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#grammatica rhetorica dialectica – @little-brisk-archive on Tumblr
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the continual discovery of fresh types of nonsense

@little-brisk-archive / little-brisk-archive.tumblr.com

PLEASE READ THE RULES call me soph (she/her) ἰσδάνω δ᾽αὐτᾶς ἄγαν ἄγχι: τερπνά φαίνεταί μοι πάντα λέγει γένεσθαι -- sappho, probably (x)
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from page 112 of a mid-ninth century manuscript of Priscian’s Institutes of Grammar; at the top of this page is a poem written by an Irish monk. Source.

Original Irish

Is acher ingáith innocht fufuasna faircggae findḟolt ni ágor réimm mora minn dondláechraid lainn oua lothlind

English Translation 

Bitter is the wind tonight; It tosses the ocean’s white hair. Tonight I fear not the fierce warriors of Norway Coursing on the Irish sea.

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what niche fascination would you ask aliens about if you encountered them in ideal conditions? that is, what would your version of space fasteners be? <3

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this is a great question (riffing on this brilliant post) but having thought about it for twenty-four hours i am still unable to answer it because i know i would be so stuck at 1. how did you solve all the problems and 2. please for the love of god take me with you

but eventually. i don't know. i'm a basic bitch. i want to read their poetry. but not in a 'they should have sent a poet' way. in a fasteners way. do not take me to your leader, tell me the history of your patterns of stress. do you do narrative, or what. how about address. oh, no, wait, first: define the smallest unit of your language. okay now i'm gonna describe a guy to you: guy who writes twelve volumes making definitions of what he thinks figures are. do you have this guy? bring me the volumes. conveniently, i happen to have our guy right here,

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What do you love in nonfiction prose? You quoted Aereopagitica, and I wonder if you have any other favourites? What qualities do you favour?

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catching up on asks from over a week ago! the quotation from milton tranx refers to is here. and i loved this question, partly because i found it surprisingly difficult. 

some of the difficulty is that the forms of nonfiction prose i have habitually read, and the examples of beloved instances of nonfiction prose that most readily come to mind, are pretty idiosyncratic: four-hundred-year-old sermons, for example, or the kind of academic criticism that’s published in inaccessible journals. i don’t have much stored in my mind that’s readily available or broadly familiar.

and i put it off too because i wanted to get out some examples and look at them and show you what i mean, do some real close-readings, but as it turns out i am still struggling to approach that area of my mind and my reading habits. but i have done my best with what i’ve got, which is just what’s inside my foggy brain.

at first i zeroed in on two things: iterative repetition, and artful argumentative structure. repetition at the level of the line, like the antanaclastic pounding out of many senses of a word, and at the level of structure, recurrence of themes and motifs as in a piece of music, building complexity at every stage. so what i have described as two things really might just be one thing. the first example of structural beauty that leapt to mind was a favorite essay on the faerie queene, jeff dolven’s ‘panic’s castle’ (representations 120:1, 2012), which progresses as a series of nested readings, building its argument out from a small unit to the unit of the poem as a whole, in one of the most elegant executions of that approach i have seen. advisor, who would be identifiable to anyone who knew her work by this statement alone, argues very beautifully by dialectic; her best work has moments of reversal and synthesis as breathtaking as the best plot twists in fiction.

another thing that occurs to me as i write this is precision: care with shades of nuance in judicious selection at the level of the word, care in the construction of tropes and figures, care with tuning argument closely to its subject. the great prose stylists of the seventeenth century—robert burton, lancelot andrewes, thomas browne, milton—were trained on a curriculum of classical rhetoric that heavily emphasized judiciousness in what was then called invention, not in the modern sense of making but in the now-obsolete sense of finding. finding a subject, then finding the rhetorical tools to suit the subject. the cliché about how a sculptor does not make something new but finds it in the material they work with. this is the kind of precision i mean.

and at the very end of this post i remember one of my favorite pieces of nonfiction prose, which is easily available and at least to this audience likely to be in some degree familiar or at least recognizable: virginia woolf’s essay ‘craftsmanship’, which i urge you to read aloud. ‘words belong to each other’ is one of the most important things to learn about how to read and how to write. writing that finds the particular belonging of words: that is what i like in prose style.

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beradan

Whan that Novembre with his windes colde Hath called out the voteres yonge and olde And maketh hem to stande in lines longe, To signes wave, and eek to singe songes; Whan Georgia hath hirself at laste allyd With Grittye and his cursed staringe eye, And hem that counte hath made the weary weep, The pundites babbel (and a fewe not sleep); Whan eek the Elyphaunte with all his host The trump hath sounden, and hath made his boast, Around yfuckt, and eek hath finden oute, Than longen folk to go to Four Seasouns Total Landscapinge .

