Because really pathetically I don't trust myself to get anything done alone.
*everybody else seemed to enjoy it a lot more than I did. There were some strong performances, but I really hated the acting of one of the characters, and I was annoyed by the character with the most lines, and I was distracted by finding fault with the initial premise. Also? Neither K nor the guy on the other side of me had any memory of the character,"Mom."
*If you hate something enough, you don’t have to say the whole word: Zio, Antifa
Thanx to Charles P. Pierce.
Re the current hoohah about Boots the chemist charging well over the odds for the morning after pill, I was going to comment - when posting the link on various bits of social media, to go 'and Edwin Brooks must be spinning in his grave!'
Brooks was the MP who put through the sometimes overlooked but significant 1966 Family Planning Act: as discussed in that post I did some while back on 'why birth control is free under the NHS'.
However, I discovered from googling that - as far as one can tell from The Usual Sources - Brooks is still alive, but moved to Australia. I am profoundly shocked that the Wikipedia entry, under his political achievements, doesn't include that act. We wonder if, in the long history of reproductive rights, it got overshadowed by the more controversial 1967 Abortion Act, or, by the final incorporation of contraception into the NHS in 1974. If I had time on my hands (which at this moment I don't) I would go and try and edit that entry.
*I think this is a quotation from someone? but I can't find a source.
This is a guest post by Robert Henderson, Peter Klecha, and Eric McCready in response to Geoff Pullum's post of July 10. My only role was offering in advance to post a reply if the authors would like me to. I'm a good friend of Geoff Pullum and a friend of the authors. What follows is theirs.
We were quite surprised to read the LL post by Geoff Pullum of July 10. In this post, GP discussed the suspension of Tory MP Anne Marie Morris for using the phrase “n****r in the woodpile” at an event held at the East India Club. After her use of this phrase was recorded and publicized, she was suspended by the Tories for what the Financial Times described as a racist remark. According to GP, this punishment was excessive, as the remark in question was not racist; he proceeds “reluctantly” to defend Ms. Morris, as the idiom in question was merely “silly.” While we offer no comment on the appropriateness of the specific punishment Ms. Morris received, we do find this characterization problematic on both moral and empirical grounds, together with many other commentators on social media, and we want to suggest that the author should have been (much) more careful when dealing with such an important topic.
What counts as a racist remark? The range of possibilities is broad, from direct attributions of racial slurs to covert dog-whistles, and it’s ultimately not for us as white individuals, or for anybody outside of the oppressed group in question, to declare exactly what is or is not a racist act. However, it does seem clear to us that the category of racist statements isn’t limited to saying things like “X is a [slur].” Thus GP’s claim that the MP’s statement doesn’t count as a racist remark because she didn't call anyone by the slur is off the mark. Utterances which are judged to be racist remarks even include saying positive things about non-people, e.g., "I love [slur] food!" This fact shows that GP’s definition of racist remarks is far too narrow.
Once we allow racist remarks to include more than predicating a slur of an individual, the ground for defending Morris's remark shrinks substantially. The only such defense is to argue that the appearance of the n-word in an idiom is enough to neutralize its racist meaning component. GP tries this route, but here the post runs into empirical problems given well-known facts about slurs. There is a consensus in the semantic/pragmatic and philosophical literature on the topic that slurs aggressively attach to the speaker, committing them to a racist attitude even in embedded contexts. Consider embedded slurs; imagine Ron Weasley says “Draco thought that Harry was a mudblood”, where attributing the thought to Draco isn’t enough to absolve Ron of expressing the attitudes associated with the slur. Indeed, even mentioning slurs is fraught territory, which is why the authors of most papers on these issues are careful to distance themselves from the content expressed. While we aren’t aware of work on slurs in noncompositional idioms in particular, a moment’s thought is enough to show that just putting a potentially offensive word into an idiom doesn’t defuse it; we would feel uncomfortable saying “the shit hit the fan” in formal situations, for example, although here “shit” lacks its literal meaning. Thus we should expect that the slurring meaning of the n-word survives in the idiom.
