WEBVTT - A Game of Telephone, Part 1

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<v Speaker 1>Welcome to Stuff to Blow Your Mind, a production of iHeartRadio.

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<v Speaker 2>Hey, welcome to Stuff to Blow Your Mind. My name

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<v Speaker 2>is Robert Lamb.

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<v Speaker 3>And I am Joe McCormick, and today we wanted to

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<v Speaker 3>begin a series on the show talking about the telephone game.

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<v Speaker 3>Many of you probably already know the general contours of

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<v Speaker 3>a telephone game, but just in case anybody escaped childhood

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<v Speaker 3>without playing this, describe how it often goes. So you

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<v Speaker 3>might gather all the players in the room and arrange

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<v Speaker 3>them in a line or in a big circle. We

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<v Speaker 3>always played it in a circle at my elementary school.

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<v Speaker 2>Yeah.

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<v Speaker 3>Oh, yeah, you played it in a circle too, Yeah.

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<v Speaker 2>Yeah, And I was about to say, very much an

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<v Speaker 2>elementary school sort of game. This would be where I

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<v Speaker 2>remember playing it from.

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<v Speaker 3>So you begin with a secret message. I think maybe

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<v Speaker 3>often a teacher came up with the message, but I

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<v Speaker 3>guess a kid could to The main thing is not

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<v Speaker 3>everybody gets to hear it at the beginning. The message

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<v Speaker 3>can be a varying lengths or genres. Usually it was

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<v Speaker 3>like a phrase or a sentence length. And for the

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<v Speaker 3>purpose of some of the experiments we're going to look

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<v Speaker 3>at later in this episode, it tends to get longer.

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<v Speaker 3>It's like a full narrative length, and that's where you

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<v Speaker 3>can start really seeing interesting things about how messages change

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<v Speaker 3>across generations of retelling. But for the purpose of the

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<v Speaker 3>Kid's game, yeah, it's often like a sentence. So let's

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<v Speaker 3>say the phrase for our example is this sentence he

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<v Speaker 3>learned almost too late that man is a feeling creature

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<v Speaker 3>and because of it, the greatest in the universe. So

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<v Speaker 3>somebody takes that message, they whisper it into the ear

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<v Speaker 3>of the first player in the line, and then that

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<v Speaker 3>player turns and whispers it back from memory as best

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<v Speaker 3>they can to the next player, and then on down

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<v Speaker 3>the line it goes. So each player is hearing what

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<v Speaker 3>the other players impression of the message was, and when

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<v Speaker 3>it gets to the end, you reveal two things to

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<v Speaker 3>the whole group, what the original message was and what

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<v Speaker 3>final message emerged from the chain of players. Now, if

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<v Speaker 3>you played this game with the man's a feeling creature message,

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<v Speaker 3>and you played it with like a group of I

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<v Speaker 3>don't know, twenty elementary school kids, I would imagine you'd

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<v Speaker 3>end up with something radically different at the end than

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<v Speaker 3>what you started with, maybe something about peeling potatoes. And

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<v Speaker 3>then probably also, to be honest, if I remember how

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<v Speaker 3>this went with kids, something about like it might end

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<v Speaker 3>with the phrase and his head was made of poo

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<v Speaker 3>poo or something.

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<v Speaker 2>Yeah. Yeah, Because an any group of school kids, you're

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<v Speaker 2>gonna have some conscientious kids in there that are trying

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<v Speaker 2>to contain and accurately reproduce the message. But you're also

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<v Speaker 2>gonna have some distracted kids, and you're gonna have some troublemakers.

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<v Speaker 3>But hey, hats off to the trouble makers because in

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<v Speaker 3>this case, you know, introducing weirdness to the message on

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<v Speaker 3>purpose is half of the game. So there are several

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<v Speaker 3>different ways that I think changes to the message are

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<v Speaker 3>usually introduced in this form of the game, you know,

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<v Speaker 3>whispering ear to ear among school kids. Number one is

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<v Speaker 3>errors of hearing or speaking, So you might mistake a

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<v Speaker 3>word in the message for a sound like word like

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<v Speaker 3>a man is a feeling creature might turn into something

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<v Speaker 3>about peeling, and then that could be confusing, and then

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<v Speaker 3>something about peeling potatoes. You know. On down the line,

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<v Speaker 3>you could of course have errors of memory forgetting what

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<v Speaker 3>the second half of the sentence is, or forgetting particular

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<v Speaker 3>word choices you know, transforming a phrase into a kind

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<v Speaker 3>of rough gist of the phrase instead of getting the

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<v Speaker 3>words right. And then finally you just have deliberate changes.

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<v Speaker 3>And concerning those deliberate changes, I think it's important to

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<v Speaker 3>point out that ostensibly the purpose of the game is

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<v Speaker 3>to see if you can preserve the message intact, but

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<v Speaker 3>a lot of children playing lose sight of this skull

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<v Speaker 3>and instead play with the goal of introducing the funniest

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<v Speaker 3>or most entertaining variations on the original message. Because, after all,

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<v Speaker 3>if you are playing in order to preserve the message

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<v Speaker 3>as best you can, the sort of win condition the

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<v Speaker 3>optimal outcome is also the most boring outcome. It's like, oh, wow,

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<v Speaker 3>it stayed the same the whole way around, Okay, But

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<v Speaker 3>the more catastrophic your failure, the more entertaining the game becomes.

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<v Speaker 2>Yeah, And a lot of this comes back to the

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<v Speaker 2>fact that children generally have a very unbalanced and honestly

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<v Speaker 2>developing sense of humor. They don't realize that the true

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<v Speaker 2>humor of the game comes out of an organic attempt

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<v Speaker 2>to accurately reproduce the data, and that if you were

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<v Speaker 2>to intentionally tweak it for entertainment's sake, you would have

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<v Speaker 2>to do so with care, because if it drifts too far,

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<v Speaker 2>if at the end it just becomes this spill of

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<v Speaker 2>of childhood obscenities, then it's it's not funny, it's it's meaningless.

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<v Speaker 2>But it's still probably going to end in laughter for

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<v Speaker 2>these children. I mean, they're the audience after all.

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<v Speaker 3>Yeah, I think genuine mistaken nonsense is the more deeply

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<v Speaker 3>satisfying form of comedy than you know, attacking on his

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<v Speaker 3>head was made of poo poo to the end of

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<v Speaker 3>the sentence. But you know, when you're a kid, you

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<v Speaker 3>can't really.

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<v Speaker 2>Resist, right.

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<v Speaker 3>So I was thinking about, you know, my memories of

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<v Speaker 3>playing this game, and we did play this game at

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<v Speaker 3>my elementary school, and I was kind of wondering why

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<v Speaker 3>we played it as children. I assume it was to

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<v Speaker 3>teach us not to believe everything we hear, to give

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<v Speaker 3>a kind of stern example about the pernicious power of rumors.

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<v Speaker 3>But in my experience, kids always quickly figure out that

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<v Speaker 3>the real point of the game is, like we said,

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<v Speaker 3>to change the message on purpose, to be more entertaining,

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<v Speaker 3>or usually to be you know, more nonsensical or more scatological.

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<v Speaker 3>The game works very differently if everyone isn't committed to

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<v Speaker 3>trying to preserve the message intact. But then again, I

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<v Speaker 3>guess you could say that even with people throwing scatological

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<v Speaker 3>nonsense in the Gears just for fun, it still sort

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<v Speaker 3>of works as a lesson about the real world fallibility

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<v Speaker 3>of word of mouth transmission chains, because you know, the

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<v Speaker 3>same thing happens there really in a less obvious and

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<v Speaker 3>less immediate form. But when people retell a story or

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<v Speaker 3>a rumor about their classmates, they also will often introduce

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<v Speaker 3>details in order to make it more entertaining in their

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<v Speaker 3>view on the retelling.

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<v Speaker 2>Yeah, yeah, I have to say that I don't remember

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<v Speaker 2>any kind of lessons attached to being made to play

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<v Speaker 2>this game in like elementary school or what have you.

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<v Speaker 2>It's just kind of like, this is what we're doing.

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<v Speaker 2>We're about to kill some time with a fun game,

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<v Speaker 2>and you know, and then the game, of course, just

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<v Speaker 2>descends into nonsense and childhood laughter. And then at some

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<v Speaker 2>point the adults that are hearing this out realize that

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<v Speaker 2>it's gone too far and we need to get these

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<v Speaker 2>kids involved in something else. But but yeah, as we'll

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<v Speaker 2>be discussing on the show here, like there are a

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<v Speaker 2>lot of different ways you can you can crack this nut,

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<v Speaker 2>a lot of different ways you can think about it.

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<v Speaker 2>And I'll say, the other thing that comes to mind

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<v Speaker 2>is that I can't help but make this connection between

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<v Speaker 2>this game and humor based on intentionally mishearing something. M m.

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<v Speaker 3>Yeah.

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<v Speaker 2>This was really big in my family, to the point

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<v Speaker 2>that I think it was a bit overdone and got

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<v Speaker 2>a little annoying at times. And I don't know if

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<v Speaker 2>that was us or if that for all I know,

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<v Speaker 2>maybe it was fueled by everyone having played the Telephone

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<v Speaker 2>game in school, Like maybe it teaches you that, hey,

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<v Speaker 2>if you slightly mishear something, it becomes more fun and

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<v Speaker 2>you can just sort of revel in that, you know,

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<v Speaker 2>and why save the world when you can save the squirrel? Ha.

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<v Speaker 2>It's instantly funny, but it easily gets out of hand

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<v Speaker 2>if you just keep going back to that. Well.

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<v Speaker 3>Well, it's a common genre of joke on Mystery Science

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<v Speaker 3>Theater three thousand to take a kind of mumbled, hard

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<v Speaker 3>to hear a line and say, wait a minute, what

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<v Speaker 3>did he say about cheese?

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<v Speaker 2>Yeah? I mean it's a great way to just tweak

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<v Speaker 2>something a little bit, create something that's minimally counterintuitive, something

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<v Speaker 2>that has just the right level of absurd. Again, assuming

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<v Speaker 2>a child is not doing this just willy nilly, just

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<v Speaker 2>drive things a little bit off the road into the

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<v Speaker 2>realm of humor. Yeah, it's an easy way to get there.

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<v Speaker 3>For other variations on the basic idea of the game,

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<v Speaker 3>I was looking around and I came across one thing

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<v Speaker 3>I'd never played or even heard of before. But there

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<v Speaker 3>is apparently a variation called apologies for the name of this,

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<v Speaker 3>I don't know where this comes from, but it is

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<v Speaker 3>called Eat Poop You Cat. And it's the same as

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<v Speaker 3>the telephone game, except you play it on a piece

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<v Speaker 3>of paper, and at each stage of transmission you alternate

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<v Speaker 3>back and forth between text and drawing, which I think

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<v Speaker 3>is a fantastic idea. So you start with a text message,

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<v Speaker 3>the first person has to represent that as a picture,

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<v Speaker 3>and then the next person has to translate that picture

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<v Speaker 3>into text, and then back to a picture, then back

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<v Speaker 3>to text, and so on and so I think in

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<v Speaker 3>that format, especially because at the end you have a

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<v Speaker 3>written document of each stage of transmission that everybody can

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<v Speaker 3>inspect and enjoy it, that sounds like a much more

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<v Speaker 3>satisfying version of the game.

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<v Speaker 2>Yeah, I agree, terrible title that makes it a little

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<v Speaker 2>difficult to research online. But yeah, I'd not heard of

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<v Speaker 2>this one. Yeah, same concepts of going back and forth

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<v Speaker 2>between drawings and written sentences rather than depending on a

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<v Speaker 2>chain of whispers. Not sure about its origins, but I

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<v Speaker 2>did notice that it's listed on board game Geeks due

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<v Speaker 2>to its popularity as a party game, but not because

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<v Speaker 2>it's like a typical board game or card game or

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<v Speaker 2>something of that nature. It's just like a party game

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<v Speaker 2>of parlor game, and it seems to be popular, though

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<v Speaker 2>I'd never heard of it before. Now there are a

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<v Speaker 2>lot of additional alternate names for the Telephone Game. In fact,

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<v Speaker 2>some of you might have gone into this episode wondering, well,

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<v Speaker 2>what is the telephone game? What are they talking about?

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<v Speaker 2>A lot of the names for what we're talking about

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<v Speaker 2>here do and seem to involve the technological metaphor of

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<v Speaker 2>the telephone, though at this point I guess it's increasingly

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<v Speaker 2>an outdated metaphor an outdated reference. We might need to

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<v Speaker 2>explain what a telephone is, because we're not talking about

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<v Speaker 2>a tiny pocket computer. We're talking about ultimately allusions to

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<v Speaker 2>like mid twentieth century telephones.

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<v Speaker 3>One of the early sources that I was reading about

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<v Speaker 3>a version of this game, which I'll get into later

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<v Speaker 3>in this episode, referred to it as a variation on

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<v Speaker 3>the quote Russian scandal. I've never heard of that name.

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<v Speaker 2>Yeah, I'll come back to that in just a minute.

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<v Speaker 2>There are still other names that invoke snail mail, just

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<v Speaker 2>traditional mail, gossip, or listening. Though there is one major

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<v Speaker 2>name for this alternate name for it that's worth mentioning

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<v Speaker 2>because it actually is the primary name for this game

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<v Speaker 2>in many areas. In fact, if you look up the

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<v Speaker 2>Telephone Game, say just a quick Google search or something,

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<v Speaker 2>you will find that, say that the Wikipedia article, for example,

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<v Speaker 2>is not about the Telephone game. That is not the

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<v Speaker 2>title of the entry. The title of the entry is

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<v Speaker 2>Chinese Whispers. Now I have to admit that, yeah, I'd

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<v Speaker 2>never heard of Chinese Whispers. I'd only heard of the

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<v Speaker 2>Telephone Game and a bit. And I was a bit

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<v Speaker 2>surprised and a bit worried when I saw that in

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<v Speaker 2>the United Kingdom, in Australia and in New Zealand, this

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<v Speaker 2>is the primary name for it. And I was afraid

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<v Speaker 2>that there is going to be something at least xenophobic

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<v Speaker 2>in the tradition here, and it's interesting that it's not

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<v Speaker 2>an antiquated name for the game in these regions as well.

