Category: Uncategorized

Content policy: more lax than for questions and answers:

Quora’s answer to Does Quora enforce its moderation policies on blog content and comments?

Blogs on Quora are generally unmoderated. Most policies that apply to question-and-answer pages do not apply to blogs. However, there are several rules for blogs and posts:

(The exceptions are spam, and a much higher barrier than BNBR for “niceness”.)

Language policy: Question already asked, with no official reply: What is Quora’s language policy regarding blogs on Quora?

Unresolved, but *probably* English-only, given the wording of Quora’s answer to Does content on Quora need to be written in English?

Quora requires that content on English Quora (quora.com) be written in English.

That’s “content”, not just “questions and answers”.

I have seen a couple of blog posts not in English, but I haven’t gone looking, nor known of instances where Quora requested a blog not in English be taken down. I don’t get the impression Quora moderation is that engaged with blogs to begin with.

Google translation does not work by rules and grammars. Machine translation gave up on that decades ago. Pity, because I spent well over a decade coding morphological rules for Greek, and it was a lot of fun.

Machine translation works on statistics. To gather the statistics, you need a large amount of bilingual texts.

Now, there is an order of magnitude more ancient Greek than ancient Latin texts, much of it translated. And there are a substantial number of mediaeval Greek texts as well.

But even if the interest was there in ancient Greek machine translation, the material would not be.

• Optical character recognition for the squiggles of polytonic Greek is not great, and would degrade the quality of any bilingual corpus substantially, unless someone had typed the text in. (Both Perseus and the TLG have; Google did talk to the TLG once while I was working there, but it was about teaching materials, not machine translation.)
• The classical corpus is probably not big enough to be useful for statistical machine translation; and there is a lot more bilingual text for mediaeval Latin available than for mediaeval Greek.
• Unlike Latin, the classical Greek corpus is multidialectal, which would compromise any statistics even more.

So machine translating ancient Greek would be a lot more hassle than for Latin. And because of the cultural history of Western Europe, there is much less demand for it than there would be for Latin.

Compare the number of translation requests for tattoos on this site, in Latin and in ancient Greek.

I should be careful about opining here, but this is a discussion that, as it happens, I’ve had recently with a couple of trans women.

Gender dysphoria–or at the very least, awareness of gender/sex mismatch—seems to be very old, given the number of attestations of gender-diverse instances in human societies, and of androgynous cultural artefacts.

What is new is the way that society—and individuals within that society—deal with gender dysphoria. That’s not just about veneration vs punishment from the social norm. That’s also about how individuals express a gender identity under dysphoria; what options their culture afforded them.

Some cultures had well accepted “third” genders. Some cultures had well established, even if not accepted, performative roles. In the West, even when gender reassignment became an option, being a street queen or transvestite were the default options in the 60s; the same people now would be be trans. Sylvia Rivera called herself gay till she died in 2002, and at the peak of her activism called herself transvestite. The disjunction of cross-dressing and trans identity is pretty solid now, but it was nebulous a couple of generations ago. The construals and options of gender, as social phenomena, have changed, even if the psychological and biological drivers behind dysphoria are the same.

I made the argument above to my friend Janna, that the dysphoria is old, but the social construals are new. And she made a very insightful point: the social construals have to be new. Because society is dynamic, in a way that biology is not.

I of course knew that as soon as I opened this question, I’d get several replies saying “no we’re not”.

White Anglo-Celtic Australians (and these days, White Non-Anglo-Celtic Australians) are not the people to ask this.

No, we don’t burn crosses in our yards. Yes, we did give Aboriginal Australians the vote, and we even gave them an apology for the Stolen Generations (although that had to wait for a change of government). No, you don’t see *lots* of brown people being beaten up. And yes, Australia has made an honest stab at embracing multiculturalism socially, and seems to have taken it to heart more seriously than many other places (although that again depends on how the culture wars are currently going).

But of course there’s racism in this country. It’s at its most virulent still with Aboriginal Australians, who have had a long history of paternalism, segregation, and othering. It’s at its most sensationalised with African Australians, who are the latest in the merry-go-round of underprivileged refugee children in street gangs. It’s at its most shameful with the out-of-sight out-of-mind warehousing and demonising of refugees, mainly from the Middle East.

