Pinyin news

Pinyin News is one year old today. (The main site, Pinyin Info, is several years older and continues to grow. But I’ve lost track of just when it began.)

I’d like to take advantage of this occasion to thank the many people who’ve written — in comments, in their own blogs, or through e-mail — about the site. I’m grateful for your interest and, well, thankful that anyone at all reads any of the things I post here.

Comments and questions are always welcome — as are links to news items of possible interest.

I hope the coming year of Pinyin News will be even better received than the first.

–Mark

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Three recent articles.

教育部極力推動鄉土語言教學，但第一線的老師碰到不少瓶頸。93學年度鄉土語言教學訪視今(26)日舉行頒獎典禮，教授母語的老師表示，最大的困難是缺乏實用的環境，有些學生在學校學了母語，回到家後缺乏和父母練習，加上教材缺乏生活化，都是教學現場中經常會遇到的問題。

近年來由於強調本土化，所以母語教學也變得很重要，教授的母語包括河洛語、客家話和原住民語；國小是每週有1小時的母語課程，到了國中則改為選修。儘管教育部加強推動，但老師也遇到不少困難。

台北市福德國小老師蔡(系秀)珍表示，因為缺乏實用的環境，許多學生在學校學習母語之後，回到家中缺乏練習的機會，所以很容易就忘記，加上台北市以講國語為主，學生練習的機會更少。

另外，她提到，教材編寫不夠生活化，無法引起學生的興趣，所以在教學時都要改編教材，加入更多生活化的題材，吸引學生注意。

北市國語實小老師朱阿莉則認為，語文領域應該有一套同整的音標，羅馬拼音就是很實用的工具，像她就是用羅馬拼音學會河洛語和客家話。她強調，全世界都是使用羅馬拼音，如果台灣不用，其實很可惜。

另一位教授原住民語的花蓮縣水璉國小老師宋德讓表示，他的學生多是阿美族，有很多不會講母語也不會聽，甚至不懂為什麼要學會講原住民的母語，但他透過遊戲和唱歌，在過程中就教導學生講幾句母語，學生學會之後就會和阿嬤用母語交談，大人們都會很高興，也增加學生的樂趣。

source: 缺乏實用環境、教材不夠生活化　母語教師教學遇瓶頸, 台北報導 September 26, 2005

國語實小教師朱阿莉今天指出，語文教學工具對鄉土語教學很重要，她建議九年一貫課程應有一套可學國語、英語、閩南語、客家話等語言的統整拼音系統。

教育部首度舉辦的鄉土語言教學訪視評鑑結果今天出爐並舉行頒獎典禮，教育部長杜正勝親自頒獎評鑑遴選出來的八個績優縣市、五十二所績優學校、四十九位教學績優教師，朱阿莉等得獎教師認為鄉土語言教學的路還很長，鄉土語言教師應有更積極努力的空間。

台北市福德國小教師蔡 (糸秀)珍表示，鄉土語言教師編教材要結合時事經驗和生活化，她曾在兩年前把SARS編成童謠。

阿美族人宋德讓在花蓮縣水璉國小退休後，仍回校義務教阿美族語，他說水璉國小大部分學童是阿美族，卻不會講母語，也不懂為什麼要學母語，因此，他先教唱歌玩遊戲，再穿插教一兩句母語，孩子回去與阿媽對話，彼此都很開心，顯見教母語要先激發孩子的興趣。

教育部表示，這次評鑑發現很多縣市的用心與創意，例如台北縣利用K12數位學校，營造無所不在的學習環境，結合資訊與鄉土語言教育，深具創意及方便性，尤其運用動畫技巧，將親師生共同創作的繪本，予以數位化，更能吸引孩子的目光。

高雄縣透過鄉土月、主題週、鄉土語言日、社團活動，認識其他各族群語言；台北市編印鄉土語言教材，每一種都包括書本及CD，且包含閩、客及原住民三種語言。

台中縣辦理閩南語卡拉OK歌唱比賽及爭取行政院客家委員會經費，成立大埔音客語教學資源中心；台南市將校園公共設施及場所標示牌納入台語諺語、俚語及俗語等內容，並透過英語老師協助翻譯成英語，採﹁中、英、台﹂介紹給到校參觀的外國人士，充分讓鄉土語言俚語國際化；高雄市每年辦理台語文教學學術研討會，有效提升鄉土語言學術價值。

