Difference between revisions of "20220630 Culture 3"
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*[[20220630_Culture_8]] papers 71-80: 71 日语笔译 胡梦琪 Hu Mengqi 202170081633, 72 日语笔译 张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译 刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译 王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译 徐盖 Xu Gai 202170081638, 76 朝鲜语笔译 徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301 | *[[20220630_Culture_8]] papers 71-80: 71 日语笔译 胡梦琪 Hu Mengqi 202170081633, 72 日语笔译 张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译 刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译 王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译 徐盖 Xu Gai 202170081638, 76 朝鲜语笔译 徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301 | ||
| − | + | ==英语笔译 黎溢佳 Li Yijia 202170081573== | |
| − | ==英语笔译 | + | <center>'''On Gender Discrimination in Chinese'''</center> |
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===Abstract=== | ===Abstract=== | ||
| − | + | Language is an integral component of culture. Without language, it is impossible to have a culture, because only via language is culture transmitted from one generation to the next. For the necessities of life, language exists in a certain environment; therefore, the specific environment will be reflected in the language of a specific brand. Language is the means by which people communicate their thoughts. Therefore, it is inevitable that it will have an effect on politics, the economy and society, science and technology, and even culture. For a long time in China, Europe, and the United States, sexism in language has been a very serious problem. This study will describe the phenomenon of sexism in Chinese from three perspectives: word formation, proverbs, and metaphors, and then examine its causes. | |
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===Key words=== | ===Key words=== | ||
| − | + | '''Language; Cultural Factors; Gender Discrimination; Chinese''' | |
| − | Chinese | ||
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===Introduction=== | ===Introduction=== | ||
| + | Gender Discrimination, often known as sexual discrimination, is the unfair consideration of a person's sex when determining who receives a job, promotion, or other employment advantages. The Cambridge Dictionary defines "gender discrimination" as "a situation in which someone is treated less well because of their sex, usually when a woman is treated less well than a man." Although men can be subjected to gender discrimination, the term primarily refers to discrimination against women. The language reflects a bias towards women and the unequal social standing of men and women. This problem is displayed primarily through the scorn, disregard, denigration, or insulting of women. This paper will describe sexism and explain the causes in Chinese from the perspectives of word formation, proverbs, and metaphors. | ||
| − | + | Gender language has always been an important topic in pragmatic research, that is, to study a specific, unknown relationship between gender and language from the perspective of sex. For example, from the perspective of sociolinguistic research, we will explore the differences in gender differences in speech, intonation, vocabulary, syntax, and discourse style, as well as the causes and trends of these differences. Feminist linguistics originated from the Western women's liberation movement in the 1960s. Studying problems from a feminine perspective forms feminist linguistics. "Women are liberated through language" is one of the slogans of female protagonists, revealing the existence of sexism in English is the focus of feminist language linguistic research. Shifting from the early focus on specific gender language differences in order to deconstruct and reflect on the existing cultural system, the content of feminist linguistics is deepening. Since the 1970s, many researchers have begun to try to compare the two-gender languages from the perspective of analyzing the language used by women. For example, R Lakoff, Henley, et al. discussed the performance of gender differences in static languages such as speech, grammar, and vocabulary from the perspective of sociolinguistic research. Since the 1980s, dynamic speech has become the focus of research, that is, the differences in communication styles and personalities between men and women, such as the amount of discourse, topic control, wheel conversion, minimum response, dodge words, silence and other aspects, representative human beings such as Swann (1993) and Hirschman (1994). In the 1990s, gender language research gradually shifted to constructivism, with the aim of repositioning gender language research and conducting dynamic research on the process of people's use of language and behavior to mark personal identity and shape personal image in communicative activities, that is, to examine the relationship between language and gender with dynamic and related perspectives. | |
| − | The | + | ===Literature Review=== |
| − | + | The study of gender-specific language in China began belatedly. Although it has been said for a long time that many of the Chinese characters next to the term "女(female)" discriminate against women, it is only a few words and phrases of personal opinion. This is the case even though it has been stated for a long time. It was not until the 1970s, influenced by western gender language studies, that Chinese linguists began to translate and introduce the western research on language gender differences and language sexism, and they wrote many papers on English language sexism, which had a certain influence and inspiration on Chinese linguistics, and then they began to study the phenomenon of language sexism. | |
| − | + | Sun Yuan and Xu Ke (2010) contrasted sexism in English and Chinese from three perspectives: morphology, semantics, and syntax, and studied the phenomenon's ceremonial genesis and real-world pressure. | |
| − | + | Chen Wei (2013) studied the context and content of English feminist linguistics research, assessed the features of female language at the level of language and discourse style, and presented the standard of non-gender language use and various linguistic perspectives. | |
| − | + | Wang Xiuying (2016) used English and Chinese as examples to examine and analysed the historical and cultural roots of common sexism in the two languages from the perspectives of word creation and syntax. | |
| − | + | Sun Lanfang (2018) analysed the gender discrimination reflected in Chinese characters from the side, investigated the social causes and cultural roots of such discrimination, and explored the significance of the relationship between gender disparity and writing to social advancement. | |
| − | + | ===Word Formation=== | |
| − | + | Word formation is a fundamental aspect of language. There is gender discrimination at the beginning of English and Chinese words. | |
| − | + | Chinese characters express the actual meaning of a word through their shape, and some Chinese characters at the beginning of their composition embody the cultural phenomenon of male superiority and female inferiority. Written by Xu Shen during the Eastern Han Dynasty, Shuowen Jiezi (Interpretation of Chinese characters) is the earliest dictionary in the history of linguistics in China, integrating the analysis of glyph, explanation of meaning, and discrimination of pronunciation. Female characters constitute one of the largest categories in this book, with 238 characters and 13 Variant Chinese characters. These female characters clearly reflect the ancient women's life picture and their social status. These female characters clearly reflect the lifestyle and social standing of ancient women. In a patriarchal society, women are men's accessories and have no personality of their own; they are parasites at the bottom of society. "女，婦人也。象形。王育說。凡女之屬皆从女." which signifies female, woman and the shape of a woman. This is the view of Wang Yu. All the words related to women are using the "女(female)" as the side. The Female’s oracle bone script is [[File:Chinesecharacterjpg]] , which resembles a woman on her knees with her arms crossed in front of her chest. Thus, the original meaning of the word "女(female)" is a woman with low status who focuses on domestic trifles. In addition, the ancient pronunciation of the word "女(female)" is "奴(slave)." Thus, both the word formation and pronunciation of “女(female)” reflect the ancient people's contempt for women. | |
| − | + | There are five type of Chinese characters with a “女”. | |
| − | + | A.Viewing women as instruments for reproduction or toys for men: “姓” “妊” “娠” “妃” 嫖” “妾”. | |
| − | + | B.Reflecting the status of married women as occupants and slaves: “娶” “嫁” “婚”. | |
| − | + | C.Indicating female sexuality as evil, greedy and immoral: “嫌” “妖” “妒” “耍” “妨” “奸” “婊” “妄”. | |
| − | + | D.meaning obedience, ignorance and lowliness:“妇” “奴” “如” “安” “娓” “姻”. | |
| − | + | E.In a society dominated by men, the value of women appears to be determined solely by their: “好” “姝” “妙” “娜” “妍” “娟” “婧” “娴”. (This will be further explained in the “Metaphor” session.) | |
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| − | + | Let’s focus on “B.Reflecting the status of married women as occupants and slaves”. | |
| + | In fact, not only these forms of marriage but also the terms "嫁" and "娶" contain severe sexual discrimination. Take “嫁” as an example, the left part indicates “女” and the right part “家” denotes the pronunciation. 《白虎通·婚娶》:“嫁者，家也。妇人外成以出适人为家。” This sentence means that once a woman married, her husband’s home is her home while her parents’ house is no longer her home. Generally, married women wish to leave their hometown and join her husband's family, thereby becoming a member of her husband's family. Mencius once said, 丈夫生而愿为之有势室，女子生而原为之有家。男以女为室，女以男为家 (When a boy is born, his parents hope to find him a wife. When a girl is born, her parents hope to find her a husband's family.) This reflects the ancient women's dependence on her family and the ancient society's perception of women. Women have no personality of their own and depend solely on their husbands for survival. Whether in the family of the husband or the family of her own, the woman has no rights; therefore, she must perform "three obedience and four virtues." In antiquity, when the pre-Qin word "嫁" was pronounced with a rhyming sound of “卖”, which means "sell." "Han Fei Zi": "天饥岁寒，嫁妻卖子者，必是家也(when the weather is cold and suffering hunger, marry your wife to another and sell your child can earn you a house).” "嫁(marry)" and "卖(sell)" are juxtapositional structures, so "marry" can be naturally interpreted as "sell". Let’s take a look at “娶”. the word formation of this word combines association and pictography. “取” means "take and capture prisoners." In ancient times, when a prisoner is captured, his left ear is cut off as a sign of victory; therefore, the ancient Chinese characters for "取" have the word "耳" on the left and "又" on the right. Consequently, "娶" can also mean "rob wife." | ||
| + | For men, women are as much their property as anything else, and it is this desire that is exploited by modern web games to attract male players' attention with slogans about “grabbing grain and women, and occupying cities”. | ||
| − | + | ===Proverbs=== | |
| − | + | Proverbs, as a special form of language expression, vividly reflect the social culture and people's thoughts in different periods of different countries. Some linguists compare it to the mirror of a nation with a living fossil of language. (Wang Xiuying, 2016,34) | |
| + | There are five types of proverbs containing gender discrimination. | ||
| + | 1. reflecting the defects of the female sex： | ||
| + | 三个女人一台戏。 (Three women can constitute a play.) | ||
| + | 红颜女子多是非。 (Beautiful women can attract troubles.) | ||
| + | 树大招风，人俊惹祸。(Tall trees are easily blown by the wind and beautiful women are easily troubled.) | ||
| + | 2. reflecting the low status of women： | ||
| + | 精女不如痴男。(Smart women are inferior to dumb men.) | ||
| + | 母以子为贵。(Mothers’ honor is their sons. ) | ||
| + | 兄弟如手足，妻子如衣服。(Treat brothers as hands and feet while wives as wear.) | ||
| + | 养儿防老，养女赔钱。(Bring up sons to support parents in their old age while bringing up daughters to waste money.) | ||
| + | 3. reflecting the ignorance of women： | ||
| + | 头发长见识短。 (Long hair, short sight.) | ||
| + | 女子无才便是德。 (No knowledge is the value of a woman.) | ||
| + | 妇人之言不可听。(A woman’s advice is never to seek. ) | ||
| + | 4. reflecting the existence of sexism in marriage： | ||
| + | 嫁出去的女儿，泼出去的水。(Married daughters, spilled water.) | ||
| + | 女大不中留。(You cannot keep an old daughter.) | ||
| + | 嫁鸡随鸡，嫁狗随狗。(Accept anything in a marriage.) | ||
| + | 5. reflecting that women are evil and curse: | ||
| + | 女人上屋屋要塌，女人上船船要翻。 (Women on the roof, houses will collapse.) | ||
| + | 最毒妇人心。 (There is no devil so bad as a woman’s heart.) | ||
| − | + | ===Metaphors=== | |
| + | There are a lot of words in current Chinese as well as ancient Chinese that compliment women, particularly the appreciation of women's attractiveness. Bai Jiehong wrote in "Male/Female Language, Culture and Pragmatics" that in general, the presence of an excessive number of words in a language that may all be used to represent the same issue indicates that the subject has received a great deal of attention from the society. Since ancient times, being kind and beautiful has been expected of women. This standard has not changed. It makes no difference whether a woman is intelligent or not in terms of her value. There are 72 words in the 'Modern Chinese dictionary that praise women's appearance. The literal meanings of these words are an affirmation of women and praise. Nevertheless, it demonstrates that the patriarchal society evaluates and constrains women from a male perspective.(Yin Xue, 2012) | ||
| − | + | In China, the standard of beauty varies in different periods. The Han Dynasty considered slim women as beautiful. The four words indicate slimness. | |
| + | 柳腰 (A waist as thin as wicker): a.describes the soft strips of willow; b.refers to a woman's thin, soft waist. | ||
| + | 苗条 (sprout and branch): describes a woman's slender and feminine figure. | ||
| + | 亭亭玉立(as straight as an ancient Chinese pavilion): describe beautiful women with slender figures or straight shapes such as flowers and trees. | ||
| + | 轻盈(light): describes a woman with a slim figure and brisk movements. | ||
| − | + | However, the Tang Dynasty considered chubby women as beautiful. | |
| − | + | The four words“丰润, 丰满, 丰盈, 丰腴” in Chinese are adjectives describing chubby women. | |
| + | The character "环肥燕瘦" embodies these two types of aesthetics. "环" refers to Yang Yuhuan, the corpulent concubine of Tang Dynasty Emperor Xuanzong; "燕" refers to Zhao Feiyan, the slender empress of Han Dynasty Emperor Cheng. One is chubby and the other is slim, but they both are on the list of “Ancient Four Beauties." However, whether they are thin or plump, they are all measured by men's standards, and women can only be compelled to accommodate men's vision and desires. | ||
| − | + | According to philosophers, the words used to refer to women in the English language can be divided into five categories: plaything, animal, fruit, neutral words, and sexual words, many of which have derogatory connotations. This classification may not be entirely objective, but it is not without merit; in the English language, there are numerous words that compare women to animals, playthings, or sexual objects. There are many English and Chinese words that use animal metaphors to refer to males and females, but there are significant differences in the selection of animal metaphors. The selected animals in the metaphor of men, typically with strength, aggression, ambition, and other positive connotations, such as the tiger, eagle, leopard, roc, etc., are frequently used to refer to men. However, when referring to female animals, the metaphors of being hunted, obedient, ignorant, fierce, and sexual connotations are more prevalent, and the number of female animal metaphors is significantly greater than male animal metaphors.(Zhou Huanmei, 2011) | |
| + | Tiger can be used as a metaphor for both men and women, but their respective metaphorical meanings are quite distinct. When a tiger is used as a metaphor for a male, the cognitive response is typical that it demonstrates the strength and bravery of the male, and the cognitive meaning of the tiger's king of beasts will also be transferred to the metaphorical male. For instance, "the tiger descends the mountain" describes the ferocity and speed, and when used in the male, it refers to its sweeping and unstoppable momentum. However, when the tiger metaphor is applied to women, it typically refers to outrageous, provocative, unreasonable women. I fear that when the term "tigress" is mentioned, few people will associate it with a positive connotation. | ||
| − | The | + | The semantics of “鸡(chick)” in Chinese is endowed with heavy sexual meaning referring to women working with their bodies for money and a lot of metaphors about chicken have a derogatory sense, such as “鸡婆（a woman who ran a brothel）” who are noisy and haggle over every ounce of woman trouble; “母鸡(the hen)” is used continuously to gossip disgusting woman. Besides, “牡鸡司晨（ten on behalf of the rooster to announce the daybreak）” was used as a metaphor that women take over power from men. We can find that in people’s mind, the men should own the highest power as a king or ran the country, which has nothing to do with women. While women once at the helm of the state power will be described as hen, not fulfilling their job as a housewife. The metaphorical meaning of chicken in English is not much better. “Biddy” (chick or hen) refer to maids and gossipers, while the “hen” refer to middle-aged women who gossip or are meddlesome. “A wet hen” is used to describe unpleasant women, and “chicken” was supposed to mean a kind of meat, however, its metaphorical meaning is a young, inexperienced and gullible immature female. “Gull” means “a large gray and white bird; to fool or trick” when applied to women, it usually refers to a prostitute attached to a fleet a prostitute near a naval base or someone who is gullible. |
| − | + | In both Chinese and English, there are numerous plant metaphors for men and women. However, selecting the type of plant makes a substantial difference. When people use plants as metaphors for men, they select more robust plants, such as trees, to represent their positive image. The metaphor of women as plants consists primarily of flowers and plants like these. As we all know, flowers can attract people with their vibrant, eye-catching hues, the fragrance of fragrant flowers, or their pleasing appearance. In conclusion, the metaphor of women as plants, emphasizing their external ornamental value and highlighting the beauty of women's appearance, leads the community to pay more attention to women's appearance, which also reflects the social treatment of women from a particular perspective, one-sided views, and contradictory attitudes. Society evaluates women based on their appearance and pays attention to their beauty, but it also views beautiful women as a "disaster" or "vase." It is evident that society's evaluation criteria for women are contradictory and unfair. | |
| − | + | ===Reasons and how to fix=== | |
| + | Reasons | ||
| + | (A) the historical roots | ||
| + | In this era of social-economic production capacity in the hands of women, when women held the dominant position in society, the history of women in matriarchal societies was illustrious. During the age of patriarchal society, however, economic production capacity increasingly came to be dominated by men, and women's status, in general, declined, placing them in a subordinate position. In a culture dominated by white men, the English language is sexist, excluding and degrading women. Chinese society is profoundly influenced by the feudal patriarchal structure and feudal moral ideals, which have transformed the interaction between men and women into a master-servant relationship characterised by pecking. In the history of both the east and west, great deeds are attributed to men, while women are responsible for the death, indicating that the concept of roles has been deeply ingrained in the evolution of human society. | ||
| − | + | (B) the cultural roots | |
| + | As the expression of people's thoughts and ideas, language will reflect the social culture and ideas of a particular time period. In western culture, the Bible has a significant impact on people's thoughts. Eve was derived from Adam's rib, according to the Bible, and the theory that God created man became the basis for the theory of the origin of language, thereby establishing the preeminent position of men from the beginning and relegating women to a subordinate and submissive position. China's culture is primarily inspired by Confucianism, and the idea of male dominance and female inferiority have been documented in history since Spring and Autumn Warring States Period. The founder of Confucianism, Confucius, once stated, "Only ladies and villains are difficult to raise." There were three thousand disciples and seventy-two sages, but no female disciples. Long-term, the ancient Chinese government encouraged women to adhere to the "three obedience and four virtues." In accordance with the principles of "internal and external differences" and "the idea of male superiority and female inferiority," the Confucian ethical code mandates that women's morality, behaviour, and cultivation be standardised. Insisting that women should be subservient to males, that they should serve men, not for their own position and resistance. The concepts of the world's three major religions, also reflect the disparaging and exclusive nature of their content against women. Consequently, the assumption of male dominance in human history and culture has contributed to the creation of sexist language in both China and Western nations. As co-founders of historical civilisation, men and women should have equal social standing. | ||
| − | + | (C) the social roots | |
| + | The traditional social division of labour places a disproportionate number of males in high-status occupations in comparison to the number of women, which results in a diminished significance of one's place of employment. On the other hand, women have stronger social connections in the context of the household and caregiving. Because women have a natural tendency to attach themselves to men, men have the potential to benefit from their careers, properties, and other advantages to achieve a greater standing in their families and in society. When women are relegated to a subordinate position in their families and in society as a whole, the only means by which they can compensate are by other means, such as the elegance of their behaviour, the use of linguistic norms, etc. Because of this circumstance, the way language is mirrored can be rather different. (Zhao Yiran,2020,62-63) | ||
| − | + | Due to the influence of social and cultural forces, the concept of women as "servants" to men has become deeply ingrained, resulting in a distinct social psychology. Someone will frequently ask a woman at a party in the United Kingdom, "What does your husband do?" But nobody will ever ask a male, "What does your wife do?" If anyone dared to ask him such questions, he would respond, " She's my wife!" This demonstrates that there is no need to inquire about the status of women, a prevalent male mentality. Women like to employ ambiguous language and rhetorical questions because, even if they have more opportunities to attain the upper echelons of society today, they psychologically permit men to rule. | |
| − | + | Due to historical and cultural factors, gender discrimination persists in the vast majority of languages. People are progressively becoming aware of the significance of women's standing and their indispensable role as social civilization advances. In today's society, despite the fact that women's social status in all aspects has been greatly improved, especially the economic status has improved, language, and gender discrimination have also improved accordingly. However, to eliminate the real sense of language, and gender discrimination, It is impossible to eliminate this phenomenon only through language reform. It will be a difficult and long process to fundamentally change the idea that men are superior to women. | |
| − | + | how to fix it | |
| − | + | The advancement of civilization, the rise in the general level of living, and the growth of society all contribute to an overall rise in the social standing of women, which is expected to continue rising. Researchers who study linguistic sexism argue that language is also sexist in the form of "derogatory" words for women and "complimentary" words for men. This has led to the launch of a campaign to eliminate discrimination in countries where English is the primary language. It is of the utmost importance to eradicate sexism and racism from the English language. The primary objectives are to enhance discrimination in the English language and to enhance the habit of using language that is more appropriate for everyday use. While referring to other people, always use neutral phrases; never use male terminology or complex words when talking about women. Specifically, the job title should be composed of female language, and there shouldn't be any extra affixes to indicate what they're supposed to mean. When it comes to making a distinction between the sexes, the majority of individuals will refer to females with the pronoun "he" rather than "she" in certain circumstances. Additionally, avoid using phrases that are derogatory to women, and steer clear of including old stereotypes in what you say. The relationship between society and language is quite close. The status of women in a language tends to rise in tandem with their rise in social standing. Get rid of the misogyny that comes from using third-person pronouns. | |
| + | The phenomena of sexism in language, with the goal of producing a more conducive environment for the experience of language by women. In the United States, feminist linguists such as Mary Ritchie Key have proposed a "non-gender language" that advocates women's independent and equal social roles. The non-gender language's most significant and obvious manifestation is the neutral transformation of the meaning of female bias words. Other manifestations of the non-gender language include the promotion of women's economic independence. Linguists that adhere to the feminist perspective feel that there should be a gender-aware approach to the use of generic terminology. The generic usage of masculine terms is converted to neutral words, and the words that are tied to the original masculine words in the form of suffixes are altered into a structure that does not have a bias toward males. Such as "-er," "-or," "-ist," or "person generation" for the original "first-ess and-ette"; for example, "fireman" and "firefighter" and "suffragette" and "suffragist." Certain jobs do not discriminate on the basis of gender and avoid defining occupations or responsibilities using terms that are specific to either gender. For example, the position of "Lady Lawyer" has been replaced by the more objective and gender-neutral term "Lawyer," and "Man-Sized jobs" have been replaced by the term "Big Jobs" or "Heavy Work." Expressions of women that are negative or sarcastic should be avoided, as should language that expresses stereotypical or formulaic roles and behaviours of women. In addition, negative or sarcastic expressions of women should not be used. | ||
| + | To truly achieve liberation, women must also be willing to fight for it themselves. When compared to the impact that society has on language, the rate at which language reflects society is far slower. | ||
| + | People urge for a society that is gender-neutral, but so long as there is discrimination and bias in language, it will be a barrier to the progression and development of society. As a result, we ought to give this issue our full attention and comprehend the gravity of the situation. It is only under the presumption of societal reform and linguistic equality that we will be able to completely eradicate social discrimination, eradicate language discrimination, and realise true equality between men and women. Over the course of the last century, women have made significant progress toward attaining the same rights as men. They venture out into the world and perform tasks that were traditionally reserved for males, and their contributions to society are on par with those made by men. | ||
===References=== | ===References=== | ||
| + | Bai Jiehong 白解红(2000). 性别语言文化与语用研究[Male/Female Language, Culture and Pragmatics].湖南教育出版社Hunan Education Publishing House, 20. | ||
| − | + | Wang Xiuying王秀英(2016).浅谈英汉语言中的性别歧视现象及其产生的根源[On sexism in English and Chinese and its causes].甘肃高师学报GANSU GAOSHI XUEBAO, 34-35. | |
| − | + | Zhou Huanmei 周欢梅(2011).隐喻视角下的英汉语言性别歧视研究[A study of gender discrimination in English and Chinese languages from the perspective of metaphor].西北大学Northwest University, 14-15. | |
| − | + | Yin Xue尹雪(2012)汉语词汇中的性别歧视研究[A study of sexism in Chinese vocabulary].黑龙江大学Heilongjiang University, 26-27. | |
| − | + | Zhao Yiran赵羿然(2020).英汉语言中性别歧视的成因分析[An analysis of the causes of sexism in English and Chinese].现代交际Modern Communication, 62-63. | |
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===Questions=== | ===Questions=== | ||
| − | + | ==英语笔译 李思敏 Li Simin 202170081574== | |
| − | + | <center>'''Global Impact of Chinese Language'''</center> | |
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===Abstract=== | ===Abstract=== | ||
| − | + | In recent years, China's comprehensive national strength has been continuously strengthened and it has played an important role in international affairs, coupled with the rapid economic development, a large number of foreign enterprises in China has increased. China's huge market and development potential are obvious to all. The culture with a long history and China's rapidly developed economy will inevitably lead to an increasing degree of internationalization of the Chinese language. In the context of economic globalization, the number of people learning Chinese is increasing. The worldwide Chinese fever that has emerged in recent years reflects the fact that a rising China is beginning to show its greater impact on the world. Language is the carrier of culture, and when a country's national language is universally studied as a foreign language, it reflects a considerable extent the real improvement of the country's international status and the deepening of its influence. | |
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| − | + | Chinese is one of the oldest and most developed languages in the world with international influence. Chinese plays an extremely important role in the history of Oriental culture and has had a huge impact on the languages and cultures of its neighbors in East and Southeast Asia. Chinese and Chinese characters had spread to Japan, Korea, Vietnam and other countries along with the highly developed science and culture of ancient China. Until now, Chinese vocabulary occupies a very important position in the languages of these countries, and even forms a very large part of the basic vocabulary of these languages. Most of the ancient historical documents of these countries are recorded in Chinese characters. After the founding of New China, with the improved international status of China, the status of Chinese in the world has also been increasing day by day. | |
| − | + | China's development has brought opportunities to all countries in the world, and mastering the Chinese language has become an important condition for many people to seize opportunities for development, which also marks the rapid enhancement of China's soft power. However, in addition to the excitement, we must also keep a clear head and bear in mind that there is still a long way to go before Chinese truly becomes a dominant language in the world. | |
| − | === | + | ===Key Words=== |
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| − | + | Chinese Language; Global Impact; Chinese fever | |
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===Introduction=== | ===Introduction=== | ||
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| − | + | Chinese is the language used by the largest number of people in the world, with at least 1.5 billion people speaking Chinese in the world, accounting for 20% of the world's total population. In recent years, China's influence in the world has been increasing and the global impact of the Chinese language has gradually improved, with a wave of learning Chinese formed around the world. On November 21, 2004, China's first overseas Confucius Institute was established in South Korea, and then the Chinese government began to actively promote the wide spread of the Chinese language and culture in the world. As of 2019, China has established 550 Confucius Institutes and 1,172 Confucius Classrooms in primary and secondary schools in 162 countries (regions), training more than 9 million foreign students. | |
| − | + | In the context of economic globalization, with the frequent exchanges between countries, languages and the cultures they carry are also constantly communicating, colliding and merging. As an important cultural carrier, language plays an irreplaceable and fundamental role in promoting the exchange and understanding of different cultures. At present, the overseas "Chinese fever" is promoting Chinese culture to the world, which is of great significance to eliminating the misunderstanding of Chinese culture in Western society and promoting world peace. | |
