Week 8: A Quaint Evening

I had another rather quiet weekend this week, with little fanfare and traveling. I did venture out to Fuzhou Lu to check out the stationery stores, where I got some colored brush pens. Unfortunately, the street isn’t much to look at, but the Foreign Language Bookstore is there, and it boasts the widest variety of books in Shanghai that are written in English and other languages.

I spend a lot of my time in the evenings doing calligraphy, which you may have seen on my Instagram. My calligraphy is almost always in Kannada, which is my mother tongue. I was inspired by the beauty and tradition of Chinese and Arabic calligraphy, wanting to create a new kind of art that younger Kannadigas can appreciate. A lot of the art that younger Indians consume is less textual, not always physical, and very aesthetically oriented. More traditional forms of art, like classical music and dance, are less interesting to younger Indians, simply because of a strong fascination with Western culture. I grew up in the West, and I have opposite sentiments, being rather tired of the stuff I saw in the States.

Calligraphy is a blend between the semantic qualities of language, and aesthetic qualities of art, and that’s what I love about it.

“Ameshi – Asian American” – An original coinage of mine

Chinese calligraphy (in my experience) is often about a precision that demonstrates respect for the written word, and only once you’ve mastered that do you have the creative license to innovate in writing. Arabic calligraphy is similar, and it’s often said that a student spends years learning to prepare the paper before they even learn to use the pen. Arabic calligraphy, as artwork, is a work of devotion and encourages the beholder to appreciate the semantic meaning of the writing.

These traditions are about a conscious and active appreciation of language, art, and culture. There is purposeful selection of content, skillful application of artistic skill, and an expression of cultural appreciation. I can only hope that my calligraphy will get somewhere to that level.

“Harihara” – The composite form of Shiva and Vishnu

I really want other Kannadigas to appreciate the language in a special way, one that really inspires a love for who we are and where we come from. I feel that the spread of English and Hindi makes it really easy for people of all regional backgrounds to discard their identities in favor of something expedient.

It’s like being caught between a rock and a hard place, because on one hand, using English or Hindi makes it easier to do business and get ahead in society, but when you have all the money and material things that you need, you don’t have much of a personal identity anymore. You end up spending so much time using another language for finite ends, you lose the ability to appreciate something that really lasts.

“Sankata” – The pain of separation, grief from parting, and the sorrow of nostalgia. 

The dissolution of all these identities into the whole, in my humble opinion, is not a good thing. It’s not only easy to gloss over people’s issues this way, but it also dashes an opportunity to understand more visions of the human experience.

The only ways to really keep our languages alive is by using them in art and in our media. I know that my Kannada is not absolutely perfect, but it would make it so much easier to reconnect with my culture if I knew that there was niche culture scene where it was the predominant medium of expression. There are languages that are close to dying out (and Kannada isn’t even one of them), and I can only imagine how some young people in those communities feel. The helplessness of watching your culture die before you is horrible. To have someone else essentially tell you “If you can’t beat’em, join’em” when it comes to resisting a dominant prestige culture is even worse. Hindi is not the only language of India, and English is not the only language of the world. I won’t let my language, my history, or my people be erased, if I can help it.

Japanese on Duolingo! Yay! … Or Not.

I recently read an article from Kuma Sensei, a Japanese learning blog, commenting on the recent addition of Japanese to Duolingo. I have used Duolingo in the past, both commending and criticizing it. When I saw that Japanese was added to Duolingo, I had to bite my tongue so that I wouldn’t start screaming about other languages that should be added. Before I jump into this article’s main point, I’d suggest reading the article first: https://kumasensei.net/learn-japanese-duolingo-review/.  Kuma Sensei offers a qualified and in-depth evaluation of Duolingo’s Japanese course, which, to my knowledge, is currently available only on iOS and eventually Android. Given that Duolingo is a primarily web-based application, this is a bit odd. Kuma Sensei’s overall evaluation seems to be summed up with one quote:

“Duolingo may just be what the doctor ordered for people who absolutely loathe using textbooks and want to just sit down and start learning Japanese for free.”

