Amusing, but there are typos: Wales is the “Land of Strangers”, not the “Land of Stangers”, and a lot of the etymologies are poor. San Francisco does include a diminutive, but you should render it: “St. Frankie”, not “St. Little Frank One.” Virginia is named for Elizabeth, the Virgin Queen, and is not the “Virgin Land.” Philadelphia is named for “Brotherly Love’, not “Sibling Love.” And so on ad inifinitum.
My native Schuylkill County, Pennsylvania, apparently, falls into a small zone which pronounces syrup as “SEARup,” and whose residents think Mary and merry sound the same, but marry sounds different. I have trouble imagining alternative viewpoints.
With scandals popping everywhere around the Obama Administration, this BBC guide to euphemisms employed by politicians in the past is bound to come in handy. Joe Biden frequently seems “tired and emotional” and rumors abound that President Obama is the sort of fellow who “watches badgers.”
Not all linguistic scholars by a long shot subscribe to Joseph Greenberg’s theory of a single Euroasiatic language serving as the ancestral source of Etruscan, Indo-European, Uralic–Yukaghir, Altaic, Korean-Japanese-Ainu, Gilyak, Chukotian, and Eskimo–Aleut, but the Washington Post, in the manner of popular journalism, hails a new statistical word study described in a paper, Ultraconserved Words Point to Deep Language Ancestry Across Eurasia, published today in the Proceedings of the National Academy of Sciences of the United States of America, as establishing the facticity of all this.
You, hear me! Give this fire to that old man. Pull the black worm off the bark and give it to the mother. And no spitting in the ashes!
It’s an odd little speech. But if you went back 15,000 years and spoke these words to hunter-gatherers in Asia in any one of hundreds of modern languages, there is a chance they would understand at least some of what you were saying.
That’s because all of the nouns, verbs, adjectives and adverbs in the four sentences are words that have descended largely unchanged from a language that died out as the glaciers retreated at the end of the last Ice Age. Those few words mean the same thing, and sound almost the same, as they did then.
The traditional view is that words can’t survive for more than 8,000 to 9,000 years. Evolution, linguistic “weathering” and the adoption of replacements from other languages eventually drive ancient words to extinction, just like the dinosaurs of the Jurassic era.
A new study, however, suggests that’s not always true.
A team of researchers has come up with a list of two dozen “ultraconserved words” that have survived 150 centuries. It includes some predictable entries: “mother,” “not,” “what,” “to hear” and “man.” It also contains surprises: “to flow,” “ashes” and “worm.”
The existence of the long-lived words suggests there was a “proto-Eurasiatic” language that was the common ancestor to about 700 contemporary languages that are the native tongues of more than half the world’s people.
“We’ve never heard this language, and it’s not written down anywhere,” said Mark Pagel, an evolutionary theorist at the University of Reading in England who headed the study published Monday in the Proceedings of the National Academy of Sciences. “But this ancestral language was spoken and heard. People sitting around campfires used it to talk to each other.”
In all, “proto-Eurasiatic” gave birth to seven language families.
The usual count of allegedly descended languages families is eight. Greenberg, of course, might have been right, but only time and further research will tell whether his theory succeeds in gaining general acceptance.
Esther Zuckerman poses as a SWUG. My commenters are often smarter than I am. One of them, unlike me, noticed that Esther Zuckerman actually used a picture of Tina Fey to illustrate the SWUG type. The “NBC” under the photo should have been a clue. Sigh.
The term goes back a couple of years, but the SWUG concept only recently attracted major attention as the result of a lengthy think piece in the Yale Daily News by Raisa Bruner exploring the culture, the pros and cons, and all possible nuances of SWUGdom, its relationship to Feminism, SWUGdom as fate, as life-phase, as life-style, and as identity.
Yale definitely teaches young people how to play theme and variations on a concept, and Ms. Bruner’s piece caught the attention of one Justin Rocket Silverman (Now that is a millenial generation name!) who, writing in The Cut brought all this to the attention of the World Outside Yale.
Yale senior Raisa Bruner [is] kind of tired of the free-wheeling frat hookup culture that’s so compelling to younger students. The guys know this about women her age, she says, and so they don’t generally hit on senior girls. If she went to Sigma Nu, she’d watch her male classmates focus on that infinitely more fun classmate, the female freshman.
Bruner is a self-identified SWUG — a senior washed up girl. As she explained in a recent feature in the Yale Daily News, to be a SWUG is to embrace “the slow, wine-filled decline of female sexual empowerment as we live out our college glory days. Welcome to the world of the ladies who have given up on boys because they don’t so much empower as frustrate, satisfy as agitate.”
She and her fellow SWUGs are women who don’t bother dressing up for class, or even for fancy parties (though they might still attend them), don’t seek out meaningful (or even just sexual) relationships, spend weekends at their shared homes drinking in the company of other self-identified SWUGs, and feel utter apathy about their personal lives — all at the age of 21.