| − | + | ===The Status of Chinese Language in World Languages=== | |
| − | + | As we all know, Chinese is one of the oldest languages in the world and it is also one of the six official languages prescribed by the United Nations. However, due to various factors, there is still a big gap between the international status of the Chinese and the expectations of the Chinese people. | |
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| − | + | The Swiss sociologist George Weber had an impact on the international status of the world's top ten languages in the mid-1990s according to relevant criteria. The ranking is based on the following six aspects: (a) The number of native speakers of the language; (b) the number of persons who uses the language as a second language; (c) the economic, scientific and technological and military strength of the State in which the language is spoken; (d) The most frequently used language in the fields of diplomacy, international trade, international organizations, academic exchanges, etc.; (e) The number of countries and populations that use the language; (f) The prestige of the language in the field of social and humanistic fields (e.g., whether the books written in the language has won the Nobel Prize in Literature, how many world-famous works have been written in the language); Additional points are added if it is an official language of the United Nations. | |
| − | + | It is worth noting that according to the survey and analysis of George Weber, among the world languages, the top ten languages ranked by the number of native speakers are: First, Chinese (accounting for 20.7% of the world's total population); Second, English (6.2%); Third, Spanish (5.6%); Fourth, Hindi, and Urdu (4.7%); Fifth, Arabic (3.8%); Sixth, Bengali (3.5%); Seventh, Brazil, Portuguese (3.0%); Eighth, Russian (3.0%); Ninth, Japanese (2.3%); Tenth, German (1.8%). French came in at thirteenth place (1.4%), narrowly outperforming Korean. According to the second indicator, how many people use the language as their second language, the ranking is changed to: First, French (about 180 million); Second, English (about 150 million); Third, Russian (about 120 million); Fourth, Portuguese (about 30 million); Fifth, Arabic (about 24 million); Sixth, Spanish (about 22 million); Seventh, Chinese (about 21 million); Eighth, German (about 20 million); Ninth, Japanese (about 10 million); Tenth, Hindi. | |
| − | + | According to the comprehensive consideration of the above six standards, the international status ranking of the world's languages was finally revealed. The top five were: 1. English; 2. French; 3. Spanish; 4. Russian; 5. Arabic; Chinese is fortunate to be sixth. | |
| − | According to the | + | Entering the 21st century, the situation has changed in less than a decade. According to the "2005 United Nations Survey Report on the World's Major Languages, Distribution and Application", the new world's top ten language ranking list was announced, and the "world's top ten languages" were: 1. English; 2. Chinese; 3. German; 4. French; 5. Russian; 6. Spanish; 7. Japanese; 8. Arabic; 9. Korean; 10. Portuguese. Chinese has leaped to become the second-largest language after English, and the report also affirms the reality of China's rise as an emerging power. It was reiterated that the United Nations Standards for the Chinese Character System were consistent with the Simplified Chinese Characters of the Mainland. The official text of Chinese characters released to the outside world is based on Simplified Chinese characters. And the report also believes that South Korea's practice of abolishing Chinese characters has increased ambiguity in international trade exchanges, it is proposed to add an appropriate number of Chinese characters to be used in parallel with the Korean language. |
| + | "The United Nations Survey on the World's Major Languages, Distribution and Application" launched a new world's top ten languages, and Chinese ranked second, which reflects the improvement of The international status of Chinese. In the international spread of languages, the competition between Chinese and English may have begun, of course, not everyone likes to see it. | ||
| − | + | ===The Global Impact of the Chinese Language=== | |
| − | + | （1）The influence on ''Oxford English Dictionary'' | |
| − | + | With a history of more than 150 years, the ''Oxford English Dictionary'' is considered the most comprehensive and authoritative English dictionary, and is known as the golden rule of the English-speaking world, and each word included in it had experienced a long and deliberate process. This giant dictionary has been updated every three months since 2000 and now contains more than 600,000 English words, including more than 1,500 English words with Chinese elements. | |
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| − | + | The ''Oxford English Dictionary'' published by Oxford University Press in March 2016, included 500 new words, of which 13 words with Chinese elements came from the Hong Kong Special Administrative Region of China, such as char siu ( barbecued pork), yum cha (drink tea), milk tea (a kind of beverage that mixes milk and tea), dai pai dong (sidewalk snack booth) and so on. They have distinctive local characteristics and are mostly displayed in Cantonese pinyin. | |
| − | + | Some of the Chinese loanwords in the ''Oxford English Dictionary'' are derived from Mandarin, such as feng shui (the location of a house or tomb, supposed to influence the fortune of a family), tung oil (China wood oil), paper tiger (a metaphor for a man who is outwardly strong and inwardly weak), Maoism (Maoism is a scientific guiding ideology suitable for China's actual situation formed by the Communist Party of China (CPC) with Comrade Mao Zedong as the main representative in the long-term practice of revolution and construction, according to the basic principles of Marxism-Leninism.), etc. Some are derived from Cantonese, such as kowtow (a traditional Chinese etiquette: one's kneel and hands on the ground, with his or her head on the ground), pakchoi (Chinese cabbage), samfu (shirts and pants), etc.; Others originate from the Fujian dialect, such as satin (refers to smooth glossy silk with a thick side), Kylin (Chinese unicorn), oolong (oolong tea) and so on. These English words containing Chinese elements are usually produced in five ways: transliteration, free translation, transliteration and free translation, transliteration pluses affixes and semantic regeneration, which have more or less undergone a certain degree of "Anglicization" transformation, and are integrated into the Vocabulary System and Pragmatic System of English. | |
| − | + | In addition to Chinese loanwords, the ''Oxford English Dictionary'' also includes some expressions with Chinese elements (i.e., "Chinglish"), such as a long time no see (haven't seen you for a long time) and loss face (dishonor). Although these Chinglish do not conform to the expression habits of traditional English, English-speaking people like to use them. According to experts from the U.S. Global Language Monitoring (GLM) agency, as the influence of the Chinese grows, it will not be long before Chinglish such as good good study, day day up (study hard and do better every day), no money no talk (without money, any talk is spared), and add oil (used to encourage others) will also enter this dictionary. | |
| − | + | The ''Oxford English Dictionary'' continues to include words and expressions containing Chinese elements, which not only enriches the cultural connotation of English, but also promotes the global development of English, also reflecting the increasing influence of Chinese on English. As Professor Zhou Haizhong, a Chinese Chinese linguist, said: "With the increasingly frequent exchanges between the Chinese nation and the English-speaking nations, there will be more and more English words and expressions from Chinese, thus further promoting the internationalization and diversification of English." | |
| − | + | （2）“Chinese fever” | |
| − | + | There was a Chinese craze in the 1970s. At that time, due to the relaxation of Sino-US relations, China restored its seat in the United Nations, and the world saw China that began to go globally with a new vision. Therefore, a wave of learning Chinese craze first arose in the United States, and the impact drove the Chinese fever in the entire Western world. However, due to the small economic influence of China at that time and China's foreign economic ties with other countries were not firm, the Chinese fever could not continue to burn for a long time. Compared with that wave of Chinese fever, the reason why the current new wave of Chinese fever is so extensive, so numerous, and so strong is that China has risen rapidly in the context of an era of economic globalization. | |
| − | + | Since the launch of the reform and opening-up policy, with the continuous development of China's economy and society and the continuous improvement of comprehensive national strength, Chinese learning has continued to heat up abroad and the international community's awareness of Chinese has become higher and higher. Today's "Chinese fever" is mainly manifested in the following three aspects. | |
| + | First, the number of overseas Chinese learners is rising steadily, and the geographical distribution of overseas Chinese education is becoming more and more extensive. The number of people studying Chinese overseas is now growing at a rate of about 50% or even faster per year. Some countries and regions that were not the hot spots for Chinese overseas immigrants have now begun to follow the "Chinese fever" trend. For example, Zambia, Mozambique, Kenya, Ghana in Africa, Cuba, Uruguay, Ecuador, Bolivia, Costa Rica in South America, and Equatorial Guinea in Oceania have begun to appear in various forms of Chinese schools. | ||
| − | + | Second, the ethnic backgrounds of overseas Chinese learners show a diversified development trend. For a long time, the main group of people studying Chinese abroad has been the children of overseas Chinese immigrants. But now the situation is changing, more and more non-Chinese people from all walks of life who are interested in Chinese culture or want to work related to China are beginning to join the overseas Chinese learning team. For example, Chinese education in Southeast Asian countries used to be taught in the mother tongue of Chinese children, but now many non-Chinese children have begun to compete to learn Chinese, and some non-Chinese students in Southeast Asian countries have accounted for one-third to half of the students in Chinese schools, and this trend is constantly strengthening. For example, in the United Kingdom, the former Chinese students were all Chinese children, but now most of the students come from different ethnic groups. | |
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| − | + | Third, overseas Chinese language education is increasingly supported by the understanding and policy support of local governments and education authorities. The continuous heating up of the "Chinese fever" around the world has made the governments and education authorities of many countries pay more and more attention to local Chinese education and Chinese schools, and have begun to contact the local Chinese community, hoping to strengthen cooperation and exchanges and jointly promote the development of local Chinese education. More than 60 countries around the world have incorporated Chinese language teaching into their national education systems. For example, Ireland announced in 2020 that Chinese will be included in the foreign language subjects of the university entrance examination, Russia will list "Chinese" as a college entrance examination subject, and in Australia, Mandarin Chinese will jump to the second-largest language. Chinese education in the UK has long since shifted from the Chinese community to mainstream schools, government departments and other educational organizations with non-Chinese backgrounds in the UK. Spain and the Netherlands have listed Chinese courses as electives in local secondary schools. France uses Chinese as a third foreign language, and French students can take Chinese as the national public examination and receive extra points. Thailand, Brunei, Austria and other countries' governments directly fund and support the development of local Chinese education. | |
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| − | + | In 2004, China established a non-profit institution "Confucius Institute" abroad to disseminate Chinese culture and teach the Chinese language. In April 2007, thanks to the efforts of the China National Office, the Confucius Institute headquarters was established in Beijing. The Confucius Institute Headquarters is mainly responsible for the establishment of the teaching model of Confucius institutes, the selection of course products, the selection of Chinese teachers and volunteers, the convening of the global Confucius Institute Conference, and the evaluation of Confucius Institutes in different places. In March 2008, the online Confucius Institute, founded by the headquarters of the Confucius Institute, was put into operation, providing a variety of teaching resources and online courses to Chinese teachers, Chinese culture lovers and Chinese learners around the world, and it has the functions of the news release and online management of Confucius institutes. At present, the Confucius Institute has become a base for the promotion of the Chinese language and Chinese culture overseas, and a window for foreign countries to understand China. As of December 2019, China has established 550 Confucius Institutes and 1,172 Primary and Secondary School Confucius Classrooms in 162 countries (regions). Since its inception, the Confucius Institute has provided services for tens of millions of students from all over the world to learn Chinese and understand Chinese culture, played an important role in promoting the development of international Chinese education, and become an important platform for the world to understand China. | |
| − | + | "Chinese fever" has also promoted the deepening of scholars at home and abroad on Chinese and Chinese dialects, Chinese culture, world sinology, intercultural communication, foreign communication, and foreign Chinese teaching. The training of Chinese as a foreign language is also booming, and the requirements are getting higher and higher, and the quality of teachers has also improved, which is also the driving force for promoting the "Chinese fever". | |
| − | + | （3）The influence on other countries | |
| − | + | Chinese plays an extremely important role in the history of Oriental culture, and has had a huge impact on the languages and cultures of its neighbors in East and Southeast Asia. | |
| − | + | 1. The influence of the Chinese language on the Japanese language | |
| − | + | Although the Japanese nation has an ancient culture, its script was created quite late. For a long time, Japanese people have used Chinese characters as a carrier for them to spread their thoughts and express their emotions, calling Chinese characters "mana". At the beginning of the fifth century, a phonetic script of borrowed Kanji called "kana" appeared in Japan. In the eighth century, the use of Kanji to mark Japanese phonetics was relatively fixed, and its symbol was the compilation of the Manyoshu, so it was called "Manyo Kana". It is the basis for pure Japanese phonetic characters. The final creation of the Japanese script was done by kibi makibi and Kobo Daishi (Kukai). Both of them had long stayed in China during the Tang Dynasty and had a deep study of Chinese characters. The former creates a Japanese "katakana" based on the italics of the phonetic Kanji, while the latter uses kanji to create a Japanese "hiragana". Although the kana script has been prevalent in Japan since the tenth century, the use of Kanji has not been abolished. Until today, there are still more than a thousand simplified Chinese characters in Japanese characters that have occupied an important position in the world. | |
| − | Chinese | + | 2. The influence of the Chinese language on the Korean language |
| − | + | The Korean script is called hangul, and its creation and application is an important achievement of ancient Korean culture. In fact, in the Middle Ages, Korea, like Japan, did not have a script, but used Chinese characters. After the unification of Silla, Xue Cong created the "이찰", that is, the use of Chinese characters to indicate Korean auxiliary words and auxiliary verbs to assist in reading Chinese books. In the end, because of the different languages, it could not be popularized. | |
| − | + | At the beginning of the Li Dynasty, Sejong set up a hangul bureau in the palace, and ordered Zheng Linzhi, Cheng Sanwen and others to formulate hangul. They studied Korean phonetics based on Chinese phonology, creating 11 vowel letters and 17 consonant letters, which were published in 1443 AD. North Korea has since had its own script. | |
| − | The | + | 3. The influence of the Chinese language on the Vietnamese language |
| − | + | Before the tenth century, Vietnam was a county in China. Qin, Han, Sui, and Tang dynasties all had set up officials here, so they were deeply influenced by Chinese culture. After Vietnam's independence, whether the interaction of people from the upper class or school education and the creation of literary works, Chinese characters are used as tools. It was not until the thirteenth century that Vietnam had its own script, Chu Nom. Chu Nom is a new character based on Chinese characters, using methods such as echoism, phonetic loan characters, and syssemantographic method to express Vietnamese pronunciation. In the fifteenth century, Chu Nom completely replaced the Chinese characters throughout the country. | |
| − | === | + | ===The Reasons Why the Chinese Language Has a Global Impact=== |
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| − | + | （1）Economic Factor | |
| − | + | After China acceded to the World Trade Organization, the impact of economic globalization on China has become greater and greater, and similarly, China's influence on other countries has also increased. In recent years, China's economy has maintained steady growth, more and more foreigners come to China to live and work, and more and more foreign enterprises set up in China, which have brought impetus to China's economic development and have also played a role in promoting the integration of cultural exchanges between China and many countries in the world. A leader of New Zealand once said that New Zealand will train some young people who can master the Chinese language. This is because China is an important commodity export market for New Zealand. In addition, the number of Chinese tourists to New Zealand is growing rapidly. In short, it can be considered that the benign development of China's economy has promoted the enhancement of the international influence of the Chinese language. | |
| − | + | （2）Political Factor | |
| − | + | As a socialist country, China is not only politically stable, but its comprehensive national strength has also gradually become stronger, and China has always been the image of a great nation in the world. This is inseparable from China's desire to integrate into the world and the world's need for China. China's position in international affairs cannot be ignored, and in the face of international disputes, China has always maintained a fair and just stance. China has made many contributions to world peace and development and has won praise from many people abroad. China has a stable political environment and a good reputation in the international community. Therefore, for many foreign people, to understand China more thoroughly, they have naturally risen a "Chinese fever". | |
| − | + | （3）Cultural Factor | |
| − | + | Language is a symbol of national culture, and the reason why Chinese has such a huge international appeal, in addition to undeniable economic factors, lies in the unique charm of the Chinese cultural heritage it carries that is profound, brilliant with a long history and contains strong vitality. Therefore, a large number of foreign scholars and international students have come to visit and study in China, and even some people choose to settle in China. Part of the reason is that China's habits and ideologies have an impact on these people. To have a deeper understanding of our culture, they need to learn Chinese. | |
| − | + | （4）Educational Factor | |
| − | + | As early as the 1960s, China established the Beijing Language and Culture Institute (now renamed "Beijing Language and Culture University") with the main task of educating international students in the Chinese language and culture. In 1987, China officially established the Office of the National Leading Group for the international promotion of the Chinese language, which was the beginning of China's formal promotion of the Chinese language internationally. On November 21, 2004, the world's first Confucius Institute was officially established in Seoul, the capital of South Korea, which is another milestone in the important position of the Chinese in the world. Today, there are hundreds of educational institutions in different countries that teach Chinese to foreign people, and they have further promoted the in-depth development of Chinese language learning by organizing teaching activities and running schools overseas. | |
| − | + | ===Methods to Enhance the Global Impact of the Chinese Language=== | |
| − | + | To enhance the international status of the Chinese language, Chinese governments should accelerate the spread of the Chinese language and expand the international influence of the Chinese language. I think it can be achieved from the following aspects: | |
| − | + | (1) Vigorously promote Mandarin | |
| − | + | The unification of language is first and foremost to facilitate communication, but it is also an important factor in enhancing national cohesion. It is necessary to continuously enhance the public's national awareness of the language, and cultivate the identification with Putonghua and the pride in speaking Mandarin. This requires education, media and other fields to take the lead in speaking and using Mandarin well, so as to set an example for the whole society. Actively and steadily do a good job in the promotion of Putonghua in cities and public service departments, strengthen the language communication of Chinese communities at home and abroad, and support Chinese language education carried out by overseas Chinese and their children. | |
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| − | + | (2) Accelerate the standardization of the Chinese language and Chinese characters | |
| − | + | To make Chinese a mature, excellent, and influential language, Chinese governments must establish a series of scientific normative standards in terms of language structure, writing system, and social application of language and writing, which is convenient for the teaching and use of language, convenient for information processing of language and writing, and conducive to improving the prestige of language. In addition to considering the basic norms of language and writing (such as the standardized word list, etc.), special attention should also be paid to formulating various applicable normative standards in social language life, so that language uses can be orderly. For example, different types of education (literacy education, school mother tongue education, ethnic minority Chinese education, Chinese language education to foreign students) and different levels of education (kindergarten, primary school, junior high school) apply standard letters and words, use personal name and geographical name use word specification, translation transcription specification, computer word library construction regulations, network publishing language standards, network-oriented abbreviations of proper nouns, and so on. | |
| − | + | (3) Give full play to the role of Pinyin | |
| − | + | Pinyin is a national legal scheme that has been selected from thousands of schemes after more than 100 years of social practice, and its role is to spell Chinese and phonetic transcription for Chinese characters and to play a role in situations where Chinese characters are inconvenient or cannot be used. Especially in China and foreign exchanges and the exchange between people and machines, its role is very important and indispensable. At present, the application of the Pinyin scheme is still very insufficient, China's primary school education has a tendency to "dilute" Pinyin teaching, the application level of adult Pinyin is unbalanced, and the society's understanding and application of Pinyin is still relatively chaotic, these problems should be paid enough attention. | |
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| − | + | (4) Developing Chinese word information processing technology | |
| − | The | + | The information processing of language and writing is a decisive battle and a victorious battle for China's informatization. The information processing of Chinese and Chinese words and characters is developing from word processing to language processing, and from word processing to speech processing. At present, we should first vigorously implement the talent strategy, gather multidisciplinary talents specialized in such as linguistics and information technology to jointly tackle key problems, and cultivate comprehensive language information processing talents, especially to cultivate several discipline leaders. The second is to implement the resource strategy, concentrate on building various language resources and software resources with independent intellectual property rights, such as written corpora and spoken language corpus with grammar and semantic marks, various information dictionaries and knowledge dictionaries, etc., and increase resource sharing and complementation through clear intellectual property rights and unified normative standards. The third is to implement the development strategy, timely transform scientific research results into products, and occupy the market, supporting scientific research through product benefits. |
| − | + | (5) Comprehensively build a network database of Chinese language | |
| − | + | Without e-databases, especially public-oriented databases, e-government, e-commerce, e-education, and e-entertainment will not work successfully. language databases should be based on Chinese as the center, and pay attention to the development of multilingual databases to facilitate foreigners to visit the Chinese website. The establishment of databases of Chinese culture such as digital libraries and museums has gradually digitized Chinese culture, which is convenient for Chinese and foreign researchers to use the database to explore the treasures of Chinese culture. | |
| − | + | (6) Gradually promote the internationalization of the Chinese language | |
| − | + | As one of the world languages, Chinese should accelerate the process of internationalization based on self-development and improvement. The United States, Britain, France, Spain, Germany, Japan, and other countries have been implementing the international communication strategy of English, French, Spanish, German, Japanese, etc., and they have spread their languages to other countries through trade, media, education, culture, and other means. China should also sum up and draw experience from it, and take effective measures to speed up the pace of the Chinese language moving toward the world. | |
| − | + | ===Conclusion=== | |
| − | + | With the development of China's economy, the Chinese language has also developed continuously. The international influence of the Chinese language is increasing day by day, and its status in the international community is also increasing, which can be described as a strong national language. At present, Chinese is on the way to becoming a strong international communication language, but there is still a long way to go before it comes true. To this end, we must study and understand the current international status of Chinese, compare it with English, a strong communication language, objectively analyze the advantages and disadvantages of Chinese, improve and develop the Chinese language and culture, and gradually accelerate the process of Chinese internationalization, striving to play a greater role in international exchanges in the future. Today's Chinese fever is a reflection of the strength of the Chinese language, but there is still a long way to go to become a dominant language. For Chinese to become a dominant language, it can only rely on the peaceful development of China, the spread of Chinese influence, and its charm. | |
| − | + | At the same time, with the enhancement of the international influence of the Chinese language, China's cultural dissemination ushered in a new opportunity. In the context of the international promotion of Chinese, China's relevant Departments must be clear about the direction and goal of cultural dissemination, attach importance to the international promotion of Chinese, adjust and optimize the overall cultural context of China, improve the overall value of China's culture, so as to better spread Chinese culture, and effectively spread it to the world, improve the influence of Chinese culture, and promote the diversity of world culture. | |
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| − | + | ===References=== | |
| − | + | 1. Yang Bohan 杨博涵. (2018). 世界汉语热背后的思考 [Reflections on the World Chinese Fever]. 《散文百家》 [Prose Hundred]（03）：152. | |
| − | + | 2. Zhou Lei 周磊. (2012). 增强中华文化国际影响力进程中的孔子学院发展研究 [A Study on the Development of Confucius Institutes in the Process of Enhancing the International Influence of Chinese Culture]. 《江西社会科学》 [Jiangxi Social Sciences]（04）：171-174. | |
| − | + | 3. Zhang Zhizhou 张志洲. (2006). “中国机会”：汉语热的背后 ["China Opportunity": Behind the Chinese fever]. 《世界知识》[World Knowledge]（11）：21-24. | |
| − | + | ==英语笔译 李思源 Li Siyuan 202170081575== | |
| − | + | <center>'''Chinese Lantern Culture'''</center> | |
| − | + | <center>Li Siyuan</center> | |
| − | + | ===Introduction=== | |
| + | Lanterns originated in the Western Han Dynasty more than 1800 years ago. They are traditional Chinese folk handicrafts and play an important role in the long history of the Chinese nation. They symbolize the splendor of Chinese civilization and the prosperity of the country. Lanterns in ancient China's main role is lighting. Chinese lanterns are the world's first invention of portable lighting tools.Later, there appeared many lanterns of various shapes and functions. In addition to the well-known red lanterns hung on such festive days and wedding celebrations, they are divided into figures, mountains and rivers, flowers and birds, dragons and phoenixes, fish and insect lanterns. From the shape of points, there are simple lamp and circular lamp. | ||
| − | + | ===The origin of Chinese Lantern civilization and typical kinds=== | |
| + | Lantern is the product of our agricultural age, originated from the Western Han Dynasty. In the Tang Dynasty, officials and people attached great importance to the Lantern Festival. In the folk, people decorate lanterns and travel to enjoy them. In the Song Dynasty, shadow lanterns, water lanterns and other lanterns emerged. In the early Ming Dynasty, people set up a lantern market for the Lantern Festival, which later developed into a department store trading market. In the Qing Dynasty, both residences and temples had unique lighting scenes, and palace lighting also had a profound influence on the later folk lantern production.There are many kinds of claims on the origin of the lantern, one widely circulated statement is: the custom of the Lantern Festival began in the eastern Han dynasty,when the emperor liu Zhuang promoted Buddhism, he heard that there was the fifteenth day of the Buddhist monks worshiped Buddha Relics, light. Then he ordered this one night in the palace and the temple worship Buddha light, made the cremation of the subaltern hanging lamp. Later, this kind of Buddhist ritual festival gradually formed a grand folk festival. The section has experienced from the palace to the folk, from the central Plains to the national development process. During the Kaiyuan period of the Tang Dynasty, in order to celebrate the prosperity of the country and the security of the people, people tied lanterns, with flickering lights, symbolizing "colorful dragon, auspicious, rich country strong", lantern custom has been widely popular since then.Lanterns show people's wishes for a better life and are the symbol of auspiciousness and harmony. | ||
| + | As an important traditional handicraft, lanterns play a high decorative role. The traditional patterns on the lanterns contain beautiful meanings, while traditional paintings express different themes through depictions of everyday situations or traditional stories. | ||
