Linguistic Identity Quotes

A Persian, a Turk, an Arab, and a Greek were traveling to a distant land when they began arguing over how to spend the single coin they possessed among themselves. All four craved food, but the Persian wanted to spend the coin on angur; the Turk, on uzum; the Arab, on inab; and the Greek, on stafil. The argument became heated as each man insisted on having what he desired. A linguist passing by overheard their quarrel. “Give the coin to me,” he said. “I undertake to satisfy the desires of all of you.” Taking the coin, the linguist went to a nearby shop and bought four small bunches of grapes. He then returned to the men and gave them each a bunch. “This is my angur!” cried the Persian. “But this is what I call uzum,” replied the Turk. “You have brought me my inab,” the Arab said. “No! This in my language is stafil,” said the Greek. All of a sudden, the men realized that what each of them had desired was in fact the same thing, only they did not know how to express themselves to each other. The four travelers represent humanity in its search for an inner spiritual need it cannot define and which it expresses in different ways. The linguist is the Sufi, who enlightens humanity to the fact that what it seeks (its religions), though called by different names, are in reality one identical thing. However—and this is the most important aspect of the parable—the linguist can offer the travelers only the grapes and nothing more. He cannot offer them wine, which is the essence of the fruit. In other words, human beings cannot be given the secret of ultimate reality, for such knowledge cannot be shared, but must be experienced through an arduous inner journey toward self-annihilation. As the transcendent Iranian poet, Saadi of Shiraz, wrote, I am a dreamer who is mute, And the people are deaf. I am unable to say, And they are unable to hear.

Oh, but to reach silence, what a huge effort of voice. My voice is the way I go seek reality; reality prior to my language exists as an unthinkable thought, but I was and am fatefully impelled to have to know what thought thinks. Reality precedes the voice that seeks it, but like the earth precedes the tree, but like the world precedes the man, but like the sea precedes the view of the sea, life precedes love, bodily matter precedes the body, and one day in its turn language shall have preceded possession of silence. - Clarice Lispector, The Passion According to G.H.

She waited by the blackboard, trying to scrape up enough of her abysmal Japanese to ask what was going on. Lectures were always in English, which was just as well, because she had the linguistic capability of a sea cucumber. As far as she could tell, the word for ‘husband’ and the word for ‘prisoner’ were identical. Half the faculty were still worried that she’d got Baron Matsumoto locked away in her attic.

It was like taking a hammer to the home I had built in the Arabic language word by word, over many years in Sudan and Saudi Arabia. My increasing strength in English correlated negatively with my Arabic. The more I felt at home in English, the less Arabic felt like one. So much so that learning a new language was to acquire a new wound. Multilingualism meant multi-wounding.

Can we reconcile indefinitely these two imperatives: the desire to preserve every individual's special identity and the need for Europeans to be able to communicate with one another all the time and as freely as possible? We cannot leave it to time to solve the dilemma and prevent people from engaging, a few years hence, in bitter and fruitless linguistic conflicts. We know all too well what time will do. The only possible answer is a voluntary policy aimed at strengthening linguistic diversity and based on a simple idea: nowadays everybody obviously needs three languages. The first is his language of identity; the third is English. Between the two we have to promote a third language, freely chosen, which will often but not always be another European language. This will be for everyone the main foreign language taught at school, but it will also be much more than that--the language of the heart, the adopted language, the language you have married, the language you love.

Part of our skittishness about Christian perfection is linguistic confusion. The English word "perfect" has absorbed the Greek notion of "teleos". When the Greeks looked at a building's blueprint, they pictured the building whole and complete. They envisioned the blueprint finished down to the bathroom tile and announced, "Ah, this is perfect." The problem is that "teleos" suggests that perfection is something we can build or achieve. The Hebrews looked at the same blueprint more practically. They envisioned the process of building from hard hats to hammers, from scaffolding to skylights. "Ah," the Hebrews said. "This is perfect." The Hebrews and the early Christians understood perfection as a process, not a product. Our identity as Christians depends upon life lived in relationship with God, not upon the quality of our achievements.

The academic obsession with identity is ironic, since its roots lie in a philosophy that denied the very existence of the self. In the 1970s, the literary theory of deconstruction took over humanities departments with a curious set of propositions about language. Because linguistic signs were arbitrary, successful communication was said to be impossible. Most surprisingly, the human subject was declared to be a fiction, a mere play of rhetorical tropes. In the 1980s, however, the self came roaring back with a vengeance as feminists and race theorists took the mannered jargon of deconstruction and turned it into a political weapon. The key deconstructive concept of linguistic “différance” became identity difference between the oppressed and their oppressors; the prime object of study became one’s own self and its victimization

I had my Theory about interjections of this kind: ever single Person has their own expression which he or she overuses. Or uses incorrectly. These words or phrases are the key to their intellect. Mr. "Apparently," Mr. "Generally," Mrs. "Probably," Mr. "Fucking," Mrs. "Don't You Think?," Mr. "As If,". The President was Mr. "In Truth." Of course there are entire fashions for some words, just like the ones that for some crazy reason suddenly make everyone going about in identical shoes or clothes - people just as suddenly start using one particular word or phrase. Recently the word, "generally" was fashionable, but now "actually" is out in front.

Americans today, ideology has become a powerful marker of identity. Ps, Cs, and Ls are now rivalrous, hostile tribes. As such, they have developed linguistic differences and negative stereotypes of one another, which the three-axis model can help to articulate. Within a tribe, political language is used to reassure others of one's loyalty to the tribe, to lift one's status within the tribe, and to whip up hostility against other tribes.

Research by Katherine Kinzler and her colleagues indicates that humans are predisposed from an early age to use the original shibboleths—linguistic cues—as markers of group identity and as a basis for social preference. In

There is, however, one way of speaking that I've tried to avoid. Rather than refer to someone as "a homosexual," I've taken care always to make "gay" or "homosexual" the adjective, and never the noun, in a longer phrase, such as "gay Christian" or "homosexual person." In this way, I hope to send a subtle linguistic signal that being gay isn't the most important thing about my or any other gay person's identity. I am a Christian before I am anything else. My homosexuality is a part of my makeup, a facet of my personality. One day, I believe, whether in this life or in the resurrection, it will fade away. But my identity as a Christian - someone incorporated into Christ's body by his Spirit - will remain.

The depressed person sees no meaning in life largely because the small box of her linguistic thinking limits her view of what life is. The anxious person fears self-destruction largely because her linguistic understanding of her own identity is confining.

In conscious life, we achieve some sense of ourselves as reasonably unified, coherent selves, and without this action would be impossible. But all this is merely at the ‘imaginary’ level of the ego, which is no more than the tip of the iceberg of the human subject known to psychoanalysis. The ego is function or effect of a subject which is always dispersed, never identical with itself, strung out along the chains of the discourses which constitute it. There is a radical split between these two levels of being — a gap most dramatically exemplified by the act of referring to myself in a sentence. When I say ‘Tomorrow I will mow the lawn,’ the ‘I’ which I pronounce is an immediately intelligible, fairly stable point of reference which belies the murky depths of the ‘I’ which does the pronouncing. The former ‘I’ is known to linguistic theory as the ‘subject of the enunciation’, the topic designated by my sentence; the latter ‘I’, the one who speaks the sentence, is the ‘subject of the enunciating’, the subject of the actual act of speaking. In the process of speaking and writing, these two ‘I’s’ seem to achieve a rough sort of unity; but this unity is of an imaginary kind. The ‘subject of the enunciating’, the actual speaking, writing human person, can never represent himself or herself fully in what is said: there is no sign which will, so to speak, sum up my entire being. I can only designate myself in language by a convenient pronoun. The pronoun ‘I’ stands in for the ever-elusive subject, which will always slip through the nets of any particular piece of language; and this is equivalent to saying that I cannot ‘mean’ and ‘be’ simultaneously. To make this point, Lacan boldly rewrites Descartes’s ‘I think, therefore I am’ as: ‘I am not where I think, and I think where I am not.

