Category Archives: language

Combining Manner and Path in One Clause

Speakers of most languages have the means to describe a motion event in such a way as to indicate both the Manner of motion and Path of motion in a single clause. Some of the most interesting work along these lines has been done by Leonard Talmy, who compared semantic structures in two utterly different languages, English and Atsugewi, for his doctoral dissertation at the University of California at Berkeley in 1972. I first heard a bit about his work in a course on lexical semantics taught by Charles Fillmore at the 1977 LSA Summer Institute in Honolulu, when I was a grad student just back from fieldwork in Papua New Guinea.

In subsequent work, Talmy (1985) proposed an interesting typology of motion events based on the encoding of Manner and Path. The seminal insight can be summarized thus: Languages like Spanish and Japanese tend to encode Path in the main verb when describing motion events, while relegating Manner to a satellite role, expressed, for example, by gerundive constructions. An English analog would be ‘They entered the house running’. In contrast, languages like German or Finnish tend to encode Manner in the main verb, while relegating Path to a satellite role, expressed, for instance, by adpositional (prepositional or postpositional) phrases. An English analog would be ‘They ran into the house’.

The language on which I did fieldwork, Numbami, renders motion events by means of verb serialization, encoding both Manner and Path in fully inflected verbs, which perform many of the functions of adpositions or adverbs in other languages. However, it resembles Japanese in requiring a Path verb when describing motion events (see Shibatani 2003). The Manner verb sounds strange conveying motion without the support of a Path verb. Numbami is Austronesian, and Talmy (2000) notes that Polynesian languages (and possibly other Austronesian languages) resemble Japanese in requiring a Path main verb when describing motion events.

JAPANESE

*Kodomo-wa gakkoo-ni arui-ta.
 child-TOP school-to walk-PAST
‘The child(ren) walked to school.’

Kodomo-wa gakkoo-ni arui-te it-ta.
child-TOP school-to walk-ing go-PAST
‘The child(ren) went to school walking.’

NUMBAMI

*Ekapa-kolapa ti-dodomu su lumana.
 girls-boys   3P-run    to school
‘The children ran to school.’

Ekapa-kolapa ti-dodomu ti-wesa su lumana.
girls-boys   3P-run    3P-go to school
‘The children ran off to school.’

MOVE verbs

Numbami verbs describing Manner of motion include -dodomu ‘run’, -kota ‘swim, wade’, -lapa goleme ‘row’ (lit. ‘beat oar’), -lapa woya ‘dance’ (lit. ‘beat dance’), -lowa ‘fly’, -nggewe ‘chase, hunt’, -ngguni ‘punt, pole’, -nzolo ‘scatter, scram’, -paandalowa ‘walk’ (< -pai ‘do, make’ + andalowa ‘path, road’, akin to Indonesian jalan), -so golonga ‘dive’ (lit. ‘stab deepwater’), -tatala ‘sink’, -usi ‘tread, step’, -wose ‘paddle’ (akin to Hawaiian hoe), and -yele ‘steer, sail’. We can classify all these verbs as examples of a prototype verb we can label MOVE.

But Path itself is a complex notion that involves at least three components: starting point, trajectory, and destination. Three classes of verbal prototypes that often co-occur in Numbami renditions of motion events are: GO, AIM, and REACH.

GO verbs: Deictic directionals

Numbami deictic verbs distinguish three directions: -ma ‘come toward speaker’, -uwa ‘go toward addressee’ (glossed here ‘go.to.2’), and -wasa ‘go away from either speaker or addressee’. They are ubiquitous in Numbami discourse—although -uwa ‘go toward addressee’ is by far the rarest of the lot. Not only do these verbs cover the functional range of ‘come’ and ‘go’ in most other languages; they also add directionality to manner-of-motion (MOVE) verbs, and deictic directionality to other directional (AIM) verbs. Finally, they also perform functions similar to directional adverbs such as here and there in English (or hither, thither, hence, thence, and yonder in more archaic English).

Inami bingsu   Lene   i-woti i-ma.
Our missionary Lehner 3S-descend 3S-come
‘Our (excl.) missionary Lehner came down toward us.’

Mana-paandalowa bouna    mana-uwa.
1XP.FUT-walk    overland 1XP.FUT-go.to.2
‘We’ll (excl.) walk overland in your direction.’

Although deictic directional verbs in many languages are intransitive, Numbami GO verbs can take overt direct objects, so long as (a) those objects indicate target locations, and (b) those target locations are compatible with the deictic target direction of each verb: toward speaker, toward addressee, or away from either. Unlike most Austronesian languages, Numbami makes no morphological distinction between transitive and intransitive verbs.

Another important point to note about GO verbs in Numbami is that they denote movement toward a target location, but make no claim about arrival at that target. Thus, ti-wesa Lae (lit. ‘they went Lae’) is more precisely translated ‘they left for Lae’ or ‘they went Lae-ward’ instead of ‘They went to Lae’. The presence of a REACH verb or preposition is required to specify arrival at the endpoint of a path.