| + | If painting is more of the image of the Lantern, calligraphy is the carrier of the spirit of the lantern. People's wishes for the New Year are written directly on the lanterns. The carrier that comes thousands of years, people's thought and life, the glamour of the character seeks again the space that gets relieved, full-bodied culture accumulates at the moment get delectation release. People that occupy the home are reading these good wishes daily, happiness and the ground that pursues somewhat is alive. Like lantern painting, there are two kinds of calligraphy: direct writing and indirect pasting. But different from painting, because of the ball-shaped or special-shaped lanterns made after writing is very difficult, generally applicable to the existing calligraphy is more, and square and cylindrical lanterns writing is much easier, on the above can be arbitrarily write down their own beautiful vision for the New Year. There's no need to care if you're a brilliant calligrapher, all you need to do is relax and "clone" the most natural fonts onto your lantern. The lantern content is more traditional "blessing", "auspicious", "peace and prosperity", "good harvest" and so on, and because it is the year of the Sheep, so "three Sheep kaitai" (three sheep bring happiness) and other good wishes are also reflected on the paper. Of course, the lanterns of the gate can also write their own heart couplets, the lanterns of the bedroom do not forget to write their own mottoes, or affectionately write their beloved nickname and so on, or to a name of their own and their beloved "hidden" poems also do not have a feeling. In fact, there is another aspect to the calligraphy on the lanterns. Generally speaking, official script and script lanterns are more suitable for hanging in the hall, running script and cursive script are suitable for use on the bedroom lanterns, and one cheering calligraphy is the most appropriate for use in the children's room. | ||
| + | Paper-cutting is one of the most popular folk arts in China, especially in northeast China, where every household sticks paper-cutting during the Spring Festival. Today, paper-cuts are more used for decoration, so Cantonese people may as well borrow them. Paper cutting can be used to decorate walls, doors and Windows, pillars, mirrors, etc., and can also be used to decorate lanterns. There are two ways to cut lanterns: scissors and knife. Scissors cut is with the help of scissors, cut a few pieces (generally not more than 8 pieces) paper cut paste up, and finally use sharp scissors to process the pattern. Knife cutting involves folding paper into stacks, placing it on a soft mixture of ash and animal fat, and then slowly carving it with a knife. Paper-cutting artists usually hold the knife vertically and process the paper into the desired pattern according to a certain model. Compared with scissors, one advantage of knife cutting is that it can be processed into multiple paper-cut patterns at one time. Lantern Festival paper-cut lanterns are common in three categories: one is based on patterns. | ||
| − | + | ===Some common cultural implications of Chinese lantern=== | |
| − | + | Lanterns symbolize family reunion, prosperity and prosperity, as well as happiness, brightness, vitality, completeness and wealth. They can create an atmosphere of happiness and joy. Every New Year to prepare a red lantern hanging in the door or house. Red lanterns are lit on New Year's Eve and hung in doors or houses to illuminate the night and the peace and happiness of the whole family.In the year of the Sheep, lanterns also presented goats, sheep and other types, different colors of the sheep, these are indicative of the beginning of the New Year luck, financial resources into the vast majority of good intentions, in the festive period looking at the New Year new atmosphere, heart joy from this. In addition, different ages and different rooms in the selection of lantern paintings also differ. Sitting room and porch are hanged aptly compare traditional design "in the norm" lantern, old person room chooses aptly the lantern that its interest and life background are relevant, children room is about to show the lantern of the most lively picture with the simplest means of course. In fact, the lantern picture of children's room can let children start their own hands completely, draw a lovely small animal, favorite "cartoon messenger", or have quite beautiful to be painted into "abstract painting school", can make the room grace many. | |
| − | + | ===The symbolic significance of lanterns in film and television works=== | |
| + | The so-called lantern culture means that as a kind of cultural and artistic works, lanterns have rich cultural concepts. Besides being related to Chinese people's life, they also often appear in literature, film and television, opera, painting and other works, conveying some symbolic significance. Different lanterns have different functions and express different meanings. For example, horse-walking lanterns are used for people's enjoyment, Kong Ming lanterns and palace lanterns are used for praying, and bamboo lanterns are used to announce that this is a funeral occasion. In addition, there are all kinds of lanterns symbolizing good love. Today, most of what we know about the function and symbolic meaning of lanterns comes from movies and movies, where symbols are created to attract the interest of the audience. In many film and television works, we can often see the appearance of "lantern" as a folk element symbol with unique symbolic significance and special historical status, carrying a certain cultural significance. Starting from the symbolic meaning of symbols, this paper analyzes the expression form and symbolic meaning of lanterns in film and television works, and reflects on the "cultural consciousness" of lanterns as folk elements in film and television works in cross-cultural communication. | ||
| + | Film and television, as the carrier of integrated art and popular culture, has abundant elements and profound social influence. Lanterns in the film and television not only play a rich audio-visual, deepening the theme and other functions, but also have far-reaching significance of cultural communication, in the film and television creation and communication plays an important role. The earliest symbolic significance of lanterns is related to "god". In ancient times, in order to drive away darkness and fear, people regarded lanterns as objects to exorcise evil spirits and pray for light. For example, lotus lanterns are used to express their gratitude to Buddha and pray for his protection. In film and television works, these symbolic meanings of lanterns have been intentionally or unintentionally expressed. And lanterns is in the film and television play a lot of, in addition to its own unique symbol significance, also associated with the artistic technique of expression of director who used to use, with symbolic elements to promote the development of film and television play narrative plot, so as to enrich the connotation of film and television creation, leaving the audience more thinking and imagination. | ||
| + | In ancient times, men and women often use lanterns to express their wishes and wishes for a better love. Water lamps, Kong Ming lanterns, and small lanterns painted with figures, landscapes, flowers and birds, dragons and phoenixes, fish and insects, these lanterns convey the love of men and women. In Thailand every year in November held "Lantern Festival", is a full reflection of the Thai young men and women love festival. In the Thai drama Journey of Life, the heroine, makes a lamp boat by folding banana leaves, filling it with flowers, lighting incense and floating it in water to pray for eternal companionship with her beloved. In ancient China, there was a tradition for women to release water lanterns and Kong Ming lanterns to pray for love. In the ''Legend of Zhen Huan'', the concubines in the palace set a water lamp in a river to pray for an early sunrise and find a suitable husband. The water lamp serves as a bridge for the concubines imprisoned in the palace to communicate with the outside world "Cage" expresses their desire for free love when they are trapped in a deep palace. | ||
| + | In China, the Lantern Festival is celebrated on the 15th day of the first lunar month. The Lantern Festival is called the Lantern Festival and the Lantern Festival is a traditional folk festival. The 15th Lantern Festival, also known as Chinese Valentine's Day, is a romantic and poetic festival. Directors also have a special liking to the Lantern Festival in the fifteenth Month circle, the Lantern Festival scene often appears in some films and television works, many films and television works even reduced the grand occasion of the Lantern Festival at that time. The directors like to arrange the first meeting of the hero and heroine on the Lantern Festival. The Lantern Festival is a festival that can instantly promote love, and the lantern is the matchmaker for the hero and heroine to promise love and love. Director Li Shao Hong's "Words of Daming Palace", the young Princess Taiping out of the palace for the first time, into the Lantern Festival crowd, in the street lit by lanterns, she met her first man - Xue Shao, and love it. "Zhaojun Out of the Frontier" in the director fictional Wang Zhaojun and Huhanxie Shanyu meet the scene, the Lantern Festival, Wang Zhaojun because of witnessing Huhanxie Shanyu shooting small lanterns heroic spirit, they fell in love at first sight, the achievement of a paragraph of Zhaojun out of the jam story. The aesthetic scenes constructed by the director with the help of "lantern" props undoubtedly render romantic images for the love of the male and female protagonists, and the pictures are full of poetic painting, which improves the aesthetic feeling of film and television works and endows them with stronger artistic colors. In some films and television works, there are also scenes of guessing lantern riddles, exchanging lanterns and matching lanterns. Lanterns have become a symbol of love between men and women. When getting married, people like to hang red lanterns on the eaves, symbolizing joy and excitement and conveying good wishes. This custom continues to this day. | ||
| + | ===References=== | ||
| + | [1]李维康.“汴京灯笼张”:灯笼文化传承百年[J].决策探索(上),2020(05):46-48. | ||
| + | [2]肖雅静.影视作品中灯笼文化传播研究[J].东南传播,2015. | ||
| + | [3]费孝通.论文化与文化自觉[M].北京：群言出版社，2005. | ||
| + | ===Terms and expressions=== | ||
| + | Calligraphy lanterns书法灯笼 | ||
| + | Paper-cut lanterns 剪纸灯笼 | ||
| + | Lantern Festival 元宵节 | ||
| + | Spring Festival 春节 | ||
| + | carrier 载体 | ||
| + | auspiciousness 吉祥 | ||
| + | reunion 团圆 | ||
| + | bumper harvest 五谷丰登 | ||
| + | Zhao Jun Out of the Frontier 昭君出塞 | ||
| + | the fifteenth day of the first month of lunar year 正月十五 | ||
| + | The Legend of Zhen Huan 甄嬛传 | ||
| − | + | ===Questions=== | |
| + | Generally speaking, when did lanterns originate? Two typical kinds of lanterns? Implications of lanterns? | ||
| + | ===Answers=== | ||
| + | Lanterns originated in the Western Han Dynasty more than 1800 years ago. They are traditional Chinese folk handicrafts and play an important role in the long history of the Chinese nation; Calligraphy Lantern and Paper- cut Lantern; Reunion, auspiciousness, happiness, best wishes. | ||
| − | + | ==英语笔译 李婷 Li Ting 202170081576== | |
| + | <center>'''Language Culture in Chinese Cuisine Names'''</center> | ||
| − | + | <center>Li Ting</center> | |
| − | + | ===Introduction=== | |
| + | Dish vocabulary is the direct or indirect reflection of national diet culture in language vocabulary. Cuisine names are the most representative expression of dish vocabulary. The name of a dish is the first step for people to know it. Only by knowing the basic information of the dish through the name can customers become interested in the dish and imagine what it could be. Therefore, since ancient times, Chinese people have made great efforts in the names of dishes, creating many naming ways. On one hand, the names of Chinese cuisine have witnessed the long history of China and inherited the ancient culture of the Chinese nation, which also reveals the flesh-and-blood relationship between Chinese cuisine names and Chinese language and culture. This paper will discuss the names of Chinese dishes from language, culture and psychology, elaborate on the naming methods of Chinese dishes, and also analyze the Chinese culture behind the names of Chinese dishes. | ||
| − | + | ===Looking at Chinese Cuisine Names through Linguistics=== | |
| + | '''1. Meanings of Cuisine Names''' | ||
| − | + | In terms of the meanings of cuisine names, they can be briefly divided into the following three types: | |
| − | |||
| − | ( | + | The first is the referential meaning, which is the relationship between linguistic symbols and the entities and events of the subjective or objective world described or narrated by them. It is the objective world reflected by words, sentences and texts (Nida 1998). The cuisine names are no exceptions, and they have a certain connection with the dishes themselves. This meaning is most evident when guests go to a restaurant to order. When a guest orders a dish of “Kung Pao Chicken, Quick-fried Chicken Dices with Peanuts”(宫保鸡丁), the waiter will never bring out “the Braised Turtle in Brown Sauce”(红烧甲鱼). A dish name, like a sign, represents a dish. Although the names of the same dish may be different in different languages, they all reflect the same thing. (c.f: Zhang Xu 2011, 181-182) |
| − | + | The second is the naming meaning, which means that we can get some basic information about the dish through the name of the dish, and understand the reason and source of the name of the dish. Unlike western dishes that focus on realistic naming, Chinese dishes have various naming ways. It has both realistic naming that reflects the ingredients and cooking methods of dishes, and freehand naming that reflects the color, flavor and shape of dishes, or naming after the founder, the place of origin, and allusions, etc. For example, a dish called “Cold Noodles with Chicken Shreds” (鸡丝凉面) conveys to us information about the raw materials, ingredients and cooking methods of the dish through its name, thus we also know the reason for its naming. Similarly, the famous Sichuan dish “Mapo Tofu” (it is named after its inventor: a pock-marked woman in Sichuan province ground pork with bean curd in chili sauce) (麻婆豆腐) is known by its name as the founder of Mapo. (c.f: Zhang Xu 2011, 181-182) | |
| − | The | + | The third is the additional meaning, which mainly refers to the aesthetic meaning of the dish name. Chinese dish names are not only the embodiment of the connotation of dishes, but also the concentrated reflection of the aesthetic taste of the creators of delicious dishes. Chinese cuisine names are elegant, meaningful and full of poetic meaning. In a few numbers they can reflect the beauty of poetry. Such as “Shrimp with green Vegetable”(翡翠虾仁), “Four-Joy Meatballs, Braised Pork Balls in Gravy Sauce”(四喜丸子), “Fotiaoqiang—the Buddha jumped the wall for luring by its smell” (assorted meat and vegetables cooked in embers (佛跳墙), these dishes really give people a kind of beautiful enjoyment. (c.f: Zhang Xu 2011, 181-182) |
| − | + | [[File:Mapo Tofu1.jpg]] [[File:Fotiaoqiang (1).jpg]] | |
| − | + | '''2. The Naming Methods of Dish Names''' | |
| − | + | The naming of Chinese dishes is not arbitrary, but has formed a relatively regular word system. According to the basis of naming, it can be roughly divided into the following categories: | |
| − | + | '''2.1 Named after Ingredients and Cooking Methods''' | |
| − | + | This is a way of naming dishes according to the ingredients and cooking methods, belonging to the realistic naming way. This is similar to the naming of western dishes, simple and direct (c.f: Liu Yun 2018, 118). The main ingredients are nothing more than meat, fish and shrimp, poultry, eggs, grains, vegetables or fruits; ways of cutting include cut, chop, split, scrape, etc.; Chicken, duck, fish and vegetables and fruits can be processed into different shapes, including block, strip, segment, slice, dice, shred, powder, paste; cooking methods are also rich, such as frying, deep-frying, cooking, stir-frying, braising, roasting, stewing, simmering, steaming, boiling, sauce, mix, smoking, pickling, and so on. | |
| − | ( | + | Dishes named after these four aspects can be divided into the following categories: (a). named after the main ingredients of the dish, without involving cutting techniques and cooking methods, but sometimes include the taste of the dish, such as “Corn Meatballs” (玉米肉丸), “Sweet and Sour Fish”(糖醋鱼), and so on; (b). named after the main ingredients and side ingredients of the dish, such as “Fried Shrimps with Tomato Sauce” (茄汁虾仁), “Diced Chicken with Cashew Nuts” (腰果鸡丁); (c). named after ingredients, side ingredients and cutting techniques, such as “Diced Chicken with Green Pepper” (辣子鸡丁), “Pork Shreds with Fish Seasoning” (鱼香肉丝), and so on; (d). named after the main ingredients and cooking methods, such as “Steamed Perch” (清蒸鲈鱼), “Braising Carp with Soy Sauce” (红烧鲤鱼), etc.; (e). named after the main ingredients, side ingredients, cutting techniques and cooking methods of the dish, such as “Quick-frying Shredded Mutton with Scallion” (葱爆羊肉丝), “Braised Chicken Fillet with Tender Ginger” (仔姜烧鸡条) and so on. Using these methods allow people to quickly get the basics of the dish and know what they are likely to what it is next. For example, “Pork Cooked with Green Chili” (辣椒炒肉) is known by its name as its raw materials are green chili and pork, and its cooking method is stir-fried. “Scrambled Egg with Tomato” (番茄炒蛋), “Hairy Crabs” (大闸蟹) and other dishes also belong to realistic names. (c.f: Zhou Guiying 2008, 112-113 ) |
| − | + | '''2.2 Freehand Naming''' | |
| − | + | Unlike realistic dishes, dishes named after freehand do not particularly emphasize the cooking methods and raw materials, but regard dishes as a kind of emotion or ideal, which is the essence of the wisdom of the Chinese people. It is often used to convey the gorgeous Chinese culture and people’s yearning for a better life. The dishes named freehand pay attention to the “beauty of sound, shape and meaning”, which is decided by consideration and research. They are beautiful and lifelike; they express feelings and convey wishes; they reflect both language and culture. It can also be subdivided into the following categories: the first is to highlight the color of the dishes, such as “Golden Coin-shaped Scallops” (金钱干贝), “Shrimp with green Vegetable” and so on; the second is to emphasize the taste of dishes, such as “Sour and Hot Diced Chicken” (酸辣鸡丁), “Sweet and Sour Ribs”(糖醋排骨), “Cola Chicken Wings” (可乐鸡翅) and so on, which people can know the taste of the dish whether it is salty, sweet or spicy directly from the name of the dish; the third is to emphasize the plastic arts of dishes, such as “Braised Meat Balls in Brown Sauce” (红烧狮子头), “Tai Chi Shaped Taro” (太极芋头); the fourth is to express good wishes, such as “Stewed Assorted Delicacies” (全家福), “Wishful Bamboo Shoots” (如意笋). All these cuisine names are China’s precious cultural heritage, playing a important role in Chinese history. (Liu Yun 2018, 118) | |
| − | + | [[File:Braised Meat Balls in Brown Sauce.jpg]] [[File:Tai Chi Shaped Taro.jpg]] | |
| − | + | '''2.3 Named after a Person or a Place''' | |
| − | + | There are many Chinese dishes named after their inventors. “Wen Si Tofu” (文思豆腐) is a good example. It began in the Qing Dynasty and has a history of more than 300 years. Legend has it that during the Reign of Emperor Qianlong of the Qing Dynasty, there was a monk named Wen Si at Tianning Temple near Meiling, Yangzhou, who was good at making tofu dishes. He was particularly good at making tofu soup with tender tofu, day lily, agaric and other raw materials. It was so delicious that lay Buddhists who went to burn incense and worship Buddha all like to taste this soup. As the dish was created by the monk Wen Si, people called it “Wen Si Tofu”. “Dongpo Meat” (东坡肉) and “Mapo Tofu” are also named after their founders. (Lu Jing, Tang Yueting 2016, 152-154) | |
| − | + | In addition, Chinese cuisine also includes dishes named after place names, which mainly reflect local specialties, cooking skills and flavors. Food is also a part of the beauty. In addition to appreciating the local natural and cultural scenery, for those people who travel to a place, tasting food is also a must. Then dishes named after place names naturally become images representing local characteristics. The most famous dish named after a place is “Peking Duck” (北京烤鸭), which has almost become a culinary name card of Beijing and even China. In addition, dishes named after place names such as “West Lake Fish in Vinegar Sauce” (西湖醋鱼) and “Zhijiang Fried Duck with Varied Ingredients” (芷江鸭) both have become city name cards. (c.f: Liu Yun 2018, 118) | |
| − | + | [[File:Wen Si Tofu.jpg]] [[File:Peking Duck.jpg]] | |
| − | + | '''2.4 Named after Historical Allusions''' | |
| − | ( | + | Some Chinese dishes have historical allusions to their names. For example, “Meat in Tomato Sauce” (乾隆樱桃肉) is a famous dish that emperor Qianlong tasted when he visited the South of the Yangtze River. “Murrel with Fresh Vegetables”(将军过桥) is a dish borrowed from Zhang Fei's attack on Cao Bing on Changban Slope (长坂坡) during The Three Kingdoms Period. It has been handed down to this day. In addition, “Four-Joy Meatballs, Braised Pork Balls in Gravy Sauce” refers to four balls that are fried, steamed and boiled. Trace back to its root, the word “Four-Joy” comes from an allusion: Zhang Jiuling came to Beijing to take the imperial examination. In many students who came to Beijing to take the examination, only the shabby Zhang Jiuling won the top list. Because the emperor appreciated Zhang Jiuling's calligraphy and wisdom, he was immediately arranged as the bridegroom to marry with the princess. At that time, however, his hometown was hit by a flood and there was no news of his parents. On the day of marriage, Zhang Jiuling finally inquired about the whereabouts of his parents, so he fetched his parents to Beijing. Therefore, Zhang Jiuling ordered the chef to prepare an auspicious dish to celebrate these happy events. When the dishes arrived, they were four large balls that had been fried, steamed and drenched in soup. Chef explained that it was “Four-Joy Meatballs” : succeed in the imperial examination was the first happiness; getting married was the second; being the emperor’s son-in-law was the third one; family reunion is the last joy. From then on, the “Four-Joy Meatballs” has become a necessary dish at great celebrations. (Zhang Yanyan 2015, 55-57) |
| − | + | [[File:Meat in Tomato Sauce.jpg]] [[File:Murrel with Fresh Vegetables.jpg]] | |
| − | + | '''2.5 Named after Numeral Abbreviations''' | |
| − | + | Numeral abbreviations are commonly used in Chinese dish names, which are concise, generalizing and easy to understand and remember. For example, “Two Winter” (二冬) refers to dried mushroom (冬菇) and winter bamboo shoot (冬笋), because they both have the Chinese character for “dong, winter”. “Three Delicacies” (三鲜) refers to a combination of any three things like fresh pork, fish, ham, fresh chicken, eggs, shrimp, mushrooms and winter bamboo shoots. In addition, “Three Shreds” (三丝) refers to a combination of any three things like shredded pork, shredded ham, shredded chicken, shredded eel, shredded potato, shredded leek, shredded green pepper, shredded bamboo shoots and shredded mushroom. The same is true of the “Four-Joy Meatballs”, which is a condensed version of the four happiness of life. (c.f: Zhou Guiying 2008, 112-113 ) | |
| − | + | '''2.6 Named after Animals and Plants Names''' | |
| − | + | People often use some good animal names for cuisine names, such as the Cantonese famous dish “Dragon and Tiger Locked in battle, Thick Soup of Snake, Cat and Chicken” (龙虎斗), it is composed of snake meat and leopard cat. The dragon is a mythical animal imagined from the shape of a snake, and the leopard cat is similar to the tiger, both belong to the cat family. When the heavenly dragon, which symbolizes kingship, fights the tiger, which claims to be the king of all beasts, the scene is naturally thrilling and definitely arouses people’s imagination. “Braised Lion's Head” (红烧狮子头) actually means “Braised Meat Balls in Brown Sauce”. (Zhou Guiying 2008, 112-113 ) | |
| − | + | [[File:Dragon and Tiger Locked in battle, Thick Soup of Snake, Cat and Chicken.jpg]] | |
| − | + | Some plants, such as the lotus, have special cultural meanings. In ancient poems, “hibiscus” stands for lotus, which sounds more sweet and poetic. When naming dishes, “hibiscus” stands for egg white, which is associated with lotus and gives people a feeling of white and elegant, such as “Shrimp with Hibiscus , Shrimp with egg white” (芙蓉虾仁) and “Hibiscus Sea Cucumber, Sea Cucumber with egg white” (芙蓉海参), and so on. “Magnolia" is a common ornamental plant, and the white and pure magnolia reminds people of the same white and pure bamboo shoots, such as “Fried Magnolia Slices” (炒玉兰片) is actually “Fried Bamboo Shoots Slices” (炒笋片). (c.f: Zhou Guiying 2008, 112-113 ) | |
| − | + | '''2.7 Named after Precious Metals and Jade''' | |
| − | + | Precious metals such as gold and silver and articles such as jewelry and jade are expensive, bright-colored and have decorative effect and ornamental value. Using them as a nomenclature for Chinese food will give a sense of beauty and enhance the taste of the dish. Such as “golden shreds” refers to carrot shreds; “jade” refers to green vegetables, green beans or green peppers; “white jade” refers to shrimp or tofu; “pearl” refers to quail eggs or corn kernels. Such kind of names seem noble and elegant, value multiplied. Similar dishes include “Salted Pork in Jelly” (水晶肴肉), “Braised Pig Tendon with Jade, Braised Pig Tendon with Vegetables” (翡翠蹄筋) and “Jade and White Jade, Shrimp with Green Vegetable” (翡翠白玉) etc. These dishes can not only reflect the color of the dishes, but also evoke certain associations and add a bit of charm. (c.f: Zhou Guiying 2008, 112-113 ) | |
| − | + | [[File:Salted Pork in Jelly.jpg]] [[File:Shrimp with green Vegetable.jpg]] | |
| − | + | '''2.8 Named after Auspicious Words''' | |
| − | + | In traditional Chinese culture, dishes named after auspicious things are generally used to express blessing. These dishes are often served at banquets celebrating major festivals, wedding banquets and birthday parties. For example, “Stewed Assorted Delicacies” is a famous dish in Shandong province. Its ingredients are relatively diverse, including abalone, sea cucumber, chicken, duck meat, fish maw, mushroom and cabbage heart. It is often used to celebrate the birthday of the elderly, wedding banquet, family reunion, and even a baby’s completion of its first month of life banquet, which is named to express auspicious meaning. (c.f: Zhang Yanyan 2015, 55-57) | |
| − | + | '''3 Rhetorical Devices in Cuisine Names''' | |
| − | + | When people name dishes, they often use rhetorical devices to add moving colors to dishes. The rhetorical devices commonly used in the name of Chinese cuisine include figure of speech, hyperbole, allusion and personification. | |
| − | + | '''3.1 Figure of Speech''' | |
| − | + | The figure of speech in Chinese dishes are numerous and multifaceted. Some from the “shape” to use the simile: “Mirror Box Tofu” (镜箱豆腐) (named because it looks like a dressing box), “Tai Chi Shaped Taro” (in the shape of Tai Chi), “Squirrel-shaped Mandarin Fish” (松鼠鳜鱼). Some of the “color” metaphor: “Shrimp Ring with Green Vegetable” (翡翠虾环) (made with green cucumber slices and shrimp), “Golden Eggs” (金钱蛋). Some of the “meaning” metaphor: “Taking the Son to the Imperial Court—Duck and Pigeon ” (带子上朝) (duck and pigeon each one), “Farewell My Concubine” (霸王别姬) (turtle and hen were respectively compared to Xiang Yu, the Overlord in the West Chu Period, and his concubine Yu Ji, then the two are back-to-back, which refers to farewell), etc. If a certain metaphor is used many times in dish names, the relationship between its tenor and vehicle will be fixed. For example, “hibiscus” is usually used as a metaphor for “egg white”, so hibiscus has become a pronoun of egg white in dish names. The hibiscus in these cuisine names “Chicken Slices with Hibiscus” (芙蓉鸡片), “Scallops with Hibiscus” (芙蓉干贝) , “Shrimp Hibiscus” , “Clams with Hibiscus” (芙蓉青蛤)" all refer to egg white. In addition, “white jade” is generally used to refer to tofu, “dragon beard” refers to bean sprouts and “phoenix claw” refers to chicken feet. (Zhang Xu 2011, 181-182) | |
| − | + | [[File:Squirrel-shaped Mandarin Fish.jpg]] [[File:Farewell My Concubine.jpg]] | |
| − | + | These metaphorical dishes give play to people’s great imagination, making cuisine more attractive by comparing to animals and plants in nature, utensils and figures in life. | |
| − | + | '''3.2 Hyperbole''' | |
| − | + | Hyperbole is the exaggerating or understatement of things, but its basis is true, that is to say, the purpose of hyperbole is not to deceive but to emphasize the degree of something. Hyperbole is often used in Chinese dish names. For example, “The Thousand-layer Oil Cake, Multiple Layer Oil Cake” (千层油糕), a classic dessert in Huaiyang cuisine, uses the word “Thousand-layer” to describe the thickness of the cake, although slightly exaggerated, but vividly depicts the image of the cake. | |
| − | + | '''3.3 Allusion''' | |
| − | + | The names of some Chinese dishes are closely related to historical allusions. For instance, “the Beggar Chicken, Roast Whole Chicken Wrapped in Mud” (叫花鸡) is a special roasted chicken wrapped in mud and lotus leaves. This dish has a long history. According to legend, during Qianlong emperor's private visit in disguise, when he was wandering in the wilderness around the South of the Yangtze River, he felt hungry and sleepy. A beggar kindly gave him a roasted chicken to eat. Feeling tired and hungry, emperor Qianlong thought it was a delicacy and asked the beggar its name. The beggar did not know what the name was, so he casually said it was “rich chicken”. After emperor Qianlong returned to the court, he praised “rich chicken”. And “Jiao Hua” in Chinese means “the beggar”, so this dish also called “Jiao Hua Chicken”. This dish spread from then on because of the emperor's praise, and became a famous dish that can ascend the hall of elegance. The “Four-Joy Meatballs” mentioned above is also an allusion. (c.f: Zhang Yanyan 2015, 55-57) | |
| − | + | '''3.4 Personification''' | |
| − | + | Personification in Chinese dish names refers to comparing the raw materials of dishes to people, so that they have human appearance, personality or emotion. The names of the dishes, which use this device, is very imaginative. For example, in “Soft-shelled Turtle with Pigeon Eggs” (老蚌怀珠), it compares soft-shelled turtle to a pregnant woman, which is more dynamic, and vividly shows the image of this dish. At the same time, “Double Dragon Playing with a Pearl (Two fish and a coconut)” (二龙戏珠) gives fish humanized movements. | |
| − | + | ===The Cultural Connotation of Chinese Cuisine Names=== | |
| + | Chinese cuisine names contain rich cultural connotations, from cultural cities to historical allusions, from raw materials to good wishes, reflecting the long river of Chinese culture that has been flowing for thousands of years. | ||
| − | + | '''1. The Good Meanings and Visions in Cuisine Names''' | |
| − | + | Chinese people generally have a tendency to good luck. They like to listen to auspicious words, no matter what they do, they hope to have a good omen, which shows their desire for happiness, health, safety and other good factors. This feature is also reflected in the names of Chinese dishes to a large extent. For example, on the New Year's Eve dinner, almost every family will have a dish made of fish, representing “abundance”, because in Chinese the words for “fish” (鱼, yu) and “abundance” (余, yu) are the same pronunciation. This expresses people's expectation that they will have harvest and surplus in all aspects in the coming years. At the wedding banquet, people will also prepare some dishes with special meanings. For example, “Crusade against daddy” (早生贵子) is actually a soup cooked with red dates, peanuts and longan to express good wishes for the newlyweds and so on. | |
| − | + | '''2. Chinese Culture of Confucianism, Buddhism and Taoism in Cuisine Names''' | |
| − | + | Chinese cuisine not only reflects the general mentality of the masses of people, but also contains the cultural connotation of Confucianism, Buddhism and Taoism. The culture of the three religions are the traditional culture of China, namely Confucianism, Taoism and Buddhism. In the 5,000-year history of Chinese civilization, the mutual tolerance of the three religions has formed the idea of “unity of the three religions”. The naming of the dishes also perfectly reflects China's three religions culture. For example, “Kongfu Yiping Pot, the First Pot in Kongfu Style” (孔府一品锅) was named by the emperor. The Qing Dynasty inherited the Ming dynasty grade system, in which the official ranks from one to nine. The first is the highest, and the ninth is the lowest. The Qing Dynasty listed the Sacred Family of the Confucian Mansion (孔府衍圣公) as the first grade. Therefore, the emperor named the dish “the First Pot”, which was made of chicken, pig feet, duck, sea cucumber, fish maw and other precious raw materials cooked into the soup. It also handed down through the ages. (c.f: Zhong Anni 2006, 79-80) | |
