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Lorraine Woodward, a disability advocate and influencer in the short-term rental industry, explains the origins of the word "handicapped" and why people with disabilities prefer businesses that focus on describing their properties and services as "accessible."
https://www.linkedin.com/feed/update/urn:li:activity:7005658860921257985/
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Decades ago, archeologists discovered the work of Enheduanna, an ancient priestess who seemed to alter the story of literature. Why hasn’t her claim been affirmed?
By Elizabeth Winkler

November 19, 2022
Full article at
https://www.newyorker.com/books/page-turner/the-struggle-to-unearth-the-worlds-first-author

Excerpt:

While Hallo and van Dijk were noting that Enheduanna might have written more than had been uncovered—Akkad, the capital of Sargon’s empire, has yet to be excavated—others were downplaying her claim. The British scholar W. G. Lambert raised the possibility of a ghostwriter, suggesting that at least one of Enheduanna’s texts could have been authored by a scribe. (Sumerian kings often had scribes compose for them.) “Our emotional response to ancient texts is not necessarily the best criterion of judgment,” he later wrote, in 2001. Other scholars questioned Enheduanna on the grounds that the surviving versions of her work, copied out by the students of the edubbas, date to five hundred years after her death; no copies from her own time survive, and, in a few instances, the texts contain place names and vocabulary that postdate her era. This could simply be the result of changes made in the process of scribal transmission—alterations commonly attend the reproduction of old narratives—but some see it as reason for skepticism. “She speaks in the first person, but that’s not the same as being the author,” Paul Delnero, a professor of Assyriology at Johns Hopkins University, told me. Enheduanna could be a cultic figure honored by later writers, her name invoked in the works to lend them authority.

For some in the field, these claims are quite a stretch. “Why would the scribes look back and find a high priestess and say she wrote the texts?” Benjamin Foster, a professor of Assyriology at Yale, asked me. “There were lots of high priestesses. Why choose her?” Foster is impatient with the skeptics. “There’s a tendency in our field to regard it as a sign of wisdom not to take ancient texts at their word,” he said. “It’s not cool to be excited and emotional. You should keep a detached skepticism. But we have more evidence for her than we have for any other author in ancient Mesopotamia.” Foster, who has “no doubt” about Enheduanna’s authorship, cites the autobiographical content of the poems, the deeply intimate quality of the narrative voice. And then there are the peculiarly female markers of “The Exaltation”—the language of sexual violation, the metaphor of writing as childbirth, even the preference for the goddess rather than the god.

In many ways, the debate has become a battleground for competing theoretical paradigms. In the seventies, when second-wave feminism was booming, there was a push to affirm Enheduanna’s authorship; a similar movement occurred in the nineties. (Erhan Tamur, a co-curator of the Morgan exhibit, told me that doubts about Enheduanna’s achievement flowed from the “patriarchal nature of modern scholarship.”) Meanwhile, postmodern thinking encouraged skepticism, uncertainty, and the irrelevance of the author. Consensus was never reached. Today, many see the priestess not as a vital female poet but, as the British Assyriologist Eleanor Robson has called her, a “wish-fulfillment figure.”

The Morgan exhibition presents Enheduanna without the shadow of these doubts. Specifically, it places her in the context of other Mesopotamian women of the late fourth and third millennia B.C.: workers, rulers, priestesses, scribes, and the female deities to which they all prayed. No major exhibition has focussed on women’s lives in ancient Mesopotamia, and the artworks gathered—from London, Berlin, Paris, and elsewhere—build a picture of the economic,
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Sevindj Nurkiyazova
https://getpocket.com/explore/item/the-english-word-that-hasn-t-changed-in-sound-or-meaning-in-8-000-years

One of my favorite words is lox,” says Gregory Guy, a professor of linguistics at New York University. There is hardly a more quintessential New York food than a lox bagel—a century-old popular appetizing store, Russ & Daughters, calls it “The Classic.” But Guy, who has lived in the city for the past 17 years, is passionate about lox for a different reason. “The pronunciation in the Proto-Indo-European was probably ‘lox,’ and that’s exactly how it is pronounced in modern English,” he says. “Then, it meant salmon, and now it specifically means ‘smoked salmon.’ It’s really cool that that word hasn’t changed its pronunciation at all in 8,000 years and still refers to a particular fish.”

....The family tree of the Indo-European languages sprawls across Eurasia, including such different species as English and Tocharian B, an extinct language once spoken on the territory of Xinjiang in modern China. In Tocharian B, the word for “fish/salmon” is laks, similar to German lachs, and Icelandic lax—the only ancestor all these languages share is the Proto-Indo-European. In Russian, Czech, Croatian, Macedonian, and Latvian, the [k] sound changed to [s,] resulting in the word losos.

This kind of millennia-long semantic consistency also appears in other words. For example, the Indo-European porkos, similar to modern English pork, meant a young pig. “What is interesting about the word lox is that it simply happened to consist of sounds that didn’t undergo changes in English and several other daughter languages descended from Proto-Indo-European,” says Guy. “The sounds that change across time are unpredictable, and differ from language to language, and some may not happen to change at all.”

The word lox was one of the clues that eventually led linguists to discover who the Proto-Indo-Europeans were, and where they lived. The fact that those distantly related Indo-European languages had almost the same pronunciation of a single word meant that the word—and the concept behind it—had most likely existed in the Proto-Indo-European language. “If they had a word for it, they must have lived in a place where there was salmon,” explains Guy. “Salmon is a fish that lives in the ocean, reproduces in fresh water and swims up to rivers to lay eggs and mate. There are only a few places on the planet where that happens.”

