Relevant bibliographies by topics / Chinese tales in vernacular language

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Chinese tales in vernacular language'

Author: Grafiati
Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Chinese tales in vernacular language"

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Wong, Diana, and Ik Tien Ngu. "A “Double Alienation”." Asian Journal of Social Science 42, no. 3-4 (2014): 262–90. http://dx.doi.org/10.1163/15685314-04203004.

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Scholarship on Christianity in Malaysia has been dominated by denominational church history, as well as the study of urban, middle-class and English-speaking church congregations in the post-Independence period. In focusing on the vernacular Chinese Protestant church in Malaysia, and one of its most prominent para-church organisations, called The Bridge, this paper draws attention to the variegated histories of Christian conversion and dissemination in Malaysia, and the various modes and meanings of Christian identity as incorporated into different local communities and cultures. The history of the Chinese Protestant church suggested in the first part of the paper takes as its point of departure the distinction between mission and migrant churches, the latter being the origin of the vernacular Chinese churches in Malaysia. The second part of the paper traces the emergence of a Chinese para-church lay organisation called The Bridge, and the Chinese Christian intellectuals behind it, in their mission to engage the larger Chinese and national public through literary publications and other media outreach activities. In so doing, these Chinese Christian intellectuals also drew on the resources of an East Asian and overseas Chinese Christian network, while searching for their destiny as Chinese Christians in the national context of Malaysia. By pointing to the importance of regional, Chinese-language Christian networks, and the complexity of vernacular Christian subjectivity, the paper hopes to fill a gap in the existing literature on Christianity in Malaysia, as well as make a contribution to on-going debates on issues of localisation, globalisation and authenticity in global Christianity.
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DeFrancis, John. "The Chinese Renaissance and the Vernacular." PMLA/Publications of the Modern Language Association of America 121, no. 1 (January 2006): 298–99. http://dx.doi.org/10.1632/s003081290016571x.

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Zhou, Gang. "The Chinese Renaissance and the Vernacular." PMLA/Publications of the Modern Language Association of America 121, no. 1 (January 2006): 299–300. http://dx.doi.org/10.1632/s0030812900165721.

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Wang, Sixiang. "Story of the Eastern Chamber: Dilemmas of Vernacular Language and Political Authority in Eighteenth-Century Chosŏn." Journal of Korean Studies 24, no. 1 (March 1, 2019): 29–62. http://dx.doi.org/10.1215/21581665-7258042.

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AbstractThe earliest extant playscript in Korea stands as an enigma. It is an anonymous work written to celebrate a wedding arranged by King Chŏngjo. Called Story of the Eastern Chamber, the play evokes not only the Chinese Story of the Western Chamber through titular reference but also the Chinese vernacular tradition as a whole. Written entirely in Chinese characters, the text weaves vernacular Korean words into the syntax of Chinese baihua vernacular, an unusual form which upsets the conventional diglossic binary of literary Chinese (hanmun) and vernacular Korean (hangŭl). This essay situates the text in a late Chosŏn discourse of linguistic difference marked by pronounced anxieties about the temporal and spatial contingency of language. Some late Chosŏn writers, including the text’s putative author, Yi Ok, embraced difference to carve out a localized literary space in Chosŏn Korea. For King Chŏngjo, it threatened the textual foundation of royal authority. Eastern Chamber spoke to these dilemmas by imagining a linguistic space where vernacular Korean usage could be represented as a literary language in the Chinese script, reconciling kingly authority with local specificity.
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Youguang, Zhou. "Language planning of China." Journal of Asian Pacific Communication 11, no. 1 (May 8, 2001): 9–16. http://dx.doi.org/10.1075/japc.11.1.03you.

