languagehat.com

I saw a reference to a Greek film called Attenberg and looked up the director, Athina Rachel Tsangari; I was mentally stressing Athina on the penultimate, since the classical form is Ἀθήνη, but to my surprise I saw her name was given in Greek as Αθηνά. Confused and curious, I went to the Greek Wikipedia page for the name and found that it was “από το επίθετο Ἀθαναία [sic: s/b Ἀθηναία], που συναιρέθηκε σε Ἀθηνάα > Ἀθηνᾶ” ‘from the epithet Athanaia [s/b Athenaia], which was contracted to Athináa > Athiná]’; it’s not just a personal name but the Modern Greek name for the goddess. That seemed interesting enough to share.

Her surname, incidentally, is from τσαγκάρης ‘shoemaker’:

Inherited from Byzantine Greek τσαγκάρης (tsankárēs), from Mediaeval and Late Koine Greek τσαγκάριος (tsankários) & τζαγκάριος (tzankários), τζαγγάριος (tzangários) with simplification of ⟨γγ > γκ⟩, from Koine Greek τζάγγη (tzángē) + -άριος (-ários). The Hellenistic term, chiefly in the plural, found as a transcription of Late Latin zancha / tzanga, from Persian ظانگا‎ (zângâ) as in Parthian. Cognates include the medieval Byzantine Greek τζαγγίον n (tzangíon, “a kind of Byzantine shoe”) and possibly the modern τσαγανό n (tsaganó).

They don’t define τσαγανό, but apparently it means δυναμισμός, θάρρος, νεύρο, ενεργητικότητα [dynamism, courage, nerve, energy]; the semantic connection is not clear to me.

Benjamin Dreyer writes for Kirkus Reviews about his editing career, and it’s a good read:

I can’t say that I recall the particulars of my first day as a production editor—a supervisor of copy editors and copyediting, proofreaders and proofreading—at Random House, some 30 years and a scant handful of months ago. Perhaps along with the key to my office I was handed a reminder of our departmental precepts:

Don’t impose the subjunctive on authors who don’t naturally use it.

Apply the series comma quietly and consistently unless you’re explicitly told not to.

Remember that it’s the author’s book, not yours.

The rest is commentary.

Or perhaps not; it was, after all, a long time ago.

“The past is a foreign country,” we’re reminded by L. P. Hartley at the opening of his novel The Go-Between. “They do things differently there.” And indeed we did. There was no email yet. There were fax machines. If your phone—a landline phone, to be sure, though we had no use for the term yet—rang, you answered it, even if you didn’t know who was on the other end. It might be your mother; it might be, as it once was for me, Isabella Rossellini silkily requesting a tiny but exceedingly late text change to her memoir, a change I promised to get taken care of (well, wouldn’t you?) before we went to print, even if I got yelled at for it. (I got yelled at for it.) And if you did want to make such a late change, you often had to cajole a design colleague to make the change by hand, razoring up a bit of plasticked text from a spare copy of what were then called blues, short for bluelines, and gluing it down where you needed it.

And, yes, I had an office, a state that persisted through three office buildings as Random House—eventually part of Penguin Random House, which itself grew larger and larger through various mergers and acquisitions—moved in a northwesterly direction from the East Side of Manhattan to the West. After the Plague Curtain descended in March 2020, I visited it nearly not at all, though it remained mine till, not very long ago, I packed up the last of my personal effects and shipped home four brimming boxes of books in preparation for my retirement this week. […]

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Alena Dvořáková writes for the Dublin Review of Books about a controversial writer:

There have for a while now been two Milan Kunderas, characters so different as to suggest Dr Jekyll and Mr Hyde. There is Kundera the good European, celebrated as an eminent writer, a defender of freedom of speech, a voice of remembering against the politics of forgetting, and a spokesman for a mythical entity called Central Europe which could yet save the West from decline – if only the Westerners would heed its call to return to their values. If the good Kundera has any blemish, it might be his representations of women – but for every repulsive Helena, Irena or Laura, his defenders will say, you get a fascinating Sabina, Tamina or Agnes, so the man could surely not be a complete misogynist. Then there is the other, darker Kundera, a libertine and philanderer for whom misogyny has not been much of an issue because he has greater sins to hide – at the very least he is viewed with suspicion ‘back home’ as the great mythmaker who made his name on the back of elegant but less than truthful simplifications of the reality of communism, as well as fibs about his own past.

The good Kundera – the best-known twentieth century Czech writer – has been ubiquitous, his work available in many languages. Meanwhile, the darker Kundera – a constant presence on the Czech scene, the Kundera of Laughable Loves and The Joke who later sold out – has mostly skulked in the background, among the people of whom we know nothing, muttering in their incomprehensible Czech. This Kundera-in-hiding might make an occasional appearance in the writing of Western critics, but mostly [only to] be dismissed as a spectre without substance, the creation of those left behind (sometimes also called dissidents) who, filled with envy, cannot but consider the willing and successful emigrant as a traitor to the mother country. Imagine, he even dared to switch his writing language from Czech to French! And he chose not to return home after 1989! The bad faith of these Czech begrudgers would be inferred from their attempts to smear Kundera’s good name with baseless accusations, for example that he was a police informer. […]

But it is only recently, and on the Czech side, following the publication in 2020 of Jan Novák’s controversial biography (in Czech) of the first half of Kundera’s life (1929-1975), that the two Kunderas have been confronted one with the other. The polemic that ensued made one thing clear: the good Kundera is an idol with feet of clay whose demolition is long overdue.