What we need to do is enter sensibly into an age of liberty and peaceful diversity, casting aside the injustices of the past without replacing them by new ones or by other kinds of exclusion or intolerance, and recognising the right of everyone to include several linguistic allegiances within his own identity.

Ask an American soldier to identify himself, and he probably will say he is “in the Army.” By contrast, a Marine— especially if he is one of the better ones— is likely to say, “I’m a Marine.” The small linguistic difference is significant: The first is a matter of membership or occupation; the second speaks to identity.

I felt like no one was really looking out for me, that I was marginal and incidental. I compensated by being spongelike, impressionable, and available to whatever and whoever provided the most comfort, the most sense of belonging. I was learning two sets of skills simultaneously: adaptation - linguistic and aesthetic - in order to fit in, but also, how to survive on my own.

articulated by the Swiss linguist Ferdinand de Saussure, is “the arbitrariness of the sign,” the wholly conventional pairing of a sound with a meaning. The word dog does not look like a dog, walk like a dog, or woof like a dog, but it means “dog” just the same. It does so because every English speaker has undergone an identical act of rote learning in childhood that links the sound to the meaning.

White feminists did not challenge the racist-sexist tendency to use the word "woman" to refer solely to white women; they supported it. For them it serves two purposes. First, it allowed them to proclaim white men world oppressors while making it appear linguistically that no alliance existed between white women and white men based on shared racial imperialism. Second, it made it possible for white women to act as if alliances did exist between themselves and non-white women in our society, and by so doing they could deflect attention away from their classism and racism. Had feminists chosen to make explicit comparisons between the status of white women and that of black people, or more specifically the status of black women and white women, it would have been more than obvious that the two groups do not share an identical oppression. It would have been obvious that similarities between the women under patriarchy and that of any slave or colonized person do not necessarily exist in a society that is both racially and sexually imperialistic. In such a society, the woman who is seen as inferior because of her sex, can also be seen as superior because of her race, even in relationship to men of another race. Because feminists tended to evoke an image of women as a collective group, their comparisons between "women" and "blacks" were accepted without question. This constant comparison of the plight of "women" and "blacks" deflected attention away from the fact that black women were extremely victimized by both racism and sexism - a fact which, had it been emphasized, might have diverted public attention away from the complaints of middle and upper class white feminists.

Fascist politics seeks to undermine public discourse by attacking and devaluing education, expertise, and language. Intelligent debate is impossible without an education with access to different perspectives, a respect for expertise when one’s own knowledge gives out, and a rich enough language to precisely describe reality. When education, expertise, and linguistic distinctions are undermined, there remains only power and tribal identity.

In this sense, English is the world’s way of communicating interculturally just as the Christian calendar is the world’s way of tracking time, Arabic numbers are the world’s way of counting, and the metric system is, for the most part, the world’s way of measuring. The use of English in this way, however, is intercultural communication; it presupposes the existence of separate cultures. A lingua franca is a way of coping with linguistic and cultural differences, not a way of eliminating them. It is a tool for communication not a source of identity and community

The Caucasus mountain range is probably the most variegated ethnological and linguistic area in the world. It is not a melting pot, as has been said, but a refuge area par excellence where small groups have maintained their identity throughout history. The descendants of the Mediaeval Alans, a Scythic Iranian people, live in the north Caucasus today and are called Ossetes. Iranian cultural influences were strong among the Armenians, Georgians and other peoples of the Caucasus and many times in history large parts of this area were under Persian rule. So it well deserves to be mentioned in a survey of Iran.

I was a reader before I was a writer, and when I started putting together my first collection of short stories, Fairytales For Lost Children, I drew on my rich history as a reader to try and create my voice. I wanted this voice to reflect my Somali background, my Kenyan upbringing and my London home. This voice would be a mashup of all the elements that formed my youth; the sticky-sweet Jamaican patois, the Kenyan street slang, my Somali and Italian linguistic tics, my love of jazz poetics and nineties hip-hop slanguistics. This language would form the bed on which my narratives of love, loss, identity and hope would rest.

In education, postmodernism rejects the notion that the purpose of education is primarily to train a child’s cognitive capacity for reason in order to produce an adult capable of functioning independently in the world. That view of education is replaced with the view that education is to take an essentially indeterminate being and give it a social identity.[24] Education’s method of molding is linguistic, and so the language to be used is that which will create a human being sensitive to its racial, sexual, and class identity. Our current social context, however, is characterized by oppression that benefits whites, males, and the rich at the expense of everyone else. That oppression in turn leads to an educational system that reflects only or primarily the interests of those in positions of power. To counteract that bias, educational practice must be recast totally. Postmodern education should emphasize works not in the canon; it should focus on the achievements of non-whites, females, and the poor; it should highlight the historical crimes of whites, males, and the rich; and it should teach students that science’s method has no better claim to yielding truth than any other method and, accordingly, that students should be equally receptive to alternative ways of knowing.[25]

Microassaults involve misusing power and privilege in subtle ways to marginalize students and create different outcomes based on race or class. In the classroom, a microassault might look like giving a more severe punishment to a student of color than his White classmate who was engaged in the same behavior. Or it might look like overemphasizing military-like behavior management strategies for students of color. With younger children, it looks like excluding them from fun activities as punishment for minor infractions. Microinsults involve being insensitive to culturally and linguistically diverse students and trivializing their racial and cultural identity such as not learning to pronounce a student’s name or giving the student an anglicized name to make it easier on the teacher. Continually confusing two students of the same race and casually brushing it off as “they all look alike.” Microinvalidations involve actions that negate or nullify a person of color’s experiences or realities such as ignoring each student’s rich funds of knowledge. They are also expressed when we don’t want to acknowledge the realities of structural racialization or implicit bias. It takes the form of trivializing and dismissing students’ experiences, telling them they are being too sensitive or accusing them of “playing the race card.”

Literature before the Renaissance had frequently offered ideal patterns for living which were dominated by the ethos of the church, but after the Reformation the search for individual expression and meaning took over. Institutions were questioned and re-evaluated, often while being praised at the same time. But where there had been conventional modes of expression, reflecting ideal modes of behaviour - religious, heroic, or social - Renaissance writing explored the geography of the human soul, redefining its relationship with authority, history, science, and the future. This involved experimentation with form and genre, and an enormous variety of linguistic and literary innovations in a short period of time. Reason, rather than religion, was the driving force in this search for rules to govern human behaviour in the Renaissance world. The power and mystique of religion had been overthrown in one bold stroke: where the marvellous no longer holds sway, real life has to provide explanations. Man, and the use he makes of his powers, capabilities, and free will, is thus the subject matter of Renaissance literature, from the early sonnets modelled on Petrarch to the English epic which closes the period, Paradise Lost, published after the Restoration, when the Renaissance had long finished. The Reformation gave cultural, philosophical, and ideological impetus to English Renaissance writing. The writers in the century following the Reformation had to explore and redefine all the concerns of humanity. In a world where old assumptions were no longer valid, where scientific discoveries questioned age-old hypotheses, and where man rather than God was the central interest, it was the writers who reflected and attempted to respond to the disintegration of former certainties. For it is when the universe is out of control that it is at its most frightening - and its most stimulating. There would never again be such an atmosphere of creative tension in the country. What was created was a language, a literature, and a national and international identity.

