Pitfalls for Writers – 4) Language; a bit of a follow-up

Back somewhere deep in the mists of time, I published ‘Pitfalls for Writers 1’. In this, I discussed some of the potential problems of language in a novel.

If I am to write a story of medieval Persia, for example, I will write it in English. No one who reads it is going to be fooled into thinking that my characters were really speaking in English. But this on its own is not enough. There must be something in the language I use that reminds the reader that the story setting really is medieval Persia.

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And so I suggested using a flavour of the speech. I might sprinkle the conversation with words such as ‘dirham’ (a unit of currency), or ‘djinns’ (genies). The characters might smoke a ‘qalyan’, which is how they would have referred to what we generally call a hookah. A greeting might be ‘Salām ʿalaykom’.

In the comment stream that followed, I concluded that I might employ a glossary, but certainly not footnotes.

This has now become most relevant to me.

About a month ago, I finished reading Anuradha Roy’s ‘The Folded Earth’. It is a novel that is set in India, written by an Indian writer, yet it uses a glossary, although she is presumably writing in the first instance for an Indian audience. This glossary explains a few words and phrases that many western readers would be unfamiliar with, although I would expect the majority of Indian readers to know them all.

My own novel is being read now by generous beta readers, and some of the discussion is over the use of the appropriate Hindi / Urdu words in the text.

And so, with ‘The Folded Earth’ as an example, I shall definitely use a glossary.

Next, it is important to employ the correct voice.

Speech:

Clearly, if the protagonists of a story are sitting down to a meal, they might complain about the amount of fat on the meat, but they would be most unlikely to refer to it as ‘adipose tissue’. Unless one or both were, for example, surgeons.

Very few people would be likely to refer to two items as being ‘in casual juxtaposition’. They would be far more likely to say something along the lines of ‘oh, they look a bit odd next to each other.’ As tempting as it might be for the author to show off their vocabulary, it is something that should be used most carefully.

Narrator:

If the story actually has a narrator, then this becomes even more important. The country bumpkin relating an everyday tale of rustic shenanigans should not be employing sophisticated and subtle wordplay. He or she should only be employing language that they would naturally use.

Author’s voice:

Even if there is no actual narrator, it remains important to use only language that would be natural to the situation. For example, it sounds plain wrong to describe a group of Vikings ‘computing’ an answer to a problem, even if it is only the author describing it that way.

Generally, of course, and I know that some will disagree with this, it is usually better to avoid all flowery and showy language in novels, and use simple language well.

Finally, a jarring note found in a few modern novels set in older times, is that the characters often think like modern folk. Reading these books as against books written, perhaps, 150 years ago, it is not just the style and language of the writing that are different, but also the prejudices. The hero of a novel set in 1840 is going to have casual prejudices against, perhaps, people of another race, women, etc etc. We tend to be reluctant to set these down in print, nowadays, perhaps as if by doing so we are almost admitting to having these prejudices ourselves.

However, if we want to depict our characters realistically, we need to do so ‘warts and all’. And if the writer is going to depict them otherwise, then he or she needs to have a good reason why they do.

 

The Language Barrier

As part of its strategy to counter extremism, the British Government has today announced its intention to fund a plan to help all migrants to this country learn English. For once, I think that this is a plan to applaud.

For the inability to speak and understand the language of others around you fosters fear, misunderstanding and distrust.

Having lived in an ex-patriate community myself, I remember how easy it is to become persuaded by others that you are somehow surrounded by ‘enemies’, and to develop a laager mentality. This mindset takes it as a given that everyone outside of the circle does not understand you, they are somehow ‘against’ you, and forever plotting to attack or undermine you, so you sit there muttering darkly about these ‘outsiders’, and voicing your dislike and prejudices against them…it becomes a cycle of mistrust that can possibly become violent.

It is another example of the saying that we hate what we fear, and we fear what we do not understand. And when someone is trapped in a limited social circle because they cannot understand anyone outside of that circle, their chances of becoming a full member of the wider community are severely limited.

Having travelled in non-English speaking countries, I realise how much easier life becomes for me when I make the effort to learn even a small amount of the language.

There will be some who refuse to learn the language on the grounds that they feel that they are there temporarily, possibly working on a short term contract, and can get away with using their own language in a limited circle of work, shopping and socialising.

And there will be some for whom it is a matter of pride to use only their birth language.

I think that both of these viewpoints are mistaken.

Writers understand only too well the importance of language. We worry over whether to use this or that word or phrase to get our meaning across; we worry over whether the way we have worded something may be misunderstood. But when you are attempting to communicate with others in a language that you only vaguely understand, every single conversation is full of these fears.

