On April 15, 1452 in Vinci, Italy Leonardo da Vinci was Born. Happy Leonardo da Vinci Day to all.
TODAY FROM AMERICA:
POOKIE’S APRIL ADVENTURES:
Today we woke up a bit late. The day was spring sunny and warm with the temperature hovering around seventy degrees. After breakfast we decided to take advantage of the weather and go for a long walk through the Enchanted Forest. For the first time in the three years since I have been living here we reached the opposite end of the subdivision. Usually, when I set out for the other side of the subdivision, I either get lost, turned around on the paths, or just exhausted and give up and return home. Many of the trees were flowering this morning. The decorated cement duck that had disappeared ever since the pandemic began had returned festooned today with bright flowers on its head. Boo-boo the barking dog behaved himself for the most part.
In a preliminary return to normality yesterday, I had my hair cut at Great Clips. With the temerity of someone emerging from a bomb shelter, I requested only slight trimming in an effort to avoid errant unruly strands from flying about. The next day, I had the tooth repaired that I had chipped on an olive I bit into at Maryann’s house in Mendocino last week.
The following day, I drove into the Golden Hills. Haden drove us in the Mitsubishi to Subways for lunch. He has done wonders to the car. What was dirty and unkempt, and seemed one block from a breakdown now appeared shiny and new, and purring like a contented tiger.
Today marks, for me, the day summer begins — I wore my first Hawaiian shirt of the year — I also was the first to sign up to use the newly open pool tomorrow. Boo-boo and I walked this morning to the Nepenthe ClubHouse to register. He was very well behaved and deserves to be noted and commended. This has been a special morning, from the delightful diversion in bed, to the magnificent weather and ending with an invigorating walk through the Enchanted Forest. May the afternoon and evening go so well.
Damn! The pool remains closed. Something about the heater not working. I did not know it had a heater. Why would the pool need a heater? Why would I need or want a heated pool? Well, I guess I will have to try again on Thursday.
This morning,(Thursday, I do not know what happened to Wednesday) at 10 AM I went for a swim in the small pool off Dunbarton Circle. I believe I am the first person in the subdivision to do so since the pools were closed due to the pandemic. It was great. The temperature was about 60 degrees. The water appeared warmer (Heated?) then the air. Two ducks had taken-up residence in the pool. They kindly exited the pool when I entered and returned when I vacated it
MOPEY JOE’S MEMORIES:
“You have now asked me twice how is it that I do whatever it is that you think I do. That can be answered in one word, “RUN”. When the going get’s tough, Joey runs. I would rather die a thousand deaths given the alternative. It is those who stand and fight that die.“I, at this advanced age, now live in a world of three dooms. I love that word doom (words are such Hoes, they will do anything for anybody at any time and for free). Dooooom. Stretch it out and it is one of the essential sounds emanating from the bowels of the cosmos like the Maharishi’s ohm. Anyway my three dooms:First is the doom of retirement. I always believed that we (men at least) are held together by stress and fear gifted to us by our jewish caveman ancestors. Stressed because our hunt for food may fail and we and our families may starve to death. Fear because some woolly mammoth may emerge from the bushes and step on our head. If we stop to smell the flowers, we fear a saber-toothed tiger will immediately bite our sorry ass. Then about a hundred years ago they gave us “RETIREMENT” and for a brief moment the fear and stress we think disappears. Then we die.The second doom is the “REAL DOOM”. Earlier in our life, death was some remote possibility, so we planed and dreamed (most [all] of which failed to occur). Now, it is an onrushing certainty and planning, at best, means for that day only and our dreams are just what happens (if we are lucky) in our sleep.The third doom is what I call my personal existential doom. I live here in this place (Thailand) at the sufferance of my greedy, mostly insane ex-lover in whose name I stupidly placed the deed to the house. At any moment I can be out on my ass. And then what will I do? Run, I guess.On that note, ciao for now.”
