linguistic nationalism and Hoklo (Taiwanese, Minnan)

Sino-Platonic Papers has rereleased its August 1991 issue: Linguistic Nationalism: The Case of Southern Min.

An excerpt from the introduction:

In this paper, I will explore aspects of the social value of Southern Min. I draw on data collected in three Southern Min-speaking communities in which I have done participant-observation fieldwork: Penang, Malaysia; Tainan, Taiwan, and Xiamen (Amoy), the People’s Republic of China, focusing in particular on the political importance of Southern Min in Tainan. I take as one goal that of drawing attention to the importance of regional identities and differences in Chinese society, differences all too often disregarded by those who seek to reify ‘Chinese culture’ as a monolithic entity.

Also, the color scheme of the online catalog for Sino-Platonic Papers has been adjusted a little in order to make clearer which issues are presently available for free download.

names of love hotels in macho kanji and other scripts

Donald Ritchie’s recent review of Japanese Love Hotels: A Cultural History, by Sarah Chaplin, has the following interesting section:

The contemporary love hotel is now much more kawaii (cute) than kinky.

Among the the reasons offered for this is that there has been something of a power shift in love-hotel choice. It used to be the male half that decided. Back then the places had hopeful macho monikers — Empire, Rex, King. Then the female half began to choose. Love hotels started calling themselves “fashion hotels” or “boutique hotels,” and began to have lavish lobbies with theme-shops, colors like beige and lavender, and decor like Laura Ashley.

This change can be documented in the Meguro Emperor (still in Meguro), which began in 1973 as a he-man fort before it slowly metamorphosed into a romantic Disneyland castle. The interior has been several times revised to segue from male- to female-friendly. Even the name has changed. It is now Gallery Hotel.

In most love hotels “macho” kanji has been replaced by “feminine” hiragana, trendy katakana or, more often, romaji, that romanized script that carries no male/female associations at all.

source: It’s ladies first now in Japanese love hotels, Japan Times, August 26, 2007

Taike — trademarking a partially reclaimed pejorative

台客 -- the trademark image of the Chinese characters for 'taike', which shows simply the characters in an ordinary font in black text against a white backgroundThe term taike (táikè, 台客 — with “tai” as in “Taiwan” and “ke” as in “guest”) has historically been used predominantly by mainlanders in Taiwan as a pejorative for ethnic Taiwanese they view as unsophisticated and crude.

In recent years some Taiwanese have attempted to reclaim the word for themselves as “an expression of strong national consciousness and Taiwanese cultural elements,” as the Taipei Times puts it. Whether they’ve been particularly successful in this could be debated. For example, more than a few of the giggling, empty-headed entertainment figures on Taiwan television will often jokingly accuse someone on their show of being “hǎo tái,” where tai is a short form for taike and meant as synonymous with dījí (低級, vulgar). It makes me want to slap those media celebrities upside their damn-fool heads. But watching TV here often brings out such feelings in me. Anyway, I digress.

Neuron Innovations (Zhōngzǐ Chuàngxīn / 中子創新), organizers of the TK Rock Concert, has been granted a trademark here in Taiwan for 台客 (taike). It’s a bit as if a company in the States running a gay-rights-themed rock festival named “Fag Fest” had been given the trademark on not just “Fag Fest” but the word “fag” itself.

The illustration in this post is the submitted trademark. As is obvious, there’s nothing whatsoever special about the design; it’s just the plain characters.

Some politicians and academic figures have called for the trademark to be repealed, including Legislator Lin Shu-fen of the ruling Democratic Progressive Party.

Lin said that taike should be regarded as a kind of “public good” or “cultural good” and no one should be allowed to monopolize the usage of the term.

“Making taike a registered trademark is detrimental to popular culture,” Lin said.

She said that members of the public might face an infringement lawsuit if they used the term in symposiums, music competitions, or film festivals or in the names of their published books or magazines, among other things.

Hung Shu-ming (洪淑敏 [Hóng Shūmǐn), the head of the trademark division at the Intellectual Property Office (IPO), did not think it improper that the bureau had granted Neuron Innovations the trademark.

“The application for taike registration was approved because Neuron Innovations has a leading position in hosting taike Rock concerts in recent years,” Hung said.

Lin responded by saying that “first come, first served” was not a good reason for Neuron Innovations to get the trademark, as LTK (濁水溪公社 [Zhuóshuǐ Xī Gōngshè), a local band which released an album titled Revenge of the Taike ten years ago, would have owned the trademark.

Lee Ming-tsung (李明聰 [Lǐ Míngcōng), an associate professor of sociology at National Taiwan University, urged the IPO to repeal the taike trademark as it is integral to the popular culture.

sources and further reading:

bilingualism among immigrant families in Southern California

Rubén G. Rumbaut of the University of California, Irvine, has written an interesting study titled The Evolution of Language Competencies, Preferences and Use Among Immigrants and their Children in the United States Today (PDF). It was prepared for the U.S. House Subcommittee on Immigration, Citizenship, Refugees, Border Security, and International Law for a hearing in May on immigration reform and U.S. immigrant integration.

Rumbaut’s findings back up the reputation of the United States as a graveyard for languages. The study has much of interest; but for this post I’ll focus just on Asian languages, which Rumbaut said “can be expected to die out at or near the second generation.”

Of special interest to readers of this site are the figures for foreign language fluency among longitudinal samples of young adult children of immigrants, as surveyed in 1992 (age 14), 1995, and 2002 (age 24).