| − | + | In addition, buddhist vegetarianism is becoming more and more popular due to people's increased awareness of health care. There are many dishes with a strong Buddhist color, such as “Siraitia Grosvenorii” (罗汉果), “Prajna Dishes” (般若菜) are the representatives of the vegetarian restaurant. Their cooking method are unique. Finally, Taoism, which originated in China, has a great influence on the cuisine names. Taoism attaches great importance to health maintenance, emphasizing the health concept of “Yang shall be maintained during Spring and Summer, while its counterpart Yin should be preserved during Autumn and Winter” (春夏养阳，秋冬养阴). It adjusts recipes according to different seasons to achieve harmony between food and season. Dishes such as “Yin and Yang Fish” (阴阳鱼) and “Heaven and Earth Eggs” (乾坤蛋) are named after Taoist culture. | |
| − | + | '''3. Regional Features in Cuisine Names''' | |
| − | + | There are many schools of Chinese cuisine. Among them, the most influential and representative cuisines are Lu, Chuan, Yue, Min, Su, Zhe, Xiang and Hui cuisines, which are the so-called “eight major cuisines” of China. | |
| − | + | The formation of a cuisine is inseparable from its long history and unique cooking characteristics, and is also influenced by factors such as the region’s natural geography, climate conditions, resource specialties, and dietary habits. It is the local characteristic that raw material takes above all. Different physical geographical and climatic conditions form the unique ingredients of dishes in different regions. For example, the Mongolian grassland herding sheep for the industry, there is a “Mutton eaten with hands” (手抓羊肉) characteristic dishes. The regions south of the Yangtze River emphasize farming industry. And snake and frog could often be found in paddy field river, so there is the famous dish “Dragon and Tiger Locked in battle, Thick Soup of Snake, Cat and Chicken”. Sichuan is located in the plateau where its climate is cold. And because of the basin terrain, its humidity is very heavy. Therefore, people who live in Sichuan can drive out the cold by eating more pepper. And “Mapo Tofu”, “Kung Pao Chicken”and other spicy dishes are popular here. Therefore, food raw materials restricted by natural conditions are the objective factors for the formation and inheritance of traditional Chinese cuisine. (Zhong Anni 2006, 79-80) | |
| − | + | The second is the production and life needs and tastes of all nationalities and local people. For example, we usually say “south is sweeter", “north is saltier”, “east is spicier”, “west is sourer”, which indicates the preference of people in different places in the taste of dishes. “Sweet and Sour Ribs” and “Sweet and Sour Pork” (咕咾肉) are traditional Cantonese dishes. Their names reflect the hot and humid climate in subtropical Guangzhou, and people need sweet and sour tastes to increase their appetite. (Zhong Anni 2006, 79-80) | |
| − | + | Although the dietary customs are actually quite complex, the communication and dissemination of food culture in various regions make them increasingly integrate with each other. The food addiction of a certain region or a certain nation, however, is undoubtedly the subjective factor for the formation and inheritance of traditional Chinese cuisine, namely, the group’s identification of dietary taste. Thus, the food customs of different places can be learned from the names of major cuisines. Finally, it is the different requirements of different nationalities and local people’s cooking methods, including ingredients, cutting techniques, heat control, seasoning and cooking techniques. We can realize the importance of the method of preparation from the color, aroma, taste and shape of each cuisine. For example, Cantonese food stresses freshness and tenderness, and its ingredients are flexible. Shandong cuisine pays attention to crisp, usually blanking with sweet and sour sauce. From the naming methods of the above dishes, we can know that the dishes can reflect the cooking characteristics of these dishes. (Zhong Anni 2006, 79-80) | |
| − | + | ===The Psychological Functions of Chinese Dish Names=== | |
| + | Nowadays, the restaurant industry is so competitive that in order to attract customers, merchants need to think about the naming of dishes as well as elaborate delicacies. The names of dishes should be beautiful and refined, rich in meaning, or plain and simple. Different naming ways of dishes attract different customers, which reflects the psychological function of dishes. | ||
| + | The most important psychological function of dish names is that they can arouse people’s association. Even if people do not see the shape or enjoy this dish, just taste its name will have unlimited imagination and expectations. | ||
| − | + | It is not a single process for dishes to arouse people’s association. In the association at the same time can mobilize people’s sense of smell, taste, hearing, vision, and make these senses in an active state, so as to build up a strong synaesthesia enjoyment. By the name of the dishes color, aroma, taste, type of association is such. “Pearl Bean Curd” (珍珠豆腐) and “Golden Prawn” (金钱明虾) are dishes of pearly color and golden brilliance, which give people a good appetite. “Crispy Duck” (脆皮八宝鸭) and “Spiced Beef” (五香牛肉) are all savoury before they are served. Why not taste them yourself ? (c.f: Zhang Xu 2011, 181-182) | |
| − | + | The association of dish names can also affect people’s mood. For example, through the dishes such as “Eight Immortals Gathering at Yaochi—Fried Eight Delicacies” (八仙瑶池聚会), “Full of Prosperity” (满园春色), people can think of the beautiful images of harvest, festival and reunion, and naturally their moods become better. Relaxed and cheerful mood, often add a beautiful subjective color to food. People may even regard savoring food, consciously or unconsciously, as part of a pleasurable mood. (c.f: Zhang Xu 2011, 181-182) | |
| − | + | In addition, the association of dish names can arouse people's curiosity, thus increasing the attraction of dishes. For example, “Ribs in the Shape of Buddha hand” (佛手排骨), among which the Buddha hand often appear in ancient Chinese legends and ancient myths. There is a mystery for no one has really seen them. Therefore, they can often arouse people's curiosity. People in order to satisfy their curiosity, they would order this dish and see its truth. (c.f: Zhang Xu 2011, 181-182) | |
===Conclusion=== | ===Conclusion=== | ||
| − | + | The traditional Chinese food culture is extensive and profound, with diverse cuisines and cooking styles, as well as distinctive national characteristics. When people enjoy delicious food, they can learn about the history, cultural customs, legends and traditional culture of Chinese nation. All in all, the names of various Chinese dishes are not only simple words and names, but also carry rich cultural connotation, which is the epitome and reflection of Chinese culture. To study the cultural implications contained in the names of Chinese dishes is to interpret the colorful Chinese culture. | |
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===References=== | ===References=== | ||
| + | * Nida, E. . (1998). Language, culture, and translation. Journal of Foreign Languages. | ||
| − | + | * Lu Jing & Tang Yueting卢静 & 汤月婷.(2016).苏菜命名特点及其对翻译的影响[Naming characteristics of Jiangsu cuisine and its influence on translation]. ''牡丹江大学学报''Journal of Mudanjiang University (01),152-154. doi:10.15907/j.cnki.23-1450.2016.01.048. | |
| − | + | * Liu Yun刘芸.(2018).中国菜名中的语言文化[Language Culture in Chinese Cuisine Names]. ''才智''Ability and Wisdom (09),188. | |
| − | + | * Yan Chengyu闫城宇.(2016).富含汉语言修辞特色与文化内涵的中国菜名[Names of Chinese Dishes with Chinese Rhetoric Feature and Culture Connotation]. ''河北经贸大学学报(综合版)''Journal of Hebei University of Economics and Business (Comprehensive Edition) (02),34-37. doi:10.14178/j.cnki.issn1673-1573.2016.02.008. | |
| − | + | * Zhong Anni钟安妮.(2006).论中国菜名中的文化内涵[On the Cultural Connotation of Chinese Dish Names]. ''探求''Academic Search for Truth and Reality (01),79-80. | |
| − | + | * Zhou Guiying周桂英.(2008).中国菜的命名理据及翻译策略[Naming and Translation Strategies of Chinese Dishes]. ''郑州航空工业管理学院学报(社会科学版)''Journal of Zhengzhou Institute of Aeronautical Industry Management (Social Science Edition) (01),112-113. doi:10.19327/j.cnki.zuaxb.1009-1750.2008.01.039. | |
| − | + | * Zhang Xu张旭.(2011).意味深长的中国菜名[Meaningful Chinese Dish Names]. ''太原城市职业技术学院学报''Journal of Taiyuan Urban Vocational College (08),181-182. doi:10.16227/j.cnki.tycs.2011.08.004. | |
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| − | + | * Zhang Yanyan张艳艳.(2015).中国饮食文化负载词翻译研究[A Study on the Translation of Chinese Food Culture-loaded Words]. ''湖北科技学院学报''Journal of Hubei University of Science and Technology (08),55-57. doi:10.16751/j.cnki.hbkj.2015.08.021. | |
| − | + | ===Terms and expressions=== | |
| − | + | Kung Pao Chicken, Quick-fried Chicken Dices with Peanuts：宫保鸡丁 | |
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| − | + | The Braised Turtle in Brown Sauce：红烧甲鱼 | |
| − | + | Cold Noodles with Chicken Shreds：鸡丝凉面 | |
| − | + | Mapo Tofu：麻婆豆腐 | |
| − | + | Shrimp with green Vegetable：翡翠虾仁 | |
| − | + | Four-Joy Meatballs, Braised Pork Balls in Gravy Sauce：四喜丸子 | |
| − | + | Fotiaoqiang (assorted meat and vegetables cooked in embers：佛跳墙 | |
| − | + | Cut: 切 chop：剁 split：劈 scrape：剔 | |
| − | + | Block：块 strip：条 segment：段 slice：片 dice：丁 shred：丝 powder：末 paste：泥 | |
| − | + | Frying：煎 deep-frying：炸 cooking：烹 stir-frying,：炒 braising：烧 roasting：烤 | |
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| − | + | stewing：炖 simmering：煨 steaming：蒸boiling：煮 sauce：酱 mix：拌 smoking：熏 pickling：腌 | |
| − | + | Corn Meatballs：玉米肉丸 | |
| − | + | Sweet and Sour Fish：糖醋鱼 | |
| − | + | Fried Shrimps with Tomato Sauce：茄汁虾仁 | |
| − | + | Diced Chicken with Cashew Nuts：腰果鸡丁 | |
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| − | + | Diced Chicken with Green Pepper：辣子鸡丁 | |
| − | + | Pork Shreds with Fish Seasoning：鱼香肉丝 | |
| − | + | Steamed Perch：清蒸鲈鱼 | |
| − | + | Braising Carp with Soy Sauce：红烧鲤鱼 | |
| − | + | Quick-frying shredded Mutton with Scallion：葱爆羊肉丝 | |
| − | + | Braised Chicken Fillet with Tender Ginger：仔姜烧鸡条 | |
| − | + | Pork Cooked with Green Chili：辣椒炒肉 | |
| − | + | Scrambled Egg with Tomato：番茄炒蛋 | |
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| − | + | Hairy Crabs：大闸蟹 | |
| − | + | Golden Coin-shaped Scallops：金钱干贝 | |
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| − | + | Sour and Hot Diced Chicken：酸辣鸡丁 | |
| − | + | Sweet and Sour Ribs：糖醋排骨 | |
| − | + | Cola Chicken Wings：可乐鸡翅 | |
| − | + | Braised Meat Balls in Brown Sauce：红烧狮子头 | |
| − | + | Tai Chi Shaped Taro：太极芋头 | |
| − | + | Stewed Assorted Delicacies：全家福 | |
| − | + | Wishful Bamboo Shoots：如意笋 | |
| − | + | Wen Si Tofu：文思豆腐 | |
| − | + | Dongpo Meat：东坡肉 | |
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| − | + | Peking Duck：北京烤鸭 | |
| − | + | West Lake Fish in Vinegar Sauce：西湖醋鱼 | |
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| − | + | Zhijiang Fried Duck with Varied Ingredients：芷江鸭 | |
| + | Meat in Tomato Sauce：乾隆樱桃肉 | ||
| − | + | Murrel with Fresh Vegetables：将军过桥 | |
| − | + | Changban Slope：长坂坡 | |
| − | + | Two Winter：二冬 | |
| − | + | Three Delicacies：三鲜 | |
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| − | + | Three Shreds：三丝 | |
| − | + | Dragon and Tiger Locked in battle, Thick Soup of Snake, Cat and Chicken：龙虎斗 | |
| − | + | Shrimp with Hibiscus , Shrimp with egg white：芙蓉虾仁 | |
| − | + | Hibiscus Sea Cucumber, Sea Cucumber with egg white：芙蓉海参 | |
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| − | + | Fried Magnolia Slices：炒玉兰片 | |
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| − | + | Fried Bamboo Shoots Slices：炒笋片 | |
| − | + | Salted Pork in Jelly：水晶肴肉 | |
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| − | + | Braised Pig Tendon with Jade, Braised Pig Tendon with Vegetables：翡翠蹄筋 | |
| − | + | Jade and White Jade, Shrimp with green Vegetable：翡翠白玉 | |
| − | + | Mirror Box Tofu：镜箱豆腐 | |
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| − | + | Squirrel-shaped Mandarin Fish：松鼠鳜鱼 | |
| + | Shrimp Ring with Green Vegetable：翡翠虾环 | ||
| − | + | Golden Eggs：金钱蛋 | |
| − | + | Taking the Son to the Imperial Court—Duck and Pigeon ：带子上朝 | |
| − | + | Farewell My Concubine：霸王别姬 | |
| − | + | Chicken Slices with Hibiscus：芙蓉鸡片 | |
| + | Scallops with Hibiscus：芙蓉干贝 | ||
| − | + | Clams with Hibiscus：芙蓉青蛤 | |
| − | The | + | The Thousand-layer Oil Cake, Multiple Layer Oil Cake：千层油糕 |
| − | + | The Beggar Chicken, Roast Whole Chicken Wrapped in Mud：叫花鸡 | |
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| + | Soft-shelled Turtle with Pigeon Eggs：老蚌怀珠 | ||
| − | ( | + | Double Dragon Playing with a Pearl (Two fish and a coconut)：二龙戏珠 |
| − | + | Crusade against daddy：早生贵子 | |
| − | + | Kongfu Yiping Pot, the First Pot in Kongfu Style：孔府一品锅 | |
| − | + | The Sacred Family of the Confucian Mansion：孔府衍圣公 | |
| − | + | Siraitia Grosvenorii：罗汉果 | |
| − | + | Prajna Dishes：般若菜 | |
| − | + | Yang shall be maintained during Spring and Summer, while its counterpart Yin should be preserved during Autumn and Winter：春夏养阳，秋冬养阴 | |
| − | + | Yin and Yang Fish：阴阳鱼 | |
| − | + | Heaven and Earth Eggs：乾坤蛋 | |
| + | Mutton eaten with hands：手抓羊肉 | ||
| − | + | Sweet and Sour Pork：咕咾肉 | |
| − | + | Pearl Bean Curd：珍珠豆腐 | |
| − | + | Golden Prawn：金钱明虾 | |
| − | + | Crispy Duck：脆皮八宝鸭 | |
| − | + | Spiced Beef：五香牛肉 | |
| + | Eight Immortals Gathering at Yaochi—Fried Eight Delicacies：八仙瑶池聚会 | ||
| − | + | Full of Prosperity：满园春色 | |
| − | + | ===Questions=== | |
| + | 1.How many naming methods are mentioned? | ||
| − | + | 2.Who is the Four-Joy Meatballs associated with? | |
| + | 3.In the Chinese cuisine names, what is hibiscus often used to refer to? | ||
| − | + | ===Answers=== | |
| + | 1.Eight. | ||
| − | + | 2.Zhang Jiuling | |
| − | + | 3.Egg white. | |
| − | + | ==英语笔译 李欣 Li Xin 202170081577== | |
| + | <center>'''The contradiction between language and mind'''</center> | ||
| − | + | <center>李欣</center> | |
| − | + | ===Abstract=== | |
| − | === | + | In the field of linguistics, there has always been a debate on the relationship between language and mind, and the views are mixed but each has its merits. This paper intends to summarize the various assertions of the predecessors, and put forward my own opinions through comparative analysis. This paper is aim to help everyone to think more deeply about language and mind, and then better and more comprehensively understand the relationship between the two. |
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| − | + | ===Key words=== | |
| − | + | Sapir-Wolf hypothesis; language and mind; linguistics | |
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===Introduction=== | ===Introduction=== | ||
| + | The relationship between language and mind has always been an long-lived controversial topic in the field of philosophy. The relationship between language and mind has been a topic that scholars from all fields have been discussing for a long time, but there is not a perfect answer that can satisfy all scholars. The discussion between language and mind often falls into a vicious circle of "which came first, the chicken or the egg, did the chicken give birth to egg or the egg hatch the chicken". Therefore, research on this issue is particularly necessary. | ||
| − | + | ===Literature Review=== | |
| + | The discussion of relationship between language and mind can be traced back to the time of Plato and Aristotle from the recorded writings. This topic has attracted countless psychologists, philosophies, and linguists, who are eager to discuss the relationship between language and mind, and argue with reason. Sapir, Wolf, Piaget, Vygotsky, etc, have also studied it. | ||
| + | The Sapir-Wolf hypothesis holds that language influences and even determines mind. However, the "cognitive" hypothesis holds that in the process of language acquisition, cognition precedes language and mind determines language. Whether language determines mind or mind determines language, researchers have their own opinions. As early as in ancient Greece, Plato proposed that mind is a silent language. He believes that language and mind are inseparable, and mind is a part of language. Aristotle proposed that language is the symbol of mind, and language and mind should not be confused. Until the 20th century, the relationship between language and mind received extensive attention from many anthropologists and philosophers. Language researchers represented by Sapir and Wolf tend to believe that language has a direct impact on mind, and mind varies with language, which is the famous Sapir-Wolf hypothesis. Due to the influence of developmental psychologists Piaget and Vygotsky, people gradually lost interest in the Sapir-Wolf hypothesis, and people began to re-examine the relationship between language and mind. In Piaget's point of view, many factors including imagery, gestures, and action imitation play a role in the internalization of action into mind, but language is the most influential of these factors. Therefore, if there is a problem with language, it is difficult for other factors to develop mind to a higher level. Vygotsky believes that mind and language are two developmental curves that start independently in both ontogeny and phylogeny, and the two developmental curves intersect at the meaning of words, and it is only in the meaning of words that mind and language merge into verbal thinking. | ||
| − | === | + | ===An overview of language and mind=== |
| + | 1. The concept of language | ||
| − | + | Formalist linguistics believes that language is an innate ability of human beings, determined by genetic inheritance, and the acquired external environment and experience play a role in activating the innate language function.if the external environment failed to activate it, the function will be lost. Therefore, the formalism school pays attention to the external formal description of natural language, and judges the syntactic structure as the core of language, which drives the construction of language. From the perspective of cognitive linguistics, semantics is the core that drives the external structure of language, meanings determine the distribution of the use of words, and are reflected in different thematic roles such as agents, receivers, and themes in language forms, and then presented in a specific form. The writer believes that language research that ignores semantics can not fundamentally explain the nature of language. The selection of corresponding collocation elements under the corresponding nodes of each element in the syntactic tree should also be driven by deep semantic components. Therefore, cognitive Linguistics diverges from the starting point of formalist linguistics research and has a more general and objective field of study. | |
| − | + | As Feng Zhichun said in Modern Chinese, "There is no language outside society"（社会之外无所谓语言）(c.f: 冯志纯 1989). Language is the product of society and a special social phenomenon, which arises with the emergence of society and develops with the development of society. Humans can be distinguished from other animals based on the presence or absence of language. Language is actually a symbol system, consisting of phonetics, vocabulary and grammar, and it is the most important communication tool for human beings. Due to the needs of survival, the members of the large collective of society have established language as a communicative tool by convention. A person's language directly reflects his mind. Language is like a subsystem, and the corresponding parent system is the mind that relies on language, which is directly related to language. | |
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| − | + | 2. The concept of mind | |
| − | + | In fact, mind is a polymorphic behavioral awareness activity in the human cerebral cortex. Qian Xuesen once divided human mind into three types: image thinking, abstract thinking and inspirational thinking. 本文 Specifically, image thinking refers to the psychological activities of human beings to intuitively analyze the appearance of objective things through feeling or perception, mainly relying on the right brain of human beings. For example, some fantasies is not directly related to language, things like recalling childhood time, or remembering someone you know, are tipical examples of "image thinking" . Abstract thinking refers to a kind of mental activity in which humans use the abstract rational concepts of the learned words to analyze, judge and reason about cognitive things, which often requires humans to rely on the left brain for deduction and induction. We need to use language to carry out logical reasoning, tell stories, conceive plans and strategies, etc. This kind of thinking activity associated with language is abstract thinking. | |
| − | + | 3. An overview of the relationship between language and mind | |
| − | + | The famous German linguist and philosopher Humboldt believed that language is a worldview. The only way to form a worldview is through language. In the twentieth century, the Sapir-Wolf hypothesis was seen as an derivative of Humboldtism in American. Sapir compares language to a tool and mind to a product. Mind is impossible to talk about without the expression of language, and the inner manifestation of language is mind. Wolff believed that the mind was extraordinarily mysterious. People's thinking patterns are governed by fixed pattern that they are unaware of, they could not be aware of that fixed pattern, because there are few chances for people to compare their language with other languages, and this pattern is evident whenever they compare their native language with other languages come out. Wolf was Sapir's student, he inherited Sapir's main ideas, summed up and developed Sapir's thoughts. The ideas of the two are very close, and in the 1950s, some linguists generalized the ideas of the two and formed the Sapir-Wolf hypothesis. Linguists usually divide the Sapir-Wolf hypothesis into a strong version and a weak version. The strong version advocates that language determines mind and determines human perception behavior, and clearly states that language and mind are unique to human beings; the latter believes that language affects mind to a certain extent and does not play a restrictive role. Language may not determine human mind, but it does have an important impact on human perception and memory. At the same time, language affects the level of human completion of mental tasks. In general terms, the Sapir-Wolf hypothesis states that the form of language determines the form of mind of language users, and the language we use to describe the world represents the perspective from which we observe the world; there are differences in the world. The formal language also represents the different understandings of the world in different countries. Each language has its specific pattern system and worldview, and culture determines its form and variety. Humans use these forms to communicate, analyze the objective world, express their reasoning, and then develop their own consciousness. Whorf found that in the Eskimo language system, there are several words that express the meaning of snow. However, the only word for snow in English is snow, so Wolff thinks there are differences in the way Eskimos see snow. He believes that people who use the same language share a certain way of knowing and perceiving the world, but this way is not unique. | |
| + | In fact, the relationship between mind and language is very complex and full of unknowns. However, scholars from all fields observe from the perspective of diversity, and the thesis on the relationship between the two shows a state of "There are a thousand Hamlets in a thousand people's eyes". | ||
| − | === | + | ===Various famous ideas on the relationship between language and mind=== |
| + | In view of the complexity of the relationship between language and mind, as well as the different research perspectives, methods and theoretical backgrounds of scholars from all fields, many different theories and viewpoints have been formed. The debates about the relationship between language and mind in linguistics can be summed up in the following four categories: independence theory, sequential theory, determinism and coexistence theory. Specifically, independence theorists believe that mind can exist independently of language; there are two kinds of debate among sequentialists: mind exists before language or language exists before mind; determinists also have two kinds of arguments: mind determines language Or language determines mind; coexistenceists insist that language and mind go hand in hand, the former cannot exist independently of the latter, nor can the latter exist independently of the former. The following text is a brief summary of these four perspectives. | ||
| − | + | 1.Independence theory | |
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| − | + | From the perspective of language production, independence theorists believe that mind can exist independently before language. That is: mind can exist independently before language is produced; but after language is produced, there is still exist a kind of mind without language's participation. mind can be expressed in other forms than language (such as a painting by an artist, a piece of music from a musician's family tree, a dress designed for herself in a girl's mind, etc.). The ancient Greek philosopher Plato first put forward this point of view, he regarded mind as a kind of insight that cannot be expressed in words.In Chinese, we have a sentence for it, that is "只可意会不可言传" British philosopher Locke is also a follower of this view, and believes that the source of human cognition is the senses caused by the outside world, and abstract thinking through senses, rather than language. The most powerful example of this view is the deaf and aphasia (失语症人), who cannot speak vocal language, but can live as normal people, and are not unable to understand the world and change the world because of the lack of language, It shows that they can think without language and transmit and express information to the outside world. | |
| − | + | 2. Sequence theory | |
| − | + | 2.1 mind exists before language | |
| − | + | This view originated in the 1980s, represented by Piaget (1987), who believes that language and mind are heterologous, and mind occurs earlier than language and controls language activities. Language is only a tool for mind, which can be used to organize mind for the convenience of human social communication. Mind is the innate instinct of human beings, it exists before language which is regarded as the acquired ability of human beings. Piaget mainly focuses on children's cognitive development, and divides it into four basic stages: sensory motor, preoperation, concrete operation and formal operation. In the sensory motor stage (0-2 years old), we can see such a situation: a child who has not yet spoken, although he or she is unable to speak, he or she can use shapes, colors, sounds to learn, cry, laugh, dance, break and other expressions to express his or her wishes. For example: when the child see something he or she likes, he or she will reach out and grab it. From this Piaget concluded that mind exists before language. In real life, writing an article or thinking about a problem requires a pre-conception process, which is also a phenomenon in which mind precedes language. Engels' view of "labor creates language" also shows that human beings have thought before language was created. Domestic scholar Wu Tieping(伍铁平) has also systematically demonstrated from the perspective of language phylogeny and ontogeny that human beings have thought first and then have language. In addition, from an archaeological point of view, people in the Paleolithic period did not have hyoid bones, so they should not be able to communicate verbally, so there should be no language at that time, and the historical records recorded that the language was indeed formed in the late Paleolithic period. Therefore, people at that time should rely on mind without the participation of specific language for daily communication. | |
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| − | + | 2.2 Language exists before mind | |
| − | + | The representative of this view is the French philosopher Windles (E.B.deCondil-lac, 1925). He insisted that human beings actively control their mind through the use of language, and believed that human beings could not think consciously and coherently without the aid of language. In the pre-linguistic period before language appeared, human thought was subject to its own physiological function and the stimulation of the surrounding environment, not mind. It is believed that the original human language may be purely emotional, rather than thought, such as labor chanting. It is inferred from this that the savages should have no memory, and the so-called memory is only some illusion, which is formed by the imagination that they cannot freely control. | |
| + | In fact, language is the exclusive treasure of human beings, and the cry of animals is purely an emotional release, which cannot be compared with the language used by humans. | ||
| + | The people at that time can only be regarded as "formative people", and their language can only be regarded as the "prehistoric stage" of language. So this view does not seem so right. | ||
| − | + | 3. Determinism | |
| − | + | 3.1 mind determines language | |
| − | + | The former Soviet Union scholar VLyostky believed that "language is a tool and an auxiliary form of mind at the same time." He advocated that mind determines language. Vygotsky started his research from apes and human infants, focusing on the thinking process of the two and the development process of the corresponding vocal language, and found that both have a "pre-language stage" and a "pre-thinking stage", But their language and thought did not occur at the same time, but thought preceded spoken language. So he concluded that it is mind that determines language rather than language that determines mind. Gui Shichun(桂诗春), a domestic scholar, also believes that mind determines language by observing the behavior of gorillas. Wundt, a psychologist, has studied the process of human speech errors in detail, and found that unconscious thinking can absolutely interfere with the thought process that needs to be expressed, which further explains the decisive restrictive effect of mind on language. In addition, Chinese scholars also analyze the decisive role of mind on language from the perspective of neologism construction. For example,the word Chinglish (Chinese English), which is composed of Chinese and English. When seeing the word Chinglish, firstly, people will find that the two parts in the front and the back of the word are the beginning of the word Chinese and the end of the word English. According to people's understanding of Chinese and English abstract concepts, the meaning of the combined new word Chinglish is deduced. This process is a typical thinking process. Humans finally get a new language and characters through image thinking, so it is said that mind determines language. Furthermore, some scholars have pointed out that if some human behaviors are not for communication, they can be completed only by mind. For example, when students conceive a composition, they only use image thinking and do not need the aid of language at all; but when the teacher asks the students to explain the ideation process, the students have to resort to language. | |
| − | + | 3.2 Language determines mind | |
| − | + | The French linguist Humboldt holds this view and believes that "every language is a special world view". The strongest basis for this view is the Sapir-Whorf Hypothesis. Wolf (B.L.whorf) inherited the viewpoint of Sapir that human cognition will be dominated by language, and put forward the hypothesis of language relativity and language absoluteness. The core of the hypothesis is that language plays a decisive role in mind. This hypothesis is divided into strong and weak. The strong theory believes that language determines mind. The reason is that people in countries that speak different languages or ethnic groups with different languages in a country have completely different ways of thinking. This idea is no longer accepted because people with different languages have surprisingly similar ways of thinking about certain things, such as when doing math problems. The weak theory believes that language affects and reflects mind, and then reflects a person's beliefs and attitudes. People with different languages have different ways of thinking, but not completely different. Most linguists now tend to this view. The opinions of Humboldt and Wolfe infinitely exaggerate the decisive role of language on mind, and they think that human mind is completely determined by language, which is too one-sided and extreme. In fact, people who speak the same language can have opposite worldviews, and vice versa. That is to say, the objective things that reflect people's social practice and life experience themselves determine the way of human thinking, not language. | |
| − | + | 4. Coexistence (the coexistence of language and mind) | |
| − | + | 4.1 Language cannot exist independently of mind | |
| − | + | Language has a actual coding system. So far, linguistic symbols that do not represent any thinking content have not been found. Language is a tool of mind, mind exists along with language, and the two are co-existing dependencies and work together to complete the coding and cognition of things. In life, perhaps because it is too accustomed and too common, people often do not realize that mind is accompanied by moments. But if you stop and think about it carefully, you will find that there are many examples in life that prove the interdependence between the two. For example, scholars who study second language acquisition often find that when people first learn a foreign language, they often think about the meaning in the dialect or mother tongue first, and then express it in the target language. Through the joint action of language and mind to acquire knowledge. | |