Gawker decided that all this SWUG stuff really amounted to just a pose and a demand for some attention.
Declaring “‘I don’t give a fuck’ at the right moment,” does not a “more complex person” make. Rather than embracing personal growth internally, there is a clamorous, exaggerated declaration that growing out of a social scene is the equivalent of being “washed-up” in the face of other’s halcyon days. Overall, SWUG-life appears to be a melodramatic desire to make an identity out of boredom and dissatisfaction with the collegiate social scene.
Esther Zuckerman (Y’ 12), at the Atlantic, tells us that she was already a SWUG as a junior two years ago.
I first heard about the term SWUG during my junior year when I was working at the Daily News. From what I can recall, it was described to me as having been coined by a group of girls in the senior class, and I hated it. Yale had been debating treatment of women on campus all year—the school was about to face a Title IX investigation—and the idea of calling any girls on campus “washed-up” was to me offensive and demeaning (the specific words I used in a heated Gchat conversation), even if some fellow women had used the label on themselves.
But I changed my mind on SWUGs as I sort of realized I was one. Looking back through my Gmail inbox today, I crossed into my senior year, when, for me and my friends, SWUG came to be a way we described an attitude that we already possessed. SWUG meant getting meatball subs on a snowy night. SWUGs watched an episode of New Girl twice in a row with a lot red wine. SWUGs baked brownies. In our version of SWUG, an idol might be Liz Lemon, to whom Jack Donaghy once said: “Big night, Lemon? Let me guess meatball sub extra, bottle of NyQuil, TiVo Top Chef, a little miss Bonnie Raitt, lights out.” My fellow would-be SWUGs and I listened to a lot of “I Can’t Make You Love Me.” We cared about our academics and our future careers, but when it came to our social lives in the confines of Yale, well, we, as seniors, couldn’t care less.
The whole SWUG business may have really been put on the map at Yale by a Daily News article by Chloe Drimal, published last September, titled: Profile of a SWUG.
You’ve all met one. They’re usually at penny shots promptly at 11 p.m. come Wednesday night, and are then found in Durfee’s around 1 p.m. the next day, buying every liquid they can get their hands on.
I was jealous of them when I was a freshman. They were on a nickname basis with the hottest guys at Yale and danced at the bar of DKE with their shirts off. But looking back on it, I realize the boys were trying to get with the freshmen, not the SWUGs. ...
She’s the girl who Kevin, the bartender at Toad’s, hugs when she stumbles in Wednesday night. She’ll dance like no one’s looking. She’s a SWUG. She doesn’t care. Tommy at Box 63 and Compadre at Amigos will both give her free shots on occasion; they are not doing this for freshman girls — only for SWUGs.
She’s the girl in the Zeta basement, before the Coach Reno era, who is biting into a can with her teeth to shotgun on a Sunday. Although she could never beat the Zeta boys in a shotgun, she can beat most ADPhi boys.
She’s the girl who knows the code to get into DKE. She knows the code for ADPhi. (If any single senior girl has the key to Zeta, she may want to seek help.) Facebook bores her. She uses Facebook to find out different football players’ birthdays and plugs them into an astrology website to test their compatibility. She is compatible with no one.
She’s the girl who promised she would never hook up with someone younger than her but now finds herself texting sophomore boys who unavoidably turn her down. She thinks this is funny. She thinks about getting a vibrator; she may already have a vibrator. It may be better than that sophomore boy.
She doesn’t need to walk home late at night and chance getting mugged by a New Haven local because she will just sleep on a couch in one of the frats. The late night crew at G-Heav knows to start making her an egg and cheese when they see her stumble through the door, and sometimes they will allow her to dance behind the counter and crack an egg herself. Again, they don’t do this for the young, hot, freshman girls — only SWUGs.
She’s the girl who tells her friends she is going to have a “friendship night.” When they ask what this means she explains she is going to make a guy want her and then turn him down. She gets drunk and wakes up next to the guy she was going to turn down. She knows this will go nowhere, as she has already plugged his birthday into the compatibility website, and their score was a two. She makes up a short lie about a meeting and asks him to leave her room and then goes back to bed. She doesn’t return his texts. She’s a SWUG.
She is the last one at every party, because hey — who is she going home with? She’s not afraid to dance on tables and knows the top floor of any frat always has the cleanest bathroom. She is wise. She is hot, whether the boys believe it or not. She doesn’t give a hoot. She’s single because she wants to be; her daddy told her there’s more fish in the sea. She is a SWUG, and SWUG life is pretty awesome.
Drimal’s glorification of the SWUG made her in a campus celebrity, profiled by the Yale Herald.
If anyone is not totally SWUGed out at this point, he can turn to some more discussions which appeared in the Oldest College Daily.
On a personal note, we had hook ups at Yale in my day, but we did not have either the term or the identical hook up culture. I think that, as I remember it, quite a lot of female seniors in those days had long since taken anticipated Susan Patton’s advice and were in long-term relationships with Yale men.