“i think you are right-on with this “doom” thing! in fact i think you are overlooking an opportunity to make a bundle. you should create a (men’s) board game (e.g. monopoly) titled “doom”. i can imagine some of the squares now as i roll the dice and watch my life being fucked before me with my very own eyes. somehow i think it’s also tied in with that story-joke i emailed to you earlier today about the “husband store”. the funny part about that joke is i believe it to be 100% true which is why, i guess, it is so funny and i think the male “doom” is because we gave women the right to vote.”
DAILY FACTOID:
2019: Just two years ago the historic Notre-Dame de Paris caught fire during a restoration campaign, and the blaze destroyed most of the cathedral’s roof, the 19th-century spire, and some of the rib vaulting.2013: Near the finish line of the Boston Marathon, two homemade bombs were detonated in the crowd of spectators; 3 people were killed and more than 260 were wounded in the terrorist attack.2003: US President George W. Bush declared that the government of Saddam Hussein in Iraq had fallen.1989: Tragedy occurred at Hillsborough Stadium in Sheffield, England, when a crush of football (soccer) fans resulted in 96 deaths and hundreds of injuries.1980: French novelist and playwright Jean-Paul Sartre, who was a leading exponent of existentialism, died.1955: The first McDonald’s opened.1947: Jackie Robinson, who broke baseball’s racial barrier, played in his first major league game for the Brooklyn Dodgers at Ebbets Field.1912: the British luxury passenger liner Titanic sank en route to New York City from Southampton, Hampshire, England, after striking an iceberg during its maiden voyage; some 1,500 people died.
PEPE’S POTPOURRI:
A. On Top: Sticks and Stones Can Break our Bones and Names Can Hurt Us Too:
Italian slurs
Although no general account of slurs for Italian Americans has so far been proposed, there are in fact a wide variety of such slurs that would be useful for us to consider. For example, common slurs that have been used to target Italian Americans include(a) dago,(b) eyetie,(c) greaser or greaseball,(d) guido,(e) guinea, ginnie, or ghinney,(f) hunkie or hunky,And (g) wop or whap.Concerning the slur guinea in particular, John Marino from the National Italian American Foundation claimed that it is ‘‘a pejorative term, which reinforces a negative image and harmful stereotype of an entire ethnic group,’’ Rosanna Imbriano from the Center for Italian and Italian American Culture claimed that it ‘‘portrays Italians in a negative light,’’ and Lewis (2011) from the Department of History at Stanford University claimed that it is ‘‘the most vile racial slur that can be used against an Italian-American’’ (McKay, 2011). The perceived offensiveness of the slur guinea is demonstrated, for instance, by the fact that Italian Americans have campaigned to have it removed from place-names in New York since as late as the 1960s (Roediger, 2005, p. 40) and the fact that Alfred Catalanotto, an Italian American owner of the Central Market Grill and the Central Market Chill in New York City, was targeted with the slur ‘‘guinea bastard’’ and further discriminated against by being unfairly denied a renewal lease for his restaurants by MTA executive Nancy Marshall (Cohen, 2009).Another popular slur for Italian Americans is guido, which de Stefano (2008) has characterized as ‘‘a pejorative slang term for a young, lower class or working class, Italian-American,’’ with Conley (2010) further explaining that ‘‘the primary intent behind use of such terms is to belittle’’ some (Italian American) group member and maintain the presumed‘‘superiority of the one using them to the one against whom they are used, who are implicitly identified as belonging to an inferior class of beings’’ (p. 21). Arthur Piccolo has even suggested that ‘‘the very term Guido is so offensive that it ought never