English spelling: unity over ease of learning…

Tuesday, March 19th, 2013
the difficulties of English spelling ©CambridgeESOL

the difficulties of English spelling ©CambridgeESOL

A while back I read a blog on cluborlov in which Dimitry Orlov railed against how English spelling often bears so little relation to the way its words sound that, as a consequence, it made learning to read and write the language far harder than it should be. At the time I would have liked to wade in with some opinions of my own, however, the comments on that post soon proliferated and, since I had no time to read them, and to avoid repeating arguments already given, I never contributed anything at all. However, I do feel that some of the points I would have liked to make may be of interest, and so I shall jot them down here now.

It is true that English orthography could be redesigned to more accurately reflect the language as it is currently spoken – and this would make learning to read and write English far easier. However, this approach does beg the question: which form of the spoken language should we thus choose to transcribe phonetically? English exists in many dialects, and a faithful phonetic transcription of one would look entirely different from another. Thus this process would seem to me to produce a wholly unfortunate result: that English speaking communities that are currently united by a common orthography (there are variations between English and American spelling – but these are not so divergent as to provide readers of either form with any barrier to reading the other) would be divided by the new phonetic orthographies.

I would like to take a diversion that I think is illuminating, to consider the orthography of Chinese. My understanding of how this works – and it is something that seems particularly hard to get a clear answer to – is that Chinese characters, albeit that they encode some phonetic information, can be used to write a great variety of dialects of Chinese. Apparently, a newspaper written in Chinese characters can be read with equal ease by readers who would find their spoken dialects mutually unintelligible. It is as if in Europe we were to devise an orthography that would allow the same copy of a book to be read ‘natively’ by a Portuguese, Italian, French, Spanish and Romanian speaker. (My understanding of the breadth of Chinese dialects suggests that we could include in the readers of such a book speakers of German, English and of many other European languages – presumably other Indo-European languages too, such as Farsi). Imagine what an amazing boon this would be for European integration! Of course such an orthography would be far harder to learn, since it would not be derived from the sound of the words, and would thus have to be learned, by rote, one character at a time. This is of course the challenge that Chinese writers and readers have to overcome, so that, from what I’ve read, some 4000 characters must be learned to allow a Chinese newspaper to be read. To people who found alphabetic orthographies a challenge to learn as children, this jump from around 26 characters to 4000 seems an incredible leap in difficulty. Indeed, there have been several attempts to encourage the Chinese to abandon their characters and to resort to the roman or cyrillic alphabets. It amazes me that the proponents of such a changeover were blind to the advantage of a unifying script for such a vast and diverse linguistic community as are the Chinese. Indeed, in a parallel to the parable of the Tower of Babel, they were urging a community who, through their characters, could communicate perfectly, to fragment into mutually unintelligible groups.

In an analogous way, current English orthography unifies the speakers of all its dialects and, for all its difficulties with spelling, it is hardly as onerous a task to learn as is Chinese. But there is another blessing that the present English orthography confers: historical consistency. With the passing of time languages continually evolve, so that a speaker of English from some hundred years back would find some difficulty in making herself understood today. If we go far enough back, it would be as if she was speaking a wholly foreign language. In the past, English orthography did actually attempt to encode the spoken forms with the result that texts from the past can be hard to read today. Once the spelling scheme was fixed, however, all subsequent texts became, and remain, readable to anyone who had mastered the written language. (Incidentally, my understanding is that Chinese literature from even remote times remains as legible today as if it had just been written – so that Chinese characters not only unify dialectical communities across ‘space’, but also across time. Though the simplified character forms adopted by the mainland in the 1950s and 1960s may have somewhat fractured this unity.)

So, though I acknowledge that the idiosyncrasies of English spelling do make learning to read and write the language more difficult, I feel that this is more than compensated for by the way that this allows speakers to be united into a single literary community across both space and time…

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a new covenant with nature…

Tuesday, March 12th, 2013
God gives the spark of life to Adam

Adam and God ©Michaelangelo

It is no surprise that human rights as a formal system, as legislation, should have arisen from the two cataclysms of ‘civil war’ that the Europeans brought upon themselves, and into which they drew so much of the rest of the world. As a way of trying to avoid descent into the horrors of the Rape of Nanking, of the Eastern Front, and of the Holocaust, it is essential, that at the heart of our politics, we should enshrine a reverence for human beings.

No doubt one reason why some regimes resist Western attempts to make them adopt human rights legislation is because they wish to continue abusing, with impunity, the people they have power over. China, for example, has long resisted pressure from the West to ‘improve their human rights record’. Governments in Africa, to whom the West offers loans with human rights conditions attached, are turning for help to China, who is only too happy to provide this aid without such pre-conditions. Of course human rights are not the only strings attached when you deal with the West, there are also economic conditions – such as the opening up of a country to the ‘free market’ – as well as all manner of other political demands. Not that any of this is new: the West now offers what once it imposed, when it had the power to do so. Colonial ‘development’ was explained to the ‘natives’ as being in their best interest. Importantly, those economic and political interventions of the West went hand in glove with a proselytising morality: Christianity and Christian values.