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<v Speaker 2>For instance, there are plenty of academic papers that I

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<v Speaker 2>ran across from twenty twenty three even that use this terminology,

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<v Speaker 2>where it's sometimes dealt with directly as a concept, like

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<v Speaker 2>some of the papers will be referring to in a bit,

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<v Speaker 2>and other times it's used as a metaphor for something

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<v Speaker 2>or just a snappy title. Now what does this mean?

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<v Speaker 2>Where does it come from? Well, the primary explanations I've

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<v Speaker 2>run across focused on the idea of it being a

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<v Speaker 2>mashup of whispers themselves being difficult to understand. Again, that's

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<v Speaker 2>how the game kind of works, and this idea of

0:12:15.280 --> 0:12:20.840
<v Speaker 2>the Chinese language being from a Western standpoint, arguably difficult

0:12:20.920 --> 0:12:24.520
<v Speaker 2>a difficult language to learn. However, I've also seen sources

0:12:24.559 --> 0:12:28.280
<v Speaker 2>acknowledge that this could at least be misinterpreted as referring

0:12:28.320 --> 0:12:31.360
<v Speaker 2>to Chinese as a language that is pure confusion or

0:12:31.400 --> 0:12:33.959
<v Speaker 2>something along those lines, and of course this would be

0:12:34.080 --> 0:12:37.280
<v Speaker 2>very xenophobic way of approaching things. There also seems to

0:12:37.280 --> 0:12:40.319
<v Speaker 2>be some level of influence from the idea of Cold

0:12:40.360 --> 0:12:43.679
<v Speaker 2>Wars and espionage here, which again is particularly fair, as

0:12:43.720 --> 0:12:47.760
<v Speaker 2>Junte Huang points out in Chinese Whispers published in Verge

0:12:47.920 --> 0:12:52.000
<v Speaker 2>Studies in Global Asians from spring twenty fifteen, the term

0:12:52.040 --> 0:12:55.880
<v Speaker 2>became popular mid twentieth century, and other Cold War influenced

0:12:55.920 --> 0:13:00.160
<v Speaker 2>and unnecessarily nationalistic names for the game include Russian scan hand,

0:13:00.640 --> 0:13:05.120
<v Speaker 2>Russian gossip, and Russian telephone Now. Interestingly, author also points

0:13:05.160 --> 0:13:09.240
<v Speaker 2>to a pair of thought experiments linked or possibly linked

0:13:09.320 --> 0:13:12.200
<v Speaker 2>to the telephone game that I think are probably worth

0:13:12.280 --> 0:13:16.280
<v Speaker 2>mentioning here. One stems from American scientist Warren Weaver, who

0:13:16.280 --> 0:13:19.240
<v Speaker 2>lived eighteen ninety fourth through nineteen seventy eight, who apparently,

0:13:19.240 --> 0:13:23.079
<v Speaker 2>in a nineteen forty seven letter to MIT's Norbert Weiner,

0:13:23.480 --> 0:13:27.600
<v Speaker 2>commented on a translation problem and communication problem, writing quote,

0:13:27.679 --> 0:13:29.439
<v Speaker 2>it is very tempting to say that a book written

0:13:29.440 --> 0:13:31.880
<v Speaker 2>in Chinese is simply a book written in English which

0:13:32.000 --> 0:13:35.560
<v Speaker 2>was coded into the Chinese code. Of course, this is

0:13:35.600 --> 0:13:40.000
<v Speaker 2>not exactly how it works. You know, we've discussed linguistic

0:13:40.040 --> 0:13:44.319
<v Speaker 2>differences on the show before in translations, but I think

0:13:44.360 --> 0:13:46.960
<v Speaker 2>that's part of what Weaver was getting at here.

0:13:47.200 --> 0:13:50.959
<v Speaker 3>I mean, there's not sort of a universal meaning key

0:13:51.080 --> 0:13:54.240
<v Speaker 3>where all languages can just be endlessly coded in and

0:13:54.280 --> 0:13:56.880
<v Speaker 3>out of each other, that a language, a message in

0:13:56.920 --> 0:14:01.120
<v Speaker 3>a language brings its own peculiarities, and any translation is

0:14:01.160 --> 0:14:02.400
<v Speaker 3>always an approximation.

0:14:02.920 --> 0:14:07.680
<v Speaker 2>Yeah, and I think this is perhaps more visible to

0:14:08.040 --> 0:14:12.160
<v Speaker 2>people today with access to various online translation tools, like

0:14:12.200 --> 0:14:14.120
<v Speaker 2>you don't have to toy around with those much to

0:14:14.240 --> 0:14:18.760
<v Speaker 2>realize that you lose something and in fact not unrelated

0:14:18.800 --> 0:14:21.000
<v Speaker 2>to the telephone game. I remember pretty early on when

0:14:21.040 --> 0:14:24.080
<v Speaker 2>these translation tools began to become available in for some

0:14:24.280 --> 0:14:27.120
<v Speaker 2>language translations, one thing you could do is you could

0:14:27.120 --> 0:14:28.880
<v Speaker 2>take a phrase like say I don't know a line

0:14:28.880 --> 0:14:33.440
<v Speaker 2>from Shakespeare translated into say Spanish or German, and then

0:14:33.480 --> 0:14:36.080
<v Speaker 2>translate it back into English. Now do you get your

0:14:36.160 --> 0:14:39.640
<v Speaker 2>perfect example back again? Does it give you exactly what

0:14:39.680 --> 0:14:42.320
<v Speaker 2>you put in? No, you end up losing something in

0:14:42.400 --> 0:14:46.200
<v Speaker 2>the translation and retranslation, and you can have some sort

0:14:46.240 --> 0:14:48.640
<v Speaker 2>of telephone game esque fun that way.

0:14:49.080 --> 0:14:51.560
<v Speaker 3>Whenever online translation first became a thing, I don't know

0:14:51.560 --> 0:14:55.720
<v Speaker 3>if that was Babbelfish or babbel dot com or whatever

0:14:55.760 --> 0:14:59.240
<v Speaker 3>it was, we thought it was absolutely hilarious to run

0:14:59.280 --> 0:15:04.280
<v Speaker 3>Metallica lyrics. They're about ten layers of translation and what

0:15:04.440 --> 0:15:05.400
<v Speaker 3>came out was solid.

0:15:05.720 --> 0:15:07.680
<v Speaker 2>That does that still hold up you think, or have

0:15:07.960 --> 0:15:10.840
<v Speaker 2>the translation tools improved or changed over time. I don't know.

0:15:10.880 --> 0:15:12.800
<v Speaker 3>I was actually just trying to do it now and

0:15:12.840 --> 0:15:14.800
<v Speaker 3>something wouldn't work, and I mean it was like it

0:15:14.840 --> 0:15:18.080
<v Speaker 3>was too close in the end. Maybe there's some AI

0:15:18.200 --> 0:15:20.040
<v Speaker 3>detection of like, oh, it looks like you're trying to

0:15:20.040 --> 0:15:22.880
<v Speaker 3>translate Metallica lyrics. Let's shape that a little bit closer

0:15:22.920 --> 0:15:24.080
<v Speaker 3>to the original.

0:15:25.360 --> 0:15:28.400
<v Speaker 2>All right. Now. Another example that this author brings up

0:15:29.360 --> 0:15:32.760
<v Speaker 2>is that is this idea that was presented by philosopher

0:15:32.840 --> 0:15:36.960
<v Speaker 2>John Cyril born in nineteen thirty two, the concept of

0:15:37.000 --> 0:15:40.120
<v Speaker 2>the Chinese room. Some of you may be familiar with this.

0:15:40.920 --> 0:15:43.440
<v Speaker 2>The Chinese room, in this thought experiment, is a cell

0:15:43.480 --> 0:15:47.040
<v Speaker 2>that contains quote baskets of Chinese characters in a rule book,

0:15:47.280 --> 0:15:51.320
<v Speaker 2>correlating those symbols to symbols on Chinese texts, texts that

0:15:51.360 --> 0:15:54.480
<v Speaker 2>are going to be passed to a single human occupant

0:15:54.520 --> 0:15:56.960
<v Speaker 2>of the room, like by you know, sliding them under

0:15:57.000 --> 0:15:59.960
<v Speaker 2>the door. The single human occupant of this Chinese room

0:16:00.120 --> 0:16:04.480
<v Speaker 2>does not know Chinese, but again these texts are passed

0:16:04.520 --> 0:16:06.920
<v Speaker 2>under the door to them. They take these texts, they

0:16:06.920 --> 0:16:09.160
<v Speaker 2>compare the symbols to the rule book, and then they

0:16:09.200 --> 0:16:12.200
<v Speaker 2>get the response symbols out to build a response, a

0:16:12.240 --> 0:16:15.280
<v Speaker 2>string of responses that are then passed back under the door.

0:16:15.560 --> 0:16:18.200
<v Speaker 3>I would say, with the Chinese room thought experiment, the

0:16:18.960 --> 0:16:22.160
<v Speaker 3>particular use of Chinese as a language as is not

0:16:22.280 --> 0:16:25.080
<v Speaker 3>important to the experiment. It could be any language unknown

0:16:25.160 --> 0:16:26.520
<v Speaker 3>to the person in the room.

0:16:26.840 --> 0:16:30.080
<v Speaker 2>Right right, And so Huang sums it up by saying quote.

0:16:30.360 --> 0:16:35.160
<v Speaker 2>Although his Chinese interlocutories outside the room consider these strings

0:16:35.160 --> 0:16:38.640
<v Speaker 2>to be clever responses to their inquiries, the prisoner actually

0:16:38.720 --> 0:16:41.400
<v Speaker 2>has no idea of the meaning of the texts he

0:16:41.480 --> 0:16:45.720
<v Speaker 2>has produced. The scenario proves Cerah argued that a machine

0:16:45.760 --> 0:16:48.520
<v Speaker 2>cannot think, just as the prisoner does not know the

0:16:48.600 --> 0:16:51.800
<v Speaker 2>meaning of the Chinese texts. So it's meant as a

0:16:51.840 --> 0:16:55.360
<v Speaker 2>means of refuting the idea of say strong ai that

0:16:55.880 --> 0:16:57.160
<v Speaker 2>reproduces human thought.

0:16:57.600 --> 0:16:59.880
<v Speaker 3>Now, we could spend a whole series of episodes debating

0:16:59.880 --> 0:17:03.400
<v Speaker 3>the validity of the Chinese room thought experiment, and in

0:17:03.440 --> 0:17:07.480
<v Speaker 3>fact it has come up on the show before. But yeah, basically,

0:17:07.560 --> 0:17:10.560
<v Speaker 3>I think Cerle is trying to assert that there's something

0:17:10.600 --> 0:17:12.719
<v Speaker 3>that goes on when a human is thinking that we

0:17:12.800 --> 0:17:17.000
<v Speaker 3>call understanding meaning. When a human manipulates symbols, they have

0:17:17.119 --> 0:17:23.040
<v Speaker 3>some deeper recognition of what those symbols mean that has

0:17:23.440 --> 0:17:27.679
<v Speaker 3>validity to the whole of existence. Whereas in this experiment,

0:17:27.880 --> 0:17:32.320
<v Speaker 3>this is what he considered a machine that can you know,

0:17:32.440 --> 0:17:34.720
<v Speaker 3>like a like a chat GPT type machine, one that

0:17:34.760 --> 0:17:38.119
<v Speaker 3>can manipulate text and then spit out text that seems

0:17:38.119 --> 0:17:40.920
<v Speaker 3>to make sense. He says, ultimately it is a machine

0:17:41.160 --> 0:17:45.879
<v Speaker 3>manipulating symbols without actually understanding them. There's a ton of

0:17:45.920 --> 0:17:48.480
<v Speaker 3>back and forth between philosophers about like what it actually

0:17:48.480 --> 0:17:52.600
<v Speaker 3>means to understand, whether a human could truly be said

0:17:52.600 --> 0:17:56.359
<v Speaker 3>to understand, whether what we're doing is fundamentally different or not.

0:17:56.720 --> 0:18:00.320
<v Speaker 2>Again, though for our purposes, Chinese language is not really

0:18:00.359 --> 0:18:02.359
<v Speaker 2>part of the whole scenario and really won't be something

0:18:02.600 --> 0:18:05.440
<v Speaker 2>we're dwelling on moving forward. But if you are interested

0:18:05.560 --> 0:18:10.560
<v Speaker 2>in the topic of Chinese language and technology, there's a

0:18:10.560 --> 0:18:13.600
<v Speaker 2>great book that came out several years ago, The Chinese Typewriter,

0:18:13.680 --> 0:18:16.520
<v Speaker 2>a History by Thomas S. Mulaney. We had him on

0:18:16.560 --> 0:18:19.119
<v Speaker 2>the show interviewed him about the book and the topic,

0:18:19.240 --> 0:18:21.560
<v Speaker 2>So go back and find that in the archives if

0:18:21.600 --> 0:18:33.119
<v Speaker 2>that's what you're interested in. But coming back to the

0:18:33.119 --> 0:18:37.399
<v Speaker 2>telephone game, aka Chinese Whispers. Yeah, I'm going to keep

0:18:37.400 --> 0:18:39.760
<v Speaker 2>calling it the telephone game. I have seen some sources

0:18:39.800 --> 0:18:43.160
<v Speaker 2>online that steer people away from referring to it as

0:18:43.200 --> 0:18:46.960
<v Speaker 2>something like Chinese Whispers or Russian gossip, or whatever the

0:18:47.000 --> 0:18:47.480
<v Speaker 2>case may be.

