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.
In the name of emotional well-being, college students are increasingly demanding protection from words and ideas they don’t like. Here’s why that’s disastrous for education—and mental health.
Something strange is happening at America’s colleges and universities. A movement is arising, undirected and driven largely by students, to scrub campuses clean of words, ideas, and subjects that might cause discomfort or give offense. Last December, Jeannie Suk wrote in an online article for The New Yorker about law students asking her fellow professors at Harvard not to teach rape law—or, in one case, even use the word violate (as in “that violates the law”) lest it cause students distress. In February, Laura Kipnis, a professor at Northwestern University, wrote an essay in The Chronicle of Higher Education describing a new campus politics of sexual paranoia—and was then subjected to a long investigation after students who were offended by the article and by a tweet she’d sent filed Title IX complaints against her. In June, a professor protecting himself with a pseudonym wrote an essay for Vox describing how gingerly he now has to teach. “I’m a Liberal Professor, and My Liberal Students Terrify Me,” the headline said. A number of popular comedians, including Chris Rock, have stopped performing on college campuses (see Caitlin Flanagan’s article in this month’s issue). Jerry Seinfeld and Bill Maher have publicly condemned the oversensitivity of college students, saying too many of them can’t take a joke.
A new anatomical understanding of how movement controls the body’s stress response system
Elite tennis players have an uncanny ability to clear their heads after making errors. They constantly move on and start fresh for the next point. They can’t afford to dwell on mistakes.
Peter Strick is not a professional tennis player. He’s a distinguished professor and chair of the department of neurobiology at the University of Pittsburgh Brain Institute. He’s the sort of person to dwell on mistakes, however small.
“My kids would tell me, dad, you ought to take up pilates. Do some yoga,” he said. “But I’d say, as far as I’m concerned, there's no scientific evidence that this is going to help me.”
Still, the meticulous skeptic espoused more of a tennis approach to dealing with stressful situations: Just teach yourself to move on. Of course there is evidence that ties practicing yoga to good health, but not the sort that convinced Strick. Studies show correlations between the two, but he needed a physiological mechanism to explain the relationship. Vague conjecture that yoga “decreases stress” wasn’t sufficient. How? Simply by distracting the mind?
How men and women digest differently, diet changes our skin, and gluten remains mysterious: A forward-thinking gastroenterologist on eating one's way to "gutbliss"
Robynne Chutkan, MD, is an integrative gastroenterologist and founder of the Digestive Center for Women, just outside of Washington, D.C. She trained at Columbia University and is on faculty at Georgetown, but her approach to practicing medicine and understanding disease is more holistic than many specialists with academic backgrounds. She has also appeared on The Dr. Oz Show (of which I’ve been openly skeptical in the past, because of Oz’s tendency to divorce his recommendations from evidence).
The political commentator may be more committed to the Republican nominee’s platform than he is.
Donald Trump has just betrayed Ann Coulter. Which is a dangerous thing to do.
This week, Coulter released her new book, In Trump We Trust. As the title suggests, it’s a defense of Trump. But more than that, it’s a defense of Trumpism. Most Trump surrogates contort themselves to defend whatever The Donald says, no matter its ideological content. They’re like communist party functionaries. They get word from the ideologists on high, and regurgitate it as best they can.
Coulter is different. She’s an ideologist herself. She realized the potency of the immigration issue among conservatives before Trump did. On June 1 of last year, she released Adios America, which devotes six chapters to the subject of immigrants and rape. Two weeks later, Trump—having received an advanced copy—famously picked up the thread in his announcement speech.
Donald Trump’s new campaign CEO, who is registered to vote at an empty house in Florida, may be as scandal-plagued as his predecessors.
Barely a week into the job, Donald Trump’s new campaign CEO is already facing harsh scrutiny over a 20-year-old domestic-violence charge and an allegation of voter-registration fraud.
On Thursday night, the New York Postand other outlets reported that Stephen Bannon was charged with misdemeanor domestic violence, battery, and dissuading a witness in 1996, after an altercation with his then-wife in Santa Monica, California. According to a police report, Bannon’s spouse said he pulled at her neck and wrist. A spokesman told Politico that Bannon was never questioned by police and pleaded not guilty. The charges were dropped around the time that the couple divorced later that year. In divorce proceedings, she outlined several vulgarities Bannon allegedly used.
Last night, in Time Capsule #88, I noted the deafening silence of Republican officialdom, after Hillary Clinton delivered her calmly devastating indictment of Donald Trump’s racist themes.
