Tag Archives: Anthropology

Image by moune.drah CC BY NC SA https://www.flickr.com/photos/70148128@N00/12893857533/

Anthropologists’ metaphorical shenanigans: Or how (not) to research metaphor

Send to Kindle

Over on the excellent ‘Genealogy of Religion’, Cris Campbell waved a friendly red rag in front of my eyes to make me incensed over exaggerated claims (some) anthropologists make about metaphors. I had expressed some doubts in previous comments but felt that perhaps this particular one deserves its own post.

The book Cris refers to is a collection of essays  America in 1492: The World of the Indian Peoples Before the Arrival of Columbus (1991, ed. Alvin Josephy) which also contains an essay by Joel Sherzer called “A Richness of Voices”.  I don’t have the book but I looked up a few quotes on metaphor from the book.

The introduction summarizes the conclusion thus:

“Metaphors about the relations of people to animals and natural forces were essential to the adaptive strategies of people who lived by hunting.” (p. 26)

This is an example what Sherzer has to say about metaphor:

“Another important feature of native vocabularies was the metaphor – the use of words or groups of words that related to one realm of meaning to another. To students they provide a window into American Indian philosophies. … The relationship between the root and the derived form was often metaphorical.” (p. 256)

The first part of both statements is true but the second part does not follow. That is just bad bad scholarship. I’m not a big Popperian but if you want to make claims about language you have to postulate some hypotheses and try really really really hard to disprove them. Why? Because there are empirical aspects to the questions that can have empirical support. Instead the hypotheses are implied and no attempt is made to see if they work. So this is what I suggest are Sherzer’s implicit hypotheses that should be made explicit and tested:

  1. American Indian languages use metaphors for essential parts of their understanding of the world. (Corollary: If we understand the metaphors, we can understand the worldview of the speakers of those languages.)
  2. American Indian language use of metaphors was necessary to their survival because of their hunter-gatherer lifestyles.
  3. American Indian languages use metaphor than the SAE (Standard Average European) languages.

Re 1: This is demonstrably true. It is true of all languages so it is not surprising here. However, exactly how central this metaphorical reasoning is and how it works cognitively is an open question. I addressed some of this in my review of Verena Haser’s book.

As to the corollary, I’ve mentioned this time and time again. There is no straightforward link between metaphor and worldview. War on poverty, war on drugs, war on terror all draw on different aspects of war. As does Salvation Army, Peace Corps and the Marine Corps. You can’t say that Salvation Army subscribes to the same level of violence than a ‘real’ Army. The same goes for metaphors like ‘modern Crusades’ or the various notions of ‘Jihad’. Metaphor works exactly because it does not commit us to a particular course of action.

That’s not to say that the use of metaphor can never be revealing of underlying conceptualizations. For instance, calling something rebellion vs. calling it a ‘civil war’ imposes a certain order on the configuration of participants and reveals the speaker’s assumptions. But calling one ‘my rock’ does not reveal any cultural preoccupation with rocks. The latter (I propose) is much more common than the former.

Re 2: I think this is demonstrably false. From my (albeit incomplete) reading of the literature, most of the time metaphors just got in the way of hunting. Thinking of the ‘Bear’ as the father to whom you have to ritually apologise before killing him seems a bit excessive. Over metaphorisation of plants and animals has also led to their over or under exploitation. E.g. the Nuer not eating birds and foregoing an important source of nutricion or the Hawains hunting rare birds to extinction for their plumes. Sure, metaphors were essential to the construction of folk taxonomies but that is equally true of Western ‘scientific’ taxonomies which map into notions of descent, progress and containment. (PS: I’ve been working on a post called ‘Taxonomies are metaphors where I elaborate on this).

