Language Log

Caleb Everett, "Evidence for Direct Geographic Influences on Linguistic Sounds: The Case of Ejectives", PLoS ONE, 2013:

We examined the geographic coordinates and elevations of 567 language locations represented in a worldwide phonetic database. Languages with phonemic ejective consonants were found to occur closer to inhabitable regions of high elevation, when contrasted to languages without this class of sounds. In addition, the mean and median elevations of the locations of languages with ejectives were found to be comparatively high.

John Pareles, "His Life Was a Country Song", NYT 4/26/2013:

George Jones, the definitive country singer of the last half-century, whose songs about heartbreak and hard drinking echoed his own turbulent life, died on Friday in Nashville. He was 81.

His publicists, Webster & Associates, said he died at a hospital after being admitted there on April 18 with fever and irregular blood pressure.

Mr. Jones’s singing was universally respected and just as widely imitated. With a baritone voice that was as elastic as a steel-guitar string, he found vulnerability and doubt behind the cheerful drive of honky-tonk and brought suspense to every syllable, merging bluesy slides with the tight, quivering ornaments of Appalachian singing.

In his most memorable songs, all the pleasures of a down-home Saturday night couldn’t free him from private pain. His up-tempo songs had undercurrents of solitude, and the ballads that became his specialty were suffused with stoic desolation.

NPR has launched an engaging new blog called Code Switch. From the inaugural post, "How Code-Switching Explains The World," by Gene Demby:

You're looking at the launch of a new team covering race, ethnicity and culture at NPR. We decided to call this team Code Switch because much of what we'll be exploring are the different spaces we each inhabit and the tensions of trying to navigate between them. In one sense, code-switching is about dialogue that spans cultures. It evokes the conversation we want to have here.

Linguists would probably quibble with our definition. (The term arose in linguistics specifically to refer to mixing languages and speech patterns in conversation.) But we're looking at code-switching a little more broadly: many of us subtly, reflexively change the way we express ourselves all the time. We're hop-scotching between different cultural and linguistic spaces and different parts of our own identities — sometimes within a single interaction.

When you're attuned to the phenomenon of code-switching, you start to see it everywhere, and you begin to see the way race, ethnicity and culture plays out all over the place.

Hiroshi Kumamoto (a specialist in Middle Iranian, especially Khotanese) sent in the following photograph of the sign on a water boiler in the Department of Linguistics at Tokyo University:

The proponents of "Wrathful Dispersion Theory" have been vulnerable to the criticism that their viewpoint is religious rather than scientific in nature. But now, we see a strong scientific alternative to the increasingly-discredited theory of so-called "historical linguistics", as Dennis Baron explains ("The great language change hoax", 4/1/2013):

Deniers of global warming, the big bang, and evolution have a new target: language change. Arguing that language change is just a theory, not a fact, they’re launching efforts to remove it from the school curriculum. To support their efforts, they’re citing a new report, “The Great Language Change Hoax,” presented last month at the annual conference of the Society for Pure English in Toronto.

The authors of the study, Jon Lamarck and Tori Lysenko, are cognitive biophysicists at Hudson University who feel that explaining language is best done by scientists who know nothing about language. Linguists, the researchers usually associated with language study, are too close to their subject matter, thus too subjective. “We don’t even like language,” Lamarck told attendees at the SPE conference. “That’s why we can be objective about it.”

John McIntyre, at You Don't Say, has some cogent remarks on self-plagiarism:

Yesterday, writing at Poynter.org, Roy Peter Clark suggested that our current attitudes about plagiarism have conflated relatively minor or innocuous literary borrowings with serious thefts. One of the points he identified was the clamor about self-plagiarism. After quoting him, I'd like to add some observations.

Actually, he begins by quoting Judge Richard A. Posner's Little Book of Plagiarism: "Posner hits the target on this one: 'The temptation to lump distinct practices in with plagiarism should be resisted for the sake of clarity; "self-plagiarism," for example, should be recognized as a distinct practice and rarely an objectionable one.' All successful writers 're-purpose' their work for profit and influence, but they should always be forthright with potential publishers on whether the work is brand new or recycled."

