Gödel or Godot? Differing world perspectives in a shared language and culture

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Cheryl Marie Cordeiro

Mr. P, Gothenburg, Sweden.
Text & Photo © JE Nilsson, CM Cordeiro 2014

In SINGAPORE. It was the result of a serendipitous meeting along the street. My first reaction was to believe it to be due to path dependency, although I was pretty sure that was too literal a translation of that theory, that led me to after forty-five minutes, the poignant realization that we were seated at a levelled table speaking across levels. Continue reading “Gödel or Godot? Differing world perspectives in a shared language and culture” →

Dichotomy in language: the nought of ‘love’

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Most of the world’s philosophers and religions have spoken in some form or other, about love. But language is characteristically evolving as a process of communication and relativistic as a tool of communication, which leaves it sometimes grossly inadequate in expressing our thoughts and understandings of the workings of the world. How would people for example, describe a state of (perceived) psychosis of one that is not in psychosis but of an alternate reality, inaccessible by others who are themselves limited by their own senses? And to what extent is that alternate reality, alternate? Would it not just – be – in a world of 96% unknown from biology to quantum science [1,2,3,4]?

Some of the most influential and renowned minds have tried to use the inherited apparatus of language, to explain their perspectives, of their understanding of life, of how things are. But due to the nature of language that is sometimes slow to evolve in order to iterate depth of insight, they have had their thoughts literarised because there are few more efficient means to communicate thought than through language. Subsequently words become signifiers for what is, and what is, is also relative to each individual’s expression circumscribed by culture. With time in language, conflation leads to confusion where in the literary canon, ‘love’ has come to accrue other meanings, in connotation with other concepts ranging from ‘god’ to ‘nature’.

‘Love’ percolating through the vocabularies of the world, the word, its concept and meaning, fracture.

Many people would most of all attribute love as something grounded in human emotions, that is most often seen in a dichotomous distinction from ‘hate’. Continue reading “Dichotomy in language: the nought of ‘love’” →

“Poetry of Science”: discussion between R. Dawkins and N. deGrasse Tyson

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“I will never require you to believe anything” – Tyson

“But Britain is not Europe as we are constantly reminded. That’s right, here we have the English breakfast and the Continental breakfast. That’s very different breakfasts that you can order here.” – Tyson
Continue reading ““Poetry of Science”: discussion between R. Dawkins and N. deGrasse Tyson” →

On a tangent note to the evidence of cosmic inflation: Transcending the Cartesian mind body divide

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History of the Universe

New evidence “brings ‘Theory of Everything’ a bit closer to reality” (Wall 2014)
The bottom part of this illustration shows the scale of the universe versus time. Specific events are shown such as the formation of neutral Hydrogen at 380 000 years after the big bang. Prior to this time, the constant interaction between matter (electrons) and light (photons) made the universe opaque. After this time, the photons we now call the CMB started streaming freely.
Credit: BICEP2 Collaboration.

Helena Granström makes some interesting observations about what science, even the social sciences, have given us over these centuries – a conviction of the functionality of how things are (everything by science can / must be physically empirically quantifiable) but a loss of a true understanding of the intrinsicality of the being of things (here lies the realm of the less than 4% knowledge of the quantum world that even as I write this, a few weeks ago, sat a very bright PhD student in the room and asked, “Is quantum physics really a field of study? Who does quantum physics? What good does it have for us?” To which I was at a complete loss of words, except to reply, “Yes, it’s a real field of study. I think the CERN might be very upset to hear what you just said.”)
Continue reading “On a tangent note to the evidence of cosmic inflation: Transcending the Cartesian mind body divide” →

Multidisciplinary, Interdisciplinary, Transdisciplinary

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The past decade has seen an increasing call for the field of International Business studies (IB) to embrace interdiciplinarity, the interest moving from cross-disciplinary and multidisciplinary in nature to one that encouraged the blurring of boundaries and the integration of disciplines to render new insights.

In a recent roundtable session, the terms multidisciplinary (MD), interdisciplinary (ID) and trans-disciplinary (TD) were discussed in relation to the field of IB. As could be expected we all entered the debate with our own tacit knowledge of the field, to be put on the table and to disentangle our various definitions.

The task proved more interesting when one paper on the definitions of these words was placed on the table, that now set a reference point. And then more papers were presented that set a number of different reference points.

We did what we do best in such situations and that was to survey the ground from a top-down perspective, and then break for coffee.

With a single cardamom cookie on the side that came with the Swedish fika in times of brainstorming, and sipping the strong doses of black coffee from the small coffee mugs in hand we set out to consider the various viewpoints.

If I had previously thought, that the list of 164 different definitions of the concept of culture, already back in 1952, by American anthropologists, Kroeber and Kluckhohn was confounding, only because as Apte (1994:2001) wrote in the ten-volume Encyclopedia of Language and Linguistics, “Despite a century of efforts to define culture adequately, there was in the early 1990s no agreement among anthropologists regarding its nature.“, where Avruch (1998) noted that much of the difficulty of understanding the concept of culture stems from the different usages of the term ranging from high culture to popular culture and then culture as values and beliefs, that are still dominant in general discourse today, then the disentanglement of the three concepts of MD, ID and TD would certainly take more hours of critical reading.