Christianity was at the heart of the European imperial project. It was there with shackles and burning when the Spanish ravaged the Americas; it was there with the missionaries that penetrated various ‘dark continents’. It seems to me that this was not a different project, but an earlier form of the modern one: for it is accepted that ‘human rights’ are a refined and ‘de-god-ed’ evolution of Christian values. As such, it is possible to see Chinese resistance today to American diplomats trying to attach human rights conditions to a trade agreement, as a continuation of the earlier attempts to force China to open herself up to missionaries, as she was forced, by gunboats, to open herself up to trade.

Here we see the problem I believe is inherent in Western human rights: their genesis in Christianity. If human rights occupies the same space in Western hearts that was once occupied by Christianity, is it surprising that people of different faiths, of cultures that did not evolve with Christianity, should resist this imposition? That we in the West do not recognize this link allows us to be as blind in our conviction of the superior morality of our position, as we were when we destroyed and enslaved the Aztecs, while all the time convinced that we were doing them a favour – after all, were we not saving their souls? Thus, the functional goal of attempting to stop holocausts, can be lost in this natural human resistance to our zealotry.

But even this is not my primary concern. Rather it is that I believe that there is a profound error at the very heart of Christianity, one that is so deeply embedded at the very beginning of the Bible that its effects permeate Judaism and Christianity: namely that man is made in God’s image and that His creation was put here for our use. This, it seems to me, is the fatal flip side of human rights: the primacy of humanity and our divinely ordained dominion over all other living things and the planet Earth itself – the Universe even. This flip side is evident in everything the West does – it contaminates our culture on every level – and as our culture has become the global culture, this error seems destined to become the birthright of humanity. The hubris that we see demonstrated all around us, is built into Western culture at its most inner, Christian core. It informed, and informs, the path of history from industrial revolutions, to the colonisation of North America, and the imperialisms of the West. It profoundly determines the way we live now. The whole economic drive that we are using to destroy the planet and to exterminate the wondrous variety of ecosystems and living beings on it, is informed by that central understanding that we are made in the image of god, and that that god has made the world for us to use as we wish. It does not matter that so many of us in the West have lost our faith, for we still hold that covenant between us and creation to be true.

So I say that we need a new covenant with Nature, one that is guided by what science is teaching us about the true nature of the world and our place in it. Once we see that we have no such human right to exert dominion as we do, then perhaps we can stop this wilful destruction, and so save the world and ourselves, from ourselves…

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the cherry on the cake…

Monday, December 17th, 2012

Mao Zedong proclaims the establishment of the People’s Republic of China in 1949

I have a notion as to why the Chinese authorities are delaying the opening of the tomb of the First Emperor, and it’s not the official reason given. I think I can also make a reasonable guess as to when it will be opened…

In 221BC Qin Shi Huangdi became the first emperor of a unified China. Even though his dynasty collapsed shortly after his death, that unification has not been undone to this day. The First Emperor began work on his tomb when he ascended the throne of the petty state of Qin. The location of this tomb has been long known. The famous Terracotta Warriors are merely one set of guards buried in the ground around the tomb. The tomb itself is a massive artificial mound that is 76 metres high, and the interior of which is described in the account of the historian Sima Qian. Apparently, its floor is a model of his empire in which the sea and rivers are represented by flowing mercury. Tests carried out on the summit of the mound have detected mercury fumes saturating the earth in a pattern that seems to hint at a map of China. If this is true so, presumably, is Sima Qian’s claim that the tomb was filled with indescribable treasures…

Though the authorities have permitted the excavation of the terracotta warriors, they have forbidden any attempt to open the tomb itself – even though it is believed that it is still intact. The reasons given are along the lines of: the tomb and its contents may be of such quality and quantity, that China does not have enough archaeological resources to do it properly or: that current technology is not yet up to the job. These explanations are plausible, but I feel there is another underlying reason that has not been voiced: politics.

If the tomb is intact, then it must surely contain the choicest treasures. When we consider what incredible artefacts must have adorned the courts of the various states that the First Emperor conquered; treasures that were surely looted – the contents of Qin Shi Huangdi’s tomb could make that of Tutankhamun look like a garden shed. The opening of King Tut’s tomb opened the eyes of the world to the glory of ancient Egypt. The glow of excitement resulting from when that tomb was opened in 1922 has still not faded; and Tutankamun was a minor pharaoh: Qin Shi Huangdi was the man who brought to an end the Warring States Period. The China he unified was incomparably vaster and more wealthy than ancient Egypt.

