Footprints

The southern tip of mainland Italy is called Calabria.  It's a strikingly beautiful place, containing three national parks (Pollino National Park, Sila National Park and Aspromonte National Park), and a stretch of coastline -- near Reggio, facing across the Straits of Messina to Sicily -- that poet Gabriele D'Annunzio called "the most beautiful kilometer in Italy."  It's a region blessed with more than its share of dramatic scenery.

[Image licensed under the Creative Commons Cliff at Tropea, Italy, Sep 2005 , CC BY-SA 2.5]

Calabria forms the "toe of Italy's boot."  I remember noticing the country's odd shape when I was a kid and first became fascinated with maps (a fascination that remains with me today), and wondering why it looked like that; back then, when plate tectonics was still a new science, I doubt they really understood it on a level any deeper than "it's near a plate margin, and that moves stuff around."  Today, we have a much more detailed understanding of the geology of the area, and it is complex.

Tectonic map of southern Italy and Sicily [Image licensed under the Creative Commons Jpvandijk, J.P. van Dijk, Janpieter van Dijk, Johannes Petrus van Dijk, CentralMediterranean-GeotectonicMap, CC BY-SA 4.0]

On its simplest level, the entire southern half of Italy is being pushed to the southeast, and it's riding up and over the northern edge of the African Plate.  This process is responsible not only for the volcanism of the region -- Mount Etna being the most obvious example -- but the massive earthquakes that have shaped it, in part creating the gorgeous topography.  (It also has made it a dangerous place to live.  The Messina Earthquake of 1908, with an epicenter right across the straits from Calabria, had a magnitude of 7.1 and killed an estimated eighty thousand people, most of them in the first three minutes after the quake struck and the majority of the buildings collapsed.)

As interesting as the geology of the region is, that's not what spurred me to write about the topic today.  What I'd like to tell you about is Calabria's tremendous linguistic diversity, an embarrassment of riches packed into a small geographical area.  The main language, of course, is standard Italian, but a great many people there (especially in the southern parts) speak Calabrian, a Greek-influenced-Latin derivative that is mostly mutually intelligible with Italian but has some distinct vocabulary and pronunciations. 

Then there's Grecanico, which is derived from an archaic dialect of Byzantine Greek, and is spoken by a group of people descended from folks who settled in the region more than a thousand years ago and have somehow maintained their ethnic identity the whole time.  It's written with the Latin, not Greek, alphabet -- but other than that has more in common with Thessalian Greek than with Italian.

Another language that has little to do with Italian is Arbëresh, a dialect of Albanian brought in with migrants during the Late Middle Ages.  From some of its idiosyncrasies, it appears to be related to Tosk Albanian, a group of dialects spoken in the southern parts of Albania, near the border of Greece.  It's astonishing that we can still identify the part of the world the ancestors of the Arbëreshë people came from centuries ago -- by the peculiarities of the language they have spoken during the more than six hundred years they've lived in isolated communities in Calabria.

Finally, there's Gardiol, which is related to Occitan (also known as Provençal or Languedoc), the Romance language widely spoken in the southern half of France.  Like with Calabrian (and also Catalan in Spain), most Occitan speakers in France speak the majority language as well, but use Occitan when speaking with family, friends, and locals.  The ancestors of the speakers of Gardiol came in with the persecution of the Waldensian "heretics" in France in the thirteenth century, who found a refuge in a thinly-populated part of northern Calabria.  Once again -- amazingly -- they've retained their ethnic identity and language through all the vagaries of time since their arrival.

All of that -- and standard Italian as well -- in an area of around fifteen thousand square kilometers, a little more than the size of the state of Connecticut.

UNESCO describes all four of these languages -- Calabrian, Grecanico, Arbëresh, and Gardiol -- as "in serious danger of disappearing."  It's sad to think of these footprints of history vanishing, and taking along with them pieces of human culture that somehow had persisted for centuries.  I understand why this happens; in modern life, speaking and writing the dominant language is not only useful, it's often essential for getting a job and making a living.  These little pockets of other languages survived better when people had little mobility and even less connectedness to others living far away.  In today's world, they seem doomed.

Change is the fate of all things, but it inevitably comes with a sense of loss.  The linguistic diversity of the beautiful region of Calabria will, very likely, soon be gone.  Like biodiversity loss, this diminishes the richness of our world.  I hope that linguists are working to catalog and study these unique languages -- before the last native speakers are gone forever.

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The last whisper

The last two posts have been about biological extinction; today's, to continue in the same elegiac tone, is about language extinction.

A study in Ethnologue found that of the Earth's current seven-thousand-odd languages, 3,143 -- around forty-four percent -- are in danger of going extinct.  Languages become endangered from a number of factors; when children are not taught as their first language, when there's government suppression, or when a different language has become the primary means of communication, governance, and commerce.  

