by

Irish in Ireland

Talk-IrishI’m in Limerick, Ireland for a conference and have just been watching Irish TV (RTE 1) which was broadcasting live a session from the Irish parliament, the Oireachtas, meeting in Dublin. The Members were giving condolence speeches following the death of 5 Irish students and one Irish-American in Berkeley, California, when a balcony in an apartment collapsed during a party celebrating a 21st birthday party. A couple of things struck me. One was the fact that a number of the members spoke in both English and Irish. Irish is the national and first official language of Ireland but it is spoken natively by only 5 to 10% of the population here. In certain areas within Ireland, there is a much higher percentage of speakers. But the members speaking in Irish were not all from those areas, and certainly not all, judging from their accents and hesitancy in speaking Irish, were native speakers of the language. In fact, Irish has been on the rise in recent years here, with a number of elite schools in Dublin offering immersive instruction in Irish. Traditional music sung in Irish is a booming industry. Similarly, in Wales, and Scotland, the Celtic languages there, namely Welsh and Gaelic, are thriving, which has long been the case in Wales. Unfortunately, the last native speaker of Manx, the Celtic language of the Isle of Man, died in 1974. But there have been substantial, and largely successful revival efforts. So, why were the Members of the Irish Parliament speaking Irish? I assume it’s because Irish has such a strong symbolic and national significance in Ireland, as an important aspect of Irish identity. Given that, it’s no surprise that politicians here would find it important, especially at a time of national tragedy, to speak Irish as a gesture of solidarity.

Another thing that surprised me in the TV coverage of the tragedy in Berkeley was the mention of “J1” visas, the work-exchange visas the Irish students were on. This came up incidentally by Members and others interviewed without any explanation of what a J1 visa is. Apparently, it is so common for Irish college students to go to the US to work or study in the summer (especially in the Bay area of California) that no explanation for Irish viewers was needed. In fact, the Irish Ambassador, talking about the tragedy, mentioned how sad it was that this had happened “at the beginning of the season”, namely the season of Irish students going over to the US. Of course, there is a long tradition of the Irish coming to the US, including the mass migration during the potato famine of the 19th century. During the session of the Parliament, there was mention of the “Minister for the Diaspora”. That there is such a minister in the Irish government is a telling statement of how many Irish and their descendants live outside the island.

The brings me around to another language note, namely the use of the term “Plastic Paddy”, to refer pejoratively to those outside Ireland claiming (unjustly or not) to be Irish, but not having any real knowledge of or experience with actual Irish culture. Paddy is a diminutive form of Padraic (“Patrick”). According to Wikipedia, “This is a reaction to and defiance of the diaspora-based celebration and increasing commercialisation and sponsorship of St. Patrick’s Day as being demeaning to the Irish. It can also be used in a derogative term for Irish people who support English football teams; while Irish journalists have used the term to characterise Irish bars in Sydney as inauthentic and with the ‘minimum of plastic paddy trimmings’.” This identification with a group to which one has only a tenuous relationship is sometimes called “symbolic ethnicity”. It brings to mind something else in the news recently, namely the controversy around the white woman, Rachel Dolezal, who headed up a local branch of the NAACP, and who identified herself as African-American. I’ll save that for a later post.

by

A living goddess

Nepal's Living Goddess, the Kumari Devi, 9 Prakash Mathema/AFP/Getty Images

Nepal’s Living Goddess, the Kumari Devi, 9
Prakash Mathema/AFP/Getty Images

In the US – and probably elsewhere where the movie Frozen has been popular – little girls are dressing up as princesses (and buying lots of princess-related merchandise). There was a reminder this week that there are in fact parts of the world where young girls get the royal treatment, namely through a story on NPR about one of Nepal’s “Living Goddesses”, the Kumari Devi, age 9. The story of her experience during the recent earthquake offers a mirror on Nepalese culture as well as insight into how the natural environment is seen in that country. The goddess is worshipped by both Hindus and Buddhists, considered the incarnation of the Hindu goddess Durga. She’s selected as a young child and lives an isolated and secretive existence and is rarely seen in public. According to the story, “Last month’s earthquake brought much of Kathmandu’s historic Durbar Square, a World Heritage Site, tumbling to the ground. Nepal’s showcase temples and palaces were reduced to ruins. But save for a few cracks, the home of the city’s Living Goddess remained intact.” According to the goddess’s caretaker Gautam Shakya, the building’s square shape stabilized it, but a priest cited in the story claims it was nothing so mundane: “It’s the power of the goddess; it’s about faith…It’s been the home of Kumaris for ages and we believe the force of that goddess made the house safe.” This is in keeping with an attitude towards the natural environment at odds with mainstream Western views, which maintain a secular perspective informed by modern environmental science. Whether the Nepalese view makes it any easier to deal with the devastation and loss of life caused by the earthquake is yet to be seen.