to be uttered, much less studied and discussed, by an Italian American, not even a scholar trained to analyze social facts’’ (quoted in Viscusi, 2010).The expression greaser is another popular slur that CUNY professor of sociology Tricarico (2010) described as applying to ‘‘Italian Americans with stereotypically dark and ‘‘oily’’ complexions,’’ and which Roediger (2005) has colorfully identified as a ‘‘bar-room brawl word’’ or a ‘‘racialized ‘‘fighting word’’’’ (p. 42).Concerning the slur dago, The American Heritage Dictionary of the English Language (2000) explains that it is commonly understood and ‘‘used as a disparaging term for an Italian, Spaniard, or Portuguese’’ person, and the Random House Dictionary (2010) further notes that, ‘‘This term is a slur and should be avoided. It is used with disparaging intent and is perceived as highly insulting.’’ Dinnerstein and Reimers (2013) for example have explained in Ethnic Americans how Italian Americans targeted with the slur dago by ‘‘old-stock Americans’’ were often considered ‘‘the Chinese of Europe’’ who are ‘‘just as bad as the Negroes’’ (p. 62; see also Barone, 2001, p. 143). Seiler (2014) also proposed that the slur dago is ‘‘an irredeemable ethnic slur on Italian-Americans,’’ Shattuck (2009) proposed that the slur dago ‘‘can be hurtful regardless of the context,’’ and Jones (2013) further proposed that language users should remove the slur dago from their vocabularies, effectively ‘‘toss[ing] it in the trash heap along with other now offensive — but once widely used — monikers’’ (Shattuck, 2009).The perceived offensiveness of slurs for Italian Americans is demonstrated, for instance, by the fact that the New York Racing Association forced the Wandering Dago food truck to remove itself from the grounds of the Saratoga Race Course because of its potentially offensive name (Seiler, 2014) as well as the fact that the state Office of General Services rejected an application from the Wandering Dago food truck to sell barbecue supplies on the Empire State Plaza because of its potentially offensive name (Seiler, 2014). The Office of General Services argued that allowing the Wandering Dago to set up shop on the plaza could place the state at risk of suits alleging that it allows a hostile workplace environment due to the appearance of the slur dago (Seiler, 2014). Indeed, uses of slurs have often been implicated in verbal threats, physical violence, and hate-motivated homicide (Fitten, 1993; Hoover, 2007; Shattuck, 2009; Nappi, 2010; Guerriero, 2013; Beswick, 2014). For instance, Sheldon Canova, an Italian miner from Dominion Coal Company, reports that fights were often initiated at work through the use of slurs, mentioning one example where he fought someone for calling him a ‘‘chicken-head eatin’ dago’’ (Beswick, 2014). Henry Garofano, a member of the national Order Sons of Italy in America, also reported that, ‘‘From 15 years of age, I was in fights, because of the discrimination and being called wops’’ (Nappi, 2010). In describing his boxing experiences at Gramercy Gym in Manhattan in the 1950s, Louis LaMorte likewise reports that ‘‘I also had Italian American boxing friends who did get into fistfights if someone they did not know real well, calledthem wop, dago or guinea — it all depended on the relationship and how it was being used’’ (Guerriero, 2013).Consequently, Ronald Fitten (1993) has argued that slurs like guido and wop should be considered ‘‘fighting words’’ since they have often been used to initiate violence and carry out hate crimes, and Jeshion (2013b) likewise proposes that ‘‘Slurring terms are used as weapons in those contexts in which they are used to derogate an individual or group of individuals to whom the slur is applied or the socially relevant group that the slur references’’ (p. 237; see also Hall, 2006,p. 136; Davis, 2001; Enger, 2014; Gratereaux, 2012; LaGumina, 1973; Luconi, 2001).
