A federal appeals court ruled Tuesday against Defense Distributed, the Texas organization that promotes 3D-printed guns, in a lawsuit that it brought last year against the State Department.

Giraffeical Interchange Format A GIFbite made in homage to Steve Wilhite (and Interchanging Giraffes everywhere)

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Using DNA would finally divorce the thing that stores information from the things that read it. Time and again, our storage formats become obsolete because we stop making the machines that read them-think about video tapes, cassettes, or floppy disks. That's a faff-it means that archivists have to co

"Christopher Shea writes in the WSJ that physicists studying Google's massive collection of scanned books claim to have identified universal laws governing the birth, life course and death of words, marking an advance in a new field dubbed 'Culturomics': the application of data-crunching to subjects typically considered part of the humanities. Published in Science, their paper gives the best-yet estimate of the true number of words in English — a million, far more than any dictionary has recorded (the 2002 Webster's Third New International Dictionary has 348,000), with more than half of the language considered 'dark matter' that has evaded standard dictionaries (PDF). The paper tracked word usage through time (each year, for instance, 1% of the world's English-speaking population switches from 'sneaked' to 'snuck') and found that English continues to grow at a rate of 8,500 new words a year. However the growth rate is slowing, partly because the language is already so rich, the 'marginal utility' of new words is declining. Another discovery is that the death rates for words is rising, largely as a matter of homogenization as regional words disappear and spell-checking programs and vigilant copy editors choke off the chaotic variety of words much more quickly, in effect speeding up the natural selection of words. The authors also identified a universal 'tipping point' in the life cycle of new words: Roughly 30 to 50 years after their birth, words either enter the long-term lexicon or tumble off a cliff into disuse and go '23 skidoo' as children either accept or reject their parents' coinages."

Facebook, YouTube and even texting will be the salvation of many of the world's endangered languages, scientists believe.

Of the 7,000 or so languages spoken on Earth today, about half are expected to be extinct by the century's end.

Globalisation is usually blamed, but some elements of the "modern world", especially digital technology, are pushing back against the tide.

"I am sitting in a room different from the one you are in now. I am recording the sound of my speaking voice and I am going to play it back into the room again and again until the resonant frequencies of the room reinforce themselves so that any sem- blance of my speech, with perhaps the exception of rhythm, is destroyed. What you will hear, then, are the natural resonant frequencies of the room articulated by speech. I regard this activity not so much as a demonstration of a physi- cal fact, but more as a way to smooth out any irregularities my speech might have."

We're hard-wired to turn our lives into stories - how will we cope with the dizzying digital fictions of the future, ask John Bickle and Sean Keating

"We are our narratives" has become a popular slogan. "We" refers to our selves, in the full-blooded person-constituting sense. "Narratives" refers to the stories we tell about our selves and our exploits in settings as trivial as cocktail parties and as serious as intimate discussions with loved ones. We express some in speech. Others we tell silently to ourselves, in that constant little inner voice. The full collection of one's internal and external narratives generates the self we are intimately acquainted with. Our narrative selves continually unfold.

State-of-the-art neuro-imaging and cognitive neuropsychology both uphold the idea that we create our "selves" through narrative.

Sacrifice, speech, writing and art: I am interested in the different ways in which a sacrifice, a sacrament, a spoken word and a written word act as signifiers. The notion for instance that the sacrament, at the point of its acceptance, is understood as becoming the signified. What can you tell me / what has been written about the notions of sacrifice and their relationship to speech, art and the technologies of writing? I am at the very early stages of writing on these themes (so forgive any gross generalisations I make here).

I have a sort of vague notion that speech in a pre-literate society acts in a similar way to the sacrament, i.e. that the spoken word somehow becomes what it signifies (the mimesis of pre-literate speech is imminent). Writing on the other hand acts at a distance, and the notions of referral seem to be quite different when a meaning is ascribed to an iconographic or phonetic indicator carved in stone or written on paper. I am also interested in how art and the sacrifice have functioned through the ages.

I guess I would like your thoughts. AskMefi has never let me down in the past!

• Has anything specific been written on the move from sacrificial mimesis to written mimesis?

• Any interesting writings on sacrifice as it relates to art, language and literature?

