The Importance of Language: “the expansion of my language means the expansion of my world”.

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COD

If “the limits of my language … mean the limits of my world”, as the early Wittgenstein once argued, then our current language has impoverished both humans and the nature it supposedly describes.

I am a scientific realist, yet I acknowledge the power of language and narratives in creating the zeitgeist, through which humans interpret what is significant in their lives.

The past and current language we are using to understand ourselves in relationship to the Earth is sadly often redundant, confused and mistaken. It separates and alienates us from nature … no better illustrated than with the concept of the ‘environment’[i]

The ‘environment’ implies something that surrounds us … it is a root cause of human alienation from life which knows no boundaries. The ‘environment’ has been appropriated by forces that continue the ecocide of this planet, including by those calling themselves ‘environmentalists’.

There are many other concepts that are being similarly appropriated and misused … resilience, regenerative, sustainable and sustainable development.  All of these concepts are easily corrupted because they fail to specify exactly what is to be sustained, to be resilient, to be regenerated.

It is all too easy for capitalists to claim these terms for their own purposes as they ‘regenerate’ capitalism to make it more ‘resilient’ after recurrent crises.  This point is no better illustrated by, for example, the claim of the current Australian Prime Minister that after Covid -19, Capitalism should be resilient and  “snap back” to its former pre-Covid-19 state.

It gets worse, even key concepts such as ‘ecology’ might need to be replaced. The root word, oikos, meaning the ‘management of the household’, when applied to the Earth, under Capitalism, becomes carbon offsets, biodiversity offsets, natural Capital and ecosystem services expressed as dollar values. Because capitalism and ecology have become so intertwined, both must go.

And, from Albrecht (2020):

“In many respects, especially for Indigenous people, the scientifically derived terms “ecology,” “ecological,” and “ecosystem” also fail to capture the emotional and cultural dimensions of the human relationship to land. They are useful terms in systems science but not so relevant to the expression of human emotions. Ecosystems are abstractions, as it is impossible to know where an ecosystem starts and finishes. Although it may seem counter-intuitive, the use of terms such as “ecological” with respect to human psychological states might even be an inadvertent form of neo-colonization by the misuse of bioscience placed into Indigenous belief systems.

More generally, given the dual origins of both economics and ecology in the Greek “oikos,” defined as the management of the household, the use of “eco” can take us in the direction of ecosystem services and ecosystem offsets, where the ecological is expressed in purely monetary terms and subject to economic managerialism.

Because of the risks of cultural and fiscal colonizing, I have come to the conclusion that where possible, the applications of the discipline “ecology” should be restricted to the domains of the “oikos.” Human emotions with respect to the Earth, the psychoterratic, deserve to have defining terms that carry no such excess baggage.”

See: Negating Solastalgia: An Emotional Revolution from the Anthropocene to the Symbiocene, See: https://muse.jhu.edu/article/753059

My quest for a new language of and for the Earth, particularly in the English language, is one that I believe contemporary humans urgently need to put them back into nature and life and symbiotically re-integrate culture, language and the non-human. As the later Wittgenstein might have put it:

“the expansion of my language means the expansion of my world”.

With new terms for our emotional relationship to the Earth, we are empowered and in a stronger position to reject the ecocidal past and create a better future. As the world changes, our language must change with it.

Such words include positive Earth emotions such as eutierria, endemophilia and of course, a future era where such named positive emotions can flourish, the Symbiocene.

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[i] [1300 –50; Middle English envirounen, Old French environner, derivative of environ around (en en-1 + viron a circle; vir(er) to turn, veer + -on ; suffix ment, Middle English, from Anglo-French, from Latin -mentum; akin to Latin -men, suffix denoting concrete result, a state, Greek -mat-, -ma].

 

 

4 comments on “The Importance of Language: “the expansion of my language means the expansion of my world”.”

  1. Dear Glenn, I have just read your essay, “One Hundred Years of Sumbiotude” in Griffith Review, and have now ordered a copy of your book, “Earth Emotions” from Avid Reader (Brisbane). Your essay resonates because I fall into the category of people who are disconnected from their emotions about land, country, trees, and all the elements of nature.

    I have understood this about my temperament for some time, to the extent that during the last almost-four years, I have been using my neophyte visual arts practice to explore my relationship with nature within the context of my urban self (with hit and miss results). More recently – and more relevantly, if I take into account my sumbiography – I have been been researching, exploring, and contemplating the consolations of nature for enduring sorrow. I’ve written a paper about this, and embarked on a new visual art project too.

    At which point, I come to the purpose of my note to you. Have you devised a word for “the consolations of nature for enduring sorrow*”? If not, is this a concept that might appeal to you? I’m especially interested in the possibilities for such a word as applied to urban dwellers whose nearest approximation to nature might be their local park (which doubles up as the weekend sports ground) or a random tree outside their apartment window.

    I look forward to hearing from you.

    Regards
    Donna

    * When I talk about enduring sorrow, I mean it to be the life-long aftermath – an undercurrent, if you like – following the experience of grief upon bereavement. It is not to be confused with ‘complicated grief’, an alleged disorder of grief which prevents people from resuming functional lives and the ability to experience joy. Enduring sorrow is more of a tranquil acceptance that sorrow is in the contract of our lives: it is the antithesis of the ‘buck up and be happy’ self-help industry.

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    1. Thanks for the note Donna. I do have a response to your question about “consolations”. I have many positive Earth emotions that you can engage with. Maybe the closest is ‘eutierria’ or a good earth feeling, one where the separation between the knower and the known is erased. See: https://glennaalbrecht.com/2018/02/20/eutierria/ .However, the concept of ‘solastalgia’ also involves the rejection of its causes and a determination to remove them. Acceptance and rejection (soliphilia) at the same moment. The ‘sol’ in solastalgia has direct connections to the ‘sol’ in consolation. The only other word that I have created that might be close to what you are looking for is ‘mermerosity’ … ongoing worry about the future, despite any brief consolation in the present. I have openly encouraged others to create new psychoterratic terms for emotions that are now present within people in the “New World’ that is emerging under the pandemic and climate chaos. You are onto something new … give it your own expression!

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  2. Vorrei riesumare una torretta di vedetta nella terra dei mie progenitori, se posso scriverti in italiano
    caro Glenn avvertimi che ti espongo la mia idea, torretta di vedetta in territorio nord italiano riconosciuto dall’UNESCO: Monferrato.
    Diversamente ti scriverò in inglese.
    Un saluto cordiale
    Carla Demichelis
    +39 3472776724

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