The groups in the longitudinal study are Mexican, Cuban, Nicaraguan, Colombian, Dominican, Haitian, Filipino, Vietnamese, Laotian & Cambodian, and Chinese. Between 1992 and 2002, the percentages of those who said they could speak their foreign language “very well” increased — often substantially — for every group but two: Vietnamese (dropping from 33.8 percent to 29.7 percent) and Chinese (falling much more sharply, from 29.4 percent to 17.6 percent).

The figures for reading and writing also follow a downward trend among Chinese — and only among Chinese. Moreover, Chinese had the lowest rates among the tracked groups for those who can read very well or write very well. In 2002 a mere 2 percent of the Chinese group reported they could write Chinese very well.

Shanghai metro told to end language service

This week’s news provides a good example of how petty China’s language police can be.

Workers in Shanghai’s metro service must often deal with Chinese who do not speak either Shanghainese or standard Mandarin, so they began to collect useful phrases so staff members could better understand and answer some questions. They focused on Cantonese, Hoklo (a.k.a. Minnan, Southern Fujianese, Taiwanese, etc.), Wenzhouhua (although this is generally classified as part of the same language that contains Shanghainese, it is largely incomprehensible to most people in Shanghai), Wuhanhua (although classified as a Mandarin dialect, it is far removed from standard Mandarin), and Changsha (a dialect of Hunanese). More than fifty metro employees are to study the phrases.

This caught the attention of Shanghai’s Spoken and Written Language Work Committee (Yǔyán Wénzì Gōngzuò Wěiyuánhuì). On Tuesday, Zhu Lei (朱蕾), a committee official, reported that her office had “contacted the Metro management …, stating that the program could violate the country’s language policy to promote the use of Putonghua [i.e., Mandarin].”

“The right way to solve communication barrier is to speak Putonghua,” she is quoted as saying.
sources:

Low rate of registration of aborigines’ ‘original names’ prompts gov’t to ease process

As of January 2007, only 6,613 of Taiwan’s 470,000 Aborigines had officially registered to use their original names (i.e., those in the languages of their tribes, rather than the Sinicized forms that were forced upon Taiwan’s aboriginal population until relatively recently). This low rate, combined with the realization that the procedure was inconvenient for those who had moved away from their home towns, prompted the government to simplify the registration procedure by allowing people to register their names at any household registration office, not just the one for their officially listed household. This has been effect since April 1.

Names may be registered in a variety of forms: with Chinese characters, romanization, or a combination of both.

Yuánzhùmín shēnqǐng huífù chuántǒng míngzi de shǒuxù, jírì qǐ kěyǐ gèng fāngbiàn, cóng jīnnián 4 yuè 1 rì qǐ, bùzài yìngxìng guīdìng zhǐnéng huídào hùjí de bànlǐ gēngmíng shǒuxù, chūwài qiúxué jiùyè de yuánzhùmín zài rènhé yī ge hùzhèng shìwùsuǒ dōu kěyǐ bànlǐ gēngmíng.

Gēnjù Yuánmínhuì [Yuánzhùmín Zú Wěiyuánhuì] de tǒngjì: zhì 96 [i.e., 2007] nián 1 yuè zhǐ, yǐjing huífù chuántǒng míngzi de yuánzhùmín jǐnyǒu 6,613 rén, yǔ yuánzhùmín zǒngrénkǒu shù 47 wàn duō rén xiāngjiào, bùdào bǎi fēnzhī yīdiǎn wǔ, bǐlì fēicháng dī. Hěn yǒu kěnéng shì wèile jiùyè, jiùxué huò qítā yuányīn, líxiāngbèijǐng dào dūhuìqū dǎ pīn de yuánzhùmín yùláiyù duō, ér jiù guīdìng shēnqǐng huífù chuántǒng míngzi, yīdìng yào huídào hùjí suǒzàidì de hùzhèng shìwùsuǒ bànlǐ, ràng bùshǎo yuánzhùmín dǎ tuìtánggǔ. Xīn guīdìng xiūzhèng hòu, yuánzhùmín shēnqǐng gēngmíng zài gèng de dōu kěyǐ bànlǐ.

Gēnjù xiūzhèng xìngmíng tiáolì guīdìng, mùqián yuánzhùmín de chuántǒng míngzi yě kěyǐ yǒu sān zhǒng dēngjì fāngshì:

  1. chuántǒng míngzi yǐ Hànzì dēngjì, lìrú Xíngzhèngyuàn Yuánmínhuì zhǔrèn wěiyuán de míngzi: 瓦歷斯‧貝林 [Wǎlìsī Bèilín]
  2. chuántǒng míngzi yǐ Hànzì dēngjì, bìngliè chuántǒng míngzi zhī Luómǎ pīnyīn, lìrú Xíngzhèngyuàn Yuánmínhuì zhèngwù fùzhǔrèn wěiyuán de míngzi: 夷將‧拔路兒 Icyang Parod [Webmaster’s note: 夷將‧拔路兒 = Yíjiāng Bálùr in Hanyu Pinyin]
  3. Hànrén xìngmíng bìngliè chuántǒng míngzi zhī Luómǎ pīnyīn, lìrú Xíngzhèngyuàn Yuánmínhuì chángwù fùzhǔrèn wěiyuán de míngzi: 鄭天財 [Zhèng Tiāncái] Sra Kacaw

source: Yuánzhùmín shēnqǐng huífù chuántǒng míngzi jírì qǐ gè dì kěyǐ shēnbàn (原住民申請回復傳統名字即日起各地可申辦), Chinatimes, April 5, 2007