Nepal is majority Hindu country, with about 80% of the population, and around 10% Buddhist. But the Kumari Devi transcends and integrates the two religions:

Kumaris are drawn from the Newar community, the original inhabitants of the Kathmandu Valley for whom planets, karma and an array of gods play a vital role in day-to-day life. Gautam Shakya, in the eleventh generation of Kumari caretakers, says they are Buddhists who adopted the Hindu caste system and embody harmony. “One doesn’t discriminate against the other. We Newars are Buddhist. The Kumari is from a Buddhist family — but she is a Hindu goddess,” he says.

That makes the Kumari Devi not only a divine being, but a symbol of religions coming together, something the world could use more of these days. The life of the Kumari is led mostly in private, with most of her time spent with priests, with only rare public appearances. People strive to see her, as that is considered to bring good luck. When she does appear in public, her feet never touch the ground, being carried in a golden palanquin. She always wears red and has a “third eye” painted on her forehead. But the princess life does not last. The Kumar devi keeps her divine position only till puberty, at which time another young girl is selected through an elaborate and mostly secretive process.

A documentary in 2007 chronicled the life of Kumaris in Nepal:

by

Sports, race, & identity

Serena and Venus at Wimbledon (Photo by Paul Gilham/Getty Images)

Serena and Venus at Wimbledon
(Photo by Paul Gilham/Getty Images)

One of the ways we create unique personal identities is through the free-time activities we choose. These days those activities are likely to involve lots of screen time. In response, parents may be looking for activities to get their children moving – and outside. One likely direction are sports, either individual or team. What sports children choose is likely influenced by their parents, by friends, and by what’s available nearby. One of the other factors is the current popularity of any given sport. Interest in soccer (football) always goes up when the World Cup rolls around. Of particular importance are major sports figures, particularly if they offer some personal connection. They can function as a “reference group”, a group we aspire to join. A story on NPR this week looked at the inspiration that Venus and Serena Williams have given young African-Americans to take up tennis and asked why it is that Tiger Woods has not had the same effect in golf. After all, it wasn’t that long ago that tennis, like golf, was seen as a sport for the leisure class, i.e. in the US, predominantly for whites. Of course, it takes more resources to play golf than it does tennis. But it is also likely just the image that golf projects, not a likely imagined future for most young African-Americans. There have been efforts to interest urban youth in golf, notably through the First Tee program, which has had success in some cities.

Of course, professional basketball remains the imagined future for a good number of talented young African-Americans. The NBA has over 70% Black players. As Michael Dyson pointed out in his book on “Reflecting Black”, basketball has become much more than a sport for many urban communities, “it also became a way of ritualizing racial achievement against social barriers to cultural performance.” (pp. 66-67). It used to be that baseball offered similar opportunities for Blacks – and it still does for Dominicans, who continue to flock to the US to play in the major leagues. But in last year’s World Series, there was not a single African-American on the winning team (the San Francisco Giants). There were also no Blacks on the team the Giants beat to get to the World Series, the St. Louis Cardinals. Comedian and baseball fan Chris Rock commented: “How could you ever be in St. Louis and see no black people? And get this. Their crowds were more than 90 percent white — like the Ferguson police department!” In fact, he has a whole routine on the whiteness of baseball:

by

Binge Eating Stars

Rachel Ahn, a Korean binge eater [NPR]

Rachel Ahn, a Korean binge eater [NPR]

I have written before about “slow TV”, exemplified by Norwegian television, with shows on stacking firewood and watching slow-moving ships. Another country with interesting video productions is South Korea. Well-known are the video productions of contests of online gaming, which have a substantial viewership outside the country. Recently NPR had a story on the popularity of eating shows, or mukbang. It profiles one of the better known binge eaters, Rachel Ahn, who goes by “Aebong-ee”. Every weeknight, she gathers a huge amount of food — noodles, dumplings, seafood — in front of her and starts to eat and broadcast. Her fans expect not just a large volume of food to be devoured at a sitting, but also to have it done in a particular way:

The demands on Ahn and other mukbang stars like her are high — she can’t just eat, she must eat ferociously. As she devours noodles, loud slurping is a must. Audiences offer feedback on a live stream, asking how spicy the noodles are, suggesting she move dumplings closer to the camera or do a dance in excitement. The stream continues for three hours every night.