今天得獎的績優縣市共計有屏東縣、高雄市、高雄縣、新竹市、台中縣、台北市、台北縣、台南市等八個單位，由杜正勝頒發獎牌一面，並頒給五十萬元推展鄉土語言教學專案補助款。

source: 母語教師:鄉土語教學應有一套統整拼音工具, 中央社 September 26, 2005

教育部昨天表揚鄉土語言教學評鑑績優單位及個人，共有8縣市、52所學校及49位教師及支援人員得獎。有得獎老師嗆聲表示，政府力排的羅馬拼音，現在各國都在積極學習，而一套統整的羅馬拼音可以同時學華、閩、客、英語，教育部應推動整合。

教育部長杜正勝致詞時表示，聯合國教科文組織宣示「世界上的少數族群語言、文化、宗教，是人權的一部分，全世界應共同維護」，鼓勵鄉土語言是世界主流價值，社會對母語教學應有正確認識。

受獎人之一的台北市國語實小老師朱阿莉說，學習語文的工具很重要，她不是閩南人或客家人，但根據羅馬拼音學會閩南語和客家語；全世界都積極用羅馬拼音來學習華語，國內應趕緊發展可同時學習華語、閩南語、客家語及英語4種語言且和大陸漢語拼音接軌的羅馬拼音系統，學生只要花2、3個月學會這套拼音系統，不但可學母語，也才能和全世界競爭。

台北市福德國小老師蔡綉珍則認為現在部分母語教材與生活脫節，她必須自編教材加一課專講台北的捷運、百貨公司、孔廟，才能結合兒童接觸過的生活時事。

蔡綉珍強調，語言教學不能只靠課堂，家長在家一定要協助，若回家不講母語，教學無法落實。

已退休的花蓮水璉國小老師宋德讓是阿美族人，他說很多阿美族小朋友不會聽、說母語，也不懂為何要學，所以他花很多心思讓小朋友了解學習母語是很重要的事，再利用唱歌、遊戲引起興趣，讓小朋友喜歡學習母語。

source: 得獎老師嗆聲：政府不該排斥羅馬拼音, 台北報導 September 27, 2005

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Nushu is often labeled a “women’s language.” But that label is wrong.

There is not now nor has there ever been anyone who spoke Nushu. The reason for this is simple: Nushu is a script, not a language. Thus, nobody speaks Nushu for the same reason that nobody speaks “alphabet”: Scripts are not languages but instead are used for writing them. And yet journalists and other writers continue to get this wrong. The latest offender is the Guardian, which just published “The forbidden tongue” (good grief!), a long piece on Nushu.

The language that Nushu script is used for has been and continues to be spoken by men as well as women. This is only natural, because it’s the native language for people of the area.

Knowledge of Nushu is not exclusive to women. These days some men know it too.

Like most other tales about Nushu, talk of it having been “forbidden” is likely exaggerated, other than during the Cultural Revolution, when so many things were forbidden that that particular period doesn’t really count — though the damage done during that time to Nushu (and so much else) is very real.

The Mandarin name for the script, “Nushu,” by the way, is properly written “Nüshu,” but I’ll continue to use “Nushu” here to help those doing Web searches on this subject. Another spelling, “Nyushu,” is also seen.

Unfortunately, we’ll probably never know much about the real history of this fascinating script, especially given Nushu’s recent commercialization.

For more information, see the following. But be careful not to be misled by mentions therein of the ideographic myth.

• Orie Endo’s World of Nushu (includes images of the script)
• Laura Miller’s guest piece, “Much Ado about Nushu, at Keywords.
• Jen Lin-Liu’s “In China, a Scholar, a Once-Forbidden Script, and Tourism,” published by the Chronicle of Higher Education on November 5, 2004. Google’s cache of this article’s Web page is still available at the time of this writing.

