John C. Wakefield, ed., Cantonese as a Second Language: Issues, Experiences and Suggestions for Teaching and Learning
Readers of Language Log know that I'm an ardent advocate of this vibrant language and will understand why I consider the publication of Cantonese as a Second Language a cause for celebration.
Two caveats:
1. It's a full-fledged language, not a mere "dialect".
2. You don't have to worry about the Sinographs when you learn it.
Two days ago, I called the attention of friends and colleagues to this recently published book:
Jewish Refugees in Shanghai, 1933-1947: A Selection of Documents (Göttingen: Vandenhoeck & Ruprecht, 2018.
At 717 pages and with 184 primary documents in German, English, Yiddish, Hebrew, Chinese, and Russian, this big volume was edited by Irene Eber (1929-2019), who passed away a few days ago. Here's a short (7:26) video telling how she became a Sinologist.
These advertisements on a Hong Kong bus (plastered on the back of every seat on the upper deck) use Cantonese so unashamedly, at least in their main type, that I just had to pass them on. Clearly advertisers still appreciate that written Cantonese is the best way to connect to the Cantonese-speaking masses.
When human beings hear others speaking but are unable to comprehend what is being said, to what do they compare such speech? We will gain one common characterization from this article about a prematurely dying Iraqi dialect:
For centuries, residents of Mosul have spoken a unique form of Arabic enriched by the Iraqi city's long history as a crossroads of civilization, a singsong dialect that many now fear will die out after years of war and displacement.
Much of Mosul's Old City, where speakers of the dialect are concentrated, was completely destroyed in the war against the Islamic State group. Thousands of residents were killed in months of heavy fighting, and tens of thousands fled, taking with them the city's local patois and memories of its more cosmopolitan past.
When Great Britain handed Hong Kong over to the PRC in 1997, the communist government promised to maintain the status quo of the colony's laws, educational system, human rights, language policy, and so forth for half a century, until 2047. It has only been a little over twenty years, and already virtually all aspects of government, society, and culture are being reshaped along the lines that are operative in the PRC. Naturally, the aspect of Hong Kong life that concerns us at Language Log most are policies governing language norms and usages.
See, I didn't even quote the whole quip, and you already knew that this post is about Max Weinreich's ubiquitous saying: "A language is a dialect with an army and navy". It may well be the most frequently invoked formula in all of linguistics. Readers of Language Log are certainly no strangers to it, since we've written a number of posts that are about the adage or mention it prominently (see Readings below), and it is often cited in the comments, even when there is no conceivable rhyme or reason for doing so.
Actually, it wasn't Max Weinreich (1894-1969), a specialist in sociolinguistics and Yiddish, who dreamed up the army-navy quip, but — by his own testimony — someone who attended a series of his lectures and mentioned it to him after one of them. Subsequently, however, Weinreich did make a point of popularizing the saying, so it is not entirely wrong to associate it with him.
When we went to the primary school we were forbidden to speak Taiwanese in public. We spoke Taiwanese at home and when there were no strangers around. So people in my generation speak Taiwanese well—we have kept the mother tongue. I told stories from 西遊記* to Andrea and Clare in Taiwanese and they talked and still talk to each other in Taiwanese, though they were required to speak Mandarin at all time in school
I learned this term from an important article by David Bandurski in today's (10/17/18) The Guardian, "China’s new diplomacy in Europe has a name: broken porcelain: Beijing’s message to Sweden and beyond – criticise us, and we’ll topple your agenda – won’t win it any hearts and minds".
The relevant Chinese expression is pèngcí 碰瓷, which literally means "bump porcelain" (think pèngpèngchē 碰碰车 ["bumper cars"]). How did pèngcí 碰瓷 ("bump porcelain") become embroiled with diplomacy and international politics?
