There's been a certain poignancy to Veteran's Day, in recent times, as the very last keepers of exactly what November 11th means close their aging eyes and leave us. At last count this year, there were perhaps five veterans of WWI still living. Add those too young to fight, and there are still only a handful who remember the end of the war and all that era contained and meant.
The living memory of World War II is not quite so close to extinction, but it, too, is slipping away. The youngest WWII veterans ... assuming an age of 17 at the end of the war ... are now 81. There might be one or two who slipped in younger, but if the living memory of the war were a language, it would be classified as "moribund," meaning it had only a few elderly speakers left, according to the UNESCO "Atlas of World Languages in Danger of Disappearing."
We feel the ache and pressure, as time grows short, to try to preserve as much of the wisdom and as many of the memories from those veterans as we can, sensing that when the last of them leave us, we will be bereft of something important; a part of our heritage, story and learning that will leave us the poorer for its loss. There's even a Veterans History Project, organized by the Library of Congress, that's trying to collect as many veterans' stories as possible before time runs out.
Our parents' and great-great-grandparents' memories, after all, tell us not only of the world before our time, but of who we are and where we came from. They give us our pride, our shame, our sense of grounding and roots, and a sense of continuity that is a unique part of our personal narrative and identity. But what about the language those ancestors spoke? Is that an important part of the picture, as well? And does it need to be kept "alive" in the same sense that we want their stories remembered and retold?
It's a relevant question, because experts expect 90% of the world's approximately 7,000 languages will become extinct in the next 100 years as cultures mesh and isolated tribes die out. And the answer may well depend on where you sit when you view the question.
Some in the linguistic community are responding to the accelerating pace of language loss by scrambling to create a language database similar to the Library of Congress's Veterans History Project. Fifty internationally-renowned linguists are gathering at the University of Utah this week to take the first steps in trying to catalogue some of the world's endangered, seriously endangered, or moribund languages before they become extinct. They hope that the databases they help to create (and help direct funding to support) will provide the equivalent of DNA material that can be used to reconstruct languages, with all their cultural clues and connections, even after the last person with a spoken knowledge of them dies.
"The wisdom of humanity is coded in language," says Lyle Campbell, director of the university's Center for American Indian Languages. "Once a language dies, the knowledge dies with it."
But not all linguists agree. In a recent World Affairs article, John McWhorter, a linguist and lecturer in the Department of English and Comparative Literature at Columbia University, asked "would it be inherently evil if there were not 6,000 spoken languages but one? We must consider the question in its pure, logical essence, apart from particular associations with English and its history."
McWhorter's argument, which is long, asserts that while the death of a language is an artistic loss, our attachment to diverse languages itself is a bit perverse, given that he believes they grew up as a function of diverse geographical dispersion of people. Language, he believes, is not inherently linked to culture. And that as a matter of practicality in an increasingly global world, the use and existence of fewer languages is not only less work, in terms of learning and maintenance, but actually an advantage.
More than one aspiring national government, especially in its nascent stages, would have agreed with McWhorter on that last point. But not because language is separate from culture. On the contrary, efforts to stamp out regional languages and instill one, unified national language are undertaken because language is so inextricable and central to culture. So just as regional or tribal languages are seen as a threat to national loyalty and identity, a national language doesn't just make trade and communication easier. It also helps build another, unified, "national" identity, instead.
Unfortunately, that strategy doesn't always work. Or, at least, not without a cost. Pamela Serota Cote, whose doctoral research at the University of San Francisco focused on Breton language and identity, argues that looking at language as only a practical tool or as an outside connaisseur, as McWhorter does, misses the central importance of language to personal narrative and identity.
