Poe once wrote: “Oh! That my young life were a lasting dream! /My spirit not awakening, till the beam/Of an Eternity should bring the morrow.” What do you make of that sentiment, as someone who writes so poignantly of illness?

Oh! that my young life were a lasting dream!
My spirit not awakening, till the beam
Of an Eternity should bring the morrow.
Yes! tho’ that long dream were of hopeless sorrow,
’Twere better than the cold reality
Of waking life, to him whose heart must be,
And hath been still, upon the lovely earth,
A chaos of deep passion, from his birth.

I make of it something different than you make of it, Magister. I make of it the bitter refrain of the middle-aged, in song and in lyric: that the vigour and felicity of youth are not cherished when we’re in the midst of them, and are lamented by us when they’re gone. The wish that the grudging disappointments of middle age, and the aches of senectitude, could be effaced; that we could transition directly from youth to the hereafter, without the gift of youth being tarnished within our very frames.

“Hope I die before I get old”—How old’s the guy who sang that now? 72?

And clicking through to the question details that the shmucks here in Quora Product Design still permit us—Dreams: yes. The imagined, the fleed-to, the dreamed, the recollection with rose-coloured glasses, is always better than what we live in cold reality. In fact—and you and I both know this, mi senex—the youth that was once cold reality was no match for the youth of middle-aged dreams. I didn’t enjoy being young. I didn’t get to have much fun, and I thought my long dream was of hopeless sorrow at the time—because I knew no true sorrow. I didn’t enjoy my vigour, because I knew no decrepitude. I didn’t think things lovely, because I knew no ugliness.

We Greeks, we have a saying for that too. Κάθε πέρσι και καλύτερα. Each “last year” is better than the next.

I recognise the sentiment, mi senex. I recognise that sentiment which colours all of what I do. My last year was better than this too, for having had your voice in it.

(And for having had question details.)

And yet, that’s easy. It’s easy to regret what’s gone; it’s hard to rejoice in what follows. It’s easy to regret vigour; it’s hard to rejoice in wisdom. It’s easy to lament in friends gone; it’s hard to rejoice in friends gained.

It’s easy to have missed your voice. It’s hard to know that mine, too, is a voice that will one day be missed.

Zhou Enlai was old too, in 1972. Alice Goodman, on the other hand, was just 29 when she put these words in his mouth. But she knew what words she did put in his mouth:

I am old and I cannot sleep
forever, like the young, nor hope
that death will be a novelty
but endless wakefulness when I
put down my work and go to bed.
How much of what we did was good?
Everything seems to move beyond
our remedy. Come, heal this wound.
At this hour nothing can be done.
Just before dawn the birds begin,
the warblers who prefer the dark,
the cage-birds answering. To work!
Outside this room the chill of grace
lies heavy on the morning grass.

What are some sentences that make perfect sense to you but sound like gibberish to most people?

Opening up my Master’s thesis randomly, this para makes all the sense in the world to me, and I’m sure it makes somewhat less sense to most.

Unlike volitionality or temporality, these principles underlying these relations cannot be captured by a referential, truth-conditional semantics. The relationships described by these relations are not real-world relations; they involve the organisation and presentation of text. In Hallidayan terms, they involve not ideational, but textual semantics. For that reason, they can only be expressed in terms of discourse analysis. This makes these relational distinctions decidedly relevant to a rhetorical theory, which purports to analyse discourse structure functionally.

Or maybe some phonetics from a recent-ish paper I coauthored?

The alternative explanation involves the impact of analogical change on verb paradigms in Italiot, but not in Cargese. As seen previously, in Cargese Greek the third person plural of a verb (ekoɣwane ‘they were cutting’ < ekovɣane) is subject to metathesis, but the third person singular, involving a front vowel after , is not (ekovʒe ‘he was cutting’ < ekovɣe). In Italiot, analogical change has taken place, shifting [j] to [ɣ] before front vowels, and thereby regularizing verb paradigms (Rohlfs 1977: 27: troɣise rather than the expected trojise ‘you eat’, modeled on troɣo ‘I eat’). It is likely then that analogical leveling in Italiot led to the replacement of palatalized [vj] with unpalatalized [vɣ] even in palatalizing contexts. Once this occurred, it fed into secondary metathesis to [ɣv] and subsequent shift in the direction of [ɡw]. If this hypothesis is correct, the main locus of analogy would also have been verb endings, given how widespread ɣ-epenthesis was in Italiot verb inflections, and how infrequent it is in stems: thus, xorevɣo, xorevji > xorevɣo, xorevɣi > xoreɡwo, xoreɡwi ‘I dance, he dances’ (Vuni Italiot, Calabria: Karanastasis 1984–92).

