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Monthly Archives: December 2013

Damn the Semiotics! All Hail the Lexicographer-Judge (If Only We Could Find Him)

05 Thursday Dec 2013

Posted by danielwalldammit in Religion

≈ 28 Comments

Tags

Authority, Cultural Conservatism, Dictionary, Language, Rhetoric, Semantics, Semiotics, Vocabulary, Words

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Consulting Lexi-Kitties

I am continually amazed at the faith some conservative Christians place in the authoritative pronouncements of a single ancient book. No, not that one. I am talking about the dictionary.

…pardon me, ‘thuh dictionary’.

I have long since lost track of the number of times someone has told me what this or that word means according to ‘thuh dictionary’. It could be any word, but frankly, the most common ones to land me in front of the court of lexicography are ‘homophobia’ and ‘atheism’. Significantly, I don’t think many of the people who launch into this sort of dictionary-whinging gambit have even looked up the words they hold court over. If you ask them which dictionary, they will often tell you ‘Websters’, as if that meant a damned thing!

Dictionary-Whinging (Sorta verb-like, but more gerundy) Pronounce the g like a j, dammit. It means being a jerk, but a certain kind of jerk. …a jerk with or over a dictionary.

Sometimes folks will invoke the power of ‘Merriam-Webster‘. This at least is a real entity, a branch of Encyclopaedia Britannica, so that will at least tell us something about the source, but it doesn’t do much to pin down the book in question. As to the name ‘Webster’s’? That is in the public domain. Anybody can publish a Webster’s Dictionary. You, me, the homeless guy down the street could write out a couple definitions and call it a “Webster’s Dictionary” Hell I could translate my cats noises and call it a Webster’s Dictionary.

In fact, let’s do that!

WEBSTER’S COLLEGIATE DICTIONARY OF ARCTIC CATISMS

Compilerized and Authoritated by Daniel S. Dammit

July or maybe December, 2013.

Editorial Staff: Fido, Junkmail, and Auto-Kitty

Mrrour: Pet. (e.g. ‘Pet me please!’)

Me’a’our: Pet, used with a sense of urgency (e.g. ‘pet me now dammit!’)

Mmmmmeuurrrrrr: Pet, used in a polite way (e.g. “If you have a moment, could you please pet me, …and perhaps change teh literbox. …no hurry.”)

Meow: Ironic Usage. It means; “I don’t actually sound like this human. You are imagining things.”

Meeeh!: Head-Butt (e.g. I’m lonely, human. Please head-butt me this very instant.”)

There. That’s my Webster’s Dictionary. Suck it Lexi-Judges! You have to use that now when you interpret cat. I has spoken.

(Aside over. We now bring you back to your regularly scheduled, cat-free, post.)

The bottom line is that a significant portion of people citing the authority of ‘Webster’s’ are simply bluffing. They haven’t looked anything up, much less thought about it. I guess they figure the meaning of the words in question is so obvious to anyone but the idiot they are talking to (which if often me) that there is no real need to consult the authority of the imaginary lexical-judge; it goes without saying that this good Justice will back their own understanding. I guess the spirit-filled just know what thuh dictionary would say.

It seems to me that some people look upon a dictionary as a judge of sorts, or maybe a legislature, both if they get their way, but most of these folks are happy to admit that ‘thuh dictionary’ is not an executioner. No, that is a role they hope to play themselves.

One thing I find quite amusing about all of this feigned dictionary-deference is that it always works best with the really bad dictionaries. You see a good dictionary will include a number of entries spelling out a variety of different uses of a given term, but the ideal dictionary for the the lexical authoritarian contains just one reference for every word. So, on the off chance that he actually bothers to look anything up, our dictionary-whinging fellow is not going to want to bother with anything resembling choice. He wants a single entry, and (Webster’s willing) he will present that single entry as clear and convincing proof that the word in question has just that one proper meaning. …thus effectively turning the weaknesses of an incomplete dictionary into a virtue. For these purposes Dictionary.com will serve the vocabulary fascists much better than the Oxford English Dictionary. Webster’s Third New International would be right out, …at least it would be if such folks knew enough about dictionaries to realize what that infamous source of lexical permissiveness contains.

Which brings me to a second point of amusement about the art of dictionary-whinging. Its practitioners seldom (perhaps never) understand how dictionaries are actually made. They haven’t studied lexicography, and they haven’t even read the methodology section of any given dictionary. Most, probably don’t even know that such a section exists; it fits in those automatically skipped pages at the beginning of the book they aren’t actually reading anyway. These folks certainly haven’t read Samuel Johnson’s preface to his Dictionary of the English language or any other thoughtful discussion of the topic. If they did, the first thing they would find is that lexicographers generally don’t work the way they think they do, and they don’t intend their dictionaries to be used the way they think they do.

Now let me give you a minute to parse all the ‘they’s of the last sentence. Wait a minute! I sense a new volume of Webster’s coming. Here it is:

WEBSTER’S NEW NOT-SO-COLLEGIATE DICTIONARY OF DANOLOGICAL THEM-ITUDE

Compiled on a Lark, 2013

They: Them.

