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    June 25

    Ryukyu Islands:琉球群岛----应该是我们的

    从公元2世纪开始,琉球群岛出现南山、中山、北山三国,分别在琉球群岛的南部、中部和北部。
    1372年,明太祖朱元璋给琉球的中山王察度下达诏谕后,琉球的北山、中山、南山三王遂开始向明政府朝贡。从此琉球成为我国的藩属。
     1879年4月4日,日本强迫琉球国王尚泰流放到东京。把琉球改为冲绳县。并开始实行残暴的同化、奴化和殖民政策。
    1882年,Shinichiro Takezoe(日本人名)在天津作为领事就职后,与清政府恢复谈判琉球问题,但是没有达成协定。琉球问题一直拖延至甲午战争。
    1894~1895年,中日甲午战争,中国作为战败国割让台湾、辽东,在琉球群岛问题就更没有发言权。从此琉球群岛属于中国的领土这一事实开始被人遗忘。
    1898年,日本强迫琉球人服兵役。
    1916年,伪全冲绳教师大会要求教师用极其污辱的手段惩罚在学校说琉球语的学生。
    1945年,二次大战后期,美国进攻琉球本岛,日本兵强迫琉球人跳崖自杀,或干脆被打死以减少山洞中缺少食物的压力,又或因为说琉球语而被认为是间谍惨遭杀害。战争使琉球人口减少四分之一。
    1945~1972年,美国占领时期,美国在琉球实行异化政策.
    1947年4月,《关于前日本委任统治岛屿的协定》,把属于中国的琉球群岛交给美国“托管”。
    1970年,美日背着中国签定《美日旧金山和约》,拿中国的领土作交易,私相授受,把琉球连同钓鱼台的“施政权”转给日本。但这遭到土地的主人琉球人的群起反对,他们“聚哭于闹市”.
    1972年5月15日~至,日本政府重新恢复对琉球群岛的殖民统治,继续实行同化政策。琉球群岛现在仍然是日本中最落后的地方,可见日本仍然视琉球人为异已。
     
    琉球群岛的日语应该残余很大成分的汉语成分才对?


     

    Dissertation Abstract:History of Ling: Heinrich "Reception of Western Linguistics in Japan"

    Institution: Gerhard Mercator University of Duisburg

    Program: Modern Japanese Studies

    Dissertation Status: Completed

    Degree Date: 2002

     

    Author: Patrick Heinrich

    Dissertation Title: The Reception of Western Linguistics in Japan

     

    Dissertation Director 1: Florian Coulmas

    Dissertation Director 2: Josef Kreiner

    Dissertation Abstract:

    The dissertation treats about 120 years of linguistic study in Japan. It is divided into two larger parts, namely linguistics in the pre- and the post-war period. Both parts are introduced by a chapter treating the broader historical developments that have influenced and shaped Japanese linguistics. The post-war period is further subdivided into sections devoted to historical and structural linguistics on one hand, and post-structural linguistics on the other. The characterizations of Japanese linguistics as given in the dissertation are sustained with the help of empirical data on various matters such as the establishment of academic institutions, societies and journals, the total output and the content of linguistic journals and monographs, international academic exchange, the number of works written in Western languages on Japanese, and the number and content of linguistic monographs translated from Western languages into Japanese.

     

    It is argued that the development of Japanese linguistics can be subdivided into three larger periods. According to this development a growing convergence between the study of linguistics in Japan and the West can be recognized:

    1. from the 1890s convergence with regards to the institutional setting, academic training and publishing practices: Linguistics became fully established as an independent academic discipline relying on institutional settings and research practices adopted from the West.

     

    2. from the 1930s convergence with regards of views towards the object of research: The Japanese language became to be seen as an autonomous and structured totality. The shift from a preoccupation with isolated linguistic phenomena was at first limited to theoretical considerations and only gained more influence on the concrete study of Japanese in the 1950s.

    3. from the 1970s convergence with regards to the methodology: Japanese was increasingly studied along the lines of universal approaches seeking insight into language through the study of

    Japanese. This resulted in an increasingly internationalized research practice based on internationally shared methodological frameworks.