Continue reading “Multidisciplinary, Interdisciplinary, Transdisciplinary” →

Multiculturalism, the Liberals’ Dilemma and integrated aperspectivism – when not all perspectives are equal

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Cheryl Cordeiro and Alvin Tan with his art, at Phunk Studio’s Empire of Dreams exhibition, January 2013, Singapore. Phunk Studio is a gallery space that illustrates an integral perspective expressed through art.
Text and Photo © JE Nilsson, CM Cordeiro 2013

I’ve been reading Doriane L. Coleman (1996), Jürgen Habermas (1976) and Ken Wilber (2000), where I’m finding a lot of humour in Wilber’s writings in how he incorporates Habermas into his own philosophical reasoning, specifically talking of how some disciplines argue themselves lost into aperspectival space usually at higher levels of development within the individual, the organizational, national and transnational realms. More thoughtful and filled with much less humour is the article by Coleman on “cultural defense” and “the Liberals’ Dilemma”.

This article is an exploration in thought on the dialectic of progress, the nature of multiculturalism (and its consequences when used in court as a “cultural defense”) and aperspectival fallacy.

Continue reading “Multiculturalism, the Liberals’ Dilemma and integrated aperspectivism – when not all perspectives are equal” →

The evolving Tao of language

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Photo and Text © Alen Cordic, C Cordeiro-Nilsson 2012

In the midst of preparing an academic paper for an upcoming Yin Yang themed conference at the Stockholm University School of Business, I as usual got sidetracked into other interesting reads. This time one by L.H. Wee[1], on how Singapore Colloquial English (SCE) helps build Singapore’s national identity.

Growing up in a Eurasian family in Singapore[2], there were many on my father’s side who worked as civil servants, mostly within the British administration system, English being their mother tongue and language at work. I always marveled at how very proper their spoken English sounded but never thought much of it.

Eventually when I started school at the Convent of the Holy Infant Jesus[3], I noticed that not all classmates of mine had English as first language, and the fact that my paternal grandparents spoke English with Received Pronunciation, became more of a dismay to me than anything else, since the English my friends spoke outside of the speech and drama classes from the Nuns, was different.

It was so different that it included words that didn’t even belong to English at all. I was a bit confused but tried to keep this ‘other’ language secret from my grandparents and other aunts and uncles who when I had slipped and spoken with a more Hokkien influenced English intonation, had rapped my knuckles followed by disapproving clicks of their tongue, tsk tsk…

Still, there was no stopping learning this ‘bad English’ at school, because socializing across cultures meant that a common language was needed in order to be part of the group, whether it was playing games or buying food at the canteen.

This ‘bad English’ was of course my first encounter with SCE or Singlish.
Continue reading “The evolving Tao of language” →

The Swedish culture of denial

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For the part of the world who have found it a point to notice that there is such a country as Sweden – at some distance easily mixed up with Switzerland – Sweden might appear as somewhat of an ideal state of equality, untroubled by racial riots and religious taboos.

On close encounter a different picture emerges that speaks about a state of denial that have grown into a culture of its own. In a time when globalization is increasingly becoming a non-issue, when through the Internet Syria is as close as Malmö, this phenomenon might become a problem. The problem, being that the wider meaning of the word ‘culture’ in Sweden has been obscured and cemented into oblivion so much that there are almost no words there to talk about the fact that values, beliefs, religions and various ideas about what is right or wrong are different in different parts of the world.

Defining culture

In the early 2000s when I began to prepare my research for my doctoral thesis in the field of managing across cultures and leadership across cultures, it appeared that almost every author touching upon the topic of culture had come up with a definition of their own. Already during the 1950s, Alfred Kroeber and Clyde Kluckhohn had compiled a list of 164 definitions. The definitions spanned fine arts and humanities, pattern of human knowledge, beliefs and behavior, shared attitudes, values, goals and practices. Everything from cultivating small societies of bacteria in a Petri dish to my favourite, Geert Hofstede, who defined culture as a ‘collective programming of the mind’. It appeared that the only common ground was the agreement that there was such a thing as culture and in its broader sense all were the creations of man to fit in between them and what was given by nature to make just about any place on earth inhabitable. Thus, of course, any “culture” would vary with the places and be whatever served its purpose best at that place.

This wider definition made for three simple observations:

  1. There is such a thing as culture
  2. They vary with their geographical location
  3. Their usefulness will vary since what is useful in one place will be plain stupid in another

What we arrive at in the most secular country in the world is however, the contradiction that the Swedes do not believe in the thesis of Greek philosopher Protagoras, that “man is the measure of all things” but would much rather go with the Old Testament’s belief in absolute truths, that what is true to one man is true to all.