The most successful binge eaters can make a lot of money and become quite famous. It may be that such shows offer a way for Koreans living alone to have a kind of companionship, even if it’s virtual. According to Ahn, most of her fans are women, many of whom are on a diet; she speculates that the eating shows are popular as a way for those women to eat vicariously. A professor of Asian Studies at UC-Irvine, Kyung Kim, has a different explanation:

Eating is something one activity that is strongly identified as being natural, and spontaneous…You think about K-pop or K-drama [and] they’re very artificial, they’re all about makeup and plastic surgeries. And a lot of people find this — mukbang — to be the exact opposite of all the things right now Korean popular culture really stands for.

Of course, describing the huge volumes of food consumed in the eating shows as “natural” might seem a stretch. I’d be curious if the binge eaters ever include a strangely popular food in Korea, Spam, the U.S. processed pork product from the 1930’s, which is particularly used to make a spicy soup known as budae jjigae, or army stew.

by

Brother Orange

car

Brother Orange and Matt Stopera from Buzzfeed

As a language teacher, I emphasize the importance of language in cross-cultural communication. It’s one of the direct pathways into another culture – it can mean that you’re looking from inside, not outside. However, connecting with someone from another culture without knowing the language is certainly possible – and it happens all the time. I am reminded of that fact by the recent story on NPR about “Brother Orange” and the lost cell phone.

Matt Stopera, from Buzzfeed, had his cell phone stolen last year from a bar in New York City. Then, months later, he noticed pictures showing up on his new phone that he hadn’t taken. They featured selfies by someone who looked Chinese and whom he started referring to as “Brother Orange” because a number of the photos included orange trees. Stopera posted one of the pictures on Buzzfeed, and the story was then spread on the Chinese social messaging service Weibo. Users of Weibo tracked down the man in the photo, who turns out to be a restaurant owner in the Southern Chinese city of Meizhou. In China, the story went viral and both men became minor celebrities. Brother Orange and Stopera started exchanging messages, and Matt decided to travel to Meizhou to meet him. On Buzzfeed Matt has described the experience. It turned out that the two found that they got along very well and despite neither speaking the other’s language, they became close friends. In the NPR interview with Stopera, he talks about the importance of non-verbal communication in their relationship:

We had two translators, but, you know, you’d be surprised about how much nonverbal you can do with each other. You know, how much you slept. Did you sleep well? We also, in the middle of the trip, we developed this, you know, symbol where we tapped our hearts and said happy, happy, happy, happy whenever we, you know, had a moment. And so when I think about that, that’s just big.

On the Buzzfeed page, Stopera also talks about the role of technology, describing the last day of his trip, being together with Brother Orange:

The last morning of our trip. We don’t have a translator for this part. This is it. The journey is over. What even happened?
We sit in the back of the car. We both are holding back tears. When’s the next time we’re going to see each other? What will it be like? When is he coming to New York to visit me? It’s all up in the air.
In that moment, I couldn’t help but think about the boundaries we had broken down. It’s 2015 and cell phones and computers have changed everything. Language boundaries aren’t that real. We had happily chatted with each other using a translation app. There’s an app for everything. Anything is possible. Thank you, Steve Jobs.

In the end, the stolen cell phone seemed to Stopera to align with an aspect of Chinese culture he had learned about:

I find out that part of the reason why my story resonated so well with the Chinese is that people learned about it during Chinese New Year. Bro Orange’s nephew actually heard about my story spreading on the first night of the lunar moon. This is not an accident. It’s a sign.
I start to believe more and more in the Chinese theory of destiny. It’s big in Chinese culture and another reason why this story was so big there. This is more than just a series of crazy, random coincidences that changed our lives — it’s fate.

The experience leads Matt not only to insights into Chinese culture, but through the natural tendency to compare cultures to think about U.S. cultural practices:

He let me into super-personal parts of his life. I went to his childhood climbing trees, a local temple, and his parents’ house. We even paid tribute to his ancestors. I have a moment when he asks me how I pay tribute to my ancestors. I don’t have an answer. Americans don’t really do that. It’s fucked up and makes me feel bad. Cultural differences, man!

The sense one gets from reading Stopera’s account of his visit to Brother Orange is that despite the language barrier, there was a deep connection made between the two men. That happened in large part because of the welcoming nature of the Chinese people, and of Brother Orange and his family in particular. But it was also made possible by the openness Stopera demonstrated in experiencing a variety of Chinese cultural experiences very different from his normal way of life and his willingness to share those together with his new Chinese friend.

mudbathThere’s a nice segment, for example, about his experience in the mud baths. From the many pictures included in his travel account, it is clear that for many of those experiences, no verbal exchange was necessary.

