Structured Visions

Is there a distinction between you and the rest of the world?

Where do you stop and the rest of the world begin?

What’s the meaning of the word ‘now’?

The gift of language is that it shapes and reshapes the experience of separateness. It’s a gift because it’s fluid. It’s more a membrane than a wall—with every utterance, there’s a new configuration of separateness.

The gift of separateness is that it invites mystery. The word Carl Jung uses for this is numinous, which comes from the word numen, meaning divinity, god or spirit.

Language gives you access to divinity.

But it requires first that you disown the divine aspects of the self, so that you can experience the joy of reunion.

The story I read in Episode 93 is ‘Salesman to the gods’. The other story I mention in ‘Ghosts’.

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Check out my new course: The Grammar of Show Don’t Tell: Exploring the Emotional Depths.

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When was the last time you lost language? And… how do you feel? The one time it feels like I’m losing language is when I let myself feel what I really feel. (We’re talking about weeping, wailing, keening—the dripping-nose ugly cry.)

I’ve been thinking a lot about emotions and language because I’ve just made a new course available, The Grammar of Show Don’t Tell: Exploring the Emotional Depths. It’s a love letter to my young writing self, who had no idea how to put ‘show don’t tell’ into my writing practice.

In designing the course, I discovered the ways that writers grammatically shape their characters’ emotions. I look specifically at fear, envy, grief, love at first sight, sensuality and rage.

In this episode we explore sorrow as a felt experience with a grammatical shape. (Ugly crying entirely optional.)

The story I read in Episode 92 is ‘Death of a grammarian’.

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Linguistic interaction involves much more than simply sharing information. It requires shaping the information so that it will fit in to a pre-existing structure. This is where we might run into problems if we ever get the chance to chat with intelligent extra-terrestrial beings. To what extent can we communicate if there is no shared common ground? As it happens, we already live on a planet with intelligent non-human life, a world with its own language and even, as Paul Stamets points out, its own internet. If we were courageous enough to live at the limits of human selfhood and human language maybe we’d be able to communicate with that world.

The story I read in Episode 91 is ‘Nonna’s prophecy’.

Check out jodieclark.com for information about Refreshing Grammar, the book, and Refreshing Grammar, the course. Sign up for the Grammar for dreamers newsletter here: jodieclark.com/newsletter

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What’s the worst relationship you’ve ever been in?

What’s the difference between this and that?

There are at least three ways of understanding that second question, each of which reveals a different level of abstraction: metalinguistic, anaphoric and exophoric.

Our exploration of this and that (proximal and distal demonstratives, that is) reveals the gift, the risk and the challenge of human language.

The gift: Language creates selfhood, and with selfhood comes intimacy.

The risk: Language can also create an obsession with the self, disavowal of the other, narcissism.

The challenge: To recognise that our selfhood is a gift of our evolving human language, which is a gift of the evolving Earth. With language we’re offered the opportunity to recognise the limitations of the self, and to be open to the mystery of the other.

The translation of the quote from Buddhist sutras about the finger pointing at the moon is from:

Ho, Chien-Hsing (2008). The finger pointing toward the moon: a philosophical analysis of the Chinese Buddhist thought of reference. Journal of Chinese Philosophy 35 (1):159-177. https://philpapers.org/rec/CHITFP-2

Check out jodieclark.com for information about Refreshing Grammar, the book, and Refreshing Grammar, the course. Sign up for the Grammar for dreamers newsletter here: jodieclark.com/newsletter

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‘Dreams, it turns out, are like clauses. They can be configured and reconfigured in an infinite number of ways. They are quanta of information about what could be transformed in the world, whether it’s your own world or a bigger social world, or both.’ (from my new book, Refreshing Grammar, p. 127)

Can something be both practical and dreamy?

Mysteries involve holding two seemingly incompatible our irreconcilable truths. The thrill of a genuine mystery is when it cracks you open to something new. Can grammar be a gateway to mystery?

We explore this question by thinking about out of body experiences. And what we’re having for breakfast tomorrow.

The mystery of being human is that we exist grammatically, which means we constantly shift our point of reference outside of our own body.

How can the self exist outside the body?

How can experience exist outside of the world?

This is the mystery: grammar is creative—and what it creates is space from which new ideas can emerge.

The story I read in this episode is ‘In plain sight’, and it’s available at grammarfordreamers.com.

Check out my new website, jodieclark.com, for information about Refreshing Grammar, the book, and Refreshing Grammar, the course.

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What’s your most mortifying experience of grammar shaming? Mine involved a misplaced apostrophe in an important email, and I still burn with shame to think of it.

Grammar for many has a spectrum of negative associations, which ranges from the imposter syndrome you might get when you realise you can’t tell a preposition from a conjunction to more serious and oppressive forms of linguistic prejudice.