0:18:47.800 --> 0:18:50.120
<v Speaker 3>Yeah, I've only ever known it as the telephone game.

0:18:50.280 --> 0:18:52.840
<v Speaker 3>I think that's what basically everybody in the US at

0:18:52.880 --> 0:18:53.560
<v Speaker 3>least calls it.

0:18:53.760 --> 0:18:56.040
<v Speaker 2>A more accurate name, though, especially for children, might be

0:18:56.119 --> 0:18:57.000
<v Speaker 2>Goofy Whispers.

0:18:57.040 --> 0:18:59.280
<v Speaker 3>I think now, I think you could argue about what

0:18:59.400 --> 0:19:02.600
<v Speaker 3>is actually learned or revealed from the version of the

0:19:02.600 --> 0:19:05.239
<v Speaker 3>game we described at the beginning by having kids sit

0:19:05.280 --> 0:19:07.280
<v Speaker 3>in a circle and whisper a message in each other's

0:19:07.320 --> 0:19:11.680
<v Speaker 3>ears around the chain. But variations on the telephone game

0:19:12.080 --> 0:19:16.800
<v Speaker 3>have actually been used in scientific research in psychology studies

0:19:16.840 --> 0:19:20.439
<v Speaker 3>going back over one hundred years at this point, and

0:19:20.560 --> 0:19:24.960
<v Speaker 3>have been very influential. So there are variations on telephone

0:19:24.960 --> 0:19:30.240
<v Speaker 3>game experiments that have sometimes been called serial reproduction experiments

0:19:30.440 --> 0:19:37.800
<v Speaker 3>or transmission chain experiments. Serial reproduction is very influential in

0:19:37.840 --> 0:19:40.640
<v Speaker 3>the history of psychology for understanding a number of different

0:19:40.680 --> 0:19:48.600
<v Speaker 3>phenomena communication, cultural transmission, and memory. Serial reproduction experiments were

0:19:48.760 --> 0:19:53.040
<v Speaker 3>famously crucial to the work of the British psychologist Frederick

0:19:53.119 --> 0:19:56.919
<v Speaker 3>Charles Bartlett, often written as FC Bartlett, who was a

0:19:57.000 --> 0:20:03.679
<v Speaker 3>professor at Cambridge University. Bartlett discussed serial reproduction experiments in

0:20:03.760 --> 0:20:07.920
<v Speaker 3>his very important nineteen thirty two book Remembering, a Study

0:20:07.920 --> 0:20:11.680
<v Speaker 3>in Experimental and Social Psychology that was all about phenomena

0:20:11.800 --> 0:20:16.240
<v Speaker 3>of memory. So serial reproduction was one of two major

0:20:16.280 --> 0:20:20.320
<v Speaker 3>techniques that Bartlett studied. The other was called repeated reproduction.

0:20:20.400 --> 0:20:23.960
<v Speaker 3>And the difference was, like this repeated reproduction, you would

0:20:24.000 --> 0:20:28.040
<v Speaker 3>ask a single person to try to remember an original

0:20:28.119 --> 0:20:31.840
<v Speaker 3>piece of information and reproduce it over and over at

0:20:31.880 --> 0:20:35.000
<v Speaker 3>different intervals of time. So rob I might give you

0:20:35.080 --> 0:20:38.000
<v Speaker 3>a story like a text to read that's a folk

0:20:38.040 --> 0:20:41.919
<v Speaker 3>tale or a newspaper article, or a description of an event,

0:20:42.400 --> 0:20:44.800
<v Speaker 3>or a passage from a book, anything. I'd ask you

0:20:44.840 --> 0:20:47.760
<v Speaker 3>to read it several times, and then I would ask

0:20:47.800 --> 0:20:51.480
<v Speaker 3>you to write it down from memory five minutes later,

0:20:51.680 --> 0:20:54.280
<v Speaker 3>or an hour later, a week later, a year later,

0:20:54.400 --> 0:20:57.840
<v Speaker 3>two years later, and see how well you could remember it.

0:20:57.880 --> 0:21:01.520
<v Speaker 3>But also, maybe most importantly, what are the patterns of

0:21:01.720 --> 0:21:04.280
<v Speaker 3>changes that you observe when you do this with lots

0:21:04.280 --> 0:21:06.679
<v Speaker 3>of people. That to me is a very interesting question,

0:21:07.000 --> 0:21:10.879
<v Speaker 3>are there consistent differences? What tends to change when a

0:21:10.920 --> 0:21:15.560
<v Speaker 3>memory fades over time? Serial reproduction is a very similar experiment,

0:21:15.880 --> 0:21:19.720
<v Speaker 3>except you add in the telephone game element. So one

0:21:19.800 --> 0:21:24.960
<v Speaker 3>person's attempt to remember the text becomes the next person's

0:21:25.119 --> 0:21:29.160
<v Speaker 3>study material, their text to memorize, and then their attempt

0:21:29.160 --> 0:21:33.000
<v Speaker 3>to reproduce it becomes the next person's study material. And

0:21:33.040 --> 0:21:35.480
<v Speaker 3>you do this on down the chain with lots of

0:21:35.480 --> 0:21:38.480
<v Speaker 3>different people, with lots of different types of text, to

0:21:38.520 --> 0:21:41.920
<v Speaker 3>see what sorts of trends emerge. Now, the goal of

0:21:41.960 --> 0:21:44.760
<v Speaker 3>the repeated reproduction experiments was to sort of study how

0:21:44.760 --> 0:21:48.000
<v Speaker 3>people remember the same event over time. You know, how

0:21:48.080 --> 0:21:51.520
<v Speaker 3>well do people remember something that happened to them a

0:21:51.640 --> 0:21:55.240
<v Speaker 3>year ago or several years ago, or remember something they

0:21:55.280 --> 0:21:58.639
<v Speaker 3>read from a year ago, and what tends to change.

0:21:58.680 --> 0:22:01.600
<v Speaker 3>But the goal of the serial reproduction study, the telephone

0:22:01.600 --> 0:22:05.000
<v Speaker 3>game version, was to study the effects of the social

0:22:05.240 --> 0:22:09.920
<v Speaker 3>transmission of information through word of mouth in culture or

0:22:09.960 --> 0:22:13.160
<v Speaker 3>through memory of written sources in culture.

0:22:13.760 --> 0:22:15.880
<v Speaker 2>Yeah, this is fascinating. On one hand, I can't help

0:22:15.920 --> 0:22:18.920
<v Speaker 2>but think, like with repeated reproduction, you know, we kind

0:22:18.920 --> 0:22:22.520
<v Speaker 2>of engage in this all the time, different people trying

0:22:22.560 --> 0:22:24.399
<v Speaker 2>to remember what happened in a movie. We can always

0:22:24.400 --> 0:22:25.960
<v Speaker 2>go back and look at the movie, and in many

0:22:26.000 --> 0:22:27.360
<v Speaker 2>cases we will go back and look at the movie

0:22:27.400 --> 0:22:29.439
<v Speaker 2>and see what actually happened. Or a book trying to

0:22:29.480 --> 0:22:31.879
<v Speaker 2>remember what happened in the book. There's still that primary source.

0:22:33.480 --> 0:22:37.520
<v Speaker 2>But it makes me think of Fahrenheit four fifty one

0:22:37.720 --> 0:22:39.760
<v Speaker 2>towards the end of that the Ray Bradbury book, where

0:22:40.880 --> 0:22:44.000
<v Speaker 2>a book about books being banned, books being burnt, and

0:22:44.119 --> 0:22:46.720
<v Speaker 2>the books then having to be committed to memory and

0:22:46.760 --> 0:22:50.600
<v Speaker 2>then passed on as an oral tradition again, which means

0:22:50.600 --> 0:22:55.280
<v Speaker 2>that you open it up to serial reproduction errors, which

0:22:55.280 --> 0:22:57.480
<v Speaker 2>I always found kind of fascinating, Like on one level,

0:22:57.560 --> 0:22:59.000
<v Speaker 2>I remember as a young reader of the book, I

0:22:59.040 --> 0:23:02.600
<v Speaker 2>was like, oh, no, well they can't possibly truly memorize

0:23:03.080 --> 0:23:05.359
<v Speaker 2>I don't know, Moby Dick, and then pass it on

0:23:05.600 --> 0:23:07.280
<v Speaker 2>like how like this seems like this is such a

0:23:07.280 --> 0:23:11.680
<v Speaker 2>feat of memory, and then realizing well, they couldn't possibly

0:23:11.960 --> 0:23:15.400
<v Speaker 2>keep it all intact. Something would change and this would

0:23:15.440 --> 0:23:19.320
<v Speaker 2>be a process of these of of literature becoming oral

0:23:19.359 --> 0:23:22.480
<v Speaker 2>tradition again within these people that are keeping the books

0:23:22.520 --> 0:23:25.919
<v Speaker 2>alive until some sort of regime change can happen and

0:23:25.960 --> 0:23:28.200
<v Speaker 2>they can all be put back on paper again.

0:23:28.520 --> 0:23:31.240
<v Speaker 3>Well, it's interesting because I think in that kind of scenario,

0:23:31.480 --> 0:23:35.919
<v Speaker 3>what these experiments tend to show is that the original

0:23:36.000 --> 0:23:38.280
<v Speaker 3>form of the story would be lost. There would be

0:23:38.359 --> 0:23:42.960
<v Speaker 3>radical changes introduced through attempts to serially reproduce, especially a

0:23:43.000 --> 0:23:48.879
<v Speaker 3>long text over time, but the people reproducing it would

0:23:49.080 --> 0:23:52.560
<v Speaker 3>introduce their own literary flourishes to it, so it would

0:23:52.600 --> 0:23:57.200
<v Speaker 3>essentially become no longer the original work of Herman Melville,

0:23:57.240 --> 0:24:02.560
<v Speaker 3>but sort of a product of a serial reproduction culture.

0:24:02.680 --> 0:24:05.760
<v Speaker 3>So it would have elements of the original story in it,

0:24:06.080 --> 0:24:09.359
<v Speaker 3>but it would have elements added in along the way,

0:24:09.480 --> 0:24:11.920
<v Speaker 3>some of which get reproduced pretty faithfully and some of

0:24:11.960 --> 0:24:12.760
<v Speaker 3>which fade away.

0:24:13.160 --> 0:24:15.280
<v Speaker 2>Yeah, it's kind of interesting to think about this in

0:24:15.359 --> 0:24:19.480
<v Speaker 2>terms of remakes of movies, because sometimes it feels more

0:24:19.480 --> 0:24:22.600
<v Speaker 2>like a telephone game. What does John Carpenter's The Thing

0:24:22.680 --> 0:24:25.000
<v Speaker 2>have to do with the things from another world versus

0:24:25.080 --> 0:24:28.720
<v Speaker 2>the short story was based on. Other times things feel

0:24:28.760 --> 0:24:31.320
<v Speaker 2>more like serial reproduction, where someone's like, Okay, this new

0:24:31.320 --> 0:24:34.119
<v Speaker 2>adaptation is going back to the original source material and

0:24:34.200 --> 0:24:37.480
<v Speaker 2>not the most recent film or TV adaptation of the material.

0:24:37.760 --> 0:24:41.680
<v Speaker 3>Though interestingly, there are very different mechanisms in play there,

0:24:41.680 --> 0:24:45.240
<v Speaker 3>because it is assumed that a big issue with the

0:24:45.680 --> 0:24:49.840
<v Speaker 3>loss of fidelity in serial reproduction is memory, right, People

0:24:49.880 --> 0:24:53.119
<v Speaker 3>failing to remember certain elements of the story, and that

0:24:53.200 --> 0:24:57.000
<v Speaker 3>failure of memory causes them to either just omit something

0:24:57.119 --> 0:25:00.000
<v Speaker 3>or to substitute something else. In the case of remakes,

0:25:00.119 --> 0:25:03.119
<v Speaker 3>it's you know, it's choices made for some reason. Presumably

0:25:03.160 --> 0:25:06.680
<v Speaker 3>they can always consult the original source. So there all

0:25:06.840 --> 0:25:09.200
<v Speaker 3>the changes are, you know, and his head was made

0:25:09.240 --> 0:25:13.280
<v Speaker 3>of doo doo or whatever, deliberate changes because the person

0:25:13.320 --> 0:25:15.840
<v Speaker 3>thought it would be more entertaining this way, or more

0:25:15.880 --> 0:25:16.959
<v Speaker 3>marketable or whatever.

0:25:17.560 --> 0:25:17.840
<v Speaker 2>True.

0:25:17.920 --> 0:25:20.800
<v Speaker 3>True, though, it's very interesting how One of the things

0:25:20.800 --> 0:25:22.520
<v Speaker 3>we'll get into this in a bit. One of the

0:25:22.520 --> 0:25:26.159
<v Speaker 3>things revealed in Bartlett's research is that some changes that

0:25:26.280 --> 0:25:29.480
<v Speaker 3>we would interpret as not just failures of memory but

0:25:29.560 --> 0:25:33.760
<v Speaker 3>as real editorial changes to a story do creep in

0:25:33.920 --> 0:25:36.600
<v Speaker 3>even when people are just faithfully trying to reproduce it.

0:25:36.680 --> 0:25:40.960
<v Speaker 3>We unconsciously make editorial changes to narratives.

0:25:42.040 --> 0:25:44.600
<v Speaker 2>Yeah, and it's fascinating to break into that and see

0:25:44.600 --> 0:25:47.879
<v Speaker 2>what changes are more likely to be made, why we

0:25:47.960 --> 0:25:48.680
<v Speaker 2>make them, etc.