This is a totally fair observation, since in my experience, most language learners do not seem particularly keen on academically-oriented study programs. That said, Duolingo’s Japanese doesn’t escape Kuma Sensei unscathed. There’s a remarkable lack of grammatical explanation, which seems to be the case for most Duolingo courses.

Even for Italian and Spanish, arguably fairly simple languages in terms of grammar, the explanations of when to use certain verbal forms leaves much to be desired. And again, maybe that’s Duolingo’s appeal. But context-based translations and nuance, which are key skills to acquire as a language learner (no matter who you are) are completely lost on our beloved owl. However, Japanese’s more complex features, such as the mandatory mixed use of hiragana, katakana, and kanji are not at all explained, which I label as a serious deficiency of the course. Although, to quote Kuma Sensei: “You’re lucky you’re still in beta phase, punk.” It’s unfortunately apt that in Kannada (and most of India’s languages), being compared to an owl is to be considered unintelligent.

Which brings me to my point. I’ve been pushing for Kannada to be added to Duolingo for almost four years now, and I’ve yet to actually receive any kind of communication from Duolingo to discuss the potential project. My growing frustrations with Duolingo’s apparent disinclination to support minority languages, compounded with the flaws of the Japanese course are eating away at my faith in its ability to support language learning. I’m well aware that Duolingo is not a great tool for those aiming to become even conversational in a given language, but ostensibly, that is what Duolingo purports to do.

I want to like Duolingo, really, I do. The game-like aspects make it a really powerful starting tool for language learners, but unfortunately no more than that. There’s a lot of further work to be done on your own, which is kind of unavoidable. Duolingo has a lot of potential for bringing up minority languages, which it already has shown it can do, given the availability of Welsh, Irish, Vietnamese, and Turkish courses. Granted, these languages are rendered in Latin script anyway, so that may make things easier. But knowing that the Japanese course is so flawed, it might not be that these other courses are any better.

I’d be really glad to hear anyone’s thoughts on this, and please don’t forget to share this on your social media!

Revising Language Guides and Other News

Hey everyone! I just finished my revision of my guide to learning Kannada, and I will be doing so (over time) for all of my other guides. Please take a look at the new guide when you can at this MediaFire link!

I’m still continuing my studies in Hindi and Korean, brushing up vocabulary and grammar, but the Hindi guide will also be receiving some revisions as well. Make sure to stay tuned for updates, and look out for fresh articles this year!

Language in Jeopardy: How to Protect Our Mother Tongues in Public

Take a look at this article before reading on: http://blog.angryasianman.com/2016/06/40-civil-rights-groups-demand.html

When I read this post from Angry Asian Man, I became an angry Asian man, to say the least. This kind of ignorance needs to be stamped out. In an age where Islamic terrorism threatens the lives of innocent Muslims who live in the diaspora, we need to be more vigilant on the behalf of these members of our societies. It is our responsibility to listen to them when they decry Islamic terrorism, rather than ignore them and then ask why they don’t say anything.

But more than anything, this incident’s relation to language struck me particularly strongly. Why the hell are these two men being arrested because some idiotic passenger thinks that any brown-skinned people speaking a language they don’t understand is a terrorist. When this keeps happening on planes, buses, and other forms of public transport, I’m just floored by the people who say they should have been speaking English. Let’s consider the facts: these two men are foreign nationals (Pakistani and Indian respectively) who don’t speak English very well and are in a land very far from home. It’s only natural that they would find solace in finding someone else who speaks their language in a foreign land. Why do people suddenly have to place a label of suspicion on people who haven’t done anything, or cannot be proven to have done anything?

The lack of respect for the Sikh man’s violation of his person by removing his turban, a sacred item in the Sikh religion, is not enough, apparently. This man is apparently not even allowed speak his own language with someone else who does.

