Tag: Chinese Characters

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xiǎnyǎn bāo

xiǎnyǎn bāo ((xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼) (bāo wrapping → [bun (food)] 包) → [attention-seeker; goofball; one who stands out from the crowd to get attention]) ← Tap/click to show/hide the “flashcard”

With 2023 having just recently receded into history, it’s a good time to check out collections of some of the top Mandarin slang expressions used during 2023. A couple of articles that I found that discuss some of these expressions are:

The only expression that appears on both of these lists is “xiǎnyǎn bāo ((xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼) (bāo wrapping → [bun (food)] 包) → [attention-seeker; goofball; one who stands out from the crowd to get attention])”, this week’s MEotW.

Its Constituent Morphemes

The first morpheme in this expression is “xiǎn (appear; show; display; manifest; {[is] obvious; evident; clear; apparent; noticeable [→ [[is] illustrious; powerful; influential]} 显 顯/顕)”, which here means “appears; shows; displays; manifests; [is] obvious/evident/clear/apparent/noticeable (to)”. Some other expressions that include this morpheme are:

  • míngxiǎn (míng·xiǎn {[is] clear; distinct} · {[is] obvious; evident; clear; apparent; noticeable} → [[is] clear; obvious; evident; distinct; manifest] 明显 明顯)
  • xiǎnrán (xiǎn·rán {[is] evident; obvious; clear}·ly 显然 顯然)
  • xiǎnshì (xiǎn·shì {to be evident/obvious} · show 显示 顯示)

When “xiǎn (appear; show; display; manifest; {[is] obvious; evident; clear; apparent; noticeable [→ [[is] illustrious; powerful; influential]} 显 顯/顕)” is put together with “yǎn (eye 眼)”, which means “eye”, the resulting expression “xiǎnyǎn (xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼)” effectively means “conspicuous; showy; eye-catching; glamorous”.

The last morpheme of this expression, “bāo (wrapping [→ [including; containing | assuring; guaranteeing | bundle; package; pack; packet; parcel | bag; sack | bun (food)]] 包)”, literally means “to wrap”, but one of its effective meanings is “bun”, that is, a bun that’s food, as opposed to, say, a hair bun. Some other expressions that include this morpheme are:

  • bāokuò (bāo·kuò wrap · {draw together} → [include; consist of; comprise; incorporate] 包括)
  • miànbāo (miàn·bāo {[wheat] flour} · {wrapping [→ [bun]]} → [bread] 面包 麵包)
  • bāozi (bāo·zi {wrapping → [bun]} · [suf for nouns] → [steamed stuffed bun] 包子)

It’s evident that “bāo (wrapping [→ [including; containing | assuring; guaranteeing | bundle; package; pack; packet; parcel | bag; sack | bun (food)]] 包)”, with its meaning of “bun”, is used as a term of endearment in “xiǎnyǎn bāo ((xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼) (bāo wrapping → [bun (food)] 包) → [attention-seeker; goofball; one who stands out from the crowd to get attention])”.

As a Whole

What are the constituent morphemes of “xiǎnyǎn bāo ((xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼) (bāo wrapping → [bun (food)] 包) → [attention-seeker; goofball; one who stands out from the crowd to get attention])” being used to mean when they’re put together in this expression? The article in The World of Chinese that’s mentioned above says:

One type of dazi [shallow friend] many prefer these days is the 显眼包 (xiǎnyǎnbāo), or goofball. The term refers to people who stand out from the crowd and constantly seek attention. Although once considered a neutral term, it has gained a positive connotation recently, as many appreciate their vibrant energy in an often ultra-competitive society.

As for the article in Sixth Tone that’s mentioned above, it says this regarding this expression as a whole:

显眼包

Class Clown

Literally meaning “eye-catching,” 显眼包 (xiǎn yǎn bāo) and its variations appear in a number of Chinese dialects. The term became widespread online after Guo Beibei — a phenomenally popular internet celebrity who later lost her account for violating short video platform Kuaishou’s rules on “vulgar” content — began using it to describe herself. Now, it’s become a byword for attention-seekers, goofballs, and anyone who is willing to get weird for a like.

[Regarding the person mentioned in the above quote, I found an article about her on the website of The China Project. The article says that she has many fans who are homosexuals, although it does not mention whether she herself is homosexual. For what it’s worth, I remember that a sister who grew up in San Francisco (which famously has a significant homosexual population) once commented that she has observed that many homosexuals are quite self-centred. Perhaps that contributes to such ones liking standing out and getting attention.]