Face threatning acts and the paradigmatic derogatory use of slurs
One’s knowledge of the application-conditions for the expressions common among their fellow language users is of paramount importance for their successful communication and interaction with others, and speakers typically learn the norms governing the differential use of various expressions during their socialization into a linguistic community (Ochs and Schieffelin, 1984; Garrett and Baquedano-Lopez, 2002). Prior work in the linguistics literature has suggested, for instance, that paradigmatic descriptive expressions such as male and Italian American are primarily used and understood to be most apt for neutrally picking out public items of the shared (inter-subjective or objective) world, that paradigmatic expressive expressions such as fuck and ouch are primarily used and understood to be most apt for expressing one’s own heightened emotional state, and that paradigmatic slur expressions such as guido and wop are primarily used and understood to be most apt for targeting certain members on the basis of descriptive features (such as their race or sex) in order to deprecate or disassociate (or in cases of appropriation, affiliate) with them on this basis (Croom 2011, pp. 345–349; 2013, p. 183).Concerning the application-conditions of slurs more specifically, Croom (2013) proposed in ‘‘How to Do Things with Slurs’’ that:As speakers we have strong expectations that uses of slurring terms such as nigger will correlate with the speaker’s being in a heightened derogatory state with respect to some features of their target (or wishing to create that impression). In turn, we use it only when we are in such a state (or wish to create that impression). The total effect of these assumptions is that a slurring term such as nigger is a prima facie reliable signal of derogation on the basis of target features. Knowing its use conditions largely involves being attuned to this information. (p. 183)So in referring to a person with an expression like guido, and thereby ascribing the category G to that person, one maypresumably be taken to accept and allow into the communicative background certain obligations, expectations, and feelings that are commonly considered apt or fitting for typical members of the category G (Samra-Fredericks, 2010;Croom, 2011).Importantly, Brown and Levinson (1978) proposed that a speaker S that conveys through their use of language that they are of higher social status or more powerful than their hearer H is thereby engaging in talk that ‘‘is risky, but if he [S] gets away with it ([and] H doesn’t retaliate, for whatever reason), S succeeds in actually altering the public definition of his relationship to H: that is, his successful exploitation becomes part of the history of interaction, and thereby alters the agreed values of D [social distance between S and H] or P [relative power between S and H]’’ (p. 228; see also Croom, 2001, 2013, 2014c, fn. 18).In accord with this proposal, Anderson (1999) has suggested that shows of deference from others can make one feel more self-confident and secure (p. 75) so this might serve as one reason for why a speaker S might choose to strategically indicate through their use of derogatory language more generally, and slurs such as guido or wop more specifically, that they are more powerful or of a higher social status than their target H. Further substantiating this point, Croom (2014c) conducted a critical review of recent empirical evidence from linguistics, sociology, and psychology on racial slurs and stereotypes, arguing from these findings that:insofar as through the application of a slur towards a target an associated negative stereotype can threaten that target by (a) increasing how much they are worrying, (b) reducing their working memory, (c) decreasing their motivation to learn, or (d) degrading their ability to encode novel information necessary for skillful action, and insofar as (a)–(d) can negatively affect ones life chances, then it follows that the application of a slur towards a target can resultantly affect their life chances. (Section 3 in Croom, 2014c)There is therefore good reason to believe that since our social identities are in part determined by the way members of society perceive us and consequently interact with us (Goffman, 1967; Brown and Levinson, 1978) the derogatory use of slurs like guido or wop can actually harm the individuals that they attack and constrain the range of action-possibilities that they can exercise in society. So a speaker S that derogates an Italian American target H on the basis of their presumed possession of negative features stereotypically attributed to Italian Americans through S’s ascription of the slur guido toward H, might thereby effectively work to support and contribute to a history of derogatory acts that actually harm the social identity of Italian Americans, increase the difference in asymmetrical power relations among S and H more specifically, and even increase the e the difference in asymmetrical power relations among their respective groups more generally (Croom, 2011).
B. Trenz Pruca’s Observations:
It is better to travel joyfully than it is to arrive.