Novák’s biography should be required reading for everyone interested in Kundera or his work. He has managed to avoid the Stockholm syndrome that so often turns critics and biographers into Kundera’s willing captives, reduced to quoting or paraphrasing the master’s words. Whatever reservations one might have about some of his facts and interpretations, he has assembled an incredible amount of relevant material – from extant secret police files to invaluable testimonies by friends, lovers, colleagues and more casual acquaintances – and skilfully used it to come up with the first even remotely convincing portrait of Kundera, unrivalled in detail and informativeness. Crucially, Novák has succeeded in placing Kundera’s habitual responses to events and topics in the appropriate context, in a way that illuminates the difficult times as well as the author’s choices. There is now a better chance than ever that a new Kundera might emerge: one who is less of an idol, more of a fallible human being; a writer whose words are to be examined (rather than rehearsed) to get a better measure of his ideas and images of humanity.

I remember enjoying The Unbearable Lightness of Being back in the ’80s, when everybody was reading it, but I don’t remember much about it; at any rate, it’s interesting to get an inside (Czech) view on him.

Elian Peltier (reporting from Abidjan, Dakar, and Paris for the NY Times) has a fine description of the changes the strong Francophone presence in Africa are bringing to the mother tongue:

French, by most estimates the world’s fifth most spoken language, is changing — perhaps not in the gilded hallways of the institution in Paris that publishes its official dictionary, but on a rooftop in Abidjan, the largest city in Ivory Coast. There one afternoon, a 19-year-old rapper who goes by the stage name “Marla” rehearsed her upcoming show, surrounded by friends and empty soda bottles. Her words were mostly French, but the Ivorian slang and English words that she mixed in made a new language.

To speak only French, “c’est zogo” — “it’s uncool,” said Marla, whose real name is Mariam Dosso, combining a French word with Ivorian slang. But playing with words and languages, she said, is “choco,” an abbreviation for chocolate meaning “sweet” or “stylish.”

A growing number of words and expressions from Africa are now infusing the French language, spurred by booming populations of young people in West and Central Africa. More than 60 percent of those who speak French daily now live in Africa, and 80 percent of children studying in French are in Africa. There are as many French speakers in Kinshasa, the capital of the Democratic Republic of Congo, as in Paris. Through social media platforms like TikTok and YouTube, they are literally spreading the word, reshaping the French language from African countries, like Ivory Coast, that were once colonized by France.

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Remember this post from April? Fun, right? Well, this video is twice as long and at least as much fun. I was surprised at some of the bad guesses and very impressed with Matthew, the scruffy music expert. I got a couple of them right off the bat but on the whole wouldn’t have done as well as he did. Thanks again, Eric!

(There will doubtless be spoilers in the comments, so you might want to watch the video first.)

Sonia Colina reports on a linguistic phenomenon we don’t often think of:

Despite efforts to increase research participation, racial and ethnic minorities remain underrepresented in results. A review of 5,008 papers in three pediatric journals from 2012 to 2021 revealed that only 9% of these studies included non-English speaking volunteers.

Language is a key barrier to participation, as even those with some English proficiency are less likely to participate in studies when recruitment materials aren’t in their native language. Language barriers also hinder a person’s ability to provide informed consent to participate.

This problem is not likely to fade away. The number of people with limited English proficiency in the U.S. grew by 80% between 1990 and 2013, going from nearly 14 million to 25.1 million people. As of 2022, this number rose to 26.5 million people. Excluding people with limited English proficiency is not only unethical, as these groups deserve the same access to experimental and evolving therapies as the English-speaking population, but also limits how applicable research findings are to the general population.

One way to eliminate language barriers is by translating research documents. As a translation scholar, I strive to discover ways to improve translation quality to benefit the research community and broader society. Translation in research, however, is not straightforward. Not only must the translated materials be accurate, they also have to serve their intended purpose.

More at the link, of course, and I hope attention is paid. Thanks, Bathrobe!

A recent Rusty Foster post investigates a usage of the term “jackpot” I wasn’t familiar with (the usual ‘big prize’ sense comes from “a form of poker, where the pool or pot accumulated until a player could open the bidding with two jacks or better”); discussing the search for “a new label that we can apply to our chaotic historical moment,” he writes:

In Ploughshares Rachel Nevins excerpted Gibson’s 2014 novel “The Peripheral” where a character describes the jackpot as:

…nothing you could really call a nuclear war. Just everything else, tangled in the changing climate: droughts, water shortages, crop failures, honeybees gone like they almost were now, collapse of other keystone species, every last alpha predator gone, antibiotics doing even less than they already did, diseases that were never quite the one big pandemic but big enough to be historic events in themselves.