Nushu, the world’s only language to be created and used solely by women, was finally declared extinct last year. But try telling that to the women still using it, writes Jon Watts

Friday September 23, 2005
The Guardian

Nushu, the secret women’s script of the Yao minority in China, was widely declared extinct last year, when its most famous user, Yang Huangyi, a local matriarch, died aged 92. But obituaries for the world’s only gender-specific language appear to have been premature.

This secret code, once used as a covert, intimate form of expression for heretical feelings about the frustration, melancholy and loneliness of wives forced into arranged marriages and semi-imprisonment in this remote mountain community in southwest Hunan, is now being exploited in a way that is empowering and enriching women.

The impetus is economic and the results anything but romantic. But the reinvention of the embroidered script as a tourist moneyspinner is reaping dividends and a new generation of girls is studying the language not for a means of intimate communication but because it offers a chance to earn more than their brothers and fathers.

It was not always so. For much of its still sketchy history, Nushu, which means women’s writing, has been associated with persecution and misery. Its origins are obscure. Romantically minded linguists trace it back to a concubine of an emperor of the Song dynasty (960-1279), who is said to have used the secret script to write to sisters and friends outside the court. A more prosaic explanation is that Nushu is a remnant of a 4,000-year-old language stamped out elsewhere by the first emperor of China, Qin Shihuang, who decreed one standardised mandarin script as a means to unite the country. Any man who used an alternative writing style was put to death. But women, who were kept at home as part of the family property, were not considered important enough to warrant an application of the law. Denied an education, mothers passed on the secret code, with its slender characters of sloping lines and dots, to their daughters. Experts estimate that the language has between 1,800 and 2,500 characters, each representing a syllable of the local Tuhua dialect. By contrast, mandarin has 30,000 ideograms, each with a different meaning.

By the 19th century, Nushu was being used in poems, letters and embroidery by groups of “sworn sisters”, who formed secret bonds of friendship. Some think it may have formed the basis for a lesbian cult, but more likely it was simply an outlet for feelings of sisterly love and sadness at having to marry. “In Nushu literature, there is no reference at all to sex. Chinese women are rather conservative in that respect,” says Hu Meiyue, a teacher in Jiangyong.

But there are heretical expressions of independence and frustration with men. One Nushu tale describes a wife in an arranged marriage who runs away on her wedding night after discovering how ugly her husband is. Another tells of a woman who is so impatient that she marches off to her fiance’s home demanding to know why he has not yet married her.

In most writings, however, the dominant theme is resignation rather than rebellion. The happiest Nushu poems are those exchanged by girlfriends when they become “sworn sisters”. The saddest - and most famous - form of Nushu literature is the third-day book, a lament for the loss of a sister to marriage. These books, presented to brides three days after their wedding, also contained space at the back to be used as a diary. Wives considered these so precious that they had them buried or burned with them when they died, so they could take the Nushu from their sworn sisters to the next world.

Only a handful survive, one of which belonged to the great grandmother of Hu Meiyue. As she leafs through the embroidered indigo cotton-and-linen-bound book, the 100-year-old pages look in danger of crumbling. But the words still have power. “Now we sit together because our feelings are disturbed by the imminent marriage of one of our sworn sisters and we must write the third-day book. We cherish the days when we are together and hate losing one of our sisters. After she gets married it will be difficult to meet her so we worry that she will be lonely. For a woman, marriage means losing everything, including her family and her sworn sisters.”

Until well into the last century, a Chinese woman’s life was measured by “three followings” - her father before marriage, her husband after, and her son when he became head of the household. So the final words of advice from her sworn sisters, were: “Be a good wife, do lots of embroidery and try your best to tolerate your husband’s family.”

But Yao women’s lives have been transformed. “We are now educated and we have the freedom to choose our husbands,” says Hu, who started teaching the script four years ago and has seen it pushed into the international limelight and used to promote the local economy.

Academics have compiled a Nushu dictionary, a school has been opened to teach the language and the Ford Foundation is donating $209,000 to build a museum to preserve the remaining third-day books and embroidery. A Hong Kong company has invested several million yuan for the construction of roads, hotels and parks - all aimed at exploiting Nushu’s growing fame.