The Arabic Qur'an and authoritative Christian translations of the Bible into a limited number of languages contributed profoundly to the universalisation of a single ethnic religious—linguistic community in the Muslim case and to the distinction between major written languages and dialectic vernaculars in the Christian case. While the Islamic socio-political impact was thus in principle almost entirely anti-ethnic and anti-national, the Christian impact was more complex. Its willingness to translate brought with it, undoubtedly, a reduction in the number of ethnicities and vernaculars, but then a confirmation of the individual identity of those that remained: Christianity in fact helped turn ethnicities into nations.

The great difference is that this version relies on the work of W. W. Rockhill. Rockhill was an American diplomat who lived in China in the nineteenth century, a linguistic genius—he must have been the first American to know Tibetan; he also produced a Chinese-English dictionary. And in 1884 he published a life of the Buddha according to the Tibetan canoṇ It draws from material of equivalent antiquity to that of the Pali Canon, from a source called the Mūlasarvāstivāda Vinaya. He went through it in the 1870s and pulled out of it a story that is almost identical to the story that I reconstructed from the Pali materials. Somewhat embarrassingly, I hadn’t actually read Rockhill until quite recently. I didn’t think the Tibetan material would be relevant. But I was wrong. The Tibetan Vinaya, from the Mūlasarvāstivāda school, gives us the same story, with the same characters, and the same relationships. The two versions don’t agree in every detail, but they’re remarkably similar.

In some cases, those who express extreme views start believing the things they share even if their initial goal was only to increase their standing within a group. And then there are cases where the theories being shared are so outlandish or unlikely that we have to wonder: Do they really believe these things? If we were to sit the person down for a polygraph test and quiz them about whether they truly think the earth is flat, the grieving parents who lost their children to gun violence are just actors, or Hillary Clinton is a pedophile, what would we find? Would they (or the lie detector machine) reveal that perhaps their beliefs are not quite so literal? If so, why are they spreading such lies? Understanding the mechanics of social groups—especially those connected by shared beliefs, such as religious groups, sects, and cults—can help shed light on this question. As Jonathan Haidt suggested, the deliberate sharing of a lie can act as a shibboleth—a kind of linguistic password that identifies people within a group. “Many who study religion have noted that it’s the very impossibility of a claim that makes it a good signal of one’s commitment to the faith,” he wrote. “You don’t need faith to believe obvious things. Proclaiming that the election was stolen surely does play an identity-advertising role in today’s America.

Even if there is no connection between diversity and international influence, some people would argue that immigration brings cultural enrichment. This may seem to be an attractive argument, but the culture of Americans remains almost completely untouched by millions of Hispanic and Asian immigrants. They may have heard of Cinco de Mayo or Chinese New Year, but unless they have lived abroad or have studied foreign affairs, the white inhabitants of Los Angeles are likely to have only the most superficial knowledge of Mexico or China despite the presence of many foreigners. Nor is it immigrants who introduce us to Cervantes, Puccini, Alexander Dumas, or Octavio Paz. Real high culture crosses borders by itself, not in the back pockets of tomato pickers, refugees, or even the most accomplished immigrants. What has Yo-Yo Ma taught Americans about China? What have we learned from Seiji Ozawa or Ichiro about Japan? Immigration and the transmission of culture are hardly the same thing. Nearly every good-sized American city has an opera company, but that does not require Italian immigrants. Miami is now nearly 70 percent Hispanic, but what, in the way of authentic culture enrichment, has this brought the city? Are the art galleries, concerts, museums, and literature of Los Angeles improved by diversity? Has the culture of Detroit benefited from a majority-black population? If immigration and diversity bring cultural enrichment, why do whites move out of those very parts of the country that are being “enriched”? It is true that Latin American immigration has inspired more American school children to study Spanish, but fewer now study French, German, or Latin. If anything, Hispanic immigration reduces what little linguistic diversity is to be found among native-born Americans. [...] [M]any people study Spanish, not because they love Hispanic culture or Spanish literature but for fear they may not be able to work in America unless they speak the language of Mexico. Another argument in favor of diversity is that it is good for people—especially young people —to come into contact with people unlike themselves because they will come to understand and appreciate each other. Stereotyped and uncomplimentary views about other races or cultures are supposed to crumble upon contact. This, of course, is just another version of the “contact theory” that was supposed to justify school integration. Do ex-cons and the graduates—and numerous dropouts—of Los Angeles high schools come away with a deep appreciation of people of other races? More than half a century ago, George Orwell noted that: 'During the war of 1914-18 the English working class were in contact with foreigners to an extent that is rarely possible. The sole result was that they brought back a hatred of all Europeans, except the Germans, whose courage they admired.

Human societies haven’t always been patriarchal—scholars believe man’s rule began somewhere around 4000 BCE. (Homo sapiens have been around for two hundred thousand years in all, for context.) When people talk about “smashing the patriarchy,” they’re talking about challenging this oppressive system, linguistically and otherwise. Which is relevant to us because in Western culture, patriarchy has overstayed its welcome. It’s high time the subject of gender and words makes its way beyond academia and into the rest of our everyday conversations. Because twenty-first-century America finds itself in a unique and turbulent place for language. Every day, people are becoming freer than ever to express gender identities and sexualities of all stripes, and simultaneously, the language we use to describe ourselves evolves. This is interesting and important, but for some, it can be hard to keep up, which can make an otherwise well-meaning person confused and defensive. We’re also living in a time when we find respected media outlets and public figures circulating criticisms of women’s voices—like that they speak with too much vocal fry, overuse the words like and literally, and apologize in excess. They brand judgments like these as pseudofeminist advice aimed at helping women talk with “more authority” so that they can be “taken more seriously.” What they don’t seem to realize is that they’re actually keeping women in a state of self-questioning—keeping them quiet—for no objectively logical reason other than that they don’t sound like middle-aged white men.

The part of thinking that’s easy to handle is the part that works by analogy with speech. Thinking in words, speaking our thoughts internally, projects an auditorium inside our skulls. Dark or bright, a shadow theater or a stage scorched by klieg lights, here we try out voices, including the voice we have settled on as the familiar sound of our identity, although it may not be what other people hear when we speak aloud. But that is the topmost of the linguistic processes going on in the mind. Beneath the auditorium runs a continuous river of thought that not only is soundless but is not ordered so it can be spoken. For obvious reasons, describing it is difficult. If I dip experimentally into the wordless flow, and then try to recall the sensations of it, I have the impression of a state in which grammar is present – for when I think like this I am certainly construing lucid relationships between different kinds of meaning, and making sense of the world by distinguishing between (for a start) objects and actions – but thought there are so to speak nounlike and verblike concentrations in the flow, I do not solidify them, I do not break them off into word-sized units. Are there pictures? Yes, but I am not watching a slide show, the images do not come in units either. Sometimes there’s a visual turbulence – rapid, tumbling, propelled – that doesn’t resolve into anything like the outlines of separate images. Sometimes one image, like a key, will hold steady while a whole train of wordless thoughts flows from its start to its finish. A mountain. A closed box. A rusty hinge.