Re 3: This is just out and out nonsense. The example given are stuff like bark of the tree being called ‘skin’ and spacial prepositions like ‘on top of’ or ‘behind’ being derived from body parts. The author obviously did not bother to consult an English etymological dictionary where he could discover that ‘top’ comes from ‘tuft’ as in ‘tuft of hair’ (or is at the very least connected). And of course the connection of ‘behind’ to body part (albeit in the other direction) should be pretty obvious to anyone. Anyway, body part metaphors are all over all languages in all sorts similar but inconsistent ways: mountains have feet (but not heads), human groups have heads (but not feed), trees have trunks (but not arms), a leader may have someone as their right arm (but not their left foot). And ‘custard has skin’ in English (chew on that). In short, unless the author can show even a hint of a quantitative tendency, it’s clear that American Indian languages are just as metaphorical as any other languages.

Sherzer comes to this conclusion:

“Metaphorical language pervaded the verbal art of the Americas in 1492, in part because of the closeness Native American had always felt to the natural world around them and their social, cultural, aesthetic, and personal identification with it and in part because of their faith in the immediacy of a spirit world whose presence could be manifest in discourse.”

But that displays fundamental misunderstanding of how metaphor works in language. Faith in immediacy has no link to the use of metaphors (or at the very least Sherzer did not demonstrate any link because he confused lyricism with scholarship). Sure, metaphors based on the natural world might indicate ‘closeness to the natural world around’ but that’s just as much of a discovery as saying that people who live in an area with lots of oaks have a word that means ‘oak’. The opposite would be surprising. The problem is that if you analyzed English without preconceptions about the culture of its speakers you would find as much of a closeness to the natural world (e.g a person can be ‘a force of nature’, ‘eyes like a hawk’, ‘dirty as a pig’, ‘wily as a fox’, ‘slow as a snail’, ‘beautiful as a flower’, ‘sturdy as a tree’, etc.).

While this seems deep, it’s actually meaningless.

“The metaphorical and symbolic bent of Mesoamerica was reflected in the grammars, vocabularies, and verbal art of the region. (p. 272)

Mesoamerica had no ‘symbolic bent’. Humans have a symbolic bent, just like they have spleens, guts and little toes.  So let’s stop being all gushy about it and study things that are worth a note.

PS: This just underscores my comments on an earlier post of Cris’ where I took this quote to task:

“Nahuatl was and is a language rich in metaphor, and the Mexica took delight in exploring veiled resemblances…” This is complete and utter nonsense. Language is rich in metaphor and all cultures explore veiled resemblances. That’s just how language works. All I can surmise is that the author did not learn the language very well and therefore was translating some idioms literally. It happens. Or she’s just mindlessly spouting a bullshit trope people trot out when they need to support some mystical theory about a people.

And the conclusion!? “In a differently conceptualized world concepts are differently distributed. If we want to know the metaphors our subjects lived by, we need first to know how the language scanned actuality. Linguistic messages in foreign (or in familiar) tongues require not only decoding, but interpretation.” Translated from bullshit to normal speak: “When you translate things from a foreign language, you need to pay attention to context.” Nahuatl is no different to Spanish in this. In fact, the same applies to British and American English.

Finally, this metaphor mania is not unique to anthropologists. I’ve seen this in philosophy, education studies, etc. Metaphors are seductive… Can’t live without them…

Image by moune.drah CC BY NC SA

Send to Kindle

Framing and constructions as a bridge between cognition and culture: Two Abstracts for Cognitive Futures

Send to Kindle

I just found out that both abstracts I submitted to the Cognitive Futures of the Humanities Conference were accepted. I was really only expecting one to get through but I’m looking forward to talking about the ideas in both.

The first first talk has foundations in a paper I wrote almost 5 years ago now about the nature of evidence for discourse. But the idea is pretty much central to all my thinking on the subject of culture and cognition. The challenge as I see it is to come up with a cognitively realistic but not a cognitively reductionist account of culture. And the problem I see is that often the learning only goes one way. The people studying culture are supposed to be learning about the results of research on cognition.