[…]

For me what makes “jackpot” rise above options like “the terrible twenties” or the entertaining “assholocene” is its referential ambiguity. I don’t usually think of a jackpot as a negative thing. A jackpot is something you win, right? You pull a slot machine handle, the wheels spin, the cherries line up: jackpot! You scoop up the coins.

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Jonathan Egid’s Aeon essay Forging philosophy is extraordinarily interesting, on the most basic level for introducing me to a famous-in-certain-circles work of philosophy I like the sound of, but also for the issues of authenticity it investigates. I’ll skip the introductory section in which Egid describes pseudonymous work by “Bruce Le Catt” (not actually a cat!), Amélie Oksenberg Rorty (posing as Leila Tov-Ruach), pseudo-Augustine, Kierkegaard (who wrote as Johannes Climacus, Constantin Constantius, Victorin Victorius Victor, and Johannes de Silentio, inter alia), and others, and get right to the heart of it:

But none of these examples, from philosophical felines to pseudo-Augustine or imaginary Chinese Platonists, is quite as perplexing as that of the Ḥatäta Zera Yacob. The Ḥatäta, or ‘enquiry’ (the root of which, ሐ-ተ-ተ, in the ancient Ethiopian language of Geʽez literally means ‘to investigate, examine, search’ ) is an unusual work of philosophy for a number of reasons. It is not only a philosophical treatise but also an autobiography, a religious meditation and a witness of the religious wars that plagued Ethiopia in the early 17th century; it presents a theodicy and cosmological argument apparently independent of other traditions of Christian thought; it employs a subtle philosophical vocabulary that is virtually without precursors. Finally, and most perplexingly, the progenitor of these ideas, the Zera Yacob who is the subject of the autobiography and gives his name to the title, may never have existed. […]

The troubled afterlife of the text begins when the work is ‘discovered’ in 1852 by a lonely Capuchin monk named Giusto da Urbino in the highlands of Ethiopia. Before this date, there is no mention of the text in the historical record. The work was sent off to da Urbino’s patron back in Paris, the Irish-Basque explorer, linguist and astronomer Antoine d’Abbadie, and placed in the Ethiopian collections of the Bibliothèque Nationale de France. Over the next couple of decades, scholars flocked to consult this fascinating, seemingly unprecedented text. The Ḥatäta was edited and translated into Russian and Latin, and began to gain a wider readership among European intellectuals.

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I’m surprised I haven’t posted about Theresa Hak Kyung Cha, whom I knew briefly before her death in 1982 (the NY Times, inattentive as usual to anything outside its archaic notions of what’s fit to print, didn’t give her an obit until last year), since she was centrally concerned with issues of language — as Jonathan Morse says in this 2020 comment, “Or, specifically about language and its hats, you could save the time and expense by reading Theresa Hak Kyung Cha’s experimental prose piece Dictée, with its English, French and Korean and its photographs.” At any rate, I was scrolling down the very interesting list 101 Hidden Gems: The Greatest Films You’ve Never Seen when I hit this, which I hadn’t known about:

51. Mouth to Mouth (1975)

Theresa Hak Kyung Cha, US/South Korea

Mouth to Mouth swallowed me whole. But watching it also felt like breathing it in. Korean-American artist Theresa Hak Kyung Cha’s eight-minute video is a visual poem on the mother tongue and displacement. After a patient pan across written English and Korean, video static fills the screen. A mouth appears to enunciate but no words can be heard; instead, streams of running water and brushes of wind fill the soundscape. The noisy screen surface inhales the mouth; erotic and abject co-exist from moment to moment. With simple ingredients, Cha sinks into a well of emotions: home might be far away, but always with us.

And it turns out it’s available on Vimeo, so I’m posting it. If you don’t like experimental film, you won’t like it, but if you do, you might. Anyway, consider this my belated tribute to a remarkable woman.

Via a Facebook post by our old pal Slavomír Čéplö a/k/a bulbul, the Arabic Discovery Catalog:

OCLC has introduced the Arabic Discovery Catalog, a new initiative that brings together bibliographic records from libraries located in Arab countries into one catalog to enhance the discoverability and visibility of these collections for international research.

The Arabic Discovery Catalog currently includes records of more than 3.8 million Arabic resources and continues to grow, making it one of the most comprehensive bibliographic resources of Arabic culture.

OCLC staff have indexed records in Arabic and taken steps to ensure that sorting and searching of results are accurately displayed to deliver an intuitive and seamless discovery experience using Arabic script. The Arabic Discovery Catalog is built on the WorldCat Discovery platform, the discovery solution developed by OCLC that makes it possible for people easily find and get resources available in libraries worldwide through a single search.

Also, “Happy Birthday” to the Linguistic Society of America (it turns 100 in January), and — just for the hell of it — Wikipedia’s list of bodies that consider themselves to be authorities on standard languages, often called language academies (note the pungent parenthetical on Yiddish: “YIVO does not regulate or hold any sway over the Yiddish used in Ultra-Orthodox circles where the Yiddish language is most used in current times”).