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==英语笔译 王思琪 Wang Siqi 202170081597==
 
==英语笔译 王思琪 Wang Siqi 202170081597==
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<center>'''A Study on Chinese Dialects'''</center>
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<center>Wang Siqi</center>
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===Abstract===
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Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.
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===Key words===
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Regional Dialects; Social Dialects; Transmission of Chinese Dialects
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===Introduction===
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Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
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As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the  evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.
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===The Evolution of Chinese Dialects===
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The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.
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'''(1) The origins of the seven major dialects'''
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The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Liu Chensheng,Zhou Li,2020)
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The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ding Yun,2020）
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After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Peng Diqiang,2020)
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Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.
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The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Peng Diqiang,2020)
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The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.
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'''(2) Three great migratory movements to the south'''
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Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.
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The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Xie Nana,2015)
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The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.(Xie Nana,2015)
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In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.
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In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.
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After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Ai Jun,2020）
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The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.(Ai Jun,2020）
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After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).
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The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Bohui,2015）
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The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.(Zhan Bohui,2015）
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The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.
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===Chinese Regional Dialects and Social Dialects===
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'''(1)Classifications and phonetic features of Chinese Regional Dialects'''
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In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.
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The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.(Ai Jun,2020）
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The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel
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Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;
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Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect. (Tao Huan,2018)
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The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.
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Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.
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Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Ai Jun,2020）
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'''(2)Factors affecting the Social Dialects'''
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Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.
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Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.
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New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone  older than you.
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Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.
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Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.
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Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.
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===Challenges of Chinese Dialects===
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The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.
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First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)
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Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.
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Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved,  dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors.
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Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.
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===The Transmission and Inheritance of Chinese Dialects===
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Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.
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Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,Shen Danpin,2017)
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Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection.
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===Terms and expressions===
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level tone阴平
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the rising tone阳平
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the falling-rising tone上声
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and the falling tone去声
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sub-dialects次方言
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voiced stopper浊塞音
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the voiced vowel浊元音
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the air-sending clear vowel 送气清元音
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labiodental fricative唇齿擦音
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===Questions===
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1.What’s the differences between regional dialects and social dialects?
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2.How many groups of regional dialects in China?
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3.How to protect and promote the Chinese regional dialects?
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===Answers===
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1.First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.
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2.Seven
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3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.
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===References===
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*Liu Chensheng,Zhou Li刘辰生,周莉(2020).论中国方言的重要性及保护措施[On the Importance of Chinese Dialects And Protection Measures].汉字文化Chinese Character Culture,(24):15-16.
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*Xie Nana谢娜娜(2015).略析地域方言与社会方言的关系[A Brief Analysis of the Relationship Between Regional Dialects And Social Dialects].赤峰学院学报(汉文哲学社会科学版)Journal of Chifeng University (Chinese Philosophy and Social Sciences Edition),36(09):214-216.
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*Zhan Bohui詹伯慧（2015）.略论汉语方言与地域文化[A Brief Discussion of Chinese Dialects And Regional Cultures].学术研究Academic Research,(01):154-158.
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*Ding Yun丁韵（2020）.方言保护的意义及路径论略[The Meaning And Path of Dialect Protection].泰州学术Taizhou Academic,(00):149-153.
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*Ai Jun艾君（2020）.谈谈博大精深的中国汉语方言文化[Talk About the Profound Chinese Dialect Culture of China].工会博览Trade Union Expo,(35):39-43.
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*Peng Diqiang彭地强(2020). 中国汉语方言图书出版研究（1949-2019）[Research on Chinese Dialect Book Publishing（1949-2019）].南昌大学Nanchang University.
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*Tao Huan陶寰(2018).吴闽语云、匣母的读音和闽语全浊声母的清化[The Pronunciation of Wu, Min, The Box Mother and the Clearance of the Full Voiced Vowel of the Min Language].中国语文Chinese in China,(03):335-350+384.
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*Zhuang Chusheng庄初升(2017).濒危汉语方言与中国非物质文化遗产保护[Endangered Chinese Dialects And the Protection of China's Intangible Cultural Heritage].方言Dialects,39(02):247-255.
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*Zhang Shifang,Shen Danpin张世方,沈丹萍(2017).中国语言资源保护的理念与实践——以汉语方言为视角[The Concept and Practice of Resource Conservation in Chinese Chinese: From the Perspective of Chinese Dialect].语言学研究Linguistics Studies,(01):6-16.

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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 孙丽君 Sun Lijun 202170081593

Chuanjing Work Songs
Sun Lijun

Introduction

Work song, nicknamed haozi(号子) in Chinese, is a kind of folk song that is created and sung by the working people in the process of production, bearing a direct relation with the manual work. And the contents of Chuanjiang work songs are rich and colorful, the representative works are Kuixing Tower(《魁星楼》), Giant Turtledove(《大斑鸠》), Lanlong Work Song(《懒龙号子》) and so on. Moreover, work song truthfully reflects the labor conditions and the mental appearance of the boatmen, emerging as an indispensably organic part in those workers' life. Chuanjiang work song, as one kind of work songs, is a traditional folk music originated in the Southwest China, mainly in Sichuan Province and Chongqing Municipality just as its name implies. And Chuanjing work song is a form of folk singing, led by a labor singer and accompanied by a crowd of boatmen in order to unify action and rhythm. It is a song of life cast by blood and sweat of those boatmen when they are struggling with the dangerous shoals and rapids, which is indicative of the working people's hardworking and their courageousness. Affluent in cultural connotations and charismatic in language art, Chuanjiang work song is the crystallization of the labor and wisdom of people living in Sichuan and Chongqing, which demonstrates the unsophisticated nature and tenacious will of them, possessing very high cultural value. However, as time goes on, great progress has been made in science and technology and outstanding improvements have been achieved in raising people's material living conditions, thus there is no need for them to struggle to meet the basic needs. It is not an age of necessities nowadays though, with the acceleration of modernization, Chuanjiang work song has lost its material carrier of its existence and is slowly withdrawing from the stage of history. On May 20th, 2006, with the approval of the State Council of the People's Republic of China, Chuanjing work song was listed as the First Batch of National Intangible Cultural Heritage, and only after then it's protection and inheritance were gradually given attention by all parties, namely all walks of life and the rescue of this intangible cultural heritage became imminent. While just as a common saying goes, "Rome was not built in one day", the protection and inheritance of Chuanjiang work song are not an easy task, which needs massive investment of manpower, physical and financial resource. Mostly attracted by new high-tech products, many modern youngsters don’t have the least idea to understand and learn the Chuanjiang work song, not to mention that a sea of young people have never heard of Chuanjiang work song, which is a pity. Hence, there is a problem that still remains to be solved, that is how to raise youngsters' interests in and willingness to know more about Chuanjiang work song so as to better protect and inherit the endangered Chuanjiang work song.

The History of Chuanjiang Work Songs

Chuanjiang work song, which enjoys a long history and is unique among the work songs in Sichuan and Chongqing which is called Bashu area for short, is not only diverse in forms but also rich in contents. From the Perilous Journey to the Land of Shu, which was composed by Li Bai, one brilliant and great poet in Tang Dynasty, we can tell that Bashu area had an extremely rugged landscape. "The westbound road to Shu, so steep, steeper than Heaven! I plod my way, step by step, sign after sign", these two lines from this poem Perilous Journey to the Land of Shu especially project a vivid picture for us to imagine and illustrate how peculiar and precipitous the Bashu area is since the ancient time! And Bashu area is crisscrossed by rivers and canals with more than 90 rivers and streams of various lengths, in addition to this, the overlapped peaks rise one above the other in Bashu area, inviting traffic inconveniences for this region. Hence, the cargo circulation and passenger transportation all were carried by wooden boats in the ancient time. According to some archaeological discoveries, the Neolithic stone anchors and the tracker's tome figures, which were excavated along the banks of the Yangtze River running through Bashu area, are the evidences of the long history of the shipping industry of wooden boats which gave birth to the Chuanjiang work song in Bashu area(Wu Mingshi, 2011:34-42). However, it was around the middle of Qing Dynasty that the work songs gradually were on the upgrade. And the Chuanjiang work song was the fruit of those industrious boatmen's hardworking and life. According to the water potential and the depth, currents as well as other characteristics of the rivers, the dangers of reefs and submerged rocks to boats, the leader of those boatmen then created work songs with different rhythms, tones and emotions on the basis of the rhythms of those boatmen's rowing and pulling. And this is how Chuanjiang work song was produced. While after the founding of the People's Republic of China, the government began to set about the business of the regulation of inland waterway navigation, therefore rivers and lakes in the Chuanjiang River Basin were destroyed by explosions to the submerged reefs and rocks in order to dredge the rivers and build waterpower stations. So these turbulent rivers and treacherous shoals that inspired boatmen to sing work songs have been a thing of the past. As the motor ships gradually replaced the wooden boats, the old shipping industry lost its competitiveness and living space little by little. The figures of the boatmen of the old days who swept over the rapids and dangerous shoals and climbed the rocks while towing a boat are gradually vanishing from people's sight in modern times, what's more, the appealing sound of the Chuanjiang work songs is fading away, resulting in the adverse conditions faced by Chuanjiang work songs. And scholars in the academic circles generally believe that Chuanjiang work song is cultural treasure in the history of waterway transportation along the Yangtze River and its existence reflects the indomitable fighting spirit, heroic spirit and humorous traits of character of the working people in the Chuanjiang River Basin when in face of a hostile environment. Such kind of intangible inheritage culture is supposed and deserves to be protected well, carried forward and promoted well in order to make Chinese culture and language splendid and glorious.

The Features of Chuanjiang Work Songs

The Geographical Distributions of Chuanjiang Work Songs

The Inheritance of Chuanjiang Work Songs

The Translation of Chuanjiang Work Songs

Conclusion

References

  • Wang Jianhua (2021). The Reception of Liu Cixin's Three Body Problem in Europe. Oxford: Oxford University Press, 450 pp.

英语笔译 仝雨梦 Tong Yumeng 202170081594

The Influence of Traditional Chinese Philosophy in Contemporary Times
仝雨梦

Introduction

The word "philosophy" comes from Greece, which means “the study of wisdom”. It is characterized by the ultimate exploration of the universe and the world. As the essence of the spirit of the times, philosophy is the core content of national culture. Before contemporary times, there was no word “philosophy” in China, and naturally, there was no such subject in the ancient academic classification. For a long time in ancient China, literature, history, and philosophy were integrated and inseparable. In contemporary times, after being translated by Japanese scholars, philosophy has become the primary discipline of humanities and social sciences in this country. Traditional Chinese philosophy sprang up around the time of the Shang and Zhou Dynasties (1600 B.C.--- 256 B.C.), took shape at the end of the Spring and Autumn Period (770 B.C.--- 476 B.C.), and flourished during the Warring States period (475 B.C.--- 221 B.C.) when a hundred schools of thought were already competing. Developing for more than 3,000 years, traditional Chinese philosophy has long been an integral part of Chinese culture. Up to 1949, its development history can be broadly divided into three stages. First, the period of slavery and the period of transition from slavery to feudalism. The second is the period of feudalism. Third, is the period of transition from feudalism to socialism. The philosophy of the first two stages is known as ancient Chinese philosophy. And the last is called modern Chinese philosophy.

The Evolution of Chinese Traditional Philosophy

From another point of view, traditional Chinese philosophy has gone through seven different stages of development, namely, the Pre-Qin philosophy, the study of Confucian Classics in the Han Dynasty, the Metaphysics of the Wei and Jin Dynasties, the Buddhist philosophy during the Sui and Tang Dynasties, Neo-Confucianism in the Song and Ming Dynasties, the Practical Thought in the Ming and Qing Dynasties, and Textual Studies in the late Qing Dynasty. Each stage of development has its distinct ideological characteristics.