And when that is the norm, it becomes easier just to avoid any situations where you have to try to use that language.

But it does not actually take much to overcome these fears. Perhaps accepting an invitation to visit to someone’s home, or their place of worship, will lead naturally to conversations where people can learn about each other. But the essential thing is to be able to communicate, which becomes next to impossible without at least a few words of a language in common.

The Problem of Historical Truth

In my previous post about the pitfalls of online research, I began by alluding to the unreliability of newspaper reports. If you were to read reports on an important item of news in a number of different newspapers, you frequently might be forgiven for thinking that they were actually talking about completely different events. There will be political bias, of course, and the prejudices and agendas of reporters and editors alike. Are the individuals in an armed insurgency terrorists or freedom fighters? It is a point of view. Are strikers in an industry greedy mischief-making saboteurs, or victimised and mistreated victims of greedy corporations? Again, it is a point of view.

It can be very hard today to see through the fog of opinions and misinformation on any topic. How much more so when we delve back into time?

History is written by the victors. For example, what we know about Caesar’s campaigns in Gaul and Britain were written largely by the Roman conquerors, especially Caesar himself. Most of what we know of the reign of Ashoka, in India, comes from the edicts that he caused to be inscribed upon the remarkable number of rocks and pillars that are still in existence.

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Even tales written by the vanquished are likely to be inaccurate, of course. The cruelty of the victors, their barbarity; all of their actions will be exaggerated.

The historian understands that information comes largely from primary and secondary sources. A primary source might be, for example, an account written at the time (Caesar, above) or Parish registers of births, marriages and deaths. These sources are considered to be most likely to be accurate, being compiled at the time of the events described, but clearly they might all be deliberately or accidently falsified. Secondary sources might be newspapers, which are largely made up of analysis and opinion, and therefore considered to be an interpretation of information that has been derived from another (hopefully primary!) source.

A primary source is also referred to as evidence, yet I wonder whether a better distinction would be made if ‘evidence’ referred only to unwritten sources; archaeological remains, buildings, pottery, jewellery and coins and their like, which, whilst needing interpretation, are unlikely to be prey to the kind of distortions that written sources might be. Caesar, after all, might have claimed to take ten thousand prisoners when he only took five hundred, yet pottery of a particular type that is found at a particular spot, tells a story that needs to be interpreted, yet is unlikely to be a falsehood.

We need to be careful, though, when it is interpreted in light of contemporary writing, to avoid the temptation of unconsciously corroborating those writings.

Having written the above, we do have to take a certain amount on trust, because it is not practical to question everything in the world that we come across.

Yet, just because we discover that Troy really does exist, does not mean that all of the stories of the Iliad are now, somehow, all true. That would be like an author writing an incredibly impossible fantasy tale, in which the city of Vienna still exists and features, yet claiming it must be true because Vienna is a real place.

During the first year of World War One, a fictional short story ‘The Bowmen’ was published in the London Evening News by Arthur Machen. In this tale, he describes a battle between English and German soldiers at Mons, in France, in which the beleaguered British were aided by the sudden appearance of phantom archers who intervened to keep the British safe. Although this was fiction, the story quickly ‘went viral’, as we might put it today, and was readily believed by many in Britain. Of course, there was a feeling then that the British were good and the Germans evil, and so it was natural that God might intervene to help and protect them. A far stronger belief in God, in those days, also contributed to the feeling that it was natural to find that a miracle had occurred.

Although Machen republished the tale in a book with a long introduction explaining that it was fiction, and examining reasons the public thought it was true, not only did the belief persist, but further reports of angels on the battlefield began to appear. As a child in the 1960’s, I remember reading an account of this in a comic, with it presented as the truth. In 2001, the Sunday Times reported that photographic evidence to support the story had been discovered, although this was proved to be a hoax.

The Sunday Times also published exerts from Hitler’s Diaries in 1983, until these, too, were proved to have been forged.

Memories are notoriously unreliable. I was reading just a few days ago of an experiment where a group of people were encouraged to discuss childhood memories, with selected members of the group feeding in deliberately false information. After an initial hesitation, it seemed that all of them accepted these false memories as real, even to the extent of agreeing that they had taken part in a balloon ride, when they had not, and describing what they had seen from the balloon, and their feelings during the ride. The point being that they came to believe these were their own, real, memories.

How reliable are our own memories, then? And what can we trust? Clearly, there must be a lot of historical narrative that has been honestly recorded, that is simply not true, and we are unlikely to ever know what it is.