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Make Singlish official? Don't be extra, lah!

Posted by moses @ 15:42 • , , , • 0 comments


Some people may lament the lack of official recognition for Singlish. There is no definitive glossary of Singlish terms, no authoritative dictionary that people can turn to in order to reaffirm the meanings in this local variety of English that they use.

But does Singlish (as this Wiki article claims) not have its own version of the Oxford English Dictionary because the government disapproves of it? While that may be a contributing factor, it is but one that contributes to Singlish's larger 'problem'—the lack of institutionalisation. 

And that is as it should be.

But why wouldn't a Singlish dictionary be useful? It might be useful for foreigners who are visiting Singapore, as an aid for finding their way in daily conversations with locals. But for such visitors, wouldn't a short glossary do? 

If some visitors require more because they are staying for a much longer period, wouldn't it be best if they learned by being involved in local conversations? Doesn't the appeal of Singlish come from the fact that it is the lingua franca of the neighbourhood, something that is tacitly learned and that is the culmination of the different customs and culturally-specific meanings that have been thrown together in the melting pot that is Singaporean daily life?

Hence, attempts to codify Singlish and set its rules on paper are missing a crucial point—the very character of it as a creole that is woven into everyday life. Moreover, this brings up the more fundamental issue of the difference between creole and language, a difference that can tell us why the idea of a proper Singlish dictionary is at present quite nonsensical.

As mentioned earlier, meanings in creole are tacit and very much tied to users' habits rather than to formal rules. Thus, the very nature of a creole implies that its rules are institutionalised to a lesser degree compared to a language. And it is worth saying here that the politics of language is really all that separates the two, since language can hardly call itself pure either—most languages are after all derivations of others.

In that sense, there isn't really a sacred philosophical distinction between creole and language. Still, creole is, by virtue of its relatively uninstitutionalised character, closer to Wittgenstein's concept of language-games—examples of language use where actions define the meanings of words and the rules of language. In other words, the meanings of words in creole depend on how people collectively use those words (even more so than in language), in contrast to an imaginary situation where people adhere strictly to prescribed meanings when using words.

So, just as with language, the meanings of words in creole are defined by convention. The difference is, in creole, the conventions are not institutionalised to the same degree by things like authoritative dictionaries, academies and educational systems. Hence, attempts at creating creole dictionaries would not enjoy any kind of spectacular success without also being a real step towards institutionalising the rules that govern creole and thereby towards turning creole into language.

Of course, convention, being a rather 'democratic' thing, tends to come about only with the tacit agreement of the subjects—in this case the creole speakers. And this has implications not just on the meanings of words, but also on the nature of the creole itself. That is why Singlish dictionaries will, in the foreseeable future, remain mainly as humorous rather than useful material; and they will remain so until Singlish speakers tacitly agree to turn Singlish into a properly institutionalised language that is more rigid and bound by abstract rules.

Is losing yourself good?

Posted by moses @ 18:55 • , , , , • 0 comments


I keep coming back to David Brooks' article on finding a job because I'm quite fascinated by its message. When I first read it last spring, my first reaction was to be indignant. I was still working towards my degree and feeling secure in school. I still had a little confidence that if I did well, it wouldn't be a problem finding a rewarding job that I am passionate about.

Six months after graduating, and having indeed done well in school, I have lost all that confidence as I continue to look for paid and fulfilling work (I have done unpaid work in the meantime, so I'm not just being lazy). I find myself applying to a variety of positions just so that I can pay my own rent and gain any professional experience that will be useful later.

So was Brooks right? Is it a matter of applying yourself to whatever opportunity comes up and not of finding the opportunities you want? In a practical sense, he is certainly right. Do most young job seekers have any other choice in these times?

But, inside, I'm still resistant to his message. There is something I fundamentally disagree with, and it's not just because I'm being naive and idealistic. Yet I could never put my finger on what. Until now.

Imagine a society where a typical adult has prosthetic limbs. It’s normal to have them and they are seen as an important part of what it means to be an adult and a full-fledged member of this society. These prosthetic limbs are advanced enough that they don't hinder people's day-to-day functioning. In fact, they perform better compared to natural limbs, which is originally why people do this. The only price you have to pay is the relatively small cost of the operation and the moderate amount of temporary physical pain associated with the process. To some young people, this procedure might seem a little frightening. They might express their reservations about it and they might even try to negotiate a way out. But the adults who have gone through the procedure pooh-pooh these feelings. It's just part of the process of growing up, they say; you'll get used to it.

But what these adults don't realise is the price paid in terms of the loss of your natural limbs. They have already paid that price, so they can easily forget about it. Only practical concerns enter into their calculations. Young people, however, may be aware of this price. They may like they way they are and don't like the idea of being compelled to cut off parts of themselves as part of a self-augmentation procedure.

This is essentially the problem with Brooks' message. He is arguing not only for the practicality of simply grabbing whatever opportunity comes up, but also that this is quite natural and is, in fact, good for young people because that is how they will find themselves. It doesn't seem to occur to him that who young people are before they enter the working world may hold some value that will be lost in the process.

Thus, capitalist wisdom, as articulated by Brooks, holds that one's self identity cannot be complete without being shaped by one's role in the capitalist relations of production. While it's true that the latter tends to shape one's self identity, such wisdom jumps the gun by normalising this process and not recognising prior identities as being complete and worthy of holding on to. And it glosses over this uncomfortable point by assuming that youth precludes having a strong self identity in the first place, which allows it to posit the process of finding one's career as incontrovertibly and necessarily part of the process of 'growing up' and becoming a fully-formed human being. In other words, it tells young people to just do as the market dictates because who they are before that doesn't really matter anyway.

I dislike this message very much because, inside, I feel that who I am is important in considering what I’m going to do for a living. Even if I am presently just an inexperienced young person, I like who I am and dislike things that try to force me to become someone I am not. And I realise that the process of finding employment often entails the latter.

Besides, this is just the beginning. When I do get one of these positions, I will have to live with it every day. That’s when the person I am will begin to change, and I’m not sure if that will be for the better.