Archive for the ‘1’ category

Please dress up the Em dash

8 June 2008

The unspaced naked Em dash—or em rule—is quite ugly! (Just take a look at it sprawling over the end of that sentence!) The good news is that since about 1960, simple but elegant alternatives for this archaic typographical rule (most common in USA) have come into existence, promoting much-needed Lebensraum for the Em dash’s squashed and downtrodden neighbouring words. The special needs and influence of the Internet have speeded up wider adoption of the two simple improvements visible on our screens and often in print — the use of spaces with Em dashes, and in UK and elsewhere, spaces with En dashes – or ‘en rules’.

As far as I can gather after a short bout of research and selective reading, the following appears to be a very potted history of the punctuational problem. In the English-speaking world, prior to about 1960, the Em dash (em rule)—with NO spaces between it and the juxtaposed words—was the alternative typographical sign in books, newspapers and magazines. It was used, sparingly, to give special emphasis to interruptions and explanatory or emotional additions to a sentence or clause when a comma (or commas), parentheses (…) or a colon were not considered emphatic or dramatic enough. In general literature and newspapers, the special effect of the Em dash was used sparingly; in more serious tomes and especially in academic literature, it was, and remains, comparatively rare.

Then, in the 1960s, the innovative British publishing company, Penguin, which had begun to publish low-priced paperbacks in 1935, began to use an alternative form for drawing special attention to such sentence additions: an En dash (or two) with a space on either side – like this. Other British paperback publishers like Pan, Panther and Fontana followed suit some time afterwards and eventually many British publishers of hardback novels and non-fiction adopted this effective – and aesthetic – habit. Oxford University Press, for example is a notable user of the naked Em dash, whereas HarperCollins and the venerable (180-year-old) Spectator magazine clothe their Em dashes with spaces. British newspapers use either Em dashes or En dashes.

Meanwhile, in USA, the unaesthetic—unbuffered—Em dash has continued to rule the printers’ roost, at least until recently. Some American newspapers and magazines, like the New York Times, in print and online, now use the Em dash with spaces — giving a more pleasant result, as I hope many readers (and publishers) will agree. The majority of US publishing houses (as well as TIME Magazine, Vanity Fair, Prospect and Style manuals) continue to restrict the use of the En dash (unspaced) to series, spans and sets (5–7, 1900–1960, etc.), as is the practice in UK and other countries. (There is in fact a US mnemonic or mantra: “dash joins; Emdash divides.”)

What seems to have gone more or less unnoticed by many English language commentators is that in the publishing world, the use of En and Em dashes (with or without spaces) as alternative commas, colons and parentheses, has increased since computers and Internet word processors, with their available extra symbols and keyboard shortcuts, ousted the centenarian typewriter – with its limited number of fixed keys. Concern for the visual appearance of what we read on the computer screen must also be considered a factor in the rise in popularity of these highly visible contemporary punctuation marks. These factors (and the rapid decline in print and electronic media usage of colons, parentheses, and commas) could explain why many print and online magazines and newpapers have now adopted the spaced varieties of dashes. In book publishing, American fiction and non-fiction clings conservatively to the ancient unspaced Em dash. (Australian book publishers are divided between Em and En but the major newpapers favour En or Em dashes with spaces. Goodon’em!)

Another aspect of these typographical trends is that in many print and screen publications, the frequency of use of En and Em dashes (spaced or unspaced) has increased far beyond what was once considered ‘appropriate’ by stylistic arbiters. A superficial study of the use of spaced or unspaced dashes in the print and online media suggests that this visual aid may appeal to some writers and sub-editors as an extra way of emphasising, or even ‘spinning’ elements of a story. Have any MA or PhD theses been written on this?

Be that as it may, given these examples of a practical preference for adding spaces on either side of dashes – there is even a keystroke shortcut for ‘En dash plus spaces’ in Microsoft WORD – is it not time for more compilers of English Style manuals and other advisory and pedagogical materials to recommend the use of such spaces with either Em dashes or, in UK, En or Em dashes? That would accelerate the demise of the “Em gash”.

References:

1. J. E. Nesfield, Manual of English Grammar and Composition, London, Macmillan, 1916, p. 124. [1st edn, 1898.17th printing. A bestseller!]

“The Dash has five main uses:—

(a) To mark a break or abrupt turn in a sentence:—
Here lies the great—false marble where?
Nothing but sordid dust lies here.
(b) To mark words in opposition or in explanation:—
They plucked the seated hills with all their loads—
rocks, waters, woods—and by the shaggy tops …
[Paradise Lost]
c) To insert a parenthesis. Here two dashes are required:
At the age of ten—such is the power of genius—he could read Greek with facility.
d) to resume a scattered subject
e) to indicate a hesitating or faltering speech …

2. In Modern Australian Usage (Melbourne, Oxford University Press, 1993), Nicholas Hudson makes some interesting remarks on the development of dashes (pp. 103 and 342).

3. Some current online and print examples:

TIME Magazine [Em dash, without spaces]

“… and no cell phone coverage—for “security reasons”—the locals claim.”
“… child laborers—some appearing no older than 6—lug piles of rocks … .”
“Clutching an envelope containing $287—the equivalent of her monthly pension—Liang tearfully said that …

The New York Times [Em dash with spaces. The Em dash looks smaller on the screen]
“Some terrorism experts find the argument silly — and dangerous.”
“the average profits of the nation’s corporations — from behemoths like Goodyear to small neighborhood retailers — have declined”

The Wall Street Journal [The online version uses the two hyphens combination which dates back to typewriter days]

“… the demand for diesel — the lifeblood fuel of the world economy — continues to rise …”
“(Try a Wimpy burger — if only for the name.)”

The Times [En dash with spaces]

“… rumours abound of kidnap squads – a Russian gang has been mentioned – being recruited…”

The Economist [Em dash without spaces. An impression of more sparing use of dashes.]

“… and farmers in the delta—the country’s main rice-growing region—are already planting their next crop.”
“… a broader feeling that Labour—traditionally a party of the urban working class—has ignored the countryside.”

The Age, Melbourne, Australia [Em dash, with spaces]

“The most likely explanation — and obviously what the Government thinks — is that the leak came from a disaffected public service source.” (political commentator)

(The Herald Sun, Melbourne) [Em dash, without spaces]

“I can’t say I’m happy—my husband’s dead—but at least these murderers are getting what they deserve.”

The Australian newspaper, owned, like The Times, The Sunday Times and many US papers, including The Wall Street Journal, by Rupert Murdoch gives an excellent example: Em dashes plus spaces.

4. For an idea of the technical complexities facing professional typesetters, desktop publishers and editors, see the forum for ‘typophiles’, who deal with arcane matters like kerning and leading, etc., which have become slightly less arcane since desktop publishing appeared). Worth skimming is this thread: http://typophile.com/node/27727 . Note the eminently practical (but perhaps daring) contribution by Stephen Coles:

“An em dash — is simply a long dash. If it’s too long for you, use an en dash or horizontally scale it (yes, it’s okay to scale a rectangle).”

[I think those are typographers’ ‘hair spaces’. They are a welcome improvement.]

“Contrary to the P22 primer, the europeans generally use spaces (sometimes thin spaces) on either side of dashes, and I prefer it. No space creates visual tension for me. Many fonts need the room to breathe. As Nick said, all of this depends on the font, as some dashes are longer than others and some have sidebearings with space, some do not.

The only hard and fast rule is that you must remain consistent in your use throughout a piece or brand.”

The following long thread shows how technical things can get and will confuse or exhaust non-experts like myself: http://typophile.com/node/27742. Nevertheless, Nick Shinn emerges as my hero here (but I am not so keen on Patty’s conservatism).

“Patty, I recommend “space – en dash – space” for practical reasons, because as I said, emdash treatment varies so widely with typeface. For instance, this Futura em dash is really nasty, with no sidebearings and a long way from the vertical centre of the x-height. This is the kind of situation where “following the rules” will cause a typographer to do stuff which looks clumsy.” (Nick adds some convincing graphic examples.)

Diccionario de mexicanismos. Sample 1

5 June 2008

Muestra/ Sample: Breve Diccionario Ejemplificado de Mexicanismos

(Brian Steel, 2000)

1. Algunos ejemplos seleccionados de la letra ‘A’

(con traducciones al castellano de España y al inglés)

……………

alberca nf =piscina // Los domingos se quedan todo el día en la casa; si acaso van a la alberca o al cine… (G.Careaga, 1984:90) “… nosotros tenemos el trampolín, pero ustedes tienen la alberca.”… (E.R.Huchim, 233) swimming pool

albur nm // Equívoco malicioso, palabra de doble sentido; se trata de un recurso ingenioso de la picardía popular mexicana, cargado de connotaciones sexualmente agresoras … (DMex, I:60) … el humor mexicano está ligado con el albur y éste está ligado (en todo el sentido de la palabra) al sexo. (El Chamuco, 21-4-96:31) double entendre

alburear vi fam // Lanzar albures o palabras de doble sentido en la conversación. (DMex, I:60) to use double entendres in conversation

alburero, -a nmf =persona aficionada a los dobles sentidos // Claro, eran alborotadores, albureros, impunes … (E.Poniatowska, 1983b:49) person fond of double entendres; punster

……………

altos nmpl =piso de arriba; el alto // En una construcción de dos niveles, el piso de arriba … (L.F.Lara, 1986, 65) upper storey

amá nf fam =mamá Véase también apá Mum

amagar vt esp México =amenazar // Tres o cuatro delincuentes armados de sendos cuchillos amagaron a los pasajeros del convoy [del Metro] … (Excélsior, 23-4-96:25) … amagaron al chofer … para que les entregara el dinero. (El Occidental, Guadalajara, 18-5-97:19) to threaten

amarrar vt =comprometer apoyo económico // [El Presidente] Vino a Guadalajara a amarrar dinero para las obras hidráulicas … (Siglo 21, Guadalajara, 23-5-97:12) to commit; to promise (support)

amarre nm fam // amarre Acción de frenar un vehículo con violencia. (E.Márquez, 25)
(to do) a wheelspin/’wheelie’; sudden braking

amasia nf amasio nm =querida/querido // El hombre o la mujar que está en amasiato… El diccionario registra sólo el femenino. (M.Velasco Valdés, 1967:20) [Pero véanse los ejemplos que siguen.] … al verse abandonado por su amasia … (Excélsior, 3-1-96:25) Por su parte, su amasio Julio Mata Soto se presentó voluntariamente en la séptima agencia del Ministerio Público … (El Heraldo de México, 1-10-93:19A) Amasio es el nombre con el que los lerdos designan al amante … (R.Hernández, 1990:14)
lover; mistress; partner; de facto (husband/wife)

amasiato nm =amancebamiento; ligue // El pequeño bar lo era, más bien, para amasiatos y canas al aire y novios sonrojados. (C.Fuentes, 1969:280) … ese idilio … que iba para matrimonio, se volvió amasiato … (G.Dehesa, 123)
de facto relationship; affair; casual sexual encounter; pickup