by

Multilingual Russia

North_Caucasus_regions_map_0The only official language in the Russian Federation is Russian and I would suspect that most Americans would think of Russia as a monolingual country, similar to the way many Americans see the U.S., despite the dramatic demographic changes in the U.S. that have made it multilingual in many locations. The reality about Russia’s language situation is quite different, as I have been experiencing in a visit to Pyatigorsk, located in the North Caucasus, in Southern Russia, between the Black Sea and the Caspian Sea. I am here to establish a partnership between my university, VCU, and Pyatigorsk State Linguistic University (PSLU). As you walk down the street or ride the street car here, you hear almost exclusively Russian. But go into a local eatery or bar, especially one specializing in local cuisine, such as Ossetian pies (kind of like stuffed pizzas) or Schashlik (kebabs), and you’re likely to see groups sitting together speaking one of the 30 to 40 indigenous languages of the North Caucusus. These include the Dagestanian language family, represented in the Northeast and a variety of languages, including Abkhaz, Abaza, Circassian, and Adyghe, in the Northwest. The language diversity is extraordinary, considering the small territory in question (see map above). The diversity continues south of the Caucasus. Georgia’s last census (2002) counted over 120 languages. The three major peoples in South Caucasia – the Georgians, Armenians and Azerbaijanis, all speak different languages that are mutually unintelligible.

At the end of a meeting I had this afternoon with students at PSLU, students having a native language other than Russian were asked to raise their hands. Out of a group of perhaps 40 students, 6 or 7 indicated that, although they were all native-born Russian citizens, they did not speak Russian as their first language. In talking to PSLU professors after my meeting with students, they acknowledged that there is considerable linguistic and cultural diversity among their students, who are mostly drawn from the North Caucasus region. All three professors were themselves ethnic Russian, but indicated that they felt distinct from ethnic Russians in the North and, in fact, were treated differently when they traveled to St. Petersburg or Moscow. They jokingly spoke of having been effected by the regional culture here, becoming more vivacious and emotional, as they claimed was typically of the inhabitants of the region.

It’s been wonderful to see Russia in a positive light, given the political tension currently between our countries. As an individual American I have had nothing but positive experiences here, having been warmly welcomed at the university and elsewhere. It’s also been nice to see a different side of a region that we hear about only in terms of conflict and terrorism, with Chechnya nearby.

by

3 miles apart and worlds away

hallwayThe current story in the radio show This American Life illustrates through an individual experience the reality of the gap between rich and poor in the United States as played out in education. It tells the story of New York city high school students participating in an exchange in which they visited each other’s schools. Both schools were in the Bronx and just 3 miles apart, but as put in the story, it took the equivalent of a foreign exchange program to bring them together. One school, University Heights High School, is a public school and is 97% black and Hispanic. The other, Fieldston, is one of New York City’s elite private schools, 70% white with an annual tuition rate of $43,000. The story follows several students who participated in the exchange visits and in particular one girl, Melanie, from University Heights, who reacted to the visit to Fieldston with shock and dismay. She was a bright student who seemed sure to go on to college and be successful in whatever career she would take up. But after managing to track Melanie down 10 years after the exchange between the schools, Chana Joffe-Walt, the producer of the episode, discovered that she had in fact not followed that path. In conversations with Melanie, we learn of the dream she had to attend a prestigious university and her struggles to get by working in a grocery store and her profound shame over her situation. Melanie had been close to winning a scholarship to attend an elite college (Middlebury) but was not selected. A student who did win a scholarship through that same program is also followed in the episode. The young man, Jonathan, attended Wheaton College, but dropped out. Although he had a full scholarship, he had no money to buy his textbooks, and felt out of place among the other students. Their stories demonstrate in poignant ways how difficult is to cross socio-economic boundaries, even with the support both students received from teacher-mentors.

In interviewing Melanie, Joffe-Walt went back to that initial visit to Fieldston and her shock at seeing the radically different environment:

It was just like, OK, this is private. So everything kind of is a fucking lie that you see your whole life growing up on TV shows or movies. It’s like, OK, this is not free. This is not available for kids of color. This is something that only privileged or the elite can have. I know I looked at it and I said, well, I know that we’re only being taught to flip burgers in Burger King or McDonald’s or to hold doors for students like them that will probably live in those buildings on Madison Avenue, and we’ll be wearing the uniform, servicing these people.