Something similar happened with a Chinese woman in Arizona (you can read the article here). Getting punched by someone for speaking your mother tongue in public is racist, prejudiced, and unbelievably horrible in so many ways. Even though I live and go to school in fairly liberal places (California and New York, respectively), I’m dreading the day where I have to be careful about what language I speak in public. As an aspiring polyglot who aims to specialize in Mandarin and Arabic translation/interpretation, these incidents are of great concern to me. These people who hear Arabic, Punjabi, Chinese, and other Asian and Middle Eastern languages in public and then react in these ways are a problem. This needs to stop. But what can we do?

  1. If you hear or see someone making private or public accusations of terrorism based on someone’s appearance or what language they’re using, you tell them that’s not okay. Just because you can’t tell the difference between Punjabi and Arabic doesn’t automatically mean they’re Middle Eastern, and that definitely doesn’t mean they’re terrorists even if they were. Leave them alone!
  2. Start learning other languages! Those who know other languages are frequently more open-minded than others and are exposed to a wider variety of opinions and beliefs than they might be otherwise. We should be instituting the teaching of Arabic and immigrant languages in schools rather than traditionally taught languages like French, Latin, or Spanish. Mandarin in schools is a step in teh right direction.
  3. Help out non-English speaking communities by employing your language to supply them with opportunities for jobs, community, basic amenities, and other necessities for living in a country where few people speak your language.
  4. To immigrant children: Don’t let go of your language. If you never knew it, try to get back in touch with it. Help out those in your community who need you. If you don’t speak it well, it’s never too late to start brushing up (as I can testify in the case of my Kannada skills).

And no, just because this is America doesn’t mean you have to speak English all the time. This isn’t a refusal to speak English at all. But if I want to have a conversation in another language, I have every right to do so. You have no business regulating what and what I can’t say, since we have the freedom of speech. Not everything we say has to be for public consumption. Immigrants and other people use their languages because it’s what’s comfortable for them. We are under no obligation or responsibility to use English if we don’t need or want to. Don’t tell us what to speak.

Stop demonizing immigrants and their languages.

Thanks to Angry Asian Man for these articles. They have inspired me to be more active and political in my involvement with language.

Kannada Lessons for Beginners Now Available!

After many months of tiring and seemingly endless work, my course for learning Kannada is finally complete and available for download! Granted, I will be updating the text periodically, but now that it’s available, I really hope that all sorts of people can take advantage of the text. The text is intended mostly for people from Kannada-speaking families who don’t know how to speak the language themselves, and for them to learn it and reconnect with their heritage. But don’t let that stop you! Kannada has an immense and rich cultural heritage, including the longest unbroken literary tradition in India. Carnatic music, one of the two major schools of classical Indian music, originated in Karnataka, and many of the pieces are written in poetic Kannada.

If you have any questions or comments about the text, you are welcome to leave them in the comments. I will try to continue to add resources including audio tracks, readings, and writing exercises in the future, as my schedule permits. You can download Kannada Lessons for the Beginner here.

The Art of Calligraphy

(Sorry I haven’t posted in a really long time! I’ve been studying for finals and finishing up my freshman year of university, but I’ve produced a lot of good work that I’m somewhat satisfied with. This is part of a larger work that I started as a project for a class that I’m going to expand in the future.)

Calligraphy has fascinated me as an art form because its artistic components and the analysis thereof have always mystified me. It seems like just pretty handwriting, and indeed in the case of Chinese calligraphy, it is often the case that calligraphy is used as an example of good handwriting.

The pedagogy of calligraphy in Chinese is highly focused upon small details. Stroke order, stroke rhythm, the correctness of the stroke, and the structure of the character are essential to the art. Apprentices begin by practicing 永 (yŏng, “eternal”), its eight strokes representing many of the most common ones, as well as its particular structure being good practice for learning proportion and shape. Deviation from the standard of the master or other teachers is seen as unthinkable, and to me, this presents a particularly puzzling issue. Copyright laws that impede the imitation of others’ works also make it difficult to maintain the tradition of following the work of masters. What defines the artistry of Chinese calligraphy? Where is there room for new stylistic choices? These questions are very important to the art of calligraphy, in my mind. Because different strokes represent different ideas, and the ultimate meaning of the components of a character comprise the final artwork’s meaning, it is very difficult to achieve mastery in calligraphy.

