Lexical chop shop

I don't follow slang and coinages as closely as some others do, so I'm often pleasantly surprised to come across a word for the first time that has a fairly well-establish role in the lexicon.

So there's a Church of Stop Shopping out there and it's headed by the flailing and annoying Reverend Billy who says of his credentials as a minister: "Well I didn't go to the Yale divinity school...But we've got a church. And we do...perform weddings and baptisms and funerals". And like every good evangelist he's using fear to change minds and inspire souls. What is the catastrophe he warns against? Well this one is new to me: shopocalypse.

Okay so he's doing it tongue-in-cheek...I hope. You never know. It is a nice nod to the perils of consumerism that many acknowledge. But that discussion isn't so interesting to my linguistic self. The word has potential. That's somewhat interesting. Here's what else I notice.

I'd likely pronounce shop as either [ʃap] or [ʃɑp]. In the word shopocalypse the first syllable is unstressed. Vowels in unstressed syllables like to neutralize -- so instead of shop ([ʃap]) + apocalypse ([əpɑkəlɪps]) = [ʃaˈpɑkəlɪps] we get a neutralization of [a] to [ə] for [ʃəpɑkəlɪps].

And such a vowel change is predictable and expected. This might make the portmanteau sound less like shop+ocalypse and more like sh+apocalypse but the spelling (and some common sense) indicates that shop is intended.

Well I can still wonder if the [p] which has now become an onset consonant is the [p] taken from the coda of shop or if it's the [p] taken from the second syllable onset of apocalypse? I'll say it's the [p] of apocalypse only because it's aspirated.

Now the coda /p/ is certainly allowed to change and this could be simple allophonic variation. But I have this weird obsession with portmanteau balance. There's this tiny part of my brain that attaches theories of justice and equality to issues that make me seem crazy if I say too much about them. (Those of you who know my "balance and symmetry" issues might recognize this.) I don't like it when two words are combined and only one of them loses a segment.

I could write about 6 pages on what shopocalypse has going for it and against it in this regard. Phonemically there's some equality but phonetically apocalypse has an unfair advantage. The spelling favours shop because its entire bank is represented even if we grant that the [p] is 'taken' from apocalypse. It's not a great portmanteau on the 'balance' regard. A word like 'liger' (lion+tiger) is pretty good because neither word is completely present. But it's not perfect because lion loses at least 50% of it's letters--maybe 75%; and tiger loses at most 40% of its bank--as little as 20%.

Maybe I've said too much. And I can see some of you slowly backing away.

Unplanned speech events

Friday morning we headed over to the Purdue box office to buy tickets to see His Holiness the 14th Dalai Lama of Tibet when he visits to Purdue in October. After we bought our tickets a friendly WLFI (channel 18) cameraman stopped us and asked if we cared to talk to him. I suggested that Buffy would be the best on camera.

This is what you'd want to see on camera.









Not this. Am I right?



But Buffy can be timid and I'm always a fool so I agreed to speak to the camera to prove it.

If I would have made sure to relax before answering the questions I could have come up with something better than How often do you get a chance to hear something different? or why not take any opportunity to hear his message and learn from his wisdom?

What do I think he's going to tutor me? Sheesh.

I remember two of the questions I was asked.

1. Why do you want to see the Dalai Lama?
2. What is the cultural significance of this type of event?

In normal comfortable conversation this is how I would have answered those questions.

1. Jim Gaffigan was sold out so I thought I might as well.---Then I would crack up laughing and I would say---What do you think? He's the Dalai Lama. He's put more time into understanding and sharing a philosophy of charity and peace than I've been alive. It'd be arrogant of me not to try to go.

2. Cultural significance? I don't care if this is going to be a Big Event. Let's not try to predict the effect of his visit on anything but the individual. OK?

But instead I'm sure I came across like Beavis.

Facts of the Apostles

I was recently reading the J-h-v-h's Witnesses textbook/handbook/manifesto Reasoning From the Scriptures. It's a fascinating look at one group's rhetorical strategies. The book instructs the evangelist on techniques for broaching the subject of belief and faith with people who may fall into one or several of various categories: Those who don't believe in a god, those who believe in a different god, those who have a negative view of the J-h-v-h's Witnesses, those who are receptive, those who say they are busy, those who believe they have already dealt with and shooed the Witnesses away...

Well I've been thinking and reading about disagreements lately. I love a good verbal navigation through the eddies and tides of different opinions. And if the discussion gets heated and the volume starts to rise I'm still happy to forge on.

But why do I brace myself when religion surfaces? Several weeks ago I exchanged ideas regarding the salvation doctrine in Christianity. It was a short discussion that very quickly veered off course and ended abruptly. As I think back on it, what happened was a simple realization that our accepted facts are different.

Is it possible to continue a discussion when the accepted facts are avowedly different? I would say so - but it requires a brief window argument - an argument within an argument to clarify terms and premises - then a return to see where the views are discurrent. To abandon this strategy too early leads to the Bill O'Reilly habit of "Well - I say you're wrong so I guess we'll have to agree to disagree." It's a cop-out.

This form of retreat ignores one vital concern of any discussion - the belief of the implications of the facts. The Socratic method of trapping your opponent is brutally aware of the importance of implicative - or "thus" formulation. You get the other to agree that if X then Y. And you can best lure them in by saying "Okay - Y is not likely. You don't believe Y. But is there any way that you will accept Y? Oh - you'll accept Y if X? Well then . . ."

Anticipating this loophole the adroit arguer effectively asserts X. The other has already promised to agree. Because of the implication of a fact.

The J-h-v-h's Witnesses obviously believe there is a key implication to fact regarding the shape of the structure on which Jesus was hung to die. They believe there is a key implication of the fact that birthday celebrations are never mentioned in a positive light in the Bible.

Last week I also read The Marked Bible by Charles L Taylor. This novel-ish book claims to tell a story of a young rebel who leaves home then finds a Bible marked by his mother. And he turns back to a life of goodness.

No plot. No character development. Nothing but a set of pawnish players whose changes come about through epiphany, and the preachers who answer their questions - questions that are very obviously planted by an author with an agenda.

I'm also bothered by the assumption of what the argued facts implicate. It begins with a portrait of a young man who rejects his parents' teachings. And the young man is evil because of what he rejects. I almost have to give this author credit for making sure that the young man is really evil - he doesn't rely on mere apostacy; he stresses that the young man has become a drunkard a gambler and a criminal. I refrain from commendation because I'm tired of the post hoc ergo propter hoc argument so common in religious upbringing.

This book assumes from the very beginning several implications of facts and goes through in a very systematic way to argue and defeat challenges to the final claims about the Seventh-day Adventist religion. The greatest disservice that a book like this does is to ignore any challenges to the primary assumptions.

And here I find I'm bracing myself because of how I believe many of my acquaintances would view me if they knew my accepted facts. A friend of mine recently "came out" religiously (no jokes about being on his knees people - he just revealed some agnosticism about common and fundamental church beliefs). His coming out was received just like it is in its more usual context. Some were supportive. Some asked questions at arms distance. Some were upset and worried. I imagine their various thoughts would have sounded like this:

"Has he always been agnostic?"
"What was he thinking when we had that discussion in the locker room that one time?"
"Can I trust him now? Will his skepticism rub off on me?"
"To be honest I think we're all skeptical to a degree."
"What's important is that he knows we'll always love him."

Each of these thoughts focuses on a fear or an assurance about what can now be predicted. And for some people, more important than the entire history of the friendship is the new future they see simply because of cherished and rejected facts.