0:25:49.359 --> 0:25:51.760
<v Speaker 3>Now, I thought it might be good to illustrate how

0:25:51.880 --> 0:25:56.320
<v Speaker 3>much actually changes in these serial reproduction experiments. By reading

0:25:56.359 --> 0:25:59.960
<v Speaker 3>the text of one original text give into the sub

0:26:00.080 --> 0:26:04.720
<v Speaker 3>Jackson Bartlett's experiments and one example of what that text

0:26:04.760 --> 0:26:09.199
<v Speaker 3>looked like after ten transmission, after ten links in the

0:26:09.240 --> 0:26:13.520
<v Speaker 3>transmission chain. So this is probably the most famous example.

0:26:13.680 --> 0:26:17.879
<v Speaker 3>It is a folk tale called the War of the Ghosts.

0:26:18.480 --> 0:26:22.560
<v Speaker 3>This is something that Bartlett presents as a Native American

0:26:22.600 --> 0:26:24.880
<v Speaker 3>folk tale. Now, I was trying to find out more

0:26:24.960 --> 0:26:28.119
<v Speaker 3>about the origins of this folk tale, like specifically what

0:26:28.200 --> 0:26:30.960
<v Speaker 3>group of people it came from, and when it was

0:26:31.000 --> 0:26:33.159
<v Speaker 3>first putting down in writing and so forth. I was

0:26:33.200 --> 0:26:35.760
<v Speaker 3>not able to turn up that information. So I can't

0:26:35.840 --> 0:26:39.159
<v Speaker 3>vouch for how authentic this is to the actual tradition,

0:26:39.280 --> 0:26:42.200
<v Speaker 3>the folk tradition that this written version of the story

0:26:42.240 --> 0:26:44.680
<v Speaker 3>is based on. But you can say at least that

0:26:44.840 --> 0:26:48.719
<v Speaker 3>this written version is the original version for the purpose

0:26:48.760 --> 0:26:51.920
<v Speaker 3>of the experiment. Okay, So I'm going to read this

0:26:52.359 --> 0:26:56.440
<v Speaker 3>original written interpretation of the story. It's called the War

0:26:56.520 --> 0:26:59.880
<v Speaker 3>of the Ghosts. One night, two young men from Egula

0:27:00.160 --> 0:27:03.080
<v Speaker 3>went down to the river to hunt seals, and while

0:27:03.119 --> 0:27:06.679
<v Speaker 3>they were there, it became foggy and calm. Then they

0:27:06.720 --> 0:27:09.439
<v Speaker 3>heard war cries and they thought maybe this is a

0:27:09.480 --> 0:27:12.720
<v Speaker 3>war party. They escaped to the shore and hid behind

0:27:12.760 --> 0:27:15.919
<v Speaker 3>a log. Now canoes came up, and they heard the

0:27:15.960 --> 0:27:19.200
<v Speaker 3>noise of paddles and saw one canoe coming up to them.

0:27:19.720 --> 0:27:22.040
<v Speaker 3>There were five men in the canoe, and they said,

0:27:22.400 --> 0:27:24.919
<v Speaker 3>what do you think we wish to take you along.

0:27:25.359 --> 0:27:27.320
<v Speaker 3>We are going up the river to make war on

0:27:27.359 --> 0:27:30.360
<v Speaker 3>the people. One of the young men said, I have

0:27:30.440 --> 0:27:34.960
<v Speaker 3>no arrows. Arrows are in the canoe. They said, I

0:27:35.000 --> 0:27:38.280
<v Speaker 3>will not go along. I might be killed. My relatives

0:27:38.320 --> 0:27:41.000
<v Speaker 3>do not know where I have gone. But you, he said,

0:27:41.040 --> 0:27:44.360
<v Speaker 3>turning to the other, may go with them. So one

0:27:44.400 --> 0:27:46.960
<v Speaker 3>of the young men went, but the other returned home,

0:27:47.880 --> 0:27:50.199
<v Speaker 3>and the warriors went on up the river to a

0:27:50.280 --> 0:27:53.600
<v Speaker 3>town on the other side of Kalama. The people came

0:27:53.640 --> 0:27:56.040
<v Speaker 3>down to the water and they began to fight, and

0:27:56.160 --> 0:27:59.320
<v Speaker 3>many were killed. But presently the young man heard one

0:27:59.320 --> 0:28:01.919
<v Speaker 3>of the warriors say, quick, let us go home. That

0:28:02.080 --> 0:28:07.000
<v Speaker 3>Indian has been hit. Now he thought, oh, they are ghosts.

0:28:07.359 --> 0:28:09.679
<v Speaker 3>He did not feel sick, but they said he had

0:28:09.720 --> 0:28:13.399
<v Speaker 3>been shot. So the canoes went back to Eggulock, and

0:28:13.480 --> 0:28:15.960
<v Speaker 3>the young man went ashore to his house and made

0:28:16.000 --> 0:28:19.800
<v Speaker 3>a fire, and he told everybody and said, behold, I

0:28:19.840 --> 0:28:23.080
<v Speaker 3>accompanied the ghosts and we went to fight. Many of

0:28:23.080 --> 0:28:25.640
<v Speaker 3>our fellows were killed, and many of those who attacked

0:28:25.720 --> 0:28:28.040
<v Speaker 3>us were killed. They said, I was hit and I

0:28:28.119 --> 0:28:31.200
<v Speaker 3>did not feel sick. He told it all, and then

0:28:31.240 --> 0:28:34.640
<v Speaker 3>he became quiet. When the sun rose, he fell down.

0:28:35.400 --> 0:28:39.560
<v Speaker 3>Something black came out of his mouth, his face became contorted.

0:28:40.000 --> 0:28:45.000
<v Speaker 3>The people jumped up and cried he was dead. Very

0:28:45.040 --> 0:28:45.840
<v Speaker 3>haunting story.

0:28:45.880 --> 0:28:50.400
<v Speaker 2>I think a little bit of a ghost arrow elf

0:28:50.520 --> 0:28:52.800
<v Speaker 2>arrow action in there too. Kind of okay.

0:28:52.840 --> 0:28:55.920
<v Speaker 3>So Bartlett's method in the serial reproduction experiments was he

0:28:55.920 --> 0:28:59.840
<v Speaker 3>would begin with a text like that. He would let

0:28:59.840 --> 0:29:02.840
<v Speaker 3>the subject read the text in full twice over at

0:29:02.840 --> 0:29:05.760
<v Speaker 3>their own pace, and then fifteen to thirty minutes later,

0:29:05.840 --> 0:29:09.200
<v Speaker 3>the subject was asked to reproduce the passage from memory.

0:29:09.360 --> 0:29:11.160
<v Speaker 3>Would you like to hear what the War of the

0:29:11.160 --> 0:29:14.920
<v Speaker 3>Ghosts looked like? In one of these transmission experiments? Ten

0:29:15.160 --> 0:29:18.400
<v Speaker 3>steps down the chain, Oh, let's hear it the War

0:29:18.480 --> 0:29:21.800
<v Speaker 3>of the Ghosts. Two Indians were out fishing for seals

0:29:21.880 --> 0:29:25.200
<v Speaker 3>in the Bay of man Papan when along came five

0:29:25.280 --> 0:29:28.280
<v Speaker 3>other Indians in a war canoe. They were going fighting.

0:29:28.880 --> 0:29:31.600
<v Speaker 3>Come with us, said the five to the two and fight.

0:29:32.440 --> 0:29:35.400
<v Speaker 3>I cannot come, was the answer of the one, for

0:29:35.520 --> 0:29:37.880
<v Speaker 3>I have an old mother at home who is dependent

0:29:38.000 --> 0:29:41.000
<v Speaker 3>upon me. The other also said he could not come

0:29:41.080 --> 0:29:44.240
<v Speaker 3>because he had no arms. That is no difficulty. The

0:29:44.280 --> 0:29:47.280
<v Speaker 3>others replied, for we have plenty in the canoe with us.

0:29:47.840 --> 0:29:50.680
<v Speaker 3>So he got into the canoe and went with them

0:29:50.840 --> 0:29:54.240
<v Speaker 3>in a fight. Soon afterwards, this Indian received a mortal wound.

0:29:54.720 --> 0:29:57.280
<v Speaker 3>Finding that his hour was come, he cried out that

0:29:57.320 --> 0:30:00.600
<v Speaker 3>he was about to die. Nonsense, said one the others.

0:30:00.800 --> 0:30:01.720
<v Speaker 3>You will not die.

0:30:02.320 --> 0:30:07.600
<v Speaker 2>But he did absolutely terrible. There totally ruins it. Yes,

0:30:08.400 --> 0:30:10.680
<v Speaker 2>like all the great stuff in the original one is gone,

0:30:10.720 --> 0:30:13.400
<v Speaker 2>Like obviously the stuff with the contorted face and the

0:30:13.440 --> 0:30:18.560
<v Speaker 2>black bile leaking out of the mouth, like that's gone

0:30:18.640 --> 0:30:22.600
<v Speaker 2>and that was great. But also the relationship between the

0:30:22.640 --> 0:30:25.600
<v Speaker 2>two warriors that was pretty interesting in the original. You

0:30:25.640 --> 0:30:28.840
<v Speaker 2>know the idea that did one kind of like passes

0:30:28.880 --> 0:30:30.360
<v Speaker 2>the buck to the other and it's like, well I

0:30:30.400 --> 0:30:33.440
<v Speaker 2>can't go, but you can. All that is gone.

0:30:33.720 --> 0:30:36.800
<v Speaker 3>That's the interesting character drama. The atmosphere at the beginning

0:30:36.880 --> 0:30:38.880
<v Speaker 3>is lost, the elements that it became that it was

0:30:38.920 --> 0:30:42.560
<v Speaker 3>foggy and calm when the when the boats arrived. Bartlett

0:30:42.640 --> 0:30:47.040
<v Speaker 3>himself points out that the story has changed so so much,

0:30:47.160 --> 0:30:49.720
<v Speaker 3>and it's it's in fact, it's changed so much it's

0:30:50.040 --> 0:30:53.200
<v Speaker 3>easy to miss lots of the ways that it has changed.

0:30:53.800 --> 0:30:58.480
<v Speaker 3>It is drastically shorter. Basically all the supernatural elements have

0:30:58.600 --> 0:31:02.080
<v Speaker 3>been removed and it's just left as a material story

0:31:02.200 --> 0:31:06.120
<v Speaker 3>of violent conflict with like none of the ghosts. And

0:31:06.280 --> 0:31:08.040
<v Speaker 3>it's still called the War of the Ghosts, but there

0:31:08.080 --> 0:31:09.000
<v Speaker 3>are no ghosts in it.

0:31:09.560 --> 0:31:09.960
<v Speaker 2>Yeah.

0:31:10.200 --> 0:31:13.880
<v Speaker 3>Pretty much all of the cultural conventions in the story

0:31:14.000 --> 0:31:16.880
<v Speaker 3>that would have been less familiar to the subjects at

0:31:16.960 --> 0:31:20.400
<v Speaker 3>Cambridge trying to reproduce this story, they've been removed or

0:31:20.440 --> 0:31:24.520
<v Speaker 3>replaced with more familiar cultural elements, like, for example, just

0:31:24.560 --> 0:31:28.320
<v Speaker 3>the use of the word fishing for seals at the beginning.

0:31:29.160 --> 0:31:31.560
<v Speaker 2>And instead of referring to one's relatives back at home,

0:31:31.600 --> 0:31:34.240
<v Speaker 2>it's just oh me old mom.

0:31:33.640 --> 0:31:38.600
<v Speaker 3>Yeah, yeah. And Bartlett points out three major patterns that

0:31:38.600 --> 0:31:41.920
<v Speaker 3>have happened to the story. Number one, a series of omissions.

0:31:42.000 --> 0:31:46.160
<v Speaker 3>Details are just continually at each stage being left out.

0:31:47.120 --> 0:31:50.840
<v Speaker 3>Second is, he says, quote by the provision of links

0:31:50.920 --> 0:31:53.520
<v Speaker 3>between one part of the story and another, and of

0:31:53.640 --> 0:31:57.160
<v Speaker 3>reasons for some of the occurrences, that is to say,

0:31:57.240 --> 0:32:01.560
<v Speaker 3>by continued rationalizations. So there were things in this story

0:32:01.640 --> 0:32:05.040
<v Speaker 3>that might not have made sense to the subject might

0:32:05.040 --> 0:32:07.960
<v Speaker 3>well have made perfect sense to the intended original audience,

0:32:08.400 --> 0:32:12.520
<v Speaker 3>but because of cultural unfamiliarity, the subject didn't really understand

0:32:12.520 --> 0:32:16.440
<v Speaker 3>why somebody was doing something, so they added in a

0:32:17.240 --> 0:32:20.920
<v Speaker 3>rationalization for it. And then the third thing is the

0:32:21.600 --> 0:32:26.320
<v Speaker 3>transformation of minor detail, which can snowball into major changes

0:32:26.360 --> 0:32:27.720
<v Speaker 3>over serial reproductions.

0:32:28.280 --> 0:32:32.239
<v Speaker 2>Yeah, that's fascinating, And again it's interesting to keep in

0:32:32.280 --> 0:32:36.080
<v Speaker 2>mind that, of course, the oral transmission of stories was

0:32:36.120 --> 0:32:40.280
<v Speaker 2>of the original way that we passed these things on.

0:32:41.240 --> 0:32:44.000
<v Speaker 2>You know, sometimes you might have some sort of a

0:32:44.080 --> 0:32:47.440
<v Speaker 2>text refer back to, or some sort of you know,

0:32:47.680 --> 0:32:51.320
<v Speaker 2>iconography or even like geographic features or what have you

0:32:52.160 --> 0:32:55.800
<v Speaker 2>that help inform the story. But otherwise it's like it's

0:32:55.840 --> 0:32:58.520
<v Speaker 2>kind of a miracle that any creative story remained good

0:32:58.880 --> 0:33:01.960
<v Speaker 2>over time, right, that it would just I guess that

0:33:01.960 --> 0:33:05.680
<v Speaker 2>that speaks to the role of a dedicated like storytelling

0:33:05.840 --> 0:33:07.560
<v Speaker 2>class within a given culture.