(1) the Pre-Qin Philosophy

During the Pre-Qin period, the ideological circle was extremely active, and various ideological theories and academic schools appeared one after another. A large number of prominent thinkers emerged, such as Confucius, Mencius, Xunzi (Hsun Tzu), Laozi (Lao Tzu), Zhuangzi (Chuang Tzu), Sun Tzu, Mozi, Hui Shi, Gongsun Long (Kung-Sun lung), Han Feizi (Han Fei-tzu) and so on. People also call the philosophy of this period “the Pre-Qin study of Zi”. Besides, many schools of thought have been formed, such as Taoism, Confucianism, Mohism, the School of Legalists, the School of Logicians, the School of Military Strategists, the Yin-Yang School, the School of Political Strategists, the Eclectics, the School of Agriculturists, and many others. Among them, the most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists. The discussion of philosophy during that period focuses on the composition of the universe and social life. For example, what is the universe made of? How did people get here? What is the position of man between heaven and earth? What is the value and significance of living? The Pre-Qin philosophy laid the foundation for the development of philosophy in China and ushered in the real awakening of Chinese philosophy and the spirit of the Chinese nation.

(2) the Study of Confucian Classics in the Han Dynasty

A lesson from the demise of the Qin Dynasty is that a country cannot be well governed only by severe punishment and laws. Therefore, the early Han Dynasty advocated the learning about Emperor Huang and Lao Tzu. Later, Emperor Wu of the Han Dynasty adopted Dong Zhongshu’s proposal to “proscribe all non-Confucian schools of thought and declared Confucianism the state ideology”. Since then, Confucianism has leaped from one of the hundred schools of thought to an official and mainstream ideology. A prominent manifestation of the authoritarianism, institutionalization, and ideologization of Confucianism is the birth of Confucian classics. Confucian scholars expressed their academic views and political opinions based on the Confucian classics in that period through the annotation of these classics.

(3) the Metaphysics of Wei and Jin Dynasties

The Wei and Jin Dynasties are quite different from the Han Dynasty in their style of study, ideology, and mode of thinking. During that period, against the cumbersome Confucian classics and theological teleology of the Han Dynasty, Lao Tzu, Zhuangzi, and the book of changes were respected, known as “three metaphysics”, and there was a great liberation in thought and mode of thinking. The core issues discussed in the metaphysics of Wei and Jin Dynasties can be summarized as follows: first, the relationship between the Confucian ethical code and nature; Second, the relationship between the original and the end; Third, the relationship between language and thought; Fourth, the relationship between the human body and spirit. These problems discussed in the Wei and Jin Dynasties all have a deep philosophical connotation, marking a big step forward in people’s thinking ability and the ability to understand the world and self.

(4) the Buddhist philosophy during Sui and Tang Dynasties

Buddhism was introduced into China in the Han Dynasty and flourished in the Sui and Tang dynasties after hundreds of years of collision and integration, and many Buddhist schools were formed. On the one hand, the various sects have been in constant strife; On the other hand, they have also absorbed and influenced each other. At the same time, all sects drew nutrients and wisdom from Chinese traditional Confucianism and Taoism to enrich and develop their doctrines. Among all the Buddhist sects in Sui and Tang Dynasties, the Chan sect is the most widespread and influential one. It is the model and mature symbol of the Sinicization and secularization of Buddhism. It is the product of the integration of Buddhism and Chinese inherent philosophy.

(5) Neo-Confucianism in the Song and Ming Dynasties

Neo-Confucianism in the Song and Ming Dynasties is a new philosophy based on Confucianism, combining the ideas of Buddhism and Taoism. The institutionalization and ideologization of Confucianism during the period of the Han Dynasty was the first major turning point in the development of Confucianism, while the emergence and formation of Neo-Confucianism were right the second one. Neo-Confucianism is the guiding ideology of the late feudal society in China for nearly 700 years, which mainly has four schools: Cheng-Zhu Neo-Confucianism (Cheng Hao, Cheng Yi, and Zhu Xi), Lu and Wang’s Philosophy of the Mind (Lu Jiuyuan and Wang Yangming), Zhang and Wang’s Qi theory (Zhangzai and Wang Fuzhi) and Chen and Ye’s Utilitarian Thought (Chen Liang and Ye Shi). It discusses a wide range of content and scope, such as cosmology, ontology, life theory, the theory of mind and nature, the view of knowledge and behavior, cultivation theory, and so on. As an important stage of the development of Confucianism, Neo-Confucianism in the Song and Ming Dynasties raised Chinese philosophy to a new level. Its political purpose is to find the ultimate value basis for feudal ethics.

(6) the Practical Thought in the Ming and Qing Dynasties

In the eyes of thinkers in the Ming and Qing Dynasties, Neo-Confucianism in the Song and Ming Dynasties is nothing but empty talk about the nature of mind and life, which is useless. They also attributed the collapse of the Ming Dynasty to Neo-Confucianism. Therefore, most of the thinkers in that period strongly opposed Neo-Confucianism and feudal autocracy and advocated practical thoughts, which had the nature of early enlightenment. The main representatives of practical thoughts in the Ming and Qing Dynasties were Gu Yanwu, Huang Zongxi, Yan Yuan, and some others. The ideological trend of practical thoughts spread all over the political, economic, scientific, cultural, and artistic fields at that time, which was the concentrated embodiment of the Confucian thought of practical application in the Ming and Qing Dynasties.

(7) Textual Studies in the late Qing Dynasty

Textual Studies in the late Qing Dynasty takes textual research as its main research method and pays more attention to evidence than theory, to distinguish it from the abstract discussion of Neo-Confucianism in the Song and Ming Dynasties. Its most outstanding academic contribution is the systematic arrangement of traditional philology, phonology, exegesis, and bibliography, which has achieved unprecedented development. After the Opium War broke out in 1840, the Western powers opened China’s door with advanced weapons, opium, and cheap commodities, and interrupted the inherent development path of Chinese civilization using armed aggression. At that time, the reformists, represented by Gong Zizhen and Wei Yuan, demanded that academic research should be combined with real politics, and opposed textual studies in the late Qing Dynasty, which were divorced from reality. It can be said that Gong Zizhen and Wei Yuan were both the terminators of the practical learning trend in the Ming and Qing Dynasties and the pioneers of bourgeois reformism in modern China.　

The Representative Schools of Thought

(1) the Confucian School

As one of the hundred schools of thought during the Pre-Qin period, Confucianism is an ideological system founded by Confucius and gradually perfected by future generations. It was one of the most influential schools at that time, and it was called the "Famous School of Thought” with Mohism, which is “显学” in Chinese. The Confucianists paid attention to personal cultivation, social ethics, and state governance, which had a far-reaching impact on ancient and modern China. The main content of Confucianism in the Pre-Qin time can be divided into two aspects: “Ren” (仁) and “Li” (礼). In most cases, “Ren” refers to perfect virtue, covering “wisdom”, “courage”, “loyalty”, “filial piety” and other concepts in Confucianism. And “Li” means the rules of propriety in most instances. “Ren” is shown as “be intimate with families” and “be in sympathy with others” in dealing with the world, and “ruling people depending on the moral sentiments” in governing the state. According to Confucianism, “Ren” is seen as a qualification for people to enter society and live, while “be intimate with families” refers to “filial piety” and “virtue” based on the most basic human blood relationship. Confucius believed that in the blood relationship with the family as the basic unit, the concept of “filial piety” is indispensable. In the aspect of governing the state, the Confucian School advocates ruling people depending on moral sentiments, so that the king can be loved by his subjects in this way. “Li” requires people to attach importance to rites and ceremonies and restore the rites of the Zhou Dynasty, including various moral principles and humanistic norms in social life. (Miao Xinlei 2021, 187) The representative work of the Confucian School is the Analects.

(2) Taoist School

During the Spring and Autumn Period, Laozi gathered the great wisdom of ancient sages and summarized the essence of ancient Taoist thought, forming a complete systematic theory of Taoism, marking the formation and formalization of Taoist thought. This thought first originated from the period of the Fuxi and the Yellow Emperor, after the period of Yao, Shun, and Yu and the Xia, Shang, and Zhou Dynasties, the Taoist doctrine was not formed until the time of Laozi, which is the foundation of Chinese civilization. In Taoist thought, Laozi introduced the word “Tao” and used this abstract concept to explain the truth of the universe. “Tao” is the origin of the universe, which was born before the universe, invisible but always existed. According to Laozi, the universe consists of four parts: Heaven, Earth, Man, and the Tao. It is further derived that to survive, man must follow the natural laws of the earth; on the earth, the growth, reproduction, and migration of all things must follow the natural climate changes; the natural climate and celestial changes follow the “Tao”, and the “Tao” is the original appearance of all things in the world. This is the core concept of Taoism: “Tao follows nature”. Taoism advocates following nature and ruling without doing anything. (Hu Lu 2019, 141) This idea has been used by many emperors throughout Chinese history as a method of governing the state. The masterpiece of Taoism is the Tao Te Ching.

(3) Mohist School

Mozi was the founder of the Mohist School, and his ideas are concentrated in the book Mozi. Mozi was compiled by Mozi's disciples who collected his quotations based on his life story and historical materials. The book Mozi originally contains 75 pieces, of which 53 exist today. The first 31 pieces focus on Mozi's main ideas and doctrines, including the ten major propositions of “Universal Love”, “Against Aggression”, “Respecting the Virtuous”, “Identifying with the Superior”, “The Will of Heaven”, “On Ghosts”, “Against Fatalism”, “Against Music”, “Simplicity in Funerals” and “Saving Expenditures”. The remaining chapters record Mozi’s contributions in the fields of logic, mathematics, and mechanics. “Universal Love” is the core of Mozi’s thought, which refers to undifferentiated love and equal fraternity, which is opposite to the Confucian thought of “Love with Distinctions” (爱有等差). “Against Aggression” means opposing war and demanding peace. “Identifying with the Superior” refers to requiring the upper and lower levels to unite as one and implement a righteous government. “Respecting the Virtuous” means advocating sages, including electing sages as officials and electing sages as monarchs. Heaven has the will, ghosts are gods, and heaven loves the people. If the emperor disobeys the will of heaven, he will be punished by heaven. Otherwise, he will be rewarded by heaven. That means “The Will of Heaven” and “On Ghosts”. Mozi opposed the Confucian saying that “Death and life have been determined appointments. Riches and honor depend upon heaven.” (生死有命，富贵在天). He believed that everything is not determined by “destiny”. As long as people make active efforts, they can achieve their own life goals. This is what “Against Fatalism” means. Mozi believed that although the music was pleasant to hear, it did not conform to the principle of the king and the interests of the people, so he opposed music. He also believed that long mourning and costly funerals were not beneficial to society. Monarchs and nobles should live a frugal life like ancient saints. This is the meaning of “Simplicity in Funerals” and “Saving Expenditures”. (Lu Jian Lin 2019, 196)

(4) the School of Legalists

The School of Legalists, or Legalism, one of the Hundred Schools of Thought, is an important school of thought in Chinese history that advocates the rule of law as its core. The thinking of Legalism is a practical political philosophy, unlike Taoism, which takes the whole universe as its object of study, or Confucianism and Mohism, which takes the whole society as its object of study, but takes politics as its object of study and focuses on governing the state. It has the following main characteristics. First, it opposes the ritual system of Confucianism. The Legalists valued law and opposed the Confucian “Li”. They believed that Confucianism was unfair in upholding the privileges of the nobility, opposing the hereditary privileges of the nobility, which monopolized economic and political interests and demanded private ownership of land and the award of official positions according to merit and talent. Secondly, the theory of human nature of “man tends to pursue interests and avoid harm”. The Legalists believed that human beings have the nature of pursuing profit and hate to be harmed. The rulers could use this to govern the state and the people. Thirdly, is the historical view of “not following the past nor the present”. The Legalists opposed the conservative idea of retrogression and advocated reform. They believe that history is moving forward, and all laws and systems should be developed with the advance of history, neither retrogressive nor conformist. Fourth, the combination of “law”, “managing strategy” and “managing power” is the strategy of ruling the state. The representative figures of Legalism, namely Shang Yang, Shen Tao, and Shen Buhai, advocated the idea of emphasizing law, managing strategy, and power respectively. Han Fei, the master of Legalism, proposed a close combination of the three. “Law” refers to a sound legal system; “managing strategy” refers to the strategies and means to manage the ministers, grasp power, and implement decrees; and “managing power” refers to the power of the monarch, requiring the monarch to be in sole control of the military and political power. The representative works of Legalism include Guanzi, the Book of Lord Shang, Hanfeizi, and so on.