When I went on in the course of my research and talked to Swedish top managers about their “management style”, asking if they felt that their ‘style’ would broadly correspond to the “Swedish culture and values” most Swedes would have it that there did not exist any particular Swedish management style, and certainly no framework of a Swedish national culture that influenced this non-existent “Swedish management style”.
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Feminine power behind the veil: who’s voices are we hearing?

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Niqab

Photo from Photobucket.

Growing up in a multi-racial, multi-religious and as such, multi-ethnic dress codes nation as Singapore, I never thought twice about each ethnic group’s choice of dress, they being normalized as part of the larger socio-cultural fabric of Singapore from when I was very young. The hijab worn by Muslim women in Singapore is most common, where I understood from fellow female classmates who were Muslim, that it was a matter of personal choice what to wear and when to begin wearing their hijabs.

The niqab and the burqa however would draw slightly more attention in Singapore even today, because of its fuller head to toe covering. But being pragmatists, Singaporeans are most likely to ponder its practicality in choice of clothes worn under the sometimes punishing tropical heat and humidity, wondering how the wearer would fare under those layers of dress when those in t-shirts, shorts and sandals have problems keeping talcum fresh?

The debate around the niqab and the burqa in Europe, most notably because of France’s consideration on banning the burqa, comes from an array of perspectives other than practicality of dress, from how the dress does not conform to the European cultural identity (a point of view that is highly debatable considering the mobility of people these days), to religious freedom without steering towards radicalism and perhaps the most common theme, the head to toe covering as a means of the oppression of women:

“It will not be welcome on French soil,” he said.” We cannot accept, in our country, women imprisoned behind a mesh, cut off from society, deprived of all identity. That is not the French republic’s idea of women’s dignity.” ~ French President Nicholas Sarkozy, in an article by Emma Jane Kirby BBC News, 22 January 2010.

From the Swedish Prime Minister, Fredrik Reinfeldt and leader of the Swedish Social Democratic Party, Mona Sahlin:

“Det är ett uttryck för kvinnoförtryck, [it is a sign of opression of women] sade Reinfeldt i en debatt med Socialdemokraternas ledare Mona Sahlin i Sveriges Radio.”

“Mona Sahlin vill inte ha något förbud av den typen i Sverige, men anser också hon att heltäckande slöja är uttryck för kvinnoförtryck.” [Mona Sahlin does not want a ban of this type in Sweden, but it is her opinion too that a fully covering veil is sign of female opression] ~ Dagens Nyheter published on 27 January 2010.

The same opinion is put forth by Norska Arbeiderpartiets spokesperson on immigration, Lise Christoffersen, i Aftenposten.

As a linguist I can’t help noticing that three of the most important political leaders in Scandinavia are not arguing against female oppression, but against the symbol for it.

From Daily Telegraph writer James Delingpole is also of the point of view of Sarkozy, noting,

‘The freedom’ [Obama] is granting US Muslim women to wear the veil is in fact the most surefire way of guaranteeing their continued subservience. ~ also in Finding Dulcinea

And while the humanitarian intentions are positive on the surface so long as no deeper political motives are uncovered, the perspective of the veil as oppression is not difficult to understand from those who do not wear it in their culture. And as social constructionism (Berger and Luckmann, 1966) would have it, it would be down right difficult for us who do not have the burqa in our culture to view it any other way than as oppressive, our point of view being coloured by our ‘reality’. Even I would feel more comfortable in a qipao and kebaya than a full covering of the burqa, simply because the former ethnic dresses are part of my cultural heritage whilst the latter isn’t. Any fuller coverings than what I think is already a modest long sleeved, ankle brushing kebaya would make me feel restricted in movement and worse, contribute to a feeling of complete loss of my social identity where I become faceless and voiceless.

But for those whose socio-cultural and religious heritage means bearing the niqab and the burqa, how powerless and subservient are the women behind the veil really?
Continue reading “Feminine power behind the veil: who’s voices are we hearing?” →

Doktorspromotion 2009, University of Gothenburg

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Cheryl Marie Cordeiro, Doktorspromovering 2009, PhD graduation ceremony, University of Gothenburg, Svenska Mässan

On stage, halfway through the ceremony. I’m seated third row from the back, in a white dress. Deans and faculty leaders of the University of Gothenburg (GU) are seated at the front of the stage, in the respective faculty colours and gowns.
Photo for CMC © Jan-Erik Nilsson, David Neikter Nilsson, Anders Lindström 2009

The 30th of October, 2009 was the University of Gothenburg’s annual prize giving and doctoral awards ceremony and gala event. It was wonderful to have these grey autumn days lit by people dressed up in formal attire, tailcoats mandatory for all men receiving awards that evening, and all women in long dresses or ball gowns. Everyone looked smart and regal.

For this event, I wore the full length, white crochet dress that my mother had made for me more than a decade ago. It was meant for my college prom night, so I was 18 years old when I wore this dress the first time.
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