| − | + | 4.2 Mind cannot exist independently of language | |
| − | + | Generally speaking, thinking can be divided into abstract thinking and image thinking. Abstract thinking must be realized with the help of acquired language and related logical words, and there is a flesh-and-blood connection between it and language. The so-called image thinking that can exist without language is only relative, actually, image thinking cannot exist independently before the appearance of language. The most powerful example is the writer's literary creative process. They usually use image thinking to reflect objective reality, first imagine a typical image system, and then describe and shape it with practical language. The author generalizes and typifies the characters in his or her writings with strong expressive figurative language, and then infects people with the evolved comprehensive artistic images. For example, Ah Q(阿Q) in Lu Xun's(鲁迅) writings is a synthesis of various people in real life. The author uses Ah Q as a personalized image to shape the typical characters in the typical environment at that time. Some people think that painters and musicians can think abstractly based on color, line or sound without language, so it is asserted that mind can exist independently before language. In fact, pictures, music, etc. are only auxiliary tools for mind, and cannot exist in place of language. No painter or musician can think with color, line or sound alone, they need to convert these material materials into language in order to express their clear ideas. | |
| − | |||
| − | === | + | ===My view on the relationship between language and mind=== |
| − | + | From the perspective of the relationship between language and mind, mind plays a leading role in language, and the initiative of mind itself should be fully affirmed; from the perspective of social practice, people's mind is not entirely dependent on language, especially image thinking, more Using vivid and intuitive images, through examples and demonstrations, it points out the one-sidedness of the traditional assertion that "human thinking activities are carried out on the basis of language, and thinking activities cannot be carried out without language", which shows that mind can exist independently of language. There is a relationship between the two that is closely related to each other but also exists independently of each other. On the other hand, according to Humboldt's point of view: "Every language contains a unique world view", which also shows that language is a window to observe the way of thinking. The nature that humans face is the same, and the structure of the brain is roughly the same, so the ability of all human beings to understand the world is the same, that is, the thinking ability is basically the same. However, affected by differences in geographical environment, living conditions, customs, etc., they formed their own different perspectives in the process of observing and understanding reality, making the same reality in the subjective perception of different ethnic groups. | |
| − | + | There are different states in cognition. The external manifestations of different ways of thinking are the structural differences of different languages. Therefore, in order to understand the way of thinking of different people, we should start from their language. Children of each ethnic group learn the way of thinking of their own ethnic group while learning the language. Therefore, I believe that language and mind influence each other. With the continuous evolution and development of language in society, the mind system will also undergo new changes, and new ways of thinking will also affect the development of human language to a certain extent. | |
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===Conclusion=== | ===Conclusion=== | ||
| − | + | Language is essentially a synthesis of inform form and inform content; mind is the process of brain or brain-like processing of internal and external information. Therefore, language and mind are two completely independent entities. Language processes and thinking processes are using different mechanisms and are two completely different processes. Mind does not need to be carried out by language, and it is not the decisive role of language on mind as held by the Sapir-Wolf hypothesis. In contrast, the cognitive hypothesis holds that language and mind are two separate processes. In fact, the relationship between language and mind can be observed in a broader context to reflect the sociolinguistic relevance. This is because people's minds have extensive commonalities in perceptual, cognitive, social and linguistic psychology. At the same time, there are differences in the objective world in which different native speakers live, so people's ways of thinking are also diverse. | |
| + | Therefore, in the process of thinking, people should break through the stereotypes of language habits and put forward innovative ideas. When using language to communicate, different opinions under innovative thinking can be expressed and new ways of thinking can be reflected. In this way, eastern and Western scholars can break through the language bondage of Oriental language family and Indo-European language family, and learn languages by changing the way of thinking, which can often achieve twice the result with half the effort. | ||
===References=== | ===References=== | ||
| − | * | + | *Lin Xinhua林新华（1998(4)）．对萨丕尔——沃尔夫假说的再认识．''外语教学''：6一8 pp. |
| + | *Liu Runqing刘润清（1995）.''西方语言学流派''.北京:外语教学与研究出版社. | ||
| + | *Piaget 皮亚杰（1987）.''儿童的心理发展''傅统先,译.济南:山东教育出版社. | ||
| + | *Qian Xuesen钱学森（1986）.''关于思维科学''.上海:上海人民出版社. | ||
| + | *施光，辛斌（2007（1））． 语言·思维·认知－ 再论沃尔夫假说． ''四川外语学院学报'': 102 -106 pp． Shi Guang | ||
| + | * Sapir萨丕尔（1985）.''语言论''. 北京商务印书馆. | ||
| + | *Wu Tieping伍铁平（1986）.''语言与思维关系新探''.上海:上海教育出版社:5一13 pp. | ||
| + | *Whorf B L.Language（1942（1））. Mind and Reality.''The Theosophist'':63 pp | ||
| + | *Yang Yonglin杨永林（2004(2).唯理论与规约论之争一语言与思维关系研究.''外语教学'':14一17 pp. | ||
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- 20220630_Culture_1 papers 1-10: 1: 英语笔译 卞王倩 Bian Wangqian 202170081563 Europeanized Chinese and Cultural Factors Behind it, 2: 英语笔译 曹姣 Cao Jiao 202170081564 Research on court culture in the Tang Dynasty from the perspective of poem -- take Changhenge for example, 3 英语笔译 陈路瑶 Chen Luyao 202170081565, 4 英语笔译 崔晓凡 Cui Xiaofan 202170081566, 5 英语笔译 邓阳林 Deng Yanglin 202170081567, 6 英语笔译 高智慧 Gao Zhihui 202170081568, 7 英语笔译 何丽娜 He Lina 202170081569, 8 英语笔译 胡良明 Hu Liangming 202170081570, 9 英语笔译 黄琼 Huang Qiong 202170081571, 10 英语笔译 邝雨琪 Kuang Yuqi 202170081572
- 20220630_Culture_2 papers 11-20: 11 英语笔译 黎溢佳 Li Yijia 202170081573, 12 英语笔译 李思敏 Li Simin 202170081574, 13 英语笔译 李思源 Li Siyuan 202170081575, 14 英语笔译 李婷 Li Ting 202170081576, 15 英语笔译 李欣 Li Xin 202170081577, 16 英语笔译 李颖 Li Ying 202170081578, 17 英语笔译 李媛 Li Yuan 202170081579, 18 英语笔译 李梓婕 Li Zijie 202170081580, 19 英语笔译 梁思婷 Liang Siting 202170081581, 20 英语笔译 廖诗韵 Liao Shiyun 202170081582
- 20220630_Culture_3 papers 21-30: 21 英语笔译 刘唱 Liu Chang 202170081583, 22 英语笔译 刘乐乐 Liu Lele 202170081584, 23 英语笔译 刘双英 Liu Shuangying 202170081585, 24 英语笔译 刘婷 Liu Ting 202170081586, 25 英语笔译 刘瑶 Liu Yao 202170081587, 26 英语笔译 刘珍 Liu Zhen 202170081588, 27 英语笔译 龙翰良 Long Hanliang 202170081589, 28 英语笔译 罗姚林 Luo Yaolin 202170081590, 29 英语笔译 马艳焕 Ma Yanhuan 202170081591, 30 英语笔译 聂薇 Nie Wei 202170081592
- 20220630_Culture_4 papers 31-40: 31 英语笔译 孙丽君 Sun Lijun 202170081593, 32 英语笔译 仝雨梦 Tong Yumeng 202170081594, 33 英语笔译 童略雅 Tong Lueya 202170081595, 34 英语笔译 庹树梅 Tuo Shumei 202170081596, 35 英语笔译 王思琪 Wang Siqi 202170081597, 36 英语笔译 王亚娟 Wang Yajuan 202170081598, 37 英语笔译 肖冬晴 Xiao Dongqing 202170081599, 38 英语笔译 肖佳莉 Xiao Jiali 202170081600, 39 英语笔译 谢晓莹 Xie Xiaoying 202170081601, 40 英语笔译 熊嘉玲 Xiong Jialing 202170081602
- 20220630_Culture_5 papers 41-50: 41 英语笔译 颜媛 Yan Yuan 202170081603, 42 英语笔译 杨心怡 Yang Xinyi 202170081604, 43 英语笔译 杨紫微 Yang Ziwei 202170081605, 44 英语笔译 张国浩 Zhang Guohao 202170081606, 45 英语笔译 张姣玲 Zhang Jiaoling 202170081607, 46 英语笔译 张瑞 Zhang Rui 202170081608, 47 英语笔译 赵宇翔 Zhao Yuxiang 202170081609, 48 英语笔译 郑冬琴 Zheng Dongqin 202170081610, 49 英语笔译 钟青 Zhong Qing 202170081611, 50 英语笔译 周皓熙 Zhou Haoxi 202170081612
- 20220630_Culture_6 papers 51-60: 51 英语笔译 周哲 Zhou Zhe 202170081613, 52 英语笔译 朱丽娟 Zhu Lijuan 202170081614, 53 英语口译 段小蝶 Duan Xiaodie 202170081615, 54 英语口译 方楚晗 Fang Chuhan 202170081616, 55 英语口译 胡雯雯 Hu Wenwen 202170081617, 56 英语口译 黄天琪 Huang Tianqi 202170081618, 57 英语口译 兰绮 Lan Qi 202170081619, 58 英语口译 李丹 Li Dan 202170081620, 59 英语口译 李立飞 Li Lifei 202170081621, 60 英语口译 莫雨婷 Mo Yuting 202170081622
- 20220630_Culture_7 papers 61-70: 61 英语口译 彭慧璇 Peng Huixuan 202170081623, 62 英语口译 时友洁 Shi Youjie 202170081624, 63 英语口译 伍佳惠 Wu Jiahui 202170081625, 64 英语口译 夏晶 Xia Jing 202170081626, 65 英语口译 向师琦 Xiang Shiqi 202170081627, 66 英语口译 向望 Xiang Wang 202170081628, 67 英语口译 徐舞 Xu Wu 202170081629, 68 英语口译 张静芝 Zhang Jingzhi 202170081630, 69 英语口译 张旻丰 Zhang Minfeng 202170081631, 70 日语笔译 曹梦然 Cao Mengran 202170081632
- 20220630_Culture_8 papers 71-80: 71 日语笔译 胡梦琪 Hu Mengqi 202170081633, 72 日语笔译 张白鹭 Zhang Bailu 202170081634, 73 朝鲜语笔译 刘安莉 Liu Anli 202170081635, 74 朝鲜语笔译 王思佳 Wang Sijia 202170081636, 75 朝朝鲜语笔译 徐盖 Xu Gai 202170081638, 76 朝鲜语笔译 徐文慧 Xu Wenhui 202170081639, 77 外国语言文学 Akira Jantarat 202121080009, 78 比较文学与跨文化研究 Mahzad 202021080004, 79 英语语言文学 Mimi 2020GBJ002301
英语笔译 黎溢佳 Li Yijia 202170081573
Abstract
Language is an integral component of culture. Without language, it is impossible to have a culture, because only via language is culture transmitted from one generation to the next. For the necessities of life, language exists in a certain environment; therefore, the specific environment will be reflected in the language of a specific brand. Language is the means by which people communicate their thoughts. Therefore, it is inevitable that it will have an effect on politics, the economy and society, science and technology, and even culture. For a long time in China, Europe, and the United States, sexism in language has been a very serious problem. This study will describe the phenomenon of sexism in Chinese from three perspectives: word formation, proverbs, and metaphors, and then examine its causes.
Key words
Language; Cultural Factors; Gender Discrimination; Chinese
Introduction
Gender Discrimination, often known as sexual discrimination, is the unfair consideration of a person's sex when determining who receives a job, promotion, or other employment advantages. The Cambridge Dictionary defines "gender discrimination" as "a situation in which someone is treated less well because of their sex, usually when a woman is treated less well than a man." Although men can be subjected to gender discrimination, the term primarily refers to discrimination against women. The language reflects a bias towards women and the unequal social standing of men and women. This problem is displayed primarily through the scorn, disregard, denigration, or insulting of women. This paper will describe sexism and explain the causes in Chinese from the perspectives of word formation, proverbs, and metaphors.
Gender language has always been an important topic in pragmatic research, that is, to study a specific, unknown relationship between gender and language from the perspective of sex. For example, from the perspective of sociolinguistic research, we will explore the differences in gender differences in speech, intonation, vocabulary, syntax, and discourse style, as well as the causes and trends of these differences. Feminist linguistics originated from the Western women's liberation movement in the 1960s. Studying problems from a feminine perspective forms feminist linguistics. "Women are liberated through language" is one of the slogans of female protagonists, revealing the existence of sexism in English is the focus of feminist language linguistic research. Shifting from the early focus on specific gender language differences in order to deconstruct and reflect on the existing cultural system, the content of feminist linguistics is deepening. Since the 1970s, many researchers have begun to try to compare the two-gender languages from the perspective of analyzing the language used by women. For example, R Lakoff, Henley, et al. discussed the performance of gender differences in static languages such as speech, grammar, and vocabulary from the perspective of sociolinguistic research. Since the 1980s, dynamic speech has become the focus of research, that is, the differences in communication styles and personalities between men and women, such as the amount of discourse, topic control, wheel conversion, minimum response, dodge words, silence and other aspects, representative human beings such as Swann (1993) and Hirschman (1994). In the 1990s, gender language research gradually shifted to constructivism, with the aim of repositioning gender language research and conducting dynamic research on the process of people's use of language and behavior to mark personal identity and shape personal image in communicative activities, that is, to examine the relationship between language and gender with dynamic and related perspectives.
Literature Review
The study of gender-specific language in China began belatedly. Although it has been said for a long time that many of the Chinese characters next to the term "女(female)" discriminate against women, it is only a few words and phrases of personal opinion. This is the case even though it has been stated for a long time. It was not until the 1970s, influenced by western gender language studies, that Chinese linguists began to translate and introduce the western research on language gender differences and language sexism, and they wrote many papers on English language sexism, which had a certain influence and inspiration on Chinese linguistics, and then they began to study the phenomenon of language sexism. Sun Yuan and Xu Ke (2010) contrasted sexism in English and Chinese from three perspectives: morphology, semantics, and syntax, and studied the phenomenon's ceremonial genesis and real-world pressure. Chen Wei (2013) studied the context and content of English feminist linguistics research, assessed the features of female language at the level of language and discourse style, and presented the standard of non-gender language use and various linguistic perspectives. Wang Xiuying (2016) used English and Chinese as examples to examine and analysed the historical and cultural roots of common sexism in the two languages from the perspectives of word creation and syntax. Sun Lanfang (2018) analysed the gender discrimination reflected in Chinese characters from the side, investigated the social causes and cultural roots of such discrimination, and explored the significance of the relationship between gender disparity and writing to social advancement.
Word Formation
Word formation is a fundamental aspect of language. There is gender discrimination at the beginning of English and Chinese words. Chinese characters express the actual meaning of a word through their shape, and some Chinese characters at the beginning of their composition embody the cultural phenomenon of male superiority and female inferiority. Written by Xu Shen during the Eastern Han Dynasty, Shuowen Jiezi (Interpretation of Chinese characters) is the earliest dictionary in the history of linguistics in China, integrating the analysis of glyph, explanation of meaning, and discrimination of pronunciation. Female characters constitute one of the largest categories in this book, with 238 characters and 13 Variant Chinese characters. These female characters clearly reflect the ancient women's life picture and their social status. These female characters clearly reflect the lifestyle and social standing of ancient women. In a patriarchal society, women are men's accessories and have no personality of their own; they are parasites at the bottom of society. "女，婦人也。象形。王育說。凡女之屬皆从女." which signifies female, woman and the shape of a woman. This is the view of Wang Yu. All the words related to women are using the "女(female)" as the side. The Female’s oracle bone script is File:Chinesecharacterjpg , which resembles a woman on her knees with her arms crossed in front of her chest. Thus, the original meaning of the word "女(female)" is a woman with low status who focuses on domestic trifles. In addition, the ancient pronunciation of the word "女(female)" is "奴(slave)." Thus, both the word formation and pronunciation of “女(female)” reflect the ancient people's contempt for women. There are five type of Chinese characters with a “女”. A.Viewing women as instruments for reproduction or toys for men: “姓” “妊” “娠” “妃” 嫖” “妾”. B.Reflecting the status of married women as occupants and slaves: “娶” “嫁” “婚”. C.Indicating female sexuality as evil, greedy and immoral: “嫌” “妖” “妒” “耍” “妨” “奸” “婊” “妄”. D.meaning obedience, ignorance and lowliness:“妇” “奴” “如” “安” “娓” “姻”. E.In a society dominated by men, the value of women appears to be determined solely by their: “好” “姝” “妙” “娜” “妍” “娟” “婧” “娴”. (This will be further explained in the “Metaphor” session.)
Let’s focus on “B.Reflecting the status of married women as occupants and slaves”. In fact, not only these forms of marriage but also the terms "嫁" and "娶" contain severe sexual discrimination. Take “嫁” as an example, the left part indicates “女” and the right part “家” denotes the pronunciation. 《白虎通·婚娶》:“嫁者，家也。妇人外成以出适人为家。” This sentence means that once a woman married, her husband’s home is her home while her parents’ house is no longer her home. Generally, married women wish to leave their hometown and join her husband's family, thereby becoming a member of her husband's family. Mencius once said, 丈夫生而愿为之有势室，女子生而原为之有家。男以女为室，女以男为家 (When a boy is born, his parents hope to find him a wife. When a girl is born, her parents hope to find her a husband's family.) This reflects the ancient women's dependence on her family and the ancient society's perception of women. Women have no personality of their own and depend solely on their husbands for survival. Whether in the family of the husband or the family of her own, the woman has no rights; therefore, she must perform "three obedience and four virtues." In antiquity, when the pre-Qin word "嫁" was pronounced with a rhyming sound of “卖”, which means "sell." "Han Fei Zi": "天饥岁寒，嫁妻卖子者，必是家也(when the weather is cold and suffering hunger, marry your wife to another and sell your child can earn you a house).” "嫁(marry)" and "卖(sell)" are juxtapositional structures, so "marry" can be naturally interpreted as "sell". Let’s take a look at “娶”. the word formation of this word combines association and pictography. “取” means "take and capture prisoners." In ancient times, when a prisoner is captured, his left ear is cut off as a sign of victory; therefore, the ancient Chinese characters for "取" have the word "耳" on the left and "又" on the right. Consequently, "娶" can also mean "rob wife." For men, women are as much their property as anything else, and it is this desire that is exploited by modern web games to attract male players' attention with slogans about “grabbing grain and women, and occupying cities”.
Proverbs
Proverbs, as a special form of language expression, vividly reflect the social culture and people's thoughts in different periods of different countries. Some linguists compare it to the mirror of a nation with a living fossil of language. (Wang Xiuying, 2016,34) There are five types of proverbs containing gender discrimination. 1. reflecting the defects of the female sex： 三个女人一台戏。 (Three women can constitute a play.) 红颜女子多是非。 (Beautiful women can attract troubles.) 树大招风，人俊惹祸。(Tall trees are easily blown by the wind and beautiful women are easily troubled.) 2. reflecting the low status of women： 精女不如痴男。(Smart women are inferior to dumb men.) 母以子为贵。(Mothers’ honor is their sons. ) 兄弟如手足，妻子如衣服。(Treat brothers as hands and feet while wives as wear.) 养儿防老，养女赔钱。(Bring up sons to support parents in their old age while bringing up daughters to waste money.) 3. reflecting the ignorance of women： 头发长见识短。 (Long hair, short sight.) 女子无才便是德。 (No knowledge is the value of a woman.) 妇人之言不可听。(A woman’s advice is never to seek. ) 4. reflecting the existence of sexism in marriage： 嫁出去的女儿，泼出去的水。(Married daughters, spilled water.) 女大不中留。(You cannot keep an old daughter.) 嫁鸡随鸡，嫁狗随狗。(Accept anything in a marriage.) 5. reflecting that women are evil and curse: 女人上屋屋要塌，女人上船船要翻。 (Women on the roof, houses will collapse.) 最毒妇人心。 (There is no devil so bad as a woman’s heart.)
Metaphors
There are a lot of words in current Chinese as well as ancient Chinese that compliment women, particularly the appreciation of women's attractiveness. Bai Jiehong wrote in "Male/Female Language, Culture and Pragmatics" that in general, the presence of an excessive number of words in a language that may all be used to represent the same issue indicates that the subject has received a great deal of attention from the society. Since ancient times, being kind and beautiful has been expected of women. This standard has not changed. It makes no difference whether a woman is intelligent or not in terms of her value. There are 72 words in the 'Modern Chinese dictionary that praise women's appearance. The literal meanings of these words are an affirmation of women and praise. Nevertheless, it demonstrates that the patriarchal society evaluates and constrains women from a male perspective.(Yin Xue, 2012)
In China, the standard of beauty varies in different periods. The Han Dynasty considered slim women as beautiful. The four words indicate slimness. 柳腰 (A waist as thin as wicker): a.describes the soft strips of willow; b.refers to a woman's thin, soft waist. 苗条 (sprout and branch): describes a woman's slender and feminine figure. 亭亭玉立(as straight as an ancient Chinese pavilion): describe beautiful women with slender figures or straight shapes such as flowers and trees. 轻盈(light): describes a woman with a slim figure and brisk movements.
However, the Tang Dynasty considered chubby women as beautiful.
The four words“丰润, 丰满, 丰盈, 丰腴” in Chinese are adjectives describing chubby women. The character "环肥燕瘦" embodies these two types of aesthetics. "环" refers to Yang Yuhuan, the corpulent concubine of Tang Dynasty Emperor Xuanzong; "燕" refers to Zhao Feiyan, the slender empress of Han Dynasty Emperor Cheng. One is chubby and the other is slim, but they both are on the list of “Ancient Four Beauties." However, whether they are thin or plump, they are all measured by men's standards, and women can only be compelled to accommodate men's vision and desires.
According to philosophers, the words used to refer to women in the English language can be divided into five categories: plaything, animal, fruit, neutral words, and sexual words, many of which have derogatory connotations. This classification may not be entirely objective, but it is not without merit; in the English language, there are numerous words that compare women to animals, playthings, or sexual objects. There are many English and Chinese words that use animal metaphors to refer to males and females, but there are significant differences in the selection of animal metaphors. The selected animals in the metaphor of men, typically with strength, aggression, ambition, and other positive connotations, such as the tiger, eagle, leopard, roc, etc., are frequently used to refer to men. However, when referring to female animals, the metaphors of being hunted, obedient, ignorant, fierce, and sexual connotations are more prevalent, and the number of female animal metaphors is significantly greater than male animal metaphors.(Zhou Huanmei, 2011) Tiger can be used as a metaphor for both men and women, but their respective metaphorical meanings are quite distinct. When a tiger is used as a metaphor for a male, the cognitive response is typical that it demonstrates the strength and bravery of the male, and the cognitive meaning of the tiger's king of beasts will also be transferred to the metaphorical male. For instance, "the tiger descends the mountain" describes the ferocity and speed, and when used in the male, it refers to its sweeping and unstoppable momentum. However, when the tiger metaphor is applied to women, it typically refers to outrageous, provocative, unreasonable women. I fear that when the term "tigress" is mentioned, few people will associate it with a positive connotation.
The semantics of “鸡(chick)” in Chinese is endowed with heavy sexual meaning referring to women working with their bodies for money and a lot of metaphors about chicken have a derogatory sense, such as “鸡婆（a woman who ran a brothel）” who are noisy and haggle over every ounce of woman trouble; “母鸡(the hen)” is used continuously to gossip disgusting woman. Besides, “牡鸡司晨（ten on behalf of the rooster to announce the daybreak）” was used as a metaphor that women take over power from men. We can find that in people’s mind, the men should own the highest power as a king or ran the country, which has nothing to do with women. While women once at the helm of the state power will be described as hen, not fulfilling their job as a housewife. The metaphorical meaning of chicken in English is not much better. “Biddy” (chick or hen) refer to maids and gossipers, while the “hen” refer to middle-aged women who gossip or are meddlesome. “A wet hen” is used to describe unpleasant women, and “chicken” was supposed to mean a kind of meat, however, its metaphorical meaning is a young, inexperienced and gullible immature female. “Gull” means “a large gray and white bird; to fool or trick” when applied to women, it usually refers to a prostitute attached to a fleet a prostitute near a naval base or someone who is gullible.
In both Chinese and English, there are numerous plant metaphors for men and women. However, selecting the type of plant makes a substantial difference. When people use plants as metaphors for men, they select more robust plants, such as trees, to represent their positive image. The metaphor of women as plants consists primarily of flowers and plants like these. As we all know, flowers can attract people with their vibrant, eye-catching hues, the fragrance of fragrant flowers, or their pleasing appearance. In conclusion, the metaphor of women as plants, emphasizing their external ornamental value and highlighting the beauty of women's appearance, leads the community to pay more attention to women's appearance, which also reflects the social treatment of women from a particular perspective, one-sided views, and contradictory attitudes. Society evaluates women based on their appearance and pays attention to their beauty, but it also views beautiful women as a "disaster" or "vase." It is evident that society's evaluation criteria for women are contradictory and unfair.
Reasons and how to fix
Reasons
(A) the historical roots In this era of social-economic production capacity in the hands of women, when women held the dominant position in society, the history of women in matriarchal societies was illustrious. During the age of patriarchal society, however, economic production capacity increasingly came to be dominated by men, and women's status, in general, declined, placing them in a subordinate position. In a culture dominated by white men, the English language is sexist, excluding and degrading women. Chinese society is profoundly influenced by the feudal patriarchal structure and feudal moral ideals, which have transformed the interaction between men and women into a master-servant relationship characterised by pecking. In the history of both the east and west, great deeds are attributed to men, while women are responsible for the death, indicating that the concept of roles has been deeply ingrained in the evolution of human society.
(B) the cultural roots As the expression of people's thoughts and ideas, language will reflect the social culture and ideas of a particular time period. In western culture, the Bible has a significant impact on people's thoughts. Eve was derived from Adam's rib, according to the Bible, and the theory that God created man became the basis for the theory of the origin of language, thereby establishing the preeminent position of men from the beginning and relegating women to a subordinate and submissive position. China's culture is primarily inspired by Confucianism, and the idea of male dominance and female inferiority have been documented in history since Spring and Autumn Warring States Period. The founder of Confucianism, Confucius, once stated, "Only ladies and villains are difficult to raise." There were three thousand disciples and seventy-two sages, but no female disciples. Long-term, the ancient Chinese government encouraged women to adhere to the "three obedience and four virtues." In accordance with the principles of "internal and external differences" and "the idea of male superiority and female inferiority," the Confucian ethical code mandates that women's morality, behaviour, and cultivation be standardised. Insisting that women should be subservient to males, that they should serve men, not for their own position and resistance. The concepts of the world's three major religions, also reflect the disparaging and exclusive nature of their content against women. Consequently, the assumption of male dominance in human history and culture has contributed to the creation of sexist language in both China and Western nations. As co-founders of historical civilisation, men and women should have equal social standing.
(C) the social roots The traditional social division of labour places a disproportionate number of males in high-status occupations in comparison to the number of women, which results in a diminished significance of one's place of employment. On the other hand, women have stronger social connections in the context of the household and caregiving. Because women have a natural tendency to attach themselves to men, men have the potential to benefit from their careers, properties, and other advantages to achieve a greater standing in their families and in society. When women are relegated to a subordinate position in their families and in society as a whole, the only means by which they can compensate are by other means, such as the elegance of their behaviour, the use of linguistic norms, etc. Because of this circumstance, the way language is mirrored can be rather different. (Zhao Yiran,2020,62-63)
Due to the influence of social and cultural forces, the concept of women as "servants" to men has become deeply ingrained, resulting in a distinct social psychology. Someone will frequently ask a woman at a party in the United Kingdom, "What does your husband do?" But nobody will ever ask a male, "What does your wife do?" If anyone dared to ask him such questions, he would respond, " She's my wife!" This demonstrates that there is no need to inquire about the status of women, a prevalent male mentality. Women like to employ ambiguous language and rhetorical questions because, even if they have more opportunities to attain the upper echelons of society today, they psychologically permit men to rule.
Due to historical and cultural factors, gender discrimination persists in the vast majority of languages. People are progressively becoming aware of the significance of women's standing and their indispensable role as social civilization advances. In today's society, despite the fact that women's social status in all aspects has been greatly improved, especially the economic status has improved, language, and gender discrimination have also improved accordingly. However, to eliminate the real sense of language, and gender discrimination, It is impossible to eliminate this phenomenon only through language reform. It will be a difficult and long process to fundamentally change the idea that men are superior to women.
how to fix it
The advancement of civilization, the rise in the general level of living, and the growth of society all contribute to an overall rise in the social standing of women, which is expected to continue rising. Researchers who study linguistic sexism argue that language is also sexist in the form of "derogatory" words for women and "complimentary" words for men. This has led to the launch of a campaign to eliminate discrimination in countries where English is the primary language. It is of the utmost importance to eradicate sexism and racism from the English language. The primary objectives are to enhance discrimination in the English language and to enhance the habit of using language that is more appropriate for everyday use. While referring to other people, always use neutral phrases; never use male terminology or complex words when talking about women. Specifically, the job title should be composed of female language, and there shouldn't be any extra affixes to indicate what they're supposed to mean. When it comes to making a distinction between the sexes, the majority of individuals will refer to females with the pronoun "he" rather than "she" in certain circumstances. Additionally, avoid using phrases that are derogatory to women, and steer clear of including old stereotypes in what you say. The relationship between society and language is quite close. The status of women in a language tends to rise in tandem with their rise in social standing. Get rid of the misogyny that comes from using third-person pronouns.
