Documenting and Revitalizing Austronesian Languages: free online book

Language Documentation & Conservation, a refereed, open-access journal sponsored by the National Foreign Language Resource Center and published online by the University of Hawai‘i Press, has released its first online book: Documenting and Revitalizing Austronesian Languages, edited by D. Victoria Rau and Margaret Florey.

Half of the chapters in the new book (ISBN 978-0-8248-3309-1) focus specifically on Austronesian languages of Taiwan. I have indicated those with bold text below.

Contents:

Introduction: documenting and revitalizing Austronesian languages
I. International capacity building initiatives

  • The language documentation and conservation initiative at the University of Hawai’i at Manoa
  • Training for language documentation: Experiences at the School of Oriental and African Studies
  • SIL International and endangered Austronesian languages

II. Documentation and revitalization activities

  • Local autonomy, local capacity building and support for minority languages: Field experiences from Indonesia
  • Documenting and revitalizing Kavalan
  • E-learning in endangered language documentation and revitalization
  • Indigenous language-informed participatory policy in Taiwan: A socio-political perspective
  • Teaching and learning an endangered Austronesian language in Taiwan

III. Computational methods and tools for language documentation

  • WeSay, a tool for engaging communities in dictionary building
  • On designing the Formosan multimedia word dictionaries by a participatory process
  • Annotating texts for language documentation with Discourse Profiler’s metatagging system

There have also been two issues of the journal issued to date, though neither of these has anything specific about languages spoken in Taiwan.

This is indeed a promising beginning. I look forward to more such titles from the journal.

critique of proposed guidelines for writing Taiwan place names

Several months ago I wrote about the move by Taiwan’s Ministry of the Interior (MOI) to impose Tongyong Pinyin by instituting standards for the writing of place names. (See MOI and Tongyong Pinyin: update). I was told that my remarks had been translated into Mandarin and distributed to those involved. But I have never received any response, despite more than one follow-up call. Although I never much expected to receive a useful response anyway, I had hoped for at least something.

Keep in mind that these are remarks aimed at those in the central government, who, at least for the time being, are compelled to work within the framework of Tongyong Pinyin. Also, I tried to stick as much as possible to the examples in the government’s draft, thus my use of “Jhuzih Hu,” which is both Tongyong Pinyin and a name whose word parsing is more complicated than most.

I have amended a few details, deleted some sections with personal details, and removed the conclusion, which was mainly polite blah-blah-blah.

I would welcome comments and suggestions for revisions.

Response to Taiwan’s Proposed Guidelines for Place Names in Romanization and English

As you are surely aware, Taiwan’s government has a very poor record when it comes to romanization. So the government now has an important opportunity to show Taiwan’s foreign community and others here who care about standards and are pained by the nation’s sloppiness in this regard that it is finally giving the issue the care it deserves. Unfortunately, the proposed guidelines in their present state would do little to improve the situation and in some cases could make things worse. Specifically, the proposed guidelines have seven basic problems.

  1. Failure to use Hanyu Pinyin
  2. Failure to use apostrophes correctly
  3. Failure to use hyphens correctly
  4. Partial failure to indicate individual words correctly
  5. Failure to handle non-Chinese names correctly
  6. Failure to consider instances where tone marks might be useful or even necessary
  7. Failure to fix old, misleading spellings

Before I give details about the problems listed above I would like to note that the guidelines are, however, correct in one important way: Place names should begin with a capital letter followed by lower-case letters. The Taipei City Government made an enormous mistake when it instituted the practice of adding extra capital letters where none are needed.

WRONG RIGHT
NanJing East Road Nanjing East Road
TianMu Tianmu
TaiNan Tainan

The Taipei City Government’s foolish policy of ExTra CaPiTal LettErs also helped bring about another major problem in Taipei: the omission of apostrophes before syllables beginning with a, e, and o. This will be addressed in my second point. But first comes the introductory one.

1. Failure to use Hanyu Pinyin

I know that the issue of Hanyu Pinyin vs. Tongyong Pinyin is not supposed to be on the table, so I do not expect any action to be taken on this for now. Nevertheless, I believe it necessary to remind the Ministry and those responsible for reviewing the guidelines that members of the international community — both within and outside of Taiwan — overwhelmingly support the adoption of Hanyu Pinyin for Mandarin and oppose the use of Tongyong Pinyin. There is simply no green/blue divide among foreigners on this issue; an overwhelming majority of “green” foreigners oppose Tongyong Pinyin and strongly support Hanyu Pinyin; and an overwhelming majority of “blue” foreigners feel the same way. For foreigners, this is a practical matter, not a political one.