………………….

ambulantaje nm =venta callejera; vendedores callejeros // Si el municipio no frena el ambulantaje, los comerciantes amenazan con suspender los pagos por el servicio de limpieza … (El Universal, 26-8-96:15) Sobrevive … del ambulantaje [el] 40 por ciento de maestros de educación básica. (El Heraldo de México, 25-7-95:5) street selling; street traders

ameritar vt esp México =merecer // Nos prometiste el dinero pasara lo que pasara…, los peligros lo ameritaban, eso nos dijiste. (C.Fuentes, 1978:161) to deserve

amolar:

1. la amolaste / te amolaste loc fam =la cagaste you screwed up (vulg)

2. ya ni la amuela(s) loc fam =es el colmo // -Oigan …, ya ni la amuelan … (F.Victoria Zepeda, 179) Y otro que ya ni la amuela es el Popocatépetl. Como si fuera hora de fumarolas, caramba. (M.Dornbierer, 1995:142) (that’s) taking things too far

andadera nf =andador de nene baby’s walking frame

andador nm =paseo peatonal; sendero para andar // Transite única y exclusivamente por los andadores. (Boleto, Parque Nacional Lic. Eduardo Ruiz, Uruapan, Michoacán) Al llegar a casa de su jefe, en andador Valle …, éste estaba dormido … (Excélsior, 11-10-96:30) … tres canchas de tenis y dos de padle tenis, un andador para practicar joging … (Proceso, 8-4-96:19) walking path; pedestrian mall/precinct

¡Ándale!/¡Ándele! interj fam =¡venga!; ¡adelante! // Ándale, Pepe, tú puedes conseguirlo … (R.Loret de Mola, 119) –Ándele, ya no hable y coma … (A.Salazar, 53) Come on!; Go ahead!; Fine!

……………

ansia: (no) comer ansias loc fam =(no) impacientarse // Venga ahora y no coma ansias. (El Universal, 25-8-96:13 B anuncio) -No comas ansias, cuate. (F.Victoria Zepeda, 57) (not) to get worked up (about something)

antier adv fam =anteayer // Antier a la hora antes mencionada, el ingeniero… manejaba su automóvil … (El Universal, 26-12-70:6) the day before yesterday

antojitos nmpl =piscolabis; tentempié // Comida típica popular (ú. m. pl.) (DMex, I:104) Los antojitos mexicanos no tienen igual en las cocinas del resto del mundo. (A.Gironella De’Angeli, I:47) Una vendedora de antojitos pasó, envuelta en trapos y canastas … (C.Fuentes, 1969:209) Me ha preparado unos antojitos para cenar. (Cuna de Lobos, Televisa) snacks

añales fam =(hace) muchísimo tiempo // (Hace) Añales que no me pasaba eso. (Hace) Añales que lo conozco. (for) ages

…………….

apapachar vt (NAH) mimar; abrazar // … te paseo, te apapacho, y luego me sales conque … (A.Salazar, 91) … los Reyes de las anfetaminas a quienes aquí apapachaban los jueces. (Época, 22-6-98:1) to hug; to cuddle; to spoil

apapachos nmpl (NAH) =caricias // Si lo que desea son apapachos y chiqueos femeninos, no tiene usted idea de la cantidad de damas de todas las edades … que están dispuestas a hacerle compañía a un solterón … (M.A.Almazán, 1983:33) cuddles; caresses

apartador nm fam // … un espacio para estacionar vale más que muchas cosas de la vida … A partir de las 5 de la mañana, empiezan a apartar los espacios de estacionamientos de todas las calles … (A.Salazar, 115) person who reserves parking space in street for a tip

apenado, -a adj =avergonzado; desconcertado // … pero ella sale a recibir la leche y los ve, apenada porque está en bata, despeinada y quizá desnuda debajo de la bata. (G.Sáinz, 1967:21) … estaba muy apenado por haber olvidado el … aniversario … (E.R.Huchim, 1997, 92) embarrassed

apenar(se) vt/vr esp México =disgustar; dar vergüenza/pena; avergonzarse // A … me apena decirle que jamás en mi vida he tomado una copa.” (Quehacer Político, 15-3-97:40) Enrojecía cada segundo y la adulación llenábalo de bochorno …; se apenaba por los elogios … (L.Spota, 1974:164) to (be) upset; to be embarrassed

……………….

azolve nm =atascamiento (de un conducto) // Acción y efecto de azolvar o azolvarse, cegar o cegarse un conducto con alguna cosa. (DMex, I:160) clogging

azotar vt =cerrar bruscamente // -… le avientan el equipaje, le azotan la puerta … (A.Salazar, 176) to slam

azquel / azquil nm (NAH) // Hormiguita que almacena semillas y alimentos de cocina. (C.Sandoval Linares, 5) ant

**azteca adj y nmf invar (NAH) // … los aztecas habían desarrollado considerables capacidades artísticas para principios del siglo XV. (A.Riding, 1985:37) Aztec

azul: los azules / los de azul nm (usu pl) fam =policía // Nada menos que 3 mil “azules” … serán incorporados .. al servicio de la ciudadanía … (El Heraldo de México, 5-2-95:9)-… han de ser los de azul … dice, mientras con los dedos simula colocar una plaquita de policía al frente de su gorra. (A.Salazar, 143) policeman; cop

………….

(Fin de esta selección)

Sathya Sai Baba: Questionable Stories and Claims. Part 2

22 May 2008

In Part 1 a number of Sathya Sai Baba’s spontaneous Discourse stories were examined. The common thread in them was seen to be inaccurate, misleading or confusing information and blatantly incorrect facts on a variety of subjects including his biography, religion and science, and named individuals. Devotees’ lack of curiosity about the discrepancies as well as the Sathya Sai Organisation’s indulgence of many of his capricious assertions were also mentioned.

Given the existence of so many samples of SSB’s penchant for capricious storytelling (especially about himself) and his carefree capacity for factual inconsistency, confusion and error, there are strong grounds for a critical review of his Avataric and Divine claims, which are taken so literally by devotees). My hypothesis is that these extraordinary claims, although dealing mainly with non-factual matters and beliefs, and therefore not verifiable, may nevertheless have a significant relationship with SSB’s previously described stories, which appear to be the products of his erroneous beliefs or his unfettered imagination. The following claim-story from 1963 is offered as a prime example:

“There was an occasion when Krishna laid His flute aside and declared that

He would not play on it again. It is a long story, not found in books; I alone must tell you about it, for it is only the Person who has experienced it that can describe it.” (Sathya Sai Speaks, III, 19:113)

When the Divine claim-stories contained in the 35 volumes of Sathya Sai Speaks (Revised Indian Edition) are examined in detail, a similar strong thread of self-promotion and self-indulgence, as well as a predilection for boasting become apparent. For example, many of SSB’s statements about Shirdi Sai Baba, Jesus and Siva indicate the self-promotion process at work: the result is invariably an enhancement or reinforcement of his own forthright Divine claims by such intimate (and subjective) association with these three revered spiritual icons.

“Sai Baba”

There are several unique features which set SSB apart from all other gurus (living and dead). One of these is his first very special Claim (Declaration) made as a schoolboy in Uravakonda in May 1943: “I am Sai Baba” (i.e. the reincarnation of the revered Muslim-Hindu saint, Sai Baba of Shirdi, also known as Shirdi Sai Baba (or simply Sai Baba), who died in 1918). This extraordinary claim (often repeated in his early Discourses) was to characterise SSB’s early Mission. In the 1940s and 1950s, the characteristics which appear to have attracted most new devotees to SSB (especially a handful of wealthy local devotees, aristocrats and Royalty) were his identification with Shirdi Sai, stories of healings and exorcisms, as well as the much-publicised materialisations.

Not only is this Sai Baba claim crucial to the credibility of his claims of Divinity and Avatarhood on a level with Rama and Krishna but it is also probably the weakest. For instance, he has taught his devotees that the ‘Sai’ part of the adopted name means ‘Divine Mother’, which is not true. Shirdi scholars agree that the ‘Sai’ element derives from the Persian (Muslim) word for ‘saint’.

Other claims

In later stories, SSB not only claimed that his birth was an Immaculate Conception but that the alleged triple Avatarhood of Shirdi, Sathya and Prema (following Sathya’s predicted passing in 2022 – according to devotees) were the result of a promised boon to an alleged Brahmin ancestor of (non-Brahmin) Sathya, with the purpose of saving the world.

On the curious subject of these alleged reincarnations of Siva, SSB’s learned Hindu associates and devotees have singularly failed to comment on the anomaly referred to in a general way by Pratima Bowes: “Unlike Krishna, Siva has no connected life-story and he is generally not reckoned to have incarnations despite the attempt by some Saiva Puranas to give him some.” (The Hindu Religious Tradition. A Philosophical Approach, London, Routledge and Kegan Paul, 1977, p. 242) Vishal Mangalwadi, in his criticism of SSB, also points out that in the Hindu tradition, it is Vishnu who has had reincarations, not Siva. (See my Annotated Bibliography, Part 1: V. Mangalwadi, The World of Gurus)

Jesus Christ

As the SSB Mission prospered in the 1969s and more benefactors and worldly-wise collaborators and advisers endorsed SSB, the Sathya Sai Organisation “took off”, nationally and internationally, with the April 1967 First All-India Conference in Madras and the First World Conference in Bombay in May 1968. Within a few years, not only does his public claim to be the reincarnation of Shirdi Sai Baba cease to be made but for almost 20 years there are scarcely any printed public references to Shirdi Sai Baba by Sathya Sai Baba. On the other hand, from about 1970 (after 27 years of his Mission), SSB began to offer Christmas Day Discourses containing many new undocumented and sometimes contradictory revelations about Jesus Christ (in connection with whom SSB claimed both intimate omniscient knowledge and superior avataric rank – see below). For the next 30 years, “Western” devotees, who had begun to flock to the ashram in the 1970s, were impressed by SSB’s apparent ability to reveal ‘unknown’ or ‘different’ knowledge about Jesus (including some popular New Age themes). The slightly self-referential picture presented by SSB over the next two decades shows Jesus as following an exemplary Hindu path of realisation of his essential inner Divinity and as exhibiting the same qualities (particularly Love) and even tribulations as SSB himself (for example, in the Christmas 2000 Discourse in which SSB uttered a long lament about opposition to him and Judas-like betrayal).