Consider how carefully the Chinese government managed the Beijing Olympics so as to not only communicate to the watching world China’s increasing wealth and power, but also her long and glorious history. How much more carefully must they wish to manage the opening of the tomb of the First Emperor. This event might well display to a wide-eyed humanity the incomparable splendour that was China. How could the wonders of the First Emperor’s tomb not serve to underline the claim that the Middle Kingdom can rightfully make that, throughout history, she has been one of the primary centres of the world, if not indeed the centre.

So, it seems to me that the most likely date for this opening will coincide with China’s income per capita becoming the largest in the world, and according to at least one projection, this will occur in 2048… or perhaps the opening will be delayed until 2049 to celebrate the centenary of the establishment of the People’s Republic of China…*

* barring of course the collapse of Party rule, global warming disasters etc

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a bite of the cherry…

Monday, November 26th, 2012
policeman in front of a picture of Mao...

China resurgent © Carlos Barria/Reuters

It seems that those of us who live in the West may need to get used to the fact that our economies are not going to return to constant growth. The belief that things are going to always continue to get better – at least in the sense of a constantly growing GDP – has always been a fantasy: constant growth of the kind we’ve experienced, that consists of consuming the Earth’s resources, presupposes that these are limitless. Since they are not, then it is hard to see how traditional economic growth could continue for ever.

Of course it’s difficult to give something up when you’ve had it there all your life. Nevertheless, I’m not going to cry over the difficulties that are overtaking us because things as they were depended quite a bit on selfishness. While our standards of (material) life have been constantly improving for decades, not everyone else on the planet was so fortunate. Not only were their lives not improving, but often that lack of improvement had something to do with our improving lives – I could make various arguments to support this stance, if such are needed. There are many direct links between us being up, and others being down. How much, for example, has our recent prosperity depended on people working in sweatshops for a pittance? Make as many arguments as you like about how we helped raise these poor people up from poverty – I will maintain that they have done this for themselves, and that we have been content to profit from these people being prepared (or forced) to live and work in conditions that we wouldn’t even contemplate for ourselves. What I don’t imagine can be argued is that we now have any justification in complaining that they’ve ‘taken all our jobs’; or that we have any right to feel aggrieved at what the consequences may be for us now that they are beginning to demand a standard of living closer to our own – whether this will come at the cost of dangerous carbon emissions, of a loss of power on our part, or of a permanent ending of a constant increase in our GDP.

So, I feel that we should accept this change in our prospects with good grace. We are at the end of a half-millennium during which we in the West have greatly enriched ourselves at the cost of just about everyone else on this planet. Western Europeans went to the Far East in search of things the people there had that we wanted some of. When we reached India and China, we found them fabulously sophisticated and wealthy. Through accidents of history too numerous for me to go into here, we had the whip hand on these civilizations more prosperous than we were. Now they are finally recovering, and rising back to somewhere nearer where they were – and had been for centuries – relative to us. Economic projections suggest that this will be achieved in a vastly wealthier world. Personally, I doubt this scenario – for all kinds of reasons; not least that, when it comes to natural resources, we have already picked all the low hanging fruit. What remains is unlikely to be enough to bring everyone up to the standard of living we currently enjoy in the West. More pressing would seem to be the threat of global warming that is likely to change the rules of the game entirely. Still, whatever comes, I for one am going to watch with some satisfaction as the rest of humanity achieves something like the life I have been privileged to live this far…

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Ming vases…

Wednesday, January 19th, 2011

Wen Zhengming painting

Philosopher by a Waterfall by Wen Zhengming

Even in childhood I was baffled as to why oil paintings sold in auction houses for countless millions, while equally exquisite works of art from other cultures seemed lucky if they fetched thousands. One exception is the ubiquitous ‘Ming vase’… examples of which appear in everything from Tin Tin to baroque palaces across Europe. Another is ancient artefacts, though these again seem to be valued less for their aesthetic qualities than for how close they fall to the traditionally accepted path of ancestry of Western culture.

Surely, what this is all about is some kind of bigotry… There are schools of painting in China, for example, that are as sophisticated, as accomplished, as those in Europe, and yet – though most will have heard of Van Gogh or Rembrandt – who among us can name any Chinese painters?

The strange anomaly of the Ming vase perhaps only helps to further make this point. Chinese porcelain as an object of admiration and desire dates from a time when Europe was somewhat in awe of China – and it seems to me that human beings, when they respect others – and nothing breeds respect quite like perceiving that the other appears to be rich and successful – that they also respect their art; what is art after all but an incarnation of a people’s soul…?

Well it seems that as the ‘developing’ world becomes richer, people there become interested in reclaiming their heritage. Nothing draws attention to something quite as much as someone paying a lot of money for it. No doubt Western art critics will now begin to ‘discover’ this other art and their reappraisal will see it slowly raised to a comparable status with Western art.

About time is what I say!

(I have made a resonant point about ‘manners’ in an earlier post.)

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