The phenomena of sexism in language, with the goal of producing a more conducive environment for the experience of language by women. In the United States, feminist linguists such as Mary Ritchie Key have proposed a "non-gender language" that advocates women's independent and equal social roles. The non-gender language's most significant and obvious manifestation is the neutral transformation of the meaning of female bias words. Other manifestations of the non-gender language include the promotion of women's economic independence. Linguists that adhere to the feminist perspective feel that there should be a gender-aware approach to the use of generic terminology. The generic usage of masculine terms is converted to neutral words, and the words that are tied to the original masculine words in the form of suffixes are altered into a structure that does not have a bias toward males. Such as "-er," "-or," "-ist," or "person generation" for the original "first-ess and-ette"; for example, "fireman" and "firefighter" and "suffragette" and "suffragist." Certain jobs do not discriminate on the basis of gender and avoid defining occupations or responsibilities using terms that are specific to either gender. For example, the position of "Lady Lawyer" has been replaced by the more objective and gender-neutral term "Lawyer," and "Man-Sized jobs" have been replaced by the term "Big Jobs" or "Heavy Work." Expressions of women that are negative or sarcastic should be avoided, as should language that expresses stereotypical or formulaic roles and behaviours of women. In addition, negative or sarcastic expressions of women should not be used. To truly achieve liberation, women must also be willing to fight for it themselves. When compared to the impact that society has on language, the rate at which language reflects society is far slower. People urge for a society that is gender-neutral, but so long as there is discrimination and bias in language, it will be a barrier to the progression and development of society. As a result, we ought to give this issue our full attention and comprehend the gravity of the situation. It is only under the presumption of societal reform and linguistic equality that we will be able to completely eradicate social discrimination, eradicate language discrimination, and realise true equality between men and women. Over the course of the last century, women have made significant progress toward attaining the same rights as men. They venture out into the world and perform tasks that were traditionally reserved for males, and their contributions to society are on par with those made by men.
References
Bai Jiehong 白解红(2000). 性别语言文化与语用研究[Male/Female Language, Culture and Pragmatics].湖南教育出版社Hunan Education Publishing House, 20.
Wang Xiuying王秀英(2016).浅谈英汉语言中的性别歧视现象及其产生的根源[On sexism in English and Chinese and its causes].甘肃高师学报GANSU GAOSHI XUEBAO, 34-35.
Zhou Huanmei 周欢梅(2011).隐喻视角下的英汉语言性别歧视研究[A study of gender discrimination in English and Chinese languages from the perspective of metaphor].西北大学Northwest University, 14-15.
Yin Xue尹雪(2012)汉语词汇中的性别歧视研究[A study of sexism in Chinese vocabulary].黑龙江大学Heilongjiang University, 26-27.
Zhao Yiran赵羿然(2020).英汉语言中性别歧视的成因分析[An analysis of the causes of sexism in English and Chinese].现代交际Modern Communication, 62-63.
Terms
Questions
英语笔译 李思敏 Li Simin 202170081574
Abstract
In recent years, China's comprehensive national strength has been continuously strengthened and it has played an important role in international affairs, coupled with the rapid economic development, a large number of foreign enterprises in China has increased. China's huge market and development potential are obvious to all. The culture with a long history and China's rapidly developed economy will inevitably lead to an increasing degree of internationalization of the Chinese language. In the context of economic globalization, the number of people learning Chinese is increasing. The worldwide Chinese fever that has emerged in recent years reflects the fact that a rising China is beginning to show its greater impact on the world. Language is the carrier of culture, and when a country's national language is universally studied as a foreign language, it reflects a considerable extent the real improvement of the country's international status and the deepening of its influence.
Chinese is one of the oldest and most developed languages in the world with international influence. Chinese plays an extremely important role in the history of Oriental culture and has had a huge impact on the languages and cultures of its neighbors in East and Southeast Asia. Chinese and Chinese characters had spread to Japan, Korea, Vietnam and other countries along with the highly developed science and culture of ancient China. Until now, Chinese vocabulary occupies a very important position in the languages of these countries, and even forms a very large part of the basic vocabulary of these languages. Most of the ancient historical documents of these countries are recorded in Chinese characters. After the founding of New China, with the improved international status of China, the status of Chinese in the world has also been increasing day by day.
China's development has brought opportunities to all countries in the world, and mastering the Chinese language has become an important condition for many people to seize opportunities for development, which also marks the rapid enhancement of China's soft power. However, in addition to the excitement, we must also keep a clear head and bear in mind that there is still a long way to go before Chinese truly becomes a dominant language in the world.
Key Words
Chinese Language; Global Impact; Chinese fever
Introduction
Chinese is the language used by the largest number of people in the world, with at least 1.5 billion people speaking Chinese in the world, accounting for 20% of the world's total population. In recent years, China's influence in the world has been increasing and the global impact of the Chinese language has gradually improved, with a wave of learning Chinese formed around the world. On November 21, 2004, China's first overseas Confucius Institute was established in South Korea, and then the Chinese government began to actively promote the wide spread of the Chinese language and culture in the world. As of 2019, China has established 550 Confucius Institutes and 1,172 Confucius Classrooms in primary and secondary schools in 162 countries (regions), training more than 9 million foreign students.
In the context of economic globalization, with the frequent exchanges between countries, languages and the cultures they carry are also constantly communicating, colliding and merging. As an important cultural carrier, language plays an irreplaceable and fundamental role in promoting the exchange and understanding of different cultures. At present, the overseas "Chinese fever" is promoting Chinese culture to the world, which is of great significance to eliminating the misunderstanding of Chinese culture in Western society and promoting world peace.
The Status of Chinese Language in World Languages
As we all know, Chinese is one of the oldest languages in the world and it is also one of the six official languages prescribed by the United Nations. However, due to various factors, there is still a big gap between the international status of the Chinese and the expectations of the Chinese people.
The Swiss sociologist George Weber had an impact on the international status of the world's top ten languages in the mid-1990s according to relevant criteria. The ranking is based on the following six aspects: (a) The number of native speakers of the language; (b) the number of persons who uses the language as a second language; (c) the economic, scientific and technological and military strength of the State in which the language is spoken; (d) The most frequently used language in the fields of diplomacy, international trade, international organizations, academic exchanges, etc.; (e) The number of countries and populations that use the language; (f) The prestige of the language in the field of social and humanistic fields (e.g., whether the books written in the language has won the Nobel Prize in Literature, how many world-famous works have been written in the language); Additional points are added if it is an official language of the United Nations.
It is worth noting that according to the survey and analysis of George Weber, among the world languages, the top ten languages ranked by the number of native speakers are: First, Chinese (accounting for 20.7% of the world's total population); Second, English (6.2%); Third, Spanish (5.6%); Fourth, Hindi, and Urdu (4.7%); Fifth, Arabic (3.8%); Sixth, Bengali (3.5%); Seventh, Brazil, Portuguese (3.0%); Eighth, Russian (3.0%); Ninth, Japanese (2.3%); Tenth, German (1.8%). French came in at thirteenth place (1.4%), narrowly outperforming Korean. According to the second indicator, how many people use the language as their second language, the ranking is changed to: First, French (about 180 million); Second, English (about 150 million); Third, Russian (about 120 million); Fourth, Portuguese (about 30 million); Fifth, Arabic (about 24 million); Sixth, Spanish (about 22 million); Seventh, Chinese (about 21 million); Eighth, German (about 20 million); Ninth, Japanese (about 10 million); Tenth, Hindi.
According to the comprehensive consideration of the above six standards, the international status ranking of the world's languages was finally revealed. The top five were: 1. English; 2. French; 3. Spanish; 4. Russian; 5. Arabic; Chinese is fortunate to be sixth.
Entering the 21st century, the situation has changed in less than a decade. According to the "2005 United Nations Survey Report on the World's Major Languages, Distribution and Application", the new world's top ten language ranking list was announced, and the "world's top ten languages" were: 1. English; 2. Chinese; 3. German; 4. French; 5. Russian; 6. Spanish; 7. Japanese; 8. Arabic; 9. Korean; 10. Portuguese. Chinese has leaped to become the second-largest language after English, and the report also affirms the reality of China's rise as an emerging power. It was reiterated that the United Nations Standards for the Chinese Character System were consistent with the Simplified Chinese Characters of the Mainland. The official text of Chinese characters released to the outside world is based on Simplified Chinese characters. And the report also believes that South Korea's practice of abolishing Chinese characters has increased ambiguity in international trade exchanges, it is proposed to add an appropriate number of Chinese characters to be used in parallel with the Korean language. "The United Nations Survey on the World's Major Languages, Distribution and Application" launched a new world's top ten languages, and Chinese ranked second, which reflects the improvement of The international status of Chinese. In the international spread of languages, the competition between Chinese and English may have begun, of course, not everyone likes to see it.
The Global Impact of the Chinese Language
（1）The influence on Oxford English Dictionary
With a history of more than 150 years, the Oxford English Dictionary is considered the most comprehensive and authoritative English dictionary, and is known as the golden rule of the English-speaking world, and each word included in it had experienced a long and deliberate process. This giant dictionary has been updated every three months since 2000 and now contains more than 600,000 English words, including more than 1,500 English words with Chinese elements.
The Oxford English Dictionary published by Oxford University Press in March 2016, included 500 new words, of which 13 words with Chinese elements came from the Hong Kong Special Administrative Region of China, such as char siu ( barbecued pork), yum cha (drink tea), milk tea (a kind of beverage that mixes milk and tea), dai pai dong (sidewalk snack booth) and so on. They have distinctive local characteristics and are mostly displayed in Cantonese pinyin.
Some of the Chinese loanwords in the Oxford English Dictionary are derived from Mandarin, such as feng shui (the location of a house or tomb, supposed to influence the fortune of a family), tung oil (China wood oil), paper tiger (a metaphor for a man who is outwardly strong and inwardly weak), Maoism (Maoism is a scientific guiding ideology suitable for China's actual situation formed by the Communist Party of China (CPC) with Comrade Mao Zedong as the main representative in the long-term practice of revolution and construction, according to the basic principles of Marxism-Leninism.), etc. Some are derived from Cantonese, such as kowtow (a traditional Chinese etiquette: one's kneel and hands on the ground, with his or her head on the ground), pakchoi (Chinese cabbage), samfu (shirts and pants), etc.; Others originate from the Fujian dialect, such as satin (refers to smooth glossy silk with a thick side), Kylin (Chinese unicorn), oolong (oolong tea) and so on. These English words containing Chinese elements are usually produced in five ways: transliteration, free translation, transliteration and free translation, transliteration pluses affixes and semantic regeneration, which have more or less undergone a certain degree of "Anglicization" transformation, and are integrated into the Vocabulary System and Pragmatic System of English.
In addition to Chinese loanwords, the Oxford English Dictionary also includes some expressions with Chinese elements (i.e., "Chinglish"), such as a long time no see (haven't seen you for a long time) and loss face (dishonor). Although these Chinglish do not conform to the expression habits of traditional English, English-speaking people like to use them. According to experts from the U.S. Global Language Monitoring (GLM) agency, as the influence of the Chinese grows, it will not be long before Chinglish such as good good study, day day up (study hard and do better every day), no money no talk (without money, any talk is spared), and add oil (used to encourage others) will also enter this dictionary.
The Oxford English Dictionary continues to include words and expressions containing Chinese elements, which not only enriches the cultural connotation of English, but also promotes the global development of English, also reflecting the increasing influence of Chinese on English. As Professor Zhou Haizhong, a Chinese Chinese linguist, said: "With the increasingly frequent exchanges between the Chinese nation and the English-speaking nations, there will be more and more English words and expressions from Chinese, thus further promoting the internationalization and diversification of English."
（2）“Chinese fever”
There was a Chinese craze in the 1970s. At that time, due to the relaxation of Sino-US relations, China restored its seat in the United Nations, and the world saw China that began to go globally with a new vision. Therefore, a wave of learning Chinese craze first arose in the United States, and the impact drove the Chinese fever in the entire Western world. However, due to the small economic influence of China at that time and China's foreign economic ties with other countries were not firm, the Chinese fever could not continue to burn for a long time. Compared with that wave of Chinese fever, the reason why the current new wave of Chinese fever is so extensive, so numerous, and so strong is that China has risen rapidly in the context of an era of economic globalization.
Since the launch of the reform and opening-up policy, with the continuous development of China's economy and society and the continuous improvement of comprehensive national strength, Chinese learning has continued to heat up abroad and the international community's awareness of Chinese has become higher and higher. Today's "Chinese fever" is mainly manifested in the following three aspects. First, the number of overseas Chinese learners is rising steadily, and the geographical distribution of overseas Chinese education is becoming more and more extensive. The number of people studying Chinese overseas is now growing at a rate of about 50% or even faster per year. Some countries and regions that were not the hot spots for Chinese overseas immigrants have now begun to follow the "Chinese fever" trend. For example, Zambia, Mozambique, Kenya, Ghana in Africa, Cuba, Uruguay, Ecuador, Bolivia, Costa Rica in South America, and Equatorial Guinea in Oceania have begun to appear in various forms of Chinese schools.
Second, the ethnic backgrounds of overseas Chinese learners show a diversified development trend. For a long time, the main group of people studying Chinese abroad has been the children of overseas Chinese immigrants. But now the situation is changing, more and more non-Chinese people from all walks of life who are interested in Chinese culture or want to work related to China are beginning to join the overseas Chinese learning team. For example, Chinese education in Southeast Asian countries used to be taught in the mother tongue of Chinese children, but now many non-Chinese children have begun to compete to learn Chinese, and some non-Chinese students in Southeast Asian countries have accounted for one-third to half of the students in Chinese schools, and this trend is constantly strengthening. For example, in the United Kingdom, the former Chinese students were all Chinese children, but now most of the students come from different ethnic groups.
Third, overseas Chinese language education is increasingly supported by the understanding and policy support of local governments and education authorities. The continuous heating up of the "Chinese fever" around the world has made the governments and education authorities of many countries pay more and more attention to local Chinese education and Chinese schools, and have begun to contact the local Chinese community, hoping to strengthen cooperation and exchanges and jointly promote the development of local Chinese education. More than 60 countries around the world have incorporated Chinese language teaching into their national education systems. For example, Ireland announced in 2020 that Chinese will be included in the foreign language subjects of the university entrance examination, Russia will list "Chinese" as a college entrance examination subject, and in Australia, Mandarin Chinese will jump to the second-largest language. Chinese education in the UK has long since shifted from the Chinese community to mainstream schools, government departments and other educational organizations with non-Chinese backgrounds in the UK. Spain and the Netherlands have listed Chinese courses as electives in local secondary schools. France uses Chinese as a third foreign language, and French students can take Chinese as the national public examination and receive extra points. Thailand, Brunei, Austria and other countries' governments directly fund and support the development of local Chinese education.
In 2004, China established a non-profit institution "Confucius Institute" abroad to disseminate Chinese culture and teach the Chinese language. In April 2007, thanks to the efforts of the China National Office, the Confucius Institute headquarters was established in Beijing. The Confucius Institute Headquarters is mainly responsible for the establishment of the teaching model of Confucius institutes, the selection of course products, the selection of Chinese teachers and volunteers, the convening of the global Confucius Institute Conference, and the evaluation of Confucius Institutes in different places. In March 2008, the online Confucius Institute, founded by the headquarters of the Confucius Institute, was put into operation, providing a variety of teaching resources and online courses to Chinese teachers, Chinese culture lovers and Chinese learners around the world, and it has the functions of the news release and online management of Confucius institutes. At present, the Confucius Institute has become a base for the promotion of the Chinese language and Chinese culture overseas, and a window for foreign countries to understand China. As of December 2019, China has established 550 Confucius Institutes and 1,172 Primary and Secondary School Confucius Classrooms in 162 countries (regions). Since its inception, the Confucius Institute has provided services for tens of millions of students from all over the world to learn Chinese and understand Chinese culture, played an important role in promoting the development of international Chinese education, and become an important platform for the world to understand China.
"Chinese fever" has also promoted the deepening of scholars at home and abroad on Chinese and Chinese dialects, Chinese culture, world sinology, intercultural communication, foreign communication, and foreign Chinese teaching. The training of Chinese as a foreign language is also booming, and the requirements are getting higher and higher, and the quality of teachers has also improved, which is also the driving force for promoting the "Chinese fever".
（3）The influence on other countries
Chinese plays an extremely important role in the history of Oriental culture, and has had a huge impact on the languages and cultures of its neighbors in East and Southeast Asia.
1. The influence of the Chinese language on the Japanese language
Although the Japanese nation has an ancient culture, its script was created quite late. For a long time, Japanese people have used Chinese characters as a carrier for them to spread their thoughts and express their emotions, calling Chinese characters "mana". At the beginning of the fifth century, a phonetic script of borrowed Kanji called "kana" appeared in Japan. In the eighth century, the use of Kanji to mark Japanese phonetics was relatively fixed, and its symbol was the compilation of the Manyoshu, so it was called "Manyo Kana". It is the basis for pure Japanese phonetic characters. The final creation of the Japanese script was done by kibi makibi and Kobo Daishi (Kukai). Both of them had long stayed in China during the Tang Dynasty and had a deep study of Chinese characters. The former creates a Japanese "katakana" based on the italics of the phonetic Kanji, while the latter uses kanji to create a Japanese "hiragana". Although the kana script has been prevalent in Japan since the tenth century, the use of Kanji has not been abolished. Until today, there are still more than a thousand simplified Chinese characters in Japanese characters that have occupied an important position in the world.
2. The influence of the Chinese language on the Korean language
The Korean script is called hangul, and its creation and application is an important achievement of ancient Korean culture. In fact, in the Middle Ages, Korea, like Japan, did not have a script, but used Chinese characters. After the unification of Silla, Xue Cong created the "이찰", that is, the use of Chinese characters to indicate Korean auxiliary words and auxiliary verbs to assist in reading Chinese books. In the end, because of the different languages, it could not be popularized.
At the beginning of the Li Dynasty, Sejong set up a hangul bureau in the palace, and ordered Zheng Linzhi, Cheng Sanwen and others to formulate hangul. They studied Korean phonetics based on Chinese phonology, creating 11 vowel letters and 17 consonant letters, which were published in 1443 AD. North Korea has since had its own script.
3. The influence of the Chinese language on the Vietnamese language
Before the tenth century, Vietnam was a county in China. Qin, Han, Sui, and Tang dynasties all had set up officials here, so they were deeply influenced by Chinese culture. After Vietnam's independence, whether the interaction of people from the upper class or school education and the creation of literary works, Chinese characters are used as tools. It was not until the thirteenth century that Vietnam had its own script, Chu Nom. Chu Nom is a new character based on Chinese characters, using methods such as echoism, phonetic loan characters, and syssemantographic method to express Vietnamese pronunciation. In the fifteenth century, Chu Nom completely replaced the Chinese characters throughout the country.
The Reasons Why the Chinese Language Has a Global Impact
（1）Economic Factor
After China acceded to the World Trade Organization, the impact of economic globalization on China has become greater and greater, and similarly, China's influence on other countries has also increased. In recent years, China's economy has maintained steady growth, more and more foreigners come to China to live and work, and more and more foreign enterprises set up in China, which have brought impetus to China's economic development and have also played a role in promoting the integration of cultural exchanges between China and many countries in the world. A leader of New Zealand once said that New Zealand will train some young people who can master the Chinese language. This is because China is an important commodity export market for New Zealand. In addition, the number of Chinese tourists to New Zealand is growing rapidly. In short, it can be considered that the benign development of China's economy has promoted the enhancement of the international influence of the Chinese language.
（2）Political Factor
As a socialist country, China is not only politically stable, but its comprehensive national strength has also gradually become stronger, and China has always been the image of a great nation in the world. This is inseparable from China's desire to integrate into the world and the world's need for China. China's position in international affairs cannot be ignored, and in the face of international disputes, China has always maintained a fair and just stance. China has made many contributions to world peace and development and has won praise from many people abroad. China has a stable political environment and a good reputation in the international community. Therefore, for many foreign people, to understand China more thoroughly, they have naturally risen a "Chinese fever".
（3）Cultural Factor
Language is a symbol of national culture, and the reason why Chinese has such a huge international appeal, in addition to undeniable economic factors, lies in the unique charm of the Chinese cultural heritage it carries that is profound, brilliant with a long history and contains strong vitality. Therefore, a large number of foreign scholars and international students have come to visit and study in China, and even some people choose to settle in China. Part of the reason is that China's habits and ideologies have an impact on these people. To have a deeper understanding of our culture, they need to learn Chinese.
（4）Educational Factor
As early as the 1960s, China established the Beijing Language and Culture Institute (now renamed "Beijing Language and Culture University") with the main task of educating international students in the Chinese language and culture. In 1987, China officially established the Office of the National Leading Group for the international promotion of the Chinese language, which was the beginning of China's formal promotion of the Chinese language internationally. On November 21, 2004, the world's first Confucius Institute was officially established in Seoul, the capital of South Korea, which is another milestone in the important position of the Chinese in the world. Today, there are hundreds of educational institutions in different countries that teach Chinese to foreign people, and they have further promoted the in-depth development of Chinese language learning by organizing teaching activities and running schools overseas.
Methods to Enhance the Global Impact of the Chinese Language
To enhance the international status of the Chinese language, Chinese governments should accelerate the spread of the Chinese language and expand the international influence of the Chinese language. I think it can be achieved from the following aspects:
(1) Vigorously promote Mandarin
The unification of language is first and foremost to facilitate communication, but it is also an important factor in enhancing national cohesion. It is necessary to continuously enhance the public's national awareness of the language, and cultivate the identification with Putonghua and the pride in speaking Mandarin. This requires education, media and other fields to take the lead in speaking and using Mandarin well, so as to set an example for the whole society. Actively and steadily do a good job in the promotion of Putonghua in cities and public service departments, strengthen the language communication of Chinese communities at home and abroad, and support Chinese language education carried out by overseas Chinese and their children.
(2) Accelerate the standardization of the Chinese language and Chinese characters
To make Chinese a mature, excellent, and influential language, Chinese governments must establish a series of scientific normative standards in terms of language structure, writing system, and social application of language and writing, which is convenient for the teaching and use of language, convenient for information processing of language and writing, and conducive to improving the prestige of language. In addition to considering the basic norms of language and writing (such as the standardized word list, etc.), special attention should also be paid to formulating various applicable normative standards in social language life, so that language uses can be orderly. For example, different types of education (literacy education, school mother tongue education, ethnic minority Chinese education, Chinese language education to foreign students) and different levels of education (kindergarten, primary school, junior high school) apply standard letters and words, use personal name and geographical name use word specification, translation transcription specification, computer word library construction regulations, network publishing language standards, network-oriented abbreviations of proper nouns, and so on.
(3) Give full play to the role of Pinyin
Pinyin is a national legal scheme that has been selected from thousands of schemes after more than 100 years of social practice, and its role is to spell Chinese and phonetic transcription for Chinese characters and to play a role in situations where Chinese characters are inconvenient or cannot be used. Especially in China and foreign exchanges and the exchange between people and machines, its role is very important and indispensable. At present, the application of the Pinyin scheme is still very insufficient, China's primary school education has a tendency to "dilute" Pinyin teaching, the application level of adult Pinyin is unbalanced, and the society's understanding and application of Pinyin is still relatively chaotic, these problems should be paid enough attention.
(4) Developing Chinese word information processing technology
The information processing of language and writing is a decisive battle and a victorious battle for China's informatization. The information processing of Chinese and Chinese words and characters is developing from word processing to language processing, and from word processing to speech processing. At present, we should first vigorously implement the talent strategy, gather multidisciplinary talents specialized in such as linguistics and information technology to jointly tackle key problems, and cultivate comprehensive language information processing talents, especially to cultivate several discipline leaders. The second is to implement the resource strategy, concentrate on building various language resources and software resources with independent intellectual property rights, such as written corpora and spoken language corpus with grammar and semantic marks, various information dictionaries and knowledge dictionaries, etc., and increase resource sharing and complementation through clear intellectual property rights and unified normative standards. The third is to implement the development strategy, timely transform scientific research results into products, and occupy the market, supporting scientific research through product benefits.
(5) Comprehensively build a network database of Chinese language
Without e-databases, especially public-oriented databases, e-government, e-commerce, e-education, and e-entertainment will not work successfully. language databases should be based on Chinese as the center, and pay attention to the development of multilingual databases to facilitate foreigners to visit the Chinese website. The establishment of databases of Chinese culture such as digital libraries and museums has gradually digitized Chinese culture, which is convenient for Chinese and foreign researchers to use the database to explore the treasures of Chinese culture.
(6) Gradually promote the internationalization of the Chinese language
As one of the world languages, Chinese should accelerate the process of internationalization based on self-development and improvement. The United States, Britain, France, Spain, Germany, Japan, and other countries have been implementing the international communication strategy of English, French, Spanish, German, Japanese, etc., and they have spread their languages to other countries through trade, media, education, culture, and other means. China should also sum up and draw experience from it, and take effective measures to speed up the pace of the Chinese language moving toward the world.
Conclusion
With the development of China's economy, the Chinese language has also developed continuously. The international influence of the Chinese language is increasing day by day, and its status in the international community is also increasing, which can be described as a strong national language. At present, Chinese is on the way to becoming a strong international communication language, but there is still a long way to go before it comes true. To this end, we must study and understand the current international status of Chinese, compare it with English, a strong communication language, objectively analyze the advantages and disadvantages of Chinese, improve and develop the Chinese language and culture, and gradually accelerate the process of Chinese internationalization, striving to play a greater role in international exchanges in the future. Today's Chinese fever is a reflection of the strength of the Chinese language, but there is still a long way to go to become a dominant language. For Chinese to become a dominant language, it can only rely on the peaceful development of China, the spread of Chinese influence, and its charm.
At the same time, with the enhancement of the international influence of the Chinese language, China's cultural dissemination ushered in a new opportunity. In the context of the international promotion of Chinese, China's relevant Departments must be clear about the direction and goal of cultural dissemination, attach importance to the international promotion of Chinese, adjust and optimize the overall cultural context of China, improve the overall value of China's culture, so as to better spread Chinese culture, and effectively spread it to the world, improve the influence of Chinese culture, and promote the diversity of world culture.
References
1. Yang Bohan 杨博涵. (2018). 世界汉语热背后的思考 [Reflections on the World Chinese Fever]. 《散文百家》 [Prose Hundred]（03）：152.
2. Zhou Lei 周磊. (2012). 增强中华文化国际影响力进程中的孔子学院发展研究 [A Study on the Development of Confucius Institutes in the Process of Enhancing the International Influence of Chinese Culture]. 《江西社会科学》 [Jiangxi Social Sciences]（04）：171-174.
3. Zhang Zhizhou 张志洲. (2006). “中国机会”：汉语热的背后 ["China Opportunity": Behind the Chinese fever]. 《世界知识》[World Knowledge]（11）：21-24.
英语笔译 李思源 Li Siyuan 202170081575
Introduction
Lanterns originated in the Western Han Dynasty more than 1800 years ago. They are traditional Chinese folk handicrafts and play an important role in the long history of the Chinese nation. They symbolize the splendor of Chinese civilization and the prosperity of the country. Lanterns in ancient China's main role is lighting. Chinese lanterns are the world's first invention of portable lighting tools.Later, there appeared many lanterns of various shapes and functions. In addition to the well-known red lanterns hung on such festive days and wedding celebrations, they are divided into figures, mountains and rivers, flowers and birds, dragons and phoenixes, fish and insect lanterns. From the shape of points, there are simple lamp and circular lamp.