I think of the practice of H.L. Mencken, who would write a short article for The Evening Sun, then revise and enlarge to magazine length, and finally repurpose it again for one of his books. (Bach and Handel regularly reworked material from one composition for another; were they self-plagiarists?)

Over the years, we've often blogged about signs in China (and sometimes elsewhere) forbidding people to urinate where they're not supposed to, e.g., "Urination is inhuman", with references to earlier posts near the end.

Now Morgan Jones has sent in what is probably the most unusual of all such warnings in this genre.

If you like Japanese food, you are undoubtedly familiar with "teppanyaki", so you probably wouldn't be surprised to see a sign like this in your neighborhood, as did Jim Breen near his home in Melbourne:

Whenever there's a major gathering in Beijing, such as the 12th Chinese People's Political Consultative Congress National Committee that has been going on these days, some top figure (politician, educator, or scholar) will be sure to take advantage of the opportunity to lambaste English as a threat to the stability of the People's Republic.  For examples, see here on the dangers of Westernization (mainly English words) and here on language purity and the threat of creeping Romanization.

This photograph was taken at the northern train station in Changchun, China:

I've long been aware that many of the languages of Southeast Asia are referred to as bahasa. Here's a list from Wikipedia:

• The Indonesian language, or Bahasa Indonesia
• The Malay language, or Bahasa Melayu
• The Javanese language, or Basa Jawa, also Basa Jawi
• The Sundanese language, or Basa Sunda
• The Balinese language, or Basa Bali
• The Tausug language, or Bahasa Sūg
• The Betawi language, or Bahasa Betawi
• The Cia-Cia language, or Bahasa Ciacia (often discussed on LLog)
• The Khmer language, or Phiesa Khmae
• The Lao language, or Phasa Lao
• The Thai language, or Phasa Thai (ภาษาไทย )
• The Burmese language, or Myanma bhasa
• Malaysian Sign Language, or Bahasa Isyarat Malaysia
• Kod Tangan Bahasa Malaysia (Malay language Hand Code), or Bahasa Malaysia Kod Tangan Bahasa
• Bahasa Rojak, a form of code-switching
• Indonesian slang, sometimes referred to as Bahasa gaul or Bahasa prokem

Our lengthy discussion of Chinese word(s) for nerd has suffered from some lack of clarity about the English word, which has a variety of senses, referring to various aspects of complex social and psychological phenomena. And both the word-meanings and the social realities have changed over time.

In the Op-Ed that started us off — "The Learning Virtues" — David Brooks returned to one of his favored themes, the cultural differences between "Westerners" and "Asians":

Westerners tend to define learning cognitively while Asians tend to define it morally. Westerners tend to see learning as something people do in order to understand and master the external world. Asians tend to see learning as an arduous process they undertake in order to cultivate virtues inside the self.

Among the outward and visible signs of this inward and spiritual spiritual division, Brooks lists a lexicographic factoid:

Westerners emphasize the Aha moment of sudden insight, while Chinese are more likely to emphasize the arduous accumulation of understanding. American high school students tease nerds, while there is no such concept in the Chinese vocabulary. Western schools want students to be proud of their achievements, while the Chinese emphasize that humility enables self-examination. Western students often work harder after you praise them, while Asian students sometimes work harder after you criticize them.

Brooks is summarizing his understanding of Jin Li's recent book, Cultural Foundations of Learning: East and West. What does he mean by nerd in this context?

I've recently encountered several people in their teens or early twenties who ask, as individuals, to be referred to as  they/them/their/themself. Looking around to see how common this might be, I found an undated (?) survey reporting the following results:

All in all, over eight hundred people responded, the majority from the US and other English-dominant countries. A few were binary- or cisgendered individuals who left hostile comments (i.e., stating that there was no such thing as gender outside the binary) or answers that indicated confusion as to the purpose of the survey (i.e., identifying themselves as binary-/cisgendered and remarking that they would always accommodate the pronouns requested by another person). Others, despite describing their gender only as one of the binary genders without further comment, also indicated nontraditional pronoun preferences.  […]

“They” was the most preferred pronoun-set for 62.39% of respondents; the second and third were “he” and “she” at 31.39% and 29.73% respectively. (These numbers are not contradictory; about 48% of respondents indicated preference for multiple pronoun-sets).