Good and Bad Ways to Stand Out

The world—which we know is ruled behind the scenes by Satan the Devil—has its celebrity culture, and it has an attention economy. (1 John 5:19) In contrast, in 1 Thessalonians 4:11, the apostle Paul gave Christians this advice:

Make it your aim to live quietly and to mind your own business

So, generally, Christians should not seek to stand out or get attention for themselves. Sometimes, though, true Christians naturally stand out because of being no part of Satan’s world, e.g., when avoiding celebrating holidays with pagan roots, or when refusing to participate in politics or war. More positively, in a world permeated by Satan’s spirit, Christians may also naturally stand out because of reflecting God’s spirit, applying God’s principles, and sticking to God’s standards. As Jesus, said, his true disciples should ‘let their light shine’.—Matthew 5:16.

Standing out because of not following human conventions and traditions is not necessarily a bad thing. Indeed, it’s sometimes necessary, and exactly the right thing to do, with Jesus himself setting the perfect example by his not following the traditions of the scribes and Pharisees of his day, which went beyond God’s requirements. However, actually going beyond God’s standards and requirements, as Satan, the demons, Adam and Eve, the Pharisees, and others who show a similar spirit have done, is indeed bad. So, it’s vitally important for us to cultivate the wisdom to be able to tell the difference.

Standing Out in the Mandarin Field

Comparing the two articles linked to above, I noticed that the The World of Chinese article renders Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) in a much better way than the Sixth Tone article does—the The World of Chinese article properly treats Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) as a separate, alternate full writing system with spaces between whole words rather than between every syllable, while the Sixth Tone article just treats Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) like a mere pronunciation aid for the characters. Still, in a Language Log blog post of his own, Prof. Victor H. Mair made the following interesting comment regarding the expressions presented in the Sixth Tone article:

Three of the ten items either feature roman letters or consist entirely of English. Remember what Mark Hansell said years ago about roman letters becoming a part of the Chinese writing system:

Mark Hansell, “The Sino-Alphabet: The Assimilation of Roman Letters into the Chinese Writing System,” Sino-Platonic Papers, 45 (May, 1994), 1-28 (pdf)

Roman letters certainly stand out among Chinese characters.

As for characters themselves, one of the possible meanings of “xiǎnyǎn (xiǎn·yǎn {appears; shows; displays; manifests; {[is] obvious; evident; clear; apparent; noticeable} (to)} · eye → [conspicuous; showy; eye-catching; glamorous] 显眼 顯/顕眼)” is “glamorous”, and Chinese characters are considered glamorous by some. With their eye-catching visual designs, they are by nature—and probably by design—xiǎnyǎn (xiǎn·yǎn {noticeable (to)} · eye → [glamorous] 显眼 顯/顕眼), as are idols and images used in idolatrous worship.

In the Mandarin field, is it going too far to use Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) at times instead of always using characters? Is that being too xiǎnyǎn (xiǎn·yǎn {noticeable (to)} · eye → [conspicuous] 显眼 顯/顕眼) in a world where so many people use and promote characters? Should we just go along to get along? Well, as has been discussed on this blog and elsewhere, Chinese characters are from humans, not from God, and thus the traditions surrounding characters are no more binding on God’s true servants today than the traditions of the Pharisees were on Jesus, and I hope none of us would have told Jesus to “go along to get along”! (As I recall, the apostle Peter tried to tell Jesus something similar once, and Jesus, um, didn’t respond positively.) So, it is fine to take advantage of the practical benefits of Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) when you can to help you serve God more effectively, and to just use characters when you have to.

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Culture Language Learning Technology Theocratic

suàn buliǎo

suàn buliǎo ((suàn {to be counted as} [→ [to be considered/regarded as]] 算) (bu·liǎo not · {is finishing} → [is unable] 不了) → [is not able to be counted/considered/regarded as]) ← Tap/click to show/hide the “flashcard”

[Notes: Tap/click on a Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to reveal its “flashcard”; tap/click on a “flashcard” or its Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) expression to hide the “flashcard”. 📖 📄 📘 icons mean 📖 Reveal All, 📄 Reveal Advanced, and 📘 Reveal None re all the “flashcards” in the heading, paragraph, etc. that they are placed at the beginning of.]

