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Culture Language Learning Science

shénhuà

shénhuà (shén·huà gods · {(set[s] of) words → [story/stories]} → [mythology | myth; fairy tale] 神话 神話) 👈🏼 Tap/click to show/hide the “flashcard”

Last year’s MEotW post on “jiǎ (false; fake假/叚) xiāoxi (xiāo·xi disappearing · news → [news; information] 消息) contains the following:

Myths and Misinformation About Chinese Characters, Etc.

As Mandarin field language learners, we need to be aware that many myths and much misinformation have been spread about the Chinese languages, especially when it comes to Chinese characters. Indeed, there is so much misinformation about Chinese characters that Victor Mair wrote the following in the foreword of the book Ideogram: Chinese Characters and the Myth of Disembodied Meaning, by J. Marshall Unger:

There is probably no subject on earth concerning which more misinformation is purveyed and more misunderstandings circulated than Chinese characters (漢字, Chinese hanzi, Japanese kanji, Korean hanja), or sinograms.

Also, in his book The Chinese Language: Fact and Fantasy, John DeFrancis lists the following myths regarding Chinese characters, that many believe:

  • The Ideographic Myth
    • The MEotW post on “Hāmǐjíduōdùn (Armageddon 哈米吉多顿 哈米吉多頓) contains a discussion of this myth, with some selected excerpts on this subject from DeFrancis’ book.
  • The Universality Myth
  • The Emulatability Myth
  • The Monosyllabic Myth
  • The Indispensability Myth
  • The Successfulness Myth

Regarding these myths, in p. 2–3 of his aforementioned book, J. Marshall Unger provides this summary:

Passing for the moment over the history of how the hunt for the perfect language unfolded, let us jump ahead to the result: the intellectual baggage about Chinese characters that we have inherited from the Renaissance and Enlightenment. John DeFrancis, in his classic book The Chinese Language (1984), sums up that weighty legacy under six headings, and a better summary would be hard to find. The source of all the confusion is what DeFrancis calls the Ideographic Myth, the notion that Chinese characters represent meaning directly, without reference to language (that is, speech) in any way. Its logical extension is the Universality Myth, according to which Chinese script allows for communication between mutually uninteligible dialects and languages. This leads in turn to the Emulatability Myth, which holds that Chinese script can serve as a model for a general system of signs that transcends natural language. These first three myths have little to do with the actual structure or history of the Chinese language or its writing system, in contrast with the remaining three: the Monosyllabic Myth, Indispensability Myth, and Successfulness Myth. Each of these—the names are more or less self-explanatory—makes a strong claim about language and the writing system, claims that have had significant social and political consequences.

At least some of the political consequences referred to above have been deliberate, meaning that at least some of the myths and misinformation spread about Chinese languages and Chinese characters qualify as political propaganda. If we’re not careful, we could end up parroting this political propaganda. (We could also end up parroting worldly human cultural propaganda, which is also a bad thing for people who seek to be no part of the world.) Also, all the difficulties and confusion caused by all the myths and misinformation surrounding Chinese languages and Chinese characters massively hinder the efforts of Mandarin field language learners to stay spiritually strong and to reach the hearts of Mandarin-speakers with Bible truth. This can result in deeply negative spiritual consequences that should be of great concern to us. To complete the sentence quoted from the video mentioned at the beginning of this post:

Misinformation isn’t just inaccurate; it can also be dangerous!

It seems that it would be good for this blog to discuss more fully each of the above-mentioned myths about Chinese characters. As a prelude, this week’s MEotW is “shénhuà (shén·huà gods · {(set[s] of) words → [story/stories]} → [mythology | myth; fairy tale] 神话 神話)”, the Mandarin word generally used to translate “myth”.

False Gods and False Stories

The “shén (god [→ [supernatural; magical; miraculous]] | spirit; mind 神) in “shénhuà (shén·huà gods · {(set[s] of) words → [story/stories]} → [mythology | myth; fairy tale] 神话 神話) is often used by Christendom to refer to “God”, with a capital “G”. Occasionally, Jehovah’s organization also uses “Shén (God 神) to correspond with “God”, as can be seen by comparing the renditions of Deuteronomy 4:35 in the current English and Mandarin versions of the New World Translation Bible:

English:

You yourselves have been shown these things so you will know that Jehovah is the true God; there is no other besides him.