“It is one of our main selling points,” says Zheng Shiqiu, head of the ethnic minority division of the local government. “Nushu is the only women’s script in the world that is still alive.”

The commercial exploitation of the language is not pretty, but it is transforming relations between the sexes in a way that would have shocked the writers of the old third-day books. Now that women are bringing in money through Nushu (which many have only started learning in the past few years), they have moved to the centre of the community’s economic and cultural life. After all, tourists and academics are not interested in the men, but instead come to hear the women sing, sew and write. This has brought them a kind of power.

The transformation is evident in Huang Yuan. “Things are different these days. We have real equality of the sexes,” she says. Huang is 29 and not yet engaged, which would have been a source of consternation for a woman just 10 years ago. As she says, “I’m still young. I don’t need to rush into marriage.” At the Nushu Garden school, the contrast with the elderly generation could not be more different. Ni Youju, now 80, was engaged while still a baby. “I couldn’t say if it was a happy or a sad marriage. Life was too much of a struggle to think about such things. But I was happy on my wedding day because it meant there was someone else to look after me. We are still together and he doesn’t drink or smoke or gamble too much so I guess I can’t complain.”

Ni’s mother taught her Nushu when she was 12, but she never had sworn sisters because her family was too poor. “There was a group that met near my house and I used to go and listen to them sing,” she says. In the classes, she is now the most enthusiastic singer.

Despite the investment, there are still fears that the language may die out. As Zhou Huijuan, who has spent 10 years writing a biography in the script, says: “In the past, girls never used to be educated so they needed their own language. But now they study mandarin at school, so why should they bother learning Nushu - a script that very few other people can understand?”

But her brother, who played a major role in bringing the language to international attention, disagrees. “Nushu is based on a local dialect that people still speak. As a form of expression and a part of our cultural heritage, it lives on,” says Zhou Shuoyi.

One of the new legion of teachers is He Jinghua, who writes - and sells - third-day books with a handy mandarin translation for tourists. “Even today, I think it is still necessary for women to express their feelings in Nushu,” says the 67-year-old, who only started writing the language in 1996. “There are some moods - particularly of sadness and loneliness - that cannot be conveyed as well in mandarin. Nushu is a more intimate language.”

Some things have not changed. Jinghua is teaching Nushu to her 13-year-old granddaughter Pu Lin. Her husband fans himself in the corner. He does not understand the language. Nor does his grandson. I ask He if she will teach the language to the boy now that it has become public knowledge. “No,” she says. “Nushu is only for women. We cannot tell men how to use it.”

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Li Ao, a marginal Taiwan politician famous for his tireless mouth, penchant for off-the-cuff weirdness, and love of pissing people off, has been in China recently. At least at first, Beijing treated him like a visting dignitary of the highest order. But that cooled a little after he started talking.

Anyway, while there he touched briefly on the issue of Taiwan’s Tongyong Pinyin system.

Táiwān kǒukoushēngshēng shuō yào zǒuxiàng shìjiè, zěnme zǒu chūqu, biéren de xuélì nǐ dōu bù chéngrèn, zhè jiùshì Táiwān de bēi’āi. Xiànzài dàlù de Hànyǔ Pīnyīn shì Liánhéguó tōngguò zài yòng de, dàn Táiwān yòu zìjǐ gǎo le ge Tōngyòng Pīnyīn, shéi yàolǐ nǐ? Méi rén lǐ nǐ.

台湾口口声声说要走向世界，怎么走出去，别人的学历你都不承认，这就是台湾的悲哀。现在大陆的汉语拼音是联合国通过在用的，但台湾又自己搞了个通用拼音，谁要理你？没人理你。

He also had praise for Hu Shih, whose important accomplishments have been given short shrift in China since 1949.

I certainly wouldn’t call myself a fan of Li Ao, but I’m quite in agreement with both of these points.

source

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More from Shanghai:

Some Shanghai lawmakers think the Internet is pulling a PK on the Chinese language and fear that Mandarin will no longer shine like an MM.