Sumerian culture -- the society based on me -- was another manifestation of the metavirus. Except that in this case, it was in a linguistic form rather than DNA." "Excuse me," Mr. Lee says. "You are saying that civilization started out as an infection?" "Civilization in its primitive form, yes. Each me was a sort of virus, kicked out by the metavirus principle. Take the example of the bread-baking me. Once that me got into society, it was a self-sustaining piece of information. It's a simple question of natural selection: people who know how to bake bread will live better and be more apt to reproduce than people who don't know how. Naturally, they will spread the me, acting as hosts for this self-replicating piece of information. That makes it a virus. Sumerian culture -- with its temples full of me -- was just a collection of successful viruses that had accumulated over the millennia. It was a franchise operation, except it had ziggurats instead of golden arches, and clay tablets instead of three-ring binders. "The Sumerian word for 'mind,' or 'wisdom,' is identical to the word for 'ear.' That's all those people were: ears with bodies attached. Passive receivers of information. But Enki was different. Enki was an en who just happened to be especially good at his job. He had the unusual ability to write new me -- he was a hacker. He was, actually, the first modern man, a fully conscious human being, just like us. "At some point, Enki realized that Sumer was stuck in a rut. People were carrying out the same old me all the time, not coming up with new ones, not thinking for themselves. I suspect that he was lonely, being one of the few -- perhaps the only -- conscious human being in the world. He realized that in order for the human race to advance, they had to be delivered from the grip of this viral civilization. "So he created the nam-shub of Enki, a countervirus that spread along the same routes as the me and the metavirus. It went into the deep structures of the brain and reprogrammed them. Henceforth, no one could understand the Sumerian language, or any other deep structure-based language. Cut off from our common deep structures, we began to develop new languages that had nothing in common with each other. The me no longer worked and it was not possible to write new me. Further transmission of the metavirus was blocked." "Why didn't everyone starve from lack of bread, having lost the bread-making me?" Uncle Enzo says. "Some probably did. Everyone else had to use their higher brains and figure it out. So you might say that the nam-shub of Enki was the beginnings of human consciousness -- when we first had to think for ourselves. It was the beginning of rational religion, too, the first time that people began to think about abstract issues like God and Good and Evil. That's where the name Babel comes from. Literally it means 'Gate of God.' It was the gate that allowed God to reach the human race. Babel is a gateway in our minds, a gateway that was opened by the nam-shub of Enki that broke us free from the metavirus and gave us the ability to think -- moved us from a materialistic world to a dualistic world -- a binary world -- with both a physical and a spiritual component.

The fundamental philosophical question of Meaning forces bodies into identically duplicating the illusory conundrum of superimposing mental language onto this viscerally viscous place. The Body must take-over the majority of linguistics, and expand Language to encompass all detectable muscular, somatic, and vestibular organizations and higher-order communications. Within this expansion, meaning and language mutually inform each other, and all organisms expose themselves as linguistic bodies, or more intriguingly, as many-valued logics.

Language leads us to a thought which is no longer ours alone, to a thought which is presumptively universal, though this is never the universality of a pure concept which would be identical for every mind. It is rather the call which a situated thought addresses to other thoughts, equally situated, and each one responds to the call with its own resources... When a writer is no longer capable of thus founding a new universality and of taking the risk of communicating, he has outlived his time. It seems to me that we can also say of other institutions that they have ceased to live when they show themselves incapable of carrying on a poetry of human relations—that is, the call of each individual freedom to all the others... The linguistic relations among men should help us understand the more general order of symbolic relations and of institutions, which assure the exchange not only of thoughts but of all types of values, the co-existence of men within a culture and, beyond it, within a single history...Our life is essentially universal.

Alexandre Dumas, also in the audience, wrote that Shakespeare arrived in France with the “freshness of Adam’s first sight of Eden.” Fellow attendees Eugène Delacroix, Victor Hugo, and Théophile Gautier, along with Berlioz and Dumas, would create works inspired by those seminal evenings. The Bard’s electrifying combination of profound human insight and linguistic glory would continue catapulting across national borders to influence poets, painters, and composers the world over, as no other writer has done. Yet the UCLA English department—like so many others—was more concerned that its students encounter race, gender, and disability studies than that they plunge headlong into the overflowing riches of actual English literature—whether Milton, Wordsworth, Thackeray, George Eliot, or dozens of other great artists closer to our own day. How is this possible? The UCLA coup represents the characteristic academic traits of our time: narcissism, an obsession with victimhood, and a relentless determination to reduce the stunning complexity of the past to the shallow categories of identity and class politics.

The linguistic root of “Ukraine” means “edge” or “border land.” The territory that became known as Ukraine is mostly an extended plain with few natural borders. Ukraine and Russia both assert a common origin in Kyivan Rus. This medieval kingdom was established by Viking warriors who intermixed with local Slavic tribes in what became known as the “Rus lands,” which were ruled from Kyiv (the capital of Ukraine today). Despite their shared lineage in Kyivan Rus, modern Ukraine and Russia clash bitterly over claims of common identity, as Russians portray it, versus separate identities, as Ukrainians assert. Kyivan Rus disappeared from history when the Golden Horde, the Mongols, sacked Kyiv in 1240.

The Romantic movement encouraged respect for primitive and popular culture; it also gave rise to cultural nationalism. J.G. Herder, one of the more ardent followers of the late eighteenth-century enthusiasm for collecting folk songs, popularized the view that nations express themselves in ballads, folk-tales, customs, and traditions, and that every particular language embodied a unique spirit, without which the world would be impoverished. On a visit to Riga, he had formed the view that Latvian folklore might be drowned in the prevailing sea of German. Herder’s enthusiasm for conservation caught on to become an influential source of modern nationalism.[25] But there were others, including the work of enlightened educational reformers. Czechs benefiting from new educational opportunities learned German, for example, and were thus able to devour the classics of German Romanticism. The University of Buda Press, founded in 1777, not only printed the first good Hungarian grammars but soon began to publish in Serbian, Slovak and Romanian. A grammar was vital to the definition of a single, literary language on which a sense of linguistic nationhood could be based (a collection of contrasting dialects could form no such basis). Furthermore, publication in a variety of emerging literary languages was to help spread a consciousness of a linguistic identity.

There is a noted absence of detailed primeval or cosmic mythology. Later migrations from Tahiti, which was once called “Kahiki,” have also left their mark on chants and legends, which is evidenced by linguistic identities and corresponding forms, such as morphemes, phonologically similar names, etc. The Hawaiians kept their ancestral bonds with Kahiki alive, as they honored them as the progenitor of the family line. Plots of heroic tales and romances trace back to the chiefs in Tahiti.