Joffe-Walt comments:

So that’s what she found so upsetting. It seemed that the people around her must believe that this was the natural order of things. Melanie knew there was no innate difference between her and a kid born into wealth. She could see that this division we’re all so inured to was not a reflection of her inferior worth or ability, she just didn’t know what to do with the idea that she might be alone in seeing that.

by

Smell and language

smellOne of the trickier issues that may arise in encounters across cultures is the difference in attitudes towards particular smells, especially body odor. There are distinct cultural associations with smell which vary considerably and can cause friction in cross-cultural encounters. One of the other aspects of smell that are interesting from an intercultural perspective is the connection to language, in particular to what extent languages have vocabularies for describing and distinguishing different smells. An article in the current issue of The Economist describes a presentation recently given by a well-known researcher in the field, Asifa Majid of Radboud University in the Netherlands. She studies Maniq and Jahai speakers (languages in the Austro-Asiatic family), who live in the Malay peninsula. She and her colleagues asked speakers to identify a variety of smells and discovered they could do so much more quickly and with greater confidence than a representative Western group tested. They also had many distinct terms for the smells, which in contrast to Western languages were not based on a smell’s source (i.e. lemony) or its properties (stinky) but were abstract terms used only for that smell. The article concludes:

This finding challenges the long-standing idea that something about the way human brains are wired limits their ability to put words to smells swiftly. Dr Majid says that in the West, “nothing should have a smell unless you put it there,” and that there are many taboos surrounding talking about odours. The smell-rich environment, scent-centric cultural practices and evident lack of taboos enjoyed by the Jahai and Maniq are, she believes, correlated with their recall and use of smell-related words. It may simply be that having more smells around, and talking about them, ensures that the varieties of smell all have names.

Anyone familiar with the Sapir-Whorf hypothesis in linguistic anthropology will find this familiar, the idea that cultures have an extensive vocabulary for objects and phenomena that are important in their way of life. Survival and success for hunter-gatherers in the bush is likely much more tied to smell than is the case for stock brokers on Wall Street. In an interview Professor Majid describes the extensive organized structure the Jahai and Maniq have for smell terms, akin to color terms in other languages.

by

Returning to roots

Residents of ShantiNiketan, a retirement community in Florida (NPR)

Residents of ShantiNiketan, a retirement community in Florida (NPR)

There’s an interesting new series on NPR called Invisibilia which “explores the intangible forces that shape human behavior – things like ideas, beliefs, assumptions and emotions”. A recent show dealt with categories, with an interesting story about someone who alternates between male and female personas and has as a consequence a much harder time than transgender individuals, who at least can be put into a category. The story that I found particularly interesting was about a retirement community in Florida – nothing unusual about that, but in this case it is dedicated to individuals from India, or their descendants. The community is set up to make retirees feel like they are back in India, with not just Indian food and Bollywood movies, but houses arranged to imitate an Indian village with low houses and a big courtyard. The big attraction, however, is the opportunity to be with other Indians. The concept proved to be very successful, with the condos selling out quickly. The fact that it is a gated community may raise concerns about excluding others, but the organizers insist anyone is welcome, it’s just that non-Indians were not interested. One of the retirees expressed in the piece how comfortable she felt in the Indian environment created in the community, with the comment that “it can be exhausting to live in a culture as an outsider”. In the retirement community, she was no longer a member of a minority group. One of the commenters on the story put it well:

I can definitely sympathize with the people in the news story. Their culture is even more dissimilar and there’s only so much that a first generation immigrant can adapt. It’s no surprise that the elderly would seek to remove some of that stress from their lives. And it’s the simple things that make the difference. The neighborhood will serve authentic Indian food, and you don’t have to drive miles to the nearest art-house theater to watch the new Bollywood movies. Furthermore, I do believe that there is a great deal of difference between individual racism and institutional racism. A white person might experience isolated incidents regarding racism, but racism pervades every aspect of life for a minority.

One of the points made in the story was that as we grow older, we tend to want to be with others like us in fundamental (cultural) ways:

According to Jeff Greenberg, a professor of psychology at the University of Arizona, if you raise the specter of death in a person’s mind, Christians like Christians better; Italians like Italians better. Even Germans, who are usually pretty lukewarm about other Germans, if you get them to contemplate their own mortality, suddenly they really like Germans. “If you interview Germans near a funeral home, they’re much more nationalistic,” Greenberg says. And the reverse is also true: We like people outside our group much, much less. “People become more negative toward other cultures,” Greenberg says. “Because death haunts us as it does, we have to do something about it.”

According to Greenberg, being around people not like you makes you in some sense feel invisible, and that’s a feeling that increases significantly towards the end of life. Being with others like you, particularly late in life, gives you the impression of being significant. I have to say that this has not been my experience personally in growing older and facing retirement. I find myself thinking more and more about the attractions of living abroad (Ireland!).

by

Measles and Willful Ignorance

Child with measles, a potentially life-threatening disease

Child with measles, a potentially life-threatening disease

The super bowl will be played tomorrow and there is some concern that with so many people in one place, there is danger that the recent measles outbreak may lead to cases from those attending the game, particularly as there have been cases reported in Arizona. But wait, wasn’t measles declared eliminated in the U.S.? Yes, it was, back in 2000. The problem is not that the vaccine has stopped working; it’s that there are a substantial number of parents – especially in California – who refuse to have their children vaccinated. It’s bad enough that this endangers the children of these parents, but it also endangers others, particularly infants who are too young to be vaccinated, pregnant women, or people with immune problems that prevent them from being vaccinated. There was a story recently on NPR about such a child, recovering from leukemia, whose father it asking that the school in Marin County, California, his son attends bar students from attending who have not been vaccinated.