The meaning contained in Chinese characters, utterly unitary in their art, is contrasted with Arabic calligraphy. Calligraphy in the Nastaliq script is strongly connected with the expression of ideas and beliefs outlined in the Qur’an, since figurative depiction is forbidden in Islam. Calligraphic representations of verses and words can be difficult to understand, since meaning is distributed along the horizontal and vertical axes. Words and letters overlap one another and where the work begins and ends can be difficult to see, especially in non-singular compositions. Arabic, being a language written more or less phonetically from right to left is not well suited to the styles of Chinese calligraphy, seemingly separated into invisible boxes. Further contrasting with Chinese, Arabic calligraphy is significantly more free-form, with a higher rate of occurrence of curved lines, and other decorative forms added to further illustrate the beauty of the words.

The fundamental differences between Chinese and Arabic calligraphy lie also in the linguistic differences. Chinese calligraphy is composed of glyphs with meaning unto themselves, whereas Arabic is written in multiple symbols strung together for meaning. Each letter, however, does have numerological value, similar to the values assigned to strokes in Chinese, each with a unique classification and mode of formation. The consonantal roots of Arabic make it an interesting step away from the formation of meaning in Chinese. Chinese forms meaning through the construction of a glyph from multiple different strokes, but all of the meaning exists in one place. Words in Arabic are constructed from usually triconsonantal roots, inserting different vowels around the consonants.

For example, the root k-t-b is related to writing, and different insertions of vowels can change the meaning of the resulting word, within the limits of the spoken language, of course. But what this means is that meaning is suddenly abstracted, free from tense, gender, plurality, voice and other grammatical qualities. Only the vowel marks, which are not mandatory and in fact are discouraged, contextualize the root. Only in works concerning the Qur’an and other religious texts are the vowel marks included to ensure the absolute correct pronunciation and reading of the text. Here we see yet another contrast: meaning is inherent in the root in Arabic, whereas in Chinese meaning is derived by the construction of its parts.

This brings us to non-Semitic and non-ideographic scripts, where there is no inherent meaning in strokes and letters. This includes scripts like Latin, Devanagari, or Cyrillic, all three of which have small but present calligraphic traditions. English has used Latin calligraphy for older written documents, such as the Declaration of Independence or the Magna Carta, mostly for representation of heightened qualities of official documentation and aesthetic value. Sanskrit and other Indian languages have used Devanagari for transcriptions of the Vedas and other religious texts, similar to Islamic Arabic calligraphy, but mostly manifest in regional variations which evolve into different scripts in the north of India. Cyrillic languages use calligraphy in their everyday cursive handwriting, similar to the Chinese art of modeling handwriting.

Now, the reason I discuss calligraphy at such length is because of the nature of non-Semitic and non-ideographic scripts restricts the artistic scope of calligraphy in the languages in which they are written. They are purely aesthetic traditions, and there is little artistic meaning ascribed to anything inherent in the letters or the language. What I wish to do is establish a set of parameters for calligraphy in Kannada, a language near and dear to my heart, as my mother tongue. I wish to cultivate an artistic tradition with real meaning in the real world, one with which people can channel their ideas in significant ways. The word, “calligraphy” in Kannada is often translated as ಸುಂದರವದ ಅಕ್ಷರ (sundaravada akṣara), or “beautiful lettering”. This does little justice to the artistic, narrative, and semantic beauties of Arabic and Chinese calligraphy, and therefore I propose a different word: ಸುಬರಹ (subaraha). Composed of the root ಸು- (su-, good) and the word ಬರಹ (baraha “writing”). While simplistic, I wish to ascribe special significance to the “goodness” of the writing. Calligraphy is an artistic medium through which semantic meanings are conveyed through an aesthetic manipulation of its physical form, thereby invoking a more esoteric dimension in the writing. As such will ಸುಬರಹ be defined.