On Christmas Eve 1972, SSB offered an astonishingly implausible assertion, which has never been publicly questioned by devotees. On the contrary it was (until relatively recently) prominently cited by the Sathya Sai Organisation in its promotions of SSB’s Divinity as one of the four major statements made by SSB. In Sathya Sai Speaks (Volume XI, Chapter 54), there is a detailed 10-page treatment of the Jesus story (especially useful for the majority of SSB’s listeners who are Hindus). Jesus Christ is acknowledged and claimed as universal by SSB. But SSB uses this Discourse (on 24-12-72, in Bangalore), titled ‘He whom Christ Announced’, not only to comment ambivalently on the miracle of the star of Bethlehem but much more daringly, to make the breathtaking claim that Jesus actually foreshadowed the eventual coming of SSB himself, not as Jesus’s successor, but as God the Father.

The Mahasivaratri lingams

In her memoirs, Karunamba Ramamurthy, an early devotee from the mid 1940s, mentions the thrill of the production by Sathya Sai Baba of a Siva lingam on Mahasivaratri night in 1951. By 1963 it already appears to be an annual spectacle at Prasanthi Nilayam, with each forthcoming miraculous materialisation (pre-announced by a rather showmanlike SSB) creating an air of intense fervour and expectation among Hindu devotees. As SSB explained, this event was unique in the world, since it can only be carried out by Siva.

The Mahasivaratri festival attracted large crowds of Hindus and the fervour and excitement increased on those few occasions when SSB announced that those fortunate persons who had witnessed the sacred event would be granted moksha (liberation from further human birth). Several of these crowded events in the early 1970s have been described by prominent Western SSB chroniclers (e.g. Sandweiss). From 1978 until 1999 no lingams were publicly produced. The unexpected 1999 resumption of the famed annual event coincided with an atmosphere of growing anxiety over pending allegations about SSB. These were finally made public on the Internet in early 2000, in the form of the “Findings”, by David and Faye Bailey.

In subsequent years (until 2006), videos of the highly dramatic event (including some on YouTube) have tended to support the long standing accusation by B. Premanand and other magicians and critics that the lingam production is the result of regurgitation (in the old days) and legerdemain (recently) rather than the claimed Siva powers. On the unfortunate Mahasivatri performances of 2002 and 2004 (in front of the BBC cameras), see Robert Priddy’s illustrated article, Lingam ‘emerges’ at Shivarathri – ‘The Lingodbhava’ (from the Discourse on Mahasivaratri Day, 13 March 2002 – http://home.no.net/anir/Sai/enigma/lingam.htm). See also the specific BBC footage in their 2004 documentary, ‘Secret Swami’.

Those eye-catching instances of SSB’s storytelling claims represent a small fraction of the assertions of divinity and Avatarhood made by the guru during his career. From the beginning of his Mission, SSB assiduously attracted attention to himself and encouraged his devotees to talk about the special features he was promoting: his MIRACLES and his healing ability, his Avatarhood and Divine powers, his relationship with the legendary Hindu Avatars Rama and Krishna and the initial Shirdi Baba reincarnation connection. With such amazing credentials, SSB’s initial Divine reputation was quickly and firmly established decades ago in his native region of southern India. Adoring devotees and, later, faithful spokespersons were only too happy and eager to play their part by passing on this unique message, very often in the form of books (many hundreds of them) about their subjective experiences of SSB’s Mission. From the mid-1960s, SSB’s Organisation, the SSO, took over the main task of propagation of this Divine image of SSB, especially in print. That image has spread widely around the world and has come to be accepted unquestioningly not only by devotees but by many non-devotees who have heard or read about him.

It is true that there are other important aspects of SSB’s Mission (his teachings, his personal charisma, his siddhis, the charitable work carried out by his SSO with voluntary devotee donations). It is equally true that the alleged Divine characteristics (Avatar, Omnipotence, Omniscience, etc.) are what many (probably most) devotees tend to hold uppermost in their minds when talking or writing about their guru.

The impression that Sathya Sai Baba is believed to be an Avathaar (etc.) is widely diffused in works of reference and by many academic researchers. It may also be the general impression held by the majority of India’s 800 million Hindus (who are not devotees of SSB). SSB’s general celebrity as a miracle godman is widespread in India but it is unlikely that non-devotee Hindus have any detailed knowledge of his Discourses or of assertions like the stories in Part 1 and the claims in this part. Even in a country where godmen’s general claims of divine powers and connections are commonplace, SSB’s very extensive and insistent claims over several decades are unique. In spite of their tolerant spiritual traditions, therefore, non-devotee Hindus would probably be astonished, shocked (or even amused) by the extent and frequency of claims such as those listed below, particularly where these involve references to the revered Hindu gods Rama and Krishna, claimed by SSB as his partners and predecessors. (For example, his confident self-referential assertion in 1960 that: “… this Avathaar is different and unique […] I am not inclined to punish; I am the goldsmith who repairs and re-shapes broken ornaments. Raama came as the embodiment of Sathya, Dharma and Shaanthi (truth, virtue and peace); Krishna came as the personification of Prema (Love); now, the Embodiment of all the Four is needed …” (Sathya Sai Speaks, II, 22:113)

Apart from the substantial amount of stories and proselytising information offered publicly by SSB in his Discourses there is a great deal of other relevant information passed on more privately to his associates, the “verandah men”, spokespersons and college boys as well as to apologist writers and individual devotees (often in interviews). This “evidence” is eagerly passed on by the recipients, verbally or in their writing. Indeed, for most of his Mission, SSB has been content to rely on such willing proxies, especially in propagating his Telugu message in English and other languages.

Conclusion

In addition to the types of claims outlined above, SSB has made many other contentious claims, for example about:

his ‘human body’ (its fortitude – including a lack of need of sleep –, his self-guaranteed lifelong health (contradicted by the facts, especially in recent years), his predicted passing at the age of 92 (or 96), and his eventual reincarnation as Prema Sai;

his mental capacity and powers (divine omniscience, including his alleged knowledge of languages) and his other avataric powers (omnipotence, miracles – including resurrections).

There is ample material for further investigation of these unique claims but the Internet is already well stocked with abundant reports and analyses. The cumulative evidence indicates that Sathya Sai Baba is not the Omniscient Divine Being and Avatar whom he, his Organisation, and his followers have believed and claimed him to be for the past 60 years. Although the matter of motivation must necessarily be left open, the simple truth, for those who are willing to read and digest the stories presented in his Discourses (even in their translated and edited state), is that the story of Sathya Sai Baba is that of a charismatic and energetic guru who offers eclectic (Hindu-based) spiritual teachings and promotes universal harmony and charitable works achieved by devotees’ efforts or donations.

Note: The fully documented version of both parts of this research (23 pages) is available elsewhere, as Sathya Sai Baba’s Questionable Stories and Claims”.

Sathya Sai Baba: Questionable Stories and Claims. Part 1

11 May 2008

John Hislop: “Is it wrong to criticise a person?”

Sai: “It is not wrong to criticise a person if the evaluation has been arrived at slowly and carefully.” (John Hislop. Conversations with Bhagavan Sri Sathya Sai Baba, Section XLIV, p.145)

What do you really know, if anything, about Sathya Sai Baba? Where did you discover this information? Was it via the thousands of repetitive written and word of mouth descriptions by his devotees and others? If so, you may have missed something basic. If that arouses your curiosity, as it should in view of the snowballing controversies associated with SSB, try the following simple experiment: put to one side for today the teachings, the intense charisma exerted and widely reported for the past 60 years. Put aside the spectacular allegations of sexual misconduct which attract so much media attention and fevered debates. And also put aside the hundreds of devotee books and articles extolling and endorsing SSB’s divinity and special psychic and paranormal powers. Ignoring all this familiar belief-centred information, concentrate, for a change, on valuable insights into SSB’s self presentation to his devotees and the world, mainly in the 35 volumes of his translated and edited Telugu Discourses (Sathya Sai Speaks), published and widely marketed amongst devotees by the Sathya Sai Organisation over the past 50 years. You may be surprised – as I was when I belatedly switched my attention to this new focus nine years ago.

SSB’s frequent Discourses have been one essential means of promoting himself and his Mission. The teaching content of the Discourses is widely read (in many languages) and discussed, and widely reproduced and propagated in devotee writing. Until recently, due to a widespread firm belief in SSB’s Divine nature and infallibility, and a major interest in his spiritual teachings, little serious critical attention had been paid to other anecdotal evidence in the Discourses. A closer look at the first 35 volumes of SSB’s Discourses, unblinkered by religious faith, reveals an important series of basic factual discrepancies and errors which cast serious doubt on SSB’s general credibility, particularly with reference to his claims of Divinity and its trappings.

Basic References:

Sathya Sai Baba as Storyteller

Sathya Sai Baba’s Divine Claims

Flaws in SSB’s general storytelling

The major types of Sathya Sai Baba stories are about:

* Hindu deities, beliefs and scriptures

* SSB’s own biography and spiritual development

* his allegedly Divine Mission and avataric powers

* Jesus Christ

* his views and comments on the contemporary world (especially on scientific matters)

* his idiosyncratic word etymologies

* inappropriate references and ‘name-dropping’

It is a lamentable indication of the lack of independent research on SSB carried out in India that, apart from six errors mentioned by SSB apologist Ra. Ganapati, no attention has yet been paid to SSB’s Hindu stories. Eventually, when Indian scholars and journalists realise the need for such research, interesting results may appear.

As a tiny contribution to this missing research, I can only offer the following quotation by SSB: “Shankaracharaya, in the fifth century A.D., went on foot from Kaanchi to Kaashi, Badhri, Kashmir, Kedhaarnath, Kailash or Puri, Shringeri and Kaaladi! And he only lived until the age of thirty-two!” (Sathya Sai Speaks, XI, 8:55) According to three reference books consulted, there is an error of three centuries here, since Shankara, or Shankaracharya, lived in the eighth century A.D. and established monasteries at the four cardinal points of India.

