Category Archives: China

Hanyu Pinyin and common nouns: the rules

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cover of Chinese Romanization: Pronunciation and OrthographyI’ve just added another long section of Yin Binyong’s book on the detailed rules for Hanyu Pinyin. This part (pp. 78-138) covers common nouns (2.4 MB PDF).

I should have mentioned earlier that this book isn’t useful just for those who want to know more about Pinyin. It can also serve as an excellent work for those learning Mandarin, since it tends to group like ideas together and gives many examples of how combinations form other words.

All that, and it’s absolutely free. So go ahead and download it now.

Here are the main divisions:

  1. Introduction
  2. Simple Nouns
  3. Nouns with Prefixes
  4. Nouns with Suffixes
  5. Reduplicated Nouns
  6. Nouns of Modifier-Modified Construction
  7. Nouns of Coordinate Construction
  8. Nouns of Verb-Object and Subject-Predicate Construction
  9. Locational Nouns
  10. Nouns of Time
  11. Noun Phrases that Express a Single Concept

detailed rules for Hanyu Pinyin: a major addition to Pinyin.Info

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cover of Chinese Romanization: Pronunciation and OrthographyFor several years I’ve had online the brief official principles for writing Hanyu Pinyin. But those go only so far. Fortunately, Yin Binyong (Yǐn Bīnyōng / 尹斌庸) (1930-2003), who was involved in work on Hanyu Pinyin from the beginning, wrote two books on the subject, producing a detailed, logical, and effective orthography for Pinyin.

The only one of those two books with English explanations as well as Mandarin, Chinese Romanization: Pronunciation and Orthography (Mandarin title: Hànyǔ Pīnyīn hé Zhèngcífǎ / 汉语拼音和正词法 / 漢語拼音和正詞法), has gone out of print; and at present there are no plans to bring it back into print. Fortunately, however, I was eventually able to secure the rights to reproduce this work on Pinyin.Info. Yes, the entire book. So everybody be sure to say thank you to the generous publisher by buying Sinolingua’s books.

This book, which is nearly 600 pages long, is a mother lode of information. It would be difficult for me to overstate its importance. Over the next few months I’ll be releasing the work in sections. I had intended to delay this a little, as I have had to wait for a fancy new scanner and am still awaiting some OCR software that can handle Hanzi as well as the Roman alphabet. (This Web site is an expensive hobby!) But since Taiwan has recently adopted Hanyu Pinyin I will be releasing some material soon (without OCR, for the time being) in the hope of helping Taiwan avoid making mistakes in its implementation of an orthography for Pinyin here.

Watch this blog for updates.

The Art of War: a companion volume

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Sonshi, the largest website dedicated to Sun Zi’s (Sun Tzu’s) Art of War, recently selected Victor H. Mair’s new translation as “the #1 Art of War edition.”

In announcing its judgment, the site stated, “how rare a book that courageously stands up to centuries of established thought, proceeds to knock it down with sound logic and proof, and succeeds in convincing even the Old Guard to change their views.”

Professor Mair has just published a free, book-length companion to his translation: Soldierly Methods: Vade Mecum for an Iconoclastic Translation of Sun Zi bingfa, with a complete transcription and word-for-word glosses of the Manchu translation by H. T. Toh (1 MB PDF).

Yes, all that and Manchu too. The appendixes might well supply the longest text in romanized Manchu available online — not to mention the longest one with English translation. (Perhaps someone from Echoes of Manchu can comment.)

And I’d like to note the introduction to the transcription offers a cool word I hadn’t come across before: Mandjurist, which is German for “Manchu philologist.”