For nearly a thousand years, communities on the Indian subcontinent had coexisted in a cultural melting where religious identity was less salient than ethnic or linguistic identity. “A hybrid Indo-Islamic civilization emerged,” according to the historian of India William Dalrymple. “In the nineteenth century, India was still a place where traditions, languages, and cultures cut across religious groupings, and where people did not define themselves primarily through their religious faith.”51 Much as communities had negotiated means of coexistence in pre-Mandate Palestine only to see them unravel during British rule, the subcontinent’s communal arrangements corroded when the full weight of Britain’s colonial state bore down on them. The Raj’s divide and rule policies produced a chemical-like reaction, shattering long-standing traditions of coexistence and interacting with local personalities who had their own ambitions, passions, and allegiances. It was another liberal experiment in empire gone horribly wrong, and on a scale so epic that once history’s chain of contingent events combusted, no one could contain it.

That Pakistan should face a particularly acute challenge in forging a coherent national identity will scarcely surprise those who have long pointed to its artificiality as a nation-state. Indeed, at independence, the country was largely bereft of the prerequisites of viable nationhood. The exceptional physical configuration of the new state, in which its eastern and western territories were separated (until 1971 and the secession of Bangladesh) by more than a thousand miles of Indian territory, was an immediate handicap. So was its lack of a common language. Its choice of Urdu—spoken by a small minority—to serve as a national language was fiercely resisted by local regional groups with strong linguistic traditions. They expressed powerful regional identities that separated the numerically preponderant Bengalis of the country’s eastern province from their counterparts in the west, where Punjabis dominated over Sindhis, Pashtuns and Balochis. Pakistan’s national integration was further handicapped by the lack of a common legacy grounded in a strong nationalist narrative informed by a mass anti-colonial struggle. Yet, these severe limitations were judged to be of secondary importance when set against the fact of a shared religion—Islam—held up by Pakistan’s founder, Muhammad Ali Jinnah (1876-1948), as the real test of the Muslim ‘nation’ that would inherit Pakistan.

French provides a very striking case of multiple meta-analysis. Our word unicorn derives from Latin, in which it is composed of uni- ‘one’ and cornu ‘horn’. In English, nothing much has happened to this word, except that most speakers, knowing nothing of Latin, probably don’t assign any internal structure to it: they just regard it as a single morpheme, on a par with horse or giraffe. Most European languages have the identical word, but the French word is the curious licorne. Where did this come from? The original word, of course, was unicorne, a grammatically feminine noun. But the French word for ‘a’ with a feminine noun is une – and hence unicorne was misinterpreted as une icorne, and icorne therefore became the French name of the beast. But the French word for ‘the’ before a noun beginning with a vowel is l’. Hence ‘the unicorne’ was expressed as l’icorne – and this form in turn was reanalysed as a single noun licorne, producing the modern form.

One of Pagel’s graphs shows that the decreasing diversity of languages with latitude is almost identical to the decreasing diversity of species with latitude. At present neither trend is easily explained. The great diversity of species in tropical forests has something to do with the greater energy flowing through a tropical ecosystem with plenty of warmth and light and water. It may also have something to do with the abundance of parasites. Tropical creatures are subjected to a constant barrage of parasitic invasions, and being an abundant creature makes you more of a target, so there is an advantage to rarity. And it may reflect a lower extinction rate in a more climatically equable zone. As for languages, the need to migrate with the seasons must homogenise the linguistic diversity of extremely seasonal landscapes, in contrast to tropical ones, where populations can fragment into smaller groups and each can survive without moving. But whatever the explanation, the phenomenon illustrates the way human languages evolve automatically. They are clearly human products, but they are not consciously designed.

Honor He Wrote Sonnet 39 The more I write the more I realize, The inane limitations of language. Never be a stickler for terminology, It only impedes your humanness. If anything, try to set humanity free, From the bounds of words 'n speech. Let the world know who you are, But without being a linguistic leech. Behavior alone defines a person, Make behavior your background. Neither culture, nor geography, It's only in action that identity is found. Unfold your today beyond your yesterday, Or else, there'll be no tomorrow, only decay.

This is how things appear, and it’s going to be necessary to face them: if I don’t accept defining myself as a transsexual, as someone with “gender dysphoria,” I must admit that I’m addicted to testosterone. As soon as a body abandons the practices that society deems masculine or feminine, it drifts gradually toward pathology. My biopolitical options are as follows: either I declare myself to be a transsexual, or I declare myself to be drugged and psychotic. Given the current state of things, it seems more prudent to me to label myself a transsexual and let the medical establishment believe that it can offer a satisfying cure for my “gender identity disorder.” In that case, I’ll have to accept having been born in a biobody with which I don’t identify (as if the body could be a material given that is there before linguistic or political action) and claim that I detest my body, my reproductive organs, and my way of getting an orgasm. I’ll have to rewrite my history, modify all the elements in it that belong under the narrative of being female. I’ll have to employ a series of extremely calculated falsehoods: I’ve always hated Barbie dolls, I’m repulsed by my breasts and my vagina, vaginal penetration makes me sick, and the only way I can have an orgasm is with a dildo. All this could be partly true and partly nonsense. In other words, I’ll have to declare myself mentally ill and conform to the criteria established by the DMS-IV, the Diagnostic and Statistical Manual of Mental Disorders, fourth edition, of the American Psychiatric Association, in which, beginning in 1980, transsexuality was designated as a mental illness, just like exhibitionism, fetishism, frotteurism, masochism, sadism, transvestism, voyeurism . . . just like almost everything that isn’t straight reproductive sexuality and its binary gender system.

English: "The boundaries between words are not identical to the boundaries of phenomena in the world." Česky: „Hranice mezi slovy nejsou totožné s hranicemi jevů ve světě.

I also worried that the linguistic contortions embraced by highly educated liberals antagonized the 62 percent majority of the country that lacked a college degree and that resented being told to change their nomenclature. When The Lancet medical journal tried to avoid dehumanizing trans people by referring to "bodies with vaginas", many women felt dehumanized. I heard from an ICU nurse in Idaho who was told to ask each patient for their identity: male, female, both or neither. Some patients were bewildered, others offended or hurt. The nurse told of the unintended effect on one patient: "One woman, post hysterectomy with complications, burst into tears and said, "I hope I'm still a woman." The concern about stigmatizing trans people is legitimate, but overreach seems to me a fit to hard-right Republicans who campaign against wokeness; it's a self-inflicted error by Democrats.

Although independent of grammar, sound changes might well have important consequences for the grammatical system. A good example is the extreme erosion of final consonants in French, which has left singular and plural sounding identical in many cases. Labov (1994: 569) quotes a speech by Charles De Gaulle in Madagascar in which he states: ‘Je m’adresse aux peuples français – au pluriel’ (‘I address the French peoples – in the plural’), clearly feeling the need to add ‘au pluriel’ because singular au peuple and plural aux peuples [opæpl] are homophonous.

The old skills of craftsmanship or technical proficiency are now secondary, even in manual occupations, to the new skill of linguistic and semiotic virtuosity, a kind of stagecraft: being able to adapt to whatever environment and identity one is thrown into and improvise a role around its unwritten rules of costume, gesture and language. A sort of verbal dexterity, the "gift of the gab", which in the Fordist era would have been associated with sales work or with working one's way deliberately up the career ladder, is now generalised and compulsory in interviews and trial periods and then in the job itself.