Of course, all three of those frequently happen at the same time.  The indigenous languages of North and South America and Australia, for example, have proven particularly susceptible to these forces.  In all three places, English, Spanish, and Portuguese have superseded hundreds of languages, and huge swaths of cultural knowledge have been lost in the process.

In almost all cases, there's no fanfare when a language dies.  They dwindle, communication networks unravel, the average age of native speakers moves steadily upward.  Languages become functionally extinct when only a few people are fluent, and at that point even those last holdouts are already communicating in a different language with all but their immediate families.  When those final few speakers die, the language is gone -- often without ever having been studied adequately by linguists.

Sometimes, however, we can pinpoint fairly closely when a language died.  Curiously, this is the case with Ancient Egyptian.  This extinct language experienced a resurgence of interest in the early nineteenth century, due to two things -- the British and French occupations of Egypt, which resulted in bringing to Europe hundreds of priceless Egyptian artifacts (causing "Egyptomania" amongst the wealthy), and the stunning decipherment of hieroglyphics and Demotic by the brilliant French linguist Jean-François Champollion.

For a millennium and a half prior to that, though, Ancient Egyptian was a dead language.  And as weird as it sounds, we know not only the exact date of its rebirth, but the date it took its last breath.  Champollion shouted "Je tiens mon affaire!" ("I've figured it out!") to his brother on 14 September 1822.  

And the last inscription was made by the last known literate native speaker of Ancient Egyptian on 24 August 394 C.E.

It's called the "Graffito of Esmet-Akhom," and was carved on the wall of a temple in Philae.  It shows the falcon-god Mandulis, who was a fairly recent invention at the time, and like the Rosetta Stone, it has an inscription in hieroglyphics and Demotic:

A drawing of the Graffito of Esmet-Akhom. The hieroglyphic inscription is in the upper right, the Demotic in the lower right. [Image licensed under the Creative Commons Mickey Mystique, Graffito of Esmet-Akhom, drawing, 01, CC BY-SA 4.0]

The text reads:

Before Mandulis, son of Horus, by the hand of Esmet-Akhom, son of Nesmeter, the Second Priest of Isis, for all time and eternity.  Words spoken by Mandulis, lord of the Abaton, great god.

I, Esmet-Akhom, the Scribe of the House of Writings(?) of Isis, son of Nesmeterpanakhet the Second Priest of Isis, and his mother Eseweret, I performed work on this figure of Mandulis for all time, because he is fair of face towards me.  Today, the Birthday of Osiris, his dedication feast, year 110.

[Nota bene: The "year 110" is not, of course, by the Julian calendar; in Egypt, governmental records were dated using the number of years since the accession of the Roman emperor Diocletian in 284 C.E.  The "Birthday of Osiris" is what we now call the 24th of August.]

At this point, Greek and Latin had already superseded Egyptian in written records, so Esmet-Akhom was the last of a dying breed.  Ancient Egyptian lingered on for a while as a spoken language amongst the working classes; liturgical Coptic is a direct descendant.  But any final vestiges of Egyptian as a living language were eradicated in the seventh century when the Graeco-Roman state of Egypt fell to the Arabs.

So it may well be that the priests of Esmet-Akhom's family were the last people capable of reading and writing Egyptian, at least until Champollion came along.

I know change is the way of things, and given the interconnectedness of the world today, that widely-spoken languages will inevitably gain more and more of an edge over minority languages.  (Consider that a full forty percent of the Earth's people speak one of eight languages -- Mandarin, Spanish, English, Arabic, Hindi, Bengali, Portuguese, and Russian.)  But still, I can't help but find the loss of linguistic diversity, and the cultural information those dead languages once encoded, to be sad.

And you have to wonder how Esmet-Akhom himself felt, writing his defiantly confident inscription "for all time and eternity" at the end of the fourth century.  Did he know that Egyptian was, even at that point, moribund?  A means of communication that had existed for over four thousand years was on the road to extinction; what was left was only a whisper, and even that would soon be silenced.

Has to make you wonder what linguistic shifts will occur in the next thousand years.

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The voices of the Aztecs

When a region is conquered, one of the first things the conquerors usually do is to suppress (or explicitly outlaw) indigenous languages.

One reason is purely practical -- to eliminate the possibility that the subjugated group can communicate with each other without being understood.  The other, however, is more insidious.  Language is a huge part of culture, and if you want to destroy the native society (or, more accurately, replace it with your own, something euphemistically called '"assimilation"), you must eliminate the most vital part of that culture -- how its members communicate with each other, how they express poetry and ethnic history and local knowledge.

Destroy the language, and you've struck at the heart of the culture itself.