"We understand things, events, ourselves and others through a process of interpretation, which occurs in language," she argues. "The diversity of our languages represents the richness of our expressiveness of Being. This is how language, culture and identity intersect; it is also why the loss of a language is such a concern and why minority language rights is such an emotionally charged issue in countries around the world. Because language discloses cultural and historical meaning, the loss of language is a loss of that link to the past. Without a link to the past, people in a culture lose a sense of place, purpose and path; one must know where one came from to know where one is going. The loss of language undermines a people's sense of identity and belonging, which uproots the entire community in the end. Yes, they may become incorporated into the dominant language and culture that has subsumed them, but they have lost their heritage along the way."
If the last living members of a community or culture who speak a particular dialect or language die, there are no descendants to be uprooted, of course. And, perhaps, there is nothing to be done about that. Serota Cote acknowledges for a language to be revived, there has to be a population left to learn it, and a strong desire among the young people to revive that connection with their heritage.
But in Brittany, which was gathered into France only after the Revolution, the language became endangered not because of low population numbers, but because national edicts mandated that French be the only language spoken or learned. Finally, in the late 1970s, a movement sprung up to revive the Breton language, which bears far more resemblance to the tongue of Brittany's Celtic settlers than French. Language immersion schools now teach the language to children wishing to learn Breton as well as French, and other cultural revival efforts in Breton music and dance have accompanied the language movement.
The result has been remarkable, even though only a tiny percentage of Bretons actually go through the language schools. The Bretons have not revolted against French rule. But the shame at being Breton has receded, much as the African-American "Roots" movement reduced the shame at being black by offering a narrative story and pride that the children of subsumed slaves had lacked. A high rate of alcoholism and depression has receded and, as Serota Cote observed, "every Breton I spoke with who has learned the language as an adult said they feel now that they have been able to close the gap and heal those past wounds of shame. Many described finally discovering their roots by learning the language. One Breton said that the language 'completes the whole.'"
The challenge of melding and balancing past and present; tribal roots and unified national identity is one many nations struggle with. Too much tribal loyalty can breed division, but too much focus on an unified whole can destroy not only colors in the cultural fabric of a country, but an important sense of identity and narrative continuity among its diverse citizens. And language, like family or cultural memories, can play an important role in that narrative.
Sometimes language dies because an entire population dies out. That's still a loss, just as every plant and animal that becomes extinct is a loss to the richness of the planet's tapestry of existence. But in cases where the language wanes not because of physical extinction, but because of cultural subsumption, the loss of a language is a far more personal tragedy ... at least to those within that culture. For someone inside a lost or dying culture, a language can be like the memories of our grandparents--not required, or even convenient, for efficiency of operation in a modern, globalized world, but essential for our sense of roots, security, identity, pride, continuity and wholeness.
Life moves on. World War I is a distant memory, even for the elderly. Many Americans don't even know the real origins of "Veteran's Day." But imagine, for a moment, if we'd lost more than just the memory of the day's origins. Imagine if, along with losing those who remembered the world when Armistice Day was first celebrated, or even what the experience of WWII meant, we were also losing the language through which those memories had been lived and recorded. Chances are that any arguments about the accidental origins of that language, or its obscure use in the commercial world, would suddenly seem far less important to us than keeping that link with our heritage and past alive. No matter what anyone on the outside thought.
With Donald Trump its presumptive nominee after his win in the Indiana primary, the GOP will never be the same.
NEW YORK—Where were you the night Donald Trump killed the Republican Party as we knew it? Trump was right where he belonged: in the gilt-draped skyscraper with his name on it, Trump Tower in Manhattan, basking in the glory of his final, definitive victory.
“I have to tell you, I’ve competed all my life,” Trump said, his golden face somber, his gravity-defying pouf of hair seeming to hover above his brow. “All my life I’ve been in different competitions—in sports, or in business, or now, for 10 months, in politics. I have met some of the most incredible competitors that I’ve ever competed against right here in the Republican Party.”