     

    The development towards growing convergence occurred not exclusively in a linear way but was influenced by external history. Japan had furthermore developed an indigenous school of philology (kokugaku) long before the institutionalization of the modern sciences in Japan. This gave Japanese linguists the opportunity to adhere to their own tradition of language study. This adherence had its greatest effects in the study of historical linguistics, morphology and syntax. During the period between 1930 and 1945 a general direction towards indigenous Japanese methods is perceivable on all levels of description and in all linguistic sub-disciplines of that time. Generally speaking, Western linguistics could only be firmly rooted in Japan if it did not provoke conflicts with indigenous traditions of language study. Incommensurability of linguistic approaches seems to be rooted not only in theoretical aspects but, to some extend, also in the cultural origins of the approaches themselves.

     

    Current research projects

    Language endangerment on the Ryûkyû Islands

    Five of Japan’s nine indigenous languages are located in the Ryukyu Islands. All of the Ryukyuan languages are highly endangered. In the current research project, questionnaire surveys have been conducted for the five languages Amami-Ryukyuan, Okinawa-Ryukyuan, Miyako-Ryukyuan, Yaeyama-Ryukyuan and Yonaguni-Ryukyuan in 2005-2006. Furthermore, interviews with local language teachers, local language learners, language activists, musicians, historians, bureaucrats and film makers have been conducted. Further interviews are planned for 2007. Research results so far show that the linguistic situations differ considerably between the five languages. The language varieties of Yaeyama and Yonaguni are most severely endangered while Miyako is the most vital Ryukyuan language. Awareness of language endangerment, language attitudes and uses of hybrid language forms also differ fundamentally between the language communities. It is the aim of this research project to provide for a pioneering depiction of the linguistic situation in the Ryukyu Islands which is pivotal for planned attempts to revitalize the local languages.

    Research is to be concluded by 2007. Preliminary research results are in press.

     

    Post-doc (Habilitation) thesis: Language Ideology in Modern Japan

    Japan’s modernization at the end of the 19th century provided for a vastly different experience from that of the West. Due to the forced opening of the country to the outside world, Japan faced the double task of establishing unity in Japan while restoring Japanese self-esteem vis-à-vis the West. Raising the Japanese language to a level equivalent to that of standardized Western national languages took more than half a century to complete. The thesis reports in detail on the creation and the effects of modern Japanese language ideology in the context of Japan’s modernization.

    The structure of the thesis is largely determined by its definition of language ideology: “Language ideology studies the origin and effect of beliefs about language structure and use, as well as the way in which these beliefs are (a) promoted and (b) spread beyond the social groups whose interests they serve.” Ensuing from this definition, a broad differentiation is made between (a) language ideology brokers and (b) the linguistic margin. The first half of the book reports on the work of language modernizers who shaped the language ideological ideas into which Modern Japanese was moulded. The second half focuses on the effects of language modernization on the linguistic margin.

    The thesis illustrates how language ideology always includes the emancipative and empowering background from which it emerged as well as its oppressive aspects. It depicts how language ideology shapes linguistic realities which, to come back full circle, confirms the validity of language ideology. In so doing the results presented unsettle many commonsensical beliefs about the Japanese language and elucidate the workings of language ideologies.

    To be published in 2007

     

    PhD Dissertation: The Reception of Western Linguistics in Japan

    The thesis treats about 120 years of linguistic study in Japan. It is divided into two larger parts, linguistics in the pre- and the post-war period. Both parts are introduced by a chapter treating the broader historical developments that have influenced and shaped Japanese linguistics. The post-war period is further subdivided into sections devoted to historical and structural linguistics on one hand, and post-structural linguistics on the other. The characterizations of Japanese linguistics as given in the dissertation are sustained with the help of empirical data on various matters such as the establishment of academic institutions, societies and journals, the total output and the content of linguistic journals and monographs, international academic exchange, the number of works written in Western languages on Japanese, and the number and content of linguistic monographs translated from Western languages into Japanese.

    It is argued that the development of Japanese linguistics can be subdivided into three larger periods. According to this development a growing convergence between the study of linguistics in Japan and the West can be recognized: 1. from the 1890s convergence with regards to the institutional setting, academic training and publishing practices: Linguistics became fully established as an independent academic discipline relying on institutional settings and research practices adopted from the West. 2. from the 1930s convergence with regards of views towards the object of research: The Japanese language became to be seen as an autonomous and structured totality. The shift from a preoccupation with isolated linguistic phenomena was at first limited to theoretical considerations and only gained more influence on the concrete study of Japanese in the 1950s. 3. from the 1970s convergence with regards to the methodology: Japanese was increasingly studied along the lines of universal approaches seeking insight into language through the study of Japanese. This resulted in an increasingly internationalized research practice based on internationally shared methodological frameworks.