(5) the School of Military Strategists

The School of Military Strategists, one of the Hundred Schools of Thought, refers to a school of thought that studied military theory and engaged in military activities during the Pre-Qin and early Han Dynasties in China. According to this school, everything in the world has its objective law of change and development, and only by following the development of the law and correctly applying the laws of nature can war be won. In addition, warfare must be guided by knowledge of the ways of using the military and by the mastery of flexible strategies and tactics. As a ruler, not only should he know the military, but also master the general laws of war. A ruler should govern the state with both punishment and virtue, with both force and mercy, and regulate society according to the laws of nature to achieve long-term peace and stability.

War is a continuation of politics and is a matter of life and death for a country or a nation. A book on the art of war is both a guide on how to rule a country and develop a national strategy; and a book on how to lead an army into battle and develop a war strategy. The Art of War by Sun Tzu is the most important work of the School of Military Strategists and the oldest surviving book on warfare in the world. This work summarizes the experience of warfare and military governance of the time puts forward a series of strategic and tactical principles and contains a wealth of ideas on military dialectics. After the 18th century, The Art of War by Sun Tzu was translated into English, French, German, Czech, Russian, and Finnish, and widely appreciated across the world.

The Influence in Contemporary Times

(1) the Confucian School

On Environmental Protection

Confucians believe that “man is an integral part of nature” (天人合一), and nature is the common source of man and all things in the world. Confucianism emphasizes that man and nature should live in harmony, and everyone should love and protect nature. (Ren Jiaying 2021,199) Since the time of the industrial civilization, mankind has created massive material wealth. Yet, it has come at a cost of intensified exploitation of natural resources, which disrupted the balance in the Earth's ecosystem, and laid bare the growing tensions in the human-Nature relationship. Influenced by Confucian thought, the Chinese firmly believe that destroying the natural environment is equivalent to self-destruction. Therefore, in recent years, China has begun to take the path of sustainable development, pursuing the purpose of “green mountains are gold mountains”, and protecting the ecological environment while pursuing economic growth. On the Character of the Chinese Nation

“Harmony in Diversity” (和而不同) is an important concept of Confucianism, which first came from the Analects of Confucius. As philosophical thinking in ancient China, it is a scientific world outlook and methodology, which has given important guiding significance in the development of China’s economy, politics and culture. Ku Hung-Ming (1857-1928) pointed out in his speech at Peking University that the Chinese people have a specific spirit, a spirit that no other nation has, that is, gentleness. Gentleness is not softness, nor weak submissiveness, but a power of compassion. This power of compassion cannot be separated from the guidance of “Harmony in Diversity” as a world outlook for the Chinese people. This principle has cultivated the fine conduct of the Chinese people today and formed the unique temperament of the Chinese nation, which is “gentle”, “modest” and “inclusive”.

On International Communication

Moreover, an important issue in today's world is how different cultural and political communities, each with its particularities, can submit to common normative principles while respecting each other’s differences. The right answer to this question can be found in “Harmony in Diversity”. “Harmony” requires us to insist on harmony in exchanges and dialogues among countries. If cultures do not adopt an open and tolerant attitude but fall into a closed, conservative, and narrow-minded way of thinking, they will surely lose their vitality and go into decay. “Harmony” can also help us avoid conflicts in cultural exchanges, while “Diversity” requires us to respect the differences between cultures and maintain our unique strengths. (Niu Yufei 2022, 8)

(2) Taoist School

On the Economy

The core of Taoist thought is “Inaction” (无为), which is to follow the original law of development and not forcefully interfere with or change the course of things. This idea has a great influence on the participants in economic activities. It inspires people not to interfere too much with normal economic activities and to let economies participate in the reasonable competition in the market, to avoid disturbing the laws of economic activities, and achieve economic prosperity. Likewise, for enterprises, the thought of “Inaction” provides us with a new management model – “soft management” - which is beneficial to the long-term development of enterprises. On the other hand, Taoism advocates “less selfishness and fewer desires” (少私寡欲), which helps people today to abandon individualism and money-worship and establish good morals.

(3) Mohist School

On World Peace

In today's world, peace and development are the two main themes. Undoubtedly, the world economy is booming day by day, but the full realization of the ideal of peace for mankind is still a long way off. Some major powers are pursuing hegemony, power politics, military strikes, interference in internal affairs, economic sanctions, and arms races, which have made the world volatile. To achieve lasting peace for all mankind, it is necessary to establish a concept of peace recognized by all humanity, that is, the Moist idea of “Universal Love” (兼爱). As historian Arnold Joseph Toynbee (1889-1975) said, "The Mozi doctrine of universal love as an obligation is all the more appropriate for the modern world, which has been unified technically, but not emotionally. Only universal love is the only hope for mankind to save themselves. Mozi's love is more needed by modern people than Confucius' love." True human peace can only be achieved if “Universal Love” is realized globally. (Liu Bangfan 2003, 24-25)

(4) the School of Legalists

On Legislation

In the face of intense social unrest, the Legalists advocated an active change of law and believed that reforms were following the natural law, the conditions of the people, and the times. Han Feizi also advocated, “There is no fixed way to manage the people, only to implement management according to law. Only by adapting to the changes of the times, can the society be well governed; Only by adapting social governance to social reality can we achieve results.” (治民无常，唯治为法。法与时转则治，治与世宜则有功。) He intended to emphasize that the law should respond to the changes of the state and adapt to the changes in social life. Influenced by this idea, since 2016, the introduction of laws such as Environment Protection Tax Law of the People’s Republic of China, General Rules of the Civil Law of the PRC, and Cyber Security Law of the PRC have continued to fill the legislative gaps and promote the realization of the rule of good law. (Xu Nanzhi 2018, 3)

On Administration of Justice

In the implementation of the law, Legalism advocates that “matters are determined by the law and prisoners are punished without regard to their social status” (事断从法，刑无等级). The majesty of the law lies not only in its strict regulations but also in its severe enforcement. Han Feizi further developed the idea of “no difference in punishment” into “the law cannot fawn on the noble”, and pointed the finger of reforms at the nobility, increasing the strength of law enforcement. However, it is not difficult to find that Han Feizi also emphasized the idea of “monarchy”. What he strongly defended is the monarch’s equal treatment in the application of punishment, rather than the modern Western concept of “all men are created equal” in the rule of law. Therefore, the implementation of the law at that time could not achieve the true equality of all people. In today’s society, reflecting on the law enforcement aspects of Pre-Qin Dynasty legalism helps people to understand more deeply the implementation of the law and to better practice the principle of “equality before the law”. (Xu Nanzhi 2018, 3-4)

(5) the School of Military Strategists

On National Defense

After thousands of years of inheritance and development, Chinese military science has formed a valuable treasure. Mao Zedong’s military thought is an outstanding example of inheriting and carrying forward the traditional Chinese military culture. In his military writings, he not only cited a large number of ancient Chinese examples of warfare, but also clarified the ancient Chinese military thinking, including “If you know your enemies and know yourself, you will not be imperiled in a hundred battles” (知彼知己，百战不殆), “Listen to both sides and you will be enlightened” (兼听则明，偏信则暗), and “Avoid the enemy when he is full of vigor, strike when he is fatigued and withdraws” (避其锐气，击其惰归). Then he applied those ideas to the practice of the Chinese revolution and war. Mao Zedong pointed out in Problems of Strategy in China's Revolutionary War that “the phrase ‘if you know your enemies and know yourself, you will not be imperiled in a hundred battles in the book of Sun Tzu, a great military man of ancient China, includes two stages: learning and using. It includes knowing the objective laws of development and deciding how to act according to these laws to defeat the current enemy, and we should not look down on this phrase.” The Art of War by Sun Tzu points out that “a victorious army is first sure of a win before seeking war, while a defeated army first fights before seeking victory” (胜兵先胜而后求战，败兵先战而后求胜). Mao Zedong absorbed and developed this idea from Sun Tzu and attached great importance to war preparation, stressing that one must have the certainty of victory before going to war. (Wang Xiaoxue 2011, 100-101)

China's long-standing traditional military culture has given extensive and in-depth consideration and summary to many issues of national defense and military. The military scholars in the Pre-Qin period always emphasized that fighting for justice and peace is the only way to win the hearts and minds of the people. Today we continue to adhere to the military strategy of active defense, putting national sovereignty and security in the first place. We adhere to the rule of law and strict military, and constantly improve the level of the military. Another outstanding feature of Pre-Qin military science is that it considers many factors such as politics, economy, and military together with national defense construction from a holistic perspective. Contemporary China has inherited the ancient traditional military culture and formed a national defense theory system with Chinese characteristics. (Wang Xiaoxue 2011, 102-103)

Conclusion

This paper first reviews the history of the development of traditional Chinese philosophy by dividing it into seven stages and gives a brief overview of Chinese philosophy at each stage. Subsequently, this paper distills five representative schools of thought in traditional Chinese philosophy, namely Confucianism, Taoism, Mohism, Legalism, and the School of Military Strategists, and briefly summarizes their respective characteristics. Finally, the paper explores the contemporary influences of these five schools of thought, which relate to environmental protection, the formation of the Chinese national spirit, international exchange, national defense construction, etc. Overall, the author’s purpose in writing this paper is to make the reader aware of the appeal of traditional Chinese philosophy. Although these ancient philosophical ideas seem to be very distant from this era, they still have an invisible and great influence on the world we live in today. As Chinese people, we should pay more attention to the wealth of ideas left to us by our ancestors and learn the best parts of traditional Chinese philosophy to establish a correct outlook on life, worldview, and values.

References

  • Wang Jie王杰. (2020). 中国传统哲学的发展脉络[The Development of Traditional Chinese Philosophy]. 新华文摘 Xinhua News Digest (24) 45.
  • Miao Xinlei 苗新蕾. (2021). 先秦儒家思想与道家思想的对比研究[A Comparative Study of Confucianism and Taoism in the Pre-Qin Period]. 汉字文化 Sinogram Culture (16) 187.
  • Hu Lu 胡璐. (2019). 儒家思想与道家思想的互补作用[The Complementarity of Confucianism and Taoism]. 文学教育 Literature Education (05) 141.
  • Lu Jianlin 陆建林. (2019). 学习墨子思想 培育大医精神[To Cultivate the Spirit of Doctors by Studying Mozi's Thought]. 广东职业技术教育与研究Guangdong Vocational Technical Education and Research (04) 196.
  • Ren Jiaying 任珈莹. (2021). 中国传统文化之儒家思想的当代价值[The Contemporary Value of Confucianism in Chinese Traditional Culture]. 科技资讯 Science & Technology Information (04) 199.
  • Niu Yufei 牛宇飞. (2022). 新世界主义中的“和而不同”["Harmony in Diversity" in New Cosmopolitanism]. 公关世界 PR World (04) 8.
  • Liu Bangfan 刘邦凡. (2003). 墨家思想的当代价值[The Modern Significance of Mohist School of Thought]. 燕山大学学报(哲学社会科学版) Journal of Yanshan University(Philosophy and Social Science Edition) (01) 24-25.
  • Xu Nanzhi 徐楠芝. (2018). 先秦法家思想对当代法治的价值[The Value of Pre-Qin Legalist Thought to Contemporary Rule of Law]. 黑龙江省政法管理干部学院学报 Journal of Heilongjiang Administrative Cadre College of Politics and Law (02) 3-4.
  • Wang Xiaoxue 王晓雪. (2011). 先秦兵家治国思想研究 ——以先秦六本兵书为中心[Study on State Affairs of the Military Strategists in Pre-Qin Period – Focused on Six Military Books in Pre-Qin Period]. 南开大学 Nankai University.


Terms and Expressions

the Pre-Qin philosophy 先秦哲学

the Study of Confucian Classics in the Han Dynasty 汉代经学

the Metaphysics of the Wei and Jin Dynasties 魏晋玄学

the Buddhist philosophy during the Sui and Tang Dynasties 隋唐佛学

Neo-Confucianism in the Song and Ming Dynasties 宋明理学

the Practical Thought in the Ming and Qing Dynasties 明清实学

Textual Studies in the late Qing Dynasty 乾嘉朴学

the School of Legalists 法家

the School of Logicians 名家

the School of Military Strategists 战略家

the Yin-Yang School 阴阳家

the School of Political Strategists 纵横家

the Eclectics 杂家

the School of Agriculturists 农家

"Universal Love" 兼爱

"Against Aggression" 非攻

"Respecting the Virtuous" 尚贤

“Identifying with the Superior” 尚同

"The Will of Heaven" 天志

"On Ghosts" 明鬼

"Against Fatalism" 非命

"Against Music" 非乐

"Simplicity in Funerals" 节葬

"Saving Expenditures" 节用

Questions

1. When did traditional Chinese philosophy take shape?

2. What are the most influential schools of thought in the Pre-Qin period?

3. What is the core of Mozi's thought?

Answers

1. At the end of the Spring and Autumn Period.

2. The most influential ones are the Confucian School, Taoist School, Mohist School, the School of Legalists, and the School of Military Strategists.

