A prison pun

Horatio Bottomley (British politician and co-founder of the Financial Times) was in prison for fraud in the 1920s. On one occasion, so the story goes, he was visited by a chaplain who saw him sewing mailbags and said: “Ah, Bottomley. Sewing, I see.”

To which Bottomley replied, “No, sir. Reaping.”

(Adapted from J. P. Bean, Verbals: The Book of Criminal Quotations, and other sources. For anyone unsure of the pun, it’s a play on sew/sow homophony and the saying “You reap what you sow.”)

Irish Folk Furniture, a stop-motion documentary

Irish Folk Furniture is a stop-motion documentary, 8½ minutes long, that won an award for animation at the Sundance Film Festival last month. Director Tony Donoghue thought it might be too specialist to appeal widely, but it has charmed its way around the festival circuit. I recommend it warmly.

The film celebrates the tradition and use of farmhouse furniture in Ireland, with 16 items restored to a functional state. This is furniture not usually seen as beautiful – or starring in a film – but whose appeal lies in its very ordinariness and utility, and in the history it amasses over generations of use.

It’s a quiet gem in both form and content: as if Jan Švankmajer had rambled down a boreen in Tipperary. Dressers and flour bins wheel around the countryside while their owners chat away. The film is gently funny, beautifully shot, and features some lovely rural Irish accents and syntax, e.g. done as preterite in “we done a good bit on ’em”.

I wanted to link to the original on Donoghue’s YouTube page, but that video has since been set to private, so here it is from another page:

Edit: I’ve removed the video after seeing a comment on YouTube from Tony Donoghue saying his film was only meant to be online for the two weeks of Sundance, and that its continued online presence may undermine its film festival run.

If it reappears legitimately, I’ll reinstate it here.

Folktale diffusion and ethnolinguistic variation

I’ve been stop-starting my way happily through Celtic Fairy Tales and More Celtic Fairy Tales, two late-19thC collections by the great Australian folklorist Joseph Jacobs, combined in a plump Senate paperback and handsomely illustrated by John D. Batten:

Mysteries of Vernacular: animated etymology

Mysteries of Vernacular is a fun and admirable project from Myriapod Productions comprising short animated films about etymology. Each film sketches the history of a word in the form of a story lasting a couple of minutes.

There are to be 26 in total, one for each letter of the alphabet, So far, assassin, clue, hearse and pants have been completed. The animation is inventive, inviting, and understated, drawing viewers through an old book whose pages inform and amuse as they turn.

Here are the videos for clue:

and hearse:

You can watch (and await) others here. Jessica Oreck researches, creates and directs, while Graham James narrates.

Thanks to Cathy Relf for sending me the link.

Every word a provocative hullabaloo

American writer Gary Lutz describes the moment in his early teens when he began to read “in silence and in private”:

Many of the words were unfamiliar to me, but the words fizzed and popped and tinkled and bonged. I was reading so slowly that in many a word I heard the scrunch and flump of the consonants and the peal of the vowels. Granted, I wasn’t retaining much of anything, but almost every word now struck me as a provocative hullabaloo. This was my first real lesson about language—this inkling that a word is a solid, something firm and palpable. It was news to me that a word is matter, that it exists in tactual materiality, that it has a cubic bulk. Only on the page is it flat and undensified. In the mouth and in the mind it is three-dimensional, and there are parts that shoot out from it or sink into its syntactic surround.

From The Sentence Is a Lonely Place, a lecture by Lutz published in The Believer in 2009. It’s a long read — almost 7,000 words — but before a paragraph has elapsed you’ll either have had enough or you won’t want to stop reading until you reach the end.

Thanks to @seventydys for the link.

Gogarty’s Liffey swans

Irish writer Oliver St. John Gogarty was kidnapped at gunpoint by the IRA on a cold winter night in 1923, during the country’s Civil War. His escape is the stuff of modern romantic legend. W. B. Yeats — who thought Gogarty “one of the great lyric poets of his age” — gives the following account of events:

Oliver Gogarty was captured by his enemies, imprisoned in a deserted house on the edge of the Liffey with every prospect of death. Pleading a natural necessity he got into the garden, plunged under a shower of revolver bullets and as he swam the ice-cold December stream promised it, should it land him in safety, two swans. I was present when he fulfilled that vow.