Why are the parents refusing to have their children vaccinated? Because they have bought in to the anti-vaccine movement which claims a link between vaccination and autism. This idea comes from an article by Andrew Wakefield published in the medical journal The Lancet in 1998. The article has long since been discredited and Wakefield, based on evidence that the study was fraudulent and that Wakefield had a financial conflict of interest, has been bared from practicing medicine in Britain. All the available scientific evidence indicates that there is no link between vaccinations and autism. That evidence has not been enough to convince doubters, which include some politicians (Michele Bachmann) and TV personalities (Jenny McCarthy). In addition to citing the junk science represented by Wakefield, such voices also talk about parental rights. However, individual rights have to be seen within the context of social responsibility – no one has absolute rights to take actions that endanger others.

This phenomenon is one more case of willful ignorance, the refusal to accept evidence-based science. We continue to see this among evolution deniers and those who don’t believe in global warming. A recent survey by the Pew Research Center indicates how large the gulf is between the views of scientists in the U.S. and non-scientists across a wide range of issues. The results confirm the importance of encouraging more attention in our schools to critical thinking and the process of scientific enquiry.

by

Fighting Extremism: Integration is key

Pegida movement in Germany

Pegida anti-immigrant movement in Germany

Yesterday President Obama, in the context of a joint press appearance with David Cameron, talked about ways to fight the rise of extreme Islamists who carry out the kinds of attacks experienced last week in Paris. He pointed to the importance of the Muslim population integrating into U.S. society:

There is, you know, this incredible process of immigration and assimilation that is part of our tradition that is probably our greatest strength. Now, it doesn’t mean we aren’t subject to the kinds of tragedies that we saw at the Boston Marathon. But that, I think, has been helpful. There are parts of Europe in which that’s not the case.

Providing all residents – citizens and immigrants – the same opportunities for education, employment, and free exercise of their chosen religion is clearly one way to lessen the likelihood of frustration, hopelessness, and anger, feelings which provide a fertile ground for the growth of extremist views. This does not equate with immigrant or minority groups giving up their cultures (including language) and becoming indistinguishable from the majority culture. When groups such as “Pegida” in Germany (“Patriotic Europeans against the islamification of the West”) rail against the threat to Judeo-Christian culture represented by Islamic immigrants, what they are advocating for is religious intolerance, just what fuels the flames of extremist elements.

It’s not just in the West that lived experiences lead to the growth of extremism. In her new book on Afghanistan, Thieves Of State: Why Corruption Threatens Global Security, Sarah Chayes describes how the wide-spread practice of bribes and graft create strong feelings of injustice, powerlessness and rage, leading to the embrace of violent means to create a new social order. In an interview on NPR, she cited a number of examples of the humiliation Afghans experience through being extorted for bribes for all kinds of daily interactions (such as using the post office) and how contemptuously people are often treated by officials. This has understandable consequences:

It infuriates people. So first of all, you get people who are indignant and personally humiliated in a country like Afghanistan and a significant number of them, especially of males, are going to get violent. So if you have a violent movement that’s around and looking to recruit people, there’s a likelihood that they are going to really find people who have had an interaction like this or – or five of them or 10 of them – that are ready to get some revenge.

We’ve tried war, nation-building, and demonizing Islam as ways to fight terrorism – none has worked. The common sense – and just – approach is to provide opportunities for individuals and families to build their lives in an open and tolerant society. This is as true in Muslim countries as it is in the West.

by

Throw the man off the cliff? Depends on your language

footbridgeHaving just completed a book chapter on culture, language learning, and technology, I was intrigued by this past week’s episode of On the Media, which replayed a story I had missed from the spring, related to how using a second language can affect decision making and moral choices. The story was based on an article in PLoS One entitled “Your Morals depend on Language” by researchers from Spain and the U.S. The authors proposed to examine the wide-spread assumption that moral judgments about right and wrong are the “result of deep, thoughtful principles and should therefore be consistent and unaffected by irrelevant aspects of a moral dilemma. For instance, as long as one understands a moral dilemma, its resolution should not depend on whether it is presented in a native language or in a foreign language.” What they found was quite different. Using several different experiments they found that using a second language resulted in more dispassionate, utilitarian decision making. They used, for example, the well-known “trolley problem” – if you could save 5 people by sacrificing one (throwing a fat man over a bridge to stop a runaway trolley), would you do it. Typically only 18% of those presented with the dilemma sacrifice the man; but for those considering the problem in a foreign language, 44% were ready to throw the man off the bridge. Through this and other experiments, the researchers concluded that using a second language provides a helpful psychological and emotional distance to a difficult decision such as a moral dilemma.

