Language Log

[This is a guest post by Tom Mazanec]

From a Reliable Source:

I thought you might enjoy this as yet officially unreported dispute about a sign being posted in Phil.  The sign originally said, "Boxer's Trail," because Joe Frazier famously ran along it to train, and later Ali ran on it once to psyche out Joe (Ali worked out in Overbrook, apparently).  Someone or other complained that more than one boxer had used the trail, and so they had to move the apostrophe.  Meanwhile, people are arguing about whether the trail should be dedicated to Frazier, or to all boxers. And then someone of course had to throw in a question about whether any of the boxers had boxers (dogs) and if then it should say boxers' boxers trail or boxer's boxers trail, and so on.

@JDMayger May 4:

Any Nordics in China want to explain what’s going on here? @brandhane ? pic.twitter.com/xlaRJtyfxk

— James Mayger (@JDMayger) May 4, 2021

From Bryan Van Norden:

I found interesting these paired poems by the 15th-century Japanese Zen monk Ikkyū (1394-1481) and by his mistress, the blind singer Mori. He writes his poem in Classical Chinese, because he is a man, but her poem is in hiragana, because she is a woman.   Below are photos of the original scroll, showing paintings of Ikkyū and Mori, from Arntzen's translation, and a more recent translation by Messer and Smith.   I am researching Ikkyū for what will ultimately be a five-minute segment in my class lecture on Zen this week.  I find that students have trouble appreciating what is at stake in the debate over metaphysical monism vs dualism. Ikkyū, a monk who frequented bars and brothels, shows one way of rejecting dualisms (like sacred vs profane, mind vs. body, monk vs. layperson).

The hapless condition of headlessness may be a physical phenomenon, but it may also be a grammatical or orthographic category in linguistics, and we have dealt with both kinds on Language Log, e.g.:

• "More vitriolic rhetoric from KCNA" (10/8/17)
• "Headlessness in North Korean propaganda" (10/30/17)
• "Decapitated Democracy, Headless Liberty" (9/7/10)

Now, what shall we make of the following?

Xingtian as drawn by Jiang Yinghao, 17th century; there are many different versions of this figure, but all basically with the same features and pose.

One of the Blemmyes, from a map of 1566 by Guillaume Le Testu. Among the scores of Blemmye representations I've seen, they're all roughly of this nature.

Both figures are pictured on a flat space amidst mountainous terrain.  Both have a weapon in their right hand and a shield / pail in their left hand.  Both have their right leg raised / advanced.  Both have their face on their chest and lack a head.  Etc.  I doubt very much that they could have arisen completely independently.

The Blemmye is associated with the word Scythe, an Iranian people who traversed the vast lands between Crimea and Korea.  More than any other group in the first millennium BC, which was so crucial for transeurasian exchange during the transition from the Bronze Age to the Iron Age, the Scythians were responsible for the transmission of cultural products across Eurasia.  This was due to their mastery of horse riding, advanced weaponry, and organizational and mental prowess.

This fits with the paradigm of long distance transmission of culture and language that I've been developing for decades in scores of posts, articles, and books.

Sok3 Kei1
索K
‘to inhale, ingest, take Ketamine, which is an illegal drug in Hong Kong’

["Ketamine is a medication mainly used for starting and maintaining anesthesia. It induces a trance-like state while providing pain relief, sedation, and memory loss. Other uses include sedation in intensive care and treatment of pain and depression." Source]

A protester holds a placard that reads "Do not forget 831 terror attack, truth needs to be seen on CCTV" during a demonstration at a Hong Kong mall on Aug. 30 on the eve of the first anniversary of the Prince Edward MTR station incident when police stormed the station to make arrests during massive anti-government protests. (Photo: AFP)

(Source)

There is a phenomenon in Japanese publishing called "san-gō zasshi  三号雑誌", which refers to a short-lived magazine that puts out three issues and then folds.  Sino-Platonic Papers, a scholarly journal I started in 1986, just put out its 300th issue, and we're still going strong, with about ten more issues in the pipeline, and others lined up to come after that.

The latest issue is "Between the Eyes and the Ears: Ethnic Perspective on the Development of Philological Traditions, First Millennium AD", by Shuheng Zhang and Victor H. Mair, which appeared yesterday (July 19, 2020).

Abstract

The present inquiry stands as a foray into what may be thought of as a “Summa Philologica Sinica.” To be more precise, this paper is about the study and developmental trajectory of philology rather than philology per se. The approach here, drawing on the prefaces and comments of primary historical resources, conceives of philology as subject to the transitions of philosophy, an amalgam within which variegated traditions and schools contend and consent with each other, rather than as a static, ahistorical antithesis between the study of script and that of sound. The bifocal panoply behind philological texts and the shì 勢 (“immanent configuration”) that oscillates between indigenous systems of thought and foreign philosophy, defense of nationality and openness to foreign voices, reflected in the realm of language studies, presents itself as focused on characters (eyes) versus sounds (ears).

From Alex Baumans:

Recently a supermarket of this ecofriendly chain opened in my neighborhood. As the initiative seems to be francophone, I suppose the name is a superposition of the French 'ferme' and English 'farm' by way of German spelling. What struck me most was their unbounded enthusiasm for putting little dots on vowels. I can't imagine how most of them are supposed to pronounced, so the dots clearly only serve a decorative purpose. Is the eco-umlaut the successor of the hard rock-umlaut, I wonder. 

The (French) header of their web site:

From Molly Des Jardin:

In the midst of our stressful times, I'm writing to share a distraction that is somehow still relevant. Given the kind of things you have noted on Language Log historically, I wondered if you observed this hashtag:

 #COVIDー19

From Alex Baumans:

This has just popped up in my Facebook feed, so I have no idea where this comes from, or whether it has been doing the rounds. Anyway, for someone who regularly uses a spelling system with diacritics, it all seems a bit silly and parochial.

Semiotically, on beyond the metal umlaut!

Our recent discussions about syllabicity ("Readings" below) made me wonder whether it's possible to have syllables, words, and whole sentences without vowels.  That led me to this example from Nuxalk on Omniglot:

Sample

clhp'xwlhtlhplhhskwts' / xłp̓χʷłtłpłłskʷc̓

IPA transcription

xɬpʼχʷɬtʰɬpʰɬːskʷʰt͡sʼ

Translation

Then he had had in his possession a bunchberry plant.

This is an example of a word with no vowels, something that is quite common in Nuxalk.

Souce: Nater, Hank F. (1984). The Bella Coola Language. Mercury Series; Canadian Ethnology Service (No. 92). Ottawa: National Museums of Canada.

[This is a guest post by Gábor Ugray]

Back in 2018 your post Pinyin for phonetic annotation planted an idea in my head that I’ve been gradually expanding ever since. I am now at a stage where I routinely create annotated Chinese text for myself; this (pdf) is what one such document looks like.