The government’s insistence upon the use of Tongyong Pinyin has cost Taiwan respect and is having an impact on students’ choices of where to study Mandarin. Moreover, the lack of a consistent, correct, and internationalized romanization system considerably complicates Taiwan’s efforts to lure more tourists to the island. The government should abandon Tongyong Pinyin immediately, before it does any more harm. Too much time, money, and effort have been wasted already.

Nevertheless, some of the damage that has been done could be repaired if the government implements the best possible guidelines for the use of the romanization system it continues to insist upon. The proposed guidelines, however, are at best insufficient and thus are in need of significant revision.

This brings me to my main points.

2. Failure to use apostrophes correctly

The MOI guidelines correctly indicate that something is needed to distinguish syllables beginning with a, e, and o. But the MOI guidelines use the wrong method to indicate these breaks.

The MOI says that people should use a hyphen before syllables beginning with a, e, and o. This is a very bad idea. The correct way to do this is by using an apostrophe. Here is the rule Taiwan should adopt: “Put an apostrophe before any syllable that begins with a, e, or o, unless that syllable comes at the beginning of a word or immediately follows a hyphen or other dash.”

Table: Examples of how to write words that have inner syllables beginning with a, e, or o

WRONG RIGHT
Da-an Da’an
Su-ao Su’ao
Ren-ai Ren’ai

The main reason it is crucial not to use a hyphen in such places is that hyphens have other important uses, which I will discuss next.

3. Failure to use hyphens correctly

Hyphens are especially important when it comes to assigning names to places and things (especially things representing abbreviations and things that join two places).

WRONG RIGHT REASON
Suhua Expressway Su-Hua Expressway This road runs between Su‘ao and Hualian
Beiyi Expressway Bei-Yi Expressway This road runs between Taipei (Taibei) and Yilan. (And for heaven’s sake don’t make this “Pei-Yi.”)
Jianan dazun Jia-Nan dazun Jia-Nan refers to Jiayi and Tainan (嘉南大圳).
Huajiang Bridge Hua-Jiang Bridge The bridge joins Wanhua and Jiangzicui.
Sun Moon Lake Sun-Moon Lake These are joined elements.
Taida Tai-Da An abbreviation for Taiwan Daxue (台灣大學)

See https://pinyin.info/readings/texts/hyphens.html for details and additional ways that hyphens can help clarify Pinyin.

4. Partial failure to indicate individual words correctly

The guidelines are correct that there should be spaces between words (詞) but not between mere syllables (字). But the guidelines are too vague — and sometimes incorrect! — about how to determine what a word is (and thus what should be written separately).

Taiwan should use the guidelines that have already been worked out for these principles and have been accepted internationally. I am referring, of course, to the guidelines for Hanyu Pinyin, which are covered in general here — https://pinyin.info/rules/pinyinrules.html — and in detail in two books: Chinese Romanization: Pronunciation and Orthography (漢語拼音和正詞法) (ISBN 7-80052-148-6) and 新華拼寫詞典 (ISBN 7-100-03414-0). The latter book is sometimes available at the main Eslite bookstore near Taipei City Hall. The best Mandarin-English dictionary following these principles is the ABC Chinese-English Comprehensive Dictionary, edited by John DeFrancis; you should also use it as a standard reference.

Supporters of Tongyong Pinyin have often touted that system’s supposed “compatibility” with Hanyu Pinyin. Having the two systems share the same basic guidelines would be a good way to demonstrate that this is something more than empty words.

Most of the examples in the guidelines are correct. A few need revision.

WRONG RIGHT
Yangmingshan Yangming Shan
Jhuzihhu Jhuzih Hu [Zhuzi Hu]

5. Failure to handle non-Chinese names correctly

Just a few days ago President Chen Shui-bian (whose name, I note, is spelled in Hanyu Pinyin, not Tongyong Pinyin; but no one confuses him with the president of the People’s Republic of China!) was in Tainan County to mark the opening of some new roads around the Southern Taiwan Science Park. Each of the three roads has been given a name from an aboriginal language, something the president praised. Yet the government’s guidelines would force Mandarin upon the aboriginal names, changing them to something that would be incorrect.

Similarly, the administration has supported Aborigines regaining their original names and even villages reacquiring their original, non-Chinese names. (See, for example, http://news.yam.com/cna/garden/200708/20070801554267.html )

Ideally, no Chinese characters would be used with some of these names; but I don’t expect that to happen soon.