An article in Scientific American reporting on the piece on PLoS One speculates that there may be cultural ramifications to the results: “Using a native language plausibly induces the feeling that one is reasoning about in-group members. Conversely, a foreign language could signal that the scenario is relevant to strangers, foreigners, or out-group members.” In fact, studies have been done which show different responses if it is implied that the people in danger are of a different ethnicity. Another question the study raises is that of bilinguals – do they decide differently depending on language used. This question was discussed in the interview from On the Media, with the researchers having found that with true bilinguals there was no distinction, with the assumption that the emotional resonance of the trolley dilemma is the same in both languages.

The idea that different languages can call up different emotional responses is consistent with what second language teachers experience in the classroom. Learning and using swear words in a foreign language, for example, can be tricky from a cultural perspective. The visceral reaction to certain naughty words does not normally carry over to a new language, thus making it likely to use them inappropriately. Linguists know that playing with language – experimenting with how to use new vocabulary or constructing nonsense sentences – can be quite helpful in acquiring a second language. One of the other findings of the study was that users of a foreign language increased their willingness to takes risks. This can in itself be helpful in language learning, i.e. trying out language combinations not used before. The study showed, however, it can also have a not so positive result – an inclination to gamble.

by

Hair as politics

annie

Quvenzhané Wallis as Annie

Two recent stories on NPR highlight the importance of hair styles for personal identity, and point to the cultural and political messages hair can send. There is a trailer out for the new movie version of the muscial Annie, which features African-Americans in the lead roles. That includes Annie, the orphan with the full head of red, curly hair. In the movie, Quvenzhané Wallis plays Annie and, as can be seen in the trailer, her hair is not styled at all, not really an Afro, as is the traditional image of Annie. Terri Francis from Indiana University commented in the story:

“The original Annie had a red Afro,” she points out. So when you’ve got a black actress playing Annie, why not keep her ‘fro? “The ‘fro is too political or too threatening or too black,” Francis speculates. “Or something?”

Of interest as well is the fact that Daddy Warbucks (renamed Will Stacks in the film), traditionally bald, wears a hairpiece:

Black baldness, says Francis, means something different than white baldness.
“The baldness is not about losing hair,” she explains. “The baldness is badness.” (And just to be clear, that’s baadnessss with “two A’s, four S’s,” Francis says.) Giving Daddy Warbucks a hairpiece tames him a little bit, she says. It makes him less virile.


If black baldness may send a signal, that is also the case with dreadlocks. That may be particularly true if the African-American happens to live in a predominantly white neighborhood. That’s the case with Mark Quarles, who wears his hair in dreadlocks and lives in an affluent area on the Monterey Peninsula in California, along with his German-born wife and 2 children. In a conversation with NPR’s Michele Norris, Quarles discusses how his appearance influences how his neighbors view him, which is with suspicion. He mentions that before he grew his dreadlocks, he had established stable employment and financial security. That plays a role in the advice he says he would give his son, if he were to say he wanted to have the same hairstyle as his dad:

Well, if he came home and said he wanted to grow dreadlocks, I would share with him – well, son, I hope you’re prepared and ready for what’s going to come along with that because it’s going to take a great deal of patience, and you’re going to have to be ready for what people will say and what they will think about you… and I would tell him, son, I’ve completed my education. I have a very good career. We have a nice home, and I did all of these things before I decided to grow my dreadlocks. And, again, the world will make assumptions about you based on your appearance. So right now, I just need you to be a clean-cut, well-dressed kid without your pants hanging off of your butt.

Hair plays a major role as well in a new Venezuelan movie, Pelo Malo, meaning “bad hair” in Spanish. The main character is a 9-year old living in a poor neighborhood in Caracas. As is the case with many Venezuelans, the boy has European, indigenous and African ancestry, which gives him thick, curled hair. In advance of having his picture taken at school, he becomes obsessed with straightening his hair, trying everything from blow-drying to applying mayonnaise. The signal that sends to his mother is that he must be gay.