C. Today’s Poem: “Song of the Xianbei Brother”.
Song of the Xianbei BrotherMy brother went away and has not returnedIt is so easy to leaveBut so difficult to come backHorses kick out, we, humans, should notHostility can be found in humansAnd hostile too can horses find themselvesMy brother you went to Mount BailangA thousand miles awayMount Lung is so very high!Mount Ing is so very cold!There is no sign of my brotherAnd my heart is sore
The separation of Tuyuhu from the Murong Xianbei occurred during the Western Jin Dynasty 265-316, which succeeded the Cao Wei 220-265 in northern China. Legends accounted the separation as caused by a fight between Tuyuhus horses and those of his younger brother, Murong Wei.The actual cause was intense struggle over the Khanate position and disagreement over their future directions. The fraction that supported Murong Wei for the Khanate position aimed at ruling over China, whereas Tuyuhu intended to preserve the Xianbei culture and lifestyle. The disagreement resulted in Tuyuhu being proclaimed as Khan, or Kehan, and he eventually undertook the long westward journey under the title of the Prince of Jin, or Jin Wang, followed by other Xianbei and Wuhuan groups.While passing through western Liaoning and Mt. Bai, more Xianbei groups joined them from the Duan, Yuwen, and Bai sections. At the Hetao Plains near Ordos in Inner Mongolia, Tuyuhu Khan led them to reside by Mt. Yin for over thirty years, as the Tuoba Xianbei and Northern Xianbei joined them through political and marriage alliances.After settling down in the Northwest, they established the powerful Tuyuhun Kingdom named to his honor as the first Khan who led them there, by subjugating the native peoples who were summarily referred to as the” Qiang” and included more than 100 different and loosely coordinated tribes that did not submitted to each other or any authorities.After Tuyuhu Khan departed from the Northeast, Murong Wei composed an” Older Brother’s Song,” or” the Song of A Gan:”” A Gan” is Chinese transcription of” a ga” for” older brother” in the Xianbei language. The song lamented his sadness and longing for Tuyuhu. Legends accounted that Murong Wei often sang it until he died and the song got spread into central and northwest China. The Murong Xianbei whom he had led successively founded the Former Yan 281-370, Western Yan 384-394, Later Yan 383-407, and Southern Yan 398-410.
D. Tuckahoe Joe’s Blog of the Week: Punctuating Penelope for Pedagogical Purposes.
“Punctuating Penelope for Pedagogical Purposes.”“This week, I finally had the chance to use an adapted version of an activity I first read about in Geri Lipschultz’s “Fishing in the Holy Waters” (College English 48.1 (Jan. 1986)), an article I mention briefly in my thesis. The core of the activity amounts to having students add standard punctuation to the text of the final episode of Ulysses. While Lipschultz describes using this activity in the composition classroom, I used it in a literature class that was reading selected parts of the novel.Instead of asking them to add in the punctuation as an assignment, I had them do the entire activity in class: first they worked individually, and then they worked as a class with one student retyping the text into Word on the computer at the front of the room. Due to time constraints, they only got through 1-2 pages as individuals and a few sentences as a whole group, but given that one of the major reasons I wanted to try this activity was to show them how slowly one needs to read Joyce, I think of that as a success rather than a failure.The greater success, however, came in the brief discussions held after each step in the process. My students demonstrated a strong understanding of both the content and style of the passage they worked on. They were also able to see different sides of questions that have no definitive answer—such as whether Joyce’s depiction of Molly is insulting or admiring.The activity showed students who were put off somewhat by the difficulty and reputation for obscurity of Ulysses that they could, in fact, understand it.”
E. Giants of History: Maryann Petrillo.
During our recent visit in Mendocino, while discussing with my sister Maryann the Mormon obsession with a particular style of underwear that led to a broader conversation regarding the changes in fashion of undergarments, she gifted us with the following bit of wisdom:
“One should not keep their underwear for more than twenty-five years. Just saying.”
We all agreed.
F. Tito Tazio’s Tales From “The Stranger Times” by Caimh McDonald.
“The paper is like the Fortean Times’ unloved trashy cousin that gets drunk at a wedding and throws up in the mother-of-the-bride’s handbag.”“The managing editor is Vincent Banecroft, the former darling of Fleet Street. He has had a fall from grace that makes the Hindenburg look like a largely successful flight.”
I.
Michael Portillo (no relation), 46 of Dunstable, was left shaken by a most peculiar encounter of the third kind.He claims to have been out walking late at night in an effort to reach 10,000 steps when he was pulled into the night sky by a dazzling bright light.
“Next thing I knew, I’m in this white room, strapped to a chair, naked – and these big grey lads with massive eyes and no genitals were standing over me making clicking and burping noises,” he said.
“I noticed there was a distinct smell of alcohol in the air and I myself am a strict non-drinker.
“Then, all of a sudden, like a switch had been flicked, I could understand what they were saying.