Will hypothetical human beings with an unlimited memory, who use words only as invariant signs for definite elements and for definite relations between elements of pure mathematical systems which they have constructed, have room in their verbal reasonings for the logical principles for tacking together mathematical affirmations? Or what comes to the same: Will human beings with an unlimited memory, while surveying the strings of their affirmations in a language which they use for an abbreviated registration of their constructions, come across the linguistic images of the logical principles in all their mathematical transformations. A conscientious rational reflection leads to the result that this may be expected for the principles of identity, of contradiction and of syllogism, but for the principium tertii exclusi only in so far as it is restricted to affirmations about part of a definite, finite mathematical system, given once and for all whilst a more extensive use of the principle would not occur, because in general its application to purely mathematical affirmations would produce word complexes devoid of mathematical sense . . . . It follows that the language of daily intercourse between people with a limited memory, being necessarily imperfect, limited and of insecure effect, even if it is organized with the utmost practically attainable refinement and precision, will only be suitable for its task of mnemotechnic, economy of thought and understanding in mathematical research and mathematical intercommunication, if any application of the principium tertii exclusi which is not restricted to a well defined system is avoided.

Research by Katherine Kinzler and her colleagues indicates that humans are predisposed from an early age to use the original shibboleths—linguistic cues—as markers of group identity and as a basis for social preference. In a series of experiments using English and French children, they showed that six-month-old infants prefer to look at speakers who lack foreign accents, that ten-month-old infants prefer to accept toys from native language speakers, and that five-year-old children prefer to be friends with children who lack foreign accents. It seems that human brains, even before they can generate speech, use language to distinguish trustworthy Us from untrustworthy Them. Shibboleths

1. First, human beings are linguistic beings and, as we’ll show, live in concerns unavoidable for linguistic beings.        2. Second, human beings live in history: they’re historical beings, born into a world of conversations already going on, with practices and institutions already established. And we’ll distinguish domains of concern unavoidable for such historical beings.        3. Third, human beings are selves: they have permanent identities over time. And we’ll claim domains of concern unavoidable to beings with such identities to care for.

Thai linguistic structure is such that it is impossible to address a person without referring to social status’, observes Hans-dieter Bechstedt (1991), and, as Jeremy Kemp notes, ‘It is worth emphasizing that this is a system in which, conceptually speaking, there are no equals’ (Kemp, 1984). Englehart points out that even identical twins in Thailand ‘refer to each other as elder or younger sibling … depending on which exited the birth canal first’ (Englehart, 2001)

is crucial if we want to investigate how linguistic hybridity contributes to the construction of perspective, cultural identity and allegiance. An investigation of this relation is therefore a prerequisite for

Identity is not naturally ascribed; it is a cultural product: it is the effect of the hypostatization (fixation and naturalization) of the cultural difference, of the psychological, social and linguistic particularity. Identity is continuity and confirmation of the place and of the role of a speaker in the cycle of communication. In order to be understood, one must play one’s role in the game, and this role is surreptitiously identified as a mark of belonging.

Constant population movements and an unsettled lifestyle reinforce loyalty to the clan at the cost of strong patriotism. In other words, identity articulated in the context of the clan has endured despite a common heritage of Somali language, which would ordinarily bring about a strong Pan-Somali consciousness. In light of this, Somalia’s current state of political factionalism and lack of common unity offer a unique study in ethnonationalistic identity. This is more fascinating because Somalia is the one country in Africa that comes closest to having a common linguistic heritage, which often serves as the glue that holds a people together as a homogenous society. But the society is too steeped in “clan familism”—that is, a persistent orientation to the economic interests of the nuclear family.52 As this phenomenon continues to manifest in the form of clan and subclan rivalries, it demands that scholars take a closer look at the concept of ethnicity, hence the argument made elsewhere contra the ethnonationalist paradigm that posits that ethnicity is the root of nationalism and that true nations are ethnic nations.53 The example of Somalia reveals that ethnic conflict is not solely a problem of multiethnic states; it is also a problem of homogenous groups where political practices fail to take into account the people’s inherited culture and sensibilities, especially where poverty is common.

due to its iconic quality (i.e. the representing language and the represented language are identical) iconic hybridity (i) signifies a norm departure and (ii) highlights in-betweenness. Symbolic hybridity, on the other hand, (i) signifies a norm and (ii) highlights otherness. This is

has long been known that the Verein Deutsche Sprache e.V. (German Language Association) published “linguistic policy guidelines” in order to shield the German language from the influence of “Anglo-American linguistic and cultural assets” leading to a “loss of identity on the part of the peoples and popular groups concerned.”30 The association has made it its mission to eliminate the GermanEnglish hybrid “Denglisch” inside Germany. It has gained in followers and is beginning to make some inroads beyond the right-radical and conservative circles that one would assume to be its most proximate purview.

Sometimes, people hang on to their problems because they want to feel unique or important. Their problems give them identities. They love to be victims of the world. They seek out ways to prove that nothing will work for them and they are hopeless cases. Over the years, if there’s one thing I’ve learned from Richard, and experienced in my own life, it is that there is no such thing as a hopeless case. There is always hope, and there is always a way out of your problems. You can take control over your beliefs, and you can stop getting in your own way. You can believe in your ability to get over things, through things, and to them. You can also discover that the process of change is actually far simpler than you think.

What will endure, I hope, is the idea of Rotwelsch, the idea that marginalized groups develop special languages as tools for survival. We often think of such groups in terms of ethnic identity, but the identity of Rotwelsch speakers was defined by being outside the order of settled society, period. From this position as complete outsiders, they forged an identity by borrowing from the languages around them, with astonishing resilience and inventiveness. Having been cast out from society, they created an idiom that expressed their hard-earned wisdom, their willingness to live differently, and their sheer will to survive.

As their designation implies, materialist race critics theorize about how material systems—economic, legal, political—affect racial minorities. Postmodern Theorists, by contrast, were more concerned with linguistic and social systems and therefore aimed to deconstruct discourses, detect implicit biases, and counter underlying racial assumptions and attitudes.

How could our own people sell us into slavery like that? But there was no concept of “our people” in Africa at that time. Africans didn’t think of themselves as black, Negro, or African. They were Fulani, Bambara, Mandinka, or whatever ethnic-linguistic group they belonged to. The idea that black people share a common identity was created by the experience of being enslaved together in the New World, on the basis of their skin pigmentation and the newly invented fiction of “race.” White people were similarly invented.

…the idea of morphemes with constant phonetic and semantic identity is fully appropriate only to the agglutinative languages. Morpheme analysis, therefore, is essentially an attempt to mould all languages (including those that are inflectional) into the form of the agglutinative

rejects the myth that the same language (White Mainstream English) and language education that have been used to oppress Black students can empower them.

