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CIVIC EDUCATION
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"Nothing pleases people more than to go on thinking what they have always thought, and at the same time imagine that they are thinking something new and daring: it combines the advantage of security and the delight of adventure."
-T.S. Eliot
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A Brief History of Some Punctuation Marks
Punctuation itself – literally, the act of adding “points” to a text – did not arrive until the third century BC, when Aristophanes of the great Library at Alexandria described a series of middle (·), low (.) and high points (˙) denoting short, medium and long pauses.
Over the centuries, this system gave rise to punctuation as we know it: from Aristophanes’ three dots came the colon, the full stop, and many other marks besides.
At the same time the paragraphos evolved into the “pilcrow”, a C-shaped mark (¶) placed at the start of each new section in a text.
The word space was a late arrival, appearing only when monks in medieval England and Ireland began splitting apart unfamiliar Latin texts to make them easier to read.
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Why Do We Have to Use Punctuation?
A History of Conventions
by Sarah Yost * Some Punctuation Metaphors * A Brief History of Punctuation * Today * Wrap Up
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Punctuation developed dramatically when large numbers of copies of the Christian Bible started to be produced. These were designed to be read aloud and the copyists began to introduce a range of marks to aid the reader, including indentation, various punctuation marks and an early version of initial capitals. Saint Jerome and his colleagues, who produced the Vulgate translation of the Bible into Latin, developed an early system (circa 400 AD); this was considerably improved on by Alcuin. The marks included the virgule (forward slash) and dots in different locations; the dots were centred in the line, raised or in groups. With the invention of moveable type in Europe began an increase of printed material. "The rise of printing in the 14th and 15th centuries meant that a standard system of punctuation was urgently required." The introduction of a standard system of punctuation has also been attributed to Aldus Manutius and his grandson. They have been credited with popularizing the practice of ending sentences with the colon or full stop, inventing the semicolon, making occasional use of parentheses and creating the modern comma by lowering the virgule. By 1566, Aldus Manutius the Younger was able to state that the main object of punctuation was the clarification of syntax.
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The New York Times / IHT, 27 April 2013
For all those concerned about our children's education here in Cambodia -- the principles work the same way, even if the focus of the study is on American students and society. Also, there is an urgent and fundamental need to teach students HOW TO LEARN, something we cannot take for granted. - Theary C. Seng, Phnom Penh, 29 April 2013
My research suggests that one part of the explanation for this is rising income inequality. As you may have heard, the incomes of the rich have grown faster over the last 30 years than the incomes of the middle class and the poor. Money helps families provide cognitively stimulating experiences for their young children because it provides more stable home environments, more time for parents to read to their children, access to higher-quality child care and preschool and — in places like New York City, where 4-year-old children take tests to determine entry into gifted and talented programs — access to preschool test preparation tutors or the time to serve as tutors themselves.
... It’s not just that the rich have more money than they used to, it’s that they are using it differently... High-income families are increasingly focusing their resources — their money, time and knowledge of what it takes to be successful in school — on their children’s cognitive development and educational success.
This means finding ways of helping parents become better teachers themselves. This might include strategies to support working families so that they can read to their children more often.
The more we do to ensure that all children have similar cognitively stimulating early childhood experiences, the less we will have to worry about failing schools. This in turn will enable us to let our schools focus on teaching the skills — how to solve complex problems, how to think critically and how to collaborate — essential to a growing economy and a lively democracy.
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Cognitive Development
Cognitive development is a field of study in neuroscience and psychology focusing on a child's development in terms of information processing, conceptual resources, perceptual skill, language learning, and other aspects of brain development and cognitive psychology compared to an adult's point of view. In other words, cognitive development is the emergence of the ability to think and understand. A large portion of research has gone into understanding how a child imagines the world. A major controversy in cognitive development has been "nature vs. nurture", or nativism versus empiricism. However, it is now recognized by most experts that this is a false dichotomy: there is overwhelming evidence from biological and behavioral sciences that from the earliest points in development, gene activity interacts with events and experiences in the environment. Another issue is how culture and social experience relate to developmental changes in thinking.
Language acquisition A major, well-studied process and consequence of cognitive development is language acquisition. The traditional view was that this is the result of deterministic, human-specific genetic structures and processes. Other traditions, however, have emphasized the role of social experience in language learning. However, the relation of gene activity, experience, and language development is now recognized as incredibly complex and difficult to specify. Language development is sometimes separated into learning of phonology, morphology, syntax, semantics, and discourse or pragmatics. However, all of these aspects of language knowledge—which were originally posited by the linguist Noam Chomsky to be autonomous or separate—are now recognized to interact in complex ways.
