Skip to main content

Stalin and Soviet Linguistics


For no good reason today I look at an ambitious work with the name Josef Stalin on the title page,  “Marxism and the problems of linguistics” (1950). 

There was a theory among Soviet linguists at the time that all languages can be traced to a single primordial language, and that their job was to suss out what THAT proto-language must have sounded like. This was called the Japhetic theory or “linguistic paleontology.” The advocates of this theory thought they were well within Marxist traditions — developing a dialectical view of the history of language.

They also adapted their theories to the terminology of classical Marxist theory. Marx had written of the ownership and control of the means of society as the "substructure" of history and of culture as a "superstructure," suggesting something epiphenomenal.  The Japhetic theorists, accommodating their views to this, discussed language too as part of the "superstructure," that is, because the multiplicity of languages in the world could be blamed on the bourgeois.

The theory was largely the work of Nikolai Marr, a linguist who had already been dead for 16 years by the time of Stalin's pamphlet. Marr's chief book on the subject was published in 1924. It was something he had developed, then, in the period of Russia's revolution and civil war. 

Unfortunately for Marr's followers, Stalin took notice and decided the Japhetic view was nonsense. He wrote his pamphlet to say so, and to lay down the proper orthodox view of Marxists on language. 

Spoiler alert, the Japhetic view, Stalin tells us, takes an “immodest, boastful, arrogant tone alien to Marxism and tending towards a bald and off-hand negation of everything done in linguistics prior to N.Y. Marr.” 

What good things did Stalin think had happened in linguistics before Marr that Marr's views threatened? I'm not sure. At any rate, Stalin also explained that language is a tool rather like a hammer or a sickle. Thus: like physical tools, language is part of the substructure, not of the superstructure, of society. 

Stalin's intervention in the debate ended the matter. At least within the Soviet Union.  No one was going to debate with Stalin. Indeed, at one point in his pamphlet he uses the word "sabotage" in connection with the views he is opposing -- a term clearly suggesting in the political context circa 1950 that executions were on the table as a resolution of those matters.   

The lesson, such as it is, is that Stalin did in person to linguistics what he also did through the agency of Lysenko in genetics. He imposed an orthodoxy and killed original thought. Language is a tool thus is part of the substructure not the superstructure, and that is an end to the matter dammit! So ixnay on the whole imordial-pray anguage-lay issue. 

Or to switch from pig Latin to the real thing: Sic semper tyrannis. 

Comments

Popular posts from this blog

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge.   We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a maj...

The Lyrics of "Live Like You Were Dying"

Back in 2004 Tim McGraw recorded the song "Live Like You were Dying." As a way of marking the one-decade anniversary of this song, I'd like to admit that a couple of the lines have confused me for years. I could use your help understanding them. In the first couple of verses, the song seems easy to follow. Two men are talking, and one tells the other about his diagnosis. The doctors have (recently? or a long time ago and mistakenly? that isn't clear) given him the news that he would die soon. "I spent most of the next days/Looking at the X-rays." Then we get a couple of lines about a man crossing items off of his bucket list. "I went sky diving, I went rocky mountain climbing, I went two point seven seconds on a bull named Fu Man Chu." Then the speaker -- presumably still the old man -- shifts to the more characterological consequences of the news. As he was doing those things, he found he was loving deeper and speaking sweeter, and givin...

Five Lessons from the Allegory of the Cave

  Please correct me if there are others. But it seems to be there are five lessons the reader is meant to draw from the story about the cave.   First, Plato  is working to devalue what we would call empiricism. He is saying that keeping track of the shadows on the cave wall, trying to make sense of what you see there, will NOT get you to wisdom. Second, Plato is contending that reality comes in levels. The shadows on the wall are illusions. The solid objects being passed around behind my back are more real than their shadows are. BUT … the world outside the the cave is more real than that — and the sun by which that world is illuminated is the top of the hierarchy. So there isn’t a binary choice of real/unreal. There are levels. Third, he equates realness with knowability.  I  only have opinions about the shadows. Could I turn around, I could have at least the glimmerings of knowledge. Could I get outside the cave, I would really Know. Fourth, the parable a...