Thursday 20 September 2018

On love across a language barrier

The majority of both my long- and short- term relationships have been across a national boundary. Long term I've lived with Greeks, Germans, and Czechs, all of whom have been fluent in conversational English. Short term I've had a couple flings where I've had to rely heavily on the medium of a bilingual dictionary.

First thing to say is that if you love languages, then the experience of getting up close and personal with the speech organs of a non-native speaker is extremely sensual. Indeed, even more so when they are limited to their own tongue. All you have to do is listen to the language used by phoneticians to describe the position and movement of these organs during the act articulation to realise just how carnal the act of speaking actually is.

For a start there are rhotic and non-rhotic accents of English depending on whether the /r/ sound is consistently pronounced when present. In rhotic accents like my own Scottish version of English, the /r/ in words like carpet, work and bird is pronounced as a explosive tap of the tongue against the hard-flesh ridge where the teeth meet the palette. In Spanish, the /r/ in equivalent contexts would be trilled by holding it in position against this ridge, and passing a fast-moving current of air over it until it begins to quiver. In American and Irish English, you simply get a slight tongue curl back in the direction of the soft palette like the end of particularly extravagant lick.

As the most exposed of the speech organs, the lips present the most visually thrilling aspect of articulation. And here too the language used to describe their movements and contact with other speech organs is highly graphic. 


Let's stick with consonants for the time being. Whereas vowels are characterised by the free movement of air through the mouth, consonants momentarily impede or block this movement. Sometimes the air is partially blocked, as is the case with the infinitely sensual labio-dental fricatives /f/ and /v/. As the name suggests, these sounds are formed by biting the bottom lip gently enough to allow air to escape only under pressure. Pressure builds up behind the narrow opening and is released slowly under a degree of friction, greater or lesser depending on the strength of that bite.

At other times, the lips are responsible for the sudden release of tension, as is the case with the bi-labial plosives /b/ and /p/. Air pressure mounts behind the sealed lips which suddenly yield and part with a burst of sound.

And then there are the vowels. There are twelve monophthongs or short vowels in Southern British English. They differ in terms of the position of the tongue and the lips. The tongue can be high or low; front or back within the mouth. The lips can be pursed or spread. For vowels articulated with a low tongue position and spread lips, like the /a/ in cat, the viewer has maximum access to the speaker's mouth, and can clearly see the tongue lying broad and flat. For pursed-lip vowels in which the tongue is high in the mouth, like the /u:/ in blue, the lips are neatly puckered up as if ready to kiss.

So far I've mostly been describing the mechanics of producing English language sounds. But of course, speakers of languages other than English produce sounds which are entirely absent from this repertoire. And it is precisely these sounds that exert the greatest fascination for me, for the speaker is manipulating their speech organs in a way which is entirely novel. Normally, we don't get close enough to speakers to notice these movements. But with the proximity which romantic intimacy allows, we can not only see these differences, but can request private shows in the form of slow motion replays.

Take for example the Spanish sound /β/ in the middle of the word lobo. The so-called voiced bilabial fricative is one of the most characteristic sounds in Spanish, and one wholly absent from English. Whereas we have a /v/ sound where the teeth are clearly visible on the bottom lip, Spanish speakers can make an approximation to this sound using their lips alone. 

The result for a English-speaking lover poised on an barstool in close proximity is instant fascination. Here is a mis-match between the sound that you hear and the position of the speakers' lips. An anomaly that you notice precisely because as a lover, you spend a great deal of time focused upon those lips in anticipation of pending intimacy. 

With this realisation, your attention becomes ever more trained on their lips in an attempt to better understand how they can produce the illusion of /v/ with their lips alone. Your comprehension of content drops off as the language you are exposed to becomes less a stream of meaning than a bodily act, one in which soft tissues meet and part, alternately creating and releasing tension. Instinctively you begin to empathise with your lover's movements, to feel their muscle tone increasing as their lips spread and purse, as well as the tapped and flicked contact of their tongue against the soft tissue of their mouth. And then you give in and beg them for a demonstration, in slow motion of course, so that you might fully both satisfy your curiosity and sharpen your appetite for what might eventually occur when you both stop talking.

If this sounds like foreplay, then imagine what role the reading of poetry might play in the bed of international lovers? Above all other forms of literature, poetry showcases not only the sounds of a language, but also the rhythm. Through poetic devices such as alliteration, assonance, rhyme and meter, patterns of sound and rhythm are foregrounded in much the same way as the lover's fascinated gaze transforms bare conversation into a carnal act. It is the unique status of poetry that it yields nothing in terms of meaning to a listener unacquainted with the language, yet everything in terms of sound. In the international bed, poetry can only be a carnal and sensual act, one which focuses the lovers on the intimacy of each others' lips and tongue in an act of empathy.

Thursday 13 September 2018

Fragment from a fairytale that contains the truth about the sorrow which haunts uncommon joy

“Apollo sir”, Rosenshild whispered one evening:  “You drive too fast your chariot across the sky”.