It’s not just Venezuelans who think about straightening their hair; it’s the case with many women of African descent. Chimamanda Adichie has written about the importance of hair for Nigerian women (in Americanah), and for her personally. In a video clip she expands on the cultural and political significance of black hair:


As a child of the 1960’s, my experience of hair as politics goes back to the signal sent by hippies letting their hair grow long, as beatniks did before them, as a way to signal visually that I am embracing a different culture from the (clean-cut) mainstream. This was famously expressed in “Almost cut my hair” by David Crosby, a celebration of letting your “freak flag fly”.

by

Surprising Iowa

kids

Students at Des Moines North High School

I have been spending time over this Thanksgiving break with family in Iowa. It’s a state with a strong farm tradition and where traditional values have s strong foothold. My children growing up always looked forward to visiting Iowa, as they could count on things not changing radically from one visit to the next. Yet Iowa can surprise. It was one of the first states to make gay marriage legal. In terms of demography, Iowa is not known for its diversity. But an article in the Des Moines Register this week pointed to significant shifts in the population which mirror the demographic trends in the U.S., where for the first time white students are in the minority in U.S. public schools:

A model of this new American student diversity is right under our noses, which might surprise people outside Iowa. In Des Moines, the public school system has been “minority majority” since 2011. National Journal discovered this last month, writing that the school district could be a “model for urban schools” in blending students that speak 100 different languages and dialects and come from Myanmar, Mexico, Thailand and more than 20 other countries.

The article chronicles how schools in Des Moines are dealing with the needed increase in English language instruction. That lack of English proficiency has led to overall lower scores on standardized tests. The principal of the Des Moines North High School had a refreshingly positive view of the changes in the student population:

“We represent the world,” said Des Moines North High School Principal Michael Vukovich. “It’s an advantage. We don’t have to leave the U.S. to learn about different countries. We have all those cultures in our hallways…We don’t focus on proficiency as much as growth. Assessment tests are a weak predictor of success.”

The Des Moines school district is unusual in Iowa in terms of diversity. The state is predominantly rural, and, as in other rural areas of the U.S.,  there is less ethnic diversity than in urban areas, while the politics tends to trend conservative. In fact, politically, Iowa has had an interesting mix of progressive and conservative elected officials. It was the state that gave Barack Obama the initial boost he needed to win the Democratic primary in 2008. In the recent election, however, Iowa went a different way, replacing one of the most progressive U.S. Senators, Tom Harkin, with a political newcomer, Joni Ernst. She made a splash in the early days of the campaign by touting her farm experience castrating pigs, which she said would be helpful in “cutting pork” in Washington, D.C. Although she focused her campaign on her Iowa farm roots, critics have pointed to the variety of far-right views and conspiracy theories she has embraced in the past. After her election, she commented that she was looking forward to going to Washington and “making them squeal”. Let’s hope that she learns from the experience of the Des Moines school district, that it’s possible to work together with people different from you in fundamental ways, and that it would be good to shift her rhetoric from castration to cooperation. Maybe barn raising would be a good farm symbol for what the U.S. political system needs today.

by

Barbie Computer Engineer

barbie1-250x266Over the last few years, there have been a number of calls for more people to learn computer programming. President Obama made such an appeal last year, and last week Tim Berners-Lee, the inventor of the World Wide Web, called for politicians themselves to learn to code. Not, he said, because we want them to spend their time writing software code, but because we want them to be able to make informed decisions about laws involving technology. This is the primary mover behind the “learn to code” movement, namely that networked computers have become such a central and vital part of contemporary society that it it’s not enough just to know how to use them, we need as well some insight into how they work. This is important in being able to conceptualize how technology can be applied to problem-solving and to understand what might be involved in programming computers or creating apps to deal with issues as they arise in the future. Giving children an early experience with coding puts them into a position to understand that side of their future lives, not to mention, providing possible job opportunities in a rapidly developing field. England in 2015 will be initiated computer programming in the school curriculum for all children from ages 5 to 16. Estonia is already teaching programming in the early years of primary schools.

The new book, Barbie: I can be a computer engineer, seems like it would reinforce this message. If even Barbie can learn to code, then it must be possible for lots of others to do the same. After all, Barbie has the glamor and the looks, but is not known for her intellect. In the opening pages we see Barbie working on developing a game:

“I’m designing a game that shows kids how computers work,” explains Barbie. “You can make a robot puppy do cute tricks by matching up colored blocks!”

That sounds great, but when Barbie’s sister asks to play the game, here is Barbie’s response:

“I’m only creating the design ideas,” Barbie says, laughing. “I’ll need Steven and Brian’s help to turn it into a real game!”

That’s right, Barbie of course can’t actually write the code – she needs boys to do that. As a blog post from Pamela Ribon details, things get worse from there. It turns out that Barbie has infected her own and her sister’s computers with a computer virus and that she has little clue what to do, or other basics of how to work with computers.

Clearly, this is not the model we’re looking for our young people to emulate. Given the outcry over the overt sexism on display here, Mattel today apologized and announced it is pulling the book from circulation. How in the world it ever got published in the first place is something I hope Mattel will explain.