Translation: Cyber argot and other languages are polluting standard Chinese, and if a draft law is passed by Shanghai People’s Congress, they will no longer be allowed in schools, official documents and business transactions.

So, Shanghai residents may soon be saying goodbye to Player Killer, which means competitor in online gaming parlance, and Mei Mei, or pretty girl.

“The new law aims to further standardize the use of the Chinese language and achieve better communication among people from different parts of the country,” Xia Xiurong, a member of the Standing Committee of Shanghai People’s Congress, said yesterday.

In her view, new phrases that haven’t been given an official definition by the language authority can lead to ambiguity, causing problems in school and at work.

The committee, which comprises the city’s top legislators, began discussing the draft law yesterday. It is expected to be adopted in the next two to three months.

If passed, schools, Chinese publishing houses and government departments will not be allowed to use non-standard phrases or abbreviations.

In addition, dialects and languages other than Mandarin cannot be used as the sole language employed by any city government department, school, social group or domestic company.

“Designating a foreign language or dialect as the only language deprives citizens of the right to learn and use the country’s language,” said Zhang Weijiang, director of the Shanghai Education Commission.

The draft also requires advertising companies to use only standard Chinese in their Mandarin promotions.

Standard Chinese constitutes the simplified characters that are found in official dictionaries, the draft said.

Offenders won’t be hauled off to jail, or even fined, however. The measure provides only that the government will seek an immediate correction.

source: City set to PK those who mess with lingo, Shanghai Daily, September 24, 2005

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I’ve been intrigued by Peter Boodberg since reading John DeFrancis’s account of the Creel-Boodberg debate. But only recently did I finally shell out the US$80 or so it currently costs to pick up a used copy of Boodberg’s selected works (compiled by Alvin P. Cohen).

But after receiving my book and doing some Web searches in preparation for this Pinyin News entry, I discovered that some of Boodberg’s works are available online (at least to some).

Jstor, an important online archive of scholarly journals, has all but the most recent editions of the Harvard Journal of Asiatic Studies, in which Boodberg published (between 1936 and 1957) several of his all-too-few works. While many do not have access to Jstor’s files, most of the sort of people who would be interested in reading titles like “Some Proleptical Remarks on the Evolution of Archaic Chinese” probably do — or at least know someone who does. (Try asking people at universities.) If you’re not sure if you have Jstor access or not, try any of the links in the list below.

Some works by Peter A. Boodberg available online:

• Some Proleptical Remarks on the Evolution of Archaic Chinese (This is Boodberg’s first reply to Creel. Alas, his second reply — the blistering “‘Ideography’ or Iconology?” — was published in a journal not covered by Jstor and is thus not online.)
• The Language of the T’o-Pa Wei
• Two Notes on The History of The Chinese Frontier
• Marginalia to The Histories of The Northern Dynasties
• Marginalia to The Histories of The Northern Dynasties
• Chinese Zoographic Names as Chronograms
• An Early Mongolian Toponym
• Philological Notes on Chapter One of The Lao Tzu

Some of Boodberg’s closely argued points don’t make for easy reading, but his style should not be mistaken for dry, because he can be suprisingly direct. For example, have a look at how he introduces his refutations of some of Creel’s more naive points:

[A]s a philologist and teacher of Chinese, I am naturally perturbed by — and cannot remain indifferent to — the rise of a methodology which produces, not in comparatively innocuous special articles, but in text-books through which a new generation of sinologists is expected to be trained, puerilities such as the following….

Yeah! Alas, such puerilities still abound today, 65 years after he made those remarks.

I had wanted to post a link to the In Memorium on Boodberg by Y.R. Chao and others, but, oddly, the original page seems to have disappeared. It would be a shame if this were lost, so I’m posting a copy of the Google cache of the above page before even that is gone.