0:33:08.040 --> 0:33:10.080
<v Speaker 3>But even in those cases, I think you could not

0:33:10.200 --> 0:33:13.280
<v Speaker 3>assume that the story would remain the same. It would

0:33:13.320 --> 0:33:15.680
<v Speaker 3>be a tradition, and you might have a core of

0:33:15.680 --> 0:33:19.600
<v Speaker 3>a story that is sort of stable over time. But

0:33:19.760 --> 0:33:23.880
<v Speaker 3>like storytellers are in a way also story writers when

0:33:23.920 --> 0:33:29.920
<v Speaker 3>they reperform. When we when anybody reperforms a story learned orally,

0:33:30.520 --> 0:33:34.360
<v Speaker 3>they you know, lose some original detail and supply new

0:33:34.400 --> 0:33:38.080
<v Speaker 3>details of their own. So they become a creative participant

0:33:38.160 --> 0:33:39.120
<v Speaker 3>in the story tradition.

0:33:39.760 --> 0:33:42.720
<v Speaker 2>Yeah, and if your your culture storyteller happens to be

0:33:42.800 --> 0:33:45.880
<v Speaker 2>Michael Bay, then you suddenly there's all these explosions that

0:33:45.920 --> 0:33:49.440
<v Speaker 2>weren't there the previous version. It takes on a certain character.

0:33:58.880 --> 0:34:01.840
<v Speaker 3>So in the chapter on reproduction in Bartlett's book, he

0:34:01.880 --> 0:34:05.080
<v Speaker 3>gives a bunch of different examples and he shows actually

0:34:05.160 --> 0:34:08.480
<v Speaker 3>each reproduction along the chain so you can follow it

0:34:08.520 --> 0:34:11.239
<v Speaker 3>and see what changes are introduced at each stage. It

0:34:11.280 --> 0:34:13.320
<v Speaker 3>does this for a number of different types of texts,

0:34:13.600 --> 0:34:18.840
<v Speaker 3>several different folk tales, different experiments with the same folk tale,

0:34:19.320 --> 0:34:24.399
<v Speaker 3>different newspaper articles or passages from books like passages from

0:34:24.760 --> 0:34:29.080
<v Speaker 3>Ralph Waldo Emerson, or just like stories from the newspaper

0:34:29.200 --> 0:34:34.000
<v Speaker 3>about tennis matches all different kinds of texts, and he says,

0:34:34.000 --> 0:34:38.080
<v Speaker 3>in every case, for every genre of information he has tried,

0:34:38.239 --> 0:34:42.640
<v Speaker 3>with the exception of what he calls cumulative stories, and

0:34:42.719 --> 0:34:46.520
<v Speaker 3>I think this might be stories where like each little

0:34:46.560 --> 0:34:50.400
<v Speaker 3>element that happens is logically dependent on the thing that

0:34:50.480 --> 0:34:55.680
<v Speaker 3>happened before. And he says, quote, the final result after

0:34:55.719 --> 0:34:59.759
<v Speaker 3>comparatively few reproductions would hardly ever be connected with the

0:35:00.440 --> 0:35:04.920
<v Speaker 3>But any person who had no access to some intermediate versions,

0:35:05.280 --> 0:35:08.280
<v Speaker 3>there is little doubt that with the ordinary free handling

0:35:08.320 --> 0:35:11.919
<v Speaker 3>of material, which is characteristic of daily life, much more

0:35:11.960 --> 0:35:15.759
<v Speaker 3>elaboration commonly takes place, though it is perhaps difficult to

0:35:15.840 --> 0:35:19.920
<v Speaker 3>imagine that very much more startling changes could occur. So

0:35:19.960 --> 0:35:23.600
<v Speaker 3>he's saying that conditions of the experiment are probably producing

0:35:23.920 --> 0:35:28.280
<v Speaker 3>higher fidelity transmission than you would expect in everyday life,

0:35:28.360 --> 0:35:31.480
<v Speaker 3>and even in this setting, the changes are drastic.

0:35:32.000 --> 0:35:35.080
<v Speaker 2>Yeah, I mean it brings me back to various folk

0:35:35.120 --> 0:35:37.680
<v Speaker 2>tale traditions and legends and myths that we've discussed in

0:35:37.719 --> 0:35:39.920
<v Speaker 2>the past. You know, where there's sometimes a question of

0:35:40.080 --> 0:35:42.799
<v Speaker 2>well does the myth in this culture, does this have

0:35:42.840 --> 0:35:46.520
<v Speaker 2>an actual connection to this similar myth in another culture,

0:35:46.960 --> 0:35:51.600
<v Speaker 2>or where are they both independent creations? And you know,

0:35:52.280 --> 0:35:55.480
<v Speaker 2>given the amount of drift that would that would take

0:35:55.520 --> 0:36:00.360
<v Speaker 2>place if something were transmitted to this other culture, I

0:36:00.360 --> 0:36:02.279
<v Speaker 2>mean you can see where you could go either way,

0:36:02.760 --> 0:36:06.160
<v Speaker 2>like it would just be so so much would be

0:36:06.239 --> 0:36:09.200
<v Speaker 2>lost in it becoming a part of this other culture.

0:36:09.640 --> 0:36:12.480
<v Speaker 3>Yes, and this actually connects to a broader idea that

0:36:12.480 --> 0:36:14.560
<v Speaker 3>Bartlett has. Maybe we can get into this later or

0:36:14.600 --> 0:36:17.600
<v Speaker 3>in the next episode about the idea of schema. His

0:36:17.760 --> 0:36:21.720
<v Speaker 3>proposal was that in order to remember something, you don't

0:36:21.760 --> 0:36:25.200
<v Speaker 3>just remember the event itself, you encode it with the

0:36:25.239 --> 0:36:29.360
<v Speaker 3>help of what he calls a schema or schemata, basically

0:36:29.719 --> 0:36:33.480
<v Speaker 3>an existing body of knowledge about the world and about

0:36:33.480 --> 0:36:38.040
<v Speaker 3>your culture that can sort of like be a shorthand

0:36:38.120 --> 0:36:41.239
<v Speaker 3>for elements of the thing you're trying to remember, And

0:36:41.280 --> 0:36:45.840
<v Speaker 3>thus things that fit with your available schema are easier

0:36:45.880 --> 0:36:48.560
<v Speaker 3>to remember, and things that don't just kind of either

0:36:48.560 --> 0:36:52.480
<v Speaker 3>get transformed to fit your schema or get forgotten. And

0:36:52.520 --> 0:36:57.160
<v Speaker 3>this would account for one thing, people's tendency to make changes,

0:36:57.239 --> 0:37:01.200
<v Speaker 3>especially to culturally unfamiliar element from a folk tale from

0:37:01.200 --> 0:37:04.880
<v Speaker 3>a different culture. But anyway, at the end of this chapter,

0:37:05.960 --> 0:37:09.680
<v Speaker 3>Bartlett was able to document a fairly consistent array of

0:37:09.760 --> 0:37:15.160
<v Speaker 3>changes that he thought were most often introduced through serialized retelling.

0:37:15.200 --> 0:37:17.480
<v Speaker 3>So I thought it'd be really interesting to look at,

0:37:17.520 --> 0:37:20.120
<v Speaker 3>like what are the changes that happen most often with

0:37:20.280 --> 0:37:23.000
<v Speaker 3>this form of the telephone game, where you're going you're

0:37:23.040 --> 0:37:25.040
<v Speaker 3>reading a text and then you're trying to reproduce it

0:37:25.080 --> 0:37:27.080
<v Speaker 3>from memory, and then you go on down the line.

0:37:27.360 --> 0:37:30.000
<v Speaker 3>What kind of changes show up the most? So, first

0:37:30.040 --> 0:37:34.160
<v Speaker 3>of all, he says, proper names and titles of pieces.

0:37:34.640 --> 0:37:37.839
<v Speaker 3>He says consistent across the different examples. Some of the

0:37:37.880 --> 0:37:42.600
<v Speaker 3>most unstable details were proper names and titles. And this

0:37:42.760 --> 0:37:46.000
<v Speaker 3>was true for every genre of material, with every group

0:37:46.080 --> 0:37:50.280
<v Speaker 3>of subjects tested. Now, when it comes to proper names,

0:37:50.320 --> 0:37:53.880
<v Speaker 3>the examples and the reproductions printed in the chapter are numerous.

0:37:53.960 --> 0:37:56.000
<v Speaker 3>I just I dug through to try to find some

0:37:56.040 --> 0:38:00.520
<v Speaker 3>particular examples. One of them comes from a pair that

0:38:00.600 --> 0:38:05.080
<v Speaker 3>was used for an experiment about evolutionary theory, and the

0:38:05.200 --> 0:38:08.399
<v Speaker 3>name is a name to which an argument about evolutionary

0:38:08.400 --> 0:38:11.920
<v Speaker 3>theory is attributed. The name is mister Gulick, and the

0:38:12.040 --> 0:38:16.440
<v Speaker 3>name mister Ghulick is transformed into mister Garlic by the

0:38:16.480 --> 0:38:20.439
<v Speaker 3>second reproduction, and it stays that way for ten more

0:38:20.480 --> 0:38:23.400
<v Speaker 3>steps down the chain. Now, I think it's interesting that

0:38:23.560 --> 0:38:27.560
<v Speaker 3>Gulick quickly changes to garlic, but the garlic name doesn't

0:38:27.640 --> 0:38:30.880
<v Speaker 3>change nearly so easily it sticks for many more transmissions.

0:38:31.200 --> 0:38:33.520
<v Speaker 3>I wonder if that's because Gulick would have been a

0:38:33.640 --> 0:38:37.040
<v Speaker 3>relatively unfamiliar name to the subjects, and of course so

0:38:37.080 --> 0:38:40.439
<v Speaker 3>would Garlick as a name. Except Garlic as a name

0:38:40.480 --> 0:38:43.600
<v Speaker 3>for a scientist is weirdly evocative of garlic, the food,

0:38:43.680 --> 0:38:45.000
<v Speaker 3>so it kind of sticks in the mind.

0:38:45.600 --> 0:38:48.000
<v Speaker 2>Mm hmm. Yeah. And and just in general, so some

0:38:48.080 --> 0:38:51.279
<v Speaker 2>of the weirder names are the ones that stick with you. Uh.

0:38:51.400 --> 0:38:54.359
<v Speaker 3>But I would say my intuition would be more likely

0:38:54.400 --> 0:38:57.960
<v Speaker 3>if it's a word in your language, especially an unusual

0:38:58.080 --> 0:39:01.200
<v Speaker 3>word in your language, as opposed to like just a

0:39:01.320 --> 0:39:04.239
<v Speaker 3>name that isn't like a noun in your language, but

0:39:04.640 --> 0:39:07.040
<v Speaker 3>is also not one that's very common to you.

0:39:08.560 --> 0:39:08.920
<v Speaker 2>Anyway.

0:39:08.920 --> 0:39:11.920
<v Speaker 3>There's another example. It's a story about a lawn tennis

0:39:11.960 --> 0:39:17.239
<v Speaker 3>match where the name Tilden transforms into Felden and the

0:39:17.320 --> 0:39:22.520
<v Speaker 3>name Brooks transforms into Bowden, and then a player named

0:39:22.600 --> 0:39:26.600
<v Speaker 3>Captain Wilding becomes Captain wild and then his name just

0:39:26.640 --> 0:39:31.759
<v Speaker 3>completely disappears from Retellings. And this last pattern reflects that

0:39:32.000 --> 0:39:35.759
<v Speaker 3>sometimes names don't just change, they completely disappear. They go

0:39:35.840 --> 0:39:39.200
<v Speaker 3>down the drain into anonymity. So you might start with

0:39:39.239 --> 0:39:42.239
<v Speaker 3>a story about a man named John Agar who might

0:39:42.400 --> 0:39:45.160
<v Speaker 3>then become a man named Garfield, and then he might

0:39:45.239 --> 0:39:49.400
<v Speaker 3>just become a man. And Bartlett thinks that it's understandable

0:39:49.520 --> 0:39:52.720
<v Speaker 3>that proper names should change through retelling of a story

0:39:52.760 --> 0:39:56.239
<v Speaker 3>from memory, because he says, quote, their significance and application

0:39:56.440 --> 0:39:59.560
<v Speaker 3>are local and vary from group to group, And this

0:39:59.600 --> 0:40:02.560
<v Speaker 3>sort of makes sense to me, Like it usually makes

0:40:03.120 --> 0:40:06.480
<v Speaker 3>very little difference in a story what the person's name is,

0:40:06.760 --> 0:40:10.640
<v Speaker 3>unless that name is connected to a known identity. So

0:40:10.680 --> 0:40:13.440
<v Speaker 3>it'd be kind of weird if the name of somebody

0:40:13.480 --> 0:40:16.040
<v Speaker 3>you knew personally changed, or if the name of a

0:40:16.200 --> 0:40:20.239
<v Speaker 3>famous person whose reputation you were familiar with changed. But

0:40:20.640 --> 0:40:23.680
<v Speaker 3>since the characters in these stories are usually not known

0:40:24.000 --> 0:40:28.560
<v Speaker 3>to the subject, their names are easily changed or forgotten completely.

0:40:28.520 --> 0:40:30.800
<v Speaker 2>Right, right, So, if you were given a story about

0:40:31.440 --> 0:40:35.600
<v Speaker 2>Yvonne and you didn't know that Yvonne is an important

0:40:35.680 --> 0:40:39.319
<v Speaker 2>character in a body of folklore, you know, particularly like

0:40:39.400 --> 0:40:42.960
<v Speaker 2>Russian folklore, you could easily switch it out for Ivan

0:40:43.040 --> 0:40:44.920
<v Speaker 2>or anything else and it would lose it. But if

0:40:44.960 --> 0:40:46.759
<v Speaker 2>you had, if you felt the weight of that, if

0:40:46.800 --> 0:40:49.239
<v Speaker 2>you had a cultural attachment to a particular name, it

0:40:49.280 --> 0:40:50.240
<v Speaker 2>would be a different story.

