Categories
Culture History

wénhuà

wénhuà (wén·huà {(with) writing} · transformed (system) → [culture] | {(with) writing} · transformed → [cultural] 文化) ← Tap/click to show/hide the “flashcard”

Ironically, even though many people obsess over preserving “authentic” traditional Chinese culture, the very Chinese word for “culture” actually came from a Japanese word, which was coined to translate the Western concept of culture:

Before the word wénhuà 文化, meaning “culture,” was imported from Japan to China, there was already a concept of wénhuà 文化. It is as old as the word Zhōngguó 中国. Four words are concealed behind 文化, namely 文 wén (civil); 治 zhì (administration); 教 jiào (to educate); and 化 huà (to persuade). 文 wén is an abbreviation of 文治 wén zhì (civil administration); 化 huà is an abbreviation of 教化 jiào huà (to persuade through education). Thus 文化 is a short way of writing “civil administration and persuasion through
education.” This refers to the peaceful, Confucian-based moral education of the people (cf. Gernet, Jacques 1983:85, 295).

The current word “culture,” which is also written 文化, has a different origin. To translate the Western concept of culture, the Japanese coined the word bunka, which is written 文化 (see Liu, Zhengtan et al. 1984, s.v. wenhua). The Chinese imported this character combination from Japan and pronounced it according to the rules of their own language: wénhuà. In this way, the modern term has been superimposed on the Chinese “civil administration and persuasion through education.” The original Chinese meaning is largely unknown nowadays.

“Two Steps Toward Digraphia in China”, by Xieyan Hincha

So, let us not fall into the common snare of idolizing any worldly human culture, including traditional Chinese culture. As with any human culture that has had contact with other human cultures, there has been mutual borrowing/stealing of ideas, mutual influencing, etc. Also, as with any merely human culture, there is some bad along with the good. There is so much bad in every worldly human culture, in fact, that Jehovah will not deem any worldly human culture to be worthy of preserving forever, no matter how ancient and seemingly exotic it is. Indeed, “the world”—and all the human cultures in it—“is passing away”.—1 John 2:17.

For a certainty, we should never let human cultural traditions take priority over serving Jehovah in the best way we can. As in all other things, we should imitate Jesus in positively hating any human traditions that make it unnecessarily burdensome for people to serve God.—Mark 7:1–13.

Rather than putting any mere human culture on a pedastal and taking pride in learning from it, we should primarily take pride in being “taught by Jehovah” himself about ways of thinking, feeling, expressing, and doing things, which are what make up culture.—Isaiah 54:13; 1 Corinthians 1:31.

Categories
Culture Language Learning Languages

ài

ài (love) ← Tap/click to show/hide the “flashcard”

The Mandarin word for “love”, “ài (love)”, is undoubtedly one of the first Mandarin words learned by Mandarin field language-learners.

One noteworthy thing about the Mandarin word “ài (love)” is that just like the English word “love” can be used as either a verb, as in “to love and be loved”, or a noun, as in “a crazy little thing called love”, “ài (love)” can also be used as either a verb or a noun.

Also noteworthy about the Mandarin word “ài (love)” are the contrasting ways in which it is written using a Traditional Chinese character, a Simplified Chinese character, and Pīnyīn (Pīn·yīn {Piecing Together} · Sounds → [Pinyin] 拼音), and what those contrasting ways of writing tell us about those different writing systems:

 

Besides Traditional Chinese characters, Simplified Chinese characters, and Pīnyīn (Pīn·yīn {Piecing Together} · Sounds → [Pinyin] 拼音), there is actually also another way in which the Mandarin word for “love” can be written:

Categories
Culture Languages

zìmǔ

zìmǔ (zì·mǔ character; word · mothers → [letters (of an alphabet) [→ [alphabet]]] 字母) ← Tap/click to show/hide the “flashcard”

As previous MEotW posts (like this one) have shown, “ (character; word; letter 字)” in Mandarin can mean “character”, such that “Hànzì (Hàn·zì {Han (Chinese)} · Characters 汉字 漢字)”, for example, means “Chinese characters”. In fact, even though “ (character; word; letter 字)”, like its English counterpart “character”, can refer to printed or written letters or symbols in general, Hànzì (Hàn·zì {Han (Chinese)} · Characters 汉字 漢字) are such an 800-pound gorilla in Chinese culture that in Mandarin, “ (character; word; letter 字)” by itself is often understood to specifically mean the Hànzì (Hàn·zì {Han (Chinese)} · Characters 汉字 漢字), the Chinese characters. This way of thinking has spilled over into the English-speaking world as well, which is why when English-speaking publishers in the Chinese fields speak of “the characters”, that’s generally understood to mean “the Chinese characters”, which in turn is understood to mean the 汉字 and not the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音), even though Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) is also Chinese and made up of characters (printed or written letters or symbols).

So, when we want to refer to a letter of an alphabet, as opposed to a Chinese character, when speaking Mandarin, we can make that clear by using this week’s MEotW, “zìmǔ (zì·mǔ character; word · mothers → [letters (of an alphabet) [→ [alphabet]]] 字母)”. In Mandarin, a zìmǔ (zì·mǔ character; word · mothers → [letters (of an alphabet) [→ [alphabet]]] 字母) is literally a “character/word mother”, something that characters or words come from.

How is it that even Chinese characters or words come from letters? Well, contrary to the traditional Chinese cultural view that Chinese characters are the primary aspect of Chinese languages, linguists (language scientists) now recognize that speech is primary and writing is secondary. So, a Mandarin expression is not primarily something written with Chinese characters, but rather is primarily something spoken in Mandarin. Whereas a Chinese character coarsely represents an entire syllable, letters of alphabets in general represent the individual speech sounds (called phonemes by linguists) that make up the spoken expressions that are the primary part of a language, and this is especially true of a purpose-designed phonetic alphabet like Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音).

For example, whereas the Chinese character “字” represents an entire Mandarin syllable as one coarse unit, the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression “ (character; word; letter 字)” finely spells out the initial sound, the final sound, and even the tone that actually make up that Mandarin syllable.

That speech and the individual sounds that make it up are the real foundation of any human language is such an important, unignorable linguistic principle that even schoolchildren in China (see especially the Z.T. subheading) learn basic Mandarin speech and Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) before getting immersed in Hànzì (Hàn·zì {Han (Chinese)} · Characters 汉字 漢字), Chinese characters, as tradition dictates.

Perhaps, then, it would be appropriate for Chinese culture, which values filial piety, to be more respectful towards the letters of its phonetic alphabet Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音), which, both linguistically and educationally, are the “mothers” of the characters it loves so much!