3. Universal Love.

英语笔译 童略雅 Tong Lueya 202170081595

A Brief Analysis of the Influence of Artificial Intelligence on Translators
Tong Lueya

Abstract

The Internet, big data, artificial intelligence and other information technologies in the digital age have brought profound changes to the development of human society. Of course, translation is also affected without exception. Artificial intelligence is quietly changing the process of translation and the identity of the translator. Over recent decades, AI has developed rapidly and has been widely used in various fields. It has become the inevitable trend of social development. As a special human activity, translation has developed from the early mechanical machine translation to the current computer-aided translation (CAT), which is the embodiment of the integration of artificial intelligence technology and translation, and more and more people hold that this technology will replace manual translation. Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, so as to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit.

Key words

Artificial intelligence; translator; influence; machine translation

1.Introduction

Nowadays, one of the focuses of technological innovation that the world pays close attention to is the development of artificial intelligence, which promotes the deepening of information technology revolution, makes the influence of technological progress on employment evolve to automation and intelligence stage, and has a significant impact on the employment of different industries, groups and even different economies. Cambridge Professor Stephen William Hawking once said in his Web Summit speech in Lisbon that “Success in creating effective AI could be the biggest event in the history of our civilization. Or the worst. We just don’t know” (Hawking, 2017). There is no doubt AI has developed rapid recently, especially its integration with other fields, among which translation is a field whose research results have been frequently applied.

With the combination of AI, translation technology become more and more mature and advanced, especially the emerge of computer aided translation. It is true that the technology progress will bring huge conveniency and efficiency to human beings, while at the same time, AI could realize large-scale automation and replace some of the manual work of people. In translation field, the translation platforms launched by AI giants such as Google Translation, Ali Translation and Baidu Translation gradually occupy the leading position in the translation industry by virtue of their high efficiency of translation process and accuracy of translation results. Among them, the machine translation provided by Google has raised the accuracy and specialization of Chinese - English translation to a new height, and has been recognized by people from all walks of life. Thus, some people worried about the technology progress threatening to replace humans, or that even the discipline of translation studies may be transformed in a diminishing way.

Based on the current development of AI and translation technology, this paper will explore the influence of the AI on translators, and then attempt to give some suggestions to them, and examples will also be presented in this paper. By doing so, it hopes to make full use of artificial intelligence to lead the development of translation and form a good situation of complementary advantages and mutual benefit. On the whole, the paper is divided into five parts. The first part is the background and purpose of the paper, and the structure also be presented. The second part is mainly the introduction of the AI and the development of translation technology. In the third part, the influence of AI both positive and negative on translators will be analyzed. And in the fourth part, the author will attempt to put forward some suggestions for translators to better survive in translation field. The last part is the conclusion of the whole paper.

2.Introduction of the Development of AI and Translation Technology

2.1 The Development of AI

Artificial intelligence (AI) is intelligence demonstrated by machines, as opposed to the natural intelligence displayed by animals including humans. The term “artificial intelligence” had previously been used to describe machines that mimic and display “human” cognitive skills that are associated with the human mind, such as “learning” and “problem-solving”. This definition has since been rejected by major AI researchers who now describe AI in terms of rationality and acting rationally, which does not limit how intelligence can be articulated (Wikipedia).

With the advent of the first modern computers in the 1950s, the rise of artificial intelligence led to a number of research results, such as machine theorem proving, the Lisp Programming Language, checkers programs, etc., but by the end of the 1950s the development reached a bottleneck (LI Ning, 2016).

In the early 1960s, the emergence of expert system makes artificial intelligence further development, until the late 1970s. During this period, the main research achievements are MYCIN disease diagnosis and treatment system, Hearsay II speech understanding system, PROSPECTIOR prospecting system and DENDRAL chemical mass spectrometry analysis system, etc. The emergence and maturity of expert system push artificial intelligence to the practical development ( LI Ning, 2016).

In 1982, Japan started the “Fifth Generation Computer Development Project”, which set off a wave of research on artificial intelligence and led to a great development of artificial intelligence in the 1980s. In 1987, the first international conference on neural networks was held in the United States. Since then, all countries have increased their research on neural networks, which has led to the rapid development of neural networks and greatly improved the efficiency of information processing, laying the foundation for the further development of artificial intelligence ( LI Ning, 2016).

In the 1990s, with the maturity and application of international interconnection network technology, the research object of artificial intelligence began to shift from a single intelligent subject to multiple intelligent subjects in the network environment, focusing more on the entire network environment, and becoming more three-dimensional and comprehensive. Artificial intelligence can not only answer distributed problems based on the same objective, but also solve multi-objective problems based on the network environment, which has greatly enhanced the practicality and intelligence of artificial intelligence. The development of Hopfield neural network has further expanded the scope of AI applications ( LI Ning, 2016).

In the 21st century, with the development of information technologies such as big data, cloud computing, the Internet and the Internet of Things, computing platforms such as perceptual data and graphics processors have promoted the rapid development of artificial intelligence technology represented by deep neural networks, greatly bridging the “technological gap” between science and application. Artificial intelligence technologies such as image classification, speech recognition, man-machine chess and unmanned driving have realized technological breakthrough from “unusable” to “usable”, ushering in a new climax of explosive growth.

2.2 The Development of Translation Technology

Looking back on the linear course of machine translation, the development of machine translation can be simply divided into two stages: The first stage is from 1940s to 1990s, represented by early machine translation based on semantic rules (Rule-based translation) ; The second stage is the recent machine translation that has widely used statistics (Statistics-based) since the 1990s.And if the neural network translation technology implemented by Google team in recent years is regarded as a new breakthrough, then it can be said that this is the latest stage of machine translation (Wang Ximing, 2021) .

Machine translation first appeared in the late 1930s and 1940s. From the early lexical, grammatical and semantic rule-based translation to corpus-based statistical machine translation, and then to neural machine translation, the development of computer technology, information theory, linguistics and other disciplines has boosted the development of machine translation technology. With the development and application of the Internet and the advancement of global integration, manual cross-language translation activities have long been unable to meet the needs of the times. According to the statistics of the Translators Association of China, the annual average growth rate of the output value of China’s language service industry from 2011 to 2016 was close to 19.7%, and the huge dividend of the translation market has brought new development opportunities for machine translation (Zhang Yining & Xu Linhao, 2019).

When machine translation was first conceived, the search for linguistic ‘language rules’ was a common idea and method. As early as the 17th century, it was proposed that translation between languages could be achieved by creating “machine dictionaries” (Feng Zhiwei, 1999). Such attempts to use machines to translate in a similar way to a ‘dictionary’ were all attempts at machine translation based on linguistic rules. In early research, machine translation involved linguists, who worked with engineers and designers to form a set of rules similar to “intermediate language” or “common language” based on the rules of natural language expression, especially by summarizing the rules between mainstream languages. The final translation is carried out by a computer. After that, from the initial word-for-word translation, machine translation gradually developed to the translation focusing on the syntactic structure relationship between the source language and the target language, and finally to the realization of semantic translation. It can be seen that in this process, the research and development of machine translation gradually goes deep into the interior of language and gradually covers more complex language relations. The exploration of machine technology and language knowledge is progressing together (Wang Ximing, 2021).

However, although “deep natural language features such as syntax, morphology and semantics” have been fully exploited, the common rules between languages are difficult to grasp, which directly leads to “difficulty in program development and high cost in labor” (Gao Minghu, 2018). The difficult exploration of general linguistics is not as fast as the requirement and speed of technical development. Therefore, with the improvement of computer operation ability, the method of grasping semantic rules is gradually replaced by statistical calculation.

Statistical translation methods are no longer entirely devoted to finding linguistic laws but try to build mathematical models and train machines to improve translation accuracy by importing large multilingual text databases. Through tens of billions of complex mathematical formulas, the computer maximizes statistical probability to obtain the corresponding patterns between languages and produce translation results. The statistical method not only greatly improves the translation efficiency, but also avoids the deep exploration of natural language. It can be said that it easily bypasses the “Tower of Babel” of the common language law and realizes the translation between different languages by means of the “shortcut” of computers and mathematics (Wang Ximing, 2021).

At the beginning of 2016, Tencent’s phrase-based machine translation product did not translate well. At the end of the same year, Google made a major breakthrough in the field of machine translation, with its Neural Machine Translation (Google Neural Machine Translation) system achieving the biggest improvement in machine translation quality to date. GNMT can achieve deep learning through an existing, large-scale corpus, so as to automatically acquire language features and rules (Feng Zhiwei, 2018). Neural Network Machine Translation can overcome the traditional phrase-based translation, and can achieve full comparison of contextual information based on corpus. Artificial intelligence translation is based on a large number of corpus. After analysis, it can be familiar with these formulas, routines and templates, so as to produce a translation. The source language sentence is transformed into an expression form that can be “understood” and “comprehend” by the computer through multiple complex conduction operations; The system processes the language code, completes the whole encoding and decoding of the sentence, and finally produces the translation basically conforming to the grammar of the target language. The whole modeling in the whole translation process, and the deep neural network machine translation technology is used to automatically learn the translation knowledge in the corpus, thus improving the accuracy of the translation result to a certain extent (Zhang Yining & Xu Linhao, 2019).

2.3 Application of Artificial Intelligence in Machine Translation

With the rapid development of translation technology, a large number of translation software emerge, and the tool versions continue to iterate. AI translation frequently appears in international conferences, and translation technology teaching is becoming more and more popular, which has an important impact on the research of translation technology, and the number of research is increasing.

In recent years, iFLYTEK, Tencent, Baidu and other giants have entered the field of AI translation, and have launched AI translation machines such as “Xiaoyi translator” and “Yijun”. Its intelligent voice translation technology can meet the needs of different scenes, and most of the translation machines are equipped with real-time dialogue function, which has excellent performance in translation speed and accuracy. It can provide real-time, accurate and fast synchronous translation services for various cross language communication scenarios such as outbound tourism, foreign language learning, daily work and life, so as to avoid the difficulties caused by language barrier, so that AI translation has become a reality in various types of situations (Saisai Zheng and Shengwen Zhu, 2020).

In consecutive interpretation, artificial intelligence technology can help translators to organize notes or translate professional words. For example, when translating a large number of professional words in medical conferences, it can provide the results of machine translation for reference. In addition, it can also help the interpreter to do some preparatory work before the meeting, and make the interpreter’s work easier by using penetrating search and voice search. Manual translation can optimize the translation effect in real time, realize the automation of preparation before manual translation, and provide prior knowledge for the optimization of machine translation in advance (Saisai Zheng and Shengwen Zhu, 2020).

For professional teachers and students, we can further analyse whether there are catchphrases or unclear logic in the interpretation by transcribing the translation results, so as to judge the errors more accurately in the target language and find out the improvement methods.

3.The Influence of AI on Translators

3.1 Positive Influence

3.1.1 Supplement Human Translation to Improve Translation Efficiency

On most occasions, there is no need for accurate and professional simultaneous interpretation, such as daily communication; Moreover, the supply of manual simultaneous interpretation is limited and cannot meet the huge market demand. Artificial intelligence translation tools can be used as backup workforce to fill the shortage of translators or interpreters in daily study and life. Artificial intelligence translation machine is equipped with real-time translation, its speed is no less than translators, and it also has sustainable operation, while saving the time consumption of finding translators, it provides more convenient services for consumers, and fully improves the efficiency of translation (Zhai Qiyu, 2019).