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The Phnom Penh Post, 5 April 2013
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ដំណឹងល្អ រៀបរៀងដោយ លោកយ៉ូហាន
(especially what it means to born again)
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PRAYER OF PRAISE
[...]
But the most obvious fact about praise—whether of God or anything—strangely escaped me. I thought of it in terms of compliment, approval, or the giving of honor. I had never noticed that all enjoyment spontaneously overflows into praise... The world rings with praise—lovers praising their mistresses, readers praising their favorite poet, walkers praising the countryside, players praising their favorite game—praise of weather, wines, dishes, actors, motors, horses, colleges, countries, historical personages, children, flowers...
I had not noticed how the humblest, and at the same time most balanced and capacious minds, praised most, while the cranks, misfits, and malcontents praised least. The good critics found something to praise in many imperfect works; the bad ones continually narrowed the list of books we might be allowed to read. The healthy and unaffected man, even if luxuriously brought up and widely experienced in good cookery, could praise a very modest meal; the dyspeptic and the snob found fault with all... praise almost seems to be inner health made audible. Nor does it cease to be so when, through lack of skill, the forms of its expression are very uncouth, or even ridiculous...
I had not noticed, either, that just as men spontaneously praise whatever they value, so they spontaneously urge us to join them in praising it; “Isn’t she lovely? Wasn’t it glorious? Don’t you think that magnificent?” The Psalmists in telling everyone to praise God are doing what all men do when they speak of what they care about. My whole, more general, difficulty about the praise of God depended on my absurdly denying to us, as regards that supremely Valuable, what we delight to do, what indeed we can’t help doing, about everything else we value.
[...]
Read more of this essay on why we praise...
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Old vs. New books ("Spiritual Reading" by C. S. Lewis)
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The Country that Stopped Reading
New York Times/ IHT (6 March 2013)
[replace "Mexico" for "Cambodia"] And it’s not about pedagogical theories and new techniques that look for shortcuts. The educational machine does not need fine-tuning; it needs a complete change of direction. It needs to make students read, read and read. But perhaps the Mexican government is not ready for its people to be truly educated. We know that books give people ambitions, expectations, a sense of dignity. If tomorrow we were to wake up as educated as the Finnish people, the streets would be filled with indignant citizens and our frightened government would be asking itself where these people got more than a dishwasher’s training.
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Education through Imagination:
A Closed Mind is a Beautiful Thing to Lose
Theary C. Seng, June 2007
Read. Read. Read. A critical component of the development of the imagination is reading. We Khmers need to read, read, read and read some more. When we read, we prepare ourselves for any and all opportunities which otherwise would pass us by. The Chinese have it right it defining 'success' by combining the character for preparation (internal individually determined) with the character for opportunity (externally determined). The majority of Khmer live in a harsh reality of abject poverty, crimes and abuse. More than ever we need to keep in mind that reality can be 'beaten with enough imagination'. Imagination, then, is the gateway to wisdom and change, and ultimately to personal and social development.
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Losing our mother tongue The Phnom Penh Post, Feb. 9, 2013 Some young people seemingly pretend to be unable to speak their mother tongue... But when writing in Khmer, which is their native tongue, no one seems to care about accuracy. Even if the dictionary of Patriarch Chuon Nat is installed on their computer, they never bother to open it... "Khmer citizens must know the national language clearly, in both oral and written form, to ensure it survives."
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Rare reading materials in the Khmer language that have been edited for clarity and easy comprehension! With the scarcity of available reading materials in the Khmer language in electronic form where I can edit to raise my larger point of the NEED FOR USE OF PUNCTUATIONS, I am glad I can illustrate using the Khmer Bible.
If you ONLY know English, and this is how you have been habituated to read English, how far would you go in your education?
For the KHMER reader, click here and read this chapter from the book of JOSHUA. (The verse numbers are acting as a punctuation, but without them, the chaos would be UTTER CHAOS.) For the ENGLISH reader, click here and read this chapter, but imagine there are no proper nouns (no capitalized words) and no punctuations except for the full stop. The vocabulary (translation) is very good -- as it done by a committee with checks and rechecks, unlike most of the other translations being produced in the whole of society. But without commas and other punctuation, is the Khmer chapter clear and understandable?
This is how Cambodians read the Cambodian language. For Cambodians with means or an opportunity to rely on another language, after they're stuck with the Cambodian language (which is very early on), they rely on their 2nd language for knowledge.