Childhood stories

There is a long series of varied stories about SSB’s schooldays, involving two of his classmates, an examination in which he claims to have cheated on their behalf, and other elements and permutations. Although SSB proudly proclaims his dishonest support of his friends by using his alleged powers to write their answer papers in their own handwriting, he takes pains to disguise the cheating by claiming that “none could accuse us of copying”, on the basis that their three examination seat numbers (which amusingly vary from version to version of the story) were far apart. The full series of anecdotes, with its bewildering permutations of details, is too long for this article but can be perused here:

Sathya Sai Baba as Storyteller

However, of all the SSB self-promotional childhood stories, the following is probably the most detrimental to SSB’s credibility:

Since mid-1999, some of the popular public Sunday satsangs for College boys by SSB’s current interpreter and popular spokesperson, Professor Anil Kumar, have been made available to a world audience of devotees (in English and several other languages) on his web pages.

In his posting for 10 March 2002, Kumar narrates an extraordinary SSB story, allegedly told recently to some students and teachers, in Kumar’s presence.

“And then Swami went on to say a few things about His own experience. “You know, I got a license. I could drive My car. You know at what age I got the license? At the age of nine!”

Kumar goes on to quote SSB as saying that he got the (premature) licence from two transport Officers, Seshagiri Rao and Hanumantha Rao, who granted it to him at the tender age of nine – in Kumar’s lively rendering, SSB sounds quite pleased with himself about details like this – after a perfunctory examination consisting of merely satisfying themselves that Sathya Narayana was able to steer the car between two lines marked on the ground. This astonishing revelation is followed by more boastful details about young Sathya’s exploits with the car. The new ‘driver’ decided to drive the two Transport Officers to Madras. Although terrified of his driving, they bowed to his will and 9 year-old Primary School speed ace Sathya Narayana allegedly made the 8 hour trip in a record four and a half hours! Kumar adds that SSB finished the story with the following miraculous flourish: he had driven that car for 15 years but since it was wartime and petrol was rationed, he economised by using water from the well instead.

Religion

During the following 1978 discussion between prominent US SSO official John Hislop and SSB, a surprising fact was brought up: SSB was unaware that Jews and Christians do not belong to the same religion. In view of the number of prominent Jewish devotees drawn to SSB from the late 1960s on, and their closeness to SSB, it is both amazing and revealing that none of them had brought up this fundamental question about their faith before.

In the reported group dialogue, SSB asked, “Does the Cross fail to symbolize the Jewish faith to a substantial degree?”

MG: “Yes, Swami. There is a substantial difference.” [MG = Michael Goldstein?]

In spite of this clarification, eighteen years later, the Christmas 1996 Discourse contained several breathtakingly incorrect “stories” about Judaism and Christianity. The official version in Sathya Sai Speaks (Volume XXIX, page 393) coyly glosses them over: “[Bhagavan gave a brief account of the Jewish concept of the creation of the cosmos and referred to the birth of Jesus as the son of Mary and Joseph.]” Readers of the SSO version (which, remember, is the ONLY official printed version of SSB’s Discourses – in several languages) will never know that SSB made many major errors like those which follow, but James Redmond’s commercial video captured them in Telugu and in the simultaneous English translation. (See my Bibliography) Here are two revealing paragraphs:

a) “Three hundred and fifty years B.C., before Christ, Jews lived. However, among Jews, there were religions such as Islam and Christianity. People of that land, they are all Jews. That land is the birthplace of both the religions, Islam and Christianity. The Hebrew language was very prominent. This Hebrew language is more or less equal to our Sanskrit. …”

b) “The name and the fame of Jesus Christ have spread far and wide. Here, at this moment, there are two schools of thought. The first group of thought – Roman Catholics. There is another group that fought with this group. This group is called Protestants. As they protested, they are Protestants. So among Jews there are these two groups: Catholics and Protestants.”

One of my subsequent discoveries was an equally astonishing assertion involving Alexander the Great and the Qur’an. In 1992, a colossal historical error of SSB’s had been pointed out by Dale Beyerstein in his e-book. In spite of its enormity, and because of the unconditional faith of devotees, most (including myself at the time) took NO notice!

In his Discourse for 21 August 1986 (Sathya Sai Speaks, XIX , pp. 137-8), SSB tells this story:

“A king from Greece [later identified as Alexander the Great] came to India to study the conditions here …” (p. 137) “He made a study of the Bible, the Quran and Buddhist texts and found that all of this laid emphasis on Truth, … In the Quran he found that only by adherence to the Truth can one be a real man.” (p. 138-9)

But at least one part of this story is utter nonsense. Alexander the Great could not have made a study of the Qur’an because he predated Muhammad by nearly a THOUSAND years! (Alexander the Great – 4th Century B.C.E. Muhammad and the Qur’an – 6th to 7th Century C.E.)

Comment

For any public speaker’s credibility, the above collection of confusion, discrepancies and errors would be damaging; for an allegedly omniscient God on Earth, such a variety of stattements should have been a public relations disaster. However, most devotees are so absorbed by SSB’s charisma and their faith in his healing powers and his teachings that they do not even notice anything is amiss – and simply refuse requests to look at the overwhelming evidence, which must be wrong because SSB is Omniscient and therefore cannot make errors (except as deliberate leelas to test devotees’ faith). Other more open-minded people, after reading the above body of basic evidence of SSB’s talent and compulsion for storytelling may feel more inclined to examine the claims of Avatarhood and Divine Omniscience made by SSB and his devotees. Prima facie, there are no limits to SSB’s imagination and his impulsiveness, nor to his capacity for getting things muddled or wrong. That this strong propensity has not been curbed in 60 years indicates that he is either blissfully unaware of it or is supremely confident in his own charismatic powers over devotees.

In Part 2 SSB’s Divine claims will be reviewed in the light of a hypothesis drawn from this basic evidence, which, like the explicit claims themselves, is feeely available in the official Sathya Sai Speaks volumes.

(To be concluded in Part 2)

Mistranslations and Misinterpretations are unfortunate but with Media assistance, volatile. Introduction.

28 April 2008

First, a clarification of a common misunderstanding (especially rife in the American media):

Translators translate written documents, usually with time to revise or correct their work before it is seen by others. Accuracy at all levels, especially those of vocabulary and style, is of prime importance. Film and video/DVD subtitlers, for example, are specialised translators who need adequate time to prepare and technically present their work, which will be seen on the screen by audiences. Furthermore, because a permanent written record of translations will be available for examination and comparison with the original written form in the source language, translation is not only a highly responsible job but needs the expensive backing of a substantial indemnity insurance policy.

Interpreters, on the other hand, offer a spoken service, performing ‘live’ (at various levels) by offering a spoken ‘translation’ from one language to another. They need, apart from a thorough knowledge of two languages at the highest level, a good speaking voice, quick wittedness and strong self-control. (This does not imply that we translators are dull-witted or even dull. The jobs are simply different and suit people with different temperaments and gifts.)

On a daily basis, on TV and radio, the voiceover comments we hear in English when (for example) a non-English-speaking politician or celebrity is being filmed for the daily (or hourly) News are usually (but not necessarily) done by an interpreter, on the spot (and often in the spotlight). Face to face interviews of any sort (including those most commonly seen on News programmes), need instant interpretation, whether in a private meeting or an international conference. For more ‘leisurely’ documentaries, subtitled or voiceover translations of interviews in a foreign language may be the result of either interpretation or translation, depending on the circumstances. (As a slightly cynical rule of thumb, the more often the English-speaking interviewer nods his or her head in the TV interview without comment in the foreign language while the foreigner is answering the media interviewer’s English question (which has been interpreted by someone else before the interviewee answers), the more likely that the segments of the foreign language will have been translated and subtitled or voice-overed by a local qualified translator or interpreter during or after the interview.)

Both of these professions are demanding, but the interpreter obviously has the more unenviable and stressful (but better paid) job, even in a medical or court assignment for a single client. It is indeed a very great responsibility to bear. When the work is at the most intense and public level (for example, in international diplomacy, in politics or in commerce), the consequences of a momentary lapse, even by a very seasoned professional, can be catastrophic, therefore the pressure and remuneration are correspondingly heavier. (In such exalted interactions, the further hazard of an interpreter (or a translator) being used as a scapegoat by unscrupulous or desperate politicians and Heads of State who have made an error or a misjudgement will be dealt with in a later essay in this series.)

*

For now, two international incidents resulting from unfortunate interpreting or translating lapses will highlight the worst hazards, especially in our anxious world which now has to cope with insatiable media appetites and instant international communications (not to mention the general lack of comprehension of what translation and interpreting really entail).

1.

On 26 October, 2005, the President of Iran gave a speech at a student conference in Iran. He was reported in the English language press as having said that “Israel must be wiped off the map.” In an already tense atmosphere, international shock was deep, peace was threatened and the reverberations can still be felt from time to time when the translation is repeated. But it appears that the alarming translation was incorrect.

The Iranian journalist-author of a (balanced) biography of Ahmadinejad, Naji Kasra, takes this blood-curdling English statement and explains (p. 140) that the President’s intent could not have been genocidal because the Persian words used by Ahmadinejad (quoting from the late Ayatollah Khomeini) were “Een rejimeh eshghalgareh Quds bayad az safeyeh rouzegar mahv shavad.” The writer translates these, literally, as “This Jerusalem-occupying regime must disappear from the page(s) of time.” [Bold type added.] Kasra adds further linguistic commentary on the Persian sentence, stating that ‘shavad’ means “must become” and ‘mahv’, “the crucial word […] can mean ‘disappeared’,’obliterated’, ‘vanished’” and “that it does not uniquely imply violence.” The word (mahv), he explains, could also be used for the moon being shrouded by clouds or a man “disappearing into a thick crowd” and “does not imply action on the part of a third party”. For those reasons, Naji rejects the translation “must be wiped off” (which he says would be ‘bayad mahv kard’) and its ultra-violent associations, while admitting that the pronouncement was indeed extremely hostile.

(From: Naji, Kasra, Ahmadinejad. The Secret History of Iran’s Radical Leader, London & New York, I. B. Taurus, 2008, pp. 139-141)

ADDENDUM: For a more detailed report on the context and complex international reverberations of this mistranslation – and of its unfortunate origin at the “Islamic Republic News Agency” – see http://www.mohammadmossadegh.com/news/rumor-of-the-century.

2. (As a salutary ideological counterbalance)

Melanie Phillips, the prominent and sometimes controversial British correspondent for The Guardian, published a short report on 29 February 2008: ‘The Mother of all Mistranslations’. The subheading was ‘Israel warns of Gaza ‘holocaust’.’ The report began: “Israeli leaders are warning of an imminent conflagration in Gaza after Palestinian militants aimed rockets at the southern city of Ashkelon. The deputy defence minister said the stepped-up rocket fire would trigger what he called a ‘bigger holocaust’ in the Hamas-controlled coastal strip.”