3.1.2 Increase Human Translator’s Leisure Time to Explore Other Areas of Translation

Artificial intelligence translators expand the dimensions of development for human translators, providing them with diverse work options and more possibilities to move towards freer forms of labor (He Yunfeng, 2017). In the translation industry, translators can avoid “rote learning” and “finding a needle in a haystack” by making use of the linguistic assets such as terminology databases and memory banks built up by artificial intelligence systems. The application of artificial intelligence in modern translation industry liberates translators from tedious, low-paid and repetitive translation work, and greatly shortening the socially necessary labor time. Translators can then use more of their free time to explore other areas of translation expertise, such as translation methods, strategies, technologies and so on (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

3.1.3 New Human-machine Interactive Translation Modes Emerge, and the Translation Industry May be Optimally Adjusted

The artificial intelligence technology has promoted the activity of translation market. The accuracy of technical terms in machine translation can help translators to complete some translation work, while the texts with human emotion and humanistic care are completed by human translators. Harmonious co-existence between humans and machines is the ideal state in the future. Only when translators and machines complement and promote each other can they jointly promote the development of transformation in the translation field. At the same time, human translators can and need to go deep into the machine translation to overcome core technical problems, for instance, translators can use artificial intelligence technology to quickly and efficiently excavate the internal operation rules of different language systems in machine translation, and use big data technology to make machine translation results more in line with the habits and characteristics of mother tongue, which also creates new job opportunities for translators in the era of harmonious coexistence between human and machine (Peng Bing & Hu Jingpu &Liu Huaiyuan, 2021).

3.2 Negative Influence

3.2.1 Declining Demand for Translators

The future will an era of technology and knowledge. Some labour works have been gradually replaced by robots, and many industries have been hit by artificial intelligence, with more and more workers facing unemployment. Among them, the unemployment is also very serious in the translation industry. Because AI translation is easy and fast to operate, whether in translation of multinational companies, the exchange of outbound travel, or learning of foreign languages, AI machine translation has a huge dominance and advantage for those low and medium level translation tasks, so more and more companies are choosing AI translation, a technology that, although initially quite expensive in terms of investment, is a long-term money-saving option (Huang Yuwen, 2020).

3.2.2 Reliance on Machine Translation Makes it Easy to Lose Competence

Artificial intelligence translation can take on less specialized translation tasks to share the pressure of work and can also help with simple translation assignments to reduce the burden of coursework. However, in the long run, learners and translators are likely to be satisfied with the pleasure of completing tasks easily, forming a dependency on machine translation, lacking of language exercises, and thus becoming unfamiliar with foreign languages, which eventually leads to the failure to effectively improve their foreign language ability or even retrogression, and is not conducive to occupying an advantageous position in today’s intense study situation and the severe employment situation (Zhai Qiyu, 2019).

3.2.3 Translators’ Learning Ability Cannot Keep Up With the Rapid Update of Translation Software

The information age is developing at a rapid pace, and while humans have gradually improved themselves, they have also strengthened their research in the field of artificial intelligence, prompting rapid updates of translation software. Compared to intelligent translation, the speed of humans learning new knowledge is clearly at a disadvantage. For new things, humans need to go through a step-by-step process in line with the laws of the human brain, followed by in-depth learning and repeated practice before they can become proficient in using them. With the development of technology, the performance of AI translation has been upgraded rapidly, and the translation level of AI translation has also improved greatly. But for humans to reach such heights, they often need a long-time learning. Besides, AI is quick to capture new vocabularies, and can quickly store current hotspots, network and newborn words, etc. It takes a process for humans to adapt to these new things and use them reasonably. To sum up the above two points, the advantages of translation machines are very prominent, with rapid updates and quick storage of the latest vocabularies, which brings a sense of crisis to translators (Huang Yuwen, 2020).

4.Suggestions to Translators

What qualities should a good translato have? The most basic ones include heartfelt love for translation, solid language skills and profound knowledge reserve, strong text understanding ability and bilingual exchange ability. Besides, it is also important to have diligence, modesty and strong team cooperation spirit, strong sense of responsibility and trueness. And firm political stand and compliance with the principles and policies of the Party and the state, etc is also necessary. In addition, in the era of artificial intelligence, the interpreter should pay attention to cultivate their own quality in the following aspects:

4.1 Proficient in Translation Technology

According to CSA, a US-based language industry research firm, forecasts that the total market size of the global language services industry will grow at 9.41% by 2020, with a market share of US$46 billion. The fundamental attribute of language services is translation. With the increasing use of artificial intelligence in translation, many translation technologies are being used for pre-, in- and post-translation. Translation technology refers to the comprehensive use of various technologies by translation service personnel in the translation process. In some technical links, there have been the application of artificial intelligence (such as the use of translation software trados). Translators should learn to understand these intelligent translation technologies, preferably to be able to skillfully use them (Yang Mifen & Feng Zong, 2021).

4.2 Correct Values and Moral Sense

Language services also involve ethical factors, translators need to abide by professional ethics. For example, in January 2019, Ren Zhengfei’s appeal to Huawei’s R & D team was forwarded on the public account of the Blue Blood Lab, Huawei’s first research institute. There is a sentence in the original text, “向谷歌军团学习，扑上去，杀出一条血路”. In terms of linguistic rules, the translation of this sentence will not produce much ambiguity. But in terms of interpersonal meaning, the foreign media have translated it too unkindly. On June 6, 2020, The Wall Street Journal lamely translated the sentence as “surge forward, killing as you go, to blaze us a trail of blood”, which was then reprinted by other Western media. The Wall Street Journal published an article entitled “Huawei’ Founder RenZhengfei Takes Off the Gloves in Fight Against U.S.”, meaning “Ren Zhengfei prepared to fight with the U.S.”. Daily telegraph published an article titled Chin’s Huawei Threat to West with ‘trail of blood’,” which means “Huawei threatens to make the West ‘bleed with blood’”. What’s more, The Times published an article titled “Huawei’s founder “declared ‘war’ on West,” saying that Huawei “declared war” on the West. Many other media and reporters also forwarded reports. In traditional Chinese culture, it is believed that businesses are like battlefields, and military terms are often used in commercial competition. People familiar with Chinese culture all know that “杀出一条血路” actually refers to trying to find a way out of a difficult situation. What was meant to be a appeal was deliberately interpreted as a declaration of war. A qualified translator must not only have professional skills, but also adhere to correct values and moral sense (Yang Mifen & Feng Zong, 2021).

4.3 Keep Pace With the Times

Lifelong learning is an attitude that every translator should have. As artificial intelligence continues to ‘take over’ the translation field, translators must remain open-minded and constantly learn about academic and technological knowledge. Translators should not be bound by the requirements of traditional translation, but be constantly learning skills and advanced translation technologies. In some ways, machine translation helps to screen translators. If they are not even up to the level of machine translation, then they are not far from being eliminated.

4.4 Leveraging Artificial Intelligence to Lead the Way in Translation

Translators who want to stand out in the no-smoke war between human translators and artificial intelligence machines need to learn deeply and continuously. In addition, the flexibility of artificial intelligence translation technology is also greatly limited due to the differences in mood style and cultural background. Therefore, translators can improve themselves in these aspects, make good use of translation machines and their corpora, independently explore and innovate it, and strive for more research results. Artificial intelligence translation is only an auxiliary tool, and translators are the main body to better lead the development of translation (Liang Jie, 2020).

5.Conclusion

In the era of artificial intelligence, technologies such as big data, cloud computing and deep learning have brought about far-reaching effects on the language service industry. On the one hand, translation technologies are becoming increasingly intelligent, bringing opportunities to improve the quality and efficiency of translators’ work; on the other hand, technologies such as machine translation and voice recognition may replace some of the work of translators, posing challenges to the survival and development of translators. At the same time, the language service industry is demanding more and more technical skills from translators. In the face of the problems in translators’ knowledge, use and learning of technology, how to further popularize translation technology and enable translators to better master translation technology has become a topic that the translation industry and academia must face (Wang Huashu & Li Zhi, 2019). In view of the advantages of machine translation and human translation, we face the problem of how to integrate the two efficiently, so as to maximize the advantages of both, and improve the efficiency and quality of translation. Machine translation is not only a challenge, but also an opportunity, and we need to turn the challenge into an opportunity. Thus, translators need to keep pace with the times. In addition to cultivating their basic accomplishment in traditional translation, they should also realize that traditional translation is being challenged and threatened by artificial intelligence, thus it is vital for them to keep an open mind and learn and understand the translation technology of the whole translation chain.

References

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Terms and Expressions

Rule-based translation:基于规则的机器翻译

Statistics-based translation:基于统计的机器翻译

Hopfield neural network: 霍普菲尔德神经网络

Blue Blood Lab: 蓝血研究院

Questions

1. The time of the advent of the first modern computers.

A. 1950S B.1960S C.1940S D.1970S

2. The emergence and maturity of expert system push artificial intelligence to the practical development. ( )

3. What suggestions to translators? (多选)

A. Proficient in translation technology

B. Correct values and moral sense

C. Keep pace with the times

D. Leveraging artificial intelligence to lead the way in translation

4. What positive influence of AI on translators? （多选）

A. Supplement human translation to improve translation efficiency

B. Increase the human translator’s leisure time to explore other areas of translation

C. New human-machine interactive translation modes emerge, and the translation industry may be optimally adjusted

Answers

1. A

2. √

3. ABCD

4. ABC

英语笔译 庹树梅 Tuo Shumei 202170081596

Translation and Dissemination of Chinese Fairy Tales in the English-speaking World
Tuo Shumei

Abstract

Chinese fairy tales are a literary style created by ancient Chinese people in the process of working life through long-term social practice. It is a literary style with a strong and distinctive national character, and is a bright and dazzling pearl in the treasury of Chinese culture. Internally, it is a source of cultural confidence, and externally, it is a channel for overseas readers to understand Chinese history, culture and society. Nowadays, with the increasingly frequent cultural exchanges between China and foreign countries, the English translation of Chinese mythological stories can help foreign readers better understand Chinese customs and traditions, and deepen their understanding of Chinese culture. Therefore, in order to tell Chinese stories and spread Chinese voices well, it is indispensable to tell Chinese Fairy Tales, spread Chinese mythological imagination and explain Chinese mythological wisdom. The first chapter of this paper analyzes Chinese Fairy Tales from the perspective of its translation status and strategies in the English-speaking world. The second chapter analyzes Chinese Fairy Tales from the perspective of its dissemination in the English-speaking world and their dissemination strategies. Chapter 3 analyzes Chinese Fairy Tales from the perspective of how to improve its translation and dissemination in the English-speaking world. Chapter 5 analyzes Chinese Fairy Taliesin the English-speaking world from the point of view of its translation and dissemination significance.

Key words

Chinese Fairy Tales； Translation and Dissemination;

Introduction

The continuation of Chinese mythology is a way of memory speech of the Chinese nation. Chinese mythology, on the other hand, is the oldest memory of the Chinese nation, and the memory or imagination of history and civilization, carrying the national cultural code. It embodies the rich cultural imagination of the Chinese people, and internally it is a source of cultural confidence, while externally it is a channel for overseas readers to understand Chinese history, culture and society. Chinese mythology, like the myths of many peoples, brings together the understanding of the ancestors in philosophical thought, moral consciousness, aesthetic concepts, scientific attitudes, religious beliefs, and so on. It embodies the historical understanding, faith consciousness and scientific art of the ancients. For overseas readers, it is also the secret key to deciphering the traditional culture, customs, and popular psychology of that people. Mythology is not nostalgia for a forgotten world; rather it unveils new worlds and opens the way to other worlds. Understanding a nation's mythology not only familiarizes one with the historical development of that nation, but also provides an in-depth and accurate understanding of the culture, spirit, character, and mission of that nation. Telling a good Chinese story and spreading the Chinese voice cannot be separated from telling Chinese mythological stories, spreading Chinese mythological imagination and interpreting Chinese mythological wisdom. Therefore, it is necessary to study the phenomenon of translation and dissemination of Chinese mythological stories in the English-speaking world, with a view to contributing to the presentation of a real, three-dimensional and comprehensive China to the overseas world.