AIM verbs: Other directionals

The other directional verbs resemble the deictic directionals but lack any correlation with first, second, or third person. They include -kawewe ‘steer, turn toward’, -kole ‘turn around’, -leleu ‘return’, -pi ‘ascend, climb up’, -woti ‘descend, climb down’, -sakiya ‘embark, climb up onto’, -kosa ‘disembark, climb down from’, -sake ‘ascend into’, -supula ‘round (a point)’, -weke ‘leave, abandon’, -yowa ‘move aside’.

Balus    i-lowa i-leleu   i-ma.
airplane 3S-fly 3S-return 3S-come
‘The airplane flew back here.’

Ma-kota  tina  ma-sakiya teulu.
1XP-wade river 1XP-embark side
‘We went through the river and up the other side.’

REACH verbs/prepositions

The roots of two specialized REACH verbs in Numbami also serve as prepositions when they lack subject prefixes: -su(wa) ‘reach; arrive at, onto, into (a place)’ is matched by the more general locative/goal preposition su(wa) ‘at, onto, (up)on, to’; and the fairly rare verb -ndenga ‘reach; arrive at (a person)’ is matched by the far more common generalized dative preposition de(nga) ‘to, at’. The same root -ndenga appears in the multifunctional verb –ndengama ‘reach, match, suffice; be possible’, often intertranslatable with Tok Pisin inap (< Eng. enough).

Other verbs of motion can serve as REACH verbs when they occur at the ends of path constructions, as in the examples below. When the REACH component of a motion event is represented by a preposition rather than its corresponding verb, the resulting construction may still be considered a Path construction, even though it may not be considered an serial verb construction unless it also contains at least two inflected verbs.

Wangga i-supula bubusu i-solonga molou.
canoe  3S-round point  3S-enter cove
‘The canoe rounded the point into the cove.’

Wa-dodomu wa-mi   wa-su    nanggi kapala.
1S-run    1S-stay 1S-reach my house
‘I kept running on down to my house.’

Numbami, like many other New Guinea-area languages, thus relies heavily on verb serialization to render complex events by means of a sequence of simplex verbs. In the terminology of Talmy (2000), verbs in languages like Numbami can be said to exhibit low conflation—in other words, minimal incorporation or lexicalization of multifaceted verbal events into individual verbs. For instance, Numbami has no equivalent of the English verb fetch, which conflates three aspects of a motion event—going, getting, and returning—into a single verb. In Numbami, you must use three verbs to render the same event.

REFERENCES

Shibatani, M., 2003, Directional verbs in Japanese. In E. Shay and U. Seibert, eds, Motion, direction and location in languages: In honor of Zygmunt Frajzyngier, 287–297. Typological Studies in Language, vol. 56. Amsterdam/Philadelphia: John Benjamins.

Talmy, L., 1985. Lexicalization patterns: Semantic structure in lexical forms. In T. Shopen, ed., Language typology and syntactic description, vol. 3, Grammatical categories and the lexicon, 57–149. Cambridge: Cambridge University Press.

Talmy, L., 2000, Toward a cognitive semantics, vol. 2, Typology and process in concept structuring. Cambridge, Mass.: The MIT Press.

1 Comment

Filed under language, Pacific, U.S.

Prepositions from Body Parts

About a dozen years ago, I had a chance to review for Oceanic Linguistics an interesting M.A. thesis by John Bowden (now a professor at ANU) that was published under the title, Behind the preposition: Grammaticalisation of locatives in Oceanic languages (Pacific Linguistics, 1992). The thesis was inspired by a 1989 work by Bernd Heine’s on adpositions (prepositions and postpositions) in African languages. Here are few things that struck me.

Heine examined sources for African locatives in five categories, ON, UNDER, IN, FRONT, BACK, to which Bowden added SEA, LAND, and OUT for Oceanic languages. In both Africa and Oceania, body-part nouns provide the most common sources for locatives in the categories ON, IN, FRONT, and BACK, whereas landmark nouns (‘earth’, ‘soil’, ‘shadow’) predominate for UNDER. As might be expected, landmark nouns also predominate for SEA and LAND locatives in Oceania. The exceptional cases are instructive. For instance, in both Africa and Oceania, ‘head’ is the most common source (‘sky’ is next) for ON, while ‘face’ is the most common source for FRONT. But among some quadruped-herding populations in Africa, FRONT derives from ‘head’, while ON derives from ‘back’. Similarly, the directionals SEA(SIDE) and LAND(SIDE) nearly everywhere in Oceania derive from ‘sea, shore’ and ‘land, earth’, respectively. But among the atoll-dwelling Pukapukans and Rarotongans, the opposition comparable to SEA vs. LAND is rendered more like outside (< ‘back’, a body-part term) vs. inside (< IN, a locative reconstructible for Proto-Polynesian). I should add here that this is not only true of atolls. In two coastal languages of New Guinea, Jabêm (listed in Bowden’s sample) and Numbami, the body-part term ‘backside’ also means the outside, seaside, or windward side of an offshore island (Ja. dêmôê, Nu. dume), while ‘inside’ means the lee side facing the mainland (Ja. lêlôm, Nu. awa). Numbami also has three different words for ‘inside’: lalo, awa (< ‘mouth, hole’), and ketu (< ‘egg’). The last shows a semantic extension unattested in Bowden’s sample. The most common sources for IN are (in order): ‘tooth’, ‘belly’, ‘heart’, ‘liver’, ‘bowels’. Among the few verbal sources for Oceanic locatives are ‘precede’ (> FRONT), ‘follow’ (> BACK), and ‘exceed’ (> ON (TOP) or FRONT), none of them very surprising. Bowden alludes to a more interesting development in a footnote: locatives that come full cycle and yield euphemistic terms for body parts (‘down below’, ‘inside’, ‘backside’, etc.).