====================================

Peter Alexis Boodberg, Oriental Languages: Berkeley
1903-1972
Agassiz Professor of Oriental Languages and Literature, Emeritus

Peter Boodberg spent his boyhood in Vladivostok, where his father was commanding general of the Czarist forces. He left Vladivostok around 1920, made his way to California via Harbin and Japan, and enrolled at Berkeley as an undergraduate. When he received the Ph.D. in Oriental languages in 1930, he was already a humanistic scholar of unusual promise, superbly equipped with a knowledge of the principal ancient and modern Indo-European, Semitic, Hamitic, Altaic, Sinitic, and Malayo-Polynesian languages, with a broad acquaintance of major world cultures, with a mind that was both strikingly original and rigorously disciplined, and with a poet’s sensitivity to the nuances of language, and for the philological studies that he thought of as “the ability to conduct significant conversations with the dead.” During his early years on the Berkeley faculty, which he joined in 1932, he attracted wide professional attention with a series of erudite articles reflecting the three major areas of interest that became his permanent concerns–Sino-Altaica, early Chinese cultural history, and the classical Chinese script. By 1940 he was chairman of the Oriental languages department, which, during the entire decade, he gradually elevated to national prominence, stamping it in the process with his own passionate concern for scholarly discipline and integrity.

In the classroom, Boodberg was stimulating and provocative. His Great Books course was known throughout the University, his courses on Chinese characters and the Asiatic languages stretched the horizons of generations of undergraduate majors, and his impact on graduate students was profound and lasting. His courses were not closely organized; rather, his effectiveness as a teacher sprang from the power of his intellect, the breadth of his learning, and his ability to kindle the imagination of students and inspire them with his own scholarly ideals.

Boodberg loved the give-and-take of intellectual debate. In the 1940s, he took the lead in organizing the Colloquium Orientologicum, a faculty group with interests spanning the Asiatic continent. In the 40s and 50s the Colloquium attracted a surprisingly wide range of participants, but its prime movers were always Boodberg and a few other eminent humanists, mostly of European origin, whose far-reaching interests and lively wit made it a forum that was perhaps unique in Berkeley’s history.

Boodberg was a delightful conversationalist. The swift play of his imagination invested the most casual encounter with an aura of unpredictability, and he could usually be counted on for an amusing anecdote (typically at his own expense), delivered with his characteristic accent and high-pitched laugh. The elegance of his diction reflected what one Russian-speaking friend called “the artistic strain in Pjotr Alekseevich.” In the spacious chambers of his mind, there was room not only for the concerns of the philologist, but also for music and poetry. He had a great admiration for Gerard Manley Hopkins, whose techniques he borrowed for his own brilliant interpretations of Tu Fu; and to those who recall the delicacy and grace of his memorial tribute to Shih-Hsiang Ch’en, it will come as no surprise to learn that he composed verses in English and Russian.

Boodberg was not what is called a productive scholar. He discussed the fruits of his research in frequent public lectures, such as his presidential addresses to the American Oriental Society and its western branch (which he helped to found), and he produced, for limited distribution, numerous short technical papers, notably his “Cedules from a Berkeley Workshop in Asiatic Philology,” which are now collectors’ items, but the ambitious scope of his research projects, coupled with a certain innate diffidence, prevented what he referred to as “premature publication.” One of his long-term interests was a bold attempt to establish a complex of Western graphic symbols to represent each of the 30,000 characters of the classical Chinese script; another was a monograph on the life of Confucius, whose disciple he sometimes jokingly proclaimed himself. Despite the warmth of his personality, he had, indeed, a Confucian dignity and sense of decorum. Few people called him Peter. He was like Confucius, also, in his conviction that the proper concern of the scholar is “the meditative treasuring up of knowledge, the unwearying pursuit of wisdom, and the timeless instruction of others,” and in the affectionate respect he inspired in students and colleagues. We who knew him will not forget him or learn to bear his loss with indifference.

He leaves his sister Valentina, his wife Elena, and his daughter Xenia, a concert pianist of whom he was touchingly proud.

Yuen Ren Chao
Yakov Malkiel
Helen McCullough

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South Korea’s official chop has become cracked, worn, and should be replaced, according to government auditors there.

The 2.15 kg, 18-karat gold chop, commissioned to mark the nation’s 50th anniversary in 1998, is used to authenticate public documents and diplomatic papers, honorary certificates, and certificates of appointment.