I have long especially liked 1 Corinthians 13. It contains counsel on what really does and doesn’t matter in life, an extensive description and definition of the most important kind of love, and a sublime discussion about the need to become complete, mature, as a person. As these apply to life in general, so too do they apply to our lives as Mandarin field language learners.

As Mandarin field language learners, it can benefit us greatly to consider what we can learn from 1 Corinthians 13, and along the way, we can also consider some of the Mandarin expressions used in that chapter in the current version of the Mandarin New World Translation Bible (nwtsty).

Not That “了”, the Other “了”

This week’s MEotW, “suàn buliǎo ((suàn {to be counted as} [→ [to be considered/regarded as]] 算) (bu·liǎo not · {is finishing} → [is unable] 不了) → [is not able to be counted/considered/regarded as])”, is used in verse 2 (WOL, Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus) of 1 Corinthians 13:

Screenshot of “_suàn buliǎo_” in 1 Co. 13:2 (nwtsty, CHS+_Pīnyīn_ WOL)

(Dark mode for the Watchtower ONLINE LIBRARY (WOL) website, as shown in the above image, can be enabled in the Safari web browser by using the Noir Safari extension.)

The “suàn (calculate; compute; figure | count (v) [→ [consider/regard as]] 算)” in “suàn buliǎo ((suàn {to be counted as} [→ [to be considered/regarded as]] 算) (bu·liǎo not · {is finishing} → [is unable] 不了) → [is not able to be counted/considered/regarded as])” can literally mean “to be counted as”, and in this expression, it can effectively mean “to be considered/regarded as”. The “bu (not 不)” used here is the familiar one that means “not”.

The character “了” often represents “le (-ed | {to completion} | [(at the end of a phrase/sentence) indicates a change] 了)”, but in “bùliǎo/buliǎo (bù·liǎo/bu·liǎo not · {is finishing} [→ [is unable]] 不了)”, “了” has a different pronunciation, and a different, although probably related, meaning. Critics of Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) like to point out that Mandarin has many homophones (different words that sound the same) (which in practice are handily handled by using sufficient context, as is routinely done when speaking Mandarin), but this is a case of Chinese character homographs (different words that are written the same) which are easier to tell apart in Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音).

Anyway, while “le (-ed | {to completion} | [(at the end of a phrase/sentence) indicates a change] 了)” is either an aspect marker meaning “to completion” or a modal particle used at the end of a phrase or sentence that indicates a change, “liǎo ({to be ending; finishing; concluding; settling} | {know clearly}; understand 了)” is a verb meaning “end; finish; conclude; settle”. (For more information about aspect markers and modal particles, see the MEotW post on “jiéle hūn ((jié·le {tied (a knot of)} · {to completion} 结了 結了) (hūn marrying → [marriage] 婚) → [[got] married])”.)

When brought together, the morphemes in “suàn buliǎo ((suàn {to be counted as} [→ [to be considered/regarded as]] 算) (bu·liǎo not · {is finishing} → [is unable] 不了) → [is not able to be counted/considered/regarded as])” literally mean “to be counted as not is finishing”, and effectively mean “is not able to be counted/considered/regarded as”.

Bookends

📖 📄 📘 Wǒ (I 我) jiùsuàn (jiù·suàn {even if} · {figuring → [considering]} 就算) néng ({am able} 能) zài (at 在) Shàngdì (Shàng·dì Above’s · {Emperor’s → [God’s]} → [God’s] 上帝) qǐshì (qǐ·shì {opening → [enlightening]} · showing → [inspiring] 启示 啟示) xià (under 下) fāyán (fā·yán {to issue forth} · speech → [to speak] 发言 發言), míngbai (míng·bai {am bright (about) → [am understanding]} · clearly 明白) yíqiè (yí·qiè {one (whole)} · {corresponding (set of)} → [all] 一切) shénshèng (shén·shèng godly · holy 神圣 神聖) de (’s 的) mìmì (mì·mì secret · {dense → [intimate] → [secret]} (things) → [secrets] 秘密 秘/祕密) hé ({(together) with} → [and] 和 和/龢) suǒyǒu (suǒ·yǒu {(all) which} · {(there) is having → [(there) is]} → [all] 所有) de (’s 的) zhīshi (knowledge 知识 知識), hái (also 还 還) yǒu ({am having} 有) shízú (shí·zú {ten (times)} · sufficient → [complete] 十足) de (’s 的) xìnxīn (xìn·xīn believing · heart → [faith] 信心) nénggòu (néng·gòu able · enough 能够 能夠) yí ({to move} 移/迻) shān (mountains 山), què (but 却 卻) méiyǒu (méi·yǒu not · {do have} 没有 沒有) ài (love 爱 愛), zhè (these 这 這) yě (even 也) suàn buliǎo ((suàn {to be counted as} → [to be considered as] 算) (bu·liǎo not · {are finishing} → [are unable] 不了) → [are not able to be considered as]) shénme (shén·me {what → [anything]} · [suf] 什么 什/甚麼).