Leave a comment

Filed under Africa, language, Pacific

Wordcatcher Tales: girmitya, kala pani

From India: The Rise of an Asian Giant, by Dietmar Rothermund (Yale U. Press, 2008), p. 1:

India is a state encompassing a civilization. It includes a multitude of ethnic and linguistic groups which share a common cultural background. Its historical continuity is amazing…. In the recent past India has also become a territorial nation state with defined borders and institutions guarding its territorial integrity. The idea of a clearly delineated territoriality was not prevalent in India in earlier times. The Himalayas in the north and the ocean encircling the country appeared to those living inside it as ‘natural’ boundaries. In fact the mountain people never conceived of the Himalayas as a boundary and they ‘transgressed’ it in many ways. Many of the coastal people, on the other hand, participated throughout the ages in maritime trade. The orthodox prejudice against crossing the kala pani (black water) was not shared by them. This aversion to seafaring was a relatively late phenomenon in an era when people in India became more introverted and defensive.

The awareness of the ‘natural’ boundaries of India did not imply a feeling of national identity in territorial terms. Nationalism first found expression among educated people and did not affect the common people for along time. The poor people from northern India who were transported to Fiji as indentured servants to work on the sugar plantations did not refer to themselves as ‘Indians’ but as girmityas. The word girmit was a Hindi neologism derived from ‘agreement’, the document which bound them to their servitude. Their identity was derived from this common fate. It was only later when emissaries of Mahatma Gandhi reached Fiji that these girmityas became Indians.

Leave a comment

Filed under Fiji, India, language, migration, nationalism

Wordcatcher Tales: Gorin = Orimpikku

Japanese video reports about the Olympics often show the screen label 北京五輪 ‘Beijing Olympics’. I had assumed that the Japanese news media were simply following Chinese usage, with 五輪 gorin (‘5 rings/wheels’) being a clever and concise sound-symbol translation of the word Olympic, which is otherwise rendered more lengthily in Japanese katakana オリンピック. A Google search on 五輪 returns 18,600,000 possible results, while a search on オリンピック returns 27,000,000 results.

Well, it turns out that this usage of 五輪 for ‘Olympics’ is restricted to Japanese. The official Chinese homepage for the Beijing Olympics uses four characters strictly for their sound values, 奥林匹克 (ao-lin-pi-ke), a string that Google finds on 17,500,000 pages. Korean usage also relies on a phonetic transcription, 올림픽 (ol-lim-pik), with 23,300,000 Google results.

Beijing Olympics logoSo it looks as if the Japanese may have coined the term 五輪 for ‘Olympics’, probably on the occasion of its 1964 Olympics. That headword shows up in my father’s battered old New Pocket Japanese-English Dictionary (Kenkyusha), which was revised in 1964 after first appearing in 1958. (Does anyone have an earlier edition?) It’s a clever coinage, with several positive allusions, but first I’d like to note that the Beijing Olympics logo also incorporates a bit of clever usage of Chinese characters. The stylized image of a runner strongly evokes the character 京 jing (‘capital’) of Beijing (‘north capital’), and the logos for the various event types also evoke the old Chinese seal scripts widely used in decorative engraving from as early as the Han dynasty.

I emailed Matt of No-sword about this, and he suggested that one positive association of 五輪 is Miyamoto Musashi’s Book of Five Rings (五輪書), which involves competitive strategy and tactics and is sometimes translated as The Art of War. Indeed, many of the Chinese-language search results for 五輪 referred to that book. Other Chinese results referred to “5-wheel” (off-road 4WD) vehicles, the 5th round of 6-party talks, and the popular Japanese singer Itsuwa (‘5-rings’) Mayumi (also known as Wulun Zhengong in Chinese). Just about the only Chinese-language usage I could find of 五輪 for Olympics was by a Chinese blogger in Japan.

A more spiritual association of 五輪 occurs in 五輪塔 (gorintō), the 5-element pagoda. And 五輪 is also homophonous with 五倫 (Jp. gorin, Ch. wǔlún), the essential 5 relationships of Confucianism.