The combined might of the Republican Party’s best and brightest—16 of them at the outset—proved, in the end, helpless against Trump’s unorthodox, muscular appeal to the party’s voting base. With his sweeping, 16-point victory in Tuesday’s Indiana primary, and the surrender of his major remaining rival, Ted Cruz, Trump was pronounced the presumptive nominee by the chair of the Republican National Committee. The primary was over—but for the GOP, the reckoning was only beginning.
The odds of defeating the billionaire depend in part on whether Americans who oppose him do what’s effective—or what feels emotionally satisfying.
Tens of millions of Americans want to deny Donald Trump the presidency. How best to do it? Many who oppose the billionaire will be tempted to echo Bret Stephens: “If by now you don’t find Donald Trump appalling,” the Wall Street Journal columnist told the Republican frontrunner’s supporters, “you’re appalling.”
Some will be tempted to respond like anti-Trump protesters in Costa Mesa, California. Violent elements in that crowd threw rocks at a passing pickup truck, smashed the window of a police cruiser, and bloodied at least one Trump supporter. Others in the crowd waved Mexican flags. “I knew this was going to happen,” a 19-year-old told the L.A. Times. “It was going to be a riot. He deserves what he gets.”
A person’s age plays a role in when they think United States was at its peak—and Baby Boomers have a particularly dim view of the present.
Of all the themes powering Donald Trump's rhetoric, nostalgia is the strongest. Make America great again. We used to win. We're going to bring jobs back.
Republicans love a good bout of rocking-chair reminiscing. Others have noted the party's preoccupation with the word "restore," citing, among other things, Marco Rubio's newest book (American Dreams: Restoring Economic Opportunity for Everyone), Mitt Romney's super PAC ("Restoring Our Future"), and Glenn Beck's 2010 rally on the National Mall ("Restoring Honor"). When a party's central tenets include a strict interpretation of the Constitution and a commitment to traditional values, it can't avoid an existential yearning for days gone by. Trump has merely put a more populist spin on a longstanding impulse.
The Ohio governor is expected to suspend his presidential campaign Wednesday in Columbus.
John Kasich will end his bid for the presidency Wednesday afternoon in Columbus, according to multiple reports. Kasich had planned to hold a press conference at Dulles Aiport near Washington Wednesday morning, but he never took off—perhaps an apt metaphor—staying home and scheduling a press conference for 5 p.m., where he is expected to make his announcement.
The Ohio governor’s exit leaves Donald Trump as the last man standing in the Republican field. Though he’d already assumed the mantle of presumptive nominee with Senator Ted Cruz’s exit Tuesday night—after Trump trounced both of them in the Indiana primary—Kasich’s exit seals the deal. Kasich has been mentioned for weeks as a potential vice-presidential candidate for Trump, who will need to shore up his policy and political credentials ahead of the general election.
A new partnership between Google and Chrysler is a reminder that self-driving cars won’t go anywhere until the public trusts they’re safe.
Google is more than doubling its fleet of self-driving vehicles this year. But instead of adding more of its own cute bubble-shaped vehicles, or another batch of Audis, Lexus SUVs, or Toyotas like those it currently uses to test its technology, Google is working with Chrysler to build 100 driverless minivans.
In one respect, this is straight out of the so-not-flashy-it’s-actually-flashy Silicon Valley playbook. (See also: Black turtlenecks.) But it’s actually a brilliant move on the part of Google. (And Chrysler, for that matter, but that’s another story.)
For one thing, self-driving cars, when they become available for purchase, are likely to crop up first in certain kinds of environments, like small cities or large corporate campuses. A vehicle that seats eight will be attractive for businesses and institutions that might want to snap up mini-fleets of driverless cars for ridesharing.
Nearly half of Americans would have trouble finding $400 to pay for an emergency. I’m one of them.