Translation Status and Strategie

2.1Translation Status

The translation of Chinese mythology in the English-speaking world can be traced back to hundreds of years ago, and after centuries of development, translations in related fields have made great strides. In terms of quantity, with the further development of China's international status and culture, ancient Chinese mythological stories began to be gradually loved and sought after by people in the English-speaking world, so translations in related fields have become more and more numerous and started to occupy a place in the English-speaking world. In terms of quality, with the further improvement of translation technology and translation methods, as well as the translators' further grasp of both Chinese and Western cultures, the translation quality of Chinese mythological tales has been brought to a higher level. Even though a great deal of development has been achieved, the current state of translation of Chinese mythology in the West has a number of problems that deserve our attention. The volume of research and the communication value of Chinese mythology do not match the strategic needs of the country. At the same time, the selection of Chinese mythology in English translation has been limited to a few books for discussion, while other editions have had an impact in the English-speaking world. Although other versions have influence in the English-speaking world, they have not received due attention; there is also a lack of comparative analysis of Chinese and foreign English translations.

2.2 Translation Strategies

Based on previous research on cultural translation theory and practice, many will organize the translation strategies used in cultural translation so far into two major parts: First, the traditional translation strategies, i.e., some basic strategies that are also used in translating other types of texts and are more commonly used in cultural translation. First, traditional translation strategies, i.e., some basic translation strategies that are also used in the translation of other types of texts and are more commonly used in cultural translation (substitution, interpretation, and direct translation); second, other translation strategies, i.e., the cultural translation strategies that are borrowed from the process of "Western learning". Second, other translation strategies, i.e., drawing on the experience of cultural translation in the process of "Western learning from the East" and the experienced strategies in the past "Eastern learning from the West" (interpreting Chinese with Western, popular compilation, interpreting Chinese with Chinese). The second strategy is to learn from the experience of cultural translation in the process of "Western learning to the East" as well as the strategy of previous "Eastern learning to the West" (interpreting Chinese with Western, compiling in common, interpreting Chinese with Chinese, diluting). The author's previous translations of Chinese mythological texts are also used as examples. The author's practice of translating Chinese jade mythology texts is also used as an example in order to make some contribution to the cultural translation in this field.

These strategies are not all of them, there are many other translation strategies of different types and perspectives, but what they all have in common is that they have contributed to the development of Chinese mythology in the English-speaking world and have made great contributions to the translation of mythological tales. In addition, we should also make use of different translation strategies or even combine different translation strategies in the subsequent translation activities of the relevant texts. In general, the future of English translation of Chinese mythology is bright and will be more developed in the future.

Dissemination Status and Strategies

3.1 Dissemination Status

Mythology began in the nineteenth century and flourished in the early twentieth century, and the study of Sinology in that period was in the transition from amateur Sinology to specialized Sinology. The transition from amateur sinology to professional sinology took place during this period. At the same time, modern Chinese newspapers were produced in the early 19th century, and Western folklore studies were just beginning. The study of folklore in the West was just beginning. In the context of colonialism and the gradual expansion of Western studies, missionaries, diplomats, merchants, and others came to China to study folklore through the press and other media. In the context of colonialism and Western learning, missionaries, diplomats, merchants, and others came to China and translated and disseminated Chinese society, economy, culture, and customs through newspapers and other media. Most of the newspapers and periodicals aimed at translating China, spreading traditional Chinese culture to the world, facilitating foreigners' commerce and cultural exchanges with China, and the English-language press, in particular, played an important role in this. In the 19th century, foreigners, mainly missionaries in China, were spreading Chinese myths. The English-language newspapers concentrated on literature, such as "China Series" and "China Review", while economic and political newspapers published less. The Chinese Review is an English-language newspaper that has published more Chinese myths. On the one hand, it was the most influential Chinese studies publication in the 19th century, and on the other hand, it was published and distributed in large numbers. The Chinese Review was the most frequently published English-language newspaper on Chinese mythology, both because it was the most influential sinology journal of the 19th century and because it was published and distributed in large numbers. In the English-language press in China in the early 19th century, Chinese mythology was published in small numbers and in irregular columns. In the mid-to late 19th century, with the expansion of China's commercial ports and the convenience of foreigners running newspapers in China, the increase in English-language newspapers indirectly contributed to the increase in the number of Chinese myths published, the fixed columns, and the number of Chinese myths published, the number of columns fixed, and the content and topics diversified. In the 19th century, Chinese mythology was mainly disseminated by missionaries, followed by Chinese scholars and diplomats. The main theme of dissemination was religious mythology, but it also involved ancient mythology, literary mythology, and folk mythology. In the West, Chinese mythology has been interpreted in the context of the development of world civilization. Chinese mythology has been studied as part of the development of world civilization and the origins of civilization have been examined from the perspective of Chinese mythology. In the process of interpreting Chinese mythology in the Chinese and English press, however, misinterpretations and biases occur due to the influence of the former understanding of the "field of vision" of the interpreters and disseminators, mainly reflected in misunderstanding of Chinese mythological elements, cultural bias, etc. Cultural colonialism in the dissemination of mythology places This inequality of rights and imbalance in the order of transmission led to the dissemination of Chinese mythology during this period, which still had a "colonial" character. The imbalance of rights and order of communication resulted in the dissemination of Chinese mythology during this period, which still bears the mark of the "colonialist" era. In general, Chinese myths have been translated into the English-speaking world for centuries. In modern China, the rise of the domestic and foreign press and radio and television industries has greatly contributed to the spread of Chinese mythology in the English-speaking world. Chinese myths such as Nuwa (Nuwa) mending the sky, Kuafa chasing the sun and Chang'e running to the moon, which are household names in China, were further promoted abroad. In modern times, with the further development and strengthening of technology and China's national power, Chinese mythology has spread even more widely and strongly in the English-speaking world, further inspiring Westerners to long for and aspire to Chinese culture. However, this is not enough, and we need to further expand the dissemination of Chinese mythology in the English-speaking world in order to let the world know a more comprehensive and diverse China, and also to benefit the world's cultural diversity and inclusiveness.

3.2 Dissemination Strategies

The subjects of dissemination are both authors and translators, as well as book publishers. The dissemination of Chinese mythology to the outside world cannot be separated from the awareness, planning, translation, marketing, and medium- and long-term planning of the subject. It also requires the collaboration of translators and publishers. The cultural skills, language, the cultural skills, linguistic abilities, and writing or translation styles of authors and translators affect the acceptance of readers in the English-speaking world. The publisher's sensitivity to the subject matter of the book, the publisher's sensitivity to title selection, foresight in market changes, and awareness of potential readers' cultivation all limit the breadth and depth of foreign dissemination. The main text is the core of the book and is the part in which authors, translators and publishers put the most effort, which is directly related to the sales and market acceptance of the book. It is the core of the book and the part in which authors, translators, and publishers put the most effort, and it is directly related to the sales and market acceptance of the book, as well as the acceptance of the idea of the subject of communication. Unlike ancient Greek mythology, which was sorted out by Hesiod and Homer, Chinese mythology is a mix of mythology and mythology. Unlike ancient Greek mythology, Chinese mythology combines the myths of various times, regions, ethnic groups, and religions, and has evolved over the course of history evolved over the course of history, and is rich and vast, scattered across many ancient texts, and even conflicting stories in different versions. There are even conflicts between different versions of the stories. These unstable factors pose considerable difficulties and challenges for English translation. The selection of mythological texts is mainly governed by two factors: the orientation of authors, translators and publishers to their readers; and the familiarity of authors or translator's familiarity with Chinese mythology. To attract more readers from the English-speaking world and to enhance the reach of Chinese mythology, it is necessary to attract more readers from the English-speaking world and increase the coverage of Chinese mythology, it is necessary to emphasize the uniqueness of Chinese mythology while minimizing the cognitive input and load on readers and maintaining a comfortable reading experience. If the translations are aimed at a more educated group, more unfamiliar information can be added, but such translations run the risk of having too narrow a readership. However, such translations run the risk of having too narrow a readership and the challenge of increasing their popularity overseas. In addition to the cover, the foreword plays an important role in the dissemination and recognition of the book, where the author explains the translation or creation of the book Here the author explains the origins of the book, the basic understanding of Chinese mythology, and the system of the book. After reviewing the foreword, the reader may decide whether to purchase or read the book. or read it.

Improving the translation and dissemination

4.1Ways to Improve the translation

Although the dissemination and translation of Chinese mythology has gained great momentum in the English-speaking world, it is still far from enough and requires our efforts in many aspects. In terms of improving the translation, first of all, we need to follow the principle of "faithfulness" in translation, to reproduce the content of the source text, not to distort the facts, and to achieve the meaning of the words and pay attention to the language style of the original text. Secondly, the translator needs to follow the local customs, to understand the readers of the translated language, and to make appropriate adaptations to their way of thinking and characteristics, so as to expand the appeal of Chinese mythology in the English-speaking world. In addition, the translator should have cultural awareness in his heart and a deep enough cultural background to truly assume the role of a cultural intermediary and a cultural vocalist. Secondly, they should learn that change is the way to go. Since the cultural environment is different at different times and times, in order to do a good job of cultural translation, we must learn to adapt. However, adaptations should be based on the premise of faithfulness to the original text. Under the premise of good faithfulness the translator needs to closely follow the cultural environment consisting of social, political, economic and other fields in order to carry out the translation. The translation should be based on the premise of fidelity. By being flexible and adaptable, the translator can better translate the culture and better communicate Chinese mythology to Westerners. In the process of translation, we should closely integrate the cultural translation theories and try to try various cultural translation strategies to achieve the best interpretation of culture. The best interpretation of culture. Through substitution to achieve the purpose of "reaching"; through interpretation to make the cultural message clearer; through direct translation to better interpret the culture. Through direct translation to better preserve the cultural connotation of the original language; through western interpretation of Chinese to make it easier for western readers to understand and accept; through Chinese interpretation of Chinese to make it easier for western readers to understand and accept. By interpreting Chinese in Chinese, we can truly show the Chinese cultural picture; by compiling in layman's terms, we can use simple and fluent By compiling in layman's terms, we can disseminate profound ideas in a simple and fluent language that is acceptable to Western readers; by diluting and eliminating some negative cultures. By downplaying and eliminating some negative cultural images. The purpose of all these is to make the translations better communicate the culture and better shape the Chinese cultural connotation.

4.2 Ways to improve the dissemination

In addition to high-quality translations of mythological stories is only the first step, but also depend on the later dissemination, only further improvement of dissemination methods and strategies can be the real development of Chinese mythological stories in the English-speaking world, so that Chinese culture can really go to the world. First, at the national level, the state and the government need to develop strategies that are conducive to the dissemination of relevant translations, such as lowering the printing costs or other relevant policies to support the translation of relevant types of books, increasing the remuneration of relevant translators and some support policies, etc. At the social level, citizens should pay attention to the dissemination of mythological stories and give adequate support and respect to them. Secondly, to strengthen the popularized rendition and expand its coverage in the English-speaking world. At present, the study of Chinese mythology in foreign countries is on the rise, and the variety and number of English translations of Chinese mythology published in China are gradually increasing. The number of English translations of Chinese myths published in China is gradually increasing, and the demand for reprinting the existing English translations of Chinese myths abroad is obvious, and the number of new translations is increasing. The number of English and Chinese translations of Chinese myths published in overseas book sales sites is increasing year by year. The number of academic conferences on the theme of Chinese creation myths or mythology The scale of academic conferences on the theme of Chinese creation myths or mythology is increasing, the international influence is growing, and the dialogue and collaboration with international mythology research is expanding. In order to expand In order to expand the influence of Chinese mythology overseas, it is necessary to revise the strategy for the dissemination of Chinese mythology abroad. Chinese mythology can only expand its influence if it reaches the general English readership. Chinese mythology can only expand its influence if it reaches the general English-speaking audience. Authors, translators, and publishers can take a page out of the metaphysical novel book and recreate it by rewriting or retelling it. On the premise of preserving mythological archetypes, imagery, motifs, structural patterns, Chinese elements, and Chinese flavors, they can adapt to the reading styles of readers in the English-speaking world and steadily cultivate readers' interest in Chinese mythology. The book is a good example of how to cultivate readers' interest in Chinese mythology. Last but not least, We also should adopt the diversified three-dimensional interpretation to enhance the depth of its dissemination in the English-speaking world. The overseas dissemination of Chinese mythology should be innovative on paper. The dissemination of Chinese mythology abroad should be innovative in the paper medium, but it should not rely entirely on the paper medium. The dissemination of paper media cannot be limited to novels but can be extended to picture. It can be expanded to include picture books, young people's books, extracurricular teaching aids, activity manuals and tools for primary and secondary schools. Chinese mythology reading and VR experience websites can also be developed for young people, dovetailing with their in-school learning needs in language arts and history to create demand-based reading experiences. Create needs-based reading experiences. Design creative products based on Chinese mythology, and develop products based on mythological masters in series to bring Chinese mythology into the lives of English readers. Bring Chinese mythology into the lives of English readers. Create short videos of Chinese mythology in English and integrate them into the international versions of TikTok and bilibili and other social media to shape a new field of Chinese myth telling and reception. The new era of foreign communication requires the overall collaboration of authors, translators, publishers, and society to broaden their horizons and accurately grasp the work, study, and social lives of English-speaking readers. The new era of foreign communication requires the collaboration of authors, translators, publishers and society as a whole to broaden their horizons, accurately grasp the habits and trends in the work, study and life of English-speaking readers, and effectively leverage and create momentum. Authors, translators and publishers should keep up with the authors, translators and publishers should keep abreast of the research dynamics of Chinese mythology in China, and make use of various platforms including social media to timely present the new achievements, and discoveries and explorations of research in an appropriate form and new explorations in an appropriate form, so as to achieve a seamless transition between theoretical research and practical promotion, and to truly disseminate. The Chinese fairytales will be disseminated.