POSTSCRIPT: I’ve been watching far more of the Olympics than I had planned, and I must say that I am most impressed by the good sportsmanship of the athletes from both the host country and the largest guest country. It’s a big improvement over the behavior of both such parties during the 1988 Olympics in Seoul. (And congratulations to Constantina Tomescu-Dita! Her gutsy move paid off.)

Leave a comment

Filed under China, Japan, Korea, language

Wordcatcher Tales: Kabure, Hamanasu

Daimaru English manor house facing the Imperial Palace, KyotoSometime during my high school years in Kobe, Japan, I heard the term 西洋かぶれ seiyō kabure used to describe Japanese people who were ardent Westernizers. I never learned the real etymology of kabure, which I thought came from the verb kaburu (被る) ‘to wear (on one’s head), cover one’s head’, so that seiyō kabure suggested to me people who donned their Western thinking caps rather than their Eastern (東洋 tōyō) ones.

It wasn’t until I decided to blog about an extremely seiyō kabure establishment at the top of Mt. Hiei, one of Japan’s leading early centers of tōyō kabure (when it was importing Buddhism from China 1200 years ago), that I discovered a more direct source for kabure. It’s from kabureru ‘to break out in a rash; be (noxiously) influenced by (lacquer, poison ivy, communism, Western goods/values, etc.)’. However, I suspect that kaburu ‘to cover one’s head’ and kabureru ‘to be covered (with rash)’ might ultimately be related etymologically, even though one can obscure the connection by writing kabureru with an unrelated kanji combination, 気触 lit. ‘feeling+touch’. Perhaps the native Japanese root kabu in both forms even relates to the now various kabu that mean ‘head’ (頭), ‘stump, stock’ (株), or ‘root, turnip’ (蕪).

The place that set me off on this etymological goose-chase was the Garden Museum Hiei, which I visited because I wanted a view of Lake Biwa and because I enjoy botanical gardens. It was well worth the serendipitous visit. (I attended 2nd grade at Camp Botanical Garden in Kyoto in 1956-57, the last year before the U.S. Army closed the base and the land reverted to its earlier use, at which point several missionary families ordered Calvert School materials and started up Kyoto Christian Day School, the predecessor of what is now Kyoto International School.)

Wisteria-covered Japanese bridge over Franco-Japanese lily pond, Mt. Hiei, Kyoto

The Garden’s Rose Gate faces the Kyoto side of the mountain and the Eizan Ropeway station. The Provence Gate at the other end faces the Lake Biwa side and the parking lot and bus station. I entered through the rose garden, but never made it as far as the herb garden and the Provence Gate. I was especially entranced by the water lily pond with bridges and arbors designed to replicate scenes painted by Claude Monet, one of the most Japonisme-kabure of French Impressionists. It was a Japanese tribute to French Japonisme. Carefully placed throughout the garden are large replicas on easels of famous paintings by Monet and Renoir (above all), but also Manet, Cezanne, Degas, van Gogh, and other masters of Impressionism.

It was nearly noon and I was hot and hungry, so I soon repaired to the Café de Paris for a leisurely lunch, where I ordered a bowl of Renoir’s favorite cold turnip (kabu!) soup, a plate of surprisingly familiar “European-style” curry rice, and a half bottle of imported chardonnay. I was the only seiyōjin ‘Westerner’ in the place, but perhaps not the most seiyō kabure. A nice selection of bread rolls and a spaghetti ratatouille were the only other foods on the menu.

Rosa rugosa (Japanese rose, hamanasu), Museum Garden, Mt. Hiei, KyotoOn my way back out, I dawdled in the rose garden, where I noticed a sign for Rosa rugosa, the Japanese rose with the incongruous name hamanasu (浜茄子) lit. ‘seashore eggplant’. Not only was the plant itself awfully far from the nearest seashore, but the kanji for the ‘eggplant’ part of its name is another case where the kanji has no relation to the native Japanese reading (nasu or nasubi), only to the Chinese (Mandarin) reading qiezi (茄子), which shows up on so many Chinese restaurant menus in 魚香茄子 yuxiang qiezi lit. ‘fish-flavor eggplant’, usually translated as ‘garlic eggplant’ (one of my regular favorites).

UPDATE: I queried Matt of No-sword about the likely etymologies of the various kabu-. He confirmed that the various nouns kabu that mean ‘head; stump, stock; root, turnip’ are generally thought to come from the same etymon, but that the verbs are not likely related.

Ono Susumu says that /kabureru/ is related to /kabi/ as in mould, which kind of makes sense, but I can’t find anyone who backs him up. (The Nihongogendaijiten does list a couple of unreliable sources claiming it’s from 蚊触, ‘mosquito-touch’, which is pretty amusing.) 香触 [‘fragrance-touch’] is also common.

/kaburu/ is originally from /kagafuru/ -> /kaufuru/ -> /kaburu/ … but that was Nara-Heian times, and I don’t think /kabureru/ is attested pre-Edo, so I suppose there could be a connection … although, I can’t really see how ‘come out in a rash’ could come out of ‘cover one’s head’.