Since 2013,the Federal Reserve Board has conducted a survey to “monitor the financial and economic status of American consumers.” Most of the data in the latest survey, frankly, are less than earth-shattering: 49 percent of part-time workers would prefer to work more hours at their current wage; 29 percent of Americans expect to earn a higher income in the coming year; 43 percent of homeowners who have owned their home for at least a year believe its value has increased. But the answer to one question was astonishing. The Fed asked respondents how they would pay for a $400 emergency. The answer: 47 percent of respondents said that either they would cover the expense by borrowing or selling something, or they would not be able to come up with the $400 at all. Four hundred dollars! Who knew?
Does the presumptive Republican nominee see African Americans and Hispanics as part of the American “we”?
Celebrating his big win in Indiana—and his elevation to presumptive nominee of the Republican Party—Tuesday night, Donald Trump spoke at Trump Tower in New York City, where he delivered a promise to heal the deep fractures in his party.
“We want to bring unity to the Republican Party,” he said. “We have to bring unity. It's so much easier if we have it.”
That will be a tall order. But as a general-election candidate, Trump will need to win over more than just Republicans. In his inimitable way, he pledged to bring together the rest of the nation as well.
“We're going to bring back our jobs, and we're going to save our jobs, and people are going to have great jobs again, and this country, which is very, very divided in so many different ways, is going to become one beautiful loving country, and we're going to love each other, we're going to cherish each other and take care of each other, and we're going to have great economic development and we're not going to let other countries take it away from us, because that's what's been happening for far too many years and we're not going to do it anymore,” he said. (That’s a single sentence, if you’re keeping track at home.)
By handcuffing a new seriesto its online-only service, the network is trying to catch the next wave of the television industry.
What’s the easiest way to tell that we’re in the midst of a television programming revolution? Just look at what the networks, the dinosaurs of the industry, are doing to keep up. On Tuesday, CBS detailed its plans for its prospective Netflix competitor “CBS All Access,” a monthly subscription-based online service that will use a new Star Trek show to try and reel in viewers. But where Netflix’s strategy is to become a vast repository of original content, dumping whole seasons of original shows at a time for people to sample at their leisure, CBS is trying to hold onto the weekly model that has defined broadcast strategy for decades. That compromise is currently untested, but it could be the future of the medium.
A new study suggests teens who vow to be sexually abstinent until marriage—and then break that vow—are more likely to wind up pregnant than those who never took the pledge to begin with.
Teen birth and pregnancy rates have been in a free fall, and there are a few commonly held explanations why. One is that more teens are using the morning-after pill and long-acting reversible contraceptives, or LARCs. The economy might have played a role, since the decline in teen births accelerated during the the recession. Finally, only 44 percent of unmarried teen girls now say they’ve had sex, down from 51 percent in 1988.
Teens are having less sex, and that’s good news for pregnancy-and STD-prevention. But paradoxically, while it’s good for teens not to have sex, new research suggests it might be bad for them to promise not to.
As of 2002, about one in eight teens, or 12 percent, pledged to be sexually abstinent until marriage. Some studies have found that taking virginity pledges does indeed lead teens to delay sex and have fewer overall sex partners. But since just 3 percent of Americans wait until marriage to have sex, the majority of these “pledge takers” become “pledge breakers,” as Anthony Paik, a sociologist at the University of Massachusetts–Amherst, explains in his new study, which was published in the Journal of Marriage and Family.
Historical precedents augur against Donald Trump—but perhaps the old rules no longer apply.
Historical context is a great asset. But is history always an accurate guide? Does past performance always give us the best predictor of future outcomes?
This election season provides a fascinating frame to see if the polarization in politics, from Washington to the states to the public, is no different than what we have seen in the past; if the angry populism evident especially on the right but also to some degree on the left, is no different from the populism that has emerged following every economic setback; if the surge for an insurgent, non-establishment candidate that has always petered out well before the primary process is over will follow the same arc; if the Republican Party will once again flirt with outside-the-box candidates before settling on an establishment figure; if the fact that every major-party convention since 1952 has been over before a ballot is cast will hold true again. Or, perhaps, if this time might be different.