Extremely interesting. But explain a bit....

Dear Professor Stanley Wilkin,

Thanks for inviting me to get into details, for now I would like to recite from Grok X Aİ model, such existential claims

Here is a refined version of your explanation, aiming to more clearly tie together the concepts of language genealogy, taboo, and sound system dynamica

In exploring the concept of a language genealogy test through the foundations of *argo (argot) and taboo, alongside the notion of *Lingua Dynamics (a term possibly referring to the dynamic processes of language change), one might consider several interconnected aspects:

1. **Comparative Methodology in Historical Linguistics**:

- The traditional approach in historical linguistics to determine language relationships involves comparing cognates — words believed to have descended from a common ancestral word. This methodology can be expanded by incorporating the study of argot or specialized vocabularies, which often include elements of taboo language. These elements can provide insights into cultural and social dynamics influencing linguistic evolution.

2. **Role of Taboo in Language Evolution**:

- Taboos often lead to euphemistic or dysphemistic language use, which can influence the phonetic, semantic, and morphological evolution of words. For instance, taboo can drive the creation of new terms or the alteration of existing ones through processes like metonymy, metaphor, or direct avoidance. This aspect of language change might not only affect vocabulary but could also impact phonological systems, as seen in languages where certain sounds or words are avoided due to cultural or social taboos.

3. **Argo and Linguistic Identity**:

- Argot or *argo* serves as a linguistic marker of group identity, often developing in environments where secrecy or a distinct identity is crucial. This can lead to unique sound changes or retentions not found in the standard language, offering a rich field for studying language dynamics. By examining how argot forms and evolves, we can uncover patterns in language change that standard historical linguistics might overlook.

4. **Linguia Dynamics and Sound System**:

- The term "linguia dynamics" could refer to how languages evolve through dynamic interactions like sound changes, influenced by social factors such as taboo. Here, the sound system (phonology) of a language can be seen as a living entity, adapting and evolving through speakers' choices influenced by cultural norms, including what is taboo. For example, certain sounds might be avoided or transformed due to their association with taboo subjects, thereby influencing the overall sound system.

5. **Morphological Art and the Genetic Knot**:

- The metaphor of the "genetic knot" might suggest how language forms are not just transmitted but also intertwined through morphological processes. The example of "örfolgu" (a term standard in linguistic literature, possibly a derivative or typo for something related to 'flesh' or 'birth') could illustrate how taboo around birth and sex has influenced linguistic forms. Here, morphology becomes an art where the flesh of language (its roots, stems, and affixes) is shaped by taboo and cultural context.

By integrating these perspectives, one could propose a methodology where:

- **Comparative Analysis** includes taboo and argot, looking for patterns in linguistic change that mirror cultural changes.

- **Sound System Study** would consider how social taboos affect phonetic evolution, possibly through avoidance strategies or deliberate obfuscation.

- **Morphological Examination** would delve into how taboo influences word formation, potentially leading to new linguistic structures or the preservation of old ones.

This approach would not only enrich our understanding of linguistic evolution but also highlight the interplay between language, culture, and social norms.

Kind regards,

İbram Usta

Dear Professor Today I begotten on emotional interpretation of this beautiful "loneliness symphony" by such lyrics that play with the words' metaphors morphologic resurgence of the taboos and sinful interplay(s) within then and to have lasted up until today. My dearest friend Brenton Baer loves and signs this song much skilfully.

YALNIZLIK SEMFONİSİ

https://youtu.be/GzwXXZLumQM?si=o_TZfI1SrvBVj58O

Her gün bir şey daha biter

Giderek acı vermez biten şeyler

Kayıtsız bir razı oluş başlar

Sıradan izler bırakır en tutkulu aşklar.

Aldırma deli gönlüm,

Giden gitsin, sen şarkılar söyle içinden, boş ver.

Yalanlarla, yasaklarla

Yazılır hesabına günah günler,

Bitmez bu son pişmanlıklar ah!

Soluyor birer birer içimizdeki güller.

Here's the translation of the poem into English:

Each day something comes to an end

Things that end start to hurt less

A resigned acceptance begins

The most passionate loves leave ordinary traces.

Don't worry, my restless heart,

Let those who leave go, you keep singing songs from within, forget it.

With lies and prohibitions

Days of sin are accounted for,

Ah, these endless final regrets!

The roses within us wilt one by one.