0:40:50.520 --> 0:40:53.880
<v Speaker 3>Ah, it's this character, I know him. M hm.

0:40:54.120 --> 0:40:55.960
<v Speaker 2>Otherwise it's just a name. Now.

0:40:56.000 --> 0:40:59.560
<v Speaker 3>More interesting to Bartlett is the finding that usually the

0:40:59.680 --> 0:41:04.319
<v Speaker 3>type of stories are dropped fairly quickly from reproductions, so

0:41:04.440 --> 0:41:08.239
<v Speaker 3>like the title just disappears, it is left off. Now,

0:41:08.280 --> 0:41:11.200
<v Speaker 3>these titles can be the conventional names of folk tales

0:41:11.400 --> 0:41:14.440
<v Speaker 3>or the headlines of newspaper articles. It doesn't really seem

0:41:14.440 --> 0:41:18.040
<v Speaker 3>to matter. People very often just simply drop them. And

0:41:18.800 --> 0:41:21.800
<v Speaker 3>this might seem kind of strange since titles, including headlines

0:41:21.800 --> 0:41:25.160
<v Speaker 3>often provide the important element of setting for the story,

0:41:25.200 --> 0:41:28.680
<v Speaker 3>the context you need in order to understand what the

0:41:28.719 --> 0:41:30.880
<v Speaker 3>story is about or what the point of it is.

0:41:32.160 --> 0:41:34.960
<v Speaker 2>You know, part of me wants to resist this idea

0:41:35.000 --> 0:41:36.720
<v Speaker 2>and be like, well, how could you forget the title?

0:41:36.760 --> 0:41:39.480
<v Speaker 2>Because the titles like the thing that you would like?

0:41:39.600 --> 0:41:41.239
<v Speaker 2>How do you request it? How do you sort of

0:41:41.280 --> 0:41:44.880
<v Speaker 2>catalog it? But then I think too various examples that

0:41:44.960 --> 0:41:47.160
<v Speaker 2>it came up in some sources I was looking at,

0:41:47.200 --> 0:41:50.839
<v Speaker 2>you know, looking at like urban legends, you know, where

0:41:50.880 --> 0:41:54.240
<v Speaker 2>you're not really perhaps attaching any kind of like cultural

0:41:54.320 --> 0:41:56.640
<v Speaker 2>value to it, or really it's not the idea that

0:41:56.680 --> 0:42:01.320
<v Speaker 2>this story is like important, you know, culturally or historically,

0:42:01.360 --> 0:42:04.359
<v Speaker 2>but there's some other reason it's being transmitted and in

0:42:04.440 --> 0:42:06.920
<v Speaker 2>doing so. Yeah, these are stories that don't necessarily have

0:42:07.440 --> 0:42:10.720
<v Speaker 2>a name or any kind of concrete name, like, for example,

0:42:10.800 --> 0:42:14.000
<v Speaker 2>like the old story about the you know, oh and

0:42:14.000 --> 0:42:16.439
<v Speaker 2>then when he pulled up, the hook was hanging from

0:42:16.440 --> 0:42:19.279
<v Speaker 2>the door of the car. You know. Some of those

0:42:19.360 --> 0:42:21.839
<v Speaker 2>kind of stories like those don't necessarily have names they

0:42:22.400 --> 0:42:24.320
<v Speaker 2>I mean, I'm sure you can find a handful of

0:42:24.400 --> 0:42:25.759
<v Speaker 2>names for them, but there's going to probably be a

0:42:25.800 --> 0:42:28.000
<v Speaker 2>fair amount of drift. I guess the exception to that

0:42:28.040 --> 0:42:30.640
<v Speaker 2>would be a case where an urban legend has who

0:42:30.760 --> 0:42:34.160
<v Speaker 2>is so centered around a particular character or monster or

0:42:34.200 --> 0:42:38.040
<v Speaker 2>something like if it were sad or slender Man. Like that,

0:42:38.080 --> 0:42:41.040
<v Speaker 2>the name is evocative, it brings to mind a certain thing,

0:42:41.600 --> 0:42:44.560
<v Speaker 2>and no matter what else is changing, you're probably gonna

0:42:44.640 --> 0:42:46.440
<v Speaker 2>hold onto that, and it's not going to be like

0:42:47.080 --> 0:42:48.840
<v Speaker 2>skinny Dude or something, you know.

0:42:48.920 --> 0:42:52.080
<v Speaker 3>Based on his comments about the role of titles and

0:42:52.120 --> 0:42:55.040
<v Speaker 3>how they're easily forgotten even though they are very important

0:42:55.080 --> 0:42:58.480
<v Speaker 3>contextual information that colors are understanding of a story or

0:42:58.520 --> 0:43:02.919
<v Speaker 3>an article, Bartlet writes quote with this general consideration in mind,

0:43:02.920 --> 0:43:05.120
<v Speaker 3>it would be a matter of some interest to study

0:43:05.120 --> 0:43:10.080
<v Speaker 3>experimentally the psychological effects of newspaper headlines. It looks as

0:43:10.120 --> 0:43:13.839
<v Speaker 3>if the merely descriptive headline is the most ineffective, and

0:43:13.960 --> 0:43:17.080
<v Speaker 3>as if the biased headline may produce a profound effect

0:43:17.320 --> 0:43:22.640
<v Speaker 3>though or perhaps even because it itself is speedily forgotten. So,

0:43:22.680 --> 0:43:25.000
<v Speaker 3>if I understand him right here, I think the insight

0:43:25.040 --> 0:43:28.320
<v Speaker 3>he's claiming is that the title or headline is able

0:43:28.360 --> 0:43:31.759
<v Speaker 3>to make an impression, a strong impression that colors your

0:43:31.840 --> 0:43:34.560
<v Speaker 3>understanding of the story or the article, whatever it is

0:43:34.600 --> 0:43:37.759
<v Speaker 3>you're reading. But because the title or the headline is

0:43:37.800 --> 0:43:41.959
<v Speaker 3>by nature forgettable, you may sort of forget the kind

0:43:42.000 --> 0:43:44.160
<v Speaker 3>of work that it did on you, that it did

0:43:44.160 --> 0:43:46.640
<v Speaker 3>on coloring your understanding of a story. So you could

0:43:46.640 --> 0:43:51.560
<v Speaker 3>write a perfectly accurate newspaper story, slap a misleading headline

0:43:51.600 --> 0:43:56.120
<v Speaker 3>on it, and the headline would strongly influence what people

0:43:56.239 --> 0:43:58.799
<v Speaker 3>remember as the gist of the story, even if they

0:43:58.800 --> 0:44:02.240
<v Speaker 3>don't actually remember the headline itself, so they wouldn't remember

0:44:02.280 --> 0:44:03.839
<v Speaker 3>that the headline did that to them.

0:44:04.160 --> 0:44:06.319
<v Speaker 2>Yeah, of course this is a great example too, and

0:44:06.360 --> 0:44:10.560
<v Speaker 2>that you know, traditionally the headline itself is is a

0:44:10.640 --> 0:44:12.719
<v Speaker 2>choice made by the editor as opposed to the writer

0:44:12.840 --> 0:44:17.640
<v Speaker 2>of the article. And especially nowadays, you'll sometimes see a

0:44:17.680 --> 0:44:21.320
<v Speaker 2>particular article or story that comes out and you'll observe

0:44:21.400 --> 0:44:26.000
<v Speaker 2>its title changing online. Either it may change on the

0:44:26.040 --> 0:44:28.520
<v Speaker 2>same page that it has been initially published, or it

0:44:28.560 --> 0:44:34.000
<v Speaker 2>may change with republication on other websites. So, yeaht great example.

0:44:34.360 --> 0:44:37.200
<v Speaker 3>I can't tell you how often I've seen people arguing

0:44:37.400 --> 0:44:40.640
<v Speaker 3>about an article on the Internet, and what it turns

0:44:40.680 --> 0:44:43.480
<v Speaker 3>out they're really arguing about is the title of the article,

0:44:43.560 --> 0:44:45.879
<v Speaker 3>which is not something the writer even picked.

0:44:46.200 --> 0:44:49.520
<v Speaker 2>Right right, Yeah, very often owns. The cliche is that

0:44:49.560 --> 0:44:52.440
<v Speaker 2>the editor comes along and slaps the title onto the article.

0:44:52.840 --> 0:44:54.719
<v Speaker 2>That is just going to be the most it's going to,

0:44:54.840 --> 0:44:56.680
<v Speaker 2>you know, lead to the most engagement. It's got to

0:44:56.680 --> 0:45:00.239
<v Speaker 2>hook people and potentially make them read at least part

0:45:00.239 --> 0:45:00.840
<v Speaker 2>of the article.

0:45:10.040 --> 0:45:11.839
<v Speaker 3>Okay, but anyway, we dwelt on that one a bit.

0:45:11.840 --> 0:45:15.279
<v Speaker 3>The idea of proper names and titles. There is a

0:45:15.360 --> 0:45:18.720
<v Speaker 3>tendency over time in this type of serial reproduction experiment

0:45:18.760 --> 0:45:20.960
<v Speaker 3>for those things to go by the wayside, to change

0:45:21.080 --> 0:45:25.080
<v Speaker 3>or disappear. Second thing Bartlett says is a general trend

0:45:25.120 --> 0:45:28.520
<v Speaker 3>in the sort of experiment the bias toward the concrete.

0:45:28.640 --> 0:45:32.080
<v Speaker 3>He says, concrete physical details in drama are more likely

0:45:32.120 --> 0:45:36.240
<v Speaker 3>to be preserved in their original form than abstract content.

0:45:36.920 --> 0:45:41.040
<v Speaker 3>And Bartlett writes that with one notable exception, quote, every

0:45:41.160 --> 0:45:45.280
<v Speaker 3>general opinion, every argument, every piece of reasoning, and every

0:45:45.320 --> 0:45:50.799
<v Speaker 3>deduction is speedily transformed and then omitted. Now that makes sense,

0:45:50.800 --> 0:45:52.600
<v Speaker 3>and I think we can see some elements of that

0:45:52.719 --> 0:45:54.880
<v Speaker 3>in the examples he gives in his chapter. But he

0:45:54.920 --> 0:45:58.040
<v Speaker 3>says there's one exception to the bias for concrete detail

0:45:58.080 --> 0:46:04.280
<v Speaker 3>and against the preservation or expansion of abstract or mental detail.

0:46:04.840 --> 0:46:08.200
<v Speaker 3>And Bartlett says, the exception here is the tendency of

0:46:08.280 --> 0:46:13.080
<v Speaker 3>folk tales to have a moral. Now, a quick caveat

0:46:13.080 --> 0:46:15.440
<v Speaker 3>on terminology. I think it can be confusing in this

0:46:15.520 --> 0:46:18.600
<v Speaker 3>context sometimes to talk about a moral of the story, because,

0:46:18.640 --> 0:46:21.200
<v Speaker 3>of course, the moral of a story is not always

0:46:21.320 --> 0:46:24.120
<v Speaker 3>moral in character, meaning it's not always about doing what's

0:46:24.160 --> 0:46:27.479
<v Speaker 3>good or right. Sometimes it's just teaching you something about

0:46:27.520 --> 0:46:30.080
<v Speaker 3>the way the world allegedly works, or showing a way

0:46:30.080 --> 0:46:33.279
<v Speaker 3>to be clever. And sometimes these lessons are not particularly

0:46:33.360 --> 0:46:36.239
<v Speaker 3>moral at all. So when we say moral, you can

0:46:36.280 --> 0:46:38.360
<v Speaker 3>think of it as the lesson of the story, the

0:46:38.400 --> 0:46:40.440
<v Speaker 3>part at the end where you might say the point

0:46:40.480 --> 0:46:44.120
<v Speaker 3>of this story is to show you that. So while

0:46:44.160 --> 0:46:46.960
<v Speaker 3>a lot of non concrete detail and narratives tends to

0:46:47.080 --> 0:46:49.680
<v Speaker 3>change and disappear over time, this was not so much

0:46:49.760 --> 0:46:52.000
<v Speaker 3>the case with the moral of the story. In fact,

0:46:52.040 --> 0:46:55.120
<v Speaker 3>I thought this was very interesting. Bartlett says that when

0:46:55.120 --> 0:46:58.439
<v Speaker 3>you do serial reproduction experiments with a folktale that does

0:46:58.480 --> 0:47:03.120
<v Speaker 3>not specify a moral in its original form, people will

0:47:03.120 --> 0:47:07.720
<v Speaker 3>often add one during attempts to retell the story. People

0:47:07.760 --> 0:47:11.920
<v Speaker 3>actually subconsciously add on a moral of the story, thinking

0:47:11.960 --> 0:47:14.080
<v Speaker 3>it was already part of what they just read.

0:47:14.680 --> 0:47:16.200
<v Speaker 2>Hmmm, that's fascinating.

0:47:16.800 --> 0:47:22.120
<v Speaker 3>Next Trendy says is loss of individual characteristics. So there

0:47:22.200 --> 0:47:25.000
<v Speaker 3>is across the board a loss of what Bartlett calls

0:47:25.040 --> 0:47:28.400
<v Speaker 3>the individualizing features of stories.

0:47:29.000 --> 0:47:29.400
<v Speaker 2>Quote.

0:47:29.640 --> 0:47:33.640
<v Speaker 3>The descriptive passages lose most of the peculiarities of style

0:47:33.840 --> 0:47:37.080
<v Speaker 3>and matter that they may possess, and the arguments tend

0:47:37.080 --> 0:47:40.560
<v Speaker 3>to be reduced to a bald expression of conventional opinion.