Leave a comment

Filed under Europe, Japan, language

Wordcatcher Tales: Miharashi, Okurina

As soon as I arrived at Kyoto Station, I got maps from the tourist information office, called the Palace Side Hotel to book a room for the night, and found a post office ATM to withdraw cash from my U.S. bank account. Then I headed straight for the top of Hieizan (比叡山), not for the famous Enryakuji (延暦寺) temple complex so much as for the panoramic views and the cooler air.
View of Otsu and Lake Biwa from Mt. Hiei, Kyoto, Japan
To get there I took a bus to the Demachiyanagi (出町柳) Station, where I bought a round-trip (往復 ōfuku lit. ‘go-again’) combined ticket (for about ¥2000) on the Eizan (叡山) Railway to Hiei Sanchō (比叡山頂 ‘Hiei Mountaintop’). The first leg to Yase-Hieizanguchi was by one-car train. (Yase 八瀬 ‘Eight Rapids’ is about where the upper eastern fork of the Kamo River, the Takano River, ceases to be navigable.) The next leg was by cable car to Keiburu Hiei, and the final leg was by ropeway to the “summit”—not actually the highest point, but close enough. The Eizan Railway opened in Taishō 14 (1925), the year my father was born.

(I can recall how much older it suddenly seemed to make my father when I first saw Taishō 14 on his Japanese driver’s license—he was a man from another era! He also happened to be the first foreign driver picked up for speeding down Shirakawa-dōri by the Sakyō-ku police with their newfangled radar gun in the late 1950s, when we still had an American car (a 1956 Chevy) and Shirakawa-dōri was still unpaved north of Kitashirakawa, where the road east went up through the mountains to Otsu City.)

From the top of the ropeway, you could look back down toward Kyoto, but the view of Lake Biwa was obstructed by the walls of Garden Museum Hiei (about which more later). So I paid the ¥1000 fee and walked along a path through a rose garden that offered beautiful views of Lake Biwa to my right. At the highest point on the path was a lookout point labeled 見晴らし on the guide map. Although I discerned the basic meaning from the kanji (‘see-clear’), I wasn’t sure how to pronounce the combination. The trailing kana (okurigana) indicated a native Japanese reading, and I had learned from listening to weather reports as a kid the verb ‘to be clear, to clear up’ (晴れる hareru), usually in the ubiquitous phrase 晴時々曇 hare, tokidoki kumori ‘clear, occasionally cloudy’. But I had not encountered the agentive transitive form, harasu, and I wasn’t sure if the combination of two verbs together was pronounced miharashi or mibarashi.

According to the New Nelson kanji dictionary, transitive harasu means to ‘dispel, clear away (gloom); refresh (oneself)’, and my Canon Wordtank electronic dictionary adds to ‘chase away the blues’ and ‘dispel doubts, clear oneself of a charge’. The nominalized verb combination miharashi means ‘view’ in the sense of ‘the viewer’s ability to see’, as in ‘observation platform’ or ‘lookout point’, and not ‘view’ in the sense of ‘that which is seen’ (景色 keshiki ‘scenery, landscape’).

Dengyō Daishi (Saichō) shrine at summit of Mt. Hiei, KyotoI was enjoying the lovely sights from the 見晴らし and the genuine sounds of real uguisu (Japanese bush warblers)—not the recordings they play in the massive urbanity of Kyoto Station—when I caught a glimpse of a Japanese red maple (momiji) and a Buddhist memorial in a sheltered nook off to the left. When I went down to investigate, I found a stele with the name Dengyō Daishi on it. I didn’t take the time to decipher the explanatory plaque, so I’m not sure about the exact significance of that spot, which was certainly out of place in a Garden Museum that otherwise celebrated French Impressionism.

Dengyō Daishi (傳教大師) was the posthumous name of Saichō (最澄, 767-822), the monk who brought back Tendai Buddhism from China, founded Enryakuji (still the headquarters of Tendai), and convinced the court to recognize Tendai as Japan’s first autonomous Buddhist sect (in 822). He was also the first Japanese monk to be awarded the posthumous title of Daishi ‘Great Master’ (in 866). The native Japanese word for posthumous title is okurina, clearly a compound etymologically, meaning something like ‘bestowal-name’ (贈り名), but it’s written with a single kanji, 諡, which otherwise seems to occur only in the Sino-Japanese compounds 諡号 shigō ‘posthumous name’ or 贈諡 zōshi ‘posthumous title’ (both synonyms of 贈号 zōgō lit. ‘bestowal-number/item/title/name’).

Dengyō (傳教, now usually written 伝教) means ‘transmit-teaching’, but 伝 has a lot of different shades of meaning. It occurs in 伝承 denshō ‘legend, tradition, folklore’, 伝言 dengon ‘verbal message’, 伝馬 tenma ‘post horse’, and 伝声器 denseiki ‘speaking tube’. But one of its most interesting compounds is 伝法 denbō lit. ‘spreading Buddhism’, but also ‘bullying, ostentatious bravado’, perhaps reflecting the behavior over many centuries of too many militant monks from Mt. Hiei.