    Published as: Heinrich, Patrick (2002). Die Rezeption der westlichen Linguistik im modernen Japan bis zum Ende der Shōwa-Zeit. München Iudicium. (ISBN: 3-89129-678-9)

     

     

     

    http://www.uni-due.de/japan/research_ph_en.shtml

    June 14

    记第八届中国跨文化交际国际学术研讨会

     

    2009年六月11-14日来自多个国家和地区的学者,为了共同的学术兴趣,来到了北京外国语大学外语教育与研究出版社大兴会议中心,就文化和跨文化的问题进行了交流与探讨。现就我本人所参与的session来谈一下我个人的一点小小的收获与感受。

    在与翻译相关的session,有4篇文章与中国早期翻译的文本及其相关的理论,即:北京外国语大学彭萍的Transmutation of Modern China's Attitude to Western Culture from the Perspective of Translation、北京外国语大学马会娟的《合作翻译中被迫隐身的译者》、天津财经大学外语系主任温慧秀教授的《<金瓶梅>两个英译本比较研究:一个历时文化视角》和北外语言所贾洪伟的《中国早期语言学典籍译介中的民族性翻译策略---林祝敔<语言学史>个案研究》。这四篇文章都是就中国早期文化、语言和文学文本来谈翻译问题的,且都有很大的启发性。对于译者隐身的问题,如果能够说明这种隐身的原因,且能够进行历时的追述,可能会对我们看待译者身份的旧有观点给予校正,也能够透视出这段历史时期中国所经历的社会变化和政治意识形态的转变;如果我们能够对历史中的文学翻译文本中对于性相关的描写所采取的净化行为,进行深入研究,弄清楚这种行为所产生的社会、历史、宗教和道德伦理等层面的原因,那么就可能对于这段历史时期社会、政治、道德伦理等意识形态的转变作出不小的贡献,况且毕竟到目前为止,还几乎没有华人学者涉足本领域;如果能够全面分析西方语言学在中国的接受情况,并对其接受过程中翻译所起到的作用,那么透过这一研究就能够的出这一时期中国在语言和政治方面意识形态所发生的变化,还能够清楚地看到中国语言学理论思想和研究方法的变革路径。如果能够这样,我们可能够会在语言、文学等几个方面,面临着全新的局面。

    此外,有复旦大学徐贝贝的《论中国的佛经翻译传统---兼与勒弗维尔商榷》(勒弗维尔已经去世,所以西方也几乎没有人去计较他书中的错误说法,因为他们认为针对死人的理论进行辨争无甚大意义,况且西方文献中并非没有这方面的正确表述,如有关翻译的基本百科全书或字典中均有提到正确的表述,这些写作者都是华人或是这方面的专家学者。对于这样的情况,也只有中国人会对故去者的言论进行秋后算总账,因为他们不具备论争的能力了),本文作者认为,安世高是佛经翻译的第一人,但据宗教文献考证:佛教于公元1世纪入华,安世高在公元148年来洛阳,到公元168-172年,他已经30余部,难道在佛教入华这100余年间就没有其他人士从事佛经翻译了吗?答案是肯定的,所以做这样的项目研究应该以第一手历史文献为主,不能只依据二手文献,因为那么翻译史或通史的人士并非要研究这样具体的专业问题,他们只是勾勒出这段时期这一领域活动的大致脉络。我们要进行专业的考证,只能自己深入史料寻找第一手文献,这样所得出的结果才有说服力。此外,关于玄奘和罗什译经方面的比较似乎不能说服我,作者懂不懂梵文是一方面,而相关文献的涉猎又是一方面,因为北京大学辜正坤教授曾在给孙迎春作序言时,曾谈到他对于两者译经的对比分析(《妙法莲华经》),况且今天庙宇里所用的经书都出自罗什之手。此外,佛经翻译中用的是质直文饰,而非。最后,如果纵观佛经翻译中的方法演变,他所提出的连续统与历史事实不符。阎佩衡等在《是可异化,孰不可异化?—翻译作为跨文化交际行为的“信”与“顺”》中提出用语用学中的言内意义、言外意义和言后意义来对应跨文本的翻译行为,对此我提出异议,因为一文本的言内意义发生变化,即形式发生变化,其言外与言后意义均发生变化,这样两文本身就会出现形式间性和意义间性,那么这个理论也就失败了。最后文本中提到上世纪七八十年代中国语言学出现微观向宏观的转变,我持异议,因为自1912年胡以鲁出版《国语学草创》至1943年间,中国出现了近十部从宏观视角探讨语言的专门著作,所以这一说法与历史不符。