An excellent (if tragic) case in point is Australia.  It is the home of over three hundred languages, 170 of which are indigenous.  (One of the reasons why indigenous Australians dislike the word "Aborigine" about as much as Native Americans do "Indian;" it implies the wildly-incorrect assessment that the entire indigenous population is a single culture.)  What is appalling, though, is that even if you exclude English -- the most widely-spoken language in Australia -- none of the top-ten-most-spoken languages in Australia are indigenous.  (In order, they are: Mandarin, Arabic, Cantonese, Vietnamese, Greek, Italian, Tagalog, Hindi, Spanish, and Korean.)  Only a quarter of a percent of Australian citizens speak an indigenous language at home.  Of the 170 indigenous languages that still survive (i.e. with at least some native speakers), all but fifteen are classified as severely endangered, with virtually no one learning them as children.  All of the speakers of those remaining 155 unique languages are elderly, and with the passing of that generation, they'll be gone forever except as a curiosity amongst linguists.

Not all indigenous languages are in quite that bad a shape.  One somewhat more hopeful case is Nahuatl, the language of the pre-Spanish-conquest Aztecs in central Mexico.  The clash of the Spanish and native cultures in the Americas is rightly depicted as the worst of the worst -- between the conquering armies and the self-righteous (and often just as violent) Christian missionaries, only a few decades after conquest there usually wasn't much left of the original language, art, music, and religion.  In the case of central Mexico, however, the conquerors took a more nuanced approach, introducing the Latin alphabet but allowing native speakers to continue using their own language.  In fact, during the sixteenth and seventeenth centuries, the missionaries did a decent job writing Nahuatl grammars and dictionaries, and during that time there were hundreds of works written in the language, including administrative documents as well as poetry, stories, histories, and religious codices.  Most striking of all -- and, as far as I know, unique in the history of contact between conquerors and the conquered -- in 1536, only twenty years after the arrival of the Spanish, the Colegio de Santa Cruz de Tlatelolco was founded, where bilingual classes were offered to teach Nahuatl to the missionaries and Spanish to the natives.  It wasn't until 1696 that King Charles II of Spain outlawed Nahuatl, but by that time enough of the Mexican Spanish upper-crust spoke Nahuatl themselves that it was pretty much too late to do anything about it.

As a result, there are still 1.5 million speakers of Nahuatl in Mexico.  Not bad, considering the moribund nature of most of the indigenous languages in the world.

The reason this comes up is because of a discovery that was the subject of a paper in Seismological Research Letters a couple of weeks ago that was about the intersection between historical linguistics and another fascination of mine -- geology.  A recently-deciphered fifty-page codex in Nahuatl turns out to describe a series of massive earthquakes that hit central Mexico between 1460 and 1542, including one that triggered a flood resulting in the drowning of eighteen hundred warriors.

The codex itself was created by Aztec tlacuilos ("those who write with painting") and is made up of pictograms that predate the adoption of the Latin alphabet by speakers of Nahuatl.  One of the most striking is a combination of four projections like the vanes of a windmill around a central circle, followed by a rectangle filled with dots.  The windmill-like symbol is the pictogram for the word ollin, meaning "movement;" the rectangle is tlalli, meaning "earth."  Taken together, it means "earthquake."  Further, if the central circle is open, it indicates that the quake happened during the daytime, and if it's closed, it happened at night.

You can see the composite pictogram for "earthquake" in the lower right; all the way at the bottom is a depiction of the unfortunate warriors who drowned in the resulting flood.

As far as the timekeeping, the Aztecs -- like many Central American cultures -- were obsessive about the calendar, and had a 52-year calendrical cycle represented by the arrangement of four symbols -- tecpatl (knife), calli (house), tochtli (rabbit) and acatl (reed) -- arranged in thirteen different permutations.  Decoding that system allowed researchers to figure out that the earthquake that killed the warriors took place in 1507.

At night.

It's simultaneously fascinating and sad how few of the world's cultures have left significant traces for us to study, and of course that's largely humanity's own fault.  For example, the campaign of suppression by the Romans two-and-a-half millennia ago eliminated virtually every last trace of Etruscan -- there are over thirteen thousand inscriptions in Etruscan known to archaeologists, and they've been able to decipher only a fraction of them.  I can only hope that the endangered languages of our own time are treated more kindly.  What a pity it would be if in three thousand years, of the estimated 6,500 languages currently spoken, the only ones our descendants will be able to read are Mandarin, English, Hindi, Spanish, French, and Arabic.

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My friends know, as do regular readers of Skeptophilia, that I have a tendency toward swearing.

My prim and proper mom tried for years -- decades, really -- to break me of the habit.  "Bad language indicates you don't have the vocabulary to express yourself properly," she used to tell me.  But after many years, I finally came to the conclusion that there was nothing amiss with my vocabulary.  I simply found that in the right context, a pungent turn of phrase was entirely called for.