Phillips continued: “This reported remark by deputy defence minister Matan Vilnai caused widespread shock and absolute horror. For an Israeli minister to use the word ‘holocaust’ to describe a limited war of Israeli self-defence, when for Jews of all people the ‘Holocaust’ means one thing: genocide – and this at a time when the calumny of the ‘Jews as Nazis’ is rampant around the world, putting Israel and the Jewish people at risk – was simply beyond belief.”

“It was indeed without any credibility – because Vilnai never said it. It was an appalling mistranslation by Reuters, the source of the BBC story.”

Her explanation was simple: “Reuters had translated the Hebrew word ‘shoah’ as ‘holocaust’. But ‘shoah’ merely means disaster. In Hebrew, the word ‘shoah’ is never used to mean ‘holocaust’ or ‘genocide’ because of the acute historical resonance. The word ‘Hashoah’ alone means ‘the Holocaust’ and ‘retzach am’ means ‘genocide’. The well-known Hebrew construction used by Vilnai used merely means ‘bringing disaster on themselves’.”

Phillips underlined the serious consequences of such a basic translating error: “But this grotesque mistranslation has given Hamas a propaganda gift which they lost no time exploiting. Hamas official Sami Abu Zuhri said of Vilnai’s comments: ‘We are facing new Nazis who want to kill and burn the Palestinian people.’ At a time when the rockets continue to rain down on the southern Negev and Israel is being forced to contemplate stepping up its incursions into Gaza because of the truly genocidal assault upon its citizens by Hamas, such a mistranslation is more than an unfortunate slip. In the present explosive atmosphere, it can lead directly to an enormous escalation of violence by the Palestinians.”

(http://www.spectator.co.uk/melaniephillips/530786/the-mother-of-all-mistranslations.thtml)

Wikipedia’s Grudging Recognition of its Self-imposed Limitations. An Internet Case Study

26 April 2008

(This is a long blog, offering a digest of the important opinions of sincere and reputable commentators. Your patience and indulgence will be rewarded.)

Recent and foreseeable changes in the Wikipedia modus operandi are, in fact, a belated acknowledgement of the validity of the unrelenting pressure from its many articulate and brave critics. The changes and the reasons for them are also a further encouraging proof of the existence of what one Wikipedia critic, Andrew Orlowski, has dubbed “collective intelligence”, which must surely be seen as a complete antonym for the much-touted ‘Wisdom of Crowds’ (which leads, inevitably, to the creation and popular success of projects like Wikipedia in its present flawed form).

Sources of instant enlightenment on this ongoing Internet controversy:

Wikipedia itself dutifully chronicles 25 pages of criticisms:

http://en.wikipedia.org/wiki/Wikipedia_criticisms

Major sites and individuals critical of Wikipedia:

www.wikitruth.info (A Wiki-based site)

http://www.wikipedia-watch.org (Daniel Brandt)

www.theregister.co.uk (Andrew Orlowski)

www.wikipediareview.com (forums especially for disaffected Wikipedians)

http://uncyclopedia.org (Daniel Brandt – a brilliantly satirical Wiki-based site)

http://ascii.textfiles.com/archives (Jason Scott)

Also: ‘Criticisms of Wikipedia – A Compendium’, 4 January 2008, by The Review:

(This post was submitted to the forum by The Review’s resident Troubleshooter, Gomi, on January 1, 2008)”

“Gomi: For the New Year, I decided to attempt to compile a list of Wikipedia Review’s criticisms of Wikipedia. I have tried to approach this broadly — I don’t agree with all of these myself, but this is my view of the complaints that come up over and over again. One thing that is clear, after looking at Wikipedia for several years, is that these problems are not getting better, they are getting worse.”

*

Jason Scott

An ex-contributor to Wikipedia, information specialist Scott boldly and perceptively articulated many serious claims in his lecture, ‘The Great Failure of Wikipedia’ on 19 November 2004 (three years after the launch of Wikipedia). In response to an avalanche of Internet correspondence, including the sort of abuse often directed at “apostates” and whistle-blowers, Scott followed this lecture with two other important contributions in 2005, and a further one in 2007 (on the extraordinary and revealing Essjay scandal).

Here is Scott’s spectacularly vernacular verdict on Wikipedia’s performance:

“This is what the inherent failure of wikipedia is. It’s that there’s a small set of content generators, a massive amount of wonks and twiddlers, and then a heaping amount of procedural whackjobs. And the mass of twiddlers and procedural whackjobs means that the content generators stop being so and have to become content defenders. Woe be that your take on things is off from the majority. Even if you can prove something, you’re now in the situation that anybody can change it.”

(Jason Scott (Sadovsky) ‘The Great Failure of Wikipedia’ (19 November 2004) http://ascii.textfiles.com/archives/000060.html)

On Wikipedia as a concept and on the Wikipedia NPOV doctrine:

“Neutral Point of View is a doctrine about how Wikipedia articles should be written. Like wikipedia itself, it is a great idea in theory. In application, of course, it turns into yet another hammer for wonks and whackjobs to beat each other and innocent bystanders.”

Jason Scott (Sadovsky), ‘The Great Failure of Wikipedia’ (19 November 2004) http://ascii.textfiles.com/archives/000060.html

On the Open system model:

“I should mention that I’ve actually spent several years doing work for an organization, using software that is, basically, a Wiki. However, there’s only about 12 of us with access, and of the 12 maybe 6 are frequent contributors… And I thought this is how they all were. We just didn’t get in each others’ way. It was quite a shock to be on Wikipedia.”

(Jason Scott (Sadovsky) ‘The Great Failure of Wikipedia’ (19 November 2004) http://ascii.textfiles.com/archives/000060.html)

This is also a fundamental point by critic Nicholas G. Carr:

“ … the open source model — when it works effectively — is not as egalitarian or democratic as it is often made out to be. Linux has been successful not just because so many people have been involved, but because the crowd’s work has been filtered through a central authority who holds supreme power as a synthesizer and decision maker.”

(‘The Ignorance of Crowds’, May 2007
http://www.strategy-business.com/press/enewsarticle/enews053107?pg=all&tid=230)

Scott reiterated and clarified his position after intense Internet debate on his writings:

“ My primary disagreement with Wikipedia’s approach is not about expertise, accuracy or quality; it is about procedure energy dispersal […]. [… ] my issues as stated in my previous essay were not about whether Wikipedia was in competition with other reference sources, but how minor procedural decisions have essentially doomed it on its own.”

“ As an off-the-cuff example, Wikipedia has a login system, wherein for free and with no effort, you become a “Person”, an entity with a name and a history and even your nice little page that you can use to build a fun little world of pictures and information about your work on Wikipedia. It is essentially effortless, and it is pretty easy to create a mass of user accounts and foment your opinions in votes and other situations. […]”

“… they allow totally anonymous full-content editing by random users. In other words, no accounting at all. People don’t even have to submit to a rubber-stamp login process to begin screwing with entries that someone may have just spent hours getting just right. […]”

[…]

“ Wikipedia has a large contingency of users who play the Wikipedia Rules of Etiquette and Procedure like they were Role Playing Games and function within them causing havok and personal gratification at the expense of moving the project forward.”

“Academic review, experts vs. non-experts, use of Wikipedia as a replacement encyclopedia, and other such high-level concerns are way down the road and not my concern; my concern, and ultimately the reason why I have stopped contributing to the project (and why many others have, too) rests in aspects much closer to Wikipedia’s core.”

On Wikipedians’ reactions to criticism (of particular interest to ‘whistleblowers’ and those involved with illuminating the murky world of cults and fundamentalist organisations):

“Some days, I feel like I should have never written anything about Wikipedia, positive or negative. Like many cults, it has extreme members or well-meaning folks who do not understand what they are part of, and who take me on personally and then fall back into the ranks should I respond poorly. Some of them, should I respond within the confines of Wikipedia, point to the rules of discourse on Wikipedia and how I am breaking them.”

(Jason Scott 3 Jan 2005 http://ascii.textfiles.com/archives/000067.html)

A few months later:

“… I will rest my case on a single entry: That of the Swastika.

Here, contained in one entry, is everything that I have issues with regarding the implementation of Wikipedia as it currently stands with its rules. […]”

“With over 1,500 edits done to this entry over its 3 year lifespan, the process of becoming even slightly familiar with the editing pattern could be a full day’s work. […]”

[…]

“The story of the swastika’s entry continues after this, for over 1,200 edits. Dozens of people are involved, lots of facts are lost, many are gained… and you would be hard, hard-pressed to show why many of these folks should be editing the Swastika entry in the first place. Calling this “open source” and comparing it to programming projects is borderline insane: open-source programming projects have a core team with goals in mind that they state clearly, who then decide what gets in and what does not get in. Sometimes this works, and sometimes it does not, but people with anonymous IPs can’t just come in and fundamentally redo the graphics code on the program and then disappear, never to be seen again.”

(Jason Scott, 3 May 2005, ‘Swastipedia’, http:// ascii.textfiles.com/archives/000100.html)

*

In October 2005, Andrew Orlowski contributed the following opinions:

“Encouraging signs from the Wikipedia project, where co-founder and überpedian Jimmy Wales has acknowledged there are real quality problems with the online work.

Criticism of the project from within the inner sanctum has been very rare so far, although fellow co-founder Larry Sanger, who is no longer associated with the project, pleaded with the management to improve its content by befriending, and not alienating, established sources of expertise. (i.e., people who know what they’re talking about.)”

[…]

“ Traditionally, Wikipedia supporters have responded to criticism in one of several ways. The commonest is: If you don’t like an entry, you can fix it yourself. Which is rather like going to a restaurant for a date, being served terrible food, and then being told by the waiter where to find the kitchen.”

[..]

“ Thirdly, and here you can see that the defense is beginning to run out of steam, one’s attention is drawn to process issues: such as the speed with which errors are fixed, or the fact that looking up a Wikipedia is faster than using an alternative. This line of argument is even weaker than the first: it’s like going to a restaurant for a date – and being pelted with rotten food, thrown at you at high velocity by the waiters.”

[…]

“Re-working Wikipedia so it presents the user with something minimally readable will be a mammoth task. Although the project has no shortage of volunteers, most add nothing: busying themselves with edits that simply add or takeaway a comma. These are housekeeping tasks that build up credits for the participants, so they can rise higher in the organization.”