The Significance of their translation and dissemination and in the English-speaking world

5.1 the Significance of mythological translation

The study of ancient Chinese mythology is the source of Chinese literature and culture, and the study of the translation of ancient Chinese mythology is important for the discussion of the foreign dissemination of Chinese literature and culture. In the process of cross-cultural communication. both the transmitters in the culture-exporting countries and the culture-importing countries must overcome the historical limitations of their understanding, play an active role in the communicators' own cultural identity, optimize their communication strategies, and correctly deal with cultural differences. First of all, From the translator's perspective, the study of the translation and interpretation methods of ancient Chinese mythology and its related issues is essential to further promote the study and dialogue of ancient Chinese mythology worldwide and to promote the foreign promotion of Chinese folklore and folk culture. and dialogue, promote the promotion of Chinese folk literature and folk culture to the outside world. It is important to study the translation and interpretation of ancient Chinese mythology and its related issues in order to further promote the study and dialogue of ancient Chinese mythology in the world, to promote the foreign promotion of Chinese folk literature and folk culture, and to better carry out the cultural exchange and mutual appreciation between Chinese and Western cultures. It is important to promote the study and dialogue of ancient Chinese mythology in the world, to promote the promotion of Chinese folklore and folk culture to the outside world, and to better develop the cultural exchange between the East and the West and mutual cultural appreciation. Second, Chinese myths and legends are a kind of intangible culture that needs to be protected and passed on. Culture is the "soft power" of a country, which seems to be very "soft" on the surface, but it is a great power that cannot be ignored. Therefore, it is necessary to translate and introduce a series of intangible cultures such as Chinese myths and legends. Finally, translation requires a great deal from the translator. Cultural exchange is the fundamental task of translation, but there are differences between languages and cultures. However, there are differences between languages and cultures, and translators have a great responsibility when they carry out translation work. It is necessary to be faithful to the original text The translator should not only be faithful to the original text, but also not confined to it, and the translation should be easily understood and accepted by the readers. Therefore, translators should not only have a good command of their own language, but also be proficient in the target language. In addition, they must have a large amount of knowledge of cultural reserves, a high sense of responsibility, and a noble sentiment of dedication to human cultural exchange. The translator must also have a high sense of responsibility and dedication to human cultural exchange.

5.2 the Significance of mythological dissemination

In order to promote the dissemination of excellent Chinese traditional culture to the English-speaking world, it is necessary for communicators to overcome historical limitations in understanding, to play an active role in their own cultural identity, to optimize their communication strategies, to handle cultural differences correctly, and to adopt a multicultural perspective in their communication activities. The dissemination of good Chinese traditional culture to the English-speaking world can only be promoted through a multicultural perspective in communication activities. From the national level, the dissemination of ancient Chinese mythology in the English-speaking world is conducive to the further development of Chinese culture and can make more people in the world understand the excellent traditional Chinese culture, which is also in line with China's current strategy of cultural outreach and cultural strengthening strategy, and can also improve China's cultural soft power. From a global perspective, the dissemination of ancient Chinese mythology is not only beneficial to China's cultural development, but also to the world. As a bright pearl in the world's cultural treasury, the promotion of Chinese culture can also make the world's cultural treasury more colorful, which is also conducive to promoting the integration and development of world cultures and ultimately promoting the progress and development of human civilization.

Conclusion

Chinese mythology is the treasure of Chinese traditional culture, a shining pearl in the treasury of Chinese culture. Therefore, promoting the dissemination of Chinese mythology in the English-speaking world is of great significance for Chinese culture to go out of China and into the international arena. We should support and encourage the implementation of relevant policies, especially as translation students, we should pay more attention to the dissemination of Chinese mythology in the English-speaking world and do our part for the further dissemination of Chinese mythological stories.

Reference

Terms and Expressions

Questions

Answers

英语笔译 王思琪 Wang Siqi 202170081597

A Study on Chinese Dialects
Wang Siqi

Abstract

Dialect, a variety of a language that is distinguished from other varieties of the same language by features of phonology, grammar, and vocabulary, and by its use by a group of speakers who are set off from others geographically or socially. Generally speaking, regions with a long history, a large population and a broad territory tend to have more dialects. There are many factors that form dialects, from the migration of people in ancient times to the cultural exchanges with diverse ethnic groups, to the division of a society and the uneven development of various languages, etc., which allow them to derive a variety of different languages, so that dialects are characterized by its diversity. As an intangible cultural heritage, dialects should be transmitted in a more effective way, rather than stagnating abruptly in an era and disappearing without any signs. This paper will study the origin and development of Chinese dialects, the classifications and characteristics of Chinese dialects, the challenges faced by Chinese dialects in modern times, and how to protect and promote the dying Chinese dialects.

Key words

Regional Dialects; Social Dialects; Transmission of Chinese Dialects

Introduction

Dialects can be classified into regional dialects and social dialects. Regional dialect is a distinct form of a language spoken in a particular geographical area, it prevails in specific regions and are distinctly different from other local languages. While social dialects are social variants of language, People who use the same language will have different accents, wording, and speech for their different ages, genders, occupations, and classes within a society. The differences between regional dialects and social dialects manly reflect on three fronts: First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

As a carrier for cultural exchange, Chinese dialect has a time-honored and colorful history, it plays an unique role in promoting Chinese culture and boosting a more inclusive and united society. This paper will deeply study the Chinese dialects, in the first part, the paper will introduce the evolution of Chinese Dialects; In the second part, the paper will clarify the classifications of Chinese dialects and their respective features; In the third part, the paper will analyze the challenges that the Chinese dialects are facing and illustrate the response to these challenges.

The Evolution of Chinese Dialects

The northern dialects are the direct result of the long development of the languages used by the Han Chinese living in the central plains in ancient times and the influence of the surrounding minority languages. The other dialects of Chinese spoken in southern China have their origins in the historical migration of people from the middle and lower reaches of the Yellow River to the south. Migration in Chinese history has taken place from the early Qin dynasty to modern times. There are probably two types of migration, one is the automatic migration of people and the other is the planned migration by the government. The former is often caused by war, famine, famine or population explosion, while the latter is for some political, military or economic purpose. Throughout Chinese history, the general direction of migration has been mainly from north to south, and from east to west. This important feature gave rise to the original origins of the southern dialects of Chinese and formed the geographical pattern of Chinese dialects today.

(1) The origins of the seven major dialects

The Wu dialect has the most ancient origins. According to the Records of the Grand Historian, three thousand years ago, during the Pre-Zhou period, a group of immigrants moved from the Weishui valley in Shaanxi to the Taihu valley in Jiangnan after a political change. They founded the state of Wu, whose language may have been the earliest source of the later Wu dialect.(Liu Chensheng,Zhou Li,2020)

The Xiang dialect is derived from the ancient Chu language, which no longer exists today. During the turmoil in the Central Plains at the end of the Shang dynasty, the Chu people moved south to the Jianghan basin, and so the Chu language was brought to the Hubei region. During the Warring States period, the state of Chu moved south to take possession of the Xiang River valley, so the ancient Chu language spread again to Hunan.(Ding Yun,2020）

After the Qin unified the six kingdoms, they crossed the Five Ridges to the south and took possession of the two regions of Canton. The area was originally inhabited by the Baiyue people, and the Qin emperor sent 500,000 troops to station there to prevent them from rebelling. The language used by these soldiers became the precursor to the Cantonese dialect of today.(Peng Diqiang,2020)

Fujian was originally the home of the Min Yue people, and during the Western Han Dynasty there was only one county here. In the late Eastern Han Dynasty, when warlords were at war, a large number of migrants from the north entered Fujian by land and sea, and the original Min dialect would have sprung from this period.

The Gan and Hakka dialects were the latest to emerge. Jiangxi was a crossroads between the ancient Wu and Chu languages, so there was no original Gan language before the Han Dynasty. During the great migration of Han Chinese people southwards that took place after the Yongjia period of the Western Jin Dynasty (307-312), some of the migrants from the north arrived in northern Jiangxi, and the languages they brought with them were the precursors of the Gan and Hakka dialects.(Peng Diqiang,2020)

The southern dialects of Chinese are the result of the above-mentioned origins and the constant impact of new dialects brought by the many migrations over the centuries, which have led to substitution, intermingling, infiltration and mixing.

(2) Three great migratory movements to the south

Before the Jin Dynasty, the Huai Shui and Qin Ling lines could be regarded as the general boundary between the northern and southern dialects, but it was only after the Western Jin Dynasty that three major migrations from the south took place, allowing the northern dialects to cross this line into the south on a large scale, thus gradually changing the geographical layout of southern dialects. The basic pattern of Chinese dialects is the result of three major southward migrations of Han Chinese and a number of small and medium-scale migrations throughout history.

The first great wave of Han migration occurred during the period from the Western Jin to the Southern Dynasties (307 - 466). The Eight Kings' Rebellion at the end of the Western Jin Dynasty led to the invasion of minority groups on the frontier, thus forcing a large number of Han Chinese from the Middle Kingdom to migrate southwards. This number represented about one-eighth of the population of the northern Western Jin Dynasty and another sixth of the population of the Southern Song Dynasty.(Xie Nana,2015)

The second wave of migration was triggered by the An-shi Rebellion, which took place during the Tang Dynasty (755). The eight-year war spread across the middle and lower reaches of the Yellow River, causing a renewed exodus of people from the Central Plains to the south. Not only was the migration caused by the An-shi Rebellion large, but this time it went further than the previous one, reaching south of Dongting Lake and Poyang Lake, and even to Lingnan and Fujian. As a result, the northern dialects once again impacted on the southern dialects and played a key role in shaping their geographical pattern.(Xie Nana,2015)

In Hubei, the northern dialects accelerated the assimilation of the Hubei dialect and laid the foundation for the Southwestern official dialects of this region. In the Changsha-Hengyang area, the Xiang dialect was eroded by the northern dialects, weakening its inherent characteristics. At the same time, the Cantonese dialect has been influenced to some extent by the immigrant dialects.

In northern and central Jiangxi, the languages brought by immigrants from the north formed the main basis of the present-day Gan language and prepared the ground for the formation of the later Hakka dialect. The immigrant languages entering Jiangxi permanently separated the Wu and Xiang speaking areas and confined the Min languages to the Fujian region.

After the An Shi Rebellion, the Tang dynasty saw the emergence of clans and towns. These clans were nominally under the central government, but in reality were small independent kingdoms. After the fall of the Tang dynasty, five dynasties emerged in the Central Plains, known as the Five Dynasties, and a dozen other local feudal regimes emerged, collectively known as the Ten Kingdoms. During the two hundred years before and after this period, the people lived in a long period of fragmentation, reinforcing the geographical pattern of dialects. The Wu-Yue, Wu (Southern Tang), Chu, Min and Southern Han regimes played a significant role in the formation of the Wu, Gan, Xiang, Min and Yue dialect regions.(Ai Jun,2020）

The third great southward migration occurred at the time of the two Song dynasties (1126-1142) for similar reasons and southward routes to the first and second great migrations, with the southern part of present-day Jiangsu and Zhejiang receiving the greatest number of migrants, and the migrants reaching further south, with Fujian, Guangdong and Guangxi all having migrant footprints. As the immigrants were more evenly distributed, except in the area of Jiangsu and Zhejiang, the northern dialects did not have as much influence on the southern dialects as the first two migrations.(Ai Jun,2020）

After the fall of the Northern Song Dynasty, a large number of civil and military officials, monks, nuns and merchants from the old capital of Bianjing (now Kaifeng) came south to the Southern Song capital of Lin'an (now Hangzhou).