It can get away with you, of course, just like any habit.  I recall when I was in graduate school at the University of Washington in the 1980s that my fellow students were some of the hardest-drinking, hardest-partying, hardest-swearing people I've ever known.  (There was nothing wrong with their vocabularies, either.)  I came to find, though, that if every sentence is punctuated by a swear word, they lose their power, becoming no more than a less-appropriate version of "umm" and "uhh" and "like."

Anyhow, for those of you who are also fond of peppering your speech with spicy words, I have a book for you.  Science writer Emma Byrne has written a book called Swearing Is Good for You: The Amazing Science of Bad Language.  In it, you'll read about honest scientific studies that have shown that swearing decreases stress and improves pain tolerance -- and about fall-out-of-your-chair hilarious anecdotes like the chimpanzee who uses American Sign Language to swear at her keeper.

I guess our penchant for the ribald goes back a ways.

It's funny, thought-provoking, and will provide you with good ammunition the next time someone throws "swearing is an indication of low intelligence" at you.  

[Note: if you purchase this book using the image/link below, part of the proceeds goes to support Skeptophilia!]

Elegy for a dying language

In the village of Ayapa in southern Mexico there are two old men who don't much like each other, and despite the fact that they only live 500 meters away from each other, they haven't spoken in years.  One, Manuel Segovia, is described as being "a little prickly;" the other, Isidro Velazquez, is said to be stoic and a bit of a recluse.

All of which would be nothing more than a comical vignette into small-town life, except for the fact that they are the last two fluent speakers of the Ayapaneco language.  And, in fact, they have recently decided to put their feud behind them so they can work together to preserve it.

Ayapaneco is one of 68 indigenous languages in Mexico.  It is from the Mixe-Zoque family of languages, which are spoken by people of Olmec descent.  It survived the conquest of Mexico by the Spanish, but was finally done in by the institution of compulsory Spanish education in the 20th century and has been dwindling ever since.

My question of the day is: should we care?

Current estimates are that there are over 6,000 languages in daily use by native speakers (which excludes languages such as Latin, that are in daily use in schools but of which no one is a native speaker).  A great many of these are in danger of extinction -- they are spoken only by a handful of people, mostly the elderly, and the children aren't being raised fluent.  It's an eye-opening fact that 96% of the world's languages are spoken by 4% of the world's people, and the other 96% of the world's people speak the other 4% of the world's languages.

Run that one around in your head for a while.

On the top of the list is Mandarin, the most widely-spoken language in the world.  English, predictably, follows.  Of the people who speak neither Mandarin nor English, a substantial fraction speak Hindi, Spanish, Russian, or some dialect of Arabic.  Most of the rest of the world's languages?  Inconsequential -- at least in numbers.

15th century manuscript in medieval Gaelic [image courtesy of the Wikimedia Commons]

Linguists, obviously, care deeply about this.  Michael Krauss, professor emeritus of the University of Alaska at Fairbanks, has stated, "... it is catastrophic for the future of mankind.  It should be as scary as losing 90% of the biological species."

Is he right?  The argument for preserving languages is mostly derived from a cultural knowledge perspective; language is a way of encoding knowledge, and each different sort of code represents a unique body of that knowledge.  It's sort of an expanded version of the Sapir-Whorf hypothesis, that states that the language you speak alters how you think (and vice versa).  That argument has its points, but it is also specious in the sense that most languages can encode the same knowledge somehow, and therefore when the last native speaker of Ayapaneco dies, we won't have necessarily lost that culture's knowledge.  We may have lost the ability to figure out how that knowledge was encoded -- as we have with the Linear A writing of Crete -- but that's not the same as losing the knowledge itself.

The analogy to biodiversity is also a bit specious.  Languages don't form some kind of synergistic whole, as the species in an ecosystem do, where the loss of any one thread can cause the whole thing to come unraveled.  In fact, you might argue the opposite -- that having lots of unique languages in an area (such as the hundreds of mutually incomprehensible native languages in Australia) can actually impede cultural communication and understanding.  Species loss can destroy an ecosystem -- witness what's happening in Haiti and Madagascar.  It's a little hard to imagine language loss as having those same kinds of effects on the cultural landscape of the world.

Still, I can't help wishing for the extinction to stop.  It's just sad -- the fact that the number of native speakers of the beautiful Irish Gaelic and Breton languages are steadily decreasing, that there are languages (primarily in Australia and amongst the native languages of North and South America) for whom the last native speakers will die in the next five to ten years without ever having a linguist study, or even record, what it sounded like.  I don't have a cogent argument from a utilitarian standpoint abut why this is a bad thing.  It's aesthetics, pure and simple -- languages are cool.  The idea that English and Mandarin can swamp Twi and Yanomami is probably unavoidable, and it even follows the purely Dawkinsian concept of the competition between memes.  But I don't have to like it, any more than I like the fact that my bird feeders are more often visited by starlings than by indigo buntings.