The SWUG concept reminds me of the characteristic resentment of ordinarily-groomed-and-dressed Yale girls toward male friends’ dates from outside Yale.
The girl from Smith staying over at Yale would arrive at breakfast nicely dressed, in full make-up, hair in perfect order, and her escort’s female Yale friends and neighbors would glower and make faces, regarding his date’s superior efforts at presentation as personal affronts.
Yale girls all tended to think dating outside Yale constituted both punishable treason and firm evidence of bad taste. I once took a date to a performance of Carl Orff’s Carmina Burana, in which my current wife was singing in the chorus, and found Karen was using every opportunity that my then girlfriend’s eyes were averted to make faces at me.
William Penn’s statue stands atop Philadelphia’s City Hall
I grew up about 100 miles northwest of Philadelphia and occasionally visited the big city. I always thought that Philadelphia had an unusually unattractive local accent, one that could rival Brooklyn’s or Long Island’s in stigmatizing-as-lower-class potential. I certainly never thought it sounded Southern.
But the Atlantic has an article in which a U of P linguistics professor says that Philadelphians are losing the local accent and the cause is the triumph of the influence of Northern speech over Southern.
Sometime around the 1960s and ‘70s, people in Philadelphia began slowly, subtly to change how they speak. The sound of their vowels started a gradual shift consciously imperceptible to the very people who were driving it. A’s evolved to bump into E’s. The sound of an O lost some of its singsong twang. After decades of speaking with what was in effect a southern dialect, Philadelphians were becoming – linguistically, that is – more northern.
“There’s one big question: How is it possible that Philadelphians all over the city are doing the same thing?” asks Bill Labov, a professor in the department of linguistics at the University of Pennsylvania. “What is it that makes Philadelphia operate as a whole, making it different from the neighboring cities?”
Researchers using Swadesh words have estimated that the Iliad was written in 762 B.C., give or take 50 years, dating the epic to pretty much the time that the scholarly consensus already believed it was written on philological grounds.
A fascinating illustration of the astonishing diversity of languages found at the geographic meeting points of the Indo-European, Semitic, and Turkic language families. It is also very interesting to note how large a portion of the land area of the Middle East is arid and uninhabited.
The New York Times reports another classic example of reasoning by computer program. This time the result is support for the “peaceful agriculturalist and Anatolian” theory of the origins of Indo-European.
Biologists using tools developed for drawing evolutionary family trees say that they have solved a longstanding problem in archaeology: the origin of the Indo-European family of languages.
The family includes English and most other European languages, as well as Persian, Hindi and many others. Despite the importance of the languages, specialists have long disagreed about their origin.
Linguists believe that the first speakers of the mother tongue, known as proto-Indo-European, were chariot-driving pastoralists who burst out of their homeland on the steppes above the Black Sea about 4,000 years ago and conquered Europe and Asia. A rival theory holds that, to the contrary, the first Indo-European speakers were peaceable farmers in Anatolia, now Turkey, about 9,000 years ago, who disseminated their language by the hoe, not the sword.
The new entrant to the debate is an evolutionary biologist, Quentin Atkinson of the University of Auckland in New Zealand. He and colleagues have taken the existing vocabulary and geographical range of 103 Indo-European languages and computationally walked them back in time and place to their statistically most likely origin.
The result, they announced in Thursday’s issue of the journal Science, is that “we found decisive support for an Anatolian origin over a steppe origin.” Both the timing and the root of the tree of Indo-European languages “fit with an agricultural expansion from Anatolia beginning 8,000 to 9,500 years ago,” they report.
But despite its advanced statistical methods, their study may not convince everyone.
Results of these kinds of automated analyses inevitably derive from assumptions already programmed in. I’m afraid I think it seems abundantly obvious that peoples speaking Indo-European languages, though they may engage in farming, are historically anything but peaceful. Still, all this is interesting enough to give it a look over.
Curiously, the differentiation of colors seems to proceed in stages, with various languages stopping at varying points in the same process of differentiation.
Of course, how we differentiate colors is, in the end, based on our physiological capabilities. Some other species with different eyes could differentiate fewer colors; some others far more.
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We then come to the Sapir-Whorf hypothesis, which holds that language determines how people conceptualize the world.
Koreans are familiar with the colors yeondu and chorok, both light green, but yeondu is a more yellowish light green. Looking at color charts, Koreans are found to differentiate yeondu from chorok quicker than Westerners who don’t speak Korean leading cognitive psychology types to infer that what must be happening is that the language-oriented portion of brain must be joining in to assist the visual perception of the Koreans.
This matches the results of experiments showing slight differences is the speed of color identification acuity between our right and left sides.
And apparently once children learn the names of colors, the advantage in speed changes from one side to the other.
And here’s a game which tests how good you are at matching colors.
I hate the slideshow format, whose only purpose is to extract as many clicks as possible out of you to up that website’s stats, but this one does have some amusing offerings worth a look. Example: (German) Backpfeifengesicht “a face in need of a good slap.”