“And Wikipedia’s “cabal” has become notorious for deterring knowledgable and literate contributors. One who became weary of the in-fighting, Orthogonal, calls it Wikipedia’s HUAC – the House of Unamerican Activities prominent in the McCarthy era for hunting down and imprisoning the ideologically-incorrect.”

[…]

“One day Wikipedia may well be the most amazing reference work the world has ever seen, lauded for its quality. But to get from here to there it will need real experts and top quality writing – it won’t get there by hoping that its whizzy technical processes remedy such deficiencies. In other words, it will resemble today’s traditional encyclopedias far more than it does today.”

(Andrew Orlowski, ‘Wikipedia founder admits to serious quality problems. Yes, it’s garbage, bit it’s delivered so much faster!’ http://www.theregister.co. uk/2005/10/18/wikipedia_quality_problem/page2.html)

*

On the members of the Wikipedia community:

A satirical definition from http://www.wikitruth.info:

“What is a [serious] Wikipedian?

“You can set up a user account, start editing everything you can find, enmesh yourself into the politics, the lameness, the backstabbing and moronity, and fight an ever-present desperate whirlpooling battle of contract law, miserable personalities and microscopic anal details. You can run out of additional information to add to subjects you know, and instead tunnel deep into shit you don’t have the slightest notion about, using your intense knowledge of Wiki-jargon and gaming the system to fight every bastard who tries to change an article in a way you don’t agree with, or which might have any information you’re unable to garner in the first 5 matches of a Google search.” (www.wikitruth.info)

In its wiki article on Wikipedia, http://www.sourcewatch.org makes this critical point:

“Although experts on a subject may edit a page, they ultimately have no more control over the content of that page than anyone else. Contributors with unique knowledge of unusual subjects may be mistrusted by editors with general knowledge, or to put it less diplomatically, little or no knowledge, who rely on searches of other Internet sites to review new information. Administrators or editors might analyze writing skills or rely on opinions about a contributor to inform decisions when they have no knowledge of the subject of an article, or on a poll of individuals as ill-informed about the subject at hand as they are, themselves.”

Sam Vaknin adds:

“Lacking quality control by design, the Wikipedia rewards quantity. The more one posts and interacts with others, the higher one’s status, both informal and official. In the Wikipedia planet, authority is a function of the number of edits, no matter how frivolous. The more aggressive (even violent) a member is; the more prone to flame, bully, and harass; the more inclined to form coalitions with like-minded trolls; the less of a life he or she has outside the Wikipedia, the more they are likely to end up being administrators.”

(Sam Vaknin, ‘The Six Sins of the Wikipedia’, 2 July, 2006,

http://www.americanchronicle.com/articles/viewArticle.asp?articleID=11109)

A striking example of the many Wikipedia scandals of recent years, unearthed because of the persistence of a critic and the over-confidence of a prominent Wikipedian administrator with brazenly false credentials:

In July 2006, following a fascinating feature article on Wikipedia in The New Yorker by Stacy Schiff, Daniel Brandt posted this letter to the critical forum wikipediareview.com:

“Who is Essjay? I would love to ID this guy. I think he’s notable enough for his own biography.
He says that his username derives from his initials, S.J. That would suggest that his first and middle name, or first and surname, start with S and J. But it hasn’t helped my search.
He’s between 30 and 45, and teaches theology to undergrads and grads. He’s a tenured professor. He says that he teaches at a private university in the northeastern U.S., but I have my doubts about this also.
He says he has these degrees: Bachelor of Arts in Religious Studies (B.A.), Master of Arts in Religion (M.A.R.), Doctorate of Philosophy in Theology (Ph.D.), Doctorate in Canon Law (JCD)
I’ve searched on his degrees, and I’ve looked at religion-department faculty lists in the northeast by using this resource. No clues.” […]

(http://wikipediareview.com/index.php?showtopic=2778&mode=threaded)

Six months later, Brandt’s suspicions were confirmed. In February 2007, Wikipedia’s credibility suffered a further bodyblow when his evidence and an announcement in The New Yorker revealed that one of Wikipedia’s prominent administrators (recently promoted to be a salaried Wikia employee) did not possess the tenured professorship and four academic degrees that he had claimed on his User page and to the journalist Stacy Schiff. After further internal investigation and discussions revealed that 24 year old “Essjay” (with a tally of 16,000 edits) had used the prestige of his false credentials in edit disputes, he was eventually asked to resign by Jimmy Wales.

*

On Signs of Change in the System, Nicholas G. Carr:

“Aware of Wikipedia’s flaws, Wales and other contributors have been trying hard to improve the quality of the site’s content. A management team has slowly been taking shape, and it is establishing editorial policies and policing contributions. But even though this nascent hierarchy has already become much more bureaucratic than Linux’s lean managerial structure, it hasn’t yet been able to substantially improve Wikipedia. The failure appears to stem from the makeup of the supervisory group. Whereas the Linux team is a strict meritocracy, Wikipedia’s administrators represent a broader mix of contributors. They’re often chosen on the basis of how much they’ve contributed or how long they’ve contributed rather than on the quality of their contributions or their editorial skill. It seems fair to say that although the bazaar should be defined by diversity, the cathedral should be defined by talent.”

(‘The Ignorance of Crowds’, May 2007 by Nicholas G. Carr
http://www.strategy-business.com/press/enewsarticle/enews053107?pg=all&tid=230)

Nicholas G. Carr’s much earlier brief analysis of Wikipedia is also highly instructive and much wider-ranging.

“In theory, Wikipedia is a beautiful thing – it has to be a beautiful thing if the Web is leading us to a higher consciousness. In reality, though, Wikipedia isn’t very good at all. Certainly, it’s useful – I regularly consult it to get a quick gloss on a subject. But at a factual level it’s unreliable, and the writing is often appalling. I wouldn’t depend on it as a source, and I certainly wouldn’t recommend it to a student writing a research paper.”

(Here Carr gives a critique of two flawed Wikipedia articles (on Bill Gates and Jane Fonda). His analysis was so accurate that Jimmy Wales later admitted the need for improvements.)

Carr continues:

“The promoters of Web 2.0 venerate the amateur and distrust the professional. We see it in their unalloyed praise of Wikipedia, and we see it in their worship of open-source software and myriad other examples of democratic creativity. Perhaps nowhere, though, is their love of amateurism so apparent as in their promotion of blogging as an alternative to what they call ‘the mainstream media’.”

(Nicholas G. Carr, ‘The amorality of Web 2.0’, www.roughtype.com/archives/2005/10/the_amorality_o.php) LINK

*

Transcending the lessons offered by the case of Wikipedia, Carr’s magisterial conclusion to this important essay deserves the widest attention and diffusion in this increasingly ‘amoral’ cyberworld:

“Like it or not, Web 2.0, like Web 1.0, is amoral. It’s a set of technologies – a machine, not a Machine – that alters the forms and economics of production and consumption. It doesn’t care whether its consequences are good or bad. It doesn’t care whether it brings us to a higher consciousness or a lower one. It doesn’t care whether it burnishes our culture or dulls it. It doesn’t care whether it leads us into a golden age or a dark one. So let’s can the millennialist rhetoric and see the thing for what it is, not what we wish it would be.”

(Nicholas G. Carr, ‘The amorality of Web 2.0’, www.roughtype.com/archives/2005/10/the_amorality_o.php)

See also: Fluctuating  Specifications for Online Encyclopedias

Etymology, and False Etymology as a Rhetorical Device

13 April 2008

Etymology: “An account of, or the facts relating to, the formation or development of a word and its meaning; the process of tracing the history of a word. The original meaning of a word as shown by its etymology” (Shorter Oxford English Dictionary). For the English language, a majority of etymologies refer to origins in Old English, Germanic Languages, French, Latin and Greek. The origins of the word ‘etymology’ itself are to be found in two Greek roots: ‘etymon’ (true) and logos (word).

It is not essential to know anything at all about etymologies. Most people survive and prosper without even knowing what the word means. Nevertheless, such knowledge (or where to find it: in reliable dictionaries) often proves to be very useful or indispensable to those who deal closely with (or are interested in) the words of a language. An etymological consultation can also help to avoid serious errors and misunderstandings (and sometimes misleading pronunciations). For example, the differences in meaning between the visually and orally similar ‘manually’, ‘manly’ and ‘manic’ are easily explained by their etymologies: respectively from a) the Latin word for hand, b) ‘man’, and c) Greek ‘mania’. Similarly, any suspicion of a common relationship between eschatology / eschatological and scatology / scatological can quickly and safely be dispelled by noting the different Greek roots from which the eschat- (last) and scat- (dung) parts are derived.

The Spreading of False Etymologies

In about 630 CE, a Catholic Archbishop named Isidore of Seville published an important encyclopedic series of books in Latin. This reference work continued to be consulted by European Latin scholars for several centuries. In The Etymologies of Isidore of Seville, a recent English translation of this major ecclesiastical work by Stephen A. Barney and three other scholars (Cambridge University Press, 2006), the legendary poor quality of many of the etymologies offered is stressed and suitable samples are offered:

“Horses (equus) are so called because when they were yoked in a team of 4 they were balanced (aequare).” and “Humus (humus) was the material from which the human (homo) was made.” (I quote from a review by Emily Wilson.)

Another excellent example of how badly Isidore dealt with this minor aspect of his magnum opus (because of unreliable sources and, perhaps, lapses in research rigour) is offered by Adrian Murdoch on his typepad blog:

“The walking stick [baculus in Latin] is said to have been invented by Bacchus, the discovered of the grapevine, so that people affected by wine might be supported by it.”

Isidore’s, er, habit has nevertheless prospered in recent eras and in specific areas. There is some interesting evidence that etymological explanations seem attractive as a rhetorical device to prove a point, particularly in preaching, but also in other areas. If the promoters of beliefs are trusted by their readers or audience, impressive-sounding etymological proof will usually be accepted without demur, even if demonstrably false (‘false etymology’). In his book on cults, the Reverend Stephen Wookey refers to research which demonstrates the use of inaccurate quotations and false etymologies used to make a point by such preachers and orators. He quotes a blatant example by Mary Baker Eddy, the founder of Christian Science.

“The word Adam is from the Hebrew adamah, signifying the red color of the ground dust, nothing new. Divide the name Adam into two syllables [in English!] and it reads, a dam, or obstruction … it stands for obstruction, error, even the supposed separation of man from God and …” (Wookey, p. 338, from line 12 on). Baker Eddy goes on in similar vein, telling us all the negatives that poor Adam “stands for” for half a page. As Rev. Wookey comments: the Hebrew meaning is simply: man.