Here’s the table of contents:

  • Preface
  • Principles of Translation
  • Guide to Pronunciation
  • Key Terms
  • Abbreviations
  • Discussion
    • The Book and Its Title
    • Authorship
    • Historical Background
    • Dating
    • Stylistics and Statistics
    • Techniques and Technology
    • Taoistic Aspects
    • Eurasian Parallels
    • On the World Stage
    • Notes
  • Appendix I: The Pseudo-Biography of Sun Wu
  • Appendix II: Further Notes on Selected Key Terms
  • Appendix III: Transcription of the Manchu Translation of the Sun Zi with Word-for-Word English Glosses by Hoong Teik Toh
  • Appendix IV: Transcription of the Manchu Translation of the Sun Zi by Hoong Teik Toh
  • Bibliography

This is issue no. 178 of Sino-Platonic Papers.

John DeFrancis video

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John DeFrancisTen years ago John DeFrancis was awarded the Chinese Language Teachers Association’s first lifetime achievement award. Since he could not be present at the association’s annual conference to receive the award, he sent a videotape of a 12-minute acceptance speech. The video was recently edited down to 6:27 and uploaded to YouTube: John DeFrancis remarks.

Here’s my summary of the main points:

0:00 — While working on what he intended to be a largely political study of Chinese nationalism, DeFrancis encountered references to people who wanted China to adopt an alphabetic writing system, an idea which he initially dismissed. But discovering Lu Xun’s interest in romanization led him to investigate the matter further. [I’m frustrated by the cut away from this discussion. Perhaps a fuller version of the video will be posted later.]
1:30 — Emphasizes he’s not in favor of completely abandoning Chinese characters. Rather, he favors digraphia.
2:30 — “I’d like to mention three aspects of the Chinese field which have interested me.”

  1. pedagogy (2:50) — lots of advancements
  2. linguistic aspect (3:20) — that’s also progressing well
  3. socio-linguistics (3:52) — the field isn’t doing as well as it should be

5:00 — computers and Chinese characters. DeFrancis tears into the Chinese government for its emphasis on shape-based character-input methods rather than Pinyin.

updating Karlgren: a forthcoming reference book

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The University of Hawai`i Press will be releasing another work in its groundbreaking ABC Chinese Dictionary Series, which is responsible for my favorite Mandarin-English dictionary, the Pinyin-ordered ABC Chinese-English Comprehensive Dictionary, edited by John DeFrancis.

The new work, which will be released in December 2008, is Minimal Old Chinese and Later Han Chinese: A Companion to Grammata Serica Recensa, by Axel Schuessler.

Here’s the publisher’s description:

Although long out of date, Bernard Karlgren’s (1957) remains the most convenient work for looking up Middle Chinese (ca. A.D. 600) and Old Chinese (before 200 B.C.) reconstructions of all graphs that occur in literature from the beginning of writing (ca. 1250 B.C.) down to the third century B.C. In the present volume, Axel Schuessler provides a more current reconstruction of Old Chinese, limiting it, as far as possible, to those post-Karlgrenian phonological features of Old Chinese that enjoy some consensus among today’s investigators. At the same time, the updating of the material disregards more speculative theories and proposals. Schuessler refers to these minimal forms as “Minimal Old Chinese” (OCM). He bases OCM on Baxter’s 1992 reconstructions but with some changes, mostly notational. In keeping with its minimal aspect, the OCM forms are kept as simple as possible and transcribed in an equally simple notation. Some issues in Old Chinese phonology still await clarification; hence interpolations and proposals of limited currency appear in this update.

Karlgren’s Middle Chinese reconstructions, as emended by Li Fang-kuei, are widely cited as points of reference for historical forms of Chinese as well as dialects. This emended Middle Chinese is also supplied by Schuessler. Another important addition to Karlgren’s work is an intermediate layer midway between the Old and Middle Chinese periods known as “Later Han Chinese” (ca. second century A.D.) The additional layer makes this volume a useful resource for those working on Han sources, especially poetry.

This book is intended as a “companion” to the original Grammata Serica Recensa and therefore does not repeat other information provided there. Matters such as English glosses and references to the earliest occurrence of a graph can be looked up in Grammata Serica Recensa itself or in other relevant dictionaries. The great accomplishment of this companion volume is to update an essential reference and thereby fulfill the need for an accessible and user-friendly source for citing the various historically reconstructed stages of Chinese.