The sun was just dipping below the rooftops of the capital city and another day of perfect pleasure had come to an end too soon. Persifal, unable to resist the call of sleep, lay wrapped in a blanket on the floor of the treehouse. A light breeze fluttered the balcony curtain but Rosenshild did not see this.... For some time now he had looked on as brown, to gold, to rose then full-moon silver turned the colour of her skin. And now that Persifal was finally fast asleep, he was consumed both by happiness that she had found such peace, and sadness that he could no longer lose himself in the windows of her eyes.

Sometimes joy can be so overwhelming that it brings with it its own sorrow in the knowledge that it cannot last. No matter how deep he drank at the source of Persifal’s beauty, Rosenshild could not quench his thirst for more... and so even in the midst of the most perfect joy... as wave after wave of desire crashed upon his shore... a tiny part of his heart remained still, burdened with the sadness of an hour when all this must end.

Bitter and sweet, Rosenshild stretched out his hand to stroke Persifal’s golden hair, then blowing out the candle, he pulled the lambswool blanket tight around him and settled down into the darkness of the night.

Sunday 9 September 2018

Maria - A poem

This little Greek, so rare a find,
her name should be a symphony!
She might have been a deity
but Oh!: Maria!
With such address will I her cover?
I think not:
‘Tis spread too far, ‘tis wore too thin
and thinner still
with every day
as yet another pious mother
takes a halo for her tears.
So full of grace?
This name is faceless! Base! Unfaithful to her pagan soul!
Maria, girl, you cannot be
so what address might I give thee?
Might I turn unto her tongue where rarities take shape?
‘Tis a language made to measure
fit, perhaps, to dress a treasure.
Now let me see…
Ourani, Irini, Elpidha, Sophia:
What wondrous forms these are!
But then again:
Could sky, peace, hope or truth
ever cover all of you?
So fine a form, so rare a find
with hidden depths, an open mind…
I cannot draw a line!
You are the one: a world to me
and I would need
a dictionary of Greek to find the words to cover thee.
And even then I fear
that though they had a word for it
those ancients never had enough to cover all of you.
What shall I do?
To make a world a symphony
I needs must turn to alchemy
then I might forge a language new
and hammer out a word or two
with sounds as deep as funeral bells,
to penetrate like armoured shells:
Two coins to place upon her eyes,
I’d pin her down with my design
her measure and her treasures mine.
But wait…
What terms are these?
Speaks my tongue my heart?
In play I pray I’ve chased her down this page.
But to what end?
To grasp?
To apprehend?
What mean these words?
What aim be mine:
Do I enshrine, do I enslave;
divine or maim with my design?
My alchemy is fantasy
and ‘tis best can never be:
Short change would I receive from coins that put her in a box.
That she should live beyond compare,
the one, a world, so fine and rare a find,
defiant of my pliant tongue,
is both my joy and my despair:
My life is full, my senses flood,
my heart feels fit to burst its blood red pulsing burden in a single breath:
My love’s address unto the world!
No sound resounds.
No name I’ve found.
Breast bound my joy in darkness dwells.
My tether’s end is white…
…  My tether’s end is white?
What’s this I find?
‘Tis death again!
Who moves this pen?
A day of play I said!
Not quite content to bury her
you’d throttle me instead?
Enough! I’ll put an end to this --
Where went my pen when last I mastered heart and voice?...
Ah yes:
“I would need a diction’ry”
Now I see.
Away this graven imag’ry!
Speak! my heart, and set us free!
Oh little Greek, Oh world I’ve found
Oh never ending diction’ry
Upon the wind of my desire
I see your precious pages fan
and flutter like a flock of dappled doves.
Thick with definitions writ, I read each one upon the wing,
and as they turn
I blow a kiss
then take a breath
then start to sing:
A Virgo pure yet mutable
    My element, unstable
A mine of hope, a dragon’s lair
    Athina’s owl with raven hair
A fleshy statue soft and strong
    A galaxy…
Will I go on?
Oh let me never cover you
but kiss you always on the wing
And make of my discoveries
An ever greater tapestry,
A symphony without a key,
A song for us to sing.
Notes
Line 5: “With such address will I her cover?”
This line plays on two meanings: to cover someone with an address means to give them a ‘title’ or ‘name’.  However, address can also be interpreted as ‘a dress’, i.e. an item of clothing. The idea that naming or understanding someone might involve imposing your own design on them is central to this poem.
Line 10: “as yet another pious mother”
           Pious: defined by false devotion.
Line 12: “So full of grace?”
From the first line of the rosary: a common catholic prayer: “Hail Mary full of grace.”
Lines 13-15: “Base!...thee?”
           Base: common
Thee is an old English way of saying ‘you’.
Line 32: “that though they had a word for it”
From: “The Greeks had a word for it”:  A common English figure of speech used when trying to find the right word.
          