They2: Those people.

They3: Them other guys.

They4: They (like I sad …dammit!)

They5: I obviously don’t get laid often enough.

Anyway, my point is that with the possible exception of early editions of the American Heritage Dictionary, lexicographers are not legislating and they are not adjudicating language. They are informing us about common usage. In short, their approach is descriptive rather than prescriptive. This is exactly NOT the approach that those seeking to use dictionaries authoritatively would wish it to be.

To put it another way the judge in this instances refuses to do his job as the dictionary-whinging bastards of this world would have him do it. What dictionary-makers consistently seek to do is provide us with a responsible account of the way language is actually spoken and the meanings of words that people speaking a given language actually use. What the dictionary-whinging types consistently want is an authoritative pronouncement delivered from on-high about just what meanings we SHOULD be attaching to any given word. They want the dictionary to tell us how to use language.

That really should be end-game folks. When the judge doesn’t adjudicate; it oughtta be case-dismissed, but that is almost never the case. Pretty much every one hitting me over the head with an imaginary Websters will just go right on doing it after they have just been shown that their weapon of choice is not really meant to be used that way.

Dunning and Kruger should demand that such folks return their effect with interest.

My rant began with a reference to religious folks though, didn’t it? Okay, it did. To be fair, this is a post I dropped several months ago and just picked back up. The sticking point was just that. Do I really want to talk about the general misuse of imaginary lexical authority? Or do I want to explore the specific role of such  practices in the thinking of pious people. Tonight, my solution is this. I will make just one point about the religious variation, and that is this:

It is sort of fitting to find that people who wish to approach life as though it must be lived according to a specific set of directives from on-high would replicate that model in their approach to language. This is the prescriptive life well lived. They find an ought-to in every decision and an essential meaning in every word, all hard-wired right into the universe itself. Actual language use then becomes a set of cases fitting clearly into categories of right and wrong, just as anything else one might do in a world defined by an ultimate Legislator. The deus ex machina that some folks look for in a dictionary is thus pretty much the same one they commonly proclaim outright in their other book-weapon of choice.

So much for the arbitrary nature of the sign!

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Uncommonday Morning News – Shaka May Have a Patent-Suit Against Sitting Bull

02 Monday Dec 2013

Posted by danielwalldammit in History, Native American Themes, Uncommonday

≈ 13 Comments

Tags

American Indians, Anheuser-Busch, Cassilly Adams, Custer's Last Fight, Custer's Last Stand, George Armstrong Custer, History, Little Big Horn, Native Americans, Sioux

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(Click to embiggen)

This painting is one of the reasons Custer is still remembered as a hero in some quarters. To quote a fellow-blogger:

In 1884, eight years after George Armstrong Custer’s death, the Anheuser-Busch brewing company commissioned an original oil painting, Custer’s Last Fight, by Cassilly Adams.  It was reproduced as a lithograph by F. Otto Becker in 1889 and distributed as an advertising poster by Anheuser-Busch.  This depiction of the Battle Of the Little Bighorn undoubtedly hung in more saloons than any image before or since, and fixed the iconography of Custer’s last moments in the national imagination.

I am told the image represents the terrain at Little Big Horn reasonably well, though some question its depiction of the soldier’s uniforms, the lack of guns among the Sioux, and of course Custer’s heroic posture in those final moments is open to more than a little doubt. What makes this image a truly golden bit of absurdity, however, would have to be the Indian shields.

…just a little off.

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hm…

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hmmm again!

shakazulu4

Ahem!

71.271549 -156.751450

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Your Lips Say ‘No’, But Your Eyes Say ‘Chicken-Whistle Star-Bullets!’

01 Sunday Dec 2013

Posted by danielwalldammit in atheism, Movies, Religion

≈ 15 Comments

Tags

atheism, Critical Thinking, Debate, Film, Movies, Religulous, Reliion, Rhetoric, Sarcasm

51mGiYaPfqL._SY300_So I finally watched Religulous. I found it a truly underwhelming experience. Honestly, I think I must be over the joys of poking holes in religious thinking. In other news, boxing with Girl Scouts no longer brings me quite the same thrills that it used to.

…at least on Thursdays and Saturdays. It is entirely possible that I may relapse on Tuesdays and Fridays.

Okay, it’s not always that easy, I know; sometimes I meet a religious person with genuinely challenging thoughts, but perhaps that is my point. One can find a pretty broad range of qualities fitting under the heading of ‘religion’, and it can be just a little too easy to look for the easy pickings. Some people treat debunking religion as a sport, and those people rarely seek out the challenging thinkers. No, they hunt the naive in remote and highly uneducated corners of the globe; they sniff out the cooks and the crankcases. I should point out that the sport-debunker isn’t always an atheist, but of course, this time it is.