WRONG RIGHT
Kaidagelan Ketagalan
Tailuge Taroko
Sihmakusih (司馬庫斯) Smangus

Attention must also eventually be given to the issue of using Sinitic languages other than Mandarin (specifically Taiwanese and Hakka) in place names.

6. Failure to consider instances where tone marks might be useful or even necessary

Because Mandarin is a tonal language, a few names that are different may appear to be identical in romanization unless tone marks are included. In practice, only a very small percentage of names are subject to this ambiguity. Taipei, for example, has more than 600 different street names; but only the following would need attention there.

Chinese characters Pinyin and English mix
景華街 Jǐnghuá St.
景化街 Jǐnghuà St.
同安街 Tóng’ān St.
通安街 Tōng’ān St.
萬慶街 Wànqìng St.
萬青街 Wànqīng St.
五常街 Wǔcháng St.
武昌街 Wǔchāng St.
向陽路 Xiàngyáng Rd.
襄陽路 Xiāngyáng Rd.

For the benefit of foreigners and to aid clarity, tone marks should follow the practice of Hanyu Pinyin, not of Zhuyin Fuhao, i.e. first tone should be indicated (ā, ē, ī, ō, ū, and ǖ; not a, e, i, o, u, and ü). This is especially important because most names are written without tone marks; we should not get these confused with words that have only first-tone syllables, such as Tōng’ān (通安).

One possibility would be to tone marks on only the less common name(s). For example, we would write 五常街 as “Wǔcháng Street” but 武昌街 simply as “Wuchang Street” (rather than as “Wǔchāng Street“).

Some would advocate using tone marks on most if not all signage with Pinyin. This deserves study.

7. Failure to fix old, misleading spellings

Several years ago when the central government promulgated Tongyong Pinyin it kept the old spellings for some cities and all counties (other than Yilan, which changed from “Ilan”). This was a mistake. The old spellings are inherently ambiguous in pronunciation and are often quite simply misleading.

The government should end the policy of retaining most old spellings. Quite simply, there is nothing useful to foreigners or anyone else about retaining, for example, “Taitung” for what should be spelled “Taidong.” A limited, practical approach for the time being would be to immediately change all names that are spelled the same way in Tongyong Pinyin and Hanyu Pinyin, with the possible exception of retaining “Taipei” instead of switching to “Taibei.”

WRONG RIGHT
Taitung Taidong
Matsu Mazu
Kinmen Jinmen
Hualien Hualian
Chiayi Jiayi
Pingtung Pingdong
Keelung Jilong

New roads in Tainan County, Taiwan, given non-Sinitic names

On Sunday President Chen Shui-bian spoke at a ceremony marking the opening of Tackalan Boulevard, which connects the Southern Taiwan Science Park to the Sun Yat-sen Freeway. This name differs from most Taiwan road names in several ways:

Rather, it is from a language spoken in Taiwan hundreds of years ago.

Chen said giving the major road an Aboriginal name was inspiring and symbolic of the trailblazing spirit of the Aboriginal tribes known as the Pingpu.

Authorities chose the name “Tackalan” because the new road crosses Anting Township (安定), which Dutch colonizers called by the Aboriginal name.

Note: “Anting” is bastardized Wade-Giles. The proper spelling — in Hanyu Pinyin, as well as in all of Taiwan’s official romanization systems for the last twenty years is Anding (Āndìng.

Centuries ago, Tackalan was a thriving river-fishing location populated by Aboriginals. It gradually grew into a farming village as the river became congested with silt….

Another of the three major roads [around the science park], Baccloangh Boulevard, is open to traffic, while the third, Siraya East Road — named after a Pingpu tribe — is under construction.

Here are the names as well as Chinese characters given in news reports:

  • Tackalan Boulevard (in Mandarin: Zhíjiānòng Dàdào / 直加弄大道)
  • Baccloangh Boulevard (in Mandarin: Mùjiāliū Dàdào / 目加溜大道)
  • Siraya East Road (Mandarin stories give this as Siraya Boulevard: Xīlāyǎ dàdào / 西拉雅大道)

For the spellings in romanization I’m having to take the CNA story’s word for it, which is often not a good idea.