The principles through which Cross-linguistic Influence affects L2 acquisition of word-formation devices to pre intermediate L2 learners: Orthographic and Phonological Overlap, and Morphological Translation Equivalence. Orthographic and Phonological Overlap: Rather than affixes possessing Semantic Transparency, like agentive suffixes -er, acquired early by English children acquiring their L1, L2 learners acquire more easily those L2 affixes which are identical in their Orthographic and Phonological components with their counterparts in pupils’ L1. Morphological Translation Equivalence: Roots and affixes forming L2 complex words may share Translation Equivalence with their counterparts (i. e. roots and affixes) forming their homologous complex word in pupils’ L1. The root and the suffix of the English derived word readable share Translation Equivalence with the root and suffix forming the derived Dutch word leesbaar. Besides, the same word-formation rule is applied to both of these derived words (e. g. transitive verbs read, lees plus suffix –able/-baar resulting in adjectives readable leesbaar); which suggests that such pair derivatives of the two languages share both Morphological and Translation Equivalence. Studying the acquisition of English affixes at pre intermediate Spanish speaking English learning pupils, Balteiro, I. (2011, 31) brings to a close that, first, L2 “learners acquire and learn more easily (1) those lexical items whose prefixes are either identical or at least similar to those in the mother tongue”, and, second, assesses that “(2) the learners’ native language plays an important role in the study of L2 morphology, as it is often used as a starting point to form similar derived units in the L2” (2011, 32).

No algorithm exists for the metaphor, nor can a metaphor be produced by means of a computer’s precise instructions, no matter what the volume of organized information to be fed in. The success of a metaphor is a function of the sociocultural format of the interpreting subjects; encyclopedia. In this perspective, metaphors are produced solely on the basis of a rich cultural framework, on the basis, that is, of a universe of content that is already organized into networks of interpretation, which decide semiotically) the identities and differences of properties.

When Huy was young, his classmates called him "wee wee” because of an unfortunate linguistic coincidence that shaped the part of him that constructs identity beneath a title. When he dwelled on the identity that his name began constructing for him in childhood, a loud American Schoolyard memory of boys and girls yelling "wee wee" at him was dominant, within a mental file full of similar confusion that came back to him as obnoxious, repetitive shaming.

Page 32: The phenomenal commercial success of the Chinese in Thailand, and indeed throughout Southeast Asia, has no single or simple explanation. Certainly this success is partly attributable to such personal qualities as perseverance, capacity for hard work, and business acumen, but one of the most important factors has been the tight social and economic organization developed by overseas Chinese communities. Such communities in Southeast Asia appear remarkable self-sufficient and to many observers seem to form alien societies within the host society. They have proved unusually effective, on the one hand, for encouraging mutual aid and co-operation among heterogeneous linguistic and socio-economic groups and, on the other, for providing protection from hostile or competitive individuals and governments. Better than most people the Chinese have learned the dictum that ‘in unity there is strength’. Their organizational cohesion furnishes much of the answer not only to the economic well-being of the Chinese as a group but also to the persistence of their cultural patterns and values in an alien and sometimes unfriendly social environment. This is a community of interest as well, for the wealth accumulated by the successful business man is used in part to support a multiplicity of ethnic organizations: trade guilds, a powerful Chinese Chamber of Commerce, dialect associations, benevolent and charitable organizations, surname associations, religious groups for both men and women, sports associations and social clubs.

Ushakova (1994: 154) puts it more poetically: ‘Second language is looking into the windows cut out by the first language.’ Hence, ignoring or denying the positive influence of the L1 is seen as counterproductive. What is more, from a motivational point of view, referencing the learners’ L1 validates their linguistic and cultural identity, while proscribing it might be considered a form of linguistic imperialism.

The most direct critique [in the TV series The Prisoner] of what might be called the politics-industry of late capitalism, however, is undoubtedly [the episode] “Free for All”, both the funeral dirge for the national mass party and the unofficial founding charter of the New Left. In many ways, “Free for All” is the logical complement to the visual innovations and luminous mediatic strategies of “A., B. & C.”; whereas the latter identifies the space of the editing room as a new kind of cultural zone, and thus transforms a certain visual recursion into a protomorphic video library of images, the former concentrates not on the image per se but on the messages and texts transmitted by such—or what Derrida would identify as the thematic of a dissemination which is never quite identical with what is being disseminated. But where deconstruction and post-structuralism promptly sealed off this potentially explosive insight behind the specialized ghettos of linguistics or ontological philosophy, and thus unwittingly perpetuated precisely the authoritarian monopoly over theory authorized by the ontologies in the first place, the most insightful intellectuals of the New Left (most notably, Adorno and Sartre) would insist on the necessarily mediated nature of this dissemination, i.e. the fact that the narrative-industries of late capitalism are hardly innocent bystanders in the business of accumulation, but play an indispensable role in creating new markets, restructuring old ones, and ceaselessly legitimating, transacting and regulating the sway of the commodity form over society as a whole.

Prosperous non-white nations such as Japan, Taiwan, and South Korea would be very desirable destinations for Third-World immigrants, and if those countries opened their borders, they would quickly be filled with foreigners. They keep their borders closed because they know they cannot have the same Japan or Taiwan with different people. Israel, likewise, is determined to remain a Jewish state because Israelis know they cannot have the same Israel with different people. In 2010, Prime Minister Benjamin Netanyahu approved tough measures to deport illegal immigrants, calling them a “threat to the character of the country.” Linguistically, culturally, and racially, Japan is homogeneous. This means Japanese never even think about a host of problems that torment Americans. Since Japan has only one race, no one worries about racism. There was no civil rights movement, no integration struggle, and no court-ordered busing. There is no bilingual education, and no affirmative action. There is no tyranny of “political correctness,” and no one is clamoring for a “multi-cultural curriculum.” When a company needs to hire someone, it doesn’t give a thought to “ethnic balance;” it just hires the best person. No Japanese are sent to reeducation seminars because of “insensitivity.” Japan has no Civil Rights Commission or Equal Employment Opportunity Commission. It has no Equal Housing Act or Voting Rights Act. No one worries about drawing up voting districts to make sure minorities are elected. There are no noisy ethnic groups trying to influence foreign policy. Japanese do not know what a “hate crime” would be. And they know that an American-style immigration policy would change everything. They want Japan to remain Japanese. This is a universal view among non-whites. Those countries that send the largest numbers of emigrants to the United States—Mexico, India, China—permit essentially no immigration at all. For them, their nations are exclusive homelands for their own people. Most people refuse to share their homelands. Robert Pape, a leading expert on suicide bombing, explains that its motive is almost always nationalism, not religious fanaticism. Whether in Sri Lanka, Lebanon, Chechnya, Kashmir, the West Bank, Iraq, or Afghanistan, its main objective is to drive out occupying aliens. It is only Western nations—and only within the last few decades—that have ever voluntarily accepted large-scale immigration that could reduce the inhabitants to a racial minority. What the United States and other European-derived nations are doing is without historical precedent.

On the one hand, a language is a means by which a culture symbolizes its identity, binding the members of a social grouping to each other. On the other, the people who do not speak this language are excluded, both because they cannot speak it and because the language will not express their world anyway. Read positively, in the manner of Hamann, Herder's conception means that people are able to explore other worlds by acquiring other languages. Read negatively, it means that one's language can become a factor in a nationalistic exclusion of 'the Other' who does not share one's language. [...] At the same time, there is an essential difference between the linguistic nationalism of an oppressed people attempting to assert themselves, and the linguistic nationalism of the kind that played a role in Nazism's attempts to 'purify' the German language of foreign words. Herder himself was thoroughly liberal and progressive, which suggests how complex an issue the relationship of language to national identity can be. Ideas which in one context are thoroughly progressive can, in a different historical context, be anything but progressive.