The basic components of ಸುಬರಹ shall be enumerated as follows:

  1. The choice of word(s) – The semantic and narrative choices of the artist; It goes without saying that the language of the word must be in Kannada, and if derived from Sanskrit or another language, it must be appropriately altered.
  2. The manipulation of the letters:
    1. The length of strokes – The expanse of meaning of the syllable or root
    2. The proportion of diacritics and components of each letter relative to the base form of the letter – The interpretive expanse of the work (narrative) or the ornamentation of the work (aesthetic)
    3. Shapes contained (depicted or not) and perceived in the letters – Associative elements meant to narrow the focus
  1. The thickness of the instrument – The levity of meaning, precision of interpretation, or intended intensity
  2. Color of the medium – Associative meanings through color
  3. Canvas or setting – Contextualizes meanings of the work as appropriate

The artist may ascribe a poem, subtitle, or other form of description to the work. The original, printed version of the work’s content should be included somewhere in the work for clarity of comprehension, along with the artist’s signature (their real name or pseudonym, whichever is preferred). While none of these rules are set in stone, they should be regarded as the core elements of the Kannada calligrapher’s repertoire. It falls to the artist to indicate special stylistic choices that are heterodox or unexpected. Below are a few example works for you to examine and understand, given this new set of criteria.

Abhirāma Ilindra – A friend’s name
Mahāmitra Arasa – Another friend’s name
H̱ūni – Murder/Death
Ēṣiyāda Paraṃpare Tingaḷu – Asian Heritage Month
Qānuna – Law
Ṛtā – Order/Harmony/”The Way” (error: should be ṛtaṃ)

How to Learn Multiple Languages At Once

I’ve written on this topic before, but I feel I need to touch on it again, especially right now. I’ve been re-organizing my language learning schedule and strategies, since my work schedule has calmed down a little bit. Currently, I’m learning Mandarin Chinese, Hindi, Korean, and Kannada. To be perfectly, it’s not entirely accurate to say “learning” for Hindi and Kannada. I already know how to speak both languages, and I’m just improving my vocabulary, since I really don’t like having to throw in English loanwords.

A lot of people, even in the polyglot community, think that learning multiple languages at once is impractical, a bad idea, impossible, or all three. This depends on who you are, your learning propensities, and your schedule. If you have a lot of work all the time, it’s not a good idea to be trying this. I was working on papers, presentations, and extracurricular activities, so I concentrated on Mandarin, because I was preparing for a placement test. This is because it was difficult for me to balance four languages and all my schoolwork, and so I prioritized. This is the key to learning multiple languages. When you’re thinking about how to organize your multiple-language learning, ask yourself these 3 questions:

  1. How important are these languages to me (in descending order)?
  2. How much time (per week) can I commit to studying?
  3. Do I have decent access to resources for these languages?

The first two are fairly self-explanatory, but the last one may confuse some people. This question is important, because you don’t want to be spending a lot of time looking for resources. You should make sure you have organized your materials before hand. Know what you’re using to study, and you’ll streamline your learning!

For example, I use Anki and Memrise for my vocabulary learning for all my languages, since I can usually find a decent set of vocabulary cards. For grammar, I locate a reliable and accessible grammar site or book to read from. Always keep your sources consistent, because even if you might learn something wrong, you can easily find where you wrong. The thing is: you should also cross-reference! Make sure that multiple sites or books on grammar say the same thing about certain principles, especially the ones that confuse you. I have some three or four different textbooks for Mandarin, and I always cross-reference if something stumps me. For some languages, I know there aren’t that many resources. For Indian languages and many minority languages, it can somewhat to very difficult to find decent resources. For Hindi, I recommend Hindi: An Essential Grammar by Rama Kant Agnihotri, from Routledge. I’m going to be very frank, but many websites out there for lesser-known Indian languages like Kannada or Tamil are absolutely terrible. Poor romanization methods, insufficient explanations, and other problems predominate.