One of the clumsiest attempts at etymology for religious indoctrination purposes must surely be the one reported by William J. Petersen (Those Curious New Cults, New Canaan, Connecticut, 1973, p. 115). According to Petersen, one of the beliefs subscrtibed to by members of Herbert W. Armstrong’s Worldwide Church of God was that the British and the Americans are descended from the so-called Lost Tribes of the ancient Jewish people.’ As one of his ‘proofs’ of this peculiar assertion, Armstrong suggested that the word ‘Saxon’ was derived from ‘Isaac’s sons’.

Armstrong’s false etymologies are also dealt with in an easily accessible article, ‘The “Lost Tribes” of Herbert W. Armstrong’, in Catholic Answers Magazine: www.ewtn.com/library/ANSWERS/LOSTRB.htm.

Apparently, to further his thesis that the Lost Tribes settled in Britain and America, the preacher wrote a further piece of blatant ‘etymological’ indoctrination:

“The House of Israel is the ‘covenant people’. The Hebrew word for ‘covenant’ is brit. And the word for ‘covenant man’ or ‘covenant people’, would therefore sound, in English word order, ‘Brit-ish’ (the word ish means ‘man’ in Hebrew, and it is also an English suffix on nouns and adjectives). And so, is it mere coincidence that the true covenant people today are called the ‘British’? And they reside in the ‘British Isles’!”

And Armstrong’s disciples swallowed the false etymologies.

The Indian guru, Sathya Sai Baba, has also made frequent use of etymologies as a teaching tool. Many of these are unconvincing except to his unquestioning devotees, who consider him to be Omniscient (and he himself has made that claim). For example, SSB has offered his devotees an idiosyncratic etymology of the ‘Sai’ part of the name that he assumed in 1943: ‘Sai Baba’, from Sai Baba of Shirdi – the Muslim/Hindu saint who died 1918 – whose reincarnation he claimed to be:

Sa means ‘Divine’, ai or ayi means ‘mother’ and Baba means ‘father’. The Name indicates Divine Mother and Father …” (Sathya Sai Speaks, Vol. XII, 38:229. These Discourses are translated from Telugu and edited by the Sathya Sai Organisation)

On the real etymology of the original Sai Baba, scholars seem to be agreed. As Kevin R. D. Shepherd writes: “Sai is not a Hindu name, but a Persian word indicative of a holy man. It seems to bear an affinity with the Arabic sa’ih, which in the early medieval era of Islam was used to designate itinerant ascetics of sufi background. It appropriately reflects the Muslim background of the subject. ….” (KRDS, 1986, Chapter 2). See also Sathya Sai Baba’s Claim to be the Reincarnation of Shirdi Sai Baba

In addition to other inventive Sanskrit etymologies for words like Bhagavan, Guru, Hindu, Krishna, etc., Sathya Sai Baba, the alleged polyglot, has occasionally exercised his imagination on foreign terms. For example, here is one of his etymological explanations of Salaam (which most people know as the Arabic greeting: ‘Peace’).

“The Muslims use the term Salaam as a form of greeting. What does the word mean? ‘Sa’ refers to Sai, the Lord who is the embodiment of Truth, Awareness and Bliss (Sat-Chit-Ananda); ‘la’ means ‘layam’ (mergence). Salaam means merging in the Supreme, who is also the embodiment of Truth and Bliss.” (Sathya Sai Speaks, Vol. XVIII, 30:187)

Notice that in this example, SSB arbitrarily reduces ‘Salaam’ to ‘Sa’ plus ‘la’ (= ‘Sala’) to fit in with his extraordinary self-promotional interpretation.

(I have reported his different etymologies for Allah elsewhere on the Internet.)

More recently, a few writers of highly controversial works on history and archaeology (especially on the Internet) have also shown a preference for creative etymologies and other plays on words and names in order to support their contentious theses. (For the use of False Etymology in politics and propaganda, see the corresponding article in Wikipedia, to which this blog piece may be considered a supplement, at least by non-Wikipedians who do not reject the fruits of personal research.)

Gene D. Matlock, in yet another book on the lost Atlantis, puts forward the theory that there was an Atlantis in or close to Mexico. Part of his proof seems to be that there were Mexican “Sanskrit” place names like Atlán, Tlan or Tollán and that their inhabitants were called Atlantecas. (Those ‘Sanskrit’ names look like ordinary Mexican indigenous names.)

The author of a sensational best-selling book about a putative Chinese fleet which circumnavigated the globe in 1421-1423 (Gavin Menzies) offers as one of his exhibits news of an alleged inscription found in the Cape Verde islands. Menzies apparently attributes this to the Chinese Admiral Zheng He, but a critic (www.1421exposed.com) reveals (among many other inconvenient details) that Menzies himself admits that the inscription turned out to be written in the southern Indian language, Malayalam.

And finally, for now, a much-argued Internet thesis that there is a connection between Abraham and his wife Sarah and Hindu God Brahma and his consort Saraswati (“Sarai-svati” in this case) seems to have foundered on Wikipedia for lack of solid evidence and partly because “a major hole in this hypothesis is that Hebrew is not an Indo-European language, and that the etymologies for each word [offered as proof] are fairly different.”

(See Wikipedia Discussion page for ‘Brahma’; User: ‘Gizza’.)

Justo Gallego – the lone twentieth century Cathedral Builder

8 April 2008

After I listened to a radio interview with Charles Happell, the author of The Bone Man Of Kokoda: The Extraordinary Story of Kokichi Nishimura and the Kokoda Track, the extraordinary mission carried out by a Japanese World War II soldier over the last 25 years of his life, my mind flashed back to a parallel epic of a Spaniard’s dogged determination to fulfil a self-imposed gargantuan mission inspired by very different circumstances.

According to Happell, Nishimura spent the final 25 years of his life (after abandoning his family, like Siddharta) in the jungles of contemporary Papua New Guinea searching for and recovering the bones of his Japanese comrades in arms who, unlike him, had been killed in the fierce battles with Australian troops on the infamous Kokoda Track in the early 1940s.

Justo Gallego’s travails over more than forty years are, thanks to the media and the Internet (especially the increasingly ubiquitous YouTube website), much more widely documented. Readers who are not familiar with this topic are invited to sample:
1. http://www.citynoise.org/article/732
2.www.youtube.com/watch?v=UOygwz8ri20&feature=related
(Copy and paste the URLs, please.)
*
Justo Gallegos (born in 1925) entered a Catholic Trappist monastery in Spain in 1950, with the ambition of becoming a Catholic monk. Unfortunately, Justo contracted TB after several years of studies and (even more unfortunately, IMO) was ‘released’ from his vows by the ecclesiastical authorities, presumably in the health interests of the other monks. Despite these adverse circumstances, he eventually recovered and although (unfairly?) disqualified from becoming a Catholic priest (the only kind of priest then allowed to operate in dictator Franco’s Spain), Justo then made a vow to his mother to build a cathedral in his native Spanish village of Mejorada del Campo, to the greater glory of his God.

For more than 40 years Justo has steadfastly dedicated all his physical efforts to fulfilling that vow, canvassing local support, donations, and working with recycled materials. Against all the odds and quite significant local opposition, Don Justo has now virtually succeeded in building his ecclesiastical “Castle in Spain”. Although his idiosyncratic Cathedral is still not quite finished, when it is completed (possibly after his death), in view of this inspiring example of individual faith in an increasingly secular Spanish environment (and Western world), the Catholic Church really has no alternative but to recognise the Justo Cathedral, dedicated to Our Lady of the Pillar (Nuestra Señora del Pilar), despite local town planners’ misgivings about the structural soundness of this huge building, designed and built by a complete amateur.

My own interest with this fascinating saga dates back to1991 (when the Internet and YouTube, etc., etc. etc., had not even been conceived). Taking a break from one of my language research trips to Spain, I followed up an intriguing Spanish magazine account of Justo’s labours. (He had already been slaving for 20 years!)

From the centre of metropolitan Madrid I took a train, a walk and a bus to the prosperous village of Mejorada del Campo (today one bus is sufficient, from the Avenida de América bus station). Before the bus arrived at the village, the impressive soaring shell of Justo’s homespun cathedral was visible. When I reached it, I talked to Don Justo – who could not even stop working to eat his lunch sandwich, even though his helpers had gone away for their well-earned break. He generously answered my questions before resuming his labours. I then toured the impressive but rickety 2-storey skeleton. On the second storey I was filmed and interviewed by a teenage crew from the local High School engaged on a video project on the Cathedral. They seemed surprised and gratified at this foreign interest, especially from antipodean Australia. I took some photos and before I left, I offered Don Justo a 5,000 peseta note ($50). I am still SO grateful for the privilege of contributing this insignificant sum to the lofty and seemingly Quixotic dream of this ordinary and extraordinary man.

¡Que su Dios le bendiga, Don Justo!
*

I revisited the building – still unfinished – 3 years later (1994) and there were encouraging signs of foreign touristic interest, although the local Municipal Council were still nervous about the project and its structural viability.

Since then Justo’s obsessive energy has put Mejorada del Campo on the tourist map. Bus excursions are run from Madrid (only 40 kilometres away). The irony is that in the 1960s when Don Justo committed himself to his vow, Mejorada was merely a village and the Spanish tourist boom was only just beginning. Decades later, it is a prosperous township close to Madrid’s vastly extended and bustling Barajas Airport. It is under the approach flightpath so some clued-up tourists may also be lucky enough to check it out from the air, free.

For historical comparison, I enclose a few of my photos from 1991.

I also enclose the public statement that Justo Gallego posted in the Cathedral to avoid being overwhelmed by questions from the flood of visiting Spanish and overseas tourists attracted by his fame.