The scary thing is, I don’t think these are far off from how I express myself about linguistics on Quora…

What are the dark sides of using Quora?

Dark sides. Oh boy.

What influence has Bollywood had in Greek music?

Material drawn from forum thread ΙΝΔΙΚΑ ΚΑΙ ΕΛΛΗΝΙΚΑ ΤΡΑΓΟΥΔΙΑ. There is a book on the influx of Bollywood tunes into Greek music:

Ινδοπρεπών αποκάλυψη. Manuel Tasoulas & Eleni Ambatzi. 1998. Ινδοπρεπών αποκάλυψη [Revelation of the Indian-styled]. Athens; Περιβολάκι, Ατραπός.

Bollywood productions were very popular in Greece in the 1960s; my mother remembers watching them as a teenager. Greek music also has some resemblance with the kinds of music featured in Bollywood productions, via the family resemblance chain Greek–Turkish–Persian, Arabic–Indian.

As a result, the 1960s saw a substantial number of Bollywood songs repurposed as Greek hit songs. Not particularly obscure songs either: they include some of the most memorable songs of the 60s. Λίγο-λίγο θα με συνηθίσεις. Καρδιά μου καημένη. Αυτή η νύχτα μένει. Όσο αξίζεις εσύ. Είσαι η ζωή μου.

That trend appears to have dried up since the 60s. Popular Greek music does now occasionally borrow songs from the Arab world; e.g. Katy Garbi’s 1996 hit Περασμένα ξεχασμένα, which is a cover of Hisham Abbas’ Wana Wana Amil Eih.

(Ο κλέψας του κλέψαντος: Διαμάχη Ελλάδας-Αραβίας για τραγούδι της Καίτης Γαρμπή – People Greece has the producer of the song admitting that he got the song on a pirated tape in Jordan, and that he preferred to seek forgiveness rather than permission.)

But. The question is about Bollywood songs.

As one poster in the forum thread says,

Αυτό που κάνει εντύπωση είναι πόσο το ύφος άλλαξε όταν μεταφυτεύτηκαν αυτά τα ινδικά λουλούδια στο ελληνικό χώμα!

It’s impressive how much their style changed when these Indian flowers were transplanted to Greek soil.

Two CDs have circulated, Ο γυρισμός της Μαντουμπάλα “The return of Madhubala” and Το τραγούδι της Ναργκίς “The song of Nargis”, pairing 30 Indian originals and their Greek covers. Here’s the six Greek songs I recognise by title. I’m interested to read what readers make of the contrast.

DUNIA ME HAM AAYE HAIN: MOTHER INDIA, 1957. Naushad / Miina & Usha
Mangeshkar.

Καρδιά μου καημένη / Μπ. Μπακάλης, 1960 / Στρ. Διονυσίου – Γ. Κάλη

ΥΑ ALLAH, YA ALLAH DIL LE GAYA: UJAALA, 1959. Shankar – Jaikishan / Lata Mangeshkar – Manna Dey

https://youtube.com/watch?v=zlWlTcmc8Ho

Λίγο – λίγο θα με συνηθίσεις / Απ. Καλδάρας, 1963 / Μιχ. Μενιδιάτης

ULFAT KA SAAZ: AURAT, 1953. Sankar – Jaikishan / Lata Mangeshkar

https://youtube.com/watch?v=lLpC77POXi0

Αυτή η νύχτα μένει / Στ. Καζαντζίδης / 1959 / Στ. Καζαντζίδης

DUNIAVALON SE DUUR: UJAALA, 1959. Sankar – Jaikishan / Lata Mangeshkar – Mukesh

Όσο αξίζεις εσύ / Απ. Καλδάρας / 1963 / Μαν. Αγγελόπουλος

GHAR AAYA MERA PARDESI: AWAARA, 1951. Sankar – Jaikishan / Lata Mangeshkar

Είσαι η ζωή μου / Στ. Καζαντζίδης / 1959 / Στ. Καζαντζίδης – Μαρινέλλα

AAJAO TARAPT HAI ARMAN: AWAARA, 1951. Sankar – Jaikishan / Lata Mangeshkar

Μαντουμπάλα, 1959 / Η επιστροφή της Μαντουμπάλα, 1964 / Ήρθα πάλι κοντά σου, 1959 / Στ. Καζαντζίδης / Στ. Καζαντζίδης – Μαρινέλλα

You’ll notice that half of these were sung by Stelios Kazantzidis. I used to snob off Kazantzidis when I was a kid, and I’m sure a lot of his contemporaries snobbed him off too, for picking Indo-Gypsy songs (ινδογύφτικα, as Tsitsanis maliciously called them).* It takes time for an outsider to get what he speaks to in the Greek soul. It takes maturity to recognise that those Indo-Gypsy songs resonate deeply with the Greek soul for good reason.

