100 Books Like Language and National Identity in Asia

I never considered myself a nerd, so why do I love Latin? (which I hated in school) It’s because I Iove seeing, and love teaching, what languages can do – culturally, socially, politically.

Leonhardt’s Latin: Story of a World Language gives us sweeping new perspectives. For 1000 years after the Romans, Latin was the intellectual glue of Europe, and a key to the sciences and humanities down through the 19th century. The new prestige of French, Italian, English, and the other European vernaculars in some ways threw up huge barriers.

If only Latin grammar and syntax weren’t, aargh, so challenging (though some do call this a cognitive plus). Teaser: Is English as today’s ‘world language’ actually acting as a latter-day Latin?

There was probably never a language documentary as compelling as The Story of English, and the companion book The Story of English was an inspiration for my own book – and my title.

How could the language of a small out-of-the-way island go global and become the entire world’s second language? Conquest? (that’s a plus and a minus) Dysfunctional spelling and crazy grammar? (joke) Political and cultural good fortune? (Definitely.) But what else? And to what ends?

And this language ‘game’ has had so many players besides the English – the Scots, the Irish, the Americans, Africa, and Asia. And of course, 35 years ago no one could have imagined how many more global roles English would be playing.

Many language stories have sad endings. I don’t like to over-personalize a language; it’s primarily the users that put the spice into a language or let it ‘die’. Or in the case of Yiddish, murdered in their millions.

Dovid Katz’s title evokes the extraordinary vitality of Yiddish – for centuries the language of Europe’s Jews and one of the major literary languages of the 20th century, until Nazism and Stalinism consumed all. Many survivors reached Israel, where Hebrew has taken its place. But Yiddish lives on. To me that matters.

For tens of thousands (and thriving) survivors’ descendants in the US and Europe, Yiddish is still a first language, preserving a traditional religious lifestyle  Many more, whose grandparents (like mine) migrated and raised children in other tongues, still cherish Yiddish for its songs and jokes. As do I. Mel Brooks, Woody Allen, Larry David – scratch the surface and… show more.

Some of the best language stories lie dissected in the work of social scientists. Not an easy read. But once in a while, someone brings it to life, enjoyably. 

One such is John Edwards, whose ‘Multilingualism’ is required reading for my course on language and politics.  Most countries are host to several languages – often a source (or a product) of ethnic pride, and why not? Sometimes, however, full-scale political and economic interventions may occur. And then, a language conflict is on the cards.

Nationalism often enflames such situations but sometimes wisdom and fortune prevail. Not long ago, Catalan and Quebecois French faced a bleak future, but have now seen political and cultural rejuvenation. But other vectors can change the story: Take the Southern Irish: The occupation over, they saw little cultural or economic value in Gaelic, which is now severely endangered.

In 1893 the eminent scholar of Jewish studies, Moritz Steinschneider, astutely identified Jews as “Dolmetscher”— mediators between East and West, Christianity and Islam, ancient and modern languages. While early academic interest in Jewish translation primarily focused on the Middle Ages, the past two decades have seen a burgeoning fascination with translation across other periods (and spaces) of Jewish history.

Several outstanding books have emerged by literary historians such as Abigail Gillman, Aya Elyada, Tessa Rajak, and Omri Asscher, making it challenging to single out just one recommendation. But Naomi Seidman’s book had me hooked from page 1, where Seidman recounts the story of her father’s strategic mistranslation between Yiddish and French in Post-War Paris. For Seidman, whose brilliant analysis of this translation narrative offers one of the best introductions to an academic book I’ve read, such strategic mistranslations are emblematic of the complexities of Jewish-Christian dialogue and of the Jewish… show more.

This book takes something so in-your-face yet so often ignored about New York and other 21st-century global metropolises—their polyglot nature—and makes it the focus. I know when I arrive in a major city, the cacophony of myriad languages stands out on that first subway, bus, and tram ride. But soon enough, it all becomes background noise.

By foregrounding this phenomenon, arguing that it’s peaking today as global migration swells, and telling the stories of several tenacious language communities in New York’s outer boroughs, Perlin reads NYC through the alphabets that cover its bodega awnings.

Kedourie (1926-1992) was a scholar of Middle Eastern history who also exerted quite an influence upon the field of nationalism studies. This was achieved through his famous Nationalism and the follow-up project cited here. The diverse sources collected in Nationalism in Asia and Africa are introduced with a lengthy opening essay in which Kedourie attempts to account for the ‘family resemblance’ among the movements in question (mainly of late 19th and early 20th-century vintage). The sources themselves are far from ordinary. See for example document 17, which details the final days of an imprisoned Egyptian political dissident – these spent pouring over a few prized works (Bagehot, Rousseau, a volume of Arabic poetry, and the Koran) and scratching out with his boot lace a plan for the "constitution of a Muslim government." Kedourie can indeed surprise and intrigue the reader with his choices.

This eloquent autobiography was written in the mid-1930s while the author was jailed by the British. It offers a detailed and convincing account of the experience of India’s people under the regime of British imperialism, and is relevant to other countries under foreign occupation, but also to US society because of its emphasis on religious conflict.

Once upon a time, “plant explorers,” intrepid botanists (mainly from the UK) fanned out over the lesser-known world looking for interesting plants to bring into wider appreciation and cultivation. Frank Kingdon Ward (1885-1958) is best known for introducing the breathtakingly beautiful Tibetan blue poppy. There’s an internet meme featuring his grizzled face with the caption “Make sure you want it enough,” a clear reference to what he went through to bring his prizes back. (Imagine: you spot the fabulous blue poppy in some remote place, but, you have to find a way to return in a few months to get seeds.) This book, edited by Thomas Christopher and with a preface by Jamaica Kincaid (both super-credentialed horticulturists and authors), features highly readable, awe-inspiring selections from the great man’s journals.

The book shows some of the remarkable ways that Eastern and Western thought differs. I read the book 10 years before a brilliant Chinese student named Kaiping Peng came to work with me and told me right off the bat that I thought linearly and logically and he thought non-linearly and dialectically. That sounded like an exaggeration, but Nakamura’s book encouraged me to take Peng seriously. Our research together showed he was absolutely right. East Asian thought was shown by our experiments to be radically different in many ways from Western thought.