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thinking a lot lately about the anxieties of deviance in how queer fans demarcate the boundaries of their (our) interests. how, for example, certain specific subcultures, sexual acts or identities, or even narrative tropes, harmless in themselves, come to be used to signify what’s allegedly beyond the pale: the ‘at least i’m not a [x]’ logic that secures the speaker in their own ‘normalcy’ by designating something else as abnormal, by the implication that ‘we’ all agree on what the constitutive outsides are of what we are willing to tolerate or accept. 

i’ve been reading masses and masses of exchange letters lately as a kind of casual study in this rhetorical phenomenon: the terms people use in their DNW sections can be incredibly revealing. i’m interested, for example, in the widespread use of the term ‘extreme kink’ to designate what is not wanted, with no gloss on what is meant by ‘extreme’ (or, for that matter, ‘kink’). there is a lot going on in this term, not least in the assumption that ‘kink’ is a spectrum that can be measured in degrees. but i want to focus on just one aspect of it, which is that as an essentially deictic term, ‘extreme kink’ has no stable denotative meaning on its own; it can only be understood by inference, by accommodating it to whatever the reader believes to be the margins of sexual practice. this process is really powerful: by positing an assumed cultural norm, with an assumed outside, an utterance like ‘extreme kink’ has the power to designate a range of sexual practices as accepted or rejected without ever having to name what those practices are, much less consider seriously or deeply their meanings or the real conditions under which people engage in them.

so i have gotten really interested in deixis as the grammar or figure of how sexual norms get established; in unacknowledged deixis in particular, in which a term like ‘extreme kink’ can be accepted by a group as having a stable denotative meaning when it doesn’t. deixis as the very powerful means by which unmarked assumptions get picked up in fandom discourse as bearers of quite heavy semantic burdens, doing quite a lot of ideological work in very unassuming guises. 

there are these casual but insidious ways in which the queer subculture that is fandom recreates the hierarchies of sexual normativity, with the boundaries just slightly adjusted to accommodate an imagined ‘us’ who would be the good gays, not like those freaks out there who constitute extremities and x-values. 

none of these insights are new, none of it is in any way limited to fandom, and i don’t have any final conclusion about any of it except that obviously i want people to be very careful about how they frame what they say about sexual practice and identity, that i want people to examine their assumptions and keep an eye out for where apparently innocent language is working to maintain the boundaries of deviance. how the project has to be to get less anxious—or perhaps more comfortable with our anxiety—about deviance, not to defend ourselves against it. all of that is obvious; it’s what we’ve been after all along.

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fortooate
“After all, archaisms are not essential. You don’t have to know how to use the subjunctive in order to be a wizard. You don’t have to talk like Henry the Fifth to be a hero.* Caution, however, is needed. Great caution. Consider: Did Henry the Fifth of England really speak like Shakespeare’s Henry? Did the real Achilles use hexameters? Would the real Beowulf please stand up and alliterate? We are not discussing history, but heroic fantasy. We are discussing a modern descendant of the epic. *Note (1989). I’m more certain than ever of the second statement, but I think the preceding one is wrong. Wizards operate in the subjunctive mode.”

— Ursula K. LeGuin on writing style, From Elfland to Poughkeepsie (via the-knights-who-say-book)

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garadinervi

Emily Dickinson, A 754, I sometimes have [about 1880] [Emily Dickinson Electronic Archives, Emily Dickinson Collection, Amherst College Archives & Special Collections. Bibl.: Marta L. Werner, Emily Dickinson’s Open Folios. Scenes of Reading, Surfaces of Writing, The University of Michigan Press, Ann Arbor, MI, 1995]

I sometimes have almost feared Language was done between us - if you grew too dear, except for breath, then words flowed softly in like some a shining secret, the Lode of which the miner dreams
– Emily Dickinson, I sometimes have, [to Otis P. Lord], n.d. [about 1880 (source)]
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He was terribly afraid that happiness might be a habit, or a quality knitted into the temperament; or it might be something you learn when you’re a child, a kind of language, harder than Latin or Greek, that you should have a good grasp on by the time you’re seven. What if you haven’t got that grasp? What if you’re in some way happiness-stupid, happiness-blind? It occurred to him that there are some people, ashamed of being illiterate, who always pretend to others that they can read. Sooner or later they get found out, of course. But it is always possible that while you are valiantly pretending, the principles of reading strike you for the first time, and you are saved. By analogy, it is possible that while you, the unhappy person, are trying out some basic expressions–the kind of thing you get in phrase books for travelers–the grammar and syntax of this neglected language are revealing themselves, somewhere at the back of your mind. That’s all very well, he thought, but the process could take years. He understood Lucile’s problem: how do you know you will live long enough to be fluent?

