Sinophone Southeast Asia最新文献

{"title":"Native Lexical Innovation in Penang Hokkien: Thinking beyond Rojak","authors":"C. Churchman","doi":"10.1163/9789004473263_007","DOIUrl":"https://doi.org/10.1163/9789004473263_007","url":null,"abstract":"A few years ago, in a box of yellowed papers at the back of a cluttered antique shop in Chulia Street in George Town, I came upon a small green volume entitled “Chinese New Terms and Expressions” that had been published in Shanghai in 1913. The author, Evan Morgan, had spent several years collecting and noting down recently coined Chinese words he came across in newspapers, magazines, and books, and his work was a testimony to the rapid changes that had occurred in the Chinese written and spoken language over the previous decades, as China transformed itself from empire to nation-state and words for new technology and new ideas had entered the language. Having spent the previous few weeks wandering around George Town collecting vocabulary for a dictionary of the Hokkien language as spoken in Penang,2 as I leafed through this volume it occurred to me that although many of the new Chinese terms it recorded were shared with other varieties of Hokkien – such as those spoken in Amoy and Taiwan – a fair number of these had not gained currency in the Hokkien of Penang. As Amoy and Taiwanese varieties have tended to follow the lead of Japanese and Mandarin in the creation of their modern vocabularies, Penang Hokkien vocabulary has, to some extent, modernized along a different trajectory. This is due in part to Penang Hokkien speakers’ longstanding acceptance of loanwords from Malay and English – hence the common metaphor rojak ‘spicy fruit-and-vegetable salad’ – and their free use of these in place of native Hokkien vocabulary, but another significant contributing","PeriodicalId":113853,"journal":{"name":"Sinophone Southeast Asia","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125655406","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"“Do You Love China or Not?”: Late-Colonial Textbooks to Learn Mandarin through Malay","authors":"T. Hoogervorst","doi":"10.1163/9789004473263_009","DOIUrl":"https://doi.org/10.1163/9789004473263_009","url":null,"abstract":"On 2 October 1913, roughly two years after the Republic of China was founded, a long letter landed on the desk of the Netherlands Indies governor-general Idenburg. In it, a senior advisor to the colonial government on Chinese affairs, William J. Oudendijk, provided detailed recommendations to improve the education of its Chinese subjects. Government-facilitated opportunities had been disappointingly inadequate, he contended, so that many families opted to send their children to schools oriented to China rather than the Netherlands. This situation was inexcusable if the Chinese were to become full participants of the Dutch Empire. Having studied in Beijing, the seasoned diplomat was furthermore unimpressed with the level of Mandarin taught in the archipelago:","PeriodicalId":113853,"journal":{"name":"Sinophone Southeast Asia","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129936706","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Language Contact and Lexical Changes in Khmer and Teochew in Cambodia and Beyond","authors":"Joanna Rose McFarland","doi":"10.1163/9789004473263_005","DOIUrl":"https://doi.org/10.1163/9789004473263_005","url":null,"abstract":"Chinese people have formed vibrant communities throughout Southeast Asia and around the world, in which their culture and language are still very much alive today. One example of this is the Teochew people, who originated from the Chaoshan (潮汕; Chaozhou-Shantou) region of eastern Guangdong. From the eighteenth to the twentieth centuries, many Teochew people emigrated from China around Southeast Asia, including to Cambodia, Indonesia, Malaysia, Singapore, Thailand, and Vietnam. Teochew (潮州; also called Chaozhou, Chiuchow, Swatow, or Teochiu) is a member of the Sinitic Southern Min cluster and varieties in and out of China have been featured in several studies over the years. This research is explored below. Yet the available literature is still lacking. This is especially true for the Teochew of Cambodia, where the group makes up an abundant majority of the ethnic Chinese there, having resided in the country for several generations. Despite governmental oppression of these peoples during the 1970s and 1980s, many Cambodian Chinese continued speaking their native Sinitic languages and passed them on to the next generations, albeit with some changes. Continued contact with Khmer, the official language of Cambodia, has created an environment conducive to language change. Thus, when comparing Teochew varieties, we should expect Cambodian Teochew to have some differences in its sound system (phonology), grammar (syntax), and vocabulary (lexicon). This chapter","PeriodicalId":113853,"journal":{"name":"Sinophone Southeast Asia","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124981207","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Nature of Sinitic Lexicon in Bazaar Malay and Baba Malay in Singapore","authors":"Khin Khin","doi":"10.1163/9789004473263_006","DOIUrl":"https://doi.org/10.1163/9789004473263_006","url":null,"abstract":"Voluntary or involuntary, human migration is fundamental to Asian history and to the world in general. Wherever people migrate, they introduce their languages, cultures, religions and beliefs to the host communities. Chinese emigration to other countries started as