From critical race theory to the 1619 Project, Black intellectuals are reshaping conversations on race in America. Now seven of those preeminent voices share their insight on the reckoning with race in America in three parts: past, present, and future. Gain a foundational understanding of the history of white supremacy and discover a path forward through the limitless capacity and resilience of Black love.
The class includes several hours of videos about “the history you weren’t taught in school” from an absolutely incredible lineup of instructors: Angela Davis, Kimberlé Williams Crenshaw, Nikole Hannah-Jones, Jelani Cobb, Sherrilyn Ifill, John McWhorter, and Cornel West. This is a fantastic resource. (thx, neil)
Aramaic, then, is in a splintered and tenuous state. Yet it was the English of its time—a language that united a large number of distinct peoples across a vast region, a key to accessing life beyond one’s village, and a mark of sophistication to many. The Aramaeans—according to Biblical lore named for Noah’s grandson Aram—started as a little-known nomadic group. But they were seekers, and by the 11th century B.C.E. they ruled large swaths of territory in Mesopotamia, encompassing parts of modern-day Iraq, Syria, and Turkey, including, for a spell, the city of Babylon itself. On the basis of this expansion alone, however, theirs would likely have become just one of various languages of the area that briefly enjoyed fame and then vanished in the endless game of musical chairs that was ancient Middle Eastern politics. The Aramaeans themselves were in Babylon only temporarily: In 911 B.C.E., the Assyrians, who spoke a language called Akkadian, ousted them. But the Assyrians unwittingly helped the Aramaeans’ language extinguish their own.
Namely, the Assyrians deported Aramaic-speakers far and wide, to Egypt and elsewhere. The Assyrians may have thought they were clearing their new territory, but this was like blowing on a fluffy milkweed and thinking of it as destruction rather than dissemination: The little seeds take root elsewhere.
There are many differences between English and Aramaic — English is supposedly simple and easy to learn, while Aramaic is manifestly not — but that actually had little effect on English’s emergence as a global language, or on Aramaic’s rise and decline. But one set of differences between the two languages, McWhorter argues, really is material:
At this point, I am supposed to write that English’s preeminence could end as easily as Aramaic’s. Actually, however, I doubt it: I suspect that English will hold on harder and longer than any language in history. It happened to rise to its current position at a time when three things had happened, profoundly transformative enough to stop the music, as it were: print, widespread literacy, and an omnipresent media.
Together, these things can drill a language into international consciousness in a historically unprecedented way, creating a sense of what is normal, cosmopolitan, cool even—arbitrary but possibly impregnable. If the Chinese, for example, rule the world someday, I suspect they will do it in English, just as King Darius ruled in Aramaic and Kublai Khan, despite speaking Mongolian, ruled China through Chinese translators in the 13th century C.E. Aramaic held sway at a time when a lingua franca was more fragile than it is today.
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