A Place of Greater Safety by Hilary Mantel (via aeide-thea)

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Tom Leonard, Scots Poet, August 1944- December 2018

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cumaeansibyl

[image text:

right inuff ma language is disgraceful ma maw tellt mi ma teacher tellt mi thi doactir tellt mi thi priest tellt mi ma boss tellt mi ma landlady in carrington street tellt mi thi lassie ah tried tay get aff way in 1969 tellt mi sum wee smout thit thoat ah hudny read chomsky tellt mi a calvinist communist thit thoat ah wuz revisionist tellt mi literati grimly kerryin thi burden a thi past tellt mi literati grimly kerryin thi burden a thi future tellt mi ma wife tellt mi jist-tay-get-inty-this-poem tellt mi ma wainz came hame fray school an tellt mi jist aboot ivry book ah oapnd tellt mi even thi introduction tay thi Scottish National Dictionary tellt mi ach well all livin language is sacred fuck thi lohta thim. (Tom Leonard, 1984)
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among the things for which i am grateful to my fifteen years of commitment to academia is a deep fidelity to evidence and citation and argument. like, you cannot just say ‘i have read this thing and therefore what i say about it is right and true’. ‘i was there’ is not sufficient! you have to make your case! especially if you are also claiming to be on the ethical side of a controversy over the meanings of things! you can’t just say shit! you gotta give evidence! reasons! you gotta take actual material from the actual, you know, world (book, object, archive, event, whatever), and synthesize it into a fuckin argument! you gotta!

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ecrituria
Strangest of all these strangenesses, though, was the revelation in the week I finished the book, that its originating dream of a glossary of landscape-language so vast it might encompass the world had, almost, come true. That revelation came as a letter sent by a scholar of languages living in Qatar, and reading the letter made me feel as if I had stepped into a story by Borges or Calvino. For the last 15 years, he explained, he had been working on a global glossary of landscape terms. His name was Abdal Hamid Fitzwilliam-Hall, he had been born in Cyrenaica, now eastern Libya, had grown up among the kopjes and veldt of what was then Southern Rhodesia, and it was while studying Arabic, and walking the black lava fields (harrah) and granite domes (hadbah) of the Hejaz mountains in western Saudia Arabia, that he decided to begin gathering place words from the Arabic dialects, before they were swept away forever. But his task soon began to grip him with the force of an obsession, and he moved into neighbouring Semitic and African-Eurasian languages, then to the Romance, Celtic, Germanic, Nordic and Slavic language families, and then backwards in time to the first Sumerian cuneiform records of c3100 BCE. The entries for individual words grew, some to several pages in length, as a meshwork of cross-reference thrived between languages and usages. Topographically, he ranged from mountain tops to city forms. Linguistically, he worked through more than 140 languages, from Afrikaans to Zande. His hope, he said, was to show “that the land is layered in language as surely as the rocks are layered beneath its surface”. The work had become, he told me, so complex in its structures and so infinitely extendable in its concerns that he did not envisage completing it, only bringing it to a point of abandonment that might also be a point of publication. “The project has,” he said almost embarrassedly, “something of the fabulous about it.” Later, he emailed me as an attachment the section of the glossary covering those words beginning with the letter “b”. “I hope the file size can be accommodated,” he wrote. I double-clicked it. The document opened in Word, and I watched the page count tick up as my computer ascertained the extent of the text. The count hit 100 pages, then 200, then 300 … it settled at last on 343 pages. All those pages in 11-point font, just for “b”. Then I read the note preceding the first entry (“bā (Akkadian, jungbabylonisch lex.): water”): “This glossary is a work in progress. At the present time … it is some 3,500 pages long and contains around 50,000 separate terms or headwords.” I sat back in my seat, amazed and haunted by this extraordinary scholar, out there in the desert, gathering and patterning a work of words that might keep us from slipping off into abstract space.

—Robert Macfarlane, “The Word-Hoard”

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idiotlect

Back-Formation

Another strange linguistics thing that I adore, back-formation is the forming of a new word by removing affixes (usually not actual affixes but parts of the root presumed to be an affix) from another word.