The origin of Chinese Lantern civilization and typical kinds
Lantern is the product of our agricultural age, originated from the Western Han Dynasty. In the Tang Dynasty, officials and people attached great importance to the Lantern Festival. In the folk, people decorate lanterns and travel to enjoy them. In the Song Dynasty, shadow lanterns, water lanterns and other lanterns emerged. In the early Ming Dynasty, people set up a lantern market for the Lantern Festival, which later developed into a department store trading market. In the Qing Dynasty, both residences and temples had unique lighting scenes, and palace lighting also had a profound influence on the later folk lantern production.There are many kinds of claims on the origin of the lantern, one widely circulated statement is: the custom of the Lantern Festival began in the eastern Han dynasty,when the emperor liu Zhuang promoted Buddhism, he heard that there was the fifteenth day of the Buddhist monks worshiped Buddha Relics, light. Then he ordered this one night in the palace and the temple worship Buddha light, made the cremation of the subaltern hanging lamp. Later, this kind of Buddhist ritual festival gradually formed a grand folk festival. The section has experienced from the palace to the folk, from the central Plains to the national development process. During the Kaiyuan period of the Tang Dynasty, in order to celebrate the prosperity of the country and the security of the people, people tied lanterns, with flickering lights, symbolizing "colorful dragon, auspicious, rich country strong", lantern custom has been widely popular since then.Lanterns show people's wishes for a better life and are the symbol of auspiciousness and harmony. As an important traditional handicraft, lanterns play a high decorative role. The traditional patterns on the lanterns contain beautiful meanings, while traditional paintings express different themes through depictions of everyday situations or traditional stories. If painting is more of the image of the Lantern, calligraphy is the carrier of the spirit of the lantern. People's wishes for the New Year are written directly on the lanterns. The carrier that comes thousands of years, people's thought and life, the glamour of the character seeks again the space that gets relieved, full-bodied culture accumulates at the moment get delectation release. People that occupy the home are reading these good wishes daily, happiness and the ground that pursues somewhat is alive. Like lantern painting, there are two kinds of calligraphy: direct writing and indirect pasting. But different from painting, because of the ball-shaped or special-shaped lanterns made after writing is very difficult, generally applicable to the existing calligraphy is more, and square and cylindrical lanterns writing is much easier, on the above can be arbitrarily write down their own beautiful vision for the New Year. There's no need to care if you're a brilliant calligrapher, all you need to do is relax and "clone" the most natural fonts onto your lantern. The lantern content is more traditional "blessing", "auspicious", "peace and prosperity", "good harvest" and so on, and because it is the year of the Sheep, so "three Sheep kaitai" (three sheep bring happiness) and other good wishes are also reflected on the paper. Of course, the lanterns of the gate can also write their own heart couplets, the lanterns of the bedroom do not forget to write their own mottoes, or affectionately write their beloved nickname and so on, or to a name of their own and their beloved "hidden" poems also do not have a feeling. In fact, there is another aspect to the calligraphy on the lanterns. Generally speaking, official script and script lanterns are more suitable for hanging in the hall, running script and cursive script are suitable for use on the bedroom lanterns, and one cheering calligraphy is the most appropriate for use in the children's room. Paper-cutting is one of the most popular folk arts in China, especially in northeast China, where every household sticks paper-cutting during the Spring Festival. Today, paper-cuts are more used for decoration, so Cantonese people may as well borrow them. Paper cutting can be used to decorate walls, doors and Windows, pillars, mirrors, etc., and can also be used to decorate lanterns. There are two ways to cut lanterns: scissors and knife. Scissors cut is with the help of scissors, cut a few pieces (generally not more than 8 pieces) paper cut paste up, and finally use sharp scissors to process the pattern. Knife cutting involves folding paper into stacks, placing it on a soft mixture of ash and animal fat, and then slowly carving it with a knife. Paper-cutting artists usually hold the knife vertically and process the paper into the desired pattern according to a certain model. Compared with scissors, one advantage of knife cutting is that it can be processed into multiple paper-cut patterns at one time. Lantern Festival paper-cut lanterns are common in three categories: one is based on patterns.
Some common cultural implications of Chinese lantern
Lanterns symbolize family reunion, prosperity and prosperity, as well as happiness, brightness, vitality, completeness and wealth. They can create an atmosphere of happiness and joy. Every New Year to prepare a red lantern hanging in the door or house. Red lanterns are lit on New Year's Eve and hung in doors or houses to illuminate the night and the peace and happiness of the whole family.In the year of the Sheep, lanterns also presented goats, sheep and other types, different colors of the sheep, these are indicative of the beginning of the New Year luck, financial resources into the vast majority of good intentions, in the festive period looking at the New Year new atmosphere, heart joy from this. In addition, different ages and different rooms in the selection of lantern paintings also differ. Sitting room and porch are hanged aptly compare traditional design "in the norm" lantern, old person room chooses aptly the lantern that its interest and life background are relevant, children room is about to show the lantern of the most lively picture with the simplest means of course. In fact, the lantern picture of children's room can let children start their own hands completely, draw a lovely small animal, favorite "cartoon messenger", or have quite beautiful to be painted into "abstract painting school", can make the room grace many.
The symbolic significance of lanterns in film and television works
The so-called lantern culture means that as a kind of cultural and artistic works, lanterns have rich cultural concepts. Besides being related to Chinese people's life, they also often appear in literature, film and television, opera, painting and other works, conveying some symbolic significance. Different lanterns have different functions and express different meanings. For example, horse-walking lanterns are used for people's enjoyment, Kong Ming lanterns and palace lanterns are used for praying, and bamboo lanterns are used to announce that this is a funeral occasion. In addition, there are all kinds of lanterns symbolizing good love. Today, most of what we know about the function and symbolic meaning of lanterns comes from movies and movies, where symbols are created to attract the interest of the audience. In many film and television works, we can often see the appearance of "lantern" as a folk element symbol with unique symbolic significance and special historical status, carrying a certain cultural significance. Starting from the symbolic meaning of symbols, this paper analyzes the expression form and symbolic meaning of lanterns in film and television works, and reflects on the "cultural consciousness" of lanterns as folk elements in film and television works in cross-cultural communication. Film and television, as the carrier of integrated art and popular culture, has abundant elements and profound social influence. Lanterns in the film and television not only play a rich audio-visual, deepening the theme and other functions, but also have far-reaching significance of cultural communication, in the film and television creation and communication plays an important role. The earliest symbolic significance of lanterns is related to "god". In ancient times, in order to drive away darkness and fear, people regarded lanterns as objects to exorcise evil spirits and pray for light. For example, lotus lanterns are used to express their gratitude to Buddha and pray for his protection. In film and television works, these symbolic meanings of lanterns have been intentionally or unintentionally expressed. And lanterns is in the film and television play a lot of, in addition to its own unique symbol significance, also associated with the artistic technique of expression of director who used to use, with symbolic elements to promote the development of film and television play narrative plot, so as to enrich the connotation of film and television creation, leaving the audience more thinking and imagination. In ancient times, men and women often use lanterns to express their wishes and wishes for a better love. Water lamps, Kong Ming lanterns, and small lanterns painted with figures, landscapes, flowers and birds, dragons and phoenixes, fish and insects, these lanterns convey the love of men and women. In Thailand every year in November held "Lantern Festival", is a full reflection of the Thai young men and women love festival. In the Thai drama Journey of Life, the heroine, makes a lamp boat by folding banana leaves, filling it with flowers, lighting incense and floating it in water to pray for eternal companionship with her beloved. In ancient China, there was a tradition for women to release water lanterns and Kong Ming lanterns to pray for love. In the Legend of Zhen Huan, the concubines in the palace set a water lamp in a river to pray for an early sunrise and find a suitable husband. The water lamp serves as a bridge for the concubines imprisoned in the palace to communicate with the outside world "Cage" expresses their desire for free love when they are trapped in a deep palace. In China, the Lantern Festival is celebrated on the 15th day of the first lunar month. The Lantern Festival is called the Lantern Festival and the Lantern Festival is a traditional folk festival. The 15th Lantern Festival, also known as Chinese Valentine's Day, is a romantic and poetic festival. Directors also have a special liking to the Lantern Festival in the fifteenth Month circle, the Lantern Festival scene often appears in some films and television works, many films and television works even reduced the grand occasion of the Lantern Festival at that time. The directors like to arrange the first meeting of the hero and heroine on the Lantern Festival. The Lantern Festival is a festival that can instantly promote love, and the lantern is the matchmaker for the hero and heroine to promise love and love. Director Li Shao Hong's "Words of Daming Palace", the young Princess Taiping out of the palace for the first time, into the Lantern Festival crowd, in the street lit by lanterns, she met her first man - Xue Shao, and love it. "Zhaojun Out of the Frontier" in the director fictional Wang Zhaojun and Huhanxie Shanyu meet the scene, the Lantern Festival, Wang Zhaojun because of witnessing Huhanxie Shanyu shooting small lanterns heroic spirit, they fell in love at first sight, the achievement of a paragraph of Zhaojun out of the jam story. The aesthetic scenes constructed by the director with the help of "lantern" props undoubtedly render romantic images for the love of the male and female protagonists, and the pictures are full of poetic painting, which improves the aesthetic feeling of film and television works and endows them with stronger artistic colors. In some films and television works, there are also scenes of guessing lantern riddles, exchanging lanterns and matching lanterns. Lanterns have become a symbol of love between men and women. When getting married, people like to hang red lanterns on the eaves, symbolizing joy and excitement and conveying good wishes. This custom continues to this day.
References
[1]李维康.“汴京灯笼张”:灯笼文化传承百年[J].决策探索(上),2020(05):46-48. [2]肖雅静.影视作品中灯笼文化传播研究[J].东南传播,2015. [3]费孝通.论文化与文化自觉[M].北京：群言出版社，2005.
Terms and expressions
Calligraphy lanterns书法灯笼 Paper-cut lanterns 剪纸灯笼 Lantern Festival 元宵节 Spring Festival 春节 carrier 载体 auspiciousness 吉祥 reunion 团圆 bumper harvest 五谷丰登 Zhao Jun Out of the Frontier 昭君出塞 the fifteenth day of the first month of lunar year 正月十五 The Legend of Zhen Huan 甄嬛传
Questions
Generally speaking, when did lanterns originate? Two typical kinds of lanterns? Implications of lanterns?
Answers
Lanterns originated in the Western Han Dynasty more than 1800 years ago. They are traditional Chinese folk handicrafts and play an important role in the long history of the Chinese nation; Calligraphy Lantern and Paper- cut Lantern; Reunion, auspiciousness, happiness, best wishes.
英语笔译 李婷 Li Ting 202170081576
Introduction
Dish vocabulary is the direct or indirect reflection of national diet culture in language vocabulary. Cuisine names are the most representative expression of dish vocabulary. The name of a dish is the first step for people to know it. Only by knowing the basic information of the dish through the name can customers become interested in the dish and imagine what it could be. Therefore, since ancient times, Chinese people have made great efforts in the names of dishes, creating many naming ways. On one hand, the names of Chinese cuisine have witnessed the long history of China and inherited the ancient culture of the Chinese nation, which also reveals the flesh-and-blood relationship between Chinese cuisine names and Chinese language and culture. This paper will discuss the names of Chinese dishes from language, culture and psychology, elaborate on the naming methods of Chinese dishes, and also analyze the Chinese culture behind the names of Chinese dishes.
Looking at Chinese Cuisine Names through Linguistics
1. Meanings of Cuisine Names
In terms of the meanings of cuisine names, they can be briefly divided into the following three types:
The first is the referential meaning, which is the relationship between linguistic symbols and the entities and events of the subjective or objective world described or narrated by them. It is the objective world reflected by words, sentences and texts (Nida 1998). The cuisine names are no exceptions, and they have a certain connection with the dishes themselves. This meaning is most evident when guests go to a restaurant to order. When a guest orders a dish of “Kung Pao Chicken, Quick-fried Chicken Dices with Peanuts”(宫保鸡丁), the waiter will never bring out “the Braised Turtle in Brown Sauce”(红烧甲鱼). A dish name, like a sign, represents a dish. Although the names of the same dish may be different in different languages, they all reflect the same thing. (c.f: Zhang Xu 2011, 181-182)
The second is the naming meaning, which means that we can get some basic information about the dish through the name of the dish, and understand the reason and source of the name of the dish. Unlike western dishes that focus on realistic naming, Chinese dishes have various naming ways. It has both realistic naming that reflects the ingredients and cooking methods of dishes, and freehand naming that reflects the color, flavor and shape of dishes, or naming after the founder, the place of origin, and allusions, etc. For example, a dish called “Cold Noodles with Chicken Shreds” (鸡丝凉面) conveys to us information about the raw materials, ingredients and cooking methods of the dish through its name, thus we also know the reason for its naming. Similarly, the famous Sichuan dish “Mapo Tofu” (it is named after its inventor: a pock-marked woman in Sichuan province ground pork with bean curd in chili sauce) (麻婆豆腐) is known by its name as the founder of Mapo. (c.f: Zhang Xu 2011, 181-182)
The third is the additional meaning, which mainly refers to the aesthetic meaning of the dish name. Chinese dish names are not only the embodiment of the connotation of dishes, but also the concentrated reflection of the aesthetic taste of the creators of delicious dishes. Chinese cuisine names are elegant, meaningful and full of poetic meaning. In a few numbers they can reflect the beauty of poetry. Such as “Shrimp with green Vegetable”(翡翠虾仁), “Four-Joy Meatballs, Braised Pork Balls in Gravy Sauce”(四喜丸子), “Fotiaoqiang—the Buddha jumped the wall for luring by its smell” (assorted meat and vegetables cooked in embers (佛跳墙), these dishes really give people a kind of beautiful enjoyment. (c.f: Zhang Xu 2011, 181-182)
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2. The Naming Methods of Dish Names
The naming of Chinese dishes is not arbitrary, but has formed a relatively regular word system. According to the basis of naming, it can be roughly divided into the following categories:
2.1 Named after Ingredients and Cooking Methods
This is a way of naming dishes according to the ingredients and cooking methods, belonging to the realistic naming way. This is similar to the naming of western dishes, simple and direct (c.f: Liu Yun 2018, 118). The main ingredients are nothing more than meat, fish and shrimp, poultry, eggs, grains, vegetables or fruits; ways of cutting include cut, chop, split, scrape, etc.; Chicken, duck, fish and vegetables and fruits can be processed into different shapes, including block, strip, segment, slice, dice, shred, powder, paste; cooking methods are also rich, such as frying, deep-frying, cooking, stir-frying, braising, roasting, stewing, simmering, steaming, boiling, sauce, mix, smoking, pickling, and so on.
Dishes named after these four aspects can be divided into the following categories: (a). named after the main ingredients of the dish, without involving cutting techniques and cooking methods, but sometimes include the taste of the dish, such as “Corn Meatballs” (玉米肉丸), “Sweet and Sour Fish”(糖醋鱼), and so on; (b). named after the main ingredients and side ingredients of the dish, such as “Fried Shrimps with Tomato Sauce” (茄汁虾仁), “Diced Chicken with Cashew Nuts” (腰果鸡丁); (c). named after ingredients, side ingredients and cutting techniques, such as “Diced Chicken with Green Pepper” (辣子鸡丁), “Pork Shreds with Fish Seasoning” (鱼香肉丝), and so on; (d). named after the main ingredients and cooking methods, such as “Steamed Perch” (清蒸鲈鱼), “Braising Carp with Soy Sauce” (红烧鲤鱼), etc.; (e). named after the main ingredients, side ingredients, cutting techniques and cooking methods of the dish, such as “Quick-frying Shredded Mutton with Scallion” (葱爆羊肉丝), “Braised Chicken Fillet with Tender Ginger” (仔姜烧鸡条) and so on. Using these methods allow people to quickly get the basics of the dish and know what they are likely to what it is next. For example, “Pork Cooked with Green Chili” (辣椒炒肉) is known by its name as its raw materials are green chili and pork, and its cooking method is stir-fried. “Scrambled Egg with Tomato” (番茄炒蛋), “Hairy Crabs” (大闸蟹) and other dishes also belong to realistic names. (c.f: Zhou Guiying 2008, 112-113 )
2.2 Freehand Naming
Unlike realistic dishes, dishes named after freehand do not particularly emphasize the cooking methods and raw materials, but regard dishes as a kind of emotion or ideal, which is the essence of the wisdom of the Chinese people. It is often used to convey the gorgeous Chinese culture and people’s yearning for a better life. The dishes named freehand pay attention to the “beauty of sound, shape and meaning”, which is decided by consideration and research. They are beautiful and lifelike; they express feelings and convey wishes; they reflect both language and culture. It can also be subdivided into the following categories: the first is to highlight the color of the dishes, such as “Golden Coin-shaped Scallops” (金钱干贝), “Shrimp with green Vegetable” and so on; the second is to emphasize the taste of dishes, such as “Sour and Hot Diced Chicken” (酸辣鸡丁), “Sweet and Sour Ribs”(糖醋排骨), “Cola Chicken Wings” (可乐鸡翅) and so on, which people can know the taste of the dish whether it is salty, sweet or spicy directly from the name of the dish; the third is to emphasize the plastic arts of dishes, such as “Braised Meat Balls in Brown Sauce” (红烧狮子头), “Tai Chi Shaped Taro” (太极芋头); the fourth is to express good wishes, such as “Stewed Assorted Delicacies” (全家福), “Wishful Bamboo Shoots” (如意笋). All these cuisine names are China’s precious cultural heritage, playing a important role in Chinese history. (Liu Yun 2018, 118)
2.3 Named after a Person or a Place
There are many Chinese dishes named after their inventors. “Wen Si Tofu” (文思豆腐) is a good example. It began in the Qing Dynasty and has a history of more than 300 years. Legend has it that during the Reign of Emperor Qianlong of the Qing Dynasty, there was a monk named Wen Si at Tianning Temple near Meiling, Yangzhou, who was good at making tofu dishes. He was particularly good at making tofu soup with tender tofu, day lily, agaric and other raw materials. It was so delicious that lay Buddhists who went to burn incense and worship Buddha all like to taste this soup. As the dish was created by the monk Wen Si, people called it “Wen Si Tofu”. “Dongpo Meat” (东坡肉) and “Mapo Tofu” are also named after their founders. (Lu Jing, Tang Yueting 2016, 152-154)
In addition, Chinese cuisine also includes dishes named after place names, which mainly reflect local specialties, cooking skills and flavors. Food is also a part of the beauty. In addition to appreciating the local natural and cultural scenery, for those people who travel to a place, tasting food is also a must. Then dishes named after place names naturally become images representing local characteristics. The most famous dish named after a place is “Peking Duck” (北京烤鸭), which has almost become a culinary name card of Beijing and even China. In addition, dishes named after place names such as “West Lake Fish in Vinegar Sauce” (西湖醋鱼) and “Zhijiang Fried Duck with Varied Ingredients” (芷江鸭) both have become city name cards. (c.f: Liu Yun 2018, 118)
2.4 Named after Historical Allusions
Some Chinese dishes have historical allusions to their names. For example, “Meat in Tomato Sauce” (乾隆樱桃肉) is a famous dish that emperor Qianlong tasted when he visited the South of the Yangtze River. “Murrel with Fresh Vegetables”(将军过桥) is a dish borrowed from Zhang Fei's attack on Cao Bing on Changban Slope (长坂坡) during The Three Kingdoms Period. It has been handed down to this day. In addition, “Four-Joy Meatballs, Braised Pork Balls in Gravy Sauce” refers to four balls that are fried, steamed and boiled. Trace back to its root, the word “Four-Joy” comes from an allusion: Zhang Jiuling came to Beijing to take the imperial examination. In many students who came to Beijing to take the examination, only the shabby Zhang Jiuling won the top list. Because the emperor appreciated Zhang Jiuling's calligraphy and wisdom, he was immediately arranged as the bridegroom to marry with the princess. At that time, however, his hometown was hit by a flood and there was no news of his parents. On the day of marriage, Zhang Jiuling finally inquired about the whereabouts of his parents, so he fetched his parents to Beijing. Therefore, Zhang Jiuling ordered the chef to prepare an auspicious dish to celebrate these happy events. When the dishes arrived, they were four large balls that had been fried, steamed and drenched in soup. Chef explained that it was “Four-Joy Meatballs” : succeed in the imperial examination was the first happiness; getting married was the second; being the emperor’s son-in-law was the third one; family reunion is the last joy. From then on, the “Four-Joy Meatballs” has become a necessary dish at great celebrations. (Zhang Yanyan 2015, 55-57)
2.5 Named after Numeral Abbreviations
Numeral abbreviations are commonly used in Chinese dish names, which are concise, generalizing and easy to understand and remember. For example, “Two Winter” (二冬) refers to dried mushroom (冬菇) and winter bamboo shoot (冬笋), because they both have the Chinese character for “dong, winter”. “Three Delicacies” (三鲜) refers to a combination of any three things like fresh pork, fish, ham, fresh chicken, eggs, shrimp, mushrooms and winter bamboo shoots. In addition, “Three Shreds” (三丝) refers to a combination of any three things like shredded pork, shredded ham, shredded chicken, shredded eel, shredded potato, shredded leek, shredded green pepper, shredded bamboo shoots and shredded mushroom. The same is true of the “Four-Joy Meatballs”, which is a condensed version of the four happiness of life. (c.f: Zhou Guiying 2008, 112-113 )
2.6 Named after Animals and Plants Names
People often use some good animal names for cuisine names, such as the Cantonese famous dish “Dragon and Tiger Locked in battle, Thick Soup of Snake, Cat and Chicken” (龙虎斗), it is composed of snake meat and leopard cat. The dragon is a mythical animal imagined from the shape of a snake, and the leopard cat is similar to the tiger, both belong to the cat family. When the heavenly dragon, which symbolizes kingship, fights the tiger, which claims to be the king of all beasts, the scene is naturally thrilling and definitely arouses people’s imagination. “Braised Lion's Head” (红烧狮子头) actually means “Braised Meat Balls in Brown Sauce”. (Zhou Guiying 2008, 112-113 )
Some plants, such as the lotus, have special cultural meanings. In ancient poems, “hibiscus” stands for lotus, which sounds more sweet and poetic. When naming dishes, “hibiscus” stands for egg white, which is associated with lotus and gives people a feeling of white and elegant, such as “Shrimp with Hibiscus , Shrimp with egg white” (芙蓉虾仁) and “Hibiscus Sea Cucumber, Sea Cucumber with egg white” (芙蓉海参), and so on. “Magnolia" is a common ornamental plant, and the white and pure magnolia reminds people of the same white and pure bamboo shoots, such as “Fried Magnolia Slices” (炒玉兰片) is actually “Fried Bamboo Shoots Slices” (炒笋片). (c.f: Zhou Guiying 2008, 112-113 )
2.7 Named after Precious Metals and Jade
Precious metals such as gold and silver and articles such as jewelry and jade are expensive, bright-colored and have decorative effect and ornamental value. Using them as a nomenclature for Chinese food will give a sense of beauty and enhance the taste of the dish. Such as “golden shreds” refers to carrot shreds; “jade” refers to green vegetables, green beans or green peppers; “white jade” refers to shrimp or tofu; “pearl” refers to quail eggs or corn kernels. Such kind of names seem noble and elegant, value multiplied. Similar dishes include “Salted Pork in Jelly” (水晶肴肉), “Braised Pig Tendon with Jade, Braised Pig Tendon with Vegetables” (翡翠蹄筋) and “Jade and White Jade, Shrimp with Green Vegetable” (翡翠白玉) etc. These dishes can not only reflect the color of the dishes, but also evoke certain associations and add a bit of charm. (c.f: Zhou Guiying 2008, 112-113 )
2.8 Named after Auspicious Words
In traditional Chinese culture, dishes named after auspicious things are generally used to express blessing. These dishes are often served at banquets celebrating major festivals, wedding banquets and birthday parties. For example, “Stewed Assorted Delicacies” is a famous dish in Shandong province. Its ingredients are relatively diverse, including abalone, sea cucumber, chicken, duck meat, fish maw, mushroom and cabbage heart. It is often used to celebrate the birthday of the elderly, wedding banquet, family reunion, and even a baby’s completion of its first month of life banquet, which is named to express auspicious meaning. (c.f: Zhang Yanyan 2015, 55-57)
3 Rhetorical Devices in Cuisine Names
When people name dishes, they often use rhetorical devices to add moving colors to dishes. The rhetorical devices commonly used in the name of Chinese cuisine include figure of speech, hyperbole, allusion and personification.
3.1 Figure of Speech
The figure of speech in Chinese dishes are numerous and multifaceted. Some from the “shape” to use the simile: “Mirror Box Tofu” (镜箱豆腐) (named because it looks like a dressing box), “Tai Chi Shaped Taro” (in the shape of Tai Chi), “Squirrel-shaped Mandarin Fish” (松鼠鳜鱼). Some of the “color” metaphor: “Shrimp Ring with Green Vegetable” (翡翠虾环) (made with green cucumber slices and shrimp), “Golden Eggs” (金钱蛋). Some of the “meaning” metaphor: “Taking the Son to the Imperial Court—Duck and Pigeon ” (带子上朝) (duck and pigeon each one), “Farewell My Concubine” (霸王别姬) (turtle and hen were respectively compared to Xiang Yu, the Overlord in the West Chu Period, and his concubine Yu Ji, then the two are back-to-back, which refers to farewell), etc. If a certain metaphor is used many times in dish names, the relationship between its tenor and vehicle will be fixed. For example, “hibiscus” is usually used as a metaphor for “egg white”, so hibiscus has become a pronoun of egg white in dish names. The hibiscus in these cuisine names “Chicken Slices with Hibiscus” (芙蓉鸡片), “Scallops with Hibiscus” (芙蓉干贝) , “Shrimp Hibiscus” , “Clams with Hibiscus” (芙蓉青蛤)" all refer to egg white. In addition, “white jade” is generally used to refer to tofu, “dragon beard” refers to bean sprouts and “phoenix claw” refers to chicken feet. (Zhang Xu 2011, 181-182)
These metaphorical dishes give play to people’s great imagination, making cuisine more attractive by comparing to animals and plants in nature, utensils and figures in life.
3.2 Hyperbole
Hyperbole is the exaggerating or understatement of things, but its basis is true, that is to say, the purpose of hyperbole is not to deceive but to emphasize the degree of something. Hyperbole is often used in Chinese dish names. For example, “The Thousand-layer Oil Cake, Multiple Layer Oil Cake” (千层油糕), a classic dessert in Huaiyang cuisine, uses the word “Thousand-layer” to describe the thickness of the cake, although slightly exaggerated, but vividly depicts the image of the cake.
3.3 Allusion
The names of some Chinese dishes are closely related to historical allusions. For instance, “the Beggar Chicken, Roast Whole Chicken Wrapped in Mud” (叫花鸡) is a special roasted chicken wrapped in mud and lotus leaves. This dish has a long history. According to legend, during Qianlong emperor's private visit in disguise, when he was wandering in the wilderness around the South of the Yangtze River, he felt hungry and sleepy. A beggar kindly gave him a roasted chicken to eat. Feeling tired and hungry, emperor Qianlong thought it was a delicacy and asked the beggar its name. The beggar did not know what the name was, so he casually said it was “rich chicken”. After emperor Qianlong returned to the court, he praised “rich chicken”. And “Jiao Hua” in Chinese means “the beggar”, so this dish also called “Jiao Hua Chicken”. This dish spread from then on because of the emperor's praise, and became a famous dish that can ascend the hall of elegance. The “Four-Joy Meatballs” mentioned above is also an allusion. (c.f: Zhang Yanyan 2015, 55-57)
3.4 Personification
Personification in Chinese dish names refers to comparing the raw materials of dishes to people, so that they have human appearance, personality or emotion. The names of the dishes, which use this device, is very imaginative. For example, in “Soft-shelled Turtle with Pigeon Eggs” (老蚌怀珠), it compares soft-shelled turtle to a pregnant woman, which is more dynamic, and vividly shows the image of this dish. At the same time, “Double Dragon Playing with a Pearl (Two fish and a coconut)” (二龙戏珠) gives fish humanized movements.
The Cultural Connotation of Chinese Cuisine Names
Chinese cuisine names contain rich cultural connotations, from cultural cities to historical allusions, from raw materials to good wishes, reflecting the long river of Chinese culture that has been flowing for thousands of years.
1. The Good Meanings and Visions in Cuisine Names
Chinese people generally have a tendency to good luck. They like to listen to auspicious words, no matter what they do, they hope to have a good omen, which shows their desire for happiness, health, safety and other good factors. This feature is also reflected in the names of Chinese dishes to a large extent. For example, on the New Year's Eve dinner, almost every family will have a dish made of fish, representing “abundance”, because in Chinese the words for “fish” (鱼, yu) and “abundance” (余, yu) are the same pronunciation. This expresses people's expectation that they will have harvest and surplus in all aspects in the coming years. At the wedding banquet, people will also prepare some dishes with special meanings. For example, “Crusade against daddy” (早生贵子) is actually a soup cooked with red dates, peanuts and longan to express good wishes for the newlyweds and so on.