Slurs are generally words which have a history of being used to inflict serious emotional distress. Setting aside how it is that they come to do that in first place (which surely must have something to do with both their literal meaning and with their issuers’ hateful intent), they come to have a perverse second effect, as we understand it: they viscerally remind their victims of the hurt they have experienced due to prior use of the word, as summed up by the Langston Hughes quotation excerpted by Geoffrey Nunberg’s post, or by Ice Cube in his recent discussion with Bill Maher: “When I hear a white person say it, it feel like that knife stabbing you, even if they don’t mean to.” And importantly, what we have read and heard from people who have been victimized by these words suggests that any depiction can be such a reminder, whether it is use, mention, quotation, or even just phonetic overlap, as in the very obvious case of an idiom containing a slur, or less obvious cases like similar-sounding but historically unrelated words.
As an analogy, consider someone who has been the victim of repeated axe-violence — someone who has been attacked with axes over and over again over the course of their life, and has been threatened with such attacks even more often. If such a person were to come into contact with even just a depiction of an axe or axe-violence, it would be responsible to assume that the person may well become upset, and maybe even re-traumatized. And importantly, this is independent of anyone’s intent — it wouldn’t matter if I showed such a depiction to such a person with the virtuous intent of wanting to rob these depictions of their power to hurt the victim, for example — it would still very likely cause pain. There would be no reason to expect that that pain would be in any way a function of the depicter’s intent.
Likewise, any depiction of a slur creates the risk of causing hurt to those people who have been historically victimized by the slur, regardless of speaker intent. In this way, the slurring effect of a slur is more like Grice’s (1957) natural meaning than his non-natural (communicative) meaning; it is something the hearer derives from the utterance independent of grammatical convention or of their recognition of the speaker’s intent. See also this discussion of research on the physiological effects “mere words” can have.
These considerations defuse the central claim of GP's linguistic defense of Morris's remark, namely that the meaning of the idiom is "a hitherto concealed unpleasant surprise". Instead, racial slurs are terms that both predicate racial categories of people, and also denigrate those categories (technically, they are “mixed content bearers”). The idiom thus means "a hitherto concealed unpleasant surprise" while at the same time committing the speaker to a racist attitude. It is this second component that we expect to attach to the speaker, even in idiom. That this is the case is also shown by the fact that people have to keep apologizing for using the phrase. In fact, the fact that the MP was suspended and the reporting of the suspension makes use of the term “racist remark” is itself evidence that people naturally get the racist interpretation.
We think that GP's defense of Morris is not tenable on linguistic grounds, but there is a second aspect of the post in question that we find disturbing and important to address. Throughout the post, GP repeatedly mentions the n-word in its uncensored form. In a follow-up to the original post, he says that his refusal to censor is a strategy to avoid giving that word its power. If you take the standard linguistic analysis of slurs, though, the word’s power does not come from mere taboo (i.e., a social prohibition on using or mentioning the word as we see with expletives like "shit"). The word literally has as part of its semantic content an expression of racial hate, and its history has made that content unavoidably salient. It is that content, and that history, that gives this word (and other slurs) its power over and above other taboo expressions. It is for this reason that the word is literally unutterable for many people, and why we (who are white, not a part of the group that is victimized by the word in question) avoid it here.
Yes, even here on Language Log. There seems to be an unfortunate attitude — even among those whose views on slurs are otherwise similar to our own — that we as linguists are somehow exceptions to the facts surrounding slurs discussed in this post. In Geoffrey Nunberg’s otherwise commendable post on July 13, for example, he continues to mention the slur (quite abundantly), despite acknowledging the hurt it can cause. We think this is a mistake. We are not special; our community includes members of oppressed groups (though not nearly enough of them), and the rest of us ought to respect and show courtesy to them.
The sad fact is that linguistics as an academic field has severe diversity issues. These problems are not helped by the strategy above, which, while in the abstract might have its merits, in practice is only hurtful, and only serves as a barrier to those who might find its use painful or insensitive. Certainly, the taboo-ignoring strategy exemplified by GP’s original post is not going to be helpful in solving the problems our field has with lack of diversity. These problems are further evidenced by the fact, mentioned above, that we, the authors, are white, so we cannot directly understand what it feels like to be affected by the slur under discussion. Writing this post discomforts us in light of this fact, but we feel that we have a responsibility to try to further this discussion, and acknowledge that our understanding of the actual harm that comes from the n-word is indirect. For all of us who are not targeted by particular slurs, understanding can only really come from listening to those who have been harmed by them. We strongly encourage everyone to do so.