Thanks in advance

In the wake of the controversy that greeted his paper, Everett encouraged scholars to come to the Amazon and observe the Pirahã for themselves. The first person to take him up on the offer was a forty-three-year-old American evolutionary biologist named Tecumseh Fitch, who in 2002 co-authored an important paper with Chomsky and Marc Hauser, an evolutionary psychologist and biologist at Harvard, on recursion. Fitch and his cousin Bill, a sommelier based in Paris, were due to arrive by floatplane in the Pirahã village a couple of hours after Everett and I did. As the plane landed on the water, the Pirahã, who had gathered at the river, began to cheer. The two men stepped from the cockpit, Fitch toting a laptop computer into which he had programmed a week’s worth of linguistic experiments that he intended to perform on the Pirahã. They were quickly surrounded by curious tribe members. The Fitch cousins, having travelled widely together to remote parts of the world, believed that they knew

My mild-mannered English husband Adam lives quite a colorful existence in his dreams. Having benefited from hours of delight at his dead of night musings, I thought it was only fair to share them with the world.

Every family, it seems, has its own set of words for describing particular Lego pieces. No one uses the official names. “Dad, please could you pass me that Brick 2x2?” No. In our house, it’ll always be: “Dad, please could you pass me that four-er?”

And I’ll pass it, because I know exactly which piece he means. Lego nomenclature is essential for family Lego building.

“Dad, I’m building a roof for the medical pod, but I need a hinge-y bit to make it open up. You know, one of those four-er flat hinge-y bits.”

In depicting the emergence of the world’s languages as a curse of gibberish, the biblical tale of the Tower of Babel makes us moderns smile. Yet, considering the headache that 6,000 languages can induce in real life, the story makes a certain sense.

Not long ago, 33 of the FBI’s 12,000 employees spoke Arabic, as did 6 of the 1,000 employees at the American Embassy in Iraq. How can we significantly improve that situation is a good question. It’s hard to learn Arabic, and not only because it’s hard to pick up any new language. Iraqi Arabic is actually one of several “dialects” of Arabic that is as different from the others as one Romance language is from another. Using Iraqi Arabic even in a country as close as Egypt would be like sitting down at a trattoria in Milan and ordering lunch in Portuguese.

Bookstore shelves groan under the weight of countless foreign-language self-teaching sets that are about as useful as the tonics and elixirs that passed as medicine a century ago and leave

“We know that our patchwork heritage is a strength, not a weakness. We are a nation of Christians and Muslims, Jews and Hindus - and non-believers.” Barack Hussein Obama, 20th of January, 2009