“The most pissed one, Tarquin, kept trying to get Arnold to touch something – but I wasn’t sure what he meant.
“Then the third fella, Douglas, rolls his eyes – which was impressive as he’s got a lot of eye to roll there, and said, ‘this is weird. Could we not just mutilate a cow like a proper stag do?’
“Honestly, the whole thing felt like three guys who’d grown up together and really had nothing in common any more.
“They dropped me in the middle of a field and I was relieved to get out of there.
“Tarquin had just said something about Douglas’s ex and it was getting tense.”
\II.
Hello and welcome to this week’s column. I put a shout out on Twitter yesterday on this topic and I was inundated with questions, so let’s dive in…Margot Moonbeam Marks
My two-year old daughter refuses to eat anything but Monster Munch and those little plastic things that you find at the end of shoelaces. She also keeps escaping and throwing poops at next door’s Prius. Is it possible she is possessed by the devil?
@AConcernedMum234123
Dear Concerned Mum,
Don’t worry this is all perfectly natural. Children often develop weird eating habits and the poo throwing is almost certainly a territorial instinct that manifests itself in many primates. I suggest getting the neighbour to throw a few poos back in her direction and seeing how she likes it.
My son is a very well behaved and quiet four-year-old. He actually spends all of his time staring at me with a weird look on his face.
Often, I wake up and he’s standing there doing it. We took him to church and he totally freaked out, kicking and screaming and speaking what sounded a bit like ancient Aramaic to my uncultured ear. Should I be worried?
@TerrifiedDaddy14
Don’t worry TerrifiedDaddy14, this is perfectly normal behaviour. All religious services are incredibly boring for a child and at that age, a father is always the apple of his son’s eye. Children have an incredible capacity to pick up languages, he must’ve just turned the TV onto one of the many channels that broadcasts in Aramaic.
Dear Margot,
Animals become terrified in my son’s presence, whining and cowering if he comes near. Every time we bring him out to the park, birds drop from the sky dead at his feet. If he gets angry it often coincides with violent thunderstorms and his father has been involved in nineteen near fatal accidents since I gave birth. Please help!
@Damo’sMammy
Ha, honestly Damo’s Mammy, if I had a pound for every time I’ve heard this one. It’s probably a virus or just a phase he’s going through. Animals are always playing hijinks and I’m not in the least concerned about your husband’s little oopsies — new parents are always suffering from a lack of sleep so being a little clumsy is only to be expected.
Dear Margot,
My son is a delight but he just does not find SpongeBob SquarePants funny. Should I worry?
@HappyClappyNappy
Dear Happy Clappy Nappy, yes — your son is the spawn of Satan. You know what must be done or he shall surely bring about the end of days.
Thanks for all the questions everyone, I hope that’s put your minds at rest a little.
● The Stranger Times does not condone infanticide.
We would also like to go one edition where we did not have to point this out — Vincent Banecroft, Editor.
(https://thestrangertimes.co.uk/news/how-do-i-know-if-my-toddler-is-possessed/)
TODAY’S QUOTE:
“My friend Kira always said that life is like an extremely difficult, horribly unbalanced videogame. When you’re born, you’re given a randomly generated character, with a randomly determined name, race, face, and social class. Your body is your avatar, and you spawn in a random geographic location, at a random moment in human history, surrounded by a random group of people, and then you have to try to survive for as long as you can. Sometimes the game might seem easy. Even fun. Other times it might be so difficult you want to give up and quit. But unfortunately, in this game you only get one life. When your body grows too hungry or thirsty or ill or injured or old, your health meter runs out and then it’s Game Over. Some people play the game for a hundred years without ever figuring out that it’s a game, or that there is a way to win it. To win the videogame of life you just have to try to make the experience of being forced to play it as pleasant as possible, for yourself, and for all of the other players you encounter in your travels. Kira says that if everyone played the game to win, it’d be a lot more fun for everyone. —Anorak’s Almanac, chapter 77, verses 11–20Cline, Ernest. Ready Player Two (Ready Player One) (p. 25). Random House Publishing Group.