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#languagestory blog

Video & perspectives on communication, intercultural learning & the impact of anthropological research.

Does Clinton Talk More Like a Man To Ward Off Trump? And Other Questions

10/30/2016

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by Jamie A. Thomas

Does Language Make a Difference? Political Operatives Seem to Think So.

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Language plays a big role in how we perceive key ballot issues and political candidates. Just this month, a Florida insider used the phrase "political jiu-jitsu" to describe the way their team had manipulated the wording of a ballot measure supported by Big Energy, to sound as though it's pro-solar, when in fact, it aims to curb the growth of the solar panel industry.

A couple of weeks ago, when I was asked to do an interview with PBS about the presidential candidates' use of language, it pushed me to think more concretely about my observations this election cycle. In this interview that will air on Election Day, I shared my thoughts on how Secretary Clinton and Mr. Trump use language to connect with specific voter audiences, and pivot to issues they each feel most strongly about. Specifically, I mentioned how the candidates differ when it comes to talking about status groups. In my view, this is another form of strategic language use, signaling imagery which connects differently for voters, by (de)valuing certain status groups and societal priorities.

Who Are "The African Americans"?

The African Americans doesn't exist because Black people in the U.S. are not a monolith. Where Clinton refers to "African Americans", "Latinos", and "Muslim Americans", Trump opts to distance himself from these groups using the article the, in addition to more etic wording. When Trump has said "the African Americans", or "the Blacks",  for example, he has also associated the phrase with mentions of rampant violence, "inner cities", and lawlessness. The distancing effect of his language imparts a sense that these groups are formally homogenous, and gives some voters the impression that he has less investment in these communities, and limited, overall trustworthiness. 

The second presidential debate included a moment where the candidates responded to a question from a town hall participant concerned with the way American Muslims are being perceived. Clinton addressed the participant as a "Muslim American", and Trump used the moment as an opportunity to focus on "Radical Islam". When Trump later mounted an attack by saying that Clinton was "avoiding" the phrase he preferred, he was falsely equating the two, and obfuscating the power of language in defining and characterizing the issue. This was a move Clinton attempted to disarm by describing his position as playing right into the hands of extremists. Their exchange during the second debate underscores how each of the candidates has strategically invested in using phrasing to amplify their ideological positioning. 

Does Hillary Clinton Talk More Like a Man to Ward Off Donald Trump?

No, actually my thinking is that Clinton has largely been just as consistent in her use of language, as has her opponent. What the public is responding to is the media's focus on her being a woman, and Trump's own rhetoric towards her, which often highlights her femininity or unmanly-ness, by referring to her pointedly as "she" and "her", continually describing her role as Bill Clinton's wife, and most notably, as a "nasty woman".

Even before the election cycle, media attention was focused on Clinton's style of dress, haircuts, and former role as First Lady. Clinton was referred to as a woman in so many ways before her being a woman began to feature in election coverage, and surface substantially in her own campaign. 

In this sense, our obsession with Clinton's biology doesn't necessarily mean that she sounds like a woman. More likely, it means that we think she sounds like a woman, because we construct her as such, and because we arguably have two centuries invested in the presidency as an exclusively masculine achievement. A phallic over-reliance on big sticks has convinced us that only a man can bring the necessary objectivity and aggressive strength we think the role of commander in chief demands. My guess is that if she becomes president, it will necessitate a shift in our media's description of her administration's policies, and our own collective investment in heteronormative male authority. In some ways, this has already been attempted in tv dramas like The Last Ship, Madam Secretary, and Commander in Chief, but some might argue these shows don't go far enough, and often these female presidents (and their likenesses) are portrayed as highly flawed.

Even Though Both Candidates Are White, Could Race Still Make a Difference?

Yes. Last week in our sociolinguistics class, we hosted author of Voting Hopes or Fears? White Voters, Black Candidates and Racial Politics in America, political scientist Keith Reeves (Swarthmore College), to talk more about the polarized discourse of this election season, and what we might expect to happen when voters mark their ballots on November 8. We learned that narratives of social desirability have a lot to do with how candidates are perceived, and that hidden racial animus can motivate voters to report preference for candidates they don't actually intend to vote for.  Prof. Reeves reminded us that even though we have two major candidates who are both White, our election is still occurring in a highly racialized context.