early as 1000 CE. From the midnineteenth century, their migration to other countries has resulted in more than 30 million so-called “Overseas Chinese”, who live outside mainland China and include over 20 million people in Southeast Asia (Lockard 2013), affecting the world’s demographics, economy, culture, and language, just to name a few. In terms of population, according to Hay (2008), ethnic Chinese range between 0.8% and 76% of the population of each Southeast Asian nation. These numbers do not take into consideration partially assimilated Chinese in these communities. Ethnic Chinese make up 34% of the population (6 million) in Malaysia and 76% (2 million) in Singapore, the majority of whom are descendants of Hokkien speakers present since the early days of Singapore. Economic dominance of the Chinese is felt in countries such as Malaysia, Singapore, Thailand, and Indonesia. As pointed out by Hays (2008), the economies are mostly controlled by rich Chinese in these countries. Migration also set the stage for immigrant Chinese and host communities, who spoke a range of different languages, to communicate and interact. This required the people involved to tap into the full repertoire of languages at their disposal. As noted by the mainland Chinese novelist Wang Anyi 王安憶 in the context of Singapore and Malaysia, but equally valid for other Southeast Asian countries, “Hua people must endure speaking the language of another ethnic group” (Ng 2013: 84). Explicit or implicit lexical borrowing between the languages involved in such processes is one of the most common consequences of contact, and has been observed in all world languages (Hoffer 2005). The Loanword Typology Project, coordinated by Haspelmath and Tadmor between 2004 and 2008, looked at loanwords in 41 world languages. Based on these findings, Tadmor (2009) ranks English among the “high borrowers” with 40%","PeriodicalId":113853,"journal":{"name":"Sinophone Southeast Asia","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123952779","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"At the Periphery of Nanyang: The Hakka Community of Timor-Leste","authors":"Juliette Huber","doi":"10.1163/9789004473263_004","DOIUrl":"https://doi.org/10.1163/9789004473263_004","url":null,"abstract":"I recorded this story in 2013 among the Makalero people, who live in the remote Iliomar subdistrict on the south-eastern coast of Timor-Leste. Clan origin stories are of great ritual significance for the Makalero, and the fact that a Chinese captain is featured in this narrative illustrates the degree to which the ethnic Chinese are an established part of the East Timorese scene. They started to settle on the island during the Portuguese colonial period, and by 1975 a vibrant community existed. Today, the majority of Chinese-Timorese live abroad, having fled East Timor during the Indonesian occupation between 1975 and 1999.1 Despite its long history, the Chinese community of Timor-Leste has largely been neglected in the broader literature on Chinese-descended communities worldwide. The scholarship on Chinese communities in Southeast Asia routinely discusses communities in Burma (Myanmar), Cambodia, Indonesia, Laos, Malaysia, the Philippines, Singapore, Thailand, Vietnam and Brunei,","PeriodicalId":113853,"journal":{"name":"Sinophone Southeast Asia","volume":"34 4","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120875124","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"A Preliminary Study of Kaoka 高甲 Playscripts in the Philippines","authors":"Caroline Chia","doi":"10.1163/9789004473263_008","DOIUrl":"https://doi.org/10.1163/9789004473263_008","url":null,"abstract":"As part of a book on Sinitic languages in Southeast Asia, particularly those that are increasingly endangered, this chapter emphasizes “Sinophone” and “Sinitic voices” in the Philippines. Briefly defined, the Sinophone landscape involves Sinitic languages, including Hokkien, and the associated cultures and communities which historically experienced colonialism and have increasingly been marginalized in more recent times.1 Here I focus on Sinophone speech, including the soundscapes in which speech is embedded, through theatrical performance in Hokkien. Kaoka was once a popular form of entertainment in Southeast Asia, but the Philippines is the only country in the region that still performs this theatrical art today. I furthermore aim to highlight the diversity of Sinophonic representations as seen in Kaoka playscripts. In these sources, only the phonetic elements have been preserved, whereas the logographic representations (known as Sinographs or Hanzi 漢字) have been omitted. As regards the “Sinitic voices” that this chapter – and this book in general – aims to highlight in the context of Southeast Asia’s Chinese minorities, the academic focus has previously been on the migration and economic development of Chinese communities in this region. These developments remain important and will be taken into consideration, but the focus here is on filling the cultural and linguistic gaps in scholarship on Kaoka in the Philippines. The people from south Fujian, known as the Hokkiens (ban lam lang 閩南 人), came in large numbers and migrated to different parts of Southeast Asia.2 Despite Southeast Asia’s relatively early interactions with Chinese people","PeriodicalId":113853,"journal":{"name":"Sinophone Southeast Asia","volume":"39 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123349000","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}