Mandarin (WOL, Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus):

📖 📄 📘 Zhè (these) yíqiè (yí·qiè {one (whole)} · {corresponding (set)} → [all] 一切) xiǎngěi (xiǎn·gěi {having been shown} · {to be given to} 显给 顯給) (you 你) kàn ({to see} 看), shì ({has been} 是) yào ({to be going to} 要) ràng (let) (you 你) zhīdào (zhī·dào know · {(the) way (of)} → [know] 知道) Yēhéhuá (Jehovah 耶和华 耶和華) shì (is 是) zhēn (true 真)Shén (God 神), chúle (chú·le {eliminating → [besides]} · {to completion} 除了) (him 他), zài (additionally 再) méiyǒu (méi·yǒu (there) not · {is having → [is]} → [(there) is not] 没有 沒有) biéde (bié·de other · ’s 别的 別的) Shén (God 神).

Usually, though, “shén (god [→ [supernatural; magical; miraculous]] | spirit; mind 神) is used to refer to “god” with a lower case “g”, which typically refers to a false god that’s not the true God. When that’s put together with “huà (word; {spoken word}; saying; talk; speech [→ [story]])”, the resulting expression can mean “stories about (false) gods”, or “myths”.

The above-mentioned myths about Chinese characters are widely believed and often repeated in this world that is controlled by Satan, but they are actually as false as false gods like Zeus, Apollo, Baal, Guānyīn (Guān·yīn (The One Who) Observes · Sounds → [Guanyin; Goddess of Mercy] 观音 觀音) (Wikipedia article), etc. (1 John 5:19) Be on the lookout for future posts on this blog that further discuss each of these myths, or fairy tales, about Chinese characters.

Categories
Current Events Science Technology Theocratic

hé‐zhànzhēng

({pit (of a fruit)} → [nuclear]核/覈)zhànzhēng (zhàn·zhēng war · contending → [war; warfare] 战争 戰爭) 👈🏼 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.]

At the time of this writing, jw.org was featuring the article “What Does the Bible Say About Nuclear War?”. Corresponding to the expression “nuclear war” that’s used in the English version of this article, the Mandarin version uses this week’s MEotW, “hé ({pit (of a fruit)} → [nuclear]核/覈)zhànzhēng (zhàn·zhēng war · contending → [war; warfare] 战争 戰爭)”:

English:

What Does the Bible Say About Nuclear War?

Mandarin:

📖 📄 📘 Guānyú (Guān·yú {Closing → [Relating]} · to 关于 關於) ({Pit (of a Fruit)} → [Nuclear]核/覈)Zhànzhēng (zhàn·zhēng War · Contending → [War] 战争 戰爭), Shèngjīng (Shèng·jīng (the) Holy · Scriptures → [the Bible] 圣经 聖經) de (’s 的) Guāndiǎn (Guān·diǎn {Looking at → [View]} · Point → [Viewpoint] 观点 觀點) Shì (Is 是) Shénme (shén·me What · [suf] 什么 什/甚麼)?

The literal meaning of the “hé ({pit (of a fruit)} [→ [nucleus | nuclear]]核/覈)” in “hé ({pit (of a fruit)} → [nuclear]核/覈)zhànzhēng (zhàn·zhēng war · contending → [war; warfare] 战争 戰爭) is “pit (of a fruit)”, so it is not hard to see why this expression can be used to effectively mean “nucleus”, such as that of an atom. In turn, “nuclear” means “relating to the nucleus of an atom”.

Another place that we in the Mandarin field encounter this “hé ({pit (of a fruit)} [→ [nucleus | nuclear]]核/覈)” is when it is used in the Origin of Life brochure, etc. to refer to the nuclei of living cells, like those in our own bodies. For example, in the Question 2 section of the Origin of Life brochure (“Is Any Form of Life Really Simple?”) can be found this sentence:

English:

Human, animal, and plant cells have a nucleus. Bacterial cells do not.

Mandarin (WOL, Pīnyīn (Pīn·yīn {Piecing Together of} · Sounds → [Pinyin] 拼音) Plus):

📖 📄 📘 Rénlèi (Rén·lèi human·kind 人类 人類) ({(together) with} → [and]和/龢) dòng‐zhíwù ((dòng moving)‐(zhí·wù planted · things 植物) [plants and animals]) de ( 的) xìbāo (xì·bāo tiny · wombs → [cells] 细胞 細胞) dōu (all 都) yǒu (have 有) xìbāo (xì·bāo tiny · womb → [cell] 细胞 細胞) ({pit (of a fruit)} → [nucleus]核/覈), xìjūn (xì·jūn tiny · bacteria → [bacteria] 细菌 細菌) de (’s 的) xìbāo (xì·bāo tiny · wombs → [cells] 细胞 細胞) ({in contrast}) méiyǒu (méi·yǒu not · {do have} (one) → [do not have (one)] 没有 沒有).

