Archive for Writing

New Light on the Human History of Symbols

From Tali Aronsky, a spokesperson at The Hebrew University of Jerusalem:

While scientists and historians have long surmised that etchings on stones and bones have been used as a form of symbolism dating back as early as the Middle Paleolithic period (250,000-45,000 BCE), findings to support that theory are extremely rare.

A recent discovery by archeologists from the Hebrew University and the University of Haifa alongside a team from the Le Centre National de la Recherche Scientifique in France have uncovered evidence of what may be the earliest-known use of symbols.  The symbols were found on a bone fragment in the Ramle region in central Israel and are believed to be approximately 120,000 years old.

Remarkably the fragment remained largely intact and the researchers were able to detect six similar etchings on one side of the bone, leading them to believe that they were in the possession of something which held symbolic or spiritual significance.  The find which was recently published in the scientific journal ‘Quaternary International’ was discovered in a trove of flint tools and animal bones exposed at a site during archaeological excavations.

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On the origin of the term "hanzi"

[This is a guest post by Nicholas Morrow Williams]

I recently came across this article on the first occurrence of hanzi 漢字 ("Chinese character; Han character; Sinogram; Japanese: kanji; Korean: hanja; Vietnamese: hán tự/chữ hán漢字/漢"):
 
Wang Yong 王勇. "'Kanji' tanjō no isseki: 'bonzi' kara 'kanji' e" 「漢字」誕生の一齣――「梵字」から「漢字」へ.
Bukkyō shigaku kenkyū (The Journal of the History of Buddhism), 56.1 (2013): 1-11.
 

It's obvious when you think about it, but of course there was originally no need to write the word hanzi when Chinese characters were the only game in town, writing-wise. Wang first refers to some earlier identifications of the earliest use of hanzi dating to the Song (960-1279) or Yuan (1271-1368), and then points out that the Japanese monk-scholars Kūkai 空海 (774-835) and Saichō 最澄 767-822) seem to have used it in their works, though the details are a bit complex. The clearest single usage seems to be in a text completed by Saichō in 818, entitled the Jugokoku kaishō 守護国界章. But then Wang further points out the Fànyǔ qiānzì wén 梵語千字文 by Yijing 義浄 (635-713), which explains in its introduction that it uses hanzi in correspondence to each Sanskrit letter. The overall point is clear: the term hanzi first came into common usage among Tang-era (618-907) monks as it was required to distinguish Chinese writing from Sanskrit. This insight does not seem to have been incorporated into all the standard reference works yet (my Hanyu da cidian identifies the earliest usage in the Song).

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Toddler writes numerals

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A revolution in Sinitic language conceptualization and learning

[The following is a guest post by Georgi Mladenov]

I am another student who seems to have hit a brick wall in learning Mandarin, and I would like to ask you for advice. I have thoroughly read most of your forum posts and I totally share your opinions on language learning, especially as expressed in this post.

Your post captures my situation in its entirety. "The first year of learning Mandarin was pure torture in the classroom" – it feels as if I had written that! In short, I have been studying Chinese in Taiwan for more than a year. I am fluent in English, German, Russian and Bulgarian, I have a B2 level in Polish, Spanish and Serbian, my French is quite good, my Latin is quite decent, and I also know some Hungarian.

However, my disappointment with Chinese teaching methods has been growing daily. No matter what language I learned, the main focus of any beginner's course has always been on pronunciation and mastering any peculiar "tricky" sounds. Not here, though. I personally know quite a few people who have passed TOCFL Level 3 and 4 (reading and listening) and still have no tones! Or students who still say "zh" instead of "z", or "s" instead of "sh", not to mention that many students do not differentiate between "zh" and "j", "sh" and "x", "ch" and "q". And most teachers still try to persuade us how bad Pinyin is.

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Kana, not kanji, for names

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Creative kanji

[The following is a guest post by Nathan Hopson]

The results are in from the 11th Kanji Creation Contest (Sōsaku Kanji Kontesuto), sponsored by Sankei Shinbun newspaper and the Shirakawa Shizuka Institute of East Asian Characters and Culture at Ritsumeikan University. Out of a total of over 26,000 entries in the general, high school, and elementary and middle school divisions, the overall winner was a very 2020 take on the character 座 (za, “to sit”).

Example 1

Fig. 1 Standard (left) and prizewinning creative kanji for “to sit.”

The character (in both its standard and creative forms) is made up of three elements:

  1. 广

Of these, it is the last that is subtly manipulated here. That element, also an independent kanji in its own right, means “person.” By moving the two “people” apart, the contest winner expressed the idea of “sitting apart,” or social distancing.

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"Spelling" Chinese characters without an alphabet

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Inscription decipherment with digital image enhancement

John Bellezza, an archeologist and cultural historian whose work focuses on the pre-Buddhist heritage of Tibet and the Western Himalaya, and who has lived in high Asia for three decades, sent me the following two photographs of inscriptions that he took at Lake Gnam-mtsho, Tibet (TAR):


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Nomadic affinity with oracle bone divination

Anyone who has studied the history of writing in China is aware that the earliest manifestation of the Sinitic script dates to around the 13th century BC, under the Shang Dynasty (ca. 1600- BC).  It is referred to as jiǎgǔwén 甲骨文 ("oracle bone writing") and was used primarily (almost exclusively) for the purpose of divination.  The most ideal bones for this purpose were ox scapulae, since they were broad and flat, and had other suitable properties, which I shall describe below.

The bones used for divination were prepared by cleaning and then having indentations drilled into their surface, but not all the way through.  A hot poker was applied to the declivities, causing cracks to radiate from the heated focal point.  This cracking was called bǔ卜, a pictograph of the lines that form in a heat-stressed bone.

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Devangari

No, that's not a mistake.

My son just called me about some Hindi books I wanted him to order for me.  He asked, "Do they have to be in Romanization, or is it all right if they are in Devangari?"

The way he said the word "Devangari" made me chuckle.  Of course, with a name like Thomas Krishna Mair, and having been around me and my Sanskrit and Hindi books for the first two decades of his life, he was familiar with the word and knew that it was the script in which those languages are written.

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The stupendous powers of memorization in the Indian tradition

Two days ago, I was going through past issues of Sino-Platonic Papers, all the way back to the first one in 1986.  I was pleasantly surprised to come across this one by my late, lamented colleague, Ludo Rocher:

"Orality and Textuality in the Indian Context," Sino-Platonic Papers, 49 (October, 1994), 1-3 of 1-28.  (free pdf)

As soon as I started reading it, I had a strong sensation that Ludo's paper speaks powerfully to the enigma of the overwhelming dominance of Indians in spelling bee competitions, about which we have so many times puzzled here on Language Log (see "Selected readings" below).

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Writing Taiwanese with Romanization

Persuasive 14:09 YouTube video of Aiong Taigi explaining why he doesn't use Chinese characters (Hàn-jī 漢字) on his channel, but instead sticks to Romanization (Lomaji) as much as possible:  A'ióng, lí sī án-chóaⁿ bô teh ēng Hàn-jī? 【阿勇,汝是安盞無塊用漢字?】:

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Women's writing: dead or alive

Article in BBC yesterday:

"Nüshu:  China's secret female-only language", by Andrew Lofthouse (10/1/20)

Here's what it looks like:


Nüshu is a women's-only script that was passed down from mothers to
their daughters in feudal-society China (Credit: CPA Mediat Pte Ltd/Alamy)

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