{"id":12871,"date":"2011-12-29T09:33:03","date_gmt":"2011-12-29T15:33:03","guid":{"rendered":"https:\/\/praytellblog.com\/?p=12871"},"modified":"2012-03-08T13:14:35","modified_gmt":"2012-03-08T19:14:35","slug":"language-and-identity","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2011\/12\/29\/language-and-identity\/","title":{"rendered":"Language and Identity"},"content":{"rendered":"<p>Mark Pagel is an evolutionary biologist at the University of Reading, a distinguished scientist and a Fellow of the Royal Society. Most of his papers have titles like \u201cMate fidelity and coloniality in waterbirds: a comparative study.\u201d But he has recently been studying the evolution of language, and his research was profiled in last Sunday\u2019s\u00a0<em>Times<\/em>.<\/p>\n<p>He claims that \u201clanguage is a piece of social technology for enhancing the benefits of co-operation.\u201d At the same time that the total number of languages in use globally is falling rapidly (it is now something between 7,000 and 8,000), some groups, e.g. on Pacific islands, are creating new languages every day, with significant language variation appearing every kilometer or so. Papua New Guinea, for example, has somewhere between 800 and 1,000 distinct and mutually incomprehensible languages.<\/p>\n<p>Pagel sees language as a means of strengthening group identity. \u201cWe use language not just to co-operate but to draw rings around our co-operating groups.\u201d<\/p>\n<p>\u201cThis seemingly natural tendency we have toward isolation, towards keeping to ourselves, crashes head-first into our modern world,\u201d he says. He cites the EU as an example; it spends over \u20ac1 billion (about 1.3 billion U.S. dollars) annually on translation costs alone. And he concludes:<\/p>\n<blockquote><p>If language really is the conduit of our co-operation, can we afford to have all these different languages? \u2026 In a world in which we want to promote cooperation and exchange, and in a world that might be dependent more than ever before on cooperation to maintain and enhance our levels of prosperity &#8230; it might be inevitable that we have to confront the idea that our destiny is to be one world with one language.\u201d<\/p><\/blockquote>\n<p>The quotes above are drawn from a talk that Pagel gave at a conference in July of this year; you can watch the video\u00a0<a href=\"http:\/\/www.ted.com\/talks\/mark_pagel_how_language_transformed_humanity.html\" target=\"_blank\">here<\/a>.<\/p>\n<p>I\u2019m sure that others can contribute sources on language and identity, but I have enjoyed\u00a0<em><a href=\"http:\/\/books.google.com\/books\/about\/The_State_of_the_language.html?id=JoyccK0TAdAC\" target=\"_blank\">The State of the Language<\/a> <\/em>by Christopher Ricks and Leonard Michaels, published first in 1980 and\u00a0<a href=\"http:\/\/books.google.com\/books?id=my7MokQsXxIC&amp;printsec=frontcover&amp;source=gbs_ge_summary_r&amp;cad=0#v=onepage&amp;q&amp;f=false\" target=\"_blank\">again in 1989<\/a> by the University of California Press, with different essays in the second edition. The 1980 edition features a blistering attack on the language of the revised Episcopalian Prayer Book, and the same author, Margaret Doody, returns in 1989 with an essay on the folly of revising classic hymns for inclusive language. Both editions seem to be readable online through Google Books.<\/p>\n<p>The discussion of language and identity naturally led me to think about the new translation. Some praise it because it will \u2018strengthen our Catholic identity\u2019; several blog posters have commented that it \u2018sounds more Catholic\u2019 than the 1973 translation. This idea of a distinctively Catholic liturgical language seems to have been mooted in <em><a href=\"http:\/\/www.vatican.va\/roman_curia\/congregations\/ccdds\/documents\/rc_con_ccdds_doc_20010507_liturgiam-authenticam_en.html\" target=\"_blank\">Liturgiam authenticam<\/a><\/em>:<\/p>\n<blockquote><p>\u00a727\u00a0\u00a0 \u2026 it will be seen that the observance of the principles set forth in this Instruction will contribute to the gradual development, in each vernacular, of a sacred style that will come to be recognized as proper to liturgical language. Thus it may happen that a certain manner of speech which has come to be considered somewhat obsolete in daily usage may continue to be maintained in the liturgical context.<\/p><\/blockquote>\n<p>Similar remarks crop up about Latin, once proposed as a universal language, more recently seen as the \u2018sacred language\u2019 of a specific group, rather as classical Hebrew is used in Jewish liturgical worship.