We want finally to emphasize that it’s not our intention to hang GP from the nearest flagpole, or to implicate in any way that he is himself a racist. We mention this only because some people we have talked about this issue with felt the need to defend him on this count. It hadn’t even entered our minds; we know that language behaviors are deeply ingrained and don’t always reflect our values. Indeed, one of the main points of this note is that speaker intention is not always relevant to these matters. (What’s more, we don’t even believe that debating which individual people may or may not be “racists in their heart of hearts” is a productive way to take on racism.) We are, in fact, fans of GP’s; but we are not fans of this post, for the reasons above.
We are grateful for helpful comments on this note by Carissa Ábrego-collier, Chris Davis, Mitcho Erlewine, Julia Goldsmith-Pinkham, Prerna Nadathur, and Betsy Pillion.
What I really want to know: Can I rip off GVoice's old/retired web interface legally? Or more accurately, can I pay somebody else to do it for me with reasonable ability to assure them they won't go to jail or get sued into oblivion for doing it?
To be clear, there are some nifty functional subtleties I'd want to make off with, which I wouldn't even want to bother pretending I came up with on my own. For instance, there's some interesting algorithm for how texts are batched into threads which I haven't entirely reversed engineered, but make a huge difference in readability.
Except some of it doesn't seem to be, o hai, I am now making an effort, it is more that various academic things (seminars, conferences, etc) that I had flagged up in my diary ages ago finally came up and were all within the space of a few weeks, I don't know, it's the 'like buses' phenomenon. And some of them I did do some social interaction at and others I just slipped in and out, more or less.
Have booked up, what I was havering about, the annual conference in one of my spheres of interest that I was usually wont to go to but have missed the (I think) last two because I was not inspired by the overall theme that year. And it's not so much that I'm not inspired by this year's theme, it's more 'didn't they do something very similar a few years ago and I did a paper then, and don't really have anything new to say on the subject', so I didn't do that, but I think that it would be a useful one to go to to try and get me back into the groove for that thing that the editor at esteemed academic press was suggesting I might write and talk to people (if I can remember how to do that thing) and hear what's going on, and so on.
Also had a get-together with former line manager, which between the two of us and our commitments involves a lot of forward planning, but it was very nice to do it.
Have also done some (long) and (a bit less) outstanding life admin stuff, which I both feel pleased about and also as if I haven't actually done anything, which is weird.
Did I mention, getting revised article off last week, just before deadline? and then got out of office email from the editor saying away until end of month. WHUT. The peeves were in uproar.
And generally, I am still working out what I do with the day when it does not begin with posting an episode of Clorinda's memoirs and go on with compiling the next one. Okay, there are still snippets to come, but they come slowly.
I really appreciated all the commentary on the last post. If y'all want to chime in about this one I'd likewise appreciate it. The topic is "Music video WTF" - as in, should I link to videos if I like the song but not the video?
Here, let me give you an example that sits right on the borderline, two videos for "One On One" by Tujamo, with vocals by Sorana. Tujamo is a German producer and EDM spinner; Sorana is an eastern European singer (near as I can guess, Romanian) and this is her first big team-up with a "name" producer. So, OK, great. It's a fun tune and I like her voice, though as with a lot of these things I think it's over-tuned.
First up, the official video for the song:
Minor warning: it's a PoV video done in the style of a lot of porn these days where you, the viewer, are invited to have the gaze of the (male) camera in intimate interactions with a small, very conventionally attractive woman through a series of scenes, including bedroom. There's nothing actually X-rated about this, but I was uncomfortable watching it. In case that gaze isn't intimate enough for you, there's even an official 3D-VR version - https://www.youtube.com/watch?v=
Plus side: she's smiling and active throughout. She appears to be not only enjoying the interactions but initiating things. But if voyeurism isn't your kink (it's not mine, at least not for strangers) then you may (like me) find yourself unable to watch this video and see if there are other alternatives. Here's one:
At least that's just a static conventionally-attractive-skinny-chick-
I usually try to link to SoundCloud for my music choices but lots of things aren't up there and are on YouTube or other visual media.
So, dear readers, what do you make of this? Would you rather I didn't blog video music that sets me off, or blog it with information so you can judge for yourselves?