2. Chinese Culture of Confucianism, Buddhism and Taoism in Cuisine Names
Chinese cuisine not only reflects the general mentality of the masses of people, but also contains the cultural connotation of Confucianism, Buddhism and Taoism. The culture of the three religions are the traditional culture of China, namely Confucianism, Taoism and Buddhism. In the 5,000-year history of Chinese civilization, the mutual tolerance of the three religions has formed the idea of “unity of the three religions”. The naming of the dishes also perfectly reflects China's three religions culture. For example, “Kongfu Yiping Pot, the First Pot in Kongfu Style” (孔府一品锅) was named by the emperor. The Qing Dynasty inherited the Ming dynasty grade system, in which the official ranks from one to nine. The first is the highest, and the ninth is the lowest. The Qing Dynasty listed the Sacred Family of the Confucian Mansion (孔府衍圣公) as the first grade. Therefore, the emperor named the dish “the First Pot”, which was made of chicken, pig feet, duck, sea cucumber, fish maw and other precious raw materials cooked into the soup. It also handed down through the ages. (c.f: Zhong Anni 2006, 79-80)
In addition, buddhist vegetarianism is becoming more and more popular due to people's increased awareness of health care. There are many dishes with a strong Buddhist color, such as “Siraitia Grosvenorii” (罗汉果), “Prajna Dishes” (般若菜) are the representatives of the vegetarian restaurant. Their cooking method are unique. Finally, Taoism, which originated in China, has a great influence on the cuisine names. Taoism attaches great importance to health maintenance, emphasizing the health concept of “Yang shall be maintained during Spring and Summer, while its counterpart Yin should be preserved during Autumn and Winter” (春夏养阳，秋冬养阴). It adjusts recipes according to different seasons to achieve harmony between food and season. Dishes such as “Yin and Yang Fish” (阴阳鱼) and “Heaven and Earth Eggs” (乾坤蛋) are named after Taoist culture.
3. Regional Features in Cuisine Names
There are many schools of Chinese cuisine. Among them, the most influential and representative cuisines are Lu, Chuan, Yue, Min, Su, Zhe, Xiang and Hui cuisines, which are the so-called “eight major cuisines” of China.
The formation of a cuisine is inseparable from its long history and unique cooking characteristics, and is also influenced by factors such as the region’s natural geography, climate conditions, resource specialties, and dietary habits. It is the local characteristic that raw material takes above all. Different physical geographical and climatic conditions form the unique ingredients of dishes in different regions. For example, the Mongolian grassland herding sheep for the industry, there is a “Mutton eaten with hands” (手抓羊肉) characteristic dishes. The regions south of the Yangtze River emphasize farming industry. And snake and frog could often be found in paddy field river, so there is the famous dish “Dragon and Tiger Locked in battle, Thick Soup of Snake, Cat and Chicken”. Sichuan is located in the plateau where its climate is cold. And because of the basin terrain, its humidity is very heavy. Therefore, people who live in Sichuan can drive out the cold by eating more pepper. And “Mapo Tofu”, “Kung Pao Chicken”and other spicy dishes are popular here. Therefore, food raw materials restricted by natural conditions are the objective factors for the formation and inheritance of traditional Chinese cuisine. (Zhong Anni 2006, 79-80)
The second is the production and life needs and tastes of all nationalities and local people. For example, we usually say “south is sweeter", “north is saltier”, “east is spicier”, “west is sourer”, which indicates the preference of people in different places in the taste of dishes. “Sweet and Sour Ribs” and “Sweet and Sour Pork” (咕咾肉) are traditional Cantonese dishes. Their names reflect the hot and humid climate in subtropical Guangzhou, and people need sweet and sour tastes to increase their appetite. (Zhong Anni 2006, 79-80)
Although the dietary customs are actually quite complex, the communication and dissemination of food culture in various regions make them increasingly integrate with each other. The food addiction of a certain region or a certain nation, however, is undoubtedly the subjective factor for the formation and inheritance of traditional Chinese cuisine, namely, the group’s identification of dietary taste. Thus, the food customs of different places can be learned from the names of major cuisines. Finally, it is the different requirements of different nationalities and local people’s cooking methods, including ingredients, cutting techniques, heat control, seasoning and cooking techniques. We can realize the importance of the method of preparation from the color, aroma, taste and shape of each cuisine. For example, Cantonese food stresses freshness and tenderness, and its ingredients are flexible. Shandong cuisine pays attention to crisp, usually blanking with sweet and sour sauce. From the naming methods of the above dishes, we can know that the dishes can reflect the cooking characteristics of these dishes. (Zhong Anni 2006, 79-80)
The Psychological Functions of Chinese Dish Names
Nowadays, the restaurant industry is so competitive that in order to attract customers, merchants need to think about the naming of dishes as well as elaborate delicacies. The names of dishes should be beautiful and refined, rich in meaning, or plain and simple. Different naming ways of dishes attract different customers, which reflects the psychological function of dishes. The most important psychological function of dish names is that they can arouse people’s association. Even if people do not see the shape or enjoy this dish, just taste its name will have unlimited imagination and expectations.
It is not a single process for dishes to arouse people’s association. In the association at the same time can mobilize people’s sense of smell, taste, hearing, vision, and make these senses in an active state, so as to build up a strong synaesthesia enjoyment. By the name of the dishes color, aroma, taste, type of association is such. “Pearl Bean Curd” (珍珠豆腐) and “Golden Prawn” (金钱明虾) are dishes of pearly color and golden brilliance, which give people a good appetite. “Crispy Duck” (脆皮八宝鸭) and “Spiced Beef” (五香牛肉) are all savoury before they are served. Why not taste them yourself ? (c.f: Zhang Xu 2011, 181-182)
The association of dish names can also affect people’s mood. For example, through the dishes such as “Eight Immortals Gathering at Yaochi—Fried Eight Delicacies” (八仙瑶池聚会), “Full of Prosperity” (满园春色), people can think of the beautiful images of harvest, festival and reunion, and naturally their moods become better. Relaxed and cheerful mood, often add a beautiful subjective color to food. People may even regard savoring food, consciously or unconsciously, as part of a pleasurable mood. (c.f: Zhang Xu 2011, 181-182)
In addition, the association of dish names can arouse people's curiosity, thus increasing the attraction of dishes. For example, “Ribs in the Shape of Buddha hand” (佛手排骨), among which the Buddha hand often appear in ancient Chinese legends and ancient myths. There is a mystery for no one has really seen them. Therefore, they can often arouse people's curiosity. People in order to satisfy their curiosity, they would order this dish and see its truth. (c.f: Zhang Xu 2011, 181-182)
Conclusion
The traditional Chinese food culture is extensive and profound, with diverse cuisines and cooking styles, as well as distinctive national characteristics. When people enjoy delicious food, they can learn about the history, cultural customs, legends and traditional culture of Chinese nation. All in all, the names of various Chinese dishes are not only simple words and names, but also carry rich cultural connotation, which is the epitome and reflection of Chinese culture. To study the cultural implications contained in the names of Chinese dishes is to interpret the colorful Chinese culture.
References
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Terms and expressions
Kung Pao Chicken, Quick-fried Chicken Dices with Peanuts：宫保鸡丁
The Braised Turtle in Brown Sauce：红烧甲鱼
Cold Noodles with Chicken Shreds：鸡丝凉面
Mapo Tofu：麻婆豆腐
Shrimp with green Vegetable：翡翠虾仁
Four-Joy Meatballs, Braised Pork Balls in Gravy Sauce：四喜丸子
Fotiaoqiang (assorted meat and vegetables cooked in embers：佛跳墙
Cut: 切 chop：剁 split：劈 scrape：剔
Block：块 strip：条 segment：段 slice：片 dice：丁 shred：丝 powder：末 paste：泥
Frying：煎 deep-frying：炸 cooking：烹 stir-frying,：炒 braising：烧 roasting：烤
stewing：炖 simmering：煨 steaming：蒸boiling：煮 sauce：酱 mix：拌 smoking：熏 pickling：腌
Corn Meatballs：玉米肉丸
Sweet and Sour Fish：糖醋鱼
Fried Shrimps with Tomato Sauce：茄汁虾仁
Diced Chicken with Cashew Nuts：腰果鸡丁
Diced Chicken with Green Pepper：辣子鸡丁
Pork Shreds with Fish Seasoning：鱼香肉丝
Steamed Perch：清蒸鲈鱼
Braising Carp with Soy Sauce：红烧鲤鱼
Quick-frying shredded Mutton with Scallion：葱爆羊肉丝
Braised Chicken Fillet with Tender Ginger：仔姜烧鸡条
Pork Cooked with Green Chili：辣椒炒肉
Scrambled Egg with Tomato：番茄炒蛋
Hairy Crabs：大闸蟹
Golden Coin-shaped Scallops：金钱干贝
Sour and Hot Diced Chicken：酸辣鸡丁
Sweet and Sour Ribs：糖醋排骨
Cola Chicken Wings：可乐鸡翅
Braised Meat Balls in Brown Sauce：红烧狮子头
Tai Chi Shaped Taro：太极芋头
Stewed Assorted Delicacies：全家福
Wishful Bamboo Shoots：如意笋
Wen Si Tofu：文思豆腐
Dongpo Meat：东坡肉
Peking Duck：北京烤鸭
West Lake Fish in Vinegar Sauce：西湖醋鱼
Zhijiang Fried Duck with Varied Ingredients：芷江鸭
Meat in Tomato Sauce：乾隆樱桃肉
Murrel with Fresh Vegetables：将军过桥
Changban Slope：长坂坡
Two Winter：二冬
Three Delicacies：三鲜
Three Shreds：三丝
Dragon and Tiger Locked in battle, Thick Soup of Snake, Cat and Chicken：龙虎斗
Shrimp with Hibiscus , Shrimp with egg white：芙蓉虾仁
Hibiscus Sea Cucumber, Sea Cucumber with egg white：芙蓉海参
Fried Magnolia Slices：炒玉兰片
Fried Bamboo Shoots Slices：炒笋片
Salted Pork in Jelly：水晶肴肉
Braised Pig Tendon with Jade, Braised Pig Tendon with Vegetables：翡翠蹄筋
Jade and White Jade, Shrimp with green Vegetable：翡翠白玉
Mirror Box Tofu：镜箱豆腐
Squirrel-shaped Mandarin Fish：松鼠鳜鱼
Shrimp Ring with Green Vegetable：翡翠虾环
Golden Eggs：金钱蛋
Taking the Son to the Imperial Court—Duck and Pigeon ：带子上朝
Farewell My Concubine：霸王别姬
Chicken Slices with Hibiscus：芙蓉鸡片
Scallops with Hibiscus：芙蓉干贝
Clams with Hibiscus：芙蓉青蛤
The Thousand-layer Oil Cake, Multiple Layer Oil Cake：千层油糕
The Beggar Chicken, Roast Whole Chicken Wrapped in Mud：叫花鸡
Soft-shelled Turtle with Pigeon Eggs：老蚌怀珠
Double Dragon Playing with a Pearl (Two fish and a coconut)：二龙戏珠
Crusade against daddy：早生贵子
Kongfu Yiping Pot, the First Pot in Kongfu Style：孔府一品锅
The Sacred Family of the Confucian Mansion：孔府衍圣公
Siraitia Grosvenorii：罗汉果
Prajna Dishes：般若菜
Yang shall be maintained during Spring and Summer, while its counterpart Yin should be preserved during Autumn and Winter：春夏养阳，秋冬养阴
Yin and Yang Fish：阴阳鱼
Heaven and Earth Eggs：乾坤蛋
Mutton eaten with hands：手抓羊肉
Sweet and Sour Pork：咕咾肉
Pearl Bean Curd：珍珠豆腐
Golden Prawn：金钱明虾
Crispy Duck：脆皮八宝鸭
Spiced Beef：五香牛肉
Eight Immortals Gathering at Yaochi—Fried Eight Delicacies：八仙瑶池聚会
Full of Prosperity：满园春色
Questions
1.How many naming methods are mentioned?
2.Who is the Four-Joy Meatballs associated with?
3.In the Chinese cuisine names, what is hibiscus often used to refer to?
Answers
1.Eight.
2.Zhang Jiuling
3.Egg white.
英语笔译 李欣 Li Xin 202170081577
Abstract
In the field of linguistics, there has always been a debate on the relationship between language and mind, and the views are mixed but each has its merits. This paper intends to summarize the various assertions of the predecessors, and put forward my own opinions through comparative analysis. This paper is aim to help everyone to think more deeply about language and mind, and then better and more comprehensively understand the relationship between the two.
Key words
Sapir-Wolf hypothesis; language and mind; linguistics
Introduction
The relationship between language and mind has always been an long-lived controversial topic in the field of philosophy. The relationship between language and mind has been a topic that scholars from all fields have been discussing for a long time, but there is not a perfect answer that can satisfy all scholars. The discussion between language and mind often falls into a vicious circle of "which came first, the chicken or the egg, did the chicken give birth to egg or the egg hatch the chicken". Therefore, research on this issue is particularly necessary.
Literature Review
The discussion of relationship between language and mind can be traced back to the time of Plato and Aristotle from the recorded writings. This topic has attracted countless psychologists, philosophies, and linguists, who are eager to discuss the relationship between language and mind, and argue with reason. Sapir, Wolf, Piaget, Vygotsky, etc, have also studied it. The Sapir-Wolf hypothesis holds that language influences and even determines mind. However, the "cognitive" hypothesis holds that in the process of language acquisition, cognition precedes language and mind determines language. Whether language determines mind or mind determines language, researchers have their own opinions. As early as in ancient Greece, Plato proposed that mind is a silent language. He believes that language and mind are inseparable, and mind is a part of language. Aristotle proposed that language is the symbol of mind, and language and mind should not be confused. Until the 20th century, the relationship between language and mind received extensive attention from many anthropologists and philosophers. Language researchers represented by Sapir and Wolf tend to believe that language has a direct impact on mind, and mind varies with language, which is the famous Sapir-Wolf hypothesis. Due to the influence of developmental psychologists Piaget and Vygotsky, people gradually lost interest in the Sapir-Wolf hypothesis, and people began to re-examine the relationship between language and mind. In Piaget's point of view, many factors including imagery, gestures, and action imitation play a role in the internalization of action into mind, but language is the most influential of these factors. Therefore, if there is a problem with language, it is difficult for other factors to develop mind to a higher level. Vygotsky believes that mind and language are two developmental curves that start independently in both ontogeny and phylogeny, and the two developmental curves intersect at the meaning of words, and it is only in the meaning of words that mind and language merge into verbal thinking.
An overview of language and mind
1. The concept of language
Formalist linguistics believes that language is an innate ability of human beings, determined by genetic inheritance, and the acquired external environment and experience play a role in activating the innate language function.if the external environment failed to activate it, the function will be lost. Therefore, the formalism school pays attention to the external formal description of natural language, and judges the syntactic structure as the core of language, which drives the construction of language. From the perspective of cognitive linguistics, semantics is the core that drives the external structure of language, meanings determine the distribution of the use of words, and are reflected in different thematic roles such as agents, receivers, and themes in language forms, and then presented in a specific form. The writer believes that language research that ignores semantics can not fundamentally explain the nature of language. The selection of corresponding collocation elements under the corresponding nodes of each element in the syntactic tree should also be driven by deep semantic components. Therefore, cognitive Linguistics diverges from the starting point of formalist linguistics research and has a more general and objective field of study. As Feng Zhichun said in Modern Chinese, "There is no language outside society"（社会之外无所谓语言）(c.f: 冯志纯 1989). Language is the product of society and a special social phenomenon, which arises with the emergence of society and develops with the development of society. Humans can be distinguished from other animals based on the presence or absence of language. Language is actually a symbol system, consisting of phonetics, vocabulary and grammar, and it is the most important communication tool for human beings. Due to the needs of survival, the members of the large collective of society have established language as a communicative tool by convention. A person's language directly reflects his mind. Language is like a subsystem, and the corresponding parent system is the mind that relies on language, which is directly related to language.
2. The concept of mind
In fact, mind is a polymorphic behavioral awareness activity in the human cerebral cortex. Qian Xuesen once divided human mind into three types: image thinking, abstract thinking and inspirational thinking. 本文 Specifically, image thinking refers to the psychological activities of human beings to intuitively analyze the appearance of objective things through feeling or perception, mainly relying on the right brain of human beings. For example, some fantasies is not directly related to language, things like recalling childhood time, or remembering someone you know, are tipical examples of "image thinking" . Abstract thinking refers to a kind of mental activity in which humans use the abstract rational concepts of the learned words to analyze, judge and reason about cognitive things, which often requires humans to rely on the left brain for deduction and induction. We need to use language to carry out logical reasoning, tell stories, conceive plans and strategies, etc. This kind of thinking activity associated with language is abstract thinking.
3. An overview of the relationship between language and mind
The famous German linguist and philosopher Humboldt believed that language is a worldview. The only way to form a worldview is through language. In the twentieth century, the Sapir-Wolf hypothesis was seen as an derivative of Humboldtism in American. Sapir compares language to a tool and mind to a product. Mind is impossible to talk about without the expression of language, and the inner manifestation of language is mind. Wolff believed that the mind was extraordinarily mysterious. People's thinking patterns are governed by fixed pattern that they are unaware of, they could not be aware of that fixed pattern, because there are few chances for people to compare their language with other languages, and this pattern is evident whenever they compare their native language with other languages come out. Wolf was Sapir's student, he inherited Sapir's main ideas, summed up and developed Sapir's thoughts. The ideas of the two are very close, and in the 1950s, some linguists generalized the ideas of the two and formed the Sapir-Wolf hypothesis. Linguists usually divide the Sapir-Wolf hypothesis into a strong version and a weak version. The strong version advocates that language determines mind and determines human perception behavior, and clearly states that language and mind are unique to human beings; the latter believes that language affects mind to a certain extent and does not play a restrictive role. Language may not determine human mind, but it does have an important impact on human perception and memory. At the same time, language affects the level of human completion of mental tasks. In general terms, the Sapir-Wolf hypothesis states that the form of language determines the form of mind of language users, and the language we use to describe the world represents the perspective from which we observe the world; there are differences in the world. The formal language also represents the different understandings of the world in different countries. Each language has its specific pattern system and worldview, and culture determines its form and variety. Humans use these forms to communicate, analyze the objective world, express their reasoning, and then develop their own consciousness. Whorf found that in the Eskimo language system, there are several words that express the meaning of snow. However, the only word for snow in English is snow, so Wolff thinks there are differences in the way Eskimos see snow. He believes that people who use the same language share a certain way of knowing and perceiving the world, but this way is not unique. In fact, the relationship between mind and language is very complex and full of unknowns. However, scholars from all fields observe from the perspective of diversity, and the thesis on the relationship between the two shows a state of "There are a thousand Hamlets in a thousand people's eyes".
Various famous ideas on the relationship between language and mind
In view of the complexity of the relationship between language and mind, as well as the different research perspectives, methods and theoretical backgrounds of scholars from all fields, many different theories and viewpoints have been formed. The debates about the relationship between language and mind in linguistics can be summed up in the following four categories: independence theory, sequential theory, determinism and coexistence theory. Specifically, independence theorists believe that mind can exist independently of language; there are two kinds of debate among sequentialists: mind exists before language or language exists before mind; determinists also have two kinds of arguments: mind determines language Or language determines mind; coexistenceists insist that language and mind go hand in hand, the former cannot exist independently of the latter, nor can the latter exist independently of the former. The following text is a brief summary of these four perspectives.
1.Independence theory
From the perspective of language production, independence theorists believe that mind can exist independently before language. That is: mind can exist independently before language is produced; but after language is produced, there is still exist a kind of mind without language's participation. mind can be expressed in other forms than language (such as a painting by an artist, a piece of music from a musician's family tree, a dress designed for herself in a girl's mind, etc.). The ancient Greek philosopher Plato first put forward this point of view, he regarded mind as a kind of insight that cannot be expressed in words.In Chinese, we have a sentence for it, that is "只可意会不可言传" British philosopher Locke is also a follower of this view, and believes that the source of human cognition is the senses caused by the outside world, and abstract thinking through senses, rather than language. The most powerful example of this view is the deaf and aphasia (失语症人), who cannot speak vocal language, but can live as normal people, and are not unable to understand the world and change the world because of the lack of language, It shows that they can think without language and transmit and express information to the outside world. 2. Sequence theory
2.1 mind exists before language
This view originated in the 1980s, represented by Piaget (1987), who believes that language and mind are heterologous, and mind occurs earlier than language and controls language activities. Language is only a tool for mind, which can be used to organize mind for the convenience of human social communication. Mind is the innate instinct of human beings, it exists before language which is regarded as the acquired ability of human beings. Piaget mainly focuses on children's cognitive development, and divides it into four basic stages: sensory motor, preoperation, concrete operation and formal operation. In the sensory motor stage (0-2 years old), we can see such a situation: a child who has not yet spoken, although he or she is unable to speak, he or she can use shapes, colors, sounds to learn, cry, laugh, dance, break and other expressions to express his or her wishes. For example: when the child see something he or she likes, he or she will reach out and grab it. From this Piaget concluded that mind exists before language. In real life, writing an article or thinking about a problem requires a pre-conception process, which is also a phenomenon in which mind precedes language. Engels' view of "labor creates language" also shows that human beings have thought before language was created. Domestic scholar Wu Tieping(伍铁平) has also systematically demonstrated from the perspective of language phylogeny and ontogeny that human beings have thought first and then have language. In addition, from an archaeological point of view, people in the Paleolithic period did not have hyoid bones, so they should not be able to communicate verbally, so there should be no language at that time, and the historical records recorded that the language was indeed formed in the late Paleolithic period. Therefore, people at that time should rely on mind without the participation of specific language for daily communication.
2.2 Language exists before mind
The representative of this view is the French philosopher Windles (E.B.deCondil-lac, 1925). He insisted that human beings actively control their mind through the use of language, and believed that human beings could not think consciously and coherently without the aid of language. In the pre-linguistic period before language appeared, human thought was subject to its own physiological function and the stimulation of the surrounding environment, not mind. It is believed that the original human language may be purely emotional, rather than thought, such as labor chanting. It is inferred from this that the savages should have no memory, and the so-called memory is only some illusion, which is formed by the imagination that they cannot freely control. In fact, language is the exclusive treasure of human beings, and the cry of animals is purely an emotional release, which cannot be compared with the language used by humans. The people at that time can only be regarded as "formative people", and their language can only be regarded as the "prehistoric stage" of language. So this view does not seem so right.
3. Determinism
3.1 mind determines language
The former Soviet Union scholar VLyostky believed that "language is a tool and an auxiliary form of mind at the same time." He advocated that mind determines language. Vygotsky started his research from apes and human infants, focusing on the thinking process of the two and the development process of the corresponding vocal language, and found that both have a "pre-language stage" and a "pre-thinking stage", But their language and thought did not occur at the same time, but thought preceded spoken language. So he concluded that it is mind that determines language rather than language that determines mind. Gui Shichun(桂诗春), a domestic scholar, also believes that mind determines language by observing the behavior of gorillas. Wundt, a psychologist, has studied the process of human speech errors in detail, and found that unconscious thinking can absolutely interfere with the thought process that needs to be expressed, which further explains the decisive restrictive effect of mind on language. In addition, Chinese scholars also analyze the decisive role of mind on language from the perspective of neologism construction. For example,the word Chinglish (Chinese English), which is composed of Chinese and English. When seeing the word Chinglish, firstly, people will find that the two parts in the front and the back of the word are the beginning of the word Chinese and the end of the word English. According to people's understanding of Chinese and English abstract concepts, the meaning of the combined new word Chinglish is deduced. This process is a typical thinking process. Humans finally get a new language and characters through image thinking, so it is said that mind determines language. Furthermore, some scholars have pointed out that if some human behaviors are not for communication, they can be completed only by mind. For example, when students conceive a composition, they only use image thinking and do not need the aid of language at all; but when the teacher asks the students to explain the ideation process, the students have to resort to language.
3.2 Language determines mind
The French linguist Humboldt holds this view and believes that "every language is a special world view". The strongest basis for this view is the Sapir-Whorf Hypothesis. Wolf (B.L.whorf) inherited the viewpoint of Sapir that human cognition will be dominated by language, and put forward the hypothesis of language relativity and language absoluteness. The core of the hypothesis is that language plays a decisive role in mind. This hypothesis is divided into strong and weak. The strong theory believes that language determines mind. The reason is that people in countries that speak different languages or ethnic groups with different languages in a country have completely different ways of thinking. This idea is no longer accepted because people with different languages have surprisingly similar ways of thinking about certain things, such as when doing math problems. The weak theory believes that language affects and reflects mind, and then reflects a person's beliefs and attitudes. People with different languages have different ways of thinking, but not completely different. Most linguists now tend to this view. The opinions of Humboldt and Wolfe infinitely exaggerate the decisive role of language on mind, and they think that human mind is completely determined by language, which is too one-sided and extreme. In fact, people who speak the same language can have opposite worldviews, and vice versa. That is to say, the objective things that reflect people's social practice and life experience themselves determine the way of human thinking, not language.
4. Coexistence (the coexistence of language and mind)
4.1 Language cannot exist independently of mind
Language has a actual coding system. So far, linguistic symbols that do not represent any thinking content have not been found. Language is a tool of mind, mind exists along with language, and the two are co-existing dependencies and work together to complete the coding and cognition of things. In life, perhaps because it is too accustomed and too common, people often do not realize that mind is accompanied by moments. But if you stop and think about it carefully, you will find that there are many examples in life that prove the interdependence between the two. For example, scholars who study second language acquisition often find that when people first learn a foreign language, they often think about the meaning in the dialect or mother tongue first, and then express it in the target language. Through the joint action of language and mind to acquire knowledge.
4.2 Mind cannot exist independently of language
Generally speaking, thinking can be divided into abstract thinking and image thinking. Abstract thinking must be realized with the help of acquired language and related logical words, and there is a flesh-and-blood connection between it and language. The so-called image thinking that can exist without language is only relative, actually, image thinking cannot exist independently before the appearance of language. The most powerful example is the writer's literary creative process. They usually use image thinking to reflect objective reality, first imagine a typical image system, and then describe and shape it with practical language. The author generalizes and typifies the characters in his or her writings with strong expressive figurative language, and then infects people with the evolved comprehensive artistic images. For example, Ah Q(阿Q) in Lu Xun's(鲁迅) writings is a synthesis of various people in real life. The author uses Ah Q as a personalized image to shape the typical characters in the typical environment at that time. Some people think that painters and musicians can think abstractly based on color, line or sound without language, so it is asserted that mind can exist independently before language. In fact, pictures, music, etc. are only auxiliary tools for mind, and cannot exist in place of language. No painter or musician can think with color, line or sound alone, they need to convert these material materials into language in order to express their clear ideas.
My view on the relationship between language and mind
From the perspective of the relationship between language and mind, mind plays a leading role in language, and the initiative of mind itself should be fully affirmed; from the perspective of social practice, people's mind is not entirely dependent on language, especially image thinking, more Using vivid and intuitive images, through examples and demonstrations, it points out the one-sidedness of the traditional assertion that "human thinking activities are carried out on the basis of language, and thinking activities cannot be carried out without language", which shows that mind can exist independently of language. There is a relationship between the two that is closely related to each other but also exists independently of each other. On the other hand, according to Humboldt's point of view: "Every language contains a unique world view", which also shows that language is a window to observe the way of thinking. The nature that humans face is the same, and the structure of the brain is roughly the same, so the ability of all human beings to understand the world is the same, that is, the thinking ability is basically the same. However, affected by differences in geographical environment, living conditions, customs, etc., they formed their own different perspectives in the process of observing and understanding reality, making the same reality in the subjective perception of different ethnic groups. There are different states in cognition. The external manifestations of different ways of thinking are the structural differences of different languages. Therefore, in order to understand the way of thinking of different people, we should start from their language. Children of each ethnic group learn the way of thinking of their own ethnic group while learning the language. Therefore, I believe that language and mind influence each other. With the continuous evolution and development of language in society, the mind system will also undergo new changes, and new ways of thinking will also affect the development of human language to a certain extent.
Conclusion
Language is essentially a synthesis of inform form and inform content; mind is the process of brain or brain-like processing of internal and external information. Therefore, language and mind are two completely independent entities. Language processes and thinking processes are using different mechanisms and are two completely different processes. Mind does not need to be carried out by language, and it is not the decisive role of language on mind as held by the Sapir-Wolf hypothesis. In contrast, the cognitive hypothesis holds that language and mind are two separate processes. In fact, the relationship between language and mind can be observed in a broader context to reflect the sociolinguistic relevance. This is because people's minds have extensive commonalities in perceptual, cognitive, social and linguistic psychology. At the same time, there are differences in the objective world in which different native speakers live, so people's ways of thinking are also diverse. Therefore, in the process of thinking, people should break through the stereotypes of language habits and put forward innovative ideas. When using language to communicate, different opinions under innovative thinking can be expressed and new ways of thinking can be reflected. In this way, eastern and Western scholars can break through the language bondage of Oriental language family and Indo-European language family, and learn languages by changing the way of thinking, which can often achieve twice the result with half the effort.
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