​In my view, one only need look to the latest Saturday Night Live skit, "Black Jeopardy" in which Tom Hanks plays Doug, a likely Trump voter wearing a red Make-America-Great-Again-hat. As fellow Black contestants answer questions that draw upon low-class cultural stereotypes and speech patterns of African Americans, along with their Black Alex Trebek, they're increasingly surprised to find they share opinions with Doug's White, hillbilly persona. However, as the skit progresses, Doug increasingly refers to his counterparts as "you people", and seems scared when Black Alex Trebek approaches him for a hug, though he at one point considers the game show host his "berr-other".
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The skit concludes with a question on Lives That Matter, and Black Alex Trebek sums up their ideological differences by addressing the hillbilly contestant thus: "Well, it was good while it lasted!" (I should add that SNL is only able to piece together a skit like this because they finally have more than two Black actors on their cast.)

Recently, I've been working with my students to specifically examine moments from the third presidential debate. As a result, my students have been honing methods of sociolinguistic analysis as they work on persuasive op-eds we will post to this blog in coming days. If you're still on the fence about who you'll vote for, perhaps our reasoned examinations of the candidates' use of language will help you towards a decision.

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Why Both Sides of the Border Matter in Election 2016

8/16/2016

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Map of Mexico.
In this blog post, I share what I've learned about why people on both sides of the border are invested in the outcomes of the 2016 U.S. presidential election. I'm just returning from two months in Mexico, where 1 out of every 6 people I talked to had lived and worked in the U.S. Our many conversations throughout the summer have helped me to more clearly see why terms like illegal immigrant and Hispanic are simply not nuanced enough to capture the growing cultural and economic reality in which we all live. 

​Born in Texas, poet and Chicana activist Gloria Anzaldúa (1942-2004) has described the space inhabited between English and Spanish, between  American and Mexican identity, as the Borderlands. The commingling of English and Spanish in Anzaldúa's celebrated poetry underscores the hybrid identity, or third space, she and others like her inhabit. Here, I explore the stories of two bilingual people I met during my summer in Mexico.

To live in the Borderlands means knowing
that the india in you, betrayed for 500 years,
is no longer speaking to you,
that mexicanas call you rajetas,
that denying the Anglo inside you
is as bad as having denied the Indian or Black; 
​
From Gloria Anzaldúa (1987), Borderlands-La Frontera. The New Mestiza (San Francisco: Aunt Lute Books, 1987), pp. 194-195. india: Indian, indigenous woman; rajetas: split, neither here nor there

Encountering Bilingual Identity in Rural Mexico.

Mountaintops rise behind the school's campus.Mountaintops rise behind the school's campus.
I began my summer working one-on-one with wonderfully motivated students at their high school in Tlacolula, a rural town in central Oaxaca state. Dotted with newly planted trees, the campus was tucked between agricultural fields and defunct railway lines. It may have been the edge of town, but from the school's soccer field, there was a beautiful view of the cloud-covered mountain range that encircled the valley. The temperate climate reminded me of central California--dry enough for cactus and agave, but not so dry that corn, tomatoes, and squash couldn't grow in abundance. 

Turning away from the mountain view, I walked into the school to being assisting freshmen and sophomores in improving their English. That first day, I was surprised to meet quite a few that had been born in the States. Now teenagers, they spoke English more comfortably than their peers, recalling early years in Los Angeles city schools, and their favorite American foods and primetime TV. Many hoped to return to the U.S. to pursue their college education, as childhoods across the border had left them feeling more American at times than Mexican. 


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#MoralityRaceBody Video: How Do We Define the Other?

5/28/2016

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What is Human? How do we define the Other?

These were questions addressed in our experimental roundtable discussion on April 28, 2016 at Swarthmore College. The event provided an amazing first opportunity to bring together scholars in the Philadelphia area to discuss intersecting themes of morality, race, and the body. The conversation attracted an audience interested in moral emotion, the brain, human classification, urban redevelopment, Vodun, zombies, and the afterlife.

​Part 2 of our discussion (~20 mins, video available below), particularly concerns historical and contemporary imaginings of the body and afterlife through religious and other lenses. We ask: Which bodies, brains, and emotions are considered righteous and human? Who gets to have an afterlife? What happens to the body in the afterlife?