Frames, scripts, scenarios, models, spaces and other animals: Bridging conceptual divides between the cognitive, social and computational

While the cognitive turn has a definite potential to revolutionize the humanities and social sciences, it will not be successful if it tries to reduce the fields investigated by the humanities to merely cognitive or by extension neural concepts. Its greatest potential is in showing continuities between the mind and its expression through social artefacts including social structures, art, conversation, etc. The social sciences and humanities have not waited on the sidelines and have developed a conceptual framework to apprehend the complex phenomena that underlie social interactions. This paper will argue that in order to have a meaningful impact, cognitive sciences, including linguistics, will have to find points of conceptual integration with the humanities rather than simply provide a new descriptive apparatus.

It is the contention of this paper that this can be best done through the concept of frame. It seems that most disciplines dealing with the human mind have (more or less independently) developed a similar notion dealing with the complexities of conceptualization variously referred to as frame, script, cognitive model or one of the as many as 14 terms that can be found across the many disciplines that use it.  This paper will present the different terms and identify commonalities and differences between them. On this, it will propose several practical ways in which cognitive sciences can influence humanities and also derive meaningful benefit from this relationship. I will draw on examples from historical policy analysis, literary criticism and educational discourse.

See the presentation on Slideshare.

The second paper is a bit more conceptually adventurous and testing the ideas put forth in the first one. I’m going to try to explore a metaphor for the merging of cultural studies with linguistic studies. This was done before with structuralism and ended more or less badly. For me, it ended when I read the Lynx by Lévi-Strauss and realized how empty it was of any real meaning. But I think structuralism ended badly in linguistics, as well. We can’t really understand how very basic things work in language unless we can involve culture. So even though, I come at this from the side of linguistics, I’m coming at it from the perspective of linguistics that has already been informed by the study of culture.

If Lévi-Strauss had met Langacker: Towards a constructional approach to the patterns of culture

Construction/cognitive grammar (Langacker, Lakoff, Croft, Verhagen, Goldberg) has broken the strict separation between the lexical and grammatical linguistic units that has defined linguistics for most of the last century. By treating all linguistic units as meaningful, albeit on a scale of schematicity, it has made it possible to treat linguistic knowledge as simply a part of human knowledge rather than as a separate module in the cognitive system. Central to this effort is the notion of language of as an organised inventory of symbolic units that interact through the process of conceptual integration.

This paper will propose a new view of ‘culture’ as an inventory of construction-like patterns that have linguistic, as well, as interactional content. I will argue that using construction grammar as an analogy allows for the requisite richness and can avoid the pitfalls of structuralism. One of the most fundamental contributions of this approach is the understanding that cultural patterns, like constructions, are pairings of meaning and form and that they are organised in a hierarchically structured inventory. For instance, we cannot properly understand the various expressions of politeness without thinking of them as systematically linked units in an inventory available to members of a given culture in the same as syntactic and morphological relationships. As such, we can understand culture as learnable and transmittable in the same way that language is but without reducing its variability and richness as structuralist anthropology once did.

In the same way that Jakobson’s work on structuralism across the spectrum of linguistic diversity inspired Lévi-Strauss and a whole generation of anthropological theorists, it is now time to bring the exciting advances made within cognitive/construction grammar enriched with blending theory back to the study of culture.

See the presentation on SlideShare.

Send to Kindle

Pseudo-education as a weapon: Beyond the ridiculous in linguistic prescriptivism

Send to Kindle
Teacher in primary school in northern Laos

Teacher in primary school in northern Laos (Photo credit: Wikipedia)

Most of us are all too happy to repeat clichés about education to motivate ourselves and others to engage in this liminal ritual of mass socialization. One such phrase is “knowledge is power”. It is used to refer not just to education, of course, but to all sorts of intelligence gathering from business to politics. We tell many stories of how knowing something made the difference, from knowing a way of making something to work to knowing a secret only the hero or villain is privy to. But in education, in particular, it is not just knowing that matters to our tribe but also the display of knowing.