0:47:41.520 --> 0:47:44.759
<v Speaker 3>So in general, it seems to me that even if

0:47:44.760 --> 0:47:47.920
<v Speaker 3>a passage manages to maintain the gist of a story,

0:47:48.360 --> 0:47:51.680
<v Speaker 3>a story told or an argument expressed through the chain

0:47:51.719 --> 0:47:55.879
<v Speaker 3>of transmission, these stories tend to lose their soul. They

0:47:55.920 --> 0:48:00.960
<v Speaker 3>become stripped of nuances and stylistic details, the details that

0:48:01.040 --> 0:48:04.879
<v Speaker 3>really make them what they are. And so Bartlett says

0:48:04.920 --> 0:48:10.319
<v Speaker 3>that carefully articulated, sophisticated expressions of opinion or argument tend

0:48:10.360 --> 0:48:15.839
<v Speaker 3>to get translated into loosely related conventional views expressed in cliches.

0:48:17.160 --> 0:48:19.560
<v Speaker 3>And I think we've probably all had that experience of

0:48:19.600 --> 0:48:23.759
<v Speaker 3>like trying to express something very carefully, in a very

0:48:23.800 --> 0:48:27.359
<v Speaker 3>clear and particular way, only to have somebody sort of

0:48:27.640 --> 0:48:31.160
<v Speaker 3>translated back to us as a very blunt or conventional

0:48:31.200 --> 0:48:33.799
<v Speaker 3>statement that does not capture what we think we were

0:48:33.800 --> 0:48:34.479
<v Speaker 3>trying to say.

0:48:34.840 --> 0:48:38.439
<v Speaker 2>Yeah, yeap. Or if someone's summarizing a moment in a work,

0:48:38.520 --> 0:48:40.600
<v Speaker 2>in a film or a book, you know, sometimes if

0:48:40.640 --> 0:48:43.960
<v Speaker 2>you have to, you find yourself explaining it and then

0:48:44.000 --> 0:48:46.040
<v Speaker 2>you're like, well, you just need to see it. You

0:48:46.080 --> 0:48:46.919
<v Speaker 2>did a terrible job.

0:48:47.000 --> 0:48:48.880
<v Speaker 3>But this leads to what I thought was actually a

0:48:48.920 --> 0:48:52.880
<v Speaker 3>somewhat poignant comment that seems as much about the nature

0:48:52.920 --> 0:48:55.799
<v Speaker 3>of stories as it does about the process of transmission

0:48:55.840 --> 0:49:00.279
<v Speaker 3>between readers and rewriters. In this type of experiment, Bartley says,

0:49:00.360 --> 0:49:05.040
<v Speaker 3>quote nobody seeing a single reproduction could predict the remarkable

0:49:05.080 --> 0:49:09.960
<v Speaker 3>effect which the cumulative loss of small, outstanding detail may have.

0:49:10.640 --> 0:49:14.160
<v Speaker 3>Yet the effect is continuous from version to version, following

0:49:14.280 --> 0:49:18.200
<v Speaker 3>constant drifts of change from beginning to end. And I

0:49:18.239 --> 0:49:19.960
<v Speaker 3>don't know. That kind of broke my heart a little

0:49:19.960 --> 0:49:26.319
<v Speaker 3>bit thinking about how it elucidates. The imperceptible but very

0:49:26.400 --> 0:49:30.120
<v Speaker 3>real way is that a single word, choice or detail

0:49:30.280 --> 0:49:34.680
<v Speaker 3>actually strongly affects how everything from a story to a

0:49:34.719 --> 0:49:38.279
<v Speaker 3>newspaper article is perceived. It's kind of one of the

0:49:38.280 --> 0:49:41.319
<v Speaker 3>tragic things about writing is that, like, you make a

0:49:41.320 --> 0:49:44.359
<v Speaker 3>little change here and a little change there, and each

0:49:44.400 --> 0:49:47.360
<v Speaker 3>of them you could argue is insignificant in itself, but

0:49:47.440 --> 0:49:50.560
<v Speaker 3>it actually does change the effect of the piece overall.

0:49:51.040 --> 0:49:54.040
<v Speaker 2>True, true, yeah, yeah, And then of course over time

0:49:54.640 --> 0:49:57.160
<v Speaker 2>that it's like outside of that, even if you have

0:49:57.280 --> 0:50:01.760
<v Speaker 2>this story and nobody's changed it, so it can continue

0:50:01.800 --> 0:50:05.360
<v Speaker 2>to live on, like the languages and experiences around that

0:50:05.480 --> 0:50:09.600
<v Speaker 2>story are going to change, and ultimately you have this

0:50:09.680 --> 0:50:12.600
<v Speaker 2>thing that then nobody can relate to without a dictionary

0:50:12.760 --> 0:50:15.680
<v Speaker 2>or a whole bunch of notes. Though I guess if

0:50:15.680 --> 0:50:17.600
<v Speaker 2>it's a really good one, if it's a really good story,

0:50:17.680 --> 0:50:21.640
<v Speaker 2>like it's sticking around because something in there is still speaking,

0:50:21.719 --> 0:50:24.720
<v Speaker 2>something in there is still alive and hasn't died away

0:50:24.800 --> 0:50:29.480
<v Speaker 2>with changes in language and traditions and metaphors and so forth.

0:50:30.120 --> 0:50:33.120
<v Speaker 3>Now, one thing Bartlett points out here on this detail

0:50:33.160 --> 0:50:38.000
<v Speaker 3>about the stripping of individualizing characteristics. He says this is

0:50:38.160 --> 0:50:41.200
<v Speaker 3>likely a limitation of his experiments, because again, this is

0:50:41.239 --> 0:50:44.800
<v Speaker 3>not a perfect reproduction of the way story is spread

0:50:44.800 --> 0:50:46.680
<v Speaker 3>by word of mouth in the real world. This is

0:50:46.680 --> 0:50:49.759
<v Speaker 3>a sort of approximation of it with some differences. And

0:50:49.920 --> 0:50:54.000
<v Speaker 3>one different thing he says is that in the experimental setting,

0:50:54.080 --> 0:50:56.600
<v Speaker 3>where you're reading a text somebody else wrote and then

0:50:56.640 --> 0:50:59.520
<v Speaker 3>trying to reproduce it in writing from memory, there's very

0:50:59.520 --> 0:51:04.560
<v Speaker 3>little to elaborate, in other words, to breathe new individual

0:51:04.640 --> 0:51:08.480
<v Speaker 3>characteristics into the text when you retell it. So Bartlett

0:51:08.520 --> 0:51:11.279
<v Speaker 3>I think implies that in the real world you would

0:51:11.280 --> 0:51:15.160
<v Speaker 3>probably still have this shearing off of individual characteristics from

0:51:15.200 --> 0:51:18.759
<v Speaker 3>the original story, but people along the chain would also

0:51:18.920 --> 0:51:22.840
<v Speaker 3>be more likely to end up adding new individual characteristics

0:51:22.880 --> 0:51:26.080
<v Speaker 3>back in. So some of the original soul of the

0:51:26.080 --> 0:51:28.279
<v Speaker 3>piece of writing or the story might be lost, but

0:51:28.400 --> 0:51:32.800
<v Speaker 3>also each teller breathes new soul in based on audience

0:51:32.840 --> 0:51:37.320
<v Speaker 3>demand and what they think would be interesting, entertaining relevant

0:51:37.320 --> 0:51:38.560
<v Speaker 3>to the listener, and so forth.

0:51:39.239 --> 0:51:42.000
<v Speaker 2>Yeah, yeah, and again Yeah. Speaks to the importance of

0:51:42.040 --> 0:51:47.120
<v Speaker 2>dedicated and successful storytellers throughout human history. It's not just

0:51:47.200 --> 0:51:49.880
<v Speaker 2>that you need people that can can keep this chain

0:51:49.960 --> 0:51:53.160
<v Speaker 2>going and can keeps spicing it up as other spies

0:51:53.200 --> 0:51:53.720
<v Speaker 2>are lost.

0:51:53.960 --> 0:51:58.040
<v Speaker 3>Okay. The fourth trend he notices abbreviations. In short, all

0:51:58.120 --> 0:52:01.000
<v Speaker 3>genres of serial reproduction tend to become more and more

0:52:01.040 --> 0:52:04.920
<v Speaker 3>abbreviated over time. Some of the serial reproductions he includes

0:52:05.080 --> 0:52:07.360
<v Speaker 3>start off taking up more than half the page, and

0:52:07.440 --> 0:52:10.600
<v Speaker 3>by the ten threproduction they are just three lines. It

0:52:10.640 --> 0:52:14.600
<v Speaker 3>gets massively pared down. In my judgment, just looking at

0:52:14.600 --> 0:52:17.319
<v Speaker 3>the examples, this seems to be especially the case with

0:52:17.400 --> 0:52:21.719
<v Speaker 3>more abstract writing as opposed to concrete narratives like it

0:52:21.760 --> 0:52:25.439
<v Speaker 3>seems like the folk tales get pared down less than say,

0:52:25.520 --> 0:52:30.400
<v Speaker 3>the writing about evolutionary theory or thoughts about travel.

0:52:31.360 --> 0:52:33.200
<v Speaker 2>Yeah, yeah, I get it down to a tight ten.

0:52:33.760 --> 0:52:36.320
<v Speaker 3>Now here's something I found really interesting in this little section.

0:52:36.719 --> 0:52:39.680
<v Speaker 3>Many people will probably have noticed how stories can seem

0:52:39.719 --> 0:52:43.479
<v Speaker 3>to become more exaggerated when they spread by word of mouth.

0:52:43.520 --> 0:52:47.040
<v Speaker 3>This is the classic, you know, oh, what's in there?

0:52:47.120 --> 0:52:50.120
<v Speaker 3>Like a there's like a musical where this happens or something.

0:52:50.160 --> 0:52:50.319
<v Speaker 1>You know.

0:52:50.760 --> 0:52:52.719
<v Speaker 3>It starts off as one story, and then as it

0:52:52.800 --> 0:52:55.880
<v Speaker 3>goes through the rumors, you know, goes each each step

0:52:55.920 --> 0:52:59.600
<v Speaker 3>down the rumor chain, the claim gets more and more grandiose.

0:53:00.239 --> 0:53:02.160
<v Speaker 2>Oh yeah, what wasn't there an old one? Not even

0:53:02.200 --> 0:53:03.840
<v Speaker 2>an old Saturday Night Live? But there was a Saturday

0:53:03.880 --> 0:53:06.160
<v Speaker 2>Night Live sketch about this with tall tales about some

0:53:06.200 --> 0:53:09.160
<v Speaker 2>coworker or somebody that someone knew, and they just keep

0:53:09.200 --> 0:53:12.480
<v Speaker 2>getting more and more outlandish, this kind of escalation.

0:53:13.000 --> 0:53:15.759
<v Speaker 3>So this is usually chalked up to a desire to

0:53:15.880 --> 0:53:19.200
<v Speaker 3>make the story more impressive and exciting to the audience

0:53:19.320 --> 0:53:22.480
<v Speaker 3>by each person telling it. That obviously is a very

0:53:22.520 --> 0:53:27.440
<v Speaker 3>real factor. But contrary to this mechanism, Bartlett notices another

0:53:27.760 --> 0:53:32.600
<v Speaker 3>way that exaggeration can creep in over successive retellings. He says, quote,

0:53:32.719 --> 0:53:36.960
<v Speaker 3>when a generality is expressed with saving clauses, the saving

0:53:37.040 --> 0:53:41.040
<v Speaker 3>clauses tend to disappear even if the generality is retained.

0:53:42.080 --> 0:53:44.359
<v Speaker 3>And that really clicked for me. I was like, oh,

0:53:44.440 --> 0:53:48.160
<v Speaker 3>I bet that is true. Yeah, So your story might

0:53:48.200 --> 0:53:51.800
<v Speaker 3>start by saying the psychic mutant crabs were so powerful

0:53:51.800 --> 0:53:55.520
<v Speaker 3>that nothing could stop them except maybe dynamite or Clint

0:53:55.520 --> 0:53:59.640
<v Speaker 3>Eastwood and a jet fighter. Okay, next time, the psychic

0:53:59.719 --> 0:54:02.879
<v Speaker 3>mutan crabs were so powerful that nothing could stop them.

0:54:03.040 --> 0:54:06.080
<v Speaker 3>So it keeps the generality and it forgets to add

0:54:06.120 --> 0:54:10.239
<v Speaker 3>in the exceptions offered, and then the next time it's

0:54:10.360 --> 0:54:13.759
<v Speaker 3>the mutant crabs literally could not be stopped no matter what.

0:54:14.320 --> 0:54:17.040
<v Speaker 3>It's just rephrasing the generality, but in a way that

0:54:17.080 --> 0:54:18.719
<v Speaker 3>makes it sound more definitive.

0:54:19.560 --> 0:54:21.680
<v Speaker 2>M Well, I mean that makes it sound like everything

0:54:21.719 --> 0:54:27.240
<v Speaker 2>creeps toward cosmic horror, horror and or something to that effect.

0:54:27.560 --> 0:54:30.440
<v Speaker 3>So sometimes the generality itself might be lost, but it

0:54:30.520 --> 0:54:33.719
<v Speaker 3>might be preserved while the nuance to it or the

0:54:33.760 --> 0:54:37.359
<v Speaker 3>exceptions to it that they just fall away. Okay, two

0:54:37.400 --> 0:54:40.560
<v Speaker 3>more things the trends and changes from these experiments. One

0:54:40.680 --> 0:54:44.719
<v Speaker 3>is what Bartlett called the rationalization process. Something that was

0:54:44.719 --> 0:54:49.759
<v Speaker 3>common when people repeated folk tales, especially from cultures that

0:54:49.800 --> 0:54:54.080
<v Speaker 3>they weren't as familiar with, was the introduction of explanatory

0:54:54.200 --> 0:54:58.319
<v Speaker 3>rationalizations for events described that didn't make sense to them.

