10 Years After

My return to college

10.31.2003

Son of a Son of a Sailor

This afternoon I had my midterm in Dialectology. It consisted of choosing one of two essay questions. The first was to discuss the various levels of dialect. The second was to write an essay about the History of English in America. I chose the later and wrote three pages in which I attempted to cram in as much of what I remembered as possible. I included not just socio-historic information but also sought to use as much jargon as we have covered in class so far. It took all but the last few minutes of class to write. My only concern was that I was the first to finish. Sometimes that just means I was succint. On the other hand, sometimes that can mean you didn't write enough. I think it was the former and not the later.... at least I hope so.

Last night I went to the seminar on Pre-Columbian Exploration in the New World. It was nice. I had a few complaints, such as how much time the speaker spent on remarking how mind blowing his premise was and seemingly way too much time talking about various boats. Maybe that something particular to the few classes that were forced to attend. However, his evidence that boats in the ancient world and in 15th century China dwarfed Christopher Columbus' vessels seemed reduced inimportance when he then commented that large vessels weren't necessary the best oceanic ships due to the impact of large waves bowing the ship and, also, the need for smaller craft to explore coatal/tidewater areas.

The best part was his abundance of botanical evidence either through actual crops in unlike areas (such as sweet potatoes in Polynesia) or depicted in art (such as thes statues holding corn in India dating from Pre-Columbian contact.) He also backed this view with some talk of biological evidence such as intestinal parasites (particular tropical worms that would not have been able to survive a artic crossing but that have been found in Pre-Columbian bodies) as well as mitochondrial DNA evidence. This later was fascinating because this evidence seems to indicate that the South Americans are genetically related to Siberians whereas the North American indigenous population is not. Some view this as propping up the claim that perhaps North America was populated by a ice-bridge across the Northern parts of the Atlantic.

Saving the best part for last, I was astonded to the linguistic evidence he presented. I was already aware that Madagascar uses a Polynesian language. However, he spoke of cliff writing which has been suggested to be some form of semitic writing and that some linguistics have linked the Polyneisan, African and New World languages as possibly being one (proto)family.

I'm sure the linguistic claims, like the other areas, are controversial issues. Still, I would like to look into them further. A quick look around ETSU's Web Site doesn't yield any information on the event and I happened upon a flyer for it while in the Admin building looking for a clas schedule for next term. Here is a page that referrences the speaker, Dr Stephen Jett, in a discussion of the theory that China discovered and mapped the western coast of the United States in 1421.

The event was billed as a seminar but it turned out to be much more of a presentation with Q&A at the end. Several people brought up oddities that have been linked to the theory that people in ancient times (pre-Norse even) contacted the new world. The speaker commented on likely reasons for there not being abundant archeological evidence. However, he did state that there was one confirmed artifact. I believe he stated it was a supposed Roman era porcelin head that was found in a sealed Pre-Columbian pyramid tomb in Central America. Several people asked about "The Lost Tribe of Israel" theory of transatlantic voyage or Noah's ark as being some collosally big ship actual able to hold multiple numbers of every land species. The speaker dismissed both.

10.28.2003

St. Anger

Literary Criticism consisted of finishing up Jungian criticism and then covering Jacques Lacan. I find both of these much more appealing as psychological critics than Freud. Freud seems over used in pop culture. For some reason that makes it very hard for me to take it too seriously. Maybe it's the way his terms and fagments of his concepts are bandied about by armchair shrinks.
It's between classes now and I thought I'd come over to the library to get some reading and a little research completed.

Grammar survey : Working to come up with a way to do it as a handout. I don't think that would be so hard. The hard part will be sitting down and actually doing it. I figure I'll use 3 types of multiple negatives disallowed by Standard English, one form allowed (e.g., 'I am not unhappy with my grade.'), and then some filler stuff to distract from all the negative forms used.

While here I looked up Hell in the OED. Here's the etymology: [OE. hel(l, obl. cases helle str. fem. = OFris. helle, hille, OS. hellja, hella, MDu. helle, Du. hel), OHG hella (MHG. helle, mod.G. hölle), ON. hel, gen. heljar, Goth. halja:- O Teut. *haljâ str. fem., lit. 'the coverer up or hider', f. hel-, hal-, hul- to hide, conceal, HELE. in ON. also the goddess of the infernal regions, 'the ogress Hel, the Prosperine of Scandinavian mythology' (Vigfusson).]