Religulous is the intellectual equivalent of a canned hunt. In this movie, Bill Maher seeks out and makes a fool of one believer after another and I cannot help but think most of those interviewed have been selected for their capacity to appear nutty to the rest of us. Maher does little to explore the intellectual lives of any of those interviewed in Religulous. His discussions bear a strong-resemblance to a cross-examination in a courtroom (or at least a courtroom drama). Maher’s questions rarely veer far from the effort to produce a contradiction or an implausible claim, and he doesn’t hesitate to interrupt, argue, or insult his subjects at any point in the movie. Not wanting his subjects to go-off half-mocked, Maher includes several segments in which he trashes those already interviewed while driving about, presumably on the way to the next ambush interview. When he does interview intelligent believers, Maher’s sole interest seems to be getting them to help debunk their brethren. The most interesting and complex thinkers in this movie would easily include a number of Priests but they are of interest to Maher only insofar as they help us to dismiss the beliefs of others.

I have to admit, there was a time when I would have been into this. Now, I just find it rather predictable.

…and pointlessly rude.

Ironically, I think Maher’s snide disrespect for his quarry in this film actually blunts the force of his criticism and lets them off the hook. In interviewing John Westcott,  an ex-gay minister, for example, Maher makes a point to suggest the sexuality of the man’s children remains in question. In the commentary track, he further laughs at the irony of a man denying his homosexuality when Maher can tell by his behavior that the man is gay. Personally, I think this underscores the irony of a man proporting to call a believer to task for mistreatment of homosexuality while exhibiting all the insight and sensitivity one might expect to find in the boys locker room of a high school football game. Maher’s games do absolutely nothing to reveal the intellectual dishonesty and outright harmfulness of ex-gay therapies and related ministries. While Maher plays to the cheap seats by making fun of the man and his children, the interview goes nowhere. Maher learns nothing about the minister’s actual point of view, and he does nothing to show us just how harmful these organizations can actually be.

And I wonder if I am supposed to be pleased with this?

Maher is casting religion in a bad light, and in this movie (as in other contexts), he does sometimes score a hit, or even a home-run. I should be able to enjoy this, and I would, if I thought Maher was doing a consistently good job of it, but what bothers me most about this movie is a sneaking suspicion that it isn’t an exercise in healthy skepticism, that in fact Maher is selling a message that doesn’t quite fit the label on the packaging. Shallow as it is, Maher’s engagement with the proponent’s of God-talk is not merely intended to show us how foolish they are. He is building a narrative with assumptions going well beyond the foibles of his hapless quarry.

One particularly telling moment occurs during an interview with a Muslim cleric. the man’s cell phone goes off, and the ringtone is Led Zeppelin’s Kashmir. Maher suggests that this is odd. The prospect that a song called ‘Kashmir’ might strike a cord with a Muslim seems to have completely escaped him. More to the point, he doesn’t ask why the Cleric uses that ringtone or what it means to him. To Maher it seems to be self-evident that the Cleric’s choice of music reveals an inconsistency. He drives this point home further in the commentary track, suggesting that people steeped in outdated beliefs should not get to use modern conveniences.

The mode of engagement used here is consistently that of polemics. Maher wants to poke holes in religion; he doesn’t want to understand anything else about the people he is talking to, or at least he doesn’t want to show us anything else in the final cut of the movie. To describe the end result as superficial would be giving superficial a bad name. But of course there is something a little more insidious at work here. It arises in the notion that religion is simply outdated, that the cleric’s interest in a cell phone is simply incommensurate with religious beliefs. This is old fashioned unilineal evolution, the belief that human history follows a set course. To Maher (and evidently his producer) it goes without saying that religious beliefs are chatter out of place, so to speak, and that history is incomplete so long as these throwbacks remain with us. This is the key to his polemic approach. He wants to show us that religion is stupid, urge us all to leave it all behind, and thereby advance one further step in human history.

In taking this approach, Maher is unfortunately (and ironically) doing a good deal more than debunking the beliefs of his interview subjects; he is advancing a faith of his own, a faith in Progress with a capital ‘P’, and a specific vision of that Progress. The film ends with an emphasis on growing conflicts between Muslims and Christians, and a recurrent expression of fear that these faiths will lead us to nuclear disaster. Maher addresses the claim that these conflicts are really political, and of course it is easy enough for Maher to assert that they are also religious, but of course this is a unique marriage of the fallacies of straw man false alternatives. The question is not which category various conflicts fall into, but rather how politics and religion intersect in actual human history. That is a question Maher is completely unprepared to answer, or even ask. He relies on a stock vision of humanity’s course throughout the film, and herein lies the value of his deceptively simple interview agenda. So long as we are focused on the foibles of the faithful we may not take the time to think critically about Maher’s own millenarian vision of the future.

This is bait & switch.

Maher quite rightly calls some of his interview subjects to task for glossing over the role of faith in political violence, but his refusal to address the politics is itself a telling source of ignorance. He is telling as simple story in which the source of modern evil is found in beliefs and beliefs alone. If only we can deal with the bad beliefs once and for all in the fashion of lunch-room debate tactics, then the world will be a better place.

In advancing this simple message Maher shows us that he has a lot more in common with believers than he would suppose.

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