Line 37: “then I might forge a language new”
           To forge: to shape metal.
Line 41: “Two coins to place upon her eyes”
In ancient cultures coins were placed on the eyes of the dead before burial.
Line 42: “I’d pin her down with my design”
           To pin down: literally, to trap; but also ‘to understand’.
           Design: Creation; but also ‘intention’, ‘will’, or ‘plan’.
Line 43: “Her measure and her treasures mine”
           To measure: to understand --  usually in order to control.
Lines 49-50: “grasp… apprehend”
Both these words mean to understand; but once again they suggest notions of control, possession and even violence.
Lines: 53-54: “Do I enshrine, do I enslave;
          divine or maim with my design?”
To enshrine: to hold sacred; to treasure; to place in a sacred position.
To divine: to perceive or to understand something as though by a supernatural power.
To maim: to injure or disable part of the body of a person or animal.
By this question I want to ask: if the common language we use to describe the process of understanding often suggests notions of possession, control and even violence, how innocently do we understand?   We often talk about the need to understand.  What aims do we seek to fulfil?:  to control the world?; to manipulate it to our advantage?  More importantly, how can we ourselves know the reasons why we seek to understand something when the language used to explain these reasons, to ourselves as well as others, is so ambiguous?  When in love we often use metaphors to describe our partner: my baby, honey.  Do we use such terms innocently or to deform the true nature of our love in order to shape it to our own needs?
Line 60: “Defiant of my pliant tongue”
           Defiant:  marked by resistance; challenging.
           Pliant:  easily modified; adaptable; flexible.
Line 68: “My tether’s end is white”
Tether: rope.  To be “at the end of one’s tether” means to be exasperated; to have failed.
Line 81: “Away this graven imag’ry!”
Graven: in this case ‘of the grave’; but also meaning ‘strongly fixed’.
Lines 93-95: “A Virgo pure yet mutable
             My element, unstable
         A mine of hope, a dragon’s lair”
Virgo, the virgin, is a mutable or changeable earth sign.
Element:  Unstable chemical elements, such as Uranium 235 emit radioactivity in the process of changing into other elements.  But element also means ‘the situation in which a person is happiest or most effective’.
Dragon’s lair: In mythology, usually a cave in which the dragon hides stolen treasure.
Line 103: “An ever greater tapestry”
Tapestry: an ornamental fabric, often in the form of a picture, used for wall hangings, furnishings etc., and made by weaving coloured threads into a fixed warp.

On flirting

I have been thinking a lot about the origin and purpose of flirting recently, as well as its expression in language as a creative and literary act. To my mind, flirting is best described as a primitive instinct expressed through cultural filters. The primitive behaviour is sexual interest in a partner, and the cultural filter is a means of expressing this interest which is both socially acceptable and allows the actor to manage the risk of rejection. 

There are many obvious examples in nature of behaviours which indicate readiness and willingness to mate. The peacock’s fan, bird song, all kinds of dances. Some are highly elaborate to the point of weirdness. The male giraffe for example rubs the female’s rump with his neck till she pees. He then drinks the pee to discern whether or not she is in heat.

Such behaviour would never do in polite human society. For us, sexual behaviours are subject to strict taboos. Sexual relations necessarily involve such powerful and disruptive instincts that they threaten social cohesion. We are not great citizens when in the grip of lust, and there is always the underlying issue of competition. If someone else is having sex with a partner, then you, almost necessarily, are not.

It therefore becomes necessary to temper displays of sexual interest to make them more socially acceptable. This involves inventing a secondary language of attraction which can be decoded only by those who are tuned into that attraction. Hence the entire repertoire of hair flicking, smiling, gazing, head tilting, etc.

But we also flirt when we are alone with our partner, suggesting that it is not solely the result of conformity to social mores. There is of course a lot to be gained and lost in the expression of sexual interest. Sex is after all the greatest prize in all evolution. But our culture too bestows high status on those who win and retain a partner.

Anxiety over rejection in a potential sexual encounter also explains why flirting takes the form of a subtle and ambiguous language. Flirting has been called ‘intention without intention’. That hair flick may be a come on. But it may equally be just a hair flick. And expert flirters will dial up and down the volume of their signals depending on the feedback that they receive.

A final word. The language of literature, and of poetry in particular, has a lot in common with flirting. Irony, ambiguity, symbol, metaphor - all of these literary devices allow the expression of multiple meanings at once. Through expert use of these devices, authors mask, filter and proliferate their intentions, leaving the discerning reader in the position of divining their design. Or lack of it.

This is one reason why, in the service of desire, linguistic intelligence may be the most effective trait, albeit one which must find its mirror in a partner who can speak the same language.

It also explains why flirting can become an end in itself. Couples in the isolation of their nuptial suite, partners who have been together for years, can and do still flirt. Here, I would argue, the behaviour has become motivating in itself. It has lost its exclusive status as an instrument of seduction and become instead a joyous game in which the promise of meaning may or may not be present. Just like poetry.