    又有澳大利亚华裔仲教授从“八荣八耻”的三个翻译版本来论述翻译作品的影响,并武断地认为,中国没有人做过翻译文本的影响,我对此持异议,因为在历史上曾有学者不断地论述佛经翻译在中国语言、文化、文学、文体、道德等层面的影响,也有人论述过明清期间小说翻译对中国政治与小说和文体等方面的影响,也有人探讨过明清科学翻译的影响,还有人探讨过在西方语言影响下新小说翻译对于汉语白话文的语法、字汇、文体等方面的影响,所以此说不实。此外实证性的比较研究其测试者应在同一政治意识形态范围内进行选择,用西方测试者来评论我们政治原则的翻译不公允,因为他们不了解中国文化,更不了解中国的伦理道德与政治的关系。伦理道德并非中国所独有,只不过是中国一直没有丢弃,西方的伦理道德源自古希腊,自从他们的政治体制抛弃了神性体制以后,他们的政治中也就缺失了类似于中国的政治伦理道德。日本筑波大学李雪的《探析鲁迅的文化翻译—以鲁迅对夏目漱石<克莱喀先生>的翻译为例》中的文化翻译属于新文化运动前期,所以这一翻译范畴应属鲁迅翻译的第一阶段,与其后期阶段有相同,但与其中期阶段的旨在引入西方字汇和语言结构及其思想的翻译方法有所不同。西北师范大学吕文澎等的《二十世纪五十年代以来四字格翻译研究述评》,提到中文中四字格的出现始于1956年陆志韦的研究,但是这一说法并不确切。这一结构应该源于1919年新文化运动以前,1906年章太炎的《论语言文字之学》、1910年的《国故论衡》和胡以鲁的《国语学草创》(1912),等曾谈过言语中这种结构的倾向,即双音叠韵。在翻译中这种现象出现的比较早,早期最为人所知的就是傅东华先生的译著,受到这种结构影响的还有北京师范大学已故教授张谷若先生的译著。只有在语言当中出现了某种现象,并经过了长时间的积累达到了一定的量,才会引起语法学家的关注。

    日本早稻田大学戏曲博物馆丁曼的《日本遥曲在中国的译介》引起了学者们对于诗歌翻译的大讨论,对此我强调翻译者应该具备语言类型及其语音特点、文学特征的背景知识,如果不了解日语和汉语的语言类型特征及其诗歌的知识,就无法对译语言中的诗歌。中文的纯诗歌形式的样本是诗经,诗经中的作品并没有完全受到押韵、格式等的限制,佛经翻译导致中国的诗歌出现了“七言”、“绝句”和押韵的现象,说明中国的诗体也不是绝对纯粹的,日本的诗歌受到了中国诗歌的影响,也存在的意象,但并非是动态的,这是两者的区别。由于日语是音节语言,其假名都是以元音结尾,所以诗歌的押韵就比较困难。早期的诗歌采用汉字书写,中国人读起来没问题,可是用日语一读就未必押韵,而今天运用假名拼写就导致这种现象尤为严重,这是值得关注的。对此我主张诗歌是艺术,要了解某一文化的诗歌艺术,就未必一定要采用中国的诗歌形式。如果这样也就没有办法了解,甚至欣赏其他文化中的诗歌艺术。

    吉林大学李朝等的《豪猪效应:跨文化翻译中“度”的微探》中主张,以豪猪效应与哲学中的“度”相结合就能够将“同化”与“异化”之争消除,对此我存在异议:“度”和豪猪效应如何关联?两者间存在怎样的动态关系?又如何消除“同化”、“异化”的纷争?比如说广告翻译属于重写性质的,在这种范畴中如何把握“度”与“同化”、“异化”之间的关系,似乎是本文理论主张中无法解释的。