The chop uses a “more modern font” than that of its predecessor. According to the report on this, “critics had complained that the old seal used Korean characters that looked too much like Chinese characters.”

(Emphasis added.)

Here’s the current seal:

source: Crack in seal, 6 years old, irks auditors (Joong Ang Daily, September 23, 2005)

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The Yunnan Ribao (Yúnnán Rìbào) reported on Wednesday that a gathering related to what in China are called “national minority languages” (i.e., non-Sinitic languages) recently concluded in Kunming.

Zuórì, quánguó shǎoshù mínzú wénzì jiàocái biānyì, shěnchá hé chūbǎn guǎnlǐ gōngzuò jīngyàn jiāoliú huì zài Kūnmíng jǔxíng. Láizì Xīnjiāng, Nèiměnggǔ, Qīnghǎi, Sìchuān děngděng １０ yú ge shěng, shì, zìzhìqū de mín wén jiàocái zhuānjiā xiānghù jiāoliú jīngyàn, wèi zhìdìng mín wén jiàocái “十一五” guīhuà jísīguǎngyì.

Jù liǎojiě, quánguó bāokuò Nèiměnggǔ, Xīnjiāng, Xīzàng jí Yúnnán děngděng １０ yú ge shǎoshù mínzú bǐjiào jízhōng de shěng jí zìzhìqū, réng zài shíxíng bùtóng chéngdu de shuāngyǔ jiàoxué, fùgài dà zhōng, xiǎo xuésheng dàyuē ６００ duō wàn rén. Yǐ biānjí chūbǎn le １０ duō ge mínzú de ２０ yú ge yǔzhǒng de mín wén jiàocái, měi nián chūbǎn de zhōng-xiǎoxué mín wén jiàocái yuē yǒu ３,０００ duōzhǒng, zǒng yìnshù dá １ yì duō cè. Zì ２００１ nián zhì ２００４ nián yǐlái, wǒ shěng cēn shěn mín wén jiàocái yǔzhǒng zhúnián zēngjiā, shěndìng zhìliàng zhúnián tígāo, gòng shěndìng １１ ge mínzú １４ ge yǔzhǒng de １５１ běn mín wén jiàocái, chūbǎn １４ ge yǔzhǒng de １５０ duō wàn cè mín wén jiàocái. Jīnnián, shěng Jiàoyùtīng hái jiāng duì １２ ge mínzú １５ ge yǔzhǒng de sānniánjí yǔwén xīnkè gǎi mín wén jiàocái jìnxíng biānshěn chūbǎn fāxíng. Mùqián, wǒ shěng yǐ shǐyòng yí, bái, Wǎ děng １４ ge mínzú ２１ zhǒng mínzú wénzì zài mínzú dìqū zhōng-xiǎoxué kāizhǎn shuāngyǔ jiàoxué, yǒu １４ ge mínzú yòng ２２ zhǒng mínzú wénzì huò pīnyīn fāng’àn jìnxíng sǎománg.

昨日，全国少数民族文字教材编译、审查和出版管理工作经验交流会在昆明举行。来自新疆、内蒙古、青海、四川等１０余个省市自治区的民文教材专家相互交流经验，为制定民文教材“十一五”规划集思广益。

据了解，全国包括内蒙古、新疆、西藏及云南等１０余个少数民族比较集中的省及自治区，仍在实行不同程度的双语教学，覆盖大中小学生大约６００多万人。已编辑出版了１０多个民族的２０余个语种的民文教材，每年出版的中小学民文教材约有３０００多种，总印数达１亿多册。自２００１年至２００４年以来，我省参审民文教材语种逐年增加，审定质量逐年提高，共审定１１个民族１４个语种的１５１本民文教材，出版１４个语种的１５０多万册民文教材。今年，省教育厅还将对１２个民族１５个语种的三年级语文新课改民文教材进行编审出版发行。目前，我省已使用彝、白、佤等１４个民族２１种民族文字在民族地区中小学开展双语教学，有１４个民族用２２种民族文字或拼音方案进行扫盲。

source: Mínzú wénzì jiàocái zhuānjiā jù Kūnmíng jiāoliú (民族文字教材专家聚昆交流)

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