Wikipedia is always an OK start to reading about grammar, but I warn you that Wikipedia is not only subject to change, but also can be very academic and not suited to the purposes of the language learner. I, myself, am an aspiring academic, so it’s a little easier for me, but I highly recommend finding sites written by and for language learners, like this one! I try to write explanations in the most down-to-earth way possible, even though I still believe in using the technical grammatical terms, like “conjugation” and “case declension”, because they’re convenient and acceptable ways to describe the way a language works.

Another key part of learning more than one language at once is what I call the “degrees of separation”. What this means are the ways you separate each language. A really basic one might be already be present: the languages are different structurally and historically. Mandarin, Korean, Hindi, and Kannada are all from different language families, and have very little intersections of vocabulary. Sure, Sanskrit is a common contributor to Hindi and Kannada, but Sanskrit is simply a generator of academic and specialized vocabulary for Kannada. In contrast, Hindi derives its internal structure and much of its vocabulary from Sanskrit. Similarly, Korean has borrowed quite a few words from Classical Chinese, but shares very little in common with Mandarin otherwise. There’s also temporal separation, where you study different languages at different times or on different days. You can also use methodical separation, using different methods or programs to study (ex. using Memrise for Hindi and Kannada; Mandarin and Korean on Anki). The only other one I could think of is spatial separation, where you physically study in different places for each language.

I hope this article was helpful and informative! Don’t forget to share, like, and follow my blog on Facebook and Tumblr!

Uma Língua que Pouca Gente Queriam Saber

(This post is a Portuguese translation of an earlier post I wrote called: A Language Few Cared to Know. You can use this as reading practice for learning Portuguese, if you want, though it’s more for people who speak Portuguese, as well as an exercise in the language for me.)

Ter crescido nos Estados Unidos como filho de imigrantes tem-me presenteado circunstâncias únicas, particularmente com respeito à língua e à cultura.  Eu tinha crescido imerso em duas línguas diferentes, ao contrário da maioria das minhas colegas na escola primária e ainda no ensino médio.  Quando eu era pequeno, eu tinha um problema na fala que impedia-me a falar em frases completas. Quando os médicos diziam a meus pais que duas línguas confundir-me-iam, obviamente escolheram o inglês (aliás, esta noção que línguas múltiplas confundem às crianças é completamente falsa). Como resultado, o canarim foi virtualmente inexistente na minha infância. E foi como um nimbo-estrato, as pontadas de peso a bater-me.

Ainda que eu não podia falar o canarim bem, formava parte da minha vida. Meus pais usavam o canarim na casa para falar comigo, apesar do que eu quase sempre respondia no inglês. E quando eu tentava responder na minha língua materna, era miserável. Só depois de anos de prática heurística eu podia falar em canarim bastante bem. Isto concedido, eu ainda tenho problemas de ritmo quando falo, e uma tendência lamentável de falar demais rapidamente.  Embora, o projeto do Duolingo para o canarim tem-me ajudado a expandir o meu vocabulário e conhecimento da língua.

Ainda assim, o canarim é muito presente na minha vida. Quando criança, eu confundi palavras do canarim com palavras do inglês. Muitos dos meus amigos na escola falavam o tamil, telugu, bengali, ou gujarati. Os amigos da minha família falavam o hindi. Não havia muitas pessoas que falavam o canarim na minha vizinhança, exceto a minha família. Por isso, o canarim parece-me um pouco formal ou arcaico. No presente, eu tento do manter contato com a minha língua maternal o máximo possível, porque eu sou apaixonado pelo canarim para passá-lo aos meus filhos. Na Universidade da Nova Iorque, não há muitas pessoas que falam canarim, e por isso, eu falo-me para praticar.