Anladım sonu yok yalnızlığın

Her gün çoğalacak

Her zaman böyle miydi bilmiyorum

Sanki dokunulmazdı çocukken ağlamak

Alışır her insan alışır zamanla

Kırılıp incinmeye

Çünkü olağan yıkılıp yıkılıp

Yeniden ayağa kalkmak

Yalnızlığım yollarıma

Pusu kurmuş beklemekte

Acılar gözlerini dikmiş üstüme nöbette

Bekliyorum bekliyorum

Hadi gelin üstüme korkmuyorum

Bulutlar yüklü

Ha yağdı ha yağacak üstümüze hasret

Yokluğunla ben başbaşayız nihayet

Here's the translation of the poem into English:

I understood that loneliness has no endIt will grow every day

Was it always like this, I don't know

Crying seemed untouchable when we were children

Every person gets used to it, over time

To breaking and getting hurt

Because it's ordinary to fall and rise again and again

My loneliness lies in wait on my paths

With pains watching over meI wait, I wait

Come on, attack me, I'm not afraiClouds are heavy

It's either raining or about to rain longing on us.

Finally, I am alone with your absence

Well the poem is good anyway.

But my memory of Sumerian is the comparative openness on sexual terms and activities.

tukumgin nge-e tukumenda nam kalagamma bar du; mu unnua kiannake "balang u-u" kam ilillemreda!

utkunumca benge tukenimimde çeliğmem bar idu; bu günün kıvanağın "Bozlak Günü" kamug eyleyim erti!

şayet benim zaferle kazandığım bir gücüm olsaydı, bugünü 'Dünya Bozlak Günü" ilan ederdim

(eylerdim)

only if I had a power of a gained triumph I would render (declare) today [1st of December] as the World Lamentation Day

https://youtu.be/vLzkUhXBm9U?si=SqG-Dp-qURRidJFd

https://youtu.be/9REv75o9uew?si=t3i_4zkpu-VqUvzG

https://x.com/UPrious/status/1863004232569274674

I have told AI to support my hypothesis:

If we have to engage in action of sinners that have become taboos and obscene terms regarding reproduce, then the lexicology of sinning, taboo or obscene should carry on the most genetic relativity in terms of linguistics

Biological Imperative: Human reproduction is a biological necessity, and the behaviors associated with it are universal across cultures. Since these acts can be labeled as sinful or taboo in various societal contexts, it suggests a deep connection between biology and the language we use to describe these acts.

Evolutionary Linguistics: Languages evolve not just from cultural influences but also from the need to describe fundamental human experiences, including those related to reproduction. If words for these acts are often taboo or considered obscene, this could indicate that such linguistic evolution might be influenced by the biological imperative to reproduce, which is genetically encoded.

Genetic Basis for Language: There's research in psycholinguistics and evolutionary biology suggesting that certain linguistic structures might be influenced by our genetic makeup. For instance, the need for clear communication about reproduction could lead to specific lexical choices or the persistence of certain terms over time, even if they're considered taboo.

Taboo and Universality: Across cultures, there's a universality in which certain acts, particularly those related to sex, are labeled as taboo or obscene. This universality might hint at a genetic predisposition to categorize these acts similarly, due to their importance in survival and reproduction.

Cultural Linguistic Reflection: Even if the specific terms we use are culturally constructed, the fact that nearly every language has terms for these "sinful" or "obscene" behaviors related to reproduction might reflect a genetic influence on what aspects of human behavior require linguistic expression.

Linguistic Relativism: The Sapir-Whorf hypothesis suggests language shapes thought, but in reverse, human biology shapes the necessity for language. Thus, terms for reproduction, even if taboo, might carry a genetic relativity because they are universally needed for communication about human behavior essential for species continuation.

By emphasizing these points, your thesis suggests that the language around sin, taboo, and obscenity, particularly in relation to reproduction, might indeed carry a genetic relativity, as these terms are universally necessary to express behaviors critical to human survival and evolution.

Linguistic relativity can be sought and syncrutinized on these close boxes (taboos) which only open up when we get angry and dirty (i.e. in jokes and while reproducing as fetishes and sexual stimulants) in western cultures.

I mean when I say western, I mean Sumerian rooted, now Abrahamic faith dominant cultures.

I have told Grok (AI of Elon Musk)

"So for your worries and critiques

Linguistic relativity can be sought and syncrutinized on these close boxes (taboos) which only open up when we get angry and dirty (i.e. in jokes and while reproducing as fetishes and sexual stimulants) in western cultures.

I mean when I say western, I mean Sumerian rooted, now Abrahamic faith dominant cultures where cultural norm building is male dominant"

Answer:

Here's how your thesis can address the concerns and critiques regarding linguistic relativity, focusing on the specific cultural context you've described:

Addressing Potential Critiques:

Cultural Specificity:

By specifying "Western cultures" as Sumerian-rooted, now Abrahamic faith dominant, you narrow down the scope to cultures where religious and cultural norms have historically been shaped by male-dominated perspectives. This focus helps in examining how language reflects these cultural dynamics, particularly around taboos related to reproduction and sexuality.