85 percent of Han in China have two-syllable given names: report

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Just how common are monosyllabic given names in China? I’ve seen lots of wild guesses, which generally range from about one-quarter to one-half (?!) of the population. Zhang et al., however, give the following figures:

91.06% Chinese have three-character names and only 8.34% have two-character names. People with four characters or more only constitute 0.6% of the population.

This was based on a database of 1,644,911 names in China.

According to a larger survey last year in the PRC, however, 14.22 percent of Han people in China have given names that are monosyllabic … and thus are written with a single Chinese character. On the other hand, 85.61 percent of Han people in China have full names written with exactly three Chinese characters, according to the report released by the National Citizen Identity Information Center, an organization with ties to China’s Ministry of Public Security. (It thus seems likely they have access to especially good data.)

Since the source material is unclear on what is meant by names written with three Chinese characters, it’s possible that some people in the second group have disyllabic family names and monosyllabic given names; but that number is likely to be close to statistically insignificant, given the relative paucity of monosyllabic given names and the outright rarity of disyllabic family names. (Only 0.02 percent of those in Zhang et al.‘s name list had disyllabic family names.)

The sum of 14.22 and 85.61 is 99.83, which leaves 0.17 percent of those in China classified as Han having names that are at least four syllables long and so take at least four Chinese characters to write.

According to a report published last December but which I’m just now getting around to writing about, nearly one thousand names in China are written with at least ten Chinese characters. The news story, alas, does not give any of these names; but it does provide a breakdown of the numbers:

10 characters: 594 names
11 characters: 272 names
12 characters: 94 names
13 characters: 33 names
14 characters: 5 names
15 characters: 1 name

A total of 97 percent of those 999 people live in the predominantly non-Han Chinese region of Xinjiang, which likely indicates that they have non-Han names that are being forced into forms that fit procrustean Mandarinized syllables.

A report from Nanjing states that 309 of the city’s 6 million people have names that take more than four Chinese characters to write.

PRC authorities have proposed limiting given names to two syllables and family names to four syllables (for rare cases in which a child receives a disyllabic family name from both parents).

As for Taiwan, monosyllabic given names are much rarer here than in China. My guess would be about 2 percent. This could probably be worked out from Chih-Hao Tsai’s list of Chinese names; but right now I don’t have the time.

On the other hand, China’s public is being urged to embrace new disyllabic family names, largely because the relative paucity of surnames ensures many, many people in China share common names.

Recent demographic surveys indicate there are about 1,600 surnames, with only 100 or so being frequently used, among Chinese nationals, which means many people share a name. For example, nearly 300,000 people, male and female, use the same common name of Zhang Wei, the statistics show.

The top 1,600 U.S. surnames don’t even cover half of the population, according to the U.S. Census Bureau, whose list of surnames found in the United States contains more than 88,000 entries.

sources:

Further reading:

software for Shanghainese

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Professor Qián Nǎiróng (Qian Nairong / 錢乃榮) of Shanghai University has just issued free software to help with the writing of Shanghainese (上海话). People may now download the 1.3 MB zip file of the program.

Some examples:

shanghe 上海
shanghehhehho 上海闲/言话（上海话）
whangpugang 黄浦江
suzouhhu苏州河
shyti 事体（事情）
makshy 物事（东西）
bhakxiang 白相（玩）
dangbhang 打朋（开玩笑）
ghakbhangyhou 轧朋友（交朋友）
cakyhangxiang 出洋相（闹笑话，出丑）
linfhakqin 拎勿清(不能领会)
dhaojiangwhu 淘浆糊（混）
aoshaoxhin 拗造型（有意塑造姿态形象）
ghe 隑（靠）
kang 囥（藏）
yin 瀴（凉、冷）
dia 嗲
whakji 滑稽

The program offers two flavors of romanization. Here are some examples of the differences between the two styles:

New Folk Old Timers
makshy 物事（东西）
bhakxiang 白相（玩）
dangbhang 打朋（开玩笑）
ghakbhangyhou 轧朋友（交朋友）
cakyhangxiang 出洋相（闹笑话，出丑）
linfhakqin 拎勿清(不能领会) 		mekshy 物事（东西）
bhekxian 白相（玩）
danbhan 打朋（开玩笑）
ghakbhanyhou 轧朋友（交朋友）
cekyhanxian 出洋相（闹笑话，出丑）
linfhekqin 拎勿清(不能领会)

Here’s a brief story on this:

Xiànzài, wǒmen zài wǎngluò zhōng liáotiān de shíhou yuèláiyuè duō de péngyou dōu kāishǐ xǐhuan yòng Shànghǎihuà. Dànshì yǒushíhou shìbushì juéde xiǎng biǎodá dehuà bùzhīdào zěnme dǎ, nòng de yǒudiǎn bùlúnbùlèi ne? Xiànzài, yī ge kěyǐ qīngsōng dǎchū Shànghǎihuà de chéngxù chūlai le.

Jīngguò liǎng nián nǔlì, Shànghǎi dàxué Zhōngwénxì Qián Nǎiróng jiàoshòu jí tā de yánjiūshēng hé dādàng zhōngyú yú běnyuè wánchéng le Shànghǎihuà shūrùfǎ de zhìzuò. Zhíde guānzhù de shì, zhè tào shūrùfǎ hái bāokuò xīn-lǎo liǎng ge bǎnběn, 45 suì yǐshàng de lǎo Shànghǎi rénhé niánqīng yī dài de Shànghǎirén dōu kěyǐ zhǎodào zìjǐ de “dǎfǎ.”

Háishi tóngyàng 26 ge zìmǔ de jiànpán, 8 yuè 1 rì qǐ xiàzài le Shànghǎihuà shūrùfǎ zhīhòu, nín jiù kěyǐ tōngguò shūrù “linfhakqin” dǎchū “līn wù qīng,” shūrù “dhaojiangwhu” dǎchū “táo jiànghu” děng yuánzhī yuán wèi de Shànghǎihuà le. Zuótiān, jìzhě tíqián xiàzài dào gāi ruǎnjiàn. Ànzhào shǐyòng shuōmíng, yòng quánpīn de fāngshì chángshì shūrù “laoselaosy” zhèxiē zìmǔ, píngmù shàng, lìjí chūxiàn le “lǎo sānlǎo sì” (Shànghǎihuà, yìsi shì “màilǎo, chōng lǎochéng de yàngzi”).

Jùxī, yóuyú Shànghǎihuà yǔ Pǔtōnghuà de dúfǎ yǒusuǒbùtóng, suǒyǐ zài pīnyīn pīnxiě fāngshì shàng háishi xūyào shǐyòng shuōmíng de bāngzhù. Bǐrú jìzhě fāxiàn, fánshì yǔ Pǔtōnghuà shēngmǔ, yùnmǔ xiāngtóng de zì, zài Shànghǎihuà shūrùfǎ zhōng zuìzhōng yòng de háishi Pǔtōnghuà pīnyīn, bùtóng de zé cǎiyòng Shànghǎihuà shūrùfǎ de pīnxiě fāngshì. Rú “chénguāng” de “chén,” “huātou” de “tóu” dōu fāchéng zhuóyīn, Shànghǎihuà pīnyīn shūrùfǎ zhōng yàozài shēngmǔ zhōng jiā yī ge zìmǔ h, pīnchéng “shen,” “dhou;” fánshì rùshēng zì, zé zài pīnyīn hòu jiā zìmǔk, rú “báixiāng” de “bái” jiù pīnchéng bhek.

Bùguò, dàjiā bùyào juéde tài nán. Jìzhě fāxiàn, Shànghǎihuà shūrùfǎ yǔ Pǔtōnghuà de shūrùfǎ zuìdà xiāngtóng zhī chǔzài yú, zhǐyào liánxù shūrù shēngmǔ hé yùnmǔ jiù kěyǐ, bùxū shūrù shēngdiào. Cǐwài, Shànghǎihuà pīnyīn shūrù xìtǒng háiyǒu lèisì “zhìnéng” yōudiǎn, kěyòng suōlüè fāngshì bǎ cíyǔ pīnxiě chūlai.