No decorrer dos anos, eu tornei-me muito ciente da pouca demanda para o canarim. Eu aceito esta realidade, porque eu não posso cambiá-lo num instante. Mas isso não quer dizer que eu gosto desta situação. Nem sequer é que eu desejo que precisavem-se mais do canarim. Os meus amigos eram de lugares e nacionalidades diferentes, e por isso compartilhavam os seus costumes. Eu nunca tenho conhecido uma pessoa interessada no canarim, até como gesto polido. O canarim era uma língua que pouca gente queriam saber.

Eu parcialmente espero que este projeto de Duolingo ajudar para trazer percepção à comunidade de canarim. A juventude da comunidade nos Estados Unidos precisa desesperadamente do que o canarim seja modernizado, e precisa de oportunidades de falar com gente da sua idade. A falta destas oportunidades de falar com a nossa comunidade na nossa língua impede-nos. Por quê falariamos esta língua se não houvesse pessoas para praticar, e mesmo assim, em maneiras limitadas? Por exemplo, eu quase nunca falo da política no canarim, e por essa razão, o meu vocabulário sobre a política e virtualmente inexistente. Haveria muitos anglicismos, palavras que ainda um anglófono poderia entender. Poder discutir muitos temas diferentes com várias palavras ajuda a fazer que a língua seja mais útil. Pelo menos, eu acho assim.

A Language Few Cared to Know

Growing up in the United States as the child of immigrants has presented me with unique circumstances, particularly with respect to language and culture. Unlike the majority of my classmates in elementary and even middle school, I had grown up immersed in two different languages. When I was young, a speech problem prevented me from speaking in complete sentences. When the doctors told my parents that two languages would confuse me, my parents obviously chose English (this notion that multiple languages confuse children is patently false, by the way). As a result, my Kannada was effectively non-existent in my childhood. And it hung over my head like a rain cloud, the pangs of guilt hitting me like raindrops.

Even though I couldn’t speak Kannada very well, it was very much a part of my life. My parents used Kannada at home to talk to me, despite the fact that I would most likely respond in English. And when I tried to respond in my mother tongue, I was miserably poor at it. It was only after years of practice and many instances of trial and error that my Kannada became better. Granted, I still have problems with rhythm when I speak, and an unfortunate tendency to speak too fast. The Kannada Duolingo project that I’ve been working on has helped me in expanding my vocabulary and knowledge of the language, though.

But all the same, Kannada is very much a present language in my life. As a child, there were several words in Kannada that I thought were words in English, often leading to my teachers and classmates’ confusion. Growing up, most of my school friends spoke Tamil, Telugu, Bengali, or Gujarati. My family friends largely spoke Hindi. Kannada is a language spoke in one state in India, and the proportion of immigrants to the United States from that state is much smaller. As a result, I had little exposure to other people my age who spoke Kannada. This has change the way I view Kannada, because when I translate it, the English always feels very archaic or formal, in my mind. This might be because the only people I ever spoke it with were my older relatives, my parents, and my older brother. In the present, I try to keep in touch with my mother tongue as much as possible, because it is something that I’m passionate about passing down to my children. I speak Kannada to myself because I have very few opportunities to use it at NYU with other students or anyone else, for that matter.

Over the years, I’ve become very acutely aware of the fact that there is little demand for Kannada at all. This is a reality that I accept and deal with. But that’s not to say I like it. But it’s not even that I wish people needed Kannada more. I grew up around people who spoke different languages, and we often shared our unique cultural practices and languages with one another. But I don’t think I’ve really met anyone who was interested in Kannada, even as a polite gesture. While my Telugu and Korean speaking friends exchanged their languages, I sat silently, because no one asked. Kannada was really just a language that no one really cared to know.

