
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And when looking at the past, try to bear in mind that modern ideology,
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modern politics, modern ways of thinking about things are very often not applicable.
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sometimes they will be
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but sometimes well always I think it's worth stepping back from
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your own perspective stepping back from any kind of modern you know structure of thinking about these things
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and taxonomizing these things and you know try to think about
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if there's some other framework that would make these old ways of thinking
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and these old ways of behaving make more sense thank you very much for watching
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and I hope this video hasn't annoyed anyone too much but But I will see you soon.
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Vocabulaire et conseils d’expression pour cette leçon
Cette leçon d’expression orale de niveau B2 s’appuie sur la vidéo « A Ramble about Identity, Past & Present ». Les mots qui reviennent le plus souvent : identity, modern, example. Cette vidéo contient 182 phrases et 2532 mots à répéter en shadowing. La partie parlée dure 18:42. Le locuteur parle à un rythme régulier d’environ 135 mots par minute, confortable pour le shadowing. 84 % des mots font partie des 3 000 mots les plus courants en anglais ; le reste mérite d’être vu avant de commencer.
Vocabulaire clé de cette vidéo
Les 15 mots les plus avancés de la vidéo, avec leur prononciation et leur sens :
| Mot | Prononciation | Sens |
|---|---|---|
| medieval adjectif | /mɪdˈi.vəl/ | médiéval, moyenâgeux |
| nowadays adverbe | /ˈnaʊ.ə.deɪz/ | actuellement, de nos jours |
| justify verbe | /ˈd͡ʒʌstɪfaɪ/ | justifier |
| acknowledge verbe | /əkˈnɑ.lɪd͡ʒ/ | reconnaître |
| emotion nom | /ɪˈməʊ.ʃən/ | émotion |
| misinterpret verbe | /ˌmɪs.ɪnˈtɜː.pɹɪt/ | mésinterpréter |
| disrespectful adjectif | /dɪs.ɹɪˈspɛkt.fəl/ | irrespectueux |
| teenager nom | /ˈtiːnˌeɪ̯d͡ʒə/ | adolescent, adolescente |
| bias nom | /ˈbaɪ.əs/ | préjugé, parti-pris |
| disarray nom | /dɪsəˈɹeɪ/ | désordre, désarroi |
| outdated adjectif | /aʊtˈdeɪtɪd/ | daté, dépassé |
| distract verbe | /dɪˈstɹækt/ | distraire |
| demographic adjectif | /ˌdɛm.əˈɡɹæf.ɪk/ | démographique |
| threaten verbe | /ˈθɹɛt.n̩/ | menacer |
| socially adverbe | /ˈsoʊʃəli/ | socialement |
Les verbes à particule que vous entendrez
| Mot | Sens |
|---|---|
| go out verbe | sortir |
Des phrases à répéter
Des phrases courtes et complètes de la vidéo, à réutiliser dans la conversation de tous les jours :
- I've never heard that before.
- I think it's a shame.
- I don't think it's well justified by historical evidence.
La grammaire de cette vidéo
Les structures que le locuteur utilise le plus, avec les mots exacts de la vidéo :
| Structure | Dans la vidéo |
|---|---|
| Present perfect have/has + participe passé — une action passée qui compte encore maintenant | have actually finished · have struggled · I've been |
| Voix passive be + participe passé — l’accent est mis sur ce qui arrive, pas sur qui le fait | being acknowledged · be recognised · is threatened |
| Propositions relatives who / which + proposition — une précision sur une personne ou une chose | people who I · people who want · people who perhaps |
Prononciation à surveiller
Le locuteur utilise 48 contractions et formes réduites, comme don't, I'm, doesn't. Prononcez-les sous leur forme courte, telles que vous les entendez.
- Les sons « sh » et « zh »: emotion /ɪˈməʊ.ʃən/, socially /ˈsoʊʃəli/, contentious /kənˈtɛn.ʃəs/, diminish /dɪˈmɪnɪʃ/, squash /skwɔʃ/
- Mots longs — placez bien l’accent: misinterpret /ˌmɪs.ɪnˈtɜː.pɹɪt/, disrespectful /dɪs.ɹɪˈspɛkt.fəl/, demographic /ˌdɛm.əˈɡɹæf.ɪk/, historically /hɪˈstɔɹɪkli/, academically /ˌæk.əˈdɛm.ɪk.ə.li/
Les sons difficiles pour les francophones :
- /h/ — il se souffle, il n’est pas muet: cohesive /kəʊˈhiː.sɪv/, historically /hɪˈstɔɹɪkli/, homophobic /ˈhoʊ.məˌfoʊ.bɪk/, inherently /ɪnˈhɛɹəntli/, homosexual /ˌhɒməʊˈsɛksjuːəl/
- /tʃ/ et /dʒ/ — à ne pas adoucir en « ch » et « j »: justify /ˈd͡ʒʌstɪfaɪ/, acknowledge /əkˈnɑ.lɪd͡ʒ/, teenager /ˈtiːnˌeɪ̯d͡ʒə/, chatty /ˈt͡ʃæti/, crotchety /ˈkɹɑ.t͡ʃɪ.ti/
- /r/ anglais — langue recourbée, sans frotter la gorge: misinterpret /ˌmɪs.ɪnˈtɜː.pɹɪt/, disrespectful /dɪs.ɹɪˈspɛkt.fəl/, disarray /dɪsəˈɹeɪ/, distract /dɪˈstɹækt/, demographic /ˌdɛm.əˈɡɹæf.ɪk/
Comment s’entraîner avec cette vidéo
- Écoutez la vidéo en entier une fois sans parler et notez les mots que vous ne connaissez pas.
- Répétez phrase par phrase à vitesse normale, en reprenant chacune jusqu’à ce que votre rythme corresponde à celui du locuteur.
- Enregistrez-vous et comparez avec l’original, en faisant attention à des mots comme medieval, nowadays, justify.
Qu'est-ce que la technique du Shadowing ?
Le Shadowing est une technique d'apprentissage des langues fondée sur la science, développée à l'origine pour la formation des interprètes professionnels. Le principe est simple mais puissant : vous écoutez de l'anglais natif et le répétez immédiatement à voix haute — comme une ombre suivant le locuteur avec un décalage de 1 à 2 secondes. Les recherches montrent une amélioration significative de la précision de la prononciation, de l'intonation, du rythme, des liaisons, de la compréhension orale et de la fluidité.