Literary elites love to rep Shakespeare’s vocabulary: across his entire corpus, he uses 28,829 words, suggesting he knew over 100,000 words and arguably had the largest vocabulary, ever.
I decided to compare this data point against the most famous artists in hip hop. I used each artist’s first 35,000 lyrics. That way, prolific artists, such as Jay-Z, could be compared to newer artists, such as Drake.
“A lot of common terms may seem ‘neutral’ but reinforce racism. A teacher’s textbook case.”
Wilderness? Permanent? More loaded terms
“Wilderness” is another problematic term. It implies a place that humans neither modify nor call home. So when we attempt to convey respect for Indigenous knowledge with sentences like “Indigenous people were highly skilled at navigating and surviving in the “wilderness,” we present an oxymoron. Were Indigenous peoples other than human? If it is wilderness, how can people inhabit it? Allowing this paradox to stand sustains questions that should long ago have been taken off life support, but that retain vibrancy in powerful arenas, not the least of which include our courts: Were these “organized societies” living in the wilderness? Did these people have “exclusive use and occupation” of the wilderness? The absurdity of these questions comes clear when we jettison “wilderness” for more appropriate language, something like “homeland” or better yet, the people’s own term, the hahuułni of the Nuu-chah-nulth, Haa Aani among the Tlingit, or Anishinaabe akiiing. Kimmerer tells us, “When we call a place by its name it is transformed from wilderness to homeland.”
A series of articles on the fire at the national museum in Brazil. Raises questions about the role of material culture in studying the past but also of the concept of “national memory.” Further, there were recordings of languages that are no longer spoken that were destroyed. Does the loss of a language represent a loss of knowledge? A knowledge system? Fascinating questions raised by this incident that speak to the volume of loss.
The losses are “incalculable to Brazil,” said Michel Temer, the country’s president, on Twitter. “Two hundred years of work, research and knowledge have been lost.”
Marina Silva, a candidate in Brazil’s upcoming elections, described the fire as “a lobotomy in Brazilian memory.”
BRAZIL’S MUSEUM FIRE PROVES CULTURAL MEMORY NEEDS A DIGITAL BACKUP
It didn’t have to be this way. All of these artifacts could have been systematically backed up over the years with photographs, scans, audio files. The failure to do so speaks to a vital truth about the limits of technology: Just because the means to do something exists technologically doesn’t mean it will be done. And it underscores that the academic community has not yet fully embraced the importance of archiving importance of archiving—not just in Brazil, but around the world.
In this 99 percent invisible podcast and accompanying article, the challenges of communicating the hazards of materials that will be radioactive for the next 10,000 years are discussed. This is an interesting exercise in thinking about how to communicate the the most “universal” way possible.
This WIPP site is going to be radioactive for hundreds of thousands of years, though this panel was only responsible for keeping this place sufficiently marked for humans for the next 10,000 years—thinking beyond that timeframe was thought to be impossible.
Though 10,000 years in the future is still fairly inconceivable. 10,000 years ago, the biggest new technology spreading across the planet was farming. Culturally, we share almost nothing with people alive back then. Who knows the world will look like 10,000 years from now?
The panel began by thinking about language. But language, like radioactive materials, has a half life. Beowulf, from only 1,000 years ago, is incomprehensible today.
The panel also considered symbols, which seemed like they might be more universal. A smiley face seems to have a global appeal. And face logos have already been used as warnings.
In this 5 minute clip, from the Joe Rogan podcast, Neil deGrasse Tyson discusses his idea of the three different kinds of “truth.” It’s an interesting discussion on the definition of the word but also the implications of how we use words. Short enough to be interesting but not so long as to be tedious. For a tedious conversation on truth, see the previous post on the conversation between Sam Harris and Jordan Peterson.
I linked the video at the start of the relevant conversation.
Below is just the audioclip that you can stream just the audio if youtube is blocked and download below that if you just want the mp3 file.
At a time when the world is changing more quickly than ever before, we need a new vocabulary to help us grasp what’s happening. Cameron Laux picks out 14 words and phrases that can help us think differently.
In George Orwell’s famous prognostication of the future (a dystopia, of course), what he calls ‘doublethink’ (cheerful violation of logic) and ‘newspeak’ (ideologically contorted language) run rampant, and all citizens are under heavy surveillance. Looking back on this now, one is struck by how quaint his whole vision was, because in the age of the internet and super-connectivity, all of these things have been raised to sophisticated arts that, instead of being forced on us, have quietly colonised our lives. In the spirit of Orwell I offer a new speak for our new age, the century of ‘hyper’ and ‘virtual’ and ‘post’ this and that (how he would have laughed and cried at the idea of a ‘post-truth’!), where the struggle over meaning and authenticity have partly relocated to cyberspace, to a realm of infinite (im)possibility, just as our identities have.