Part of me hopes that this Duolingo project will help bring more awareness to the Kannada-speaking community. Kannada youth in the United States are in dire need of modernization of Kannada and the ability to converse with people their own age. The Kannada-speaking community is scattered, at least where I lived. This prevents real engagement with our language, since we don’t feel the need to use it with anyone else outside our families. I’m fairly certain that this is the case for other lesser-known languages of the world. Why would we speak the language as much if we have so few people to speak it with, and in very limited ways? I almost never talk about politics in Kannada, so my ability to discuss it in Kannada is basically non-existent. It would consist of lots of loanwords from English, to the point that an English speaker can probably still figure out what I’m saying, without any knowledge of Kannada. This is my philosophy for including a wide variety of topics in my language guides. Being able to discuss many different topics with a basic set of core vocabulary words helps with making the language more useful and more applicable to one’s daily life. The more situations you can use the language, the more likely you’re going to use it. At least, that’s what I think.

Ideally, I’d like that people of different language communities can actually find each other, instead of giving up on their language entirely. But only the future can say what will actually happen.

しりとり (Shiritori) and Word Games

Today, while hanging out with a few of my Japanese friends, I learned about a game called しりとり (shiritori), which is a type of word game where people say words, take the final kana (or syllable) and use that to find another word that begins with it. It was pretty difficult for me, since I have a fairly limited knowledge of Japanese words. So, that means if I say umi, the person after me has to say word that begins with mi. Obviously, you have to know the kana spelling of a word in order to play this game properly. The catch is that you cannot play words that end in the kana ん (n), since no words in Japanese end with this kana. On top of that, you can only play common nouns, so no names of places or people. If you are in a position where you have no choice but to play a word that ends in ん, then you lose. A similar game called “word chain” exists in English, though this version has way fewer way to ways to lose, since very few letters in English are like ん for the purposes of the game.

Now, what this made me think about is the fact that the idea of “spelling” is an almost unique thing to English, since nearly all letters have more than one possible pronunciation that overlaps with other letters. In Spanish and Italian, for example, spelling is fundamentally unimportant, since every letter has a one pronunciation and one only, and all words are spelled exactly the way they sound. French could conceivably have spelling-based games, since more letters are ambiguous the way English is. Even if the letter or symbol of a language has multiple pronunciations depending on the position of it in a word, spelling is insignificant so long as there no overlaps with other letters. For example, the letter “f” and the combination “ph” make the same sound, but are used to spell things in different ways. “Ph” is used in almost exclusively words of Greek origin, like “philosophy” or “philanthropy”, and “f” for everything else. But for the unlearned player of word chain, these words have ambiguous spellings.

Another thing that this pointed out to me is that in many languages, this game can end very quickly. For example, in Italian, nearly every word ends in a vowel, and that significantly shrinks the bank of words you can use for the game. Spanish has a similar problem, since relatively few words end in consonants other than and s. In many (if not all0 Indian languages, this game is not feasible, at least if it’s played like shiritori. Using the final syllable is very difficult, since even though Indian languages use abugidas, where each letter is almost always syllable unto itself. The problems come up when you have a syllable that has more than one consonant in it. For example, if I were to use the Kannada word ಮಿತ್ರ (mitra), the next word has to begin with ತ್ರ (tra), of which there are very few. It’s even worse if you play a word that ends in the sound ಋ (ṛ), since there are very, very few words that actually start with this letter. It’s just that the writing system is not suited for such games. For what might be obvious reasons, Chinese languages cannot play this game, since hanzi don’t work that way. Using radicals to determine the next word requires too much knowledge on the part of the player. Also, pinyin finals can’t always start a word, and tones restrict syllables even more.

Some of the languages that I think are suitable for this game (using either the Japanese or English version of the rules) include Greek, Russian, Korean, possibly Vietnamese, maybe Irish, and Catalan. Correct me if you think I’m wrong. One of the keys to this game is that there has to be a letter or symbol that little to no words can start with.

I hope you enjoyed this post, and I highly suggest playing it for practice in the languages mentioned. Please remember to share this wherever you think people will be interested!