Leave a comment

Filed under family, Japan, language, religion

Armenian Merchant Information Networks, 1600s-1800s

The latest issue of the Journal of World History (vol. 19, no. 2) leads off with an article that somehow caught my fancy. Whitman College professor Sebouh Aslanian writes on “The Salt in a Merchant’s Letter”: The Culture of Julfan Correspondence in the Indian Ocean and the Mediterranean (Project MUSE subscription required). Here’s a bit of the introduction (omitting footnotes and page numbers).

The crucial role of information flows was particularly important for Armenian merchants from New Julfa, a suburb of the Safavid capital of Isfahan founded in 1605 by Armenian silk merchants forcibly displaced by Shah Abbas I from the town of Old Julfa on the Ottoman-Persian frontier [in the Nakhchivan Autonomous Republic in Azerbaijan]. These merchants managed a remarkable achievement by coming to preside, within a short time of their forced displacement, over one of the greatest trade networks of the early modern era. By the eighteenth century, the Armenian merchants of New Julfa had branched out from their small mercantile suburb to form a global trading network stretching from Amsterdam in the west to Canton (China) and Manila (Philippines) on the rim of the Pacific Ocean in the east. Their mercantile settlements in the Indian Ocean, Mediterranean, and northwest Europe and Russia spanned several empires, including the three most significant Islamic empires of Eurasia—that is, the Ottomans, the Safavids, and the Mughals—as well as several European seaborne empires, including the British, Dutch, French, Portuguese, and Spanish.

In the case of Julfan society, information sharing was important not only for merchants for their daily commercial affairs, but also for maintaining the integrity of the Julfan network as a whole. Letter writing connected far away commenda agents to their masters in New Julfa and also unified the trade settlements in the periphery to the nodal center of the entire network in New Julfa….

The sources for this study derive from a remarkable archive of eighteenth-century documents I discovered while doing research at the Public Records Office (PRO) in London. This archive consists of approximately 1,700 Julfan mercantile letters seized in the Indian Ocean in 1748 on board an Armenian-freighted ship called the Santa Catharina. The majority of these letters were carried by Armenian overland couriers across the Mediterranean littoral and Asia Minor to the Persian Gulf port city of Basra, where they were relayed to other merchant-couriers traveling by ship to Bengal with the purpose of being delivered to recipients there and farther east in China. What makes these letters valuable for the present investigation is that their journey was unexpectedly cut short when the ship on which they were traveling was captured as a war time “prize” by a British naval squadron patrolling the waters off the southern coast of India. The letters were confiscated along with the Santa Catharina’s other cargo and shipped to England to be presented as “exhibits” in a high-stakes trial in London. Luckily for us, this event not only ensured their survival, but also transformed them into a kind of Julfan geniza. In addition to relying on this vast trove of documents, I shall also use two other collections of business and family correspondence stored in the Archivio di Stato di Venezia (henceforth ASV) and the All Savior’s Monastery Archive (ASMA) in Julfa/Isfahan. Both collections are valuable because they contain thousands of commercial letters sent from Europe and India, many of which are examined here for the first time….

This is the kind of bottom-up, data-rich spadework that I really respect in historians, and many of the observations give one a vivid sense of what life was like as a farflung member of the Armenian (silk) trade network, such as how long it took to get a letter from Isfahan to Venice (often 6 months or so, if it got there at all). Even some of the footnotes are interesting, although the sources cited in Armenian orthography are completely opaque to me. I’ll cite just one example that relates to the language used in the letters.

In general, most correspondents maintained high levels of penmanship, a skill most likely taught to them in a commercial school operating in Julfa in the 1680s. In addition to a solid reputation and competence in the arts of mathematics and commercial accounting, literacy and good penmanship were also attributes merchants sought in a factor. Nonetheless, there are occasional letters that exhibit rather poor levels of penmanship, but, fortunately for the historian, these are rare exceptions. The language of Julfan correspondence is the defunct peculiar dialect of Julfan Armenian that flourished between the seventeenth and nineteenth centuries throughout the commercial settlements where Julfans resided, especially in India and the Far East. This dialect is so distinct from other dialects of Armenian and from modern standard Armenian that it was and still is nearly incomprehensible to most Armenians. It was, therefore, an ideal medium for confidential communication in an age when information sharing was regarded as the lifeline of merchant communities and when a merchant could never be certain that his letters would not be intercepted and read by rivals in commerce or politics. Julfan letters, like most writing before the nineteenth century, do not have standard punctuation or spelling and no paragraph breaks except those indicated by the word dardzeal (again). Some letters also had important bills of exchange or notarized powers of attorney enclosed in them.