Short “Nuclear War”, No More Threat of Nuclear War

A shortened form of “hé ({pit (of a fruit)} → [nuclear]核/覈)zhànzhēng (zhàn·zhēng war · contending → [war; warfare] 战争 戰爭) that we may encounter is “hézhàn (hé·zhàn {pit (of a fruit) → [nuclear]} · war; warfare 核战 核戰)”. This is used, for example, in one of the subheadings of the Mandarin version of the above-mentioned jw.org article:

English:

Does the Bible prophesy a nuclear Armageddon?

Mandarin:

📖 📄 📘 Shèngjīng (Shèng·jīng (the) Holy · Scriptures → [the Bible] 圣经 聖經) yùgào (yù·gào fore·tells 预/豫告 預/豫告) de ( 的) shìjiè (shì·jiè {generation → [world]} · extent’s → [world’s] 世界) mòrì (mò·rì end · {sun → [day]} 末日) shì (is 是) (one 一) chǎng ({large gathering place of a} → [mw for recreational, sports, or other activities]場/塲) hézhàn (hé·zhàn {pit (of a fruit) → [nuclear]} · war 核战 核戰) ma ([? ptcl for “yes/no” questions])?

With what’s been happening in the world (e.g., recent attacks intended to set back Iran’s ability to produce nuclear weapons, Putin’s nuclear sabre rattling and newly announced nuclear weapons, Trump’s talk of resuming nuclear testing, the recent rapid expansion of China’s nuclear arsenal, a recent Netflix movie about how a nuclear war could start, …), nuclear war is on people’s minds more and more. May we be well-prepared to help honest-hearted Mandarin-speaking people learn about how Jehovah God will soon remove all cause for anxiety in this regard.

Categories
Culture History Language Learning Languages Science

fāngyán

fāngyán (fāng·yán {direction → [place]} · speech → [topolect; dialect (common but misleading translation)] 方言) ← Tap/click to show/hide the “flashcard”

[This reposting of a post that was originally posted on November 16, 2020 seems to be a fitting companion to the recent repostings of the posts on “yǔxì (yǔ·xì language · {tied (things) → [system; family]} 语系 語系) and “yǔzú (yǔ·zú language · {ethnic group → [group of things with common characteristics] → [group]} 语族 語族)”. It discusses the important basic issue of whether Mandarin is just a dialect of “Chinese”, a subject about which much political and cultural propaganda has unfortunately been spread.]

The term “fāngyán (fāng·yán {direction → [place]} · speech → [topolect; dialect (common but misleading translation)] 方言)” has been used in the Chinese-speaking world in various ways, but the literal meanings of the words that make it up indicate that it refers to the speech pattern of a place, even a place as small as a village. For reference, the “fāng (direction [→ [side; party | place; region | method; way [→ [prescription; recipe]] | power (math.)]] | {[is] square} [→ [[is] upright; honest]] | [mw for square things] 方)” in “fāngyán (fāng·yán {direction → [place]} · speech → [topolect; dialect (common but misleading translation)] 方言)” is the “fāng (direction [→ [side; party | place; region | method; way [→ [prescription; recipe]] | power (math.)]] | {[is] square} [→ [[is] upright; honest]] | [mw for square things] 方)” in “dìfang (dì·fang {(section of) earth → [place]} · {direction → [place]} → [place] 地方)”, and the “yán (speech; word; talk; language | say; talk; speak | character; syllable; word 言)” in “fāngyán (fāng·yán {direction → [place]} · speech → [topolect; dialect (common but misleading translation)] 方言)” is the “yán (speech; word; talk; language | say; talk; speak | character; syllable; word 言)” in “yǔyán (yǔ·yán language · {(type of) speech} 语言 語言)”.

Fāngyán (Fāng·yán {direction → [place]} · speech → [topolect; dialect (common but misleading translation)] 方言)” has customarily been translated into English as “dialect”, but this practice can be misleading and confusing, because while “fāngyán (fāng·yán {direction → [place]} · speech → [topolect; dialect (common but misleading translation)] 方言)” and “dialect” can sometimes both be applied to a particular speech pattern, the two terms don’t mean exactly the same thing.

What is a Chinese “Dialect”?

American sinologist and University of Pennsylvania Professor of East Asian Languages and Civilizations Victor H. Mair wrote an extensive article on this subject, “What Is a Chinese ‘Dialect/Topolect’? Reflections on Some Key Sino-English Linguistic Terms”, which can be found here (PDF) and here (web page) on his website Sino-Platonic Papers.