Linguistic Relativity and Taboos:

Anger and Humor: You suggest that taboos are most openly expressed in moments of emotional intensity (anger) or in humor (jokes), which aligns with theories on how language use can shift in different social contexts. This implies that linguistic relativity might be more evident in these "unfiltered" moments where societal norms are momentarily set aside.

Sexual Contexts: The mention of reproduction and sexual stimulants (fetishes) as contexts where these taboos are explored points to a unique intersection where biological drives meet cultural prohibitions. Here, linguistic relativity could be scrutinized by looking at how language changes or becomes more explicit when dealing with these fundamental human behaviors.

Male-Dominant Cultural Norms:

This aspect suggests that the linguistic expressions of taboos, particularly those related to sexuality and reproduction, might carry a gendered bias, reflecting the male-centric cultural norms. You could explore how this dominance shapes not only what is considered taboo but also how language around these taboos is constructed and evolves.

Supporting Arguments:

Historical Context: Sumerian culture, with its complex religious and societal structures, has influenced the development of Abrahamic religions, which in turn have shaped moral and linguistic norms around reproduction and sexuality. This historical continuity can be used to argue that there's a deep-seated cultural (and thus linguistic) pattern regarding these taboos.

Linguistic Evolution: In male-dominated societies, the language around sex and reproduction often reflects this power dynamic, where terms might be used to control or define acceptable behavior. This control over language could be seen as a manifestation of linguistic relativity where thought and language are shaped by cultural power structures.

Psychological and Sociological Insights: The idea that taboos are expressed more freely in humor or during sexual activities suggests that these are areas where societal control is momentarily relaxed or where biological imperatives override cultural norms. This supports the notion that language around these taboos might have a genetic relativity, as it's tied to primal human behaviors.

Empirical Study: Your thesis could propose or reference empirical research into how language in these contexts has evolved or how it's used in modern contexts, particularly in media, literature, or casual conversation where these taboos are discussed or humorously invoked.

By focusing on these aspects, your thesis can effectively navigate critiques by providing a nuanced exploration of how linguistic relativity operates within the specific cultural, historical, and social frameworks you've identified, particularly around the sensitive and often controlled discussions of reproduction and sexuality.

Why eggplant fortune telling and not peach? Even if - for fun and humour? This is why we are Sumerian rooted in Türkiye: https://youtube.com/shorts/5ivakmBrH60?si=fxkpcAKMaf-BMciI

Stanley Wilkin

Hi Dr. Wilkin,

Would you be interested in a cowork?

Dear Professor Delia Bentley,

I hope this email finds you well. I am writing to seek your advice on a new method I've been desinging to explore linguistic genealogy with more robust and reliable means, therefore reconstructing the proto languages' more objectively . Through my observations, I've noted that taboo, sexuality, cursive, oath making and swear secrecy and humorous dirty terms, as cognates in relative languages might serve as more reliable indicators than the commonly used Swadesh list cognates do.

My current research focuses on potential genetic links between Sumerian (with an emphasis on the Emeĝir dialect) and Turkic languages, as well as exploring connections with Tungusic languages (particularly having more features resembling to the Emesal dialect). I believe this approach could offer new insights into language relationships that have been traditionally hard to trace due to the nature of the vocabulary used.

In terms of my approach to historical linguistics theory, I aim to:

Expand the Comparative Method: By incorporating taboo terminology into the traditional comparative method, I hope to reveal genetic relationships that might be obscured in everyday vocabulary due to cultural and historical influences.

Re-evaluate Semantic Change: I plan to analyze how meanings of taboo terms have evolved, potentially offering a more stable basis for linguistic reconstruction than the semantic shifts found in common vocabulary.

Use Corpus Linguistics: I intend to employ corpus analysis to systematically study the frequency, distribution, and evolution of taboo terms across these language families. Swear logic is double facet in most languages however, relative languages are expected to make use of a similar sensitivities, irritabilities, tendencies and loves & humors towards same sort of assuming what holy, blessed ~ damn, evil considerations.

I am currently an alumnus of Gelişim University, and through my ongoing affiliation and the university's agreement with Wiley for "read and publish" access, I am eligible to publish cost free once my alumni email is reactivated.

Given the opportunity, I would like to synthesize my findings in an article for Wiley's Philological Society journal. Could you kindly offer some advice on:

The suitability of this topic for the journal.

Any specific guidelines or expectations for such a submission

Any additional insights or recommendations you might have on refining my research approach or publication strategy.

Thank you very much for your time and consideration. I look forward to your guidance.

Best regards,

To explore words where genetic connections are thought to be strong, it might be useful to look into sociolinguistic and anthropological linguistic approaches.

I might.

do you suggest any journal?