3 Comments

Filed under Central Asia, economics, Europe, Iran, language, migration, South Asia

Wordcatcher Tales: Nebaneba Land

Start of the Philosopher's Walk (Tetsugaku no michi) near Ginkakuji, Kyoto, JapanI started my second day in Kyoto by taking an early bus to Ginkakuji-guchi, near where I used to live as a kid, then taking the Philosopher’s Walk (哲学の道 tetsugaku no michi) along a ditch above my old neighborhood, most of which has long since been torn down and rebuilt enough to be almost unrecognizable. But when my rechargeable lithium-ion camera battery gave out unexpectedly about 8:30 a.m., I wasted the rest of the morning running errands. First, I tried to find somewhere to recharge (再充電 saijuuden) or replace it. I had to wait until Bikku Kamera at Kyoto Station opened at 10 a.m. to find that (a) they couldn’t recharge it for me, and (b) if I bought a replacement battery, it would have to be charged before use. And they didn’t have any disposable (使い切り tsukaikiri lit. ‘using-up’) digital cameras I could buy. And I had to check out of my hotel before 10 a.m., so I had a full backpack to schlep around, too.

So I gave up taking more pictures and went shopping to replace my overstuffed backpack (ryukkusakku), which had begun to fall apart the previous day on Mt. Hiei. (I had inherited it from my daughter when she upgraded hers after junior high school—nearly a decade ago!) The Isetan department store at the train station had poor selection and high prices, so I headed to Daimaru in midtown, where I still paid more than I wanted to. The helpful sales clerk asked me if I wanted to transfer everything into the new pack (詰め替える tsumekaeru ‘stuff-exchange’) right there (詰め込み教育 tsumekomi kyouiku is education that stresses cramming facts, rote learning). But I wanted to do it over a leisurely and refreshing lunch, so I began hunting for a likely place to eat.

I found the right spot along Nishiki-koji Food Market, a narrow, covered street parallel to Shijo-dori where you can find all sorts of Kyoto specialties. Genzou (元蔵) drew me in with a sign that offered cold nebaneba-bukkake-udon ‘sticky-topping-udon’: noodles in broth topped with slimy natto (fermented soybeans), okra, tororo (grated yam), seaweed (a bit like mozuku), and a runny soft-boiled egg. Sticky food is supposed to give you quick energy on a hot day, and this one served me well. Of course, I also had to sample a few other local kushi-katsu (‘breaded kebab’) seasonal specialties, like 穴子 (anago ‘conger eel’), 鱧 (hamo ‘pike eel’), 賀茂 (= 鴨 ‘Duck’, the name of the main river) Kamo nasubi ‘Kamo eggplant’, and 小柱 kobashira lit. ‘small pillars’, which looked like small scallops (帆立の貝柱 hotate no kaibashira) but were the adductor muscles of a smaller round clam, also called bakagai.

2 Comments

Filed under Japan, language

Wordcatcher Tales: Kuhi, Ayu, Ukai

Our spirits were sagging after a long spell in the steamy, body-temperature heat of Gifu, Japan, during last week’s day trip there from Nagoya. We had arrived in Gifu on an early train, then walked 3 km through still-empty side streets to the cormorant-fishing area near the base of Mt. Kinka, site of Gifu Castle. We spent the morning taking the ropeway to the top, having a look around, then walking down the so-called 100-bend (百曲 hyaku-magari) trail, said to be shorter than the 7-bend trail that started from the same spot at the top. The trail proved to be not only much steeper and rougher, but also more twisted than we had expected. The last 35 bends from the bottom were marked with milestones and signs that counted down from 35 out of 135, rather than 100. We arrived at the bottom overheated and soaked with sweat.

We cooled off in the air conditioning of the wonderful Nawa Insect Museum, founded in 1919 by a Japanese entomologist from Gifu, Yasushi Nawa, who discovered what is now called the Gifu Butterfly, Luehdorfia japonica. Cormorant fishing would not start until nightfall, so we spent much of the afternoon relaxing in two hotel lobbies that overlooked the Nagara River, first the bland new Park Hotel, then the more storied 十八楼 (juuhachi-rou ’18-storey’) hotel.

Nawa Insect Museum sign, Gifu, Japan

句碑 kuhi ‘verse monument’ – On the far side of the lobby, we found a bench by the window looking directly onto a stone monument in a tiny garden beside a low flood wall bordering the river. We were well into our beers, served in bottles with stoneware goblets, when I noticed a small plaque by the window that explained the significance of the monument, into which had been carved a replica of a verse that the famous traveling poet Bashō was said to have composed on that very spot in 1688. The term for such a monument is kuhi: the ku is the same as in haiku (俳句), while the hi can be read in native Japanese as tateishi ‘standing stone’ or ishibumi ‘stone writing’. The monument itself was not erected until much later, during the late Tokugawa period.