[from the Oxford Book of Literary Anecdotes]

George Moore called Gogarty “author of all the jokes that enable us to live in Dublin”. Even during the abduction his tongue was unstill: on arrival at the house, he is said to have asked his captors whether he should tip the driver. Conduct was for Gogarty “a series of larks”, in Ellmann’s phrase; little wonder there was soon a popular ballad celebrating his Liffey adventure.

But the gift of swans is what I like most about the story, the gesture showing both Gogarty’s poetic sensibility and his talent for myth-making. The Liffey was not just a means of escape but an entity to be honoured with a ceremonial offering of further life (though the swans seemingly took some persuasion to make the river their home).

Who knows, maybe they’re ancestors of the one that nibbled my hand on the other side of the Shannon some decades later.

Pirahã anecdotes: Do you know how to eat this?

I’ve written about Daniel Everett before, in a short post titled “Languages live like bread and love”, the purpose of which was to share a talk he gave on Pirahã and other endangered languages. Since then, I’ve read his book Don’t Sleep, There Are Snakes: Life and Language in the Amazonian Jungle, and found it an enthralling, affecting portrait of a remarkable language and culture.

Everett’s original motivation in living with the Pirahãs, which he did for many years, was religious: he was a missionary who wanted to translate the Bible into Pirahã and convert the people to Christianity. (That the last chapter is called “Converting the Missionary” will give you an idea of how that turned out.)

The book skilfully blends linguistic fieldwork, ethnography, and memoir. Here’s a snippet:

The first time the Pirahãs brought me something to eat, roasted fish, they asked me, “Gíxai soxóá xobáaxáaí. Kohoaipi?” (Do you already know how to eat this?) It is a great phrase, because if you really don’t want something, it gives you a way out without causing offense. All you have to say is “No, I don’t know how to eat this.”

A little later, the same construction appears in another context. Everett and five Pirahã men are returning to the village from the jungle, where they have been gathering roof materials. The path is long and narrow, with vegetation hanging low over and around it. Each man is carrying a heavy bundle of wood and thatch. Though the Pirahãs do not seem at all tired, Everett is struggling:

I realized that I was getting very tired and again perspiring profusely. I was wondering if I could make it back to the village with this load. My thoughts were interrupted by Kóxoí, who came up alongside of me, smiled, and then reached and took my bundle of palm wood onto his shoulder, adding it to his own load. “You don’t know how to carry this” was all he said.

*

Further on in the book, there’s a chapter on different channels of communication. Everett writes that because the Pirahã language makes extensive use of pitch, it has communication channels, or “channels of discourse”, that are lacking in most European languages.

Everett describes five such channels, each of which serves particular functions in Pirahã culture: whistle speech, hum speech, musical speech, yell speech, and normal speech (more on these here). Hum speech is what the Pirahãs do instead of whispering. It’s spoken at low volume to disguise what’s being said or who’s saying it, and it’s also used by mothers talking to their children, or when someone’s mouth is full.

Don’t Sleep… has an amusing anecdote of the first time Everett heard the Pirahãs use whistle speech. They had allowed him to go hunting with them, but decided to leave him alone by a tree because his noise (“clunking canteen and machete and congenital clumsiness”) was keeping the animals away.

As I tried to make the best of my solitary confinement, I heard the men whistling to one another. They were saying, “I’ll go over there; you go that way,” and other such hunting talk. But clearly they were communicating. It was fascinating because it sounded so different from anything I had heard before. The whistles carried long and clear in the jungle. I could immediately see the importance and usefulness of this channel, which I guessed would also be much less likely to scare away game than the lower frequencies of the men’s normal voices.

In a previous post, “Silbo Gomero and whistled languages”, I mentioned how whistle speech develops naturally in response to certain activities, such as shepherding and hunting, and environments, such as mountains and dense forest. If you’re curious, you’ll find links, sound files, and video there.