Speakers’ Corner, Hyde Park, London.
Archive for the 'Language' Category
While talking just now about excellent public speakers, I remembered that I had heard a superb speech last year at a University of London graduation ceremony. In the USA, these ceremonies are often the occasion for great speeches from invited public figures. My experience is that this is far less often the case elsewhere in the anglophone world – the speeches tend to the routine or mundane, and outsiders are not always invited to give addresses. Perhaps this relates to the fact the American universities, alone among those in the anglophone world, still have Departments of Speech, with serious study of argumentation, rhetoric, and oratory. Since the switch from oral to written mathematics examinations at Cambridge in the 18th century our universities mostly no longer train or exercise people in public speaking skills, despite their evident value for so many careers. Moreover, writing speeches is often a form of policy formulation, as experienced speech-writers attest.
At a graduation ceremony last October I was fortunate to hear a superb speech by Thomas Clayton, President of the Student’s Union of King’s College London, speaking in his official capacity. The speech was original, clear, inspiring, and amusing, and was pitched just right for the audience and the occasion. Clayton himself was enthusiastic and engaged, and his speech did not sound, as many at these events do, as if he was merely going through the motions. He is evidently someone to listen out for in future.
Much discussion again over at Language Log over a claim of the form “Language L has no word for concept C”. This time, it was the claim by Wade Davis (whose strange use of past tense indicates he has forgotten or is unaware that many Australian Aboriginal languages are still in use) that:
In not one of the hundreds of Aboriginal dialects and languages was there a word for time.”
The rebuttal of this claim by Mark Liberman was incisive and decisive. Davis was using this claim to support a more general argument: that traditional Australian Aboriginal cultures had different notions of and metaphors for time to those we mostly have in the modern Western world.
We in the contemporary educated West typically use a spatial metaphor for time, where the past is in one abstract place, the present in another non-overlapping abstract place, and the future in yet a third non-overlapping abstract place. In this construal of time, causal influence travels in one direction only: from the past to the present, and from the present to the future. Nothing in either the present or the future may influence the past, which is fixed and unchangeable. Events in the future may perhaps be considered to influence the present, depending on how much fluidity we allow the present to have. However, most of us would argue that it is not events in the future that influence events in the present, but our present perceptions of possible future events that influence events and actions in the present.
Modern Western Europeans typically think of the place that represents the past as being behind them, and the future ahead. People raised in Asian cultures often think of the abstract place that is the past as being below them (or above them), and the future above (or below). But all consider these abstract places to be non-overlapping, and even non-contiguous.
Traditional Australian Aboriginal cultures, as Davis argues, construe time very differently, and influences may flow in all directions. A better spatial metaphor for Aboriginal notions of time would be to consider a modern city, where there are many different types of transport and communications, each viewable as a network: rivers, canals, roads, bus-only road corridors, railways, underground rail tunnels, underground sewage or water drains, cycleways, footpaths, air-transport corridors, electricity networks, fixed-link telecommunications networks, wireless telecommunications networks, etc. A map of each of these networks could be created (and usually are) for specific audiences. A map of the city itself could then be formed from combining these separate maps, overlaid upon one another as layers in a stack. Each layer describes a separate aspect of reality, but the reality of the actual entire city is complex and more than merely the sum of these parts. Events or perceptions in one layer may influence events or perceptions in other layers, without any limitations on the directions of causality between layers.
Traditional Aboriginal notions of time are similar, with pasts, the present and futures all being construed as separate layers stacked over the same geographic space – in this case actual geographic country, not an abstract spatial representation of time. Each generation of people who have lived, or who will live, in the specific region (“country” in modern Aboriginal English) will have created a layer in the stack. Influence travels between the different layers in any and all directions, so events in the distant past or the distant future may influence events in the present, and events in the present may influence events in the past and the future.
Many religions – for example, Roman Catholicism, Hinduism, and African cosmologies – allow for such multi-directional causal influences via a non-material realm of saints or spirits, usually the souls of the dead, who may have power to guide the actions of the living in the light of the spirits’ better knowledge of the future. Causal influence can thus travel, via such spirit influences, from future to present. Similarly, the view of Quantum Mechanics of space-time as a single 4-dimensional manifold allows for influences across the dimension of time as well as those of space.
I am reminded of an experience I once witnessed where the only sensible explanation of a colleague’s passionate enthusiasm for a particular future course of action was his foreknowledge of the specific details of the outcome of that course of action. But these details he did not know and could not have known at the time of his enthusiasm, prior to the course of action being executed. In other words, only a causal influence from future to present provided a sensible explanation for this enthusiasm, and this explanation only became evident as the future turned into the present, and the details of the outcome emerged. Until that point, he could not justify or explain his passionate enthusiasm, which seemed to be a form of madness, even to him. Contemporary Western cosmology does not provide such time-reversing explanations, but many other cultures do; and current theories of quantum entanglement also seem to.
Contemporary westerners, particularly those trained in western science, have a hard time understanding such alternative cosmologies, in my experience. I have posted before about the difficulties most westerners have, for instance, in understanding Taoist/Zen notions of synchronicity of events, which westerners typically mis-construe as random chance.
Advice from Geoffrey Pullum, when faced with people who tell you that Eskimos have multiple words for “snow”:
Stand up and tell the speaker this: C.W. Schultz-Lorentzen’s Dictionary of the West Greenlandic Eskimo Language (1927) gives just two possibly relevant roots: qanik, meaning ‘snow in the air’ or ‘snowflake’, and aput, meaning ‘snow on the ground’. Then add that you would be interested to know if the speaker can cite any more.
G. K. Pullum : The great Eskimo vocabulary hoax. Natural Language and Linguistic Theory, 7: 275-281. Available from here.
C. W. Schultz-Lorentzen : Dictionary of the West Greenlandic Eskimo Language. Meddelelser om Grønland, 69, Reitzels, Copenhagen, Denmark.
What the announcer at the London underground station said this morning:
- We have no reports of unplanned station closures.
What he did not say:
- There are no reports of unplanned station closures. Perhaps he did not say this because there could be such reports, which he or his station have yet to receive. In either case – whether he had received such reports or not – he would not be able to state truthfully that there were no such reports.
- There are no unplanned station closures. Perhaps he did not say this because stations could be closed without this fact having yet been reported, and so without his knowing this about them.
- No stations are closed. Perhaps he did not say this because stations could be closed intentionally and with forethought, for instance, for scheduled maintenance. Indeed, such a statement would in fact be false as there several London underground stations which are permanently closed, eg Aldwych Station.
- All stations are open. Perhaps he did not say this because stations could be neither open nor closed, for example when they are in transition from one state to the other, or else due to quantum uncertainty.
One has to be so careful in what one says, as I have remarked before.
From a current advertisement for a senior position in the public service of the Australian Commonwealth Government, preparing for Australia’s hosting of a meeting of the G20 in 2014:
Department of Prime Minister and Cabinet
Head of Policy
The Head of Policy will lead and manage complex and cross-cutting policy development across government, including international engagement and providing support to the Prime Minister and the Prime Minister’s sherpa for G20 meetings in 2012 and 2013 and Australia’s hosting in 2014. . . . “
Note the absence of quotation marks or italics. A list of G20 sherpas and sous-sherpas can be found here.
From an article in The Guardian on the British monarchy.
“While I wait for that denial, I phone Ingrid Seward, editor of Majesty magazine, for the royal skinny.
“The advisers used to be these ghastly rah-rahs who were all frightfully frightfully,” she says.”