"Lord of Heaven" in ancient Sino-Iranian
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[This is a guest post by Kirinputra]
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Stunning report from Pinyin News:
"Chinese characters no longer required for Taiwan Aborigine names" (5/21/24)
Last week Taiwan’s legislature passed an amendment stating that members of Taiwan’s tribes will no longer be forced to adopt names written in Chinese characters. Instead, their names can be presented solely in romanization if so desired. Thus, at least in this specialized category, Chinese characters have been stripped of their primacy and romanization is officially allowed to stand on its own (not appear only in conjunction with Chinese characters).
Source: Lìyuàn tōngguò: yuánzhùmín shēnfen zhèngjiàn — kě zhǐ xiě pīnyīn zúmíng (立院通過:原住民身分證件 可只寫拼音族名), United Daily News, May 15, 2024
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We have been intrigued by Iskander Ding since encountering him on X/Twitter a while back, several posts from his account having made it onto Language Log (see "Selected readings").
With a handle like his, where Iskandar is the Persian form of the name of the Macedonian king Alexander the Great (256–323 BC) and Ding has an unmistakable Sinitic / Hannic ring to it, we suspected from the start that he is a Hui (Chinese Muslim). So far, though, we have not been able to track down the sinographs for his full Hannic name, which is a bit unusual, where even Mongols, Uyghurs, Tibetans, and other non-Sinitic people are compelled to take Sinographic names.
Iskandar Ding is currently writing a Ph.D. dissertation on Yaghnobi linguistics and culture at SOAS in London (see this page for basic information about him).
Yaghnobi is an Eastern Iranian language spoken in the upper valley of the Yaghnob River in the Zarafshan area of Tajikistan by the Yaghnobi people. It is considered to be a direct descendant of Sogdian and has sometimes been called Neo-Sogdian in academic literature.
(source)
Here is a 53 second video of ID announcing a talk on Perso-Arabic-script Hannic.
Here is the 43.44 talk ("Xiao’erjing – Writing Chinese with Perso-Arabic Letters" – Iskandar Ding | PG 2022) as it actually happened. IA comment: "What he said throughout the talk was pleasing now and then — saying 'Eastern Turkistan' in Uighur for example…".
Here is a 1 hour 22 minute interview with ID. If you click the link it will open at the 18:11 mark, where he speaks of Perso-Arabic-script Hannic . That part ends at 22:40.
The above is based largely on information provided by IA, and the following quotes IA directly:
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Given that we've been discussing astronomy / astrology and their relationship to the alphabet so intensely in recent weeks, I'm pleased to announce this important conference that is about to be convened: “The Power of the Planets: The Social History of Astral Sciences Between East and West”, May 20–21, 2024, Dipartimento di Beni Culturali – Università di Bologna (Ravenna, Italy).
I warmly recommend that you take a close look at the header images of two objects in The Cleveland Museum of Art: Mirror with a Coiling Dragon, China, Tang Dynasty 618-907 (https://www.clevelandart.org/art/1995.367), Drachma – Sasanian, Iran, reign of Hormizd II, 4th century (https://www.clevelandart.org/art/1966.738).
The quality of the photographs is extraordinarily fine and detailed. Using the zoom and expand functions, you can see things not clearly visible to the naked eye. Especially noteworthy is the jagged dorsal fin / frill / spine that runs along the back of the dragon on the Tang mirror and is a conspicuous counterpart of many species of dinosaurs.
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My, my, my!! Who'da thunk it?
Japanese beef brand faces marketing mess as kanji creates confusion, Japan Today (5/4/24):
The government of Ibaraki Prefecture has hit a marketing snag in the promotion of its local Hitachiwagyu Beef specialty after a survey showed a significant percentage of young Japanese adults cannot read the kanji characters in its name.
Japan boasts numerous wagyu luxury beef variants, most famously the Kobe Beef from Hyogo Prefecture in the country's west. The Hitachiwagyu name refers to Hitachi Province, the pre-1875 name for Ibaraki Prefecture.
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Most Language Log readers are aware that the Japanese writing system consists of three major components — kanji (sinoglyhs), hiragana (cursive syllabary), and katakana (block syllabary). I would argue that rōmaji (roman letters) are a fourth component, as they are in the Chinese writing system.
How do people decide when to switch among the different components of the Japanese writing system? Of course, custom and usage determine when to use one and when to use another. (It's a bit like masculine, feminine, and neuter in gender based languages [a frequent and recent topic on Language Log] — you don't ask why, you just do it].) In most cases, convention has fixed which of the three main components of the writing system is used for a particular purpose. On the other hand, since I began learning Japanese half a century ago, I noticed a fairly conspicuous slippage regarding what I had been led to believe were predetermined practices.
Sanae Heist, a senior studying linguistics at Columbia University, brought this whole matter to the surface when she wrote to me as follows:
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From Markus Samuel Haselbeck, responding to Egas Moniz-Bandeira on Twitter/X:
As the discussion of polysyllabic sonography goes on, I want to add a character that I recently discovered in a Chinese restaurant, here in Leuven. I guess it is pronounced Zhōngguó (中國), China? https://t.co/1cc65vq4fC pic.twitter.com/UveFSHK3dz
— Markus Samuel Haselbeck (@CiaoCiaota) April 8, 2024
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If we come upon a glyph that we don't recognize and can't find in any dictionary, especially if we have half an idea what it might mean or what it might sound like, we are apt to call it a "variant character" (yìtǐzì 異體字) or calligraphic form of some standard glyph. It happens all the time, e.g., here — in the comments.
Nick Kaldis sent in this character:
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First Soundings
by Martina Galatello
This is the first book-length palaeographic study of about a thousand fragments in Syriac and Sogdian languages discovered between 1902 and 1914 in the Turfan area on the ancient Northern Silk Roads. This manuscript material, probably dating between the late 8th and 13th /14th centuries, is of utmost relevance for the history of an area that represents a crossroads region of various communities, languages and religions, not least the East Syriac Christian community. Palaeographic factors such as form, modulus, ductus, contrast, spaces between letters and ligatures have been examined. Particularly significant is a peculiar ligature of the letters sade and nun. One important observation that emerges from this research is the almost total absence of monumental script in favour of mostly cursive forms, most of them East Syriac cursive forms. These represent a valuable source for the study of the history of the East Syriac script due to the paucity of earlier and contemporary East Syriac manuscript evidence from the Middle East, at least before the twelfth century. Moreover, this research sheds light on scribal habits that are highly relevant for a better comprehension of the Sogdian and Syriac-speaking Christian communities, for the history of writing between Late Antiquity and the Middle Ages, and for a greater understanding of the social context in which these and other communities in the same area read, wrote, and shared handwritten texts.
This study is part of the FWF stand-alone project "Scribal Habits. A case study from Christian Medieval Central Asia" (PI Chiara Barbati) at the Institute of Iranian Studies of the Austrian Academy of Sciences.
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Lord knows we've encountered many bizarre translations and explanations of the much maligned Mandarin term, weiji (see "Selected readings") below, but this is one of the weirdest crosslingual definitions that has ever come to my attention:
Suicide is usually an attempt to deal with a crisis. The Chinese character for "crisis" translates into "dangerous opportunity." Suicide is a permanent solution, and eliminates other options. So if you're hurting so much that you are willing to pass the pain on to those who care, perhaps you could use this dangerous opportunity to try some other options first.
(Source: Hannah Zeavin, The Distance Cure: A History of Teletherapy (Cambridge: MIT Press, 2021), ch. 5, p. 178)
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