The more I look at education, the more I wonder how much of what is in the curriculum is about signaling rather than true need of knowledge. Signaling has been used in economics of education to indicate the complex value of a university degree but I think it goes much deeper. We make displays of knowledge through the curriculum to make the knowledge itself more valuable. Curriculum designers in all areas engage in complex dances to show how the content maps onto the real world. I have called this education voodoo, other people have spoken of cargo cult education, and yet others have talked about pseudo teaching. I wrote about pseudo teaching when I looked at Niall Ferguson‘s amusing, I think I called it cute, lesson plan of his own greatness. But pseudo teaching only describes the activities performed by teachers in the mistaken belief that they have real educational value. When pseudo teaching relies on pseudo content, I think we can talk more generally about “pseudo education”.

We were all pseudo-educated on a number of subjects. History, science, philosophy, etc. In history lessons, the most cherished “truths” of our past are distorted on a daily basis (see Lies My Teacher told me). From biology, we get to remember misinformation about the theory of evolution starting from attributing the very concept of evolution to Darwin or reducing natural selection to the nonsense of survival of the fittest. We may remember the names of a few philosophers but it rarely takes us any further than knowing winks at a Monty Python sketch or mouthing of unexamined platitudes like “the unexamined life is not worth living.”

That in itself is not a problem. Society, despite the omnipresent alarmist tropes, is coping quite well with pseudo-education. Perhaps, it even requires it to function because “it can’t handle the truth”. The problem is that we then judge people on how well they are able to replicate or respond to these pseudo-educated signals. Sometimes, these judgments are just a matter of petty prejudice but sometimes they could have an impact on somebody’s livelihood (and perhaps the former inevitably leads to the latter in aggregate).

Note: I have looked at some history and biology textbooks and they often offer a less distorted portrayal of their subject than what seems to be the outcome in public consciousness. Having the right curriculum and associated materials, then, doesn’t seem to be sufficient to avoid pseudo-education (if indeed avoiding it is desirable).

The one area where pseudo-education has received a lot of attention is language. Since time immemorial, our ways of speaking have served to identify us with one group or layer of society or another. And from its very beginning, education sought to play a role in slotting its charges into the linguistic groups with as high a prestige, as possible (or rather as appropriate). And even today, in academic literature we see references to the educated speaker as an analytic category. This is not a bad thing. Education correlates with exposure to certain types of language and engagement with certain kinds of speech communities. It is not the only way to achieve linguistic competence in those areas but it is the main way for the majority. But becoming “educated speaker” in this sense is mostly a by-product of education. Sufficient amount of the curriculum and classroom instruction is aimed in this direction to count for something but most students acquire the in-group ways of speaking without explicit instruction (disadvantaging those who would benefit from it). But probably a more salient output of language education is supposed knowledge about language (as opposed to knowledge of language).

Here students are expected not only to speak appropriately but also to know how this “appropriate language” works. And here is where most of what happens in schools can be called pseudo-education. Most teachers don’t really have any grasp of how language works (even those who took intro to linguistics classes). They are certainly not aware of the more complex issues around the social variability of language or its pragmatic dimension. But even in simple matters like grammar and usage, they are utterly clueless. This is often blamed on past deficiencies of the educational system where “grammar was not taught” to an entire generation. But judging by the behavior of previous generations who received ample instruction in grammar, that is not the problem. Their teachers were just as inept at teaching about language as they are today. They might have been better at labeling parts of speech and their tenses but that’s about it. It is possible that in the days of yore, people complaining about the use of the passive were actually more able to identify passive constructions in the text but it didn’t make that complaint any less inaccurate (Orwell made a right fool of himself when it turned out that he uses more passives than is the norm in English despite kvetching about their evil).

No matter what the content of school curriculum and method of instruction, “educated” people go about spouting nonsense when it comes to language. This nonsense seems to have its origins in half-remembered injunctions of their grade school teacher. And because the prime complainers are likely to either have been “good at language” or envied the teacher’s approbation of those who were described as being “good at language”, what we end up with in the typical language maven is a mishmash of linguistic prejudice and unjustified feeling smug superiority. Every little linguistic label that a person can remember, is then trotted out as a badge of honor regardless of how good that person is at deploying it.