After this frontal attack on their own party’s chosen nominee, the rest of the GOP leadership said ... nothing. The cable-news Trump advocates were out in force, but senators? Governors? Previous candidates? Wise men and women of the party? Crickets.
A reader who is not a Trump supporter says there’s a logic to the plan:
I think you might be missing the GOP strategy here regarding Sec. Clinton’s bigotry speech, and the fact that no Republican came forward to defend Donald Trump. Republicans know that she spoke the truth—the indefensible truth about Donald Trump—and they want to squelch any discussion about it. That’s what they are doing.
Because they don’t want this speech on the airwaves, debated on panels, over several news cycles, with more and more of the dirty laundry getting debated in the mainstream news cycles, leading the Nightly News with dramatic music. Screaming headlines. Any any—ANY—statement by a Republican will trigger that discussion that no GOPer wants.
The mainstream news guys are sitting there at their email boxes, waiting, waiting, for statements, so they can write a piece on it. Benjy Sarlin mentioned it on Twitter, which you probably saw. [JF: I have now] And a couple of other journos, agreed.
But without some outraged statement from Ryan, Cruz, anybody, the mainstream journos have nothing to write about, there is no news cycle, no panels, no screaming headlines, no multi-news cycle. Just a Wow! Clinton gave a rough speech!” End of story. And that’s the strategy. Bury this story. And it’s working.
That’s how the GOP handles this kind of story. And it works just fine, every time. The mainstream journos can't find a both-sides hook, and they are nervous about this alt-right stuff anyway, so the story dies. Journos fear the brutality of GOP pushback. So it goes. Every. Time.
Contrast that with the non-story about the Clinton Foundation. Every GOPer was sending out a truckload of statements to keep that story going. Chuck Todd has stated in the past that he—they—have no choice but to write about whatever the GOP is upset about because they all put their shoulder to the wheel. And the GOP always has something for journos to write about. Controversy! And no fear of brutality from the Democrats. That’s how that goes.
The global education pioneer eases students into the classroom.
Heading into my first year of teaching in Helsinki I felt pretty nervous. One of my graduate-school professors—a former Massachusetts Teacher of the Year—had warned me that Finnish students were academically advanced, especially in math. Indeed, Finland’s students had excelled on international standardized tests like the PISA for more than a decade. But it wasn’t just those high-performing Finnish students that intimidated me. Their teachers did, too.
If I had chosen to pursue master’s-level training as an elementary-school teacher in Finland (instead of the United States), I would have applied to the small handful of teacher-training universities, where annual acceptance rates hover around 10 percent. These programs are so selective, claimed The Atlantic journalist Amanda Ripley in her book, The Smartest Kids in the World, they’re “on the order of MIT.” Furthermore, Finland’s classroom teacher-training programs require five years of coursework, practicum, and thesis writing. The Finnish version made my two-year master’s degree in elementary education, through a non-selective college in the Boston area, look quite humble.
A man who served the regime recounts his efforts to bring it down.
The theory of Jung Gwang Il’s work is essentially this: Tiny packets of information just might bring an end to decades of tyranny in his homeland. From his base in South Korea, he sends USB drives, SD cards, and other devices—loaded with Hollywood movies, South Korean television shows, and testimonials from North Korean defectors—across North Korea’s borders. His weapons against North Korea’s repressive, nuclear-armed regime are Skyfalland South Korean soaps. His battlefield is a country with no free press, virtually no internet (there’s an intranet), and minimal relations with much of the planet. Jung’s mission, in other words, is to funnel fragments of the outside world into the most information-starved nation on earth—and to thereby undermine a government for which he was once willing to sacrifice his life.
But forget about technology and trade for a moment. There is a more human story to tell about middle class woes. It's a story about marriage.
Imagine the Typical American Family: Married, living together, with at least one kid under 18. That family earned a median income of $81,000 last year, as Ben Casselman showed with new Census data. That's a fine income, and it's growing, if slowly, even after you adjust for inflation.
Hillary Clinton’s running mate is not just a current U.S. senator, or a former DNC chair, or a former mayor, or a former missionary, or an enthusiastic player of the harmonica. He is also—and not just biologically, but culturally and, yes, aesthetically—a DAD. Kaine has made literal paternalism a vital part of his political brand. So it was fitting that, when Clinton’s running mate appeared on The Late Show With Stephen Colbert on Thursday, the host asked Kaine about, yep, “his dadhood.” Colbert listed some of the Twitter jokes people had made after his appearance at the Democratic National Convention in July—comparisons to Ned Flanders, lectures about the prom, etc.—and then asked, point-blank: “Are you okay with not being cool?”