Haiku by Basho at the Nagara River, Gifu, JapanThough my opinion matters little, the verse itself does not strike me as Bashō’s best work. The 5-8-5 – rather than 5-7-5 – syllable (or mora) structure is not that important. The haiku tradition was much less rigid in its early days, and Bashō was one of its principal creators. But that verse monument certainly did lend a certain caché to an otherwise unremarkable hotel lobby overlooking a cool river on a hot day. (Of course, the taste of the 啤酒 [Ch. pijiu ‘beer’] also made a vital contribution to all that was refreshing about that spot at that moment.)

このあたり 目に見ゆるものは 皆凉し
kono atari / me ni miyuru mono wa / mina suzushi
this spot / things the eye beholds / all is cool
(= in this place all that meets the eye is cool)

鮎 ayu ‘sweetfish’ – Both the cormorants and the humans of Gifu eat a lot of ayu ‘sweetfish’ from the Nagara River. So we rewarded ourselves for a grueling day by eating dinner at a nice restaurant that specialized in ayu, the Kawaramachi Izumiya. We ordered the shortest multicourse dinner and a small bottle of a local sake named 三千盛, which means ‘3,000 peak/prime/zenith’ but sounds like michi sakari ‘the highest point on the road’. The appetizer (前菜 zensai) course included a pungent bit of fish that resembled anchovy, some tiny pickled ayu, and a more subtly fish-flavored breadstick along with some vegetables. Next came a smelt-sized ayu broiled on a skewer, to be eaten whole, from head to tail. The tempura course featured ayu and vegetables, with a salt mixture rather than sauce (dashi) to dip them in. The ayu porridge (zōsui) course also featured a tiny fish steak wrapped in kelp, cabbage pickles, and pickled red turnip (aka kabu). The dessert course was a slightly savory sorbet flavored with mountain vegetables (sansai, 山菜). It was a memorable meal, and much better than what we would have been able to take or buy aboard the riverboat.

Statue of fisherman and cormorant, Gifu, Japan鵜飼 ukai ‘cormorant feeding’ – The actual exhibition of cormorant fishing involved a lot of waiting around interspersed with bits of verbal and video orientation. The word ukai literally means ‘cormorant feeding/raising’, not ‘fishing’. Despite being leashed to prevent them swallowing large fish, the birds do manage to swallow the smallest fish. On the night we attended, the catch itself was not all that impressive. After the exhibition, we were quizzed a bit by a Canadian photographer aboard our boat who was doing a magazine article on cormorant fishing. He was concerned with the animal cruelty angle, but it seems to me that most city people from developed countries have lost touch with the concept of animals as coworkers, and are only able to view animals as pets—as pampered dependents, not working dependents.

UPDATE: The same word for ‘feeding/raising’ (飼い) occurred in a sign imploring citizens to pick up after their dogs and not let them ‘run loose’ (放し飼い hanashigai ‘loose-raise’).

UPDATE 2: Doc Rock quotes another fitting haiku by Onitsura (鬼貫) that I like better than the one Bashō is famous for in Gifu. It’s more visual and kinetic. Here’s Onitsura’s verse, my transliteration, and Donald Keene’s translation.
夕暮は鮎の腹見る川瀬かな
Yuugure wa / ayu no hara miru / kawase kana
At the close of day / you see sweetfish bellies / in the river shallows

3 Comments

Filed under Japan, language

Ichiro’s “English for Special Purposes”

On top of his fine analytical and motor skills on the baseball field, Ichiro seems to possess the motivational skills necessary to manage an American baseball team, or so reports Jeff Passan of Yahoo! Sports, who credits Ichiro’s motivational speeches for the American League’s string of wins in recent All-Star Games. Look for him to manage, say, the Chicago White Sox after he retires from playing.

“It’s why we win,” David Ortiz said.

He pointed to Ichiro Suzuki, the Seattle Mariners’ wisp of an outfielder, a man who still uses a translator to do interviews with English-speaking reporters – and happens to be baseball’s amalgam of Anthony Robbins and George Carlin. Every year, after the AL manager addresses his team, Ichiro bursts from his locker, a bundle of kinetic energy, and proceeds, in English, to disparage the National League with an H-bomb of F-bombs, stunning first-timers who had no idea Ichiro speaks the queen’s language fluently and making returnees happy that they had played well enough to see the pep talk again.

The tradition began in 2001, Ichiro’s first All-Star appearance, and the AL hasn’t lost a game since. Coincidence?

Um. No.

“I know how important it is to the game,” Ichiro said. “I’m more concentrated at that moment than I am in the game.”

A wide grin spread across his face. Ichiro’s secret had been exposed, so, hey, why not have fun with it?

He crafts his public portrayal similar to the image he projects on the field: a technician, a warrior, a Ph.D. in stoicism. In reality, Ichiro’s All-Star teammates love him for his wicked sense of humor and sly deceit, shown with a vocabulary far more expansive than he leads on.

All the first baseman around the AL know Ichiro speaks English, singles accounting for 1,393 of his 1,711 hits since joining Seattle in 2001. Generally, the conversation doesn’t move much past pleasantries, which makes the speech all the more shocking.

via Daniel Drezner

Leave a comment

Filed under baseball, Japan, language, U.S.