It’s just the icing on the cake that the Greek songs and the Indian originals repeatedly share the Arabic word دنيا (dunya), ‘world’, and its connotations of it being in opposition to Heaven.


* All the more maliciously, because Manolis Angelopoulos, who sang #4, was Roma. And of course of the two names the Roma were traditionally given in Greek, tsinganos and ɣiftos, ɣiftos is the more negative. In fact, rendering ινδογύφτικα as “Indo-nigger songs” would not be that inaccurate.

What would it be like to have a made up language as your first language?

If you’re being brought up to speak Esperanto or Klingon or Lojban or (in the case of Itamar Ben-Avi) Revived Hebrew [yes, I’m calling Eliezer Ben-Yehuda’s work a made up language], the main issue you’d run into is not having anyone but your parents, and maybe occasionally your parents’ weirdo friends, to use the language with.

That is actually a very common dealbreaker for kids with Esperanto, and the parents end up acquiescing; there may be 10k denaskaj Esperantistoj (native speakers of Esperanto) that are still engaged with the language, but there are a lot more that aren’t. This got addressed in the surveys behind Peter Forster’s book The Esperanto Movement. I haven’t asked him personally, but I think it’s a big reason why Alec Speers gave up and D’Armond Speers acquiesced, with Klingon. Itamar, unfortunately, was not given the option, which is why he could only talk to his dog as a kid.

(I know someone bringing up his kid to speak Lojban, and my Facebook feed has intermittent reports of how it’s going; but I haven’t been following it. Lojban is certainly going to be a lot more alien than Klingon.)

A second issue, which I’ve heard for Esperanto and which D’Armond certainly reported for Klingon, was the lack of vocabulary that you can use with a kid around the house. It’s not necessarily that Esperanto lacks such vocabulary, but that Esperantists usually don’t learn that vocabulary, because that’s not the context in which they use the language. Just as people who learn foreign languages formally usually don’t end up learning the word for armpit. So you may grow up with circumlocutions or ad hoc words.

Chomskyans may mutter darkly that if you are brought up to speak a made up language, that will warp your language acquisition FOREVAH, and that bringing up a kid to speak Klingon is somehow child abuse. I even heard that from non-Chomskyans.

Poppycock. Kids survived being brought up in slave plantations creolising their parents’ pidgins without sustaining brain damage; the brain is a flexible thing, far more flexible than knob-twiddling universal parameters gives it credit for; and in any case, no kid is being brought up with no exposure ever to natural languages in parallel. (Not even Itamar. Poor kid.)

Where did the term Draconian Justice originate?

Draco (lawgiver) – Wikipedia

Draco (/ˈdreɪkoʊ/; Greek: Δράκων, Drakōn; fl. c. 7th century BC) was the first recorded legislator of Athens in Ancient Greece. He replaced the prevailing system of oral law and blood feud by a written code to be enforced only by a court. Draco was the first democratic legislator, inasmuch as he was requested by the Athenian citizens to be a lawgiver for the city-state, but the citizens were fully unaware that Draco would establish harsh laws. Draco’s written law was characterized by its harshness. To this day, the adjective draconian refers to similarly unforgiving rules or laws, in English and other western languages.

Would Quorans record themselves reading out their favourite poems?

I have a 10 minute meeting with the Australian Prime Minister. What should I ask him?

Question details indicate that the original OP is “in my final year of high school in rural Western Australia.”

This humbled me out of the smart-aleck answer I was going to give; Ben Kelley’s answer is excellent for this serious aim.

Without that context?

“Mal. Mal, Mal, Mal. Come on, mate. Just between you and me. What’ll it take for you to form a centrist party with Nick Xenophon? You know you want to.”

… Am I throwing away my chance to get a serious answer to a pressing question? Yes, I am. Mal is not the master of his own party, any more than the Australian PM is the master of his own country. Geopolitics doesn’t work like that any more.

I hate The West Wing. I hate The West Wing for many reasons, most of them involving Josh. I liked Season #5 most, the season everyone else hated, because it was the season that bitch-slapped the cast, and especially Josh. (That’s also why I liked Ryan the intern, the character everyone else hated.)