It’s at its most understated, I guess, with Asians. The Yellow Peril phobia was killed off officially in the 70s, with the end of the White Australia Policy; it was alive in the 90s, when our local white nationalists warned against the influx of Asians; the same white nationalists are now warning against Muslims taking over the country. But it’s still there.

The South and East Asian Australians I stay in touch with from high school have spoken to me of the “bamboo ceiling”: you can only get to a certain point of social or professional advancement before you notice opportunities close down. They have remarked that the only time you’ll see an Asian face on TV is Masterchef: Reality TV in general is far more representative of the population than TV drama is.

That’s not explaining Why, of course, just noting that it’s there. Why?

As Peter Foran’s answer said, all countries have racist people. The more countries have ethnic (or racial) minorities, with a clear notion of one ethnicity being “normal” or “dominant”, the more expressions of racism you will find. African-Americans will recognise that the North was just as capable of racism as the South; the North just used to have fewer black people, so there was less opportunity for friction.

Now, of the racisms of Australia, Aboriginal Australians were dehumanised in colonial policy, and then segregated, and are now disproportionately underprivileged, and often ghettoised. Most (urban) white people never met any, and there were old prejudices that simply weren’t being redressed through exposure.

The other racisms are explained more straightforwardly as unfamiliarity and majority/minority relations. I don’t know that Australia was more prone to racism than any country with a significant influx of migration. But there are some different circumstances, which explain why Australia has done racism differently to the US:

• The US has always had Blacks as the bottom of the heap to look down on. Australian Aboriginals, like American Indians, had neither the numbers nor the extent of contact with whites to serve in that role; so it was whatever the newest minority coming in was. That went from the Irish (who really were the target of prejudice in Australia for an exceedingly long time), then the Chinese, then the Southern Europeans and Lebanese, then the Vietnamese, then in different ways the Indians and the East Africans.
• As noted elsewhere, Australians are blunt and proud of being blunt—they define themselves, after all, as the opposite of the English. (Which blinds them to how similar to the English they really are.) That means they rib you in ways that get misconstrued for racism; that also means that when they are being racist, they don’t particularly care to hide it.
• Australia really has had a massive influx of heterogeneous peoples for a very long time. The dominant Anglo culture has not felt threatened until relatively recently (and as in the US, it’s not all the dominant culture that feels threatened, just the culturally/economically aggrieved portion). But it has had to confront the challenge of different cultures coexisting for generations, and it has struggled with it, both before and after assimilation was the norm of the land. And I do agree with other posters that it has done a lot better than many—certainly better than what Europe is doing now.

No.

The participle ἡγεμονεύοντος and its subject Κυρηνίου are in the genitive. That makes this a Genitive absolute, which corresponds to the Latin ablative absolute. Its job is to indicate the time or circumstance under which the main clause happened: it is a separate clause. English equivalents are Absolute constructions, such as The referee having finally arrived, the game began; All things considered, it’s not a bad idea. But in Latin and Greek, grammatical case is used to differentiate the two clauses (as well as the participle in the dependent clause).

So the main clause is “this enrolling first took place”. But the following participle means “under the circumstance of Quirinius managing Syria”. Greek wouldn’t use “of Syria” to describe a person, but “Syrian” or “from Syria”: the genitive for Syria is in fact the object of hegemoneuō “ruling, managing”. And it’s a separate clause, so the enrolling has nothing to do with the managing.

So: “With Quirinius managing Syria, this enrolling first took place.”

Which pretty much is the same thing as “When Quirinius was governor of Syria.”

The Jew’s harp is very widely used; in fact, according to History of the Jew’s Harp, the two continents where it was not indigenous were Africa and Australia. There is a long history of the Jew’s harp being used in the British Isles (The Jews-Harp in Britain and Ireland (SOAS Musicology Series): Michael Wright: 9781472414137: Amazon.com: Books); and inasmuch as Australian folk music is based on Anglo–Celtic music, that’s enough to explain its presence there.

There have been a few proposals for symbolic universal language, most of them taking their inspiration from Chinese ideographic systems.

• Pasigraphy was at the start of the universal language movement: they were akin to universal thesauruses in symbolic form. Rather naive in retrospect.
• Blissymbols was probably the most thorough recent effort, and it has found some unexpected usage since for teaching communication to language-disabled children.
• iConji seems to be some sort of mix of Emoji and dingbats.
• And of course there’s Emoji themselves, which are increasingly being used in communication, though of either a more rebus-like or a less syntactic nature.