Part 2 of Morality, Race, and the Body: An Interdisciplinary Conversation from Jamie Thomas on Vimeo.


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Zombies = Race, Gender, Politics, and Beyoncé

5/23/2016

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Lemonade. 

So, on the last day of class this semester, I brought snacks to celebrate with my students. Some chocolate cake, spicy Doritos, and I always like a little bit of lemonade. I figure it couldn't hurt. I set it all on the table at the front of the room, along with a display of books we'd sampled in our syllabus, and some new ones I wanted to encourage students to pick up. 

When it came time to pass around the snacks, my students asked me if had brought the lemonade on purpose. "Uh, no, not really, I just like it." And they were surprised, because all they could think about was Beyoncé's new release. They asked if they could play the album while we circulated thank-you cards to write. "Sure, why not?" 
Alex and Eojin present their TimelineJS of *Engendering Zombie Fiction*, their segment of our exhibit now available online.
Alex and Eojin present their TimelineJS of *Engendering Zombie Fiction*, their segment of our exhibit now available online.
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Samples from our course syllabus: From *The Walking Dead* to *European Thought in the Eighteenth Century*.
Samples from our course syllabus: From *The Walking Dead* to *European Thought in the Eighteenth Century*.
The single Hold Up begins playing across our projector screen, and I begin thinking about how themes in the song relate to key aspects of our seminar on Languages of Fear, Racism, and Zombies. This semester, we had spent time interrogating the reasons for our fears of writing, of others, and of being controlled by "The Man." So some of the words coming out of Beyoncé's mouth were not so far off from conversations we'd had throughout the semester about the concomitant role of discourse in controlling bodies and perpetuating fear of the Other. But my students were already aware of this. After all, two had incorporated discussion of Beyoncé into their final project as part of [ZOMBIES REIMAGINED], our collaborative digital exhibit. This blog post introduces our exhibit and explains how we pulled it all together.​

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#MoralityRaceBody: A Public Conversation 4/28

4/26/2016

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What makes us human? How do we define the Other?

These are questions that fascinate me greatly, particularly because of my own growing interest in zombies, but also because of my obsession with understanding language and discourse as behaviors and practices in societal context.

I'd like to invite you to join me and a panel of 6 others from the Greater Philadelphia area as we discuss these and other queries on humanity in an experimental, interdisciplinary public conversation on Thursday, April 28, 7:30pm at Swarthmore College.

Morality, Race,
​and the Body

A public conversation and soft launch event for
Zombies Reimagined: A Digital Exhibit

Thursday, April 28, 7:30pm in Bond Hall
​Swarthmore College

Come for hors d'oeuvres and stay for conversation!
*Sponsored by the Swarthmore College Department of Linguistics

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Panelists to include:

Emily August
Literature, Stockton University
Bodies in Medical Textbooks

Yvonne Chireau
Religion, Swarthmore College
Vodun, Race, & Control

Christina Jackson
Sociology, Stockton University
Bodies in Protest

Paul Mitchell
Forensic Anthropology, University of Pennsylvania
Scientific Racism, Social & Biological Race



Jamie A. Thomas
Linguistics, Swarthmore College
Discourses of Zombies & Afterlives

Krista Thomason
Philosophy, Swarthmore College
​Moral Emotions & Human Rights

Jess Wright
Classics, Princeton University
Medieval Mappings of the Moral Brain

Bringing the Panel Together: <Jess Wright> calls them "Medieval MRIs"

How did this panel come together? Well, about a month ago, I had the tremendous fortune of meeting Classics specialist Jess Wright while visiting Princeton for a workshop. A mutual friend introduced us over mint tea, and the rest was history. Literally. We talked about how people conceptualized other humans in the past, and she began telling me about her research on medieval understandings of the brain. 

Jess described how her work connected to early Christian conceptions of deviance and the Other, and where in the brain and body 4th century Europeans assumed our capacities for love, thought, and evil were stored. These were like "medieval MRIs," she added.

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    Main Author

    Jamie A. Thomas is a linguistic anthropologist and digital media producer. Her forthcoming book Zombies Speak Swahili is all about the undead, videogames, and viral Black language. She is Dean of Social Sciences at Cypress College and teaches at CSU Dominguez Hills.

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