Zhǔchí Shànghǎihuà shūrùfǎ kāifā de Shànghǎi dàxué Zhōngwénxì Qián Nǎiróng jiàoshòu gàosu jìzhě, zhè tào shūrùfǎ bùjǐn néng dǎchū Shànghǎihuà dà cídiǎn zhōng 15,000 duō ge cítiáo, érqiě hái néng yòng Shànghǎihuà pīnyīn dǎchū Shànghǎihuà zhōng shǐyòng zhe de, yǔ Pǔtōnghuà cíyì xiāngtóng dàn yǔyīn bùtóng de chángyòng cíyǔ. Rú “Huángpǔ Jiāng” shūrù “whangpugang” , “lǐxiǎng” zéshì lixiang děng, gòngjì 10,000 duō ge cítiáo.

sources:

early Chinese tattoos

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As my friend Tian of Hanzi Smatter continues to document, some people, Westerners especially, remain keen on having themselves tattooed with Chinese characters — even if they can’t read them. I doubt, though, that many are aware of China’s historical traditions in tattooing. As Carrie E. Reed notes in Early Chinese Tattoo (2.9 MB PDF), which is the latest reissue from Sino-Platonic Papers, “it appears that the practice of tattoo (other than the penal use) never achieved any level of general acceptance or widespread use among most parts of ancient Chinese society of any era.”

Yes, penal use: In early China tattooing was a common way of branding criminals. Often such tattoos were standard designs, such as circles. But sometimes they contained text.

Here’s something from Reed’s discussion of the Yuan dynasty’s legal code:

In the section on illicit sexual relationships we read that, in general, on the first offense the adulterous couple will be separated, but if they are “caught in the act” a second time, the man (it is not clear if the woman is tattooed as well) will be tattooed on the face with the words “committed licentious acts two times” (犯姦二度) and banished. Numerous examples are given to illustrate this type of punishment.

Reed examines and translates many texts describing tattoos.

Some of the terms encountered in these early texts are (with a literal translation given in parentheses) qing 黥 (to brand, tattoo), mo 墨 (to ink), ci qing 刺青 (to pierce [and make] blue-green), wen shen 文身 (to pattern the body), diao qing 雕青 (to carve and [make] blue-green), ju yan 沮顏 (to injure the countenence), wen mian 文面 (to pattern the face), li mian 剺面 (to cut the face) , hua mian 畫面 (to mark the face), lou shen 鏤身 (to engrave the body), lou ti 鏤體 (same), xiu mian 繡面 (to embroider [or ornament] the face), ke nie 刻涅 (to cut [and] blacken), nie zi 涅字 (to blacken characters) ci zi 刺字 (to pierce characters), and so on. These terms are sometimes used together, and there are numerous further variations. In general, if the tattooing of characters (字) appears in the term, it refers to punishment, but this is certainly not true in every case. Likewise, if a term literally meaning “to ornament” or “decorate” is used, it does not necessarily mean that the tattoo was done voluntarily or for decorative purposes.

All of the types of tattoo, except perhaps for the figurative and textual, are usually described as inherently opprobrious; people bearing them are stigmatized as impure, defiled, shameful or uncivilized. There does not ever seem to have been a widespread acceptance of tattoo of any type by the “mainstream” society; this was inevitable, partly due to the early and long-lasting association of body marking with peoples perceived as barbaric, or with punishment and the inevitable subsequent ostracism from the society of law-abiding people. Another reason, of course, is the Confucian belief that the body of a filial person is meant to be maintained as it was given to one by one’s parents.

This was first published in June 2000 as issue no. 103 of Sino-Platonic Papers. Although the work contains no illustrations, it does feature copious translations of texts describing tattoos or relating tales about them.