On my way to the copier room I walked past the new books received by the library and a book titled "The Trinity" by Roger E. Olson and Christopher A. Hall caught my eye. Due to the discussions in my Milton class about the possibility of Milton intending Satan, Sin, and Death to be an unholy trinity in mirror image to the traditional holy Trinity the concept of the Trinity itself has been on my mind. In fact, the Jehova's Witness that I work with doesn't believe in the trinity. He views it in some sort of historical sense as being a pagan influence and then points to the lack of direct scriptural evidence for such a construct1. Anyways, when I saw the book I thought I'd glance through it.

The first thing I read blew me away:
According to the church father Augustine anyone who denies the Trinity is in danger of losing her salvation, but anyone who tries to understand the Trinity is in danger of loosing her mind.
This is the first sentence of the book and while you might think I found it interesting due to the concept of the persuit of knowledge driving one insane (as in the movie "PI") you would be mostly incorrect. In fact, what initially struck me so odd was the authors' use of the female pronoun. It seems an odd paraphrase of St Augustine's view since he is always portrayed as sexist.
The woman together with the man is the image of God, so that the whole substance is one image. But when she is assigned as a helpmate, which pertains to her alone, she is not the image of God: however, in what pertains to man alone, is the image of God just as fully and completely as he is joined with the woman into one (De Trinitate, 12, 7, 10)


1Neither of these, I feel, is a good argument against any religious belief. I rebutted his direct statement with his religion/cult's view that Jesus was really the archangel Michael. They take this idea from a passage in the book of Jude (1:9) : "Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee." Not to rant to long about religion, but it doesn't seem to me that the use of the article before archangel should be taken to mean that Michael was the only archangel. There are other references in the bible to so-and-so the prophet without any implication that the prophet talked about was the only prophet, but rather used to distinguish that fella from others with a like name. Other arguments refute this view more systematically.

10.27.2003

The Mystery Of Two

Sleep felt so good last night. Unfortunately, I left the homework for Intro to Linguistics on my desk. (I'll try to swing by and pick it up to drop into the instructor's mailbox when I go to Professional Writing this evening.) Between Intro to Ling and Dialectology I trudged through the rain to the library. I looked up a few grammarian texts to see what they had to say about double negatives/multiple negation for my project in the latter. I didn't find much of interest on the topic.
I came across a 1919 grammar book,Grammar and its Reasons - for students & teachers of the English tongue, by Mary Hall Leonard. What interested me was that the fronstspiece commented that she had been a teacher at some school in New York as well as the Winthrop Normal School in South Carolina. The later school was were my grandmother on my mother's side (I call her Nana) had worked in a variety of positions, including dorm mother ifrom when it was an all female college. In any case, this is what she had to say about double negatives (p.216):
Formerly two negatives were used to make a stronger negative but this was given up under the influence of Latin, in which two bnegatives make an affirmative.
In Old English nay ws used to answer a questions affirmitve in its form , and no a negative one, as
   Is he going?  Nay
   Is he not going?  No.
Also, the book contained an an interesting prescriptive perspective on dialects:
Idiom is more funadamental than dialect and far less local and temporary. Colloquial language is more idiomatic than language of literature. Thus in spoken language, contractins of the negative verb prhrases, as "I can't," "You don't," etc., are constantly used, and are preferred to the unabridged form, but this idiom is excluded for the most part from the language of books.
Slang experssions, if that are of such a nature as to be permanently valuable, may finally become idiomatic, but it takes time for them to become approved and to grow into an idiom. A good idiom is <>old, while good similes and metaphors in language should be new. Most of the slang that is invented is not permanently valuable and never grows into an idiom. There are also various peculiar expressions which we heara nd see, that are not at all idiomatic, but are the result of loose and illogical thinking. Even the native needs a critical and acumen to be able to distinguish always between the idiom of a language which is its strength, and the confusions of loose thougt or doubtful syntax which are the weakness of linguistic expression.
[. . . ]
In dealing with the more peculiar idioms of English, many grammarians make it their effort to explain away all deviations from general grammar and so make it appear that the peculiar phrase is "not much of an idiom" after all. "How shall I dispose of this?" is the common grammatical formula. But to explain away, is not to explain. And why should we "dispose of" our idioms? We ought to try to interpret them. The student of language should face firmly, and deal frankly with, these expressions that puzzle grammarians. Every irregularity arises by deviation from some regularity, and historic grammar will frequently do much to elucidate idiomatic mysteries.
But since one of the most common cuases of irregularity is confusion of thought, the peculiar phrase should be called to "show its credentials." We should draw as clear a line as possible between rue idiom, and loose syntax, or slang which has overstepped right bounds.
The proper grammatical way to treat an idiom then, is to test it - accept it if it is good, and reject it if of doubtful value; also to explain its history if historical grammar reveals such an explanation.
Then, if it really belongs to the genius of the language the way to dispose of of it is to call it by its true name idiom, and let it go.