And those who spout the loudest, get a reputation of being the “grammar experts” and everybody else who preemptively admits that they are “not good at grammar” defers to them and lets themselves be bullied by them. The most recent case of such bullying was a screed by an otherwise intelligent person in a position of power who decided that he will no longer hire people with bad grammar.

This prompted me to issue a rant on Google Plus, repeated below:

The trouble with pseudo educated blowhards complaining about grammar, like +Kyle Wien, is that they have no idea what grammar is. 90% of the things they complain about are spelling problems. The rest is a mishmash of half-remembered objections from their grade school teacher who got them from some other grammar bigot who doesn’t know their tense from their time.

I’ve got news for you Kyle! People who spell they’re, there and their interchangeably know the grammar of their use. They just don’t differentiate their spelling. It’s called homophony, dude, and English is chock full of it. Look it up. If your desire rose as you smelled a rose, you encountered homophony. Homophony is a ubiquitous feature of all languages. And equally all languages have some high profile homophones that cause trouble for spelling Nazis but almost never for actual understanding. Why? Because when you speak, there is no spelling.

Kyle thinks that what he calls “good grammar” is indicative of attention to detail. Hard to say since he, presumably always perfectly “grammatical”, failed to pay attention to the little detail of the difference between spelling and grammar. The other problem is, that I’m sure that Kyle and his ilk would be hard pressed to list more than a dozen or so of these “problems”. So his “attention to detail” should really be read as “attention to the few details of language use that annoy Kyle Wien”. He claims to have noticed a correlation in his practice but forgive me if I don’t take his word for it. Once you have developed a prejudice, no matter how outlandish, it is dead easy to find plenty of evidence in its support (not paying attention to any of the details that disconfirm it).

Sure there’s something to the argument that spelling mistakes in a news item, a blog post or a business newsletter will have an impact on its credibility. But hardly enough to worry about. Not that many people will notice and those who do will have plenty of other cues to make a better informed judgment. If a misplaced apostrophe is enough to sway them, then either they’re not convinced of the credibility of the source in the first place, or they’re not worth keeping as a customer. Journalists and bloggers engage in so many more significant pursuits that damage their credibility, like fatuous and unresearched claims about grammar, so that the odd it’s/its slip up can hardly make much more than (or is it then) a dent.

Note: I replaced ‘half-wit’ in the original with ‘blowhard’ because I don’t actually believe that Kyle Wien is a half-wit. He may not even be a blowhard. But, you can be a perfectly intelligent person, nice to kittens and beloved by co-workers, and be a blowhard when it comes to grammar. I also fixed a few typos, because I pay attention to detail.

My issue is not that I believe that linguistic purism and prescriptivism are in some way anomalous. In fact, I believe the exact opposite. I think, following a brilliant insight by my linguistics teacher, that we need to think of these phenomena as integral to our linguistic competence. I doubt that there is a linguistic community of any size above 3 that doesn’t enact some form of explicit linguistic normativity.

But when pseudo-knowledge about language is used as a n instrument of power, I think it is right to call out the perpetrators and try to shame them. Sure, linguists laugh at them, but I think we all need to follow the example of the Language Log and expose all such examples to public ridicule. Countermand the power.

Post Script: I have been similarly critical of the field of Critical Discourse Analysis which while based on an accurate insight about language and power, in my view, goes on to abuse the power that stems from the knowledge about language to clobber their opponents. My conclusion has been that if you want to study how people speak, study it for its own sake, and if you want to engage with the politics of what they say, do that on political terms not on linguistic ones. That doesn’t mean that you shouldn’t point out if you feel somebody is using language in a manipulative or misleading ways, but if you don’t need the apparatus of a whole academic discipline to do it, you’re doing something wrong.

Send to Kindle