Some Interesting Examples Include…….

  • The verb enthuse from the noun enthusiasm, which was used as early as 1827 but STILL angers people? That’s just how language works, y’all, if you gon’ be mad about enthuse you can’t use the rest of these words. That’s just how it fuckin’ be.
  • Singular pea from Middle English plural pease, which was originally singular and collective (like with “wheat” or “corn”).
  • The word mix was originally in Middle English myxte which sounded like a past participle, even though it wasn’t.
  • Chemist comes from alchemist, where the “al-” prefix is actually the Arabic definite article “the”. Full etymology is something like greek khuma, fluid, to khumeia, art of alloying metals, to Arabic al-kimiya, to early Latin alchimista, to Medieval Latin (al)chimista, to French chimiste, to Early Modern English chymist to our chemist of today. Of course, we still have the word alchemist but it means finding the ultimate panacea and eternal youth and making gold from, like, iron or something. I fucking love historical linguistics.
  • The verb escalate from the noun escalator, which was a brand name made from the word escalade plus the suffix “-tor” as in “elevator” (originally the stress was supposed to be on CAL in es-CAL-a-tor, but you don’t always get what you want) and the word escalator was trademarked but rip you really don’t always get what you want. Oh, and then eventually escalate replaced escalade entirely, so, there’s that. (Another side note, the word wasn’t commonly used until its more metaphorical meaning came into play during the cold war)

Other Back-Formations Include…….

  • donate from donation
  • edit from editor
  • televise from television
  • babysit from babysitter
  • laze from lazy
  • grovel from groveling
  • surreal from surrealism
  • back-formate from back-formation (how fucking meta is that, eh?)
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superlinguo

Blind people gesture (and why that’s kind of a big deal)

People who are blind from birth will gesture when they speak. I always like pointing out this fact when I teach classes on gesture, because it gives us an an interesting perspective on how we learn and use gestures. Until now I’ve mostly cited a 1998 paper from Jana Iverson and Susan Goldin-Meadow that analysed the gestures and speech of young blind people. Not only do blind people gesture, but the frequency and types of gestures they use does not appear to differ greatly from how sighted people gesture. If people learn gesture without ever seeing a gesture (and, most likely, never being shown), then there must be something about learning a language that means you get gestures as a bonus.

Blind people will even gesture when talking to other blind people, and sighted people will gesture when speaking on the phone - so we know that people don’t only gesture when they speak to someone who can see their gestures.

Earlier this year a new paper came out that adds to this story. Şeyda Özçalışkan, Ché Lucero and Susan Goldin-Meadow looked at the gestures of blind speakers of Turkish and English, to see if the *way* they gestured was different to sighted speakers of those languages. Some of the sighted speakers were blindfolded and others left able to see their conversation partner.

Turkish and English were chosen, because it has already been established that speakers of those languages consistently gesture differently when talking about videos of items moving. English speakers will be more likely to show the manner (e.g. ‘rolling’ or bouncing’) and trajectory (e.g. ‘left to right’, ‘downwards’) together in one gesture, and Turkish speakers will show these features as two separate gestures. This reflects the fact that English ‘roll down’ is one verbal clause, while in Turkish the equivalent would be yuvarlanarak iniyor, which translates as two verbs ‘rolling descending’.

Since we know that blind people do gesture, Özçalışkan’s team wanted to figure out if they gestured like other speakers of their language. Did the blind Turkish speakers separate the manner and trajectory of their gestures like their verbs? Did English speakers combine them? Of course, the standard methodology of showing videos wouldn’t work with blind participants, so the researchers built three dimensional models of events for people to feel before they discussed them.

The results showed that blind Turkish speakers gesture like their sighted counterparts, and the same for English speakers. All Turkish speakers gestured significantly differently from all English speakers, regardless of sightedness. This means that these particular gestural patterns are something that’s deeply linked to the grammatical properties of a language, and not something that we learn from looking at other speakers.

References

Jana M. Iverson & Susan Goldin-Meadow. 1998. Why people gesture when they speak. Nature, 396(6708), 228-228.

Şeyda Özçalışkan, Ché Lucero and Susan Goldin-Meadow. 2016. Is Seeing Gesture Necessary to Gesture Like a Native Speaker? Psychological Science 27(5) 737–747.

Asli Ozyurek & Sotaro Kita. 1999. Expressing manner and path in English and Turkish: Differences in speech, gesture, and conceptualization. In Twenty-first Annual Conference of the Cognitive Science Society (pp. 507-512). Erlbaum.

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