This view is, of course, something a modern linguists she would seem as totally arbitrary and would not condone.

10.26.2003

Summoning Of The Muse

In one sense this weekend has been disasterous. I spent probably over 20 hours working on the paper for my Milton class. Saturday night I thought I had finished it. However, when I saved it to disk and switched computers to print it out, I lost it. At first I thought I had lost the whole thing. Instead, after much panic, I managed to restore some of the lost document. However, I ended up staying up until 5 am (4, thanks to daylight savings) rewriting the paper. Needless to say, I am exhausted today.

The place wasn't at all what I had expected. It was more like some arthouse coffee shop than what I had been thinking. It was also during some arts festival thing. That meant there were lost of people mililng around while we did our presentations. However, luckily, none of them expressed much interest in what we were doing or saying. We stood at one end of an open ended wooden building overlooking a tranquil pond. I went first and I think I blasted everyone away from talking too close to the microphone set up for us to use. After that the av guy stayed close to the equilizer and constantly tweeked knobs as the others gave their presenations, which was very distracting. I did better than I thought I was going to do - I was dreading doing this. Unfortunately, I skipped over a bunch of stuff that I wanted to talk about that was in my paper. Eh, rack it up to first to go nervousness.

A few papers I thought were good. Two others - Kim and Ruben - did papers on "Lycidas" as well. A third good one was on an interesting connection between a family relative that lived at the same time as Milton. I'm not sure what this last one argued, if anything, but the connection was nice even if a bit of an overly biographical timeline of Milton's life.

The others consisted of some meandering papers on Milton's travels through Europe and, especially, Itally; a paper on why Milton wasn't mysoginistic; why Milton should be thought of along with Shakespeare when one thinks of great sonnets; a bizarre comparison of Satan in "Paradise Lost" to Dr Faust in the Christopher Marlowe play; a restatement of Stanley Fish's argument that Milton's exception of Catholic rights to a free press in the Areopagitica should be compared to how the modern person doesn't wish to grant neo-nazis, the KKK, or NAMBLA free press rights, but that we (should) consider the idea of a free press as a fundamental right.

This last paper struck me as extremely strange. The argument of relevitizing Milton's exclusion of the Catholics and trying to match it to some groups' desire to quelch free press to other groups doesn't make sense. Shouldn't the modern reader simply see that such groups that wish for a restrictive press are not in favor of a free press for all - only for those who share their own views. I mean, making such a bold jump immediately caused me to think that such an argument, if applied to the Holocaust, would mean that we should not criticize the Nazi's for the Final Solution. Instead, we should see it in the context of a perceived problem for their society in much the same way that in the post-9/11 America we see the destruction of Al-Qada as a necessity for our society's wellfare. Which, of course, is completely insane on it's own, much less as an argument to justify the genocide of the Jews.

Anyways, back to the presentations. The setting was nice, and had I had more sleep and wasn't so hungry I would have liked to explore the place further. The artsy stuff wasn't impressive - of all the student/faculty art there only one piece interested me. However, the natural setting of the place was incredible. Also, I counted 5 people absent. I think it'll be interesting to see how that is handled.

After the presentations I went to eat at Olive Garden. I spent the rest of the evening working on homework for Intro to Linguistics.

Archives

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