Debido a mis problemas de afonía, les ruego eviten hacerme hablar. Si desean información, lean este cartel.
Me llamo Justo Gallego. Nací en Mejorada del Campo el 20 de septiembre de 1925. Desde muy joven sentí una profunda fe cristiana y quise consagrar mi vida al Creador. Por ello ingresé, a la edad de 27 años, en el monasterio de Santa María de la Huera, en Soria, de donde fui expulsado al enfermar de tuberculosis, por miedo al contagio del resto de la comunidad. De vuelta en Mejorada y frustrado este primer camino espiritual, decidí construir, en un terreno de labranza propiedad de mi familia, una obra que ofrecer a Dios. Poco a poco, valiéndome del patrimonio familiar de que disponía, fui levantando este edificio. No existen planos del mismo, ni proyecto oficial. Todo está en mi cabeza. No soy arquitecto, ni albañil, ni tengo ninguna formación relacionada con la construcción. Mi educación más básica quedó interrumpida al estallas la Guerra Civil. Inspirándome en distintos libros sobre catedrales, castillos y otros edificios significativos, fui alumbrando el mío propio. Pero mi fuente principal de luz e inspiración ha sido, sobre todo y ante todo, el Evangelio de Cristo. Él es quien me alumbra y conforta y a él ofrezco mi trabajo en gratitud por la vida que me ha otorgado y en penitencia por quienes no siguen su camino.
Llevo cuarenta y dos años trabajando en esta catedral, he llegado a levantarme a las tres y media de la madrugada para empezar la jornada; a excepción de algunas ayudas esporádicas, todo lo he hecho sólo, la mayoría de las veces con materiales reciclados… Y no existe fecha prevista para su finalización. Me limito a ofrecer al Señor cada día de trabajo que Él quiera concederme, y a sentirme feliz con lo ya alcanzado. Y así seguiré, hasta el fin de mis días, completando esta obra con la valiosísima ayuda que ustedes me brindan. Sirva todo ello para que Dios quede complacido de nosotros y gocemos juntos de Eterna Gloria a Su lado.

Translation (added 27 December 2011)

In view of my throat problems, please do not ask me questions. If you desire information, please read this notice.

My name is Justo Gallego. I was born in Mejorada del Campo on the 20th of September 1925. From an early age I felt a deep Christian faith and wanted to devote my life to the Creator. So, at the age of 27 years, I joined the monastery of Santa María de la Huera, in Soria, but was expelled when I fell ill with tuberculosis, to avoid infecting the rest of the community. Back in Mejorada and with this first spiritual path closed, I decided to build, on a farm owned by my family, a work to offer to God. Little by little, using inheritance money at my disposal, I gradually erected this building. There are no plans for it, nor any official project. Everything is in my head. I am no architect, no bricklayer, nor do I have any training related to building. My basic education was interrupted by the outbreak of the Spanish Civil War. Inspired by various books on cathedrals, castles and other significant buildings, I forged my path. But my main source of light and inspiration has been, first and foremost, the Gospel of Christ. It is He who lights my way and comforts me and to Him I offer my work in gratitude for granting me life and in penance for those who do not follow His way.

Forty-two years I have been working in this cathedral. I have to get up at three thirty in the morning to start the day’s work. Except for sporadic support from others, I have done everything myself, most of the time with recycled materials. There is no date for completion. I merely offer the Lord every day of work He wishes to give me, happy with what has been achieved. And so I shall continue, to the end of my days, finishing this work with the most valuable help that you care to give me. May it all serve to make the Lord pleased with us and may we all enjoy Eternal Glory together at His Side.

Images:

1. Facade 1991

jgcathfacade19911

2. Justo Gallego 1991 and a written request for donations to finish the work

(“Se Admiten Donativos para terminar la OBRA!!”)

jgallego19912

3. Cathedral detail 1991

jgcathdetail19911

New Hope for Disempowered Women

4 April 2008

New Hope for Disempowered Women under Authoritarian Régimes: The Spanish Experience (1960-2000)

Brian Steel

Copyright © 2007 Brian Steel

Introduction

Detecting a glimmer of potentially valid extrapolations from a forty-year old essay has prompted me to re-issue it with this Introduction. The essay reproduced below was written in 1967 as a background paper for a number of women’s Extramural Discussion Groups in rural New South Wales. It describes the disempowered status of Spanish women during the major part of the Franco dictatorship which followed the 1936-1939 Civil War. Also mentioned are a few emerging signs of small changes to a status quo supported and enforced by the dominant political and religious powers. What is not mentioned and could not be predicted by those who lived through that period of recent Spanish history (including journalists and social commentators) was the speed and scope of the political, social and economic transformations which would follow the death of General Franco in 1975.

The changes in the status and role of Spanish women over the past thirty to forty years are so profound that much of what is described in this 1967 survey is no longer true. Moreover, the present generation of Spaniards (of both sexes) will find some of the facts astonishing or exaggerated – which is why revisiting this subject at this difficult moment in history may prove to be a salutory and enlightening experience.

The Spain of 2007 is an affluent, vibrant European country which attracts many millions of world tourists every year and is the subject of intense media attention and fascination, especially for its special cultural phenomena. Like other developed countries it has its share of internationally known celebrities (notably in sports, cinema, music and fashion). Spain also has a simpatico and down to earth Royal Family.

Like their Western sisters, Spanish women enjoy varying degrees of freedom and equality with men, as can be glimpsed in the internationally popular films of Pedro Almodóvar, the acclaimed director and one-time enfant terrible. Spanish women of today are to be found in positions of high responsibility and authority in national and local politics, in the Public Service, the professions, management, commerce, health, medicine, law (including the police), education and the armed forces. These advances put them on a par with women in countries of similar contemporary status, where, forty years ago, the status of women was somewhat more advanced, as reformers and social commentators have recorded in their chronicles of the Feminist Movement of the 1960s.

The surprise of today’s grown up grandchildren on learning of the conditions of the 1940s, 1950s and early 1960s from their grandmothers, from books or sociology courses is much greater in Spain than elsewhere precisely because the path has been longer and more tortuous, due to a series of historical and cultural factors. In this aspect as in many others, today’s Spain is a different planet and its younger inhabitants are almost a different species.

What encouraged me to re-examine and re-offer these personal memories to a much wider public was precisely that perceptuion of such an unthinkable change in the space of 50 years (1950-2000). In today’s uneasy atmosphere of suspicion between ethnic groups and the fear of future clashes between populations predicted and so heavily promoted by the media and politicians, the reality of the socio-cultural abyss which separates Spanish women of 1940-1960 from their twenty first century descendants, and which was not forecast or even imagined by the media forty years ago, may encourage people to be slightly more optimistic about the development of human and international relations in the next forty years. In particular, long term media predictions about the continuing plight of Muslim women, which tend to present overwhelmingly negative scenarios, may well turn out to be based on false premises and expectations, for example, the central assumption that the power of authoritarian régimes and religions are immutable. This is surely an auspicious possibility for women in some of the countries where their current situation is as bad as or worse than that of their Spanish sisters of the mid-twentieth century.

The Status and Role of Women in Spain circa 1960

At the end of the Second World War, there was a wide gulf between the political, economic and social systems of English-speaking countries and those of post-Civil War Spain. Firstly, there was a much sharper contrast between conditions in urban and rural communities. Rural areas in Spain were more backward than towns and cities and preserve even today customs and att­itudes which have disappeared from the urban areas. In subsequent references to Spanish women, I shall be referring mainly to those in urban areas, although many of the observations are also applicable to rural Spain.

…….

The full 4,000 word article is available HERE:
You may have to copy and paste the URL: http://www.briansteel.net.writings/NewHopeforDisempowered_Women.pdf



A Beginning

31 March 2008

bougain93sm.jpg

The blogosphere is a newish rapidly expanding constellation in a complex new galaxy: the Internet. It has its dark side as well as its phenomenally useful aspects. Andrew Keen’s The Cult of the Amateur (London / Boston, Nicholas Brealey, 2007) offers an extremely pessimistic description of this shadowy area I am now entering and of Web 2.0 in general (especially tentacular social networking sites like ‘My Space’, Facebook, etc.). (See http://andrewkeen.typepad.com)

Andrew Keen predicts a total of half a billion blogs by 2010. This only leaves me, and you, 3 years to try to make our voices heard, alongside those millions who have preceded us and already tried to stake their claim for public attention. Others can remain aloof for a while longer if they wish, but I have finally decided, after dragging my feet for a year or more (as I did with the introduction of the personal computer and the Internet) that the standard of the average blog is not very daunting and that I may as well keep up with the cyberJoneses by joining in this colossal competition for attention.

I am looking forward to offering a few ideas, preoccupations, and opinions – in particular about the wonderful/horrible Internet, the informative/unscrupulous media and Computers (mainly the joys and sorrows of some software). All sorts of other topics may crop up, not excluding an occasional foray into the world of politics as the world prepares to begin its recovery from 8 traumatic years of Bush-Cheney adventurism and disaster.

I already have two personal websites, one of them didactic (Spanish language), the other research-oriented but on a much more polemical subject: the Indian guru Sathya Sai Baba. Bloggers and blog-readers should be aware that the monthly cost of these websites is negligible but they are not free, as blogs tend to be. To promote these sites, I shall try to vie with everyone else in making reasonable use of the increasingly more ridiculous Google-condoned system of “the more backlinks you have, the more interesting and valid your topic must be”. I shall offer my (legitimate) backlinks on this blogsite mainly on the Blogroll conveniently provided for us to use, but occasionally elsewhere. If you think that is a bit exploitative, you should see the extensive (and sometimes reprehensible) efforts made by others to capture a wider cyber audience! For instance, recent revelations give an idea of the extraordinary extent to which one determined individual can interfere with Search Engine results ( especially Google’s) to skew rankings on a targetted topic or name. (See ‘Gerald ‘Joe’ Moreno’s Google infovandalism’:
(http://www.kheper.net/topics/gurus/Moreno_google_disinformation.html)

This unsatisfactory system is largely the fault of wonderful/dictatorial Google, whose search system allows those who are most active in planting comments and references to themselves on any website or forum to gain a higher search ranking. And, if you are not techno-smart enough (or just lazy), there are specialist companies which have sprung up to do this ‘Search Engine Optimisation’ chore (SEO) for you for a small or large fee. Content and quality are not a basic consideration in the fiercely competitive Search market of (WWW) Web 2.0, a world so chaotically narcissistic , greedy and permissive that we can only hope that Web 3.0 may be able to produce more satisfactory results in the not too distant future. In the meantime, one has to fend for oneself as best one can.

This casual blogspot, like a holiday refuge, will allow me to share (and enjoy) a sort of relaxed monologue on the above topics and any others that attract my attention, emotions or sense of humour. Hopefully, some of my meanderings and sharings (especially of books and articles read) will appeal to other blogreaders and owners. Since the blogs are offered to us totally free of charge, why should we worry? Well, that “free” label is a common misunderstanding promoted by seductive commercial Web 2.0. I hope to offer more on that important topic soon.

If you wish to write to me, that could be nice, but only to the email address advertised on my websites, please. And, while honest comment and criticism is acceptable, abuse and unfair comment will receive short shrift, or public ridicule and denunciation. Once bitten, twice shy!

Please be my guest. More soon.

Ciao,

Brian Steel

P.S. Worth preserving from the Internet’s Maw:

http://www.butterfliesandwheels.com/articleprint.php?num=314


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