There are pros and cons to symbols as a universal language. Some symbols are arguably more iconic or indexical as signs than words, and less arbitrary, so they should be easier to learn. In theory. In practice, the minute you move away from concrete nouns, the signs symbolic languages use look pretty arbitrary; and even if they are conceived of as indexical, the metaphors may not be all that obvious. I’m not convinced the gains in iconicity would really be worth it.

Interesting set of answers to date, which surface a bunch of different attitudes:

• The Old Planter: “I’d get on the phone and ask what the hell are you doing to me.” It would not even occur to the peasantry to get on the phone. The peasantry are not convinced that moderators are human beings that breathe the same air they do. It helps, I presume, to have met Quora staff face to face.
• The Loyalist: “Quora does not do bad things for no reason, and I trust I will be vindicated.” There’s a bunch of users who don’t have that level of trust. It helps, I presume, to have met Quora staff face to face.
• The Wronged: “That’s all too likely, given what I’ve experienced here. I’d accept it, and I wouldn’t be that surprised.”
• The Take-It-Or-Leave-It: “Meh, a distraction that’s had its time, there’s a world beyond. More fools they.”
• The Content-Proud: “For God’s sake, at least let me back on so I can archive my writings.” (Good news: they do.)

Two consistent themes emerge though:

• I would not come back under a new identity. In fact, I would not come back at all. (As an exception, Dan, I see, would ask for reinstatement after 6 months or a year. I wonder if anyone’s ever been unbanned after that long. And I wonder if anyone who has not met Quora staff face to face would expect as much.)
• Quora will have violated an implicit contract with me, and would have lost my good will. (Assuming they had it.) Which is a large part of the reason why I wouldn’t come back.

I’ll note that there are people I know who have been banished, fairly or no, and who have come back under false identities. So the first theme is not universally held. I’d say that the second is universally held though: in the instances I know of in regard to returnees, they certainly don’t sing Quora’s praises behind its back.

(And no, I am not going to report them. As I’ve said already: Quora is entitled to demand my compliance to their regulations, but not to demand my enforcement of them on others.)

For my part?

• I would feel even more betrayed. Incandescently betrayed.
• I would republish my content (which I still own) elsewhere, taking a leaf out of Clarissa Lohr’s answer to What would happen if comments feature in Quora was removed and all existing comments simply vanished into thin air?.
• At that elsewhere (presumably my own blog), I would violate BNBR loudly and often. And proudly.
• My sense of betrayal would certainly outweigh my sense of community: I would not make up an identity and come back. Not out of respect for Quora’s Terms Of Service, but out of my own self-respect. Which ultimately should count for more.

The way I did it, which may not work everywhere, is:

• Take as many breadth subjects in linguistics as you can, while doing your degree in another faculty.
• Demonstrate through charm and wit and intellect that you would be an asset to the linguistics department.
• If at all possible, do a cross disciplinary postgraduate degree that somehow bridges the gap between the two faculties. In my case, it was a masters in cognitive science.
• Of course, back in my day, interdisciplinary degrees were fashionable; not sure they are still.
• Failing that, see if you can work out an accelerated or diploma course to bridge the gap.
• The more brilliant you show yourself to be, and the more slack your University administration is, the less hoops you will have to jump through to bridge the gap.
• Again: university administrations are not as slack as they used to be .
• All this presupposes that money is no object. If you’re in the States, my best advice would be to get a membership to a university library… 😐

Nestor’s Cup is one of the earliest inscriptions in Greek, and it’s got a metrical inscription that may allude to the Iliad:

So it’s feasible that Homer started being transcribed as soon as vowels were introduced—which pretty much was as soon as the alphabet was adopted in Greek. (We have no evidence of Greek using Phoenecian letters without vowels, and vowels were as much as anything a misconstrual of how Phoenician worked.)

The Iliad seems to have been written at roughly the time the alphabet was introduced, and writing is mentioned in passing in the Iliad: The “Fatal Letter” in the Iliad: Introduction of Written Language to the Greeks (Circa 750 BCE). But it’s likelier that Homer really was first written down when the Greeks said that Homer was first written down, two centuries later in Athens; oral transmission would have kept it around till then, and from what little we know, there was a lot of textual variation about, outside of the version that was written down.