In the current Mandarin New World Translation Bible’s rendition of 1 Corinthians 13:2, shown above in the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus format, the “suàn (calculate; compute; figure | count (v) [→ [consider/regard as]] 算)” in “suàn buliǎo ((suàn {to be counted as} [→ [to be considered/regarded as]] 算) (bu·liǎo not · {is finishing} → [is unable] 不了) → [is not able to be counted/considered/regarded as])”, near the end of the verse, had also appeared in “jiùsuàn (jiù·suàn {even if} · {figuring → [considering]} 就算)” (a past MEotW), near the beginning of the verse. These two expressions thus act in Mandarin as bookends for this verse, expressing that while some may consider having “the gift of prophecy”, understanding of “all knowledge”, etc. to be really liǎo buqǐ ((liǎo understood 了) (bu·qǐ not · {to be rising → [up]} 不起) → [beyond understanding] → [extraordinary]) *, if one does not have love, even such things cannot be considered as being worth anything.—1 Corinthians 13:2.

 

* Hey, there’s “了” again, with yet another meaning! Good thing we can use Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) to clearly show which pronunciation should be used here! 😁 ^

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Culture Current Events Language Learning Theocratic

húzi

húzi (hú·zi beard; moustache; whiskers · [suf for nouns] → [beard; moustache; whiskers] 胡子 鬍子) ← Tap/click to show/hide the “flashcard”

This week’s MEotW, “húzi (hú·zi beard; moustache; whiskers · [suf for nouns] → [beard; moustache; whiskers] 胡子 鬍子)”, is used, along with the expression “húxū (hú·xū beard; moustache; whiskers · beard; moustache 胡须 鬍鬚)”, to translate “beard” in the Mandarin version of the 2023 Governing Body Update #8 video.

“_Húzi_” used in the Mandarin version of the 2023 Governing Body Update #8 video

Morphemic Breakdown

In “húzi (hú·zi beard; moustache; whiskers · [suf for nouns] → [beard; moustache; whiskers] 胡子 鬍子)”, “hú (beard; moustache; whiskers 胡 鬍)” means “beard; moustache; whiskers”. (Note that this is the meaning of the Simplified Chinese character “胡” when it corresponds to the Traditional Chinese character “鬍”. This Simplified character can also correspond to the Traditional characters “胡” and “衚”, which have different meanings.)

As for “zi ([suf for nouns] 子)”, it is used in “húzi (hú·zi beard; moustache; whiskers · [suf for nouns] → [beard; moustache; whiskers] 胡子 鬍子)” as a suffix that is attached to nouns. Other examples of this in use are:

  • cèzi (cè·zi brochure; booklet · [suf for nouns] 册子 冊子)
  • dùzi (dù·zi belly; abdomen; stomach; bowels · [suf for nouns] 肚子)
  • rìzi (rì·zi {sun → [day]} · [suf for nouns] 日子)
  • shīzi (shī·zi lion · [suf for nouns] 狮子 獅子)
  • qīzi (qī·zi wife · [suf for nouns] 妻子)
  • érzi (ér·zi son · [suf for nouns] 儿子 兒子)
  • háizi (hái·zi child · [suf for nouns] [→ [son; daughter]] 孩子)
  • sūnzi (sūn·zi grandson · [suf for nouns] [→ [son’s son]] 孙子 孫子)

In specific cases, like in “nánzǐ (nán·zǐ male · person [→ [man]] 男子)” and in “nǚzǐ (nǚ·zǐ female · person [→ [woman]] 女子)”, “子” is written in Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) with a third tone, and is used to mean “person”.

