Eskimo - Blog Posts

Say hello to the Eskimo Nebula 👋 

This nebula began forming about 10,000 years ago when a dying star started flinging material into space. When Sun-like stars exhaust their nuclear fuel, they become unstable and blast their outer layers of gas away into space (bad news for any planets in the area). This Hubble Space Telescope image shows a snapshot of the unworldly process.

Streams of high-energy ultraviolet radiation cause the expelled material to glow, creating a beautiful planetary nebula — a term chosen for the similarity in appearance to the round disk of a planet when viewed through a small telescope.

The Eskimo Nebula got its nickname because it resembles a face surrounded by a fur parka. The “parka” is a disk of material embellished by a ring of comet-shaped objects with their tails streaming away from the central, dying star. In the middle of the nebula is a bubble of material that is being blown outward by the star’s intense “wind” of high-speed material.

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Dang son o.o 

A 19th century Eskimo Shaman’s belt made out of teeth. This important belt features 100 individual sets of lower Carbou teeth! The belt likely had several crucial functions including summoning the power of the ancestors when worn by a shaman,  visual display of a hunter’s skill, bravery and prestige. It could be given to a younger boy for spiritual protection when hunting. (Source)

The alleged lexical extravagance of the Eskimos comports so well with the many other facets of their polysynthetic perversity: rubbing noses; lending their wives to strangers; eating raw seal blubber; throwing grandma out to be eaten by polar bears; “ We are prepared to believe almost anything about such an unfamiliar and peculiar group,” says Martin, in a gentle reminder of our buried racist tendencies. The tale she tells is an embarrassing saga of scholarly sloppiness and popular eagerness to embrace exotic facts about other people’s languages without seeing the evidence. The fact is that the myth of the multiple words for snow is based on almost nothing at all. It is a kind of accidentally developed hoax perpetrated by the anthropological linguistics community on itself. The original source is Franz Boas’ introduction to The Handbook of North American Indians (1911). And all Boas says there, in the context of a low-key and slightly ill-explained discussion of independent versus derived terms for things in different languages, is that just as English uses separate roots for a variety of forms of water (liquid, lake, river, brook, rain, dew, wave, foam) that might be formed by derivational morphology from a single root meaning ‘water’ in some other language, so Eskimo uses the apparently distinct roots aput 'snow on the ground’, qana 'falling snow’, piqsirpoq 'drifting snow’, and qimuqsuq 'a snow drift’. Boas’ point is simply that English expresses these notions by phrases involving the root snow, but things could have been otherwise, just as the words for lake, river, etc. could have been formed derivationally or periphrastically on the root water.  But with the next twist in the story, the unleashing of the xenomorphic fable of Eskimo lexicography seems to have become inevitable. What happened was that Benjamin Lee Whorf, Connecticut fire prevention inspector and weekend language-fancier, picked up Boas’ example and used it, vaguely, in his 1940 amateur linguistics article 'Science and linguistics,’ which was published in MIT’s promotional magazine Technology Review (Whorf was an alumnus; he had done his B.S. in chemical engineering at MIT). Our word snow would seem too inclusive to an Eskimo, our man from the Hartford Fire Insurance Company confidently asserts. With an uncanny perception into the hearts and minds of the hardy Arctic denizens (the more uncanny since Eskimos were not a prominent feature of Hartford’s social scene at the time), he avers:  “We have the same word for falling snow, snow on the ground, snow packed hard like ice, slushy snow, wind-driven flying snow – whatever the situation may be. To an Eskimo, this all-inclusive word would be almost unthinkable; he would say that falling snow, slushy snow, and so on, are sensuously and operationally different.” […] Notice that Whorf’s statement has illicitly inflated Boas’ four terms to at least seven (1: “falling”, 2: “on the ground”, 3: “packed hard”, 4: “slushy”, 5: “flying”, 6, 7 …. : “and other kinds of snow”). Notice also that his claims about English speakers are false; I recall the stuff in question being called “snow” when fluffy and white, “slush” when partly melted, “sleet” when falling in a half-melted state, and a “blizzard” when pelting down hard enough to make driving dangerous. Whorf’s remark about his own speech community is no more reliable than his glib generalizations about what things are “sensuously and operationally different” to the generic Eskimo.  But the lack of little things like verisimilitude and substantiation are not enough to stop a myth. Martin tracks the great Eskimo vocabulary hoax through successively more careless repetitions and embroiderings in a number of popular books on language. […] But never mind: three, four, seven, who cares? It’s a bunch, right? Once more popular sources start to get hold of the example, all constraints are removed: arbitrary numbers are just made up as the writer thinks appropriate for the readership. […] Among the many depressing things about this credulous transmission and elaboration of a false claim is that even if there were a large number of roots for different snow types in some Arctic language, this would not, objectively, be intellectually interesting; it would be a most mundane and unremarkable fact. Horsebreeders have various names for breeds, sizes, and ages of horses; botanists have names for leaf shapes; interior decorators have names for shades of mauve; printers have many different names for different fonts (Caslon, Garamond, Helvetica, Times Roman, and so on), naturally enough. If these obvious truths of specialization are supposed to be interesting facts about language, thought, and culture, then I’m sorry, but include me out. Would anyone think of writing about printers the same kind of slop we find written about Eskimos in bad linguistics textbooks? Take a random textbook like Paul Gaeng’s Introduction to the Principles of Language (1971), with its earnest assertion: “It is quite obvious that in the culture of the Eskimos… snow is of great enough importance to split up the conceptual sphere that corresponds to one word and one thought in English into several distinct classes…” (p. 137). Imagine reading: “It is quite obvious that in the culture of printers.., fonts are of great enough importance to split up the conceptual sphere that corresponds to one word and one thought among non-printers into several distinct classes…” Utterly boring, if even true. Only the link to those legendary, promiscuous, blubber-gnawing hunters of the icepacks could permit something this trite to be presented to us for contemplation.

Geoff Pullum, in The Great Eskimo Vocabulary Hoax. (via allthingslinguistic)