As Michael Bauman of Hillsdale College frankly comments: We hide the fetal holocaust that surrounds us every day just as effectively as the Nazis hid their extermination of the Jews. And we do it the same way. We cannot bring ourselves to utter the “M” word, though we commit the “M” act. That is, we do not murder unborn children, we “abort fetuses”…. Some of the more squeamish among us are unable even to say the “A” word. Though by aborting fetuses rather than murdering babies our linguistic sleight of hand has hidden the real nature of our action (murder) and the real identity of our victim (baby), some people require a still heavier dose of verbal opium. We must tell them they are merely “terminating a pregnancy,” which eliminates overt reference to any living thing…. If “terminating pregnancies” is still too overt a verbal description because the word pregnant tends to evoke unfortunate images of happy women large with child, we can hide the crime behind an even more impersonal wall of words. We can say that the murdering of unborn children is nothing more than the voluntary extraction of the “product of conception,” or, as nearly all abortion clinics have it, “removing the POC.” What could be more innocent.20

For politically engaged Americans today, ideology has become a powerful marker of identity. It is useful to think of progressives, conservatives, and libertarians as rivalrous, hostile tribes. As such, they have developed linguistic differences and negative stereotypes of one another, which the three-axes model can help to articulate. In a tribe, political language is used to assert the moral superiority of one’s tribe. Communicating using the preferred axis of the tribe is good for reassuring others of one’s loyalty to the tribe, for lifting a person’s status in the tribe by pleasing those who agree with him or her, and for whipping up hostility against other tribes. What political language is not good for is persuading people outside one’s tribe or improving relations with them.

Given the focus on language, it should come as no surprise that this book deals with what individuals said and published … The new “linguistic” emphasis of modern scholarship has added to our understanding of the past … Throughout, “language” is not recovered divorced from its historical context, but linked to the individuals who used it, and to their (and others’) actions and activities

**Discovering the Top Kannada Books: A Journey through Literature, History, and Philosophy** Kannada literature boasts a rich heritage that spans over many centuries, reflective of the cultural and linguistic diversity of the Kannada-speaking population. For readers looking to explore the depth of this literary world, "Veeraloka Books" offers a curated selection of the top Kannada books across various genres, including literature, history, and philosophy. You can use this guide to navigate some of the most beloved works that have influenced Kannada literature. ### Literature The realm of Kannada literature is adorned with a multitude of masterpieces that resonate deeply with readers. One of the most significant works is **"Karnataka Jananeya Katha"** by the legendary writer **Kuvempu. ** This novel, celebrated for its exploration of social themes and human emotions, highlights the struggles and triumphs of the people of Karnataka. Kuvempu’s lyrical prose beautifully captures the essence of the land and its people, making it a must-read for anyone interested in Kannada literature. Another essential work is **"Madhuchandra"** by **D. R. Bendre**, a poet whose reflections on love, nature, and life elevate the Kannada poetic tradition. His writings exhibit a profound understanding of human emotions intertwined with the beauty of his surroundings, offering readers a poetic experience unlike any other. ### Background Moving beyond fiction, Kannada literature encapsulates significant historical narratives that provide insights into the sociopolitical landscapes of the past. **"Chennabasavara Charitre,"** written by **R. H. Deshpande** is a classic historical novel that weaves Basavanna's life into the social and political fabric of medieval Karnataka in a complex way. This book not only informs readers about historical events but also inspires with its philosophical underpinnings and moral lessons. For those drawn to more analytical works, **"Karnataka History"** by **S. Srikantaiah** serves as an authoritative text, chronicling the evolution of Karnataka from ancient times to the present. It’s an essential resource for anyone looking to comprehend the complex history of the region, filled with information that paints a vivid picture of its past. ### Philosophy Philosophy is another cornerstone of Kannada literature, encapsulating timeless thoughts that have shaped the region’s intellectual discourse. **"Dasa Sahitya"**, a collection of writings by various saints and poets, explores deep philosophical themes through devotional poetry. The works of **Basavanna** and **Akka Mahadevi**, leading figures in the Vachana movement, emphasize individual spirituality and a direct connection with the divine, offering readers profound spiritual insights. One cannot overlook **"Vivekananda's Works,"** which have also been translated into Kannada, echoing the ideals of self-realization and service to humanity. They provide a philosophical perspective that remains relevant across cultures and times, enriching the reader’s understanding of life and existence. ### Conclusion Exploring the Top Kannada Books is not merely a literary endeavor; it is a gateway into the heart of Karnataka's rich cultural tapestry. From literature to history and philosophy, these texts illuminate the complexities of human experience and collective identity. The selections at Veeraloka Books are a wonderful way to learn about this vibrant literary tradition, whether you are a seasoned reader or a newcomer to Kannada literature. Take this journey with you, allowing these stories and ideas to resonate within you and deepening your connection to Kannada literature's past.

Here is another way of putting an aspect of that same parallel: just as The Critique of Pure Reason seeks to show us that the formal conditions of sensory consciousness of an object presuppose a form of synthesis that belongs to the understanding, so, too, the Tractatus seeks to show us that the formal conditions of sensory consciousness of the identity of a sign presupposes linguistic self-consciousness of the logical nexus of the symbol. Just as Kant seeks to show how, on the one hand, the understanding must bear on sensibility in order to have content (for it to represent anything), and how, on the other, the sensible manifold requires conferral of unity through the activity of the understanding to be more than merely blind (for it to amount to more than mere sensory noise); so, too, later Wittgenstein aims to show how, on the one hand, the symbol must find expression in the sign to be more than nothing (for it to say anything), and how, on the other, the form of the sign (in spoken language—its phonological form) presupposes the apprehension of its real possibilities for symbolizing (its logico-grammatical uses in acts of speech) in order for it to come into view as having the form that it does.

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Migration has been a constant, ‘indigenous’ is relative. Ten thousand years of human displacement have shrunk the genetic distance between populations to the point where ethnic divisions are losing meaning. The desire to belong is as strong as ever, and as it becomes harder to see the difference between ‘them’ and ‘us’, linguistic and cultural boundaries are being guarded more jealously. Language is becoming a battleground in the identity wars, and preserving our linguistic ‘purity’ a justification used by those who want to raise walls.

Definition of Dalits? Many people mistakenly perceive the term Dalit as merely another caste label. In truth, it is a profoundly political and ideological identity—an umbrella term that encompasses historically marginalized and oppressed communities. To truly understand Dalit, we must recognize that language operates on two intertwined levels: the textual and the contextual. Textually, every word carries both denotation—the literal, dictionary meaning—and connotation—the emotional, cultural, or symbolic resonance. For example, lily denotes a particular white flower, yet it connotes purity and fragrance. Similarly, rose refers to a specific botanical entity, while also symbolizing love and beauty. However, certain terms—like Purohita (Hindu priest)—cannot be fully grasped through textual analysis alone. Their meanings are shaped by the historical, religious, and cultural frameworks in which they function. A Purohita is not just a religious figure; he embodies the ritual authority, social hierarchy, and Brahminical dominance inherent in Hindu society. Likewise, Dalit is not just a lexical item—it is a historically charged identity rooted in centuries of caste-based exclusion, violence, and resistance. It embodies the collective struggle against structural oppression and signals a radical assertion of dignity and justice. To engage with the term Dalit is to confront the lived realities of caste discrimination and to recognize its role as a political and cultural counter-narrative. Hence, Dalit must be understood not just linguistically, but through a deep sociopolitical lens that attends to the histories, struggles, and aspirations it signifies.