But for the MAJORITY of Cambodians who do not know a 2nd language, they have to fight the printed page and mangled language (of misspelling, of "creative" texting-style punctuation, or just run-on phrases) to get even a scant piece of knowledge.
. . . A LANGUAGE IN CRISIS
4-Part Series of Commentary to The Phnom Penh Post Re-posted on KI-Media and Facebook Accounts Sent to 1,500 on Email List-serve
Part I A LANGUAGE IN CRISIS (edited version published in The Phnom Penh Post, 16 Aug. 2011)
Part II A LANGUAGE IN CRISIS The Written Khmer: The Problem (edited version published in The Phnom Penh Post, 17 August 2012)
Part III A LANGUAGE IN CRISIS The Written Khmer: A Few Questions (anecdotes of the problems on the ground posed in list of questions, forthcoming)
Part IV A LANGUAGE IN CRISIS The Written Khmer: A Few Recommendations (a few initial recommendations of the way forward, forthcoming) Background
Venerable Chuon Nath's Dictionary and other Authority (the learned monk of the 20th century is the strongest authority on all things educated, in Khmer)
Language and National Identity by Dr. Stephen Heder (a chapter on Cambodia in a book published by Oxford University Press)
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សេចក្តីប្រកាស ជាសកល ស្តីអំពី សិទ្ធិមនុស្ស Universal Declaration of Human Rights
This version is from a couple of translations published by the UNOHCHR (booklet, webpage) which I have edited mainly with regards to spacing and punctuations for easier comprehension. On occasions, I have corrected translation inaccuracies. – Theary C. Seng, Phnom Penh, 30 Nov. 2012
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The Khmer Bible
Version with Proper Punctuations/Formatting
Theary Seng Version
As the Khmer Standard Version of the Bible, 2005 is extremely well translated in terms of word choice/vocabulary, and recently made available in electronic form on the internet, and because I am already very well familiar with the stories and books of the Bible (reading, re-reading them since I first became a Christian at the age of 9 years old--32 years ago!), I am editing the KSV 2005 with proper, consistent, and "new" punctuations as well as reformatting it for clarity and easier comprehension.
I am starting with books and portions of the Bible which contain ideas and concepts which are already familiar, even if the non-Christian Khmer reader may be surprised to find the source as the Bible, e.g. the Book of Proverbs, Ecclesiastes, Song of Songs, Sermon on the Mount, Gospel of Luke and of John, Letter of James, etc.
Both Christian and non-Christian Cambodian readers will be able to appreciate these edited books of the Bible in Khmer, mainly because they rare reading materials available in the Khmer language that are clear and understandable. For the non-believing Khmer readers, take these edited books of the Bible as good literature, which they are (plus more, for the Khmer believers!).
In all instances, I have changed to the correct spelling of ឲ្យ (from អោយ, which is incorrect).
Samdech Sangh (Venerable) Chuon Nath Dictionary (1967) and another dictionary before 1977 have ឲ្យ. Dictionaries of 2004, 2007 have ឱ្យ. ឱ្យ is an accepted form of ឲ្យ. However, the introduction page of Samdech Sangh Chuon Nath dico (1967-1968) edition - note No. ខ៣, he also indicated that while this form is correct, we should not use: ឱយ or អោយ. Writing អោយ (which is INCORRECT) is akin to texting in English luv . It is common practice to write informally text or email messages "I luv you" but it doesn't make "luv" the correct spelling of "love". The principle also applies to writing Khmer properly. I am also changing the spelling of សម្រាប់ (correct) from សំរាប់ (incorrect).
When the dictionaries are in conflict without a reasonable explanation, go with the strongest authority, Ven. Chuon Nath dictionary of 1967 which has សម្រាប់ as the correct spelling (as well as the Dictionnaire Détaillé des Homonyses et des Paronymes, 2007).
(សំរាប់ is found in 2 later dictionaries published during great political instability when there were no infrastructure: Cambodian-English of 1977, during the Khmer Rouge genocide, American University Press, and Oxford English-Khmer of 2004, only one year after UNTAC left.)
I am currently having my staff at CIVICUS Cambodia typing two basic books on the history of Cambodia, already translated but lacking proper punctuations, so that I may edit them and make them freely available online for the public.
READING MUST BE TRIGGERED with INTERESTING MATERIALS.
READING Must be free of the burdens of having to fight the printed page and mangled language.
READING Is the beginning of effective DIALOGUE, of quality EDUCATION, of RECONCILIATION, of Cambodian FLOURISHING (PEACE with JUSTICE, or SHALOM).
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