In today’s technological world, the distinction between the oral and the literal is one that is largely unrecognized. From my experience, it seems that most people tend to assume that the oral is simply the verbal manifestation of the written; yet Ong’s Orality and Literacy brings to light the sharp distinction between the two. However, the effects of literacy on orality (and vice versa) are difficult to evaluate, for neither exist in a vacuum.
As an attempt to isolate one in terms of the other, Ong cites the A.R. Luria study in which Luria questioned numerous illiterates in order to see how their perceptions of things differed from perceptions of other literates. While the study was certainly fascinating, it seems that in today’s increasingly interconnected world, it would be extremely difficult (I’d even venture to say impossible) to isolate literacy or illiteracy, for even largely illiterate societies are undoubtedly influenced by forces of literacy. That is to say, illiterates don’t exist in a vacuum – humans are social beings, therefore even members a fully illiterate tribe in deep Africa will likely experience the effects of literacy at some point in their lives, be it through trade, interactions with missionaries, or other unavoidable external forces. Conversely, a fully literate society is equally impossible to isolate, for no one exists in a world of only text. Thus, it seems that Ong’s focus on the literate versus the oral fails to fully explore the interconnectivity between the two.
One aspect of the phenomena of language I thought Ong covered very well, however, was the issue of physical writing restructuring consciousness (hence the title of his chapter “Writing Restructures Consciousness”). There is no better way to describe this phenomenon than with the author’s own words. Our exposure to the world of Helvetica and other typefaces clearly illuminates this distinction. For while writing undoubtedly is used to convey a message with its text, the physical letters themselves are more than simple representations of sounds – they are social constructs which trigger things within the minds of the reader.
This trend is even more observable in ancient writings than it is in our own. Egyptian Hieroglyphs, for instance, are so literal that they seem to be a picture and text intertwined. Early Sumerian text also seems to hold this characteristic, thus leading me to a particular interest of mine, the Sumerian cuneiform symbol of the Amagi.
The Amagi, literally translated as “return to the mother,” is believed to be the first known written expression of freedom or liberty. Taken from a clay tablet from the Sumerian city of Lagash, the Amagi is believed to have appeared in the Sumerian language around 2300 BC. Yet more relevant for our discussion today is how liberty is expressed both in different literal translations, as well as how it is interpreted inter- temporally, that is to say, how the concept itself differs from the literal expression.
In this post, I have included a picture of the Amagi. Though I am not familiar with any other Sumerian script (it’s a dead language, hence I have no reason for familiarity), it seems that the physical makeup of the Amagi is not insignificant, just as the physical makeup the letter A in our language is not insignificant. To me it seems that the two symbols seem to represent the distinction between captivity and freedom. While the first symbol seems to be a figure in a cage, the second could be seen as an arrow pointing towards freedom. This interpretation, of course, is based on no scholarly research; it is merely the feeling I get when I look at the symbol. However, besides its actual context and meaning, I think an equally important aspect of language is how the symbols can be interpreted by those who have no prior knowledge of the language. Hence, due to the nature of literacy, it seems that my interpretation is equally as significant as a scholarly interpretation, for all intents and purposes.
For more information on the Amagi (as well as other liberty-themed information), visit the Liberty Fund site. This organization is self-described as: “a private, educational foundation established to encourage the study of the ideal of a society of free and responsible individuals.” Hence, as an advocate of liberty and individual freedoms, I encourage you to take a peek into the world of Liberty Fund.
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