<\/p>\n<p>One problem with a group-defining language is that it naturally excludes others. Apparently this was not a problem for the authors of <em>LA<\/em>:<\/p>\n<blockquote><p>\u00a729\u00a0\u00a0 It is the task of the homily and of catechesis to set forth the meaning of the liturgical texts, illuminating with precision the Church\u2019s understanding regarding the members of particular Churches or ecclesial communities separated from full communion with the Catholic Church and those of Jewish communities, as well as adherents of other religions \u2013 and likewise, her understanding of the dignity and equality of all men.\u00a0 Similarly, it is the task of catechists or of the homilist to transmit that right interpretation of the texts that excludes any prejudice or unjust discrimination on the basis of persons, gender, social condition, race or other criteria, which has no foundation at all in the texts of the Sacred Liturgy. Although considerations such as these may sometimes help one in choosing among various translations of a certain expression, they are not to be considered reasons for altering either a biblical text or a liturgical text that has been duly promulgated.<\/p><\/blockquote>\n<p>Our group-defining language is here. Like the rosary or holy cards or the Angelus prayer, the new translation now distinguishes us from other Christians: we are the ones who now say \u2018consubstantial\u2019 in the Creed, \u2018chalice\u2019 in the Eucharistic Prayer and \u2018with your spirit\u2019 to the priest. As a writer in <em> <\/em><a href=\"http:\/\/www.osv.com\/tabid\/7621\/itemid\/8770\/A-new-translation-for-a-Church-thats-reclaiming-i.aspx\" target=\"_blank\"><em>Our Sunday Visitor<\/em><\/a> put it,<\/p>\n<blockquote><p>The [1973] translation, growing out of the changes initiated by Vatican II, was born in a period of great Catholic optimism. In the spirit of the council, at least as it was popularly understood, the Church was more a partner to society than its scold or its antagonist. In this country, the council coincided with the election of John F. Kennedy, and there was a palpable sense that Catholics had arrived in America. No more Latin. No more fish on Friday. Like the theory that had guided the first vernacular translation, there was now a \u201cdynamic equivalence\u201d between Catholics and their fellow Americans. What so many Catholic leaders of the 20th century had worked for was now true: Catholic Americans were seen as the same as all other Americans.<\/p><\/blockquote>\n<p>Some of the younger priests I know seem enthusiastic about no longer being seen as the same as others.\u00a0 They lard their conversation with Latin words \u2013 <em>mens<\/em> instead of <em>mind<\/em>, <em>creatio<\/em> instead of <em>creation<\/em>; and Latinate locutions \u2013 \u2018apprehend\u2019 rather than \u2018understand,\u2019 for example. Their language creates a stronger Catholic identity.<\/p>\n<p>If all this is true then what does this imply for ecumenical work and worship? Some Orthodox friends of mine say that they are forbidden from praying with non-Orthodox. We aren\u2019t barred from praying with Protestants, but in what language should we do so? How, like Paul, can we become \u2018all things to all people\u2019 when our language is distinctive?<\/p>\n<p>To put it another way, how can we be truly Catholic, in the sense of \u2018universal\u2019?<\/p>\n<p><em><em>Jonathan Day is a consultant and writer; he is also a member of the parish council of the Jesuit Church of the Immaculate Conception (Farm Street) in central London.<\/em><\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>One problem with a group-defining language is that it naturally excludes others. Apparently this was not a problem for the authors of <i>Liturgiam authenticam.<\/i><\/p>\n","protected":false},"author":43,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[13,24],"tags":[1765,1766,106,1764,1200],"class_list":["post-12871","post","type-post","status-publish","format-standard","hentry","category-ecumenism","category-translation-new-missal","tag-catholic-identity","tag-evolutionary-biology","tag-liturgiam-authenticam","tag-mark-pagel","tag-our-sunday-visitor"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.7 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Language and Identity - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2011\/12\/29\/language-and-identity\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Language and Identity - Home\" \/>\n<meta property=\"og:description\" content=\"One problem with a group-defining language is that it naturally excludes others. 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