Remember those IT workers in #519 Talking Points who did a sit-in in Josh’s office, because they’d been shafted out of Bartlett’s election pledge that their jobs in IT were safe? And Josh went pleading to Bartlett to no effect? That’s Bartlett, who embraced Creative destruction—the notion that, in real life, made Trump possible. Josh, campaigning two years later for that pointless cipher Santos, was making the same undertakings on the campaign trail. You weren’t meant to notice that, but I did. God, did I want Josh fricking Lyman eviscerated on the spot.

Anyway, what did Bartlett say when Josh said “we promised these guys jobs?”

There was a man named Canute, one of the great Viking kings of the 11th Century. Wanted his people to be aware of his limitations, so he led them down to the sea and he commanded that the tide roll out. It didn’t. Who gave us the notion that Presidents can move the economy like a play-toy?

The candidates for the presidency did while campaigning, actually. And for economy, read also geopolitics, and climate change, and whatever other great challenges facing humanity that we’re going to flub.

And that’s why I wouldn’t ask a serious question of Turnbull. Or whoever else is residing in The Lodge this month.

And I hope my cynicism doesn’t rub off on OP…

Is Yiddish a Semitic or a Indo-European language?

The answer has been given by Anthony Thompson’s answer and Chrys Jordan’s answer. I’m going to spell out a bit more the general principles at work.

Fitting language history into a tree structure requires some simplifying assumptions. In particular, you have to be able to assume that a language has a single parent proto-language (otherwise it’s no longer a tree). You also have to assume a difference between the guts of the language and the minor add-ons of a language. Japanese may have borrowed the word anime from English, but that does not mean Japanese is related to English. Usually, you can differentiate borrowed words from a core vocabulary, and ignore the former when determining language relations. The “guts” of a language also includes how its grammar works.

The tree model was not unanimously accepted when proposed, and there was a rival Wave model of language change, which allows for shades of gray. There are languages which have been massively relexified (much of their core vocabulary is also borrowed), or whose grammar has been profoundly influenced by neighbouring languages in Sprachbunds. Fitting such hybrid languages to the tree model is problematic. The same goes for pidgins and creoles.

There are many languages that you would have trouble fitting to a tree model of affiliation. Yiddish is not such a language. The fact that it uses Hebrew script, is is spoken by Jews, and has a substantial layer of loans from Hebrew and Aramaic do not change the fact that its “guts” are still Germanic.

Answered 2017-08-14 · Upvoted by

Steve Rapaport, Linguistics PhD candidate at Edinburgh. Has lived in USA, Sweden, Italy, UK.

Is klezmer music a dying tradition?

One of its prominent proponents is on record as saying so:

http://www.jewishpress.com/news/…

Andy Statman, one of the foremost Klezmer musicians in the world, knows that the time of Klezmer has passed.

“Each music has its point,” He explained over the phone while working at a Mandolin camp in California. “[Klezmer] is still alive, but in many ways it doesn’t really represent a living community. While it’s still alive and it’s great music and people enjoy it… It’s not a reflection of the time.”

[…]

About the future of Klezmer, Statman said it wasn’t bittersweet.

“Like bluegrass [music], it’s from a time and place,” he said. “It changed and the music was moving on to become something else. That’s the way it is. Styles come and go. They reflect the lives and the people who are involved in them… Each day is new.”

Klezmer is dead, or alive, in the same way I guess that Rebetiko is dead, or alive. The social circumstances that gave rise to it aren’t there any more. Any performance of it is a revival, a repurposing of the genre to current concerns—all tangled up with anxiety about authenticity, which guarantees that it won’t respond fully to current concerns. At its worse, it’s an artificial museum-like exercise. At its best, it gets the crowds dancing in the aisles one last time.

Rebetiko was revived in the 70s in Greece, because something in it spoke to Greeks, as they were at the threshold of becoming Europeans. Klezmer was revived in the 80s in America, because something in it spoke to Jews, as they were at the threshold of becoming either fully assimilated, or (as was the case with Statman) rediscovering Orthodox Judaism.

Rebetiko and Klezmer had, in fact, already died:

Klezmer is the Eastern European musical tradition passed down from one generation to the next. (“It’s basically Chasidic music,” Statman said.) The exact history of the music was unknown to him, save for the fact that when Statman began playing Klezmer, it had almost been gone.

“A lot of where the music was played didn’t make it out,” he said. “Russia, Galicia, a lot of Chasidim. I think not only the Holocaust but there was more of an interest in preserving Judaism and the community. Music was not such a pressing concern.”

Vamvakaris at least kept playing in the 50s and 60s, but he was no longer the main show.

A revival is never as vibrant as the original; it’s always qualified and unspontaneous. There’s always something artificial about it.

Still. It’s better than utter oblivion. And damn, but there’s some good toe-tapping to be had in that museum…