Avoiding Unnecessary Divisions

One of the things that the above-mentioned video touches on is that we should not let the matter of beards become a cause for division among God’s people. In the Mandarin field, it may be that some hesitate to use or speak of Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音), out of concern about causing real or perceived division, since many Mandarin field publishers are still accustomed to the traditional primacy of Chinese characters in worldly Chinese culture. Of course, we should avoid using or speaking about Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) in situations and ways that would truly lead to unnecessary division among Jehovah’s people—every situation is different, and we must try our best to be motivated by Christian love and to use discernment and sound judgment in every situation.

Also, let me emphasize that I, on this blog or anywhere else, do not presume to be giving authoritative spiritual direction to any of God’s people—that is the privilege and responsibility of the slave class. (Matthew 24:45–47) Rather, like any publisher who gives talks, gives comments, or just discusses various subjects both technical and spiritual with fellow believers, I seek to share what I have learned from my studies and my experience, that hopefully can be helpful to fellow workers in Jehovah’s service.

Beards vs. Writing Systems

One thing I notice is that while the Bible and the organization have specifically commented on and provided direction for God’s people living in different time periods concerning beards, it seems that neither the Bible nor the organization has specifically commented on or provided direction about any particular writing system like Chinese characters or Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音). (Note, though, that the organization’s actions may have done some speaking of their own—over time, overall, the organization has gradually been making available more and more official material that contains Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音).)

As far as I know and can recall, one of the only scriptures in the Bible from which we can gain some insight about writing systems is 1 Corinthians 14:8–11:

8 For if the trumpet sounds an indistinct call, who will get ready for battle? 9 In the same way, unless you with the tongue use speech that is easily understood, how will anyone know what is being said? You will, in fact, be speaking into the air. 10 It may be that there are many kinds of speech in the world, and yet no kind is without meaning. 11 For if I do not understand the sense of the speech, I will be a foreigner to the one speaking, and the one speaking will be a foreigner to me.

This scripture speaks about the primary importance of understandable speech when it comes to how Christian ministers should use language, while not bothering to even mention writing systems. This reflects well the reality that linguists are familiar with, that because of the way that Jehovah created us humans to use language, speech is primary, and writing is secondary, if anything. Indeed, many, many languages don’t even have a writing system! And yet, as Revelation 14:6 shows us, this does not stop the preaching of the good news in any of these tongues, that is, spoken languages:

And I saw another angel flying in midheaven, and he had everlasting good news to declare to those who dwell on the earth, to every nation and tribe and tongue and people.

(Interestingly, while it mentions “every…tongue”, or spoken language, this scripture doesn’t bother to mention writing systems either.)

So, while the prevailing worldly Chinese culture may tell us that Chinese characters are awesome and that we should all primarily focus on learning them, the Bible and the organization consider beards more worthy of mention than writing systems like Chinese characters. One thing that the above-mentioned video points out as something to avoid is “contradicting the guidance from the organization”, and it’s not difficult to avoid this with regard to, say, Chinese writing systems when there is no guidance from the organization about this subject (unless one has a tendency to, say, carry on as if there has been guidance from the organization to focus on Chinese characters when, actually, as far as I am aware, there has not been any such guidance, and what writing system to use remains a personal decision).

At the same time, though, if we focus on the inhumanly and unnecessarily numerous and complex Chinese characters so much that our abilities to understand spoken Mandarin and to speak Mandarin understandably remain seriously underdeveloped, then we would obviously not be following the counsel at 1 Corinthians 14:8–11 about the need to prioritize and use understandable speech in our ministry.

Traditions and Divisions

It is evident, then, that if any publisher were to make a fuss in support of the Chinese characters writing system or opposing or ridiculing the Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) writing system, that publisher would be doing so because of some mixture of personal opinion/ignorance, human tradition, and cultural pride, not because of any scriptural basis or direction from the organization. And, as we should know, the Bible and the organization DO have a lot to say about the importance of NOT doing things because of things like personal opinion/ignorance, human tradition, and cultural pride. Such things can certainly cause unnecessary division among God’s people, since our unity as God’s people comes, not from together following human traditions and ways of doing things, but from together following direction from the Bible and from God’s organization. Let us, then, follow the actual direction from the Bible and from God’s organization so that we can build each other up spiritually, and so that we can really do the best we can to help praise and glorify Jehovah—not any human culture—and accomplish well the great work that he has given us to do in these last days.