It has been said that “a language is a dialect with an army and navy”, but in his article Professor Mair gives us a more linguistically correct and useful way to distinguish between a language and a dialect:

Regardless of the imprecision of lay usage, we should strive for a consistent means of distinguishing between language and dialect. Otherwise we might as well use the two terms interchangeably. That way lies chaos and the collapse of rational discourse. Mutual intelligibility [emphasis added] is normally accepted by most linguists as the only plausible criterion for making the distinction between language and dialect in the vast majority of cases. Put differently, no more suitable, workable device for distinguishing these two levels of speech has yet been proposed. If there are to be exceptions to the useful principle of mutual intelligibility, there should be compelling reasons for them. Above all, exceptions should not be made the rule.

What is mutual intelligibility? Simply put, in linguistics, two or more speech varieties are said to be mutually intelligible if they are “able to be understood by one another’s speakers”. For example, if one person only knows English, and another person only knows Spanish, they can’t really understand each other if they try to talk to each other—English and Spanish are not mutually intelligible, and are suitably recognized as being different languages, not just different dialects of “European”.

Similarly, if one person only knows Mandarin, and another person only knows Cantonese, they can’t really understand each other if they try to talk to each other—Mandarin and Cantonese are not mutually intelligible. So, while they may be “fāngyán (fāng·yán {direction → [place]} · {(patterns of) speech} 方言)”, linguistically, Mandarin and Cantonese should really be considered to be different languages, not just different dialects of “Chinese”.

If many of the varieties of speech in China are really different languages, as linguists would refer to them, why have so many people come to think that they are just dialects of a single Chinese language? China’s central government is highly motivated to convince people that China is one unified political and cultural entity which should thus be governed by one central government—them—so they have promoted this idea. In other words, it’s basically political propaganda!

Being Clear on What’s What

Why is it especially important for language-learners in a language field like the Mandarin field to recognize, in spite of the commonly accepted political propaganda, that Chinese varieties of speech like Mandarin and Cantonese really function like different languages, and not different dialects of the same language? Well, as someone who along with many others has come to the Mandarin field from the Cantonese field, I have had the dubious pleasure of observing how some have tried to speak Mandarin by just taking the Cantonese they knew and twisting it a little, since they were relying on the conventional wisdom that Mandarin and Cantonese are just different dialects of the same language. As well-meaning as they may have been, the results were often just as bad as when someone sings badly off-key, or as Star Trek fans may say, they often sounded like the language equivalent of a transporter accident 🙀. Even after decades in the Mandarin field, some publishers who had come over from the Cantonese field still say some Mandarin words with Cantonese-y pronunciations.

In contrast, when one recognizes, for example, that Cantonese is Cantonese and Mandarin is Mandarin, and that neither one is just a slightly mutated version of the other, then that paves the way for language-learning progress that is free of being distorted by untruthful and misleading beliefs. Yes, by recognizing and accepting a variety of speech for what it really is, we can go on to freely learn to speak it well and properly, so that we can be as effective as possible at helping people whose mother tongue is that variety of speech.

As with everything else in life, in language-learning too, the truth matters. As Jehovah’s people, we especially want to “worship the Father with spirit and truth”, and when we seek to do so as we learn a language to use it in Jehovah’s service, we will find that ‘the truth will set us free’ from the distortions and burdens of untruthful and misleading beliefs.—John 4:23; 8:32.

Some Official Recognition

The organization has recently demonstrated that it recognizes the truth about how different many of the Chinese varieties of speech are from one another. For example, whereas before there was one Chinese edition of each publication (using Mandarin wording), now, some publications are available in different Chinese editions for different Chinese languages (including Cantonese), each with different wording.

List of different Chinese languages in which publications are available on jw.org as of 2025-06-02
jw.org now has publications in different Chinese languages.

To help reduce the confusion around the inappropriate use of the English word “dialect” to translate “fāngyán (fāng·yán {direction → [place]} · speech → [topolect; dialect (common but misleading translation)] 方言)”, Professor Mair proposed that the word “topolect” (topo- (“place”) + -lect (“[language] variety”)) be used instead as an exact, neutral English translation of “fāngyán (fāng·yán {direction → [place]} · speech → [topolect; dialect (common but misleading translation)] 方言)”. While not as well-known as “dialect”, the word “topolect” has gained a certain amount of recognition, and it can now be found in several dictionaries, e.g., The American Heritage Dictionary of the English Language, Wordnik, and Wiktionary.