(Originally published at 3quarksdaily) As a British citizen I watched the inauguration speech of America’s 44th President with a warm but distanced interest. But as someone who was brought up in a non-religious family, and has thrived without a belief in a deity, I listened to Barack Obama’s words with fascination, concern and hope. Obama’s message to his nation and the greater world was one of inclusion. A broad ranging speech during which America’s new leader threw his arms wide around those who believe in America, and even wider around those who perhaps do not. The matter of ‘belief’ resonated throughout Obama’s address: the belief in God, the belief in America and the belief in Obama himself. Yet in regard of that single word a debate among ‘non-believers’ has sprung up. A debate as to whether Obama’s nod to the millions of Americans who call themselves non-theists, atheists or agnostics should have been wrapped up in such a semantically negative phrase. To pick apart the significance of the phrase ‘non-believers’ it pays to look at the word ‘atheist’: a label which is often analysed by theistic and nontheistic communities alike. A common etymological error connects “a”, from the ancient Greek for “without”, and “theism”, denoting a belief in God. Thus, an a-theist is considered to be someone without a belief in God. The true etymology of the word though is better derived from the Greek root “atheos” meaning merely “godless”. Thus athe(os)ism is closer in kind to a “godless belief system”, rather than “without a belief in god/gods”. This analysis, although tiresome, is worth attending to in regards Obama’s inclusive rhetoric, because as a minority non-theists are some of the most pilloried in American society. In an infamous 2004 study, conducted by the University of Minnesota’s department of sociology, 39.5 percent of those interviewed stated that atheists “did not share their vision of American society”: Asked the same question about Muslims and homosexuals, the figures dropped to a slightly less depressing 26.3 percent and 22.6 percent, respectively. For Hispanics, Jews, Asian-Americans and African-Americans, they fell further to 7.6 percent, 7.4 percent, 7.0 percent and 4.6 percent, respectively. The study contains other results, but these are sufficient to underline its gist: Atheists are seen by many Americans (especially conservative Christians) as alien and are, in the words of sociologist Penny Edgell, the study’s lead researcher, “a glaring exception to the rule of increasing tolerance over the last 30 years.” - link The suggestion that an atheist’s concern for their country is of a different quality to that of a believer is enormously telling. Has the common misunderstanding of atheism as a lack of belief come to be associated in America not just with God, but with morality, patriotism and an empathy for others? A 1987 interview conducted by Rob Sherman with George Bush senior seems to attest to this. Whilst in the office of Vice President, Mr. Bush stated: “I don’t know that atheists should be regarded as citizens, nor should they be regarded as patriotic. This is one nation under God.” A comment that has rung in the ears of nontheists ever since. It is this apparent mis-conception about non-belief that makes Obama’s comment seem all the more thoughtless. Surely, in a speech of such fine rhetoric, so minutely crafted to chime with the thoughts and feelings of an entire nation - and of a world beyond - a phrase weighted as strongly as ‘non-believers’ should have been handled more carefully? It is doubtful that it was included as an afterthought; doubtful indeed that Barack Obama and his team of talented speech writers did not deliberate over its usage and inclusion in the most important piece of oratory they had ever crafted. How many Presidents of the last century have talked of ’non-believers’ in such patriotic tones? How much recent American policy has cited atheists and agnostics as integral to the character of the nation; as a minority worth even calling attention to? A closer look at the phrase is necessary, I believe, to truly grasp its significance as one of the most subtle shifts in political rhetoric the Obama team has yet delivered. Another extract from the inaugural address begins to clarify our semantic quarrel: “On this day, we come to proclaim an end to the petty grievances and false promises, the recriminations and worn-out dogmas that for far too long have strangled our politics.” Here Obama asks for the narrative of American life, of American policy, to be redrafted. A call to a young nation to “pick [itself] up, dust [itself] off, and begin again” the work of building its identity. Obama’s call for America to unite under its founding principles is a definitively secular call; a call to the American State to be once again separated from any religion, just as its founding fathers had intended. For too long the identity of America has been infused with a kind of Christian grand-narrative, a sense that if God had placed mankind on the Earth to achieve greatness, and if America was the world’s greatest nation, then God must have always intended for the Christian story to also be the American story. This dangerous ethos, often echoed in the rhetoric of the Bush administration, is arguably responsible for the current tension between America, the Islamic world and beyond. This dangerous ethos, once reassessed through the eyes of a secular nation, bears more relationship to a fundamentalist doctrine than it does to a moral bedrock for American policy. By placing ‘non-believers’ at the end of a list of religious denominations Obama and his team were speaking not to the religious beliefs that unite Americans, but the moral and social bonds that tie them together as communities. When we look at the Christian community, at the Jewish community, at the Muslim and Hindu communities, the sharing of ‘beliefs’, becomes much more irrelevant. Two distinct people may call themselves Christian, but as a Protestant and a Catholic their core religious beliefs will be very different. By citing the non-believer community in his “patchwork” identity Obama was talking of the irrelevance of any particular view of God in the constitution of the American nation. His message to the Muslim world to ”seek [together] a new way forward, based on mutual interest and mutual respect” was a message to all to put particular beliefs in Gods aside and get on with the common goal of restitching our patchwork world. A message to: “Tie up your camel first, then put your trust in Allah.” - link As a non-American, I can believe in similar ideals. As a proud atheist I can attest to the fact that not believing in a God does not mean I don’t have beliefs. After all, every one of us - Atheist or Agnostic, Christian or Muslim, Jewish or Buddhist, Hindu, Sikh, Baha’i, Shinto or Rastafarian - are non-believers in something.

"The government of the United States is in no sense founded on the Christian Religion." ~ George Washington / "I do not find in Christianity one redeeming feature." ~ Thomas Jefferson / "The Bible is not my book, nor Christianity my religion." ~ Abraham Lincoln / "A just government has no need for the clergy or the church." ~ James Madison / "I believe in an America where religious intolerance will someday end... where every man has the same right to attend or not attend the church of his choice." ~ John F. Kennedy / "We are a nation of Christians and Muslims, Jews and Hindus -- and nonbelievers." ~ Barack Obama