The Hakka dialect also gradually took shape during this period. As a result of the southern invasion of the Jin and Mongols, a large number of descendants of immigrants who had moved to Jiangnan after the Middle Tang Dynasty and people who had moved to western Fujian and southern Gan at the end of the Tang Dynasty moved again to the border area of Fujian, Guangdong and Gan. The geographical isolation of this area caused the immigrant dialects to finally separate themselves completely from the northern dialects, forming a distinctive Hakka dialect and making the area around Meizhou in Guangdong the core of the Hakka dialect.(Zhan Bohui,2015）

The process of migration from Jiangxi to Hunan lasted for seven or eight hundred years, starting from the Five Dynasties until the Ming and Qing Dynasties. The reasons for the migration were spontaneous economic requirements. The middle and lower reaches of the Gan River in Jiangxi were more developed than Hunan due to the large number of immigrants they received after the Middle Tang Dynasty. As a result, the Xiang language changed qualitatively and took on Gan characteristics.(Zhan Bohui,2015）

The migration from Fujian to Guangdong also began roughly during the Five Dynasties. Fujian had many mountains and few fields, and the population saturation became more pronounced. As a result, Fujianese immigrants entered the south-eastern coast of Guangdong and gradually spread westwards, mostly across the sea, spreading the Min dialect along the coastal areas in the eastern and western ends of Guangdong and leaving some Min islands in the Pearl River Delta.

Chinese Regional Dialects and Social Dialects

(1)Classifications and phonetic features of Chinese Regional Dialects

In general, Chinese dialects can be roughly classified into seven large groups: the Northern dialect (Mandarin), Gan, Kejia (Hakka), Min, Wu, Xiang, and Yue (Cantonese). The seven large dialectal groups were defined by regional factors.

The Northern dialect, also known as the Mandarin, is the basic dialect of modern Chinese Mandarin, represented by Beijing dialect, which is the most widely used. The main feature of northern dialects in terms of pronunciation is that there is no voiced stopper and voiced syllable vowel, and there are four tones, including level tone, the rising tone, the falling-rising tone, and the falling tone. According to its characteristics, the northern dialect is generally divided into four sub-dialects: North China dialect, Northwest dialect, Southwest dialect and Jianghuai dialect. The internal consistency of northern dialects is relatively strong, the difference in its grammatical structure is small, and the difference in pronunciation is not very large.(Ai Jun,2020）

The Gan dialect is mainly spoken in the central and northern parts of Jiangxi Province, as well as parts of eastern Hunan, southeastern Hubei, southwestern Anhui, and northwestern Fujian. There are about 100 counties (cities), with a population of more than 30 million. Nanchang dialect is typical. From a dialect map, the Gan dialect is surrounded by northern dialects, Wu dialects, Fujian dialects, Hakka dialects, and Hunan dialects. This geographical location is the most unique among all dialects of Chinese. Because of this, the Gan dialect is greatly influenced by other dialects, and the boundaries on all sides are very indistinct.One of the most prominent features of the Gan dialect pronunciation is that the ancient voiced stopper and the voiced vowel all become the same pronunciation part of the air-sending clear vowel

Kejia, or Hakka, is mainly spoken in the eastern and northern regions of Guangdong, Guangxi and southern Jiangxi, western Fujian, and parts of Hunan, Sichuan, and Taiwan Provinces. The main phonetic characteristics are: Most of the ancient voiced stopper and voiced vowels become the same part of the air-sending clear vowel, which is consistent with the Gan dialect; g, k, h and z, c, s can be spelled with the homonymous vowel;

Min is spoken in China's southern coastal province—Fujian, it is also spoken by the descendants of Min speaking colonists on Leizhou peninsula and Hainan, or assimilated natives of Chaoshan, parts of Zhongshan, three counties in southern Wenzhou, Zhoushan archipelago, and Taiwan.The name is derived from the Min River in Fujian, which is also the abbreviated name of Fujian Province. It is the most diverse dialect, meaning within the dialect group there are still many different variations on word pronunciation. There is no labiodental fricative f in the pronunciation of the Min dialect. In Mandarin, all words that pronounce f vowels are pronounced b or p vowels in Min dialect; In Mandarin, the word with zh and ch vowel are pronounced d or t in Min dialect. (Tao Huan,2018)

The Wu dialect spoken primarily in Shanghai, Zhejiang Province and the part of Jiangsu Province south of the Yangtze River, which makes up the cultural region of Wu.

Xiang is a southern dialect concentrated in Hunan province. The two major varieties of Xiang are New Xiang and Old Xiang. New Xiang, which is spoken predominantly around Changsha, the capital of Hunan, has been strongly influenced by Mandarin Chinese. Old Xiang, which is spoken in other areas of the province. Old Xiang has a greater number of different initial consonants than does any other major Chinese language. Xiang uses five tones to distinguish meaning between words or word elements that have the same series of consonants and vowels.

Cantonese, or Yue, is also a southern dialect. It is spoken in Guangdong, Hong Kong, and Macau. At the same time, the Cantonese dialect area is the forefront of China's opening up and reform, every year there attracts millions of migrant workers from all provinces in the interior to pan for gold, so in recent years the influence of Cantonese dialect is getting bigger and bigger. Cantonese dialect words, in recent years, also showed a trend of northward penetration, which reflects the close relationship between language expansion and economic development. The phonetic system of Cantonese dialect is relatively complex, with as many as fifty-three finals, which is the dialect with the most tones among all Chinese dialects.(Ai Jun,2020）

(2)Factors affecting the Social Dialects

Social dialect is a variety of speech associated with a particular social class or occupational group within a society. Also known as a sociolect, group idiolect, and class dialect. The term sociolect is a combination of the words 'social' and 'dialect', It includes professional terminology, jargon, cant, etc. Sociolects typically develop among groups of people who share the same social environments or backgrounds. Social factors that influence sociolects include socioeconomic status, age, occupation, and gender and so on.

Socioeconomic status typically refers to a person's class. The language someone uses will likely differ greatly depending on their socioeconomic status. This can all be linked to the education they received, the people they choose to spend time with (or can afford to spend time with), the job they do, and the income they make.

New words are added to the dictionary every year, and many words that were once common fall out of use. This is because language is constantly changing.These changes are often apparent when we examine the different sociolects across ages. Especially grandparents or someone older than you.

Occupation is about the jobs we do. As we learn and develop skills for specific jobs, we also pick up lots of new vocabularies along the way. Take a computer programmer, for example, they probably know and use a lot of technical 'jargon' that a neurosurgeon wouldn't understand, and vice-versa.

Gender is a little more controversial than the others as there is a lot of conflicting research around the differences in men and women's speech. Some researchers suggest that it is due to genetics, whereas others believe that women's lower status in society has impacted their speech.

Sociolect is a variety of language unique to a social group. It is important to remember that most people will use several different sociolects throughout their lives. Our speech will likely change depending on who we talk to and where we are. Think about why your speech differs from when you're at work and when you are hanging out with your friends. Sociolect plays an vital role in your social interactions with others, it can help you leave a good or bad impression for others, even influence you relations with others.

Challenges of Chinese Dialects

The Chinese regional dialects are shrinking or even dying out at a very rapid rate, and many of the dialects have become completely alien to young people. On the other hand, regional dialects are assimilated by mandarin. On the other hand, the regional dialects have gradually lost their soil and the young people are gradually alienated from the regional culture embedded in the dialects. There are four reasons that can better explain this situation.

First, the increasing development and convenience of transportation have made it possible for the population to move around frequently on a large scale, and people in different regions can break the communication barriers by speaking Mandarin. The promotion results have seen remarkable progress in cities, and in rural areas, the regionalects are local residents’ common communication means, however, since more and more rural immigrants work in the cities, their dialects have been gradually assimilated under a new working and social environment where mandarin is the main language.(Zhuang Chusheng,2017)

Second, television and Internet media that require and promote Mandarin to bolster mutual understandings and exchanges. In most media platform, the host are required to speak fluent Mandarin, and after the audience gradually accepts massive inputs of Mandarin, their dialects are rapidly assimilated.

Third, the promotion of Mandarin has been intensified by Chinese governments. Since the promotion of Putonghua has been carried out extensively, more and more remarkable results have been achieved, dialects are bound to face the dilemma of shrinking. From primary and secondary schools to the whole society, Putonghua has become a leading language in the Chinese society, no matter where you go, you can notice the promotion slogans. In China, there are an important test for your mandarin level, that is The Putonghua Proficiency Test or Putonghua Shuiping Ceshi (PSC), is an official test intended for native speakers of Chinese languages, Candidates who pass the test are given a Certificate of Putonghua Proficiency Level at levels 1, 2 or 3, each of which is subdivided into grades A and B, and the majority of Chinese students will try to get a good grade, this is because they regard the certification as an additional skill when they are seeking jobs, it is conducive to job-seekers especially those working in broadcasting, education and government sectors.

Finally, many young people took pride in speaking Mandarin and felt that the regional dialects are too old-fashioned. Even some young people felt ashamed of speaking their dialects, and they grew up in a Mandarin environment in which parents, teachers, and their friends all speak Mandarin, this has a serious impact on the transmission of regional culture.

The Transmission and Inheritance of Chinese Dialects

Firstly, in the perspective of official authority, the language authorities should issue policies to protect the regionalects in the same way as they do for Madarin, so as to raise awareness of speaking regionalect in the community, specific measures such as instruct relevant departments to carry out special publicity on dialect culture, establish relevant regulations for the protection of dialects, and do the academic rescue work of good dialects, to construct a Chinese dialect museum to preserve and display Chinese dialects. The construction of a virtual language museum has also become an important aspect of the protection of language resources, and use advanced technical tools to collect, preserve, display and develop language resources, these efforts will better preserve the dialect culture and make it easier for future generations to do better understand dialect culture and promote the publicity and inheritance of dialect culture.

Secondly, the mass media have to play its own role in promoting the vernacular language through various modes of communication, to stimulate the interest of the public in learning a regional dialect, the media can also make use of the dialect culture in television programmes wherever appropriate. In addition, diversify the broadcasting form of culture, such as promoting the popularity of Cantonese, spreading the traditional Chinese opera based on local languages, launching the shows to disseminate local culture with the aim of attracting the young people’s sense of belonging and inspiring them to carry forward the regional dialects. Besides, influential local shows can invite indigenous celebrities to promote regional dialects for their hometown.(Zhang Shifang,Shen Danpin,2017)

Thirdly, It is everyone's duty to preserve our regional dialects. Older people can communicate with younger people in their regional dialects to promote the transmission of it, young people should increase frequency of speaking regional dialects in daily life, and the parents should set a good example for their children and value the significance of regional dialects with an insightful and far-seeing wisdom, these efforts will stimulate a sense of responsibility and enthusiasm for learning regional dialects in youth, and enhance their sense of identity with Chinese culture, fully mobilize social forces, mobilize the enthusiasm of all sectors of society, and carry out long-term protection.

Terms and expressions

level tone阴平

the rising tone阳平

the falling-rising tone上声

and the falling tone去声

sub-dialects次方言

voiced stopper浊塞音

the voiced vowel浊元音

the air-sending clear vowel 送气清元音

labiodental fricative唇齿擦音

Questions

1.What’s the differences between regional dialects and social dialects?

2.How many groups of regional dialects in China?

3.How to protect and promote the Chinese regional dialects?

Answers

1.First, social dialects are different due to class discrepancies and other social factors, while regional dialects are different due to geographical discrepancies. Second, the distinction between social dialects is vague, while the distinction between regional dialects is clear for its geographical boundary; Third, social dialect can be easily influenced by external factors such as age, education, and professions, and the regional dialect has a relatively stable development.

2.Seven

3.The language authorities should issue policies to protect the regionalects; the mass media have to play its own role in promoting the vernacular language through various modes of communication; It is everyone's duty to preserve our regional dialects.

References

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