An example of the latter can be found in Geneva Smitherman’s account of her childhood experiences in her book Talkin That Talk. After her family moved from rural Tennessee to Detroit, Smitherman’s teachers decided that the way she spoke indicated a lack of intelligence and put her back a year in school. Later she was placed in speech therapy because the educators didn’t recognise her linguistic variety, African-American Vernacular English, as a legitimate form of English.

Ann Phoenix’s work describes similar racism encountered by Afro-Caribbean children in British schools, who spoke perfectly grammatically in a variety that was not White enough for their teachers and peers.

As I’ve written, ‘To be grammar shamed is to be told there’s something fundamentally wrong with the way you’ve expressed yourself. The implication is often that there’s something wrong with you: you’re not smart enough, you’re not well educated enough, you’re not savvy enough, you’re not “in the know,” you don’t have the right kind of cultural capital and/or you shouldn’t be taking up space on whatever platform you’re using.’ (Clark, 2023, pp. 5-6)

The story I read in this episode, ‘Little red grammar hood’, hints at a deeper grammar, a welcoming grammar, one that is not shamed.  

Clues about such a grammar can be found through an exploration of what babies know about the grammar of the language that surrounds them, before they’ve even begun to speak themselves.

In my forthcoming book, Refreshing Grammar: an easy-going guide for teachers, writers and other creative people, I offer ways to tap into what you’ve known about grammar since you were a little cutie pie. Before you even knew you knew it.

Check out my new website, jodieclark.com, for information about Refreshing Grammar, the book, and Refreshing Grammar, the course. Prepare to be refreshed!

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Works I discuss in the podcast

Clark, J. (2023). Refreshing grammar: an easy-going guide for teachers, writers and other creative people. GFD.

Naigles, L. R. (2002). Form is easy, meaning is hard: resolving a paradox in early child language. Cognition, 86(2), 157–199.

Phoenix, A. (2009). De-colonising practices: negotiating narratives from racialised and gendered experiences of education. Race, Ethnicity and Education, 12(1), 101–114.

Smitherman, G. (2000). Talkin that talk: language, culture, and education in African America. Routledge.

If you were told, definitively, that you were an alien, would it relieve a burden? Would it explain, or affirm, a few things? Would you look to the sky and long for home?

If you’ve ever felt like an alien, then the story I published recently on grammarfordreamers.com is dedicated to you. According to ‘Exiles’, it’s not you who’s the alien. It’s human language.

The story positions human language as distinct from ‘Earth’s own linguistic structures.’ The idea here is that human language is one set of structures, which is separate from the material world. The material world is another set of structures, physical, chemical, biological, etc. All these structures are forms of language.

The Earth is excited (or so the story goes) to welcome the new species. It’s curious about the new ideas that might emerge from the hermetically sealed selves that human language shapes.

In this episode I discuss these ideas in relation to my book, Selves, bodies and the grammar of social worlds: reimagining social change. We’re looking at Chapter 8, ‘Openings,’ which is about social transformation through language and embodied creativity. It’s also about fursuiting.

The transcript and table I refer to can be found here.

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When you were a kid, was there something that inspired wonder in you?

Is there anything that has inspired wonder for you more recently?

For me as a child it was something I read in a picture book: ‘Colours are outside things. Feelings are inside things.’ As an adult it was the idea that language evolves to produce forms that are more subjective, more personal, more enveloping. The word ‘like’ is a great example of that.

The evolution of grammar is a move toward more personhood—which is a way of creating the experience of a self, with an inside and an outside.

Maybe the self is one expression of the Earth’s evolution, and language—specifically grammar—is the mechanism by which the self comes into being.

The story I read in this episode is ‘The multidimensional language learners’, and it’s available on grammarfordreamers.com.

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What makes Ouija boards spooky? Is it language? After all, it’s the letters of the alphabet that take up the most space on these devices, and they’re just waiting for something to be spelled out.

Who’s doing the spelling? And what kind of spells are they, after all?

In this episode we’ll be exploring the occult etymologies of words like ‘spell’ and ‘grammar’.

We also examine the spookiness of receiving messages that come without the coordinates of selfhood.

As Chinese philosopher Zhuang Zhou writes, ‘The point of a fish trap is the fish. The point of the word is the idea. Once you’ve got the idea, you can forget the word.’

What if language is a net that shapes itself around an idea to bring it into a different plane of existence?

In this episode I share my own spooky idea: that human language is the Earth’s way of creating nets of selfhood from which new ideas emerge.

The story I read is ‘My late grandmother’, and it’s available on grammarfordreamers.com.

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Where’s home?

What’s your first language?

What was your language before your first language?

Join me to explore linguistic frames of reference in Guugu Yimithirr, polyglot newborns and the beauty and tyranny of language, self and home.

The story I read in this episode is ‘Poor Magellan’, and it’s available on grammarfordreamers.com.

Connect with me (and sign up to my newsletter) here: grammarfordreamers.com/connect  

Follow me on Instagram @grammarfordreamers, Facebook www.facebook.com/Grammarfordreamers/ or Twitter @jodieclarkling

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