In reconstructed Indo-European, there were words for bear, honey, oak tree, and snow, and, which is also important, no words for palm tree, elephant, lion, or zebra. Based on evidence like that, linguists reconstructed what their homeland was. The only possible geographic location turned out to be in a narrow band between Eastern Europe and the Black Sea where animals, trees, and insects matched the ancient Indo-European words.

In the 1950s, archaeological discoveries backed up this theory with remnants of an ancient culture that existed in that region from 6,000 to 8,000 years ago. Those people used to build kurgans, burial mountains, that archaeologists excavated to study cultural remains. In that process, scholars not only learned more about the Proto-Indo-Europeans but also why they were able to migrate across Europe and Asia.
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From this week's Top Tech Tidbits newsletter:

The popular open-source office suite, LibreOffice, will support two constructed (made-up) languages from early February with the launch of LibreOffice 7.3. The two languages are Star Trek's Klingon — the language of the Klingons, and Interslavic, a language that's supposed to bridge the language gap between Slavic languages such as Russian and Polish
https://www.neowin.net/news/libreoffice-73-will-ship-with-support-for-two-made-up-languages-klingon-and-interslavic/

To read the rest of this week's newsletter, or to subscribe, go to
https://toptechtidbits.com/
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I heard a piece of music by Ellis during the Alt-Text as Poetry workshop in which I participated yesterday, and one of the instructors mentioned this performance.
Note: Screen reader users should click the link right before the link labeled "Share a clip."
Time Bandit This American Life
https://www.thisamericanlife.org/713/made-to-be-broken/act-one-10
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As with many issues in cognitive aging, we can view the increase in TOT states as a glass half empty or half full. On the one hand, these retrieval failures can be taken as evidence of weakening connections between the meanings of concepts and the words that denote them in long-term memory. It’s also possible that the increase in word-finding problems with age reflects something very different.

Psychologist Donna Dahlgren has argued that the key issue is not one of age but one of knowledge. If older adults typically have more information in long-term memory, then as a consequence they will experience more TOT states. It’s also possible that TOT states are useful: They can serve as a signal to the older adult that the sought-for word is known, even if not currently accessible. Such metacognitive information is beneficial because it signals that spending more time trying to resolve the word-finding failure may ultimately lead to success.
https://thereader.mitpress.mit.edu/tip-of-the-tongue-phenomenon/
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Last time I checked which, granted, was some months ago, Alexa couldn't define a smoot: now, she actually has two definitions, although I am pleased that the MIT-related one comes first.
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Fun new Alexa skills:

• “Alexa, speak Spanish”
Hola! Alexa now speaks English and Spanish. Enable the multilingual mode today and enjoy a second language experience on your device.

• “Alexa, speak Klingon”

Also, Alexa loves science:
• “Alexa, recommend a science podcast”

and, because Alexa seems to have a hearing impairment sometimes, too, you can ask her
• “Alexa, tell me what you heard”
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It's not unusual for people to apologize for finding themselves using gestures while talking to me, although I always assure them that, being Italian, I get it.

Here is an article that explores the theory that gestures and other body movements are an integral part of learning language itself, and that making related gestures can improve language learning
https://www.quantamagazine.org/how-the-brain-links-gestures-perception-and-meaning-20190325/
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https://www.youtube.com/watch?v=UitDBgxd3YY&feature=youtu.be&t=5m00s
That's James Woods, Donald Trump fan, heckling Oswald, btw, but what can you expect from a man who dropped out of MIT to move to Hollywood?

From the Language Log post
http://languagelog.ldc.upenn.edu/nll/?p=31214
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Kes: Put on your pith helmets--we're studying code monkeys in their natural habitat!

How Can We Understand Code as a "Critical Artifact"?: USC's Mark Marino on Critical Code Studies (Part One)
by Henry Jenkins
http://henryjenkins.org/2011/09/how_can_we_understand_code_as.html

Mark Marino, who teaches in the USC Writing Program, is the Director of the new center. He was nice enough to agree to an interview during which he explains what he means by Critical Code Studies, how it relates to other humanistic approaches to studying digital culture, and what he thinks it contributes to our understanding of Code as a cultural practice and as a critical artifact.

What do you mean by critical code studies?
 
block quote
The working definition for Critical Code Studies (CCS) is "the application of humanities style hermeneutics to the interpretation of computer source code."  However, lately, I have found it more useful to explain the field to people as the analysis of technoculture (culture as imbricated with technology) through the entry point of the source code of a particular digital object. The code is not the ends of the analyses, but the beginning.

Critical Code Studies finds code meaningful not as text but "as a text," an artifact of a digital moment, full of hooks for discussing digital culture and programming communities. I should note that Critical Code Studies also looks at code separated from functioning software as in the case of some codework
poetry, such as Mez's work or Zach Blas' trasnCoder anti-programming language. To that extent, Critical Code Studies is also interested in the culture of code, the art of code, and code in culture more broadly.
block quote end
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From today's LearnOutLoud.com

Haitian - Creole (Compact)
http://www.learnoutloud.com/Free-Audio-Compact/17755?utm_source=FROTD&utm_medium=email&utm_campaign=Free%2BResource%20of%20the%20Day

Audible.com and Simon & Schuster Audio are currently offering ten free language learning lessons of the Pimsleur Haitian Creole Compact Course. Haitian Creole is spoken by about eight million people in Haiti, which is nearly the entire population. If you or anyone you know is considering going to Haiti to help with the relief effort there, then download & listen to or share these free language learning lessons. These introductory lessons teach beginning language strategies for essential communication and traveling needs. These ten lessons can be downloaded in two parts from Audible.com as Lessons 1-5 and Lessons 6-10. Click the two Audible.com links on our page to access them (if the links don't take you to the right place just search "Haitian Creole" on Audible.com).

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