I do not know what the street signs themselves look like. The new guidelines from the Ministry of the Interior, however, do not make me confident that the spellings will follow those of the original languages. (They give, for example “Kaidagelan Boulevard” — a romanization of the Mandarinized 凱達格蘭大道 / Kǎidágélán Dàdào — rather than the proper “Ketagalan Boulevard.”) Thus, the signs may well give Mandarinized forms in Tongyong Pinyin (i.e., not Tackalan but Jhijianong, not Baccloangh but Mujialiou, and not Siraya but Silaya). I’d greatly appreciate pictures, in case any readers are ever in that area.

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

Taiwan president backs restoration of aborigine place name

In 1957, Maya, a small town in Taiwan’s Gaoxiong (Kaohsiung) County, was assigned a new name: Sanmin Township (Sānmín Xiāng, 三民鄉), after Sun Yat-sen’s Sānmínzhǔyì (三民主義 / Three Principles of the People). Although the residents of Maya — then, as now, predominantly members of the Bunun tribe — were likely not in favor of this change, Taiwan was then under an authoritarian regime with an assimilationist policy, so there’s little to nothing they could have done.

During KMT rule, when the change to Sanmin was made, a major point of government policy was stressing the Chineseness of Taiwan — even if, such as in this case, the links had to be manufactured. The Kuomintang (Guómíndǎng), after all, was and still officially is the Chinese Nationalist Party, as the Taipei Times likes to remind its readers.

Fortunately, Taiwan no longer has the same political situation as 50 years ago. Some activists are now trying to get the name of the town changed back to Maya. President Chen Shui-bian recently expressed his support for this, which is not surprising considering that the current administration prefers to stress Taiwan’s historical links with just about anyplace but China. In recent years Taiwan’s ties with Austronesia have been receiving increasing attention.

I’m still trying to find out if “Maya” represents the proper spelling or if it’s merely a romanization of a Mandarinized form of the Bunun name. In Chinese characters this place is written 瑪雅鄉 (Mǎyǎ Xiāng / Maya Township). The characters 瑪雅 are also used for the Maya people of southern Mexico and northern Central America.

sources:

further reading: Pinyin News on aborigine names

Taiwan aborigines: education and media

cover of Taiwan Review, featuring a man, woman, and child in traditional aboriginal (Amis) dressThe most recent issue of Taiwan Review has a number of articles about Taiwan’s aborigines. I found two of them particularly interesting: Giving Indigenous People a Voice, which discusses Taiwan Indigenous TV, a television station established in July 2005 for Taiwan’s aboriginal population, and Whither Aboriginal Education?, which consists of excerpts from a panel discussion.

From “Giving Indigenous People a Voice”:

[T]he station is struggling with how to broadcast to people from 13 tribes, each of which speak a different language and have widely different customs.

“It’s very difficult to be fair,” says station director Masao, himself from the Atayal tribe. “Out of 13 tribes, which tribe’s language do you choose to broadcast in? So we have no choice but to use Mandarin” (the language of the majority Han Chinese population). “Some Atayal viewers complain there’s too little Atayal news. Of course it would be best if every tribe had its own channel, but that’s impossible.”

Another problem the station faces is finding skilled aboriginal staff, especially reporters and technicians, and those who can speak their own tribal language, even if not fluently….

Kolas, who grew up in the city with no aboriginal friends, recalls realizing the importance of being able to speak her own language when she first switched from being a mainstream reporter to being a reporter covering aboriginal issues for TITV.

“I realized that, just because I was an aborigine, it didn’t mean I could get interviews with aborigines. Without speaking their language, it was very hard for me to win their trust and interview them,” she says. She is now studying the Amis language.

Less than 5 percent of aboriginal children can speak their own language, Masao estimates, but like many things concerning aborigines, no solid statistics are available. To encourage the learning of one’s own language, the station has now made it an employment requirement….

The desuetude of aboriginal languages is such a problem that the TV station is trying to devote more airtime to tribal language broadcasting. Throughout the day, tribal folk tales are told in tribal languages, although the programs are generally short, resembling commercial breaks. Once a week, there are news programs in a select number of tribal tongues. The main programs, however, including news and cooking shows, are mostly broadcast in Mandarin, unlike another Taiwanese minority channel, Hakka TV, which broadcasts almost entirely in the Hakka language.

From “Whither Aboriginal Education?”:

Sun Ta-chuan: The truth is that many of the tribes have been integrated into modern society and traditional skills such as building a slate house or building a canoe no longer exist. Children of indigenous families that have moved to the cities no longer speak their mother tongues and nor do many of those who still live in the tribal areas. The thing is that we cannot force aboriginal children to shoulder the responsibility of keeping their cultures alive. The question is, should all aboriginal children receive education about the indigenous peoples from preschool to college, or are a couple of hours a week enough? I think the way to go is a “limited two-track” system, where students are free to change track between a complete aboriginal education and regular education.