0:54:58.400 --> 0:55:01.440
<v Speaker 3>And again, that's makes sense to them as a reader

0:55:01.600 --> 0:55:05.240
<v Speaker 3>might have made perfect sense to a person who would

0:55:05.239 --> 0:55:07.480
<v Speaker 3>have been more familiar with this folk tale and familiar

0:55:07.520 --> 0:55:08.960
<v Speaker 3>with the cultural context.

0:55:09.400 --> 0:55:11.720
<v Speaker 2>That makes sense. Makes me think back to our example earlier,

0:55:11.760 --> 0:55:14.359
<v Speaker 2>the changing of my relatives don't won't know what has

0:55:14.400 --> 0:55:16.600
<v Speaker 2>happened to me, which is a statement that feels like

0:55:16.640 --> 0:55:20.319
<v Speaker 2>it might connect to a different culture's idea of the

0:55:20.360 --> 0:55:24.200
<v Speaker 2>importance of our ancestors or something. And he gets transformed

0:55:24.239 --> 0:55:26.279
<v Speaker 2>into all my mom is old and I have to

0:55:26.320 --> 0:55:27.600
<v Speaker 2>look after exactly.

0:55:27.640 --> 0:55:30.360
<v Speaker 3>I think that is one case of the change toward

0:55:30.680 --> 0:55:34.920
<v Speaker 3>what the reader would view as a rationalization. So just

0:55:34.960 --> 0:55:37.440
<v Speaker 3>as one more example in these experiments, one of these

0:55:37.480 --> 0:55:41.279
<v Speaker 3>experiments has a folk story that is reportedly from the

0:55:41.320 --> 0:55:44.480
<v Speaker 3>Congo about a boy who wants to hide from his father,

0:55:44.640 --> 0:55:48.359
<v Speaker 3>so he transforms himself into a kernel of a peanut,

0:55:48.480 --> 0:55:51.520
<v Speaker 3>which is subsequently eaten by a fowl, which is eaten

0:55:51.560 --> 0:55:53.840
<v Speaker 3>by a bush cat, which is eaten by a dog,

0:55:54.080 --> 0:55:56.200
<v Speaker 3>which is eaten by a python. And then at the

0:55:56.280 --> 0:55:59.239
<v Speaker 3>end of the story, the father finds the python caught

0:55:59.239 --> 0:56:01.840
<v Speaker 3>in his fish tread. He opens it up, finds the dog,

0:56:02.200 --> 0:56:04.360
<v Speaker 3>opens the dog. He goes down the line of animals

0:56:04.400 --> 0:56:07.480
<v Speaker 3>until he finds the boy disguised as a peanut, opens

0:56:07.520 --> 0:56:09.640
<v Speaker 3>up the nut, and there's the boy. Now. In the

0:56:09.680 --> 0:56:14.280
<v Speaker 3>original text used for this experiment, there is no explicitly

0:56:14.360 --> 0:56:17.560
<v Speaker 3>given reason why the boy wanted to hide. It just

0:56:17.600 --> 0:56:21.280
<v Speaker 3>says a son said to his father, I will hide

0:56:21.320 --> 0:56:23.560
<v Speaker 3>and you will not be able to find me. And

0:56:23.680 --> 0:56:26.880
<v Speaker 3>so Bartlett reproduces all of the stages of transmission in

0:56:26.880 --> 0:56:29.440
<v Speaker 3>one of these experiments with this folk tale, and by

0:56:29.480 --> 0:56:32.719
<v Speaker 3>the thirteenth transmission, the story begins by saying that the

0:56:32.760 --> 0:56:36.200
<v Speaker 3>boy is trying to hide because he is afraid of

0:56:36.239 --> 0:56:39.719
<v Speaker 3>his father, a rationalization that was not there to begin with,

0:56:39.800 --> 0:56:42.600
<v Speaker 3>and in fact violates what I took to be the

0:56:42.640 --> 0:56:46.080
<v Speaker 3>implied playfulness of the original first line that the boy

0:56:46.840 --> 0:56:48.880
<v Speaker 3>wants to hide from his father because oh, and the

0:56:48.920 --> 0:56:51.240
<v Speaker 3>story is called a boy who tried to outwit his father.

0:56:52.400 --> 0:56:56.000
<v Speaker 2>But we simply didn't think that the boy's hiding was

0:56:56.080 --> 0:56:59.600
<v Speaker 2>earned in the text. We needed a stronger rationalization for

0:56:59.680 --> 0:57:00.799
<v Speaker 2>him hiding.

0:57:01.080 --> 0:57:05.080
<v Speaker 3>So by the seventeenth transmission there was a further rationalization.

0:57:05.440 --> 0:57:08.160
<v Speaker 3>A boy who had been up to some mischief wanted

0:57:08.200 --> 0:57:11.839
<v Speaker 3>to hide from his father, whose anger he feared, So

0:57:11.880 --> 0:57:14.760
<v Speaker 3>he wants to hide because he's afraid of his father.

0:57:15.040 --> 0:57:20.200
<v Speaker 3>Because he had committed some mischief. And it's interesting also

0:57:20.280 --> 0:57:23.960
<v Speaker 3>that I think these rationalizing details are also the sorts

0:57:23.960 --> 0:57:27.120
<v Speaker 3>of non concrete mental phenomena that would be liable to

0:57:27.120 --> 0:57:29.840
<v Speaker 3>be stripped out by subsequent retellings. So these things could

0:57:29.840 --> 0:57:32.680
<v Speaker 3>probably kind of wash in and then wash out again.

0:57:33.360 --> 0:57:35.560
<v Speaker 2>Yeah, I mean, you can just imagine the various judgment

0:57:35.600 --> 0:57:37.880
<v Speaker 2>calls that are being made here subconsciously, you know, like

0:57:38.200 --> 0:57:41.040
<v Speaker 2>I don't like the idea that the father is the

0:57:41.120 --> 0:57:44.640
<v Speaker 2>antagonist here. Let's make the what if the boy were

0:57:44.680 --> 0:57:49.880
<v Speaker 2>a little rowdy and he's bringing mischief into the scenario,

0:57:50.080 --> 0:57:51.080
<v Speaker 2>Let's go in that direction.

0:57:51.560 --> 0:57:55.320
<v Speaker 3>Interesting paradox. While many subjects have an urge to add

0:57:55.360 --> 0:57:58.800
<v Speaker 3>what they obviously believe to be rationalizing details to a

0:57:58.920 --> 0:58:02.480
<v Speaker 3>story when the character's actions don't make sense to them,

0:58:02.960 --> 0:58:05.960
<v Speaker 3>or when the connection between two described events is unclear

0:58:05.960 --> 0:58:08.800
<v Speaker 3>to them, people tend to do exactly the opposite with

0:58:08.880 --> 0:58:14.280
<v Speaker 3>quote descriptive and argumentative passages, which, over subsequent retellings tend to,

0:58:14.800 --> 0:58:19.920
<v Speaker 3>in Bartlett's words, degenerate into a few apparently disconnected sentences.

0:58:20.800 --> 0:58:23.720
<v Speaker 3>And that is definitely true of like the attempts to

0:58:23.760 --> 0:58:28.760
<v Speaker 3>reproduce like the argument about biology or something. So in

0:58:28.800 --> 0:58:31.320
<v Speaker 3>the end, Bartlett says, you know, at least in his

0:58:31.400 --> 0:58:36.320
<v Speaker 3>experiments with these types of transmission, it should be emphasized

0:58:36.320 --> 0:58:39.920
<v Speaker 3>that while accurate transmission is not impossible, it is clearly

0:58:39.920 --> 0:58:43.080
<v Speaker 3>not the norm, especially for many kinds of information and

0:58:43.120 --> 0:58:46.520
<v Speaker 3>for most of the verbal information tested. The degree of

0:58:46.640 --> 0:58:50.560
<v Speaker 3>change across several generations of honest attempts at faithful transmission

0:58:50.600 --> 0:58:55.600
<v Speaker 3>is radical, even shocking. Bartlett writes, quote, Epithets are changed

0:58:55.680 --> 0:59:00.040
<v Speaker 3>into their opposites, Incidents and events are transposed, names and

0:59:00.120 --> 0:59:03.600
<v Speaker 3>numbers rarely survive intact for more than a few reproductions,

0:59:03.920 --> 0:59:09.200
<v Speaker 3>opinions and conclusions are reversed. Nearly every possible variation seems

0:59:09.240 --> 0:59:11.520
<v Speaker 3>as if it can take place, even in a relatively

0:59:11.560 --> 0:59:15.120
<v Speaker 3>short series. At the same time, the subjects may be

0:59:15.400 --> 0:59:18.440
<v Speaker 3>very well satisfied with their efforts, believing themselves to have

0:59:18.480 --> 0:59:21.520
<v Speaker 3>passed on all important features with little or no change,

0:59:21.920 --> 0:59:26.080
<v Speaker 3>and merely perhaps to have omitted unessential matters. You know.

0:59:26.120 --> 0:59:30.080
<v Speaker 3>He also says that people are probably being more careful

0:59:30.120 --> 0:59:34.920
<v Speaker 3>to reproduce as accurately as possible in this university experiment

0:59:35.000 --> 0:59:37.320
<v Speaker 3>setting than they would be if they were just you know,

0:59:37.400 --> 0:59:40.240
<v Speaker 3>living their lives. Repeating something they read in the newspaper

0:59:40.600 --> 0:59:43.680
<v Speaker 3>or heard from a friend, where there's less expectation of

0:59:43.720 --> 0:59:48.280
<v Speaker 3>scrutiny of their efforts for accuracy, and more incentive to

0:59:48.320 --> 0:59:51.640
<v Speaker 3>alter a story to make it more entertaining, more impressive,

0:59:51.920 --> 0:59:54.960
<v Speaker 3>more illustrative of a point one wants to get across,

0:59:55.080 --> 0:59:55.960
<v Speaker 3>or whatever else.

0:59:56.440 --> 0:59:59.480
<v Speaker 2>Yeah, thinking of your audience, for example, you know, retelling

0:59:59.520 --> 1:00:04.000
<v Speaker 2>the story to a loved one, you know what kind

1:00:04.040 --> 1:00:07.760
<v Speaker 2>of changes might you be making in order to make

1:00:07.800 --> 1:00:10.200
<v Speaker 2>sure they enjoy it the most. This is something we'll

1:00:10.200 --> 1:00:12.160
<v Speaker 2>get into more in the next episode as well.

1:00:12.720 --> 1:00:15.320
<v Speaker 3>So finally, Bartlett says, quote, it looks as if what

1:00:15.600 --> 1:00:18.520
<v Speaker 3>is said to be reproduced is far more generally than

1:00:18.600 --> 1:00:22.880
<v Speaker 3>is commonly admitted, really a construction serving to justify whatever

1:00:23.000 --> 1:00:26.800
<v Speaker 3>impression may have been left by the original. It is

1:00:26.840 --> 1:00:32.320
<v Speaker 3>this impression rarely defined with much exactitude, which most readily persists.

1:00:33.840 --> 1:00:36.480
<v Speaker 3>So I think that's a very interesting starting point. But

1:00:37.240 --> 1:00:39.640
<v Speaker 3>there's obviously a lot more to say about this subject,

1:00:39.720 --> 1:00:45.160
<v Speaker 3>about serial reproduction of different forms, transmission chains, and the

1:00:45.200 --> 1:00:47.680
<v Speaker 3>telephone game. So we will be continuing to look at

1:00:47.680 --> 1:00:50.480
<v Speaker 3>this at at least one more part in this series.

1:00:50.480 --> 1:00:54.120
<v Speaker 3>Maybe we'll go on beyond that. But yeah, I found

1:00:54.120 --> 1:00:54.880
<v Speaker 3>this fascinating.

1:00:55.160 --> 1:00:59.640
<v Speaker 2>Yeah yeah again. It gets it bleeds into so many

1:00:59.680 --> 1:01:02.680
<v Speaker 2>as effects of our culture, and it's going to be

1:01:02.720 --> 1:01:06.480
<v Speaker 2>interesting and also take into account technological changes when we

1:01:06.560 --> 1:01:09.520
<v Speaker 2>continue to discuss this in the next episode. All Right,

1:01:09.560 --> 1:01:11.200
<v Speaker 2>we'll close it out here, but just a reminder to

1:01:11.200 --> 1:01:13.440
<v Speaker 2>everyone that Stuff to Blow Your Mind is primarily a

1:01:13.480 --> 1:01:16.560
<v Speaker 2>science podcast, with core episodes on Tuesdays and Thursdays. On

1:01:16.600 --> 1:01:18.920
<v Speaker 2>Mondays we do listener mail. On Wednesdays we do a

1:01:18.920 --> 1:01:22.200
<v Speaker 2>short form Monster Factor Artifact episode, and then on Fridays

1:01:22.240 --> 1:01:24.919
<v Speaker 2>we set aside most serious concerns to just talk about

1:01:24.920 --> 1:01:27.040
<v Speaker 2>a weird film on Weird House Cinema.

1:01:27.440 --> 1:01:30.760
<v Speaker 3>Huge thanks as always to our audio producer JJ Posway.

1:01:30.960 --> 1:01:32.440
<v Speaker 3>If you would like to get in touch with us

1:01:32.440 --> 1:01:34.920
<v Speaker 3>with feedback on this episode or any other, to suggest

1:01:34.920 --> 1:01:37.000
<v Speaker 3>a topic for the future, or just to say hello,

1:01:37.080 --> 1:01:39.920
<v Speaker 3>you can email us at contact Stuff to Blow your

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<v Speaker 3>Mind dot com.

1:01:48.160 --> 1:01:51.120
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