    哈尔滨工业大学王立新等的A Tentative Study of Poem Translation Evaluation from Computational Perspective,运用语料库的词频来判断诗歌《黄鹤楼》翻译的优劣,我对此持异议:诗歌翻译的好坏不应该在于用词的多寡,而在于其意象的传达、音声美的构建和诗体的准确移植。任何文化中诗都是依感而发,表达其志,因此属于感性题材,这种题材翻译的优劣是不能够运用计算机的辅助工具来判断的。

    德国学者Lavinia HellerTranslation Functioning to Diversity and Unify Cultures提出翻译作为解决文化陌生性的工具,即文化陌生通过翻译转化而达到文化的Familiarity。我不统一这种观点,首先如何来限定这种翻译行为?怎么来翻才能达到这个目的?文化的这种熟悉是指什么程度的熟悉?这种的翻译还能否忠实于原文的思想内容?在翻译中陌生道熟悉似乎应该是相对而言,因为语言形式发生了转变、原有的文化脱离了其滋养的土壤也就不可能结出原汁原味的果子。香港学者张隆溪教授对此表示赞成,并指出作者借用了施莱尔马赫提出的两种翻译模式,并认为作者趋向于后者,即译者使原文趋向于读者。张教授认为,最佳的办法应该是两种方法的结合,但对于应该怎么结合应该有个度的问题。

    此外,翻译研究部分还有两篇实证性的文章。北二外吕和发教授的《谈公示语汉英翻译中的文化跨越》,不但在方法上而且在理论上,都是值得提倡的。苏州科技学院焦爱梅的《苏州园林公示语、景点名称及介绍英译文的语用调查及对策研究》,不但蕴涵着丰富的中国古代园林知识而且蕴涵着丰富的语言文化知识,其鲜明的举例给人以深刻的印象,让我们不得不关注中国公示语中错误的语言现象。

    在哈尔滨工业大学的专场讨论中,贾玉新教授认为跨文化交流要建立在东西方平等对话的基础之上。对此我提出问题,即如何实现平等对话才是真正的问题。自东西方有交际以来就未曾实行过平等对话,这似乎是与国力、政治、文化、经济和民族的本性有关系。要想实现东西方平等对话,我们首先要尊重我们自己,尊重我们自己的传统文化,然后再去与人沟通文化。自己的文化都不了解,去谈别人的文化,或是去跟别人谈文化,又怎么才能实现平等对话呢。问题是如何实现平等的对话?

    在美国《易经》专场中,我针对美籍华人学者运用英语大谈特谈易经文化,感到不满,并对其提出质疑:本次跨文化交际的主旨是平等对话,那么谈论中国文化的精髓要用英语,这是否能够体现平等对话的精神?我提倡用汉语来讲我们中国的传统文化,作为华夏的后裔,只要你还承认自己是中国人,就应该尊重自己,尊重于中国的古典文化,对其进行阐释,坚持要用中文,特别是在中国,如果有西方学者提出听不懂中文,那只能说明他不够研究中国文化的资质。在座的各位都能讲英语,也都能听懂英语,这是无可置疑的,如果在美国给外国人讲中国文化用英语那么我很高兴各位对于中国古典文化的贡献,但在中国给中国人讲古典文化,要用英语我拒绝接受。请各位思考运用英语宣讲中国文化的动机?中国文化专家贝罗贝、费正清、安乐哲等虽都是外国人,但都能讲汉语,且讲得很通顺,也很文雅。他们在来中国讲中国语言文化的时候,都是用汉语,反而是华人在中国讲中国文化,坚持用英语,这就是各位所提倡的平等对话吗?难道不是西方心理学上所说的compensation theory中的心理补偿吗?这样的心理补偿我们不欢迎,我们也不是心理咨询师。

    讨论易经中,我提出什么是易经的精髓?change能否表达汉语“易经”中的“易”的意思?如果不能,用英文讨论易经能否起到学术研究中“求实”、“求是”的作用?

    随着美国全球化和欧洲多样化的全球蔓延,跨文化交际越来越重要,但更为重要的是要实行平等对话,这是全球各民族所需要的。所以希望华裔学者能起到表帅的作用,如果不能起到表帅的作用也希望我们不要忘本。