Teachers are another problem. When the College of Indigenous Studies was set up, we were hoping that it could be equipped with aboriginal faculty members but in reality most of them are not. The standard for recruiting faculty members was the same as any other university [i.e., Ph.D.s are required for most faculty positions]. But where can you find someone with a doctorate to teach an indigenous language? We complained, but to no avail. In fact, we did not know what to teach the students, because there were no textbooks about aboriginal cultures and we had to compile our own teaching materials. Currently in tribal primary and high schools, people who have completed regular normal education and receive some hours of extra courses can teach indigenous culture. That is way too easy to qualify a teacher.

The problem is that we have been making a lot of effort in education for indigenous people, but there has been little done in the way of education about them. If we are determined to work on the latter, we need to invest a lot more. The government has actually invested a lot in local education, but it is mostly about Taiwanese and Hakka cultures. From my point of view, aboriginal languages and cultures are in much greater danger than these two, but are not receiving the same level of investment. There are millions who speak Taiwanese and Hakka, but each and every one of Taiwan’s indigenous languages is in immediate danger of disappearing. Take my people, the Pinuyumayans, there are only 10,000 of us and fewer than 2,000 speak our mother tongue.

Take the preservation of languages. The government has spent considerable time and money on this. Normally, you need to have a romanization system for the languages to be able to compile the teaching materials and then you establish the tribal language certification system. But the government started to issue certificates before the romanization system came out in 2006. The same goes for the teaching materials. The fundamental reason for this waste of money and time is the lack of a policy goal, and consequently that of a blueprint and efficient process for its execution. Facing these problems, I think we had better slow down and rethink carefully our goals and priorities.

Wang Ming-huey: The key problem, I think, is that the education provided for aborigines diverges from the work of cultural transmission. Though the Indigenous Peoples Basic Act and the Education Act for Indigenous Peoples are made to promote indigenous ethnic cultures, neither the goal nor the nature of the education to be given the indigenous peoples is clearly stated therein. We hope to change the past experience of being assimilated into the rulers’ cultures–first the Japanese and then the Kuomintang, but we find no way.

Establishing a university for ethnic communities is indicative of what the new law attempts to achieve. But the curriculum taught at the College of Indigenous Studies covers such subjects as anthropology, sociology, ethnology, or political science, and Mandarin is still the language used to teach, which is no different from teaching at regular colleges. Intrinsically, we are still implementing the assimilation policy. The indigenous people have to master Mandarin, in order to learn about their tribes, whereas the knowledge still alive in the tribe is ignored.

source: Taiwan Review, Vol. 57 No. 8, August 2007

additional resources:

new book on bilingual education in China

Last month saw the release of Bilingual Education in China: Practices, Policies and Concepts, edited by Anwei Feng (University of Durham).

I have not seen a copy of this yet but thought it might be of interest to some readers of Pinyin News. Here’s the publisher’s description:

This work compares and contrasts two strands of bilingualism in China, one for minority nationality groups, the other for majority. It examines the history, policy, philosophy, politics, provision and practice in bilingual, trilingual or multilingual education involving Mandarin Chinese, English, and minority languages. This volume brings a mixed group of researchers together to discuss issues in bilingual or trilingual education for the majority and minority nationality groups in China and to explore the relationship between the two. Articles range from reports of bilingual or trilingual education projects in remote minority regions to discussions about Chinese-English bilingual education in major economic centres.

For a list of articles in the book, see the table of contents (PDF).

hardback:
ISBN: 1-85359-992-1
13 Digit ISBN: 978-1-85359-992-7

paperback:
ISBN-10: 1853599913
ISBN-13: 978-1853599910

scripts related to Chinese characters — an article

sample of some of the scripts discussed in the paper; click to view the articleThe most recent rerelease from Sino-Platonic Papers is The Family of Chinese Character-Type Scripts, by Zhou Youguang, one of the main people behind the creation of Hanyu Pinyin. So it’s no surprise that his name has come up before in Pinyin News.

This article, from September 1991, categorizes and briefly discusses more than a dozen scripts derived from Chinese characters, most of which were used inside China by non-Han people.

The link above is to an HTML version. The original format of the article is preserved in the PDF file (650 KB).