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Language Planning is called Language Reform in China. The chief aims are: 1. To standardize and popularize the lingua franca of China; 2. To write in vernacular style instead of the traditional classic style; 3. To design and promote a system of Chinese phonetic symbols; 4. To simplify the Chinese characters; 5. To design and, if needed, improve writing systems for minor nationalities.
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Porter, Deborah. "Toward an Aesthetic of Chinese Vernacular Fiction." T'oung Pao 79, no. 1 (1993): 113–53. http://dx.doi.org/10.1163/156853293x00044.

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Orfanou, Alexia. "Educational Association Children’s Library Publishing: the Case of Fairy Tales." European Journal of Education 2, no. 2 (April 30, 2019): 62. http://dx.doi.org/10.26417/ejed-2019.v2i2-64.

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The purpose of this study is to highlight aspects of the publishing activity of the Educational Association founded in Athens in 1910. The main aims of the Association were the educational reform and the diffusion of the vernacular language form of Greek, the demotic, in education. From 1913 to 1919, the numbered book series Educational Association Children’s Library published fairy tales in the demotic language in three books. Members of the Association worked for the fairy tales: the authors Penelope Delta and Julia Dragoumi, both specialized in juvenile literature and the educator Alexander Delmouzos as a translator. The fairy tales, written or translated by the members of the Association named above, were for specific age groups of children and covered the entire spectrum from the very young children to the older. This article evaluates the role of fairy tales in the Educational Association’s aims. In that context, fairy tales were of paramount importance both as a literary text for the spread of the demotic language and as a pedagogical tool.
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Wu, Junqing. "Sex in the Cloister: Behind the Image of the “Criminal Monk” in Ming Courtroom Tales." T’oung Pao 105, no. 5-6 (June 30, 2020): 545–86. http://dx.doi.org/10.1163/15685322-10556p02.

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Abstract Buddhist monks were commonly portrayed as seducers and even rapists in late sixteenth-century vernacular literature, including, most commonly, courtroom tales (gong’an 公案). Do these stories reflect a deterioration in clerical morality and behavior, or a decline in Buddhist faith and practice, as is sometimes argued? Neither explanation is credible. I argue that the image of monks in courtroom tales should be understood as a literary convention, growing out the burgeoning market for entertainment literature, rather than a window onto social reality. It also reflects an increasing male anxiety about the control of women.
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Kaminski, Johannes Daniel. "Punctuation, Exclamation and Tears: The Sorrows of Young Werther in Japanese and Chinese Translation (1889–1922)." Comparative Critical Studies 14, no. 1 (February 2017): 29–48. http://dx.doi.org/10.3366/ccs.2017.0220.

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Rich in exclamations and ellipses, Goethe's The Sorrows of Young Werther inhabits a linguistic space in German that does not immediately lend itself to literal translation. Its first translations into Japanese and Chinese coincided with periods of linguistic innovation, as writers and translators contributed to the development of vernacular writing. While in Japanese versions the rendered text faithfully evinces intermediate stages of vernacularization, Guo Moruo's 1922 translation represents a radical attempt to reshape language. By finding literal equivalents of Goethe's stylistic idiosyncrasies, Guo actively shapes the Chinese vernacular, i.e. he establishes the syntactical usage of an exclamation particle plus an exclamation mark. Since German and Chinese belong to different language families, his translation artificially creates intralingual affinities.
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Wui, Kenneth Lee Tze, and Wong Win Wei. "Framing Jawi-Khat Move: A Comparative Analysis of Chinese, English and Malay-language Newspapers in Malaysia." Jurnal Komunikasi: Malaysian Journal of Communication 36, no. 4 (December 11, 2020): 194–210. http://dx.doi.org/10.17576/jkmjc-2020-3604-12.

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The Malaysian government’s move to introduce Jawi-Khat in the Malay-language curriculum in Chinese and Tamil vernacular schools has been fraught with tension and opposition, especially among the Chinese Malaysian community. Being the second-largest ethnic group in Malaysia, the Chinese’s negative response to the initiative has generated some implications for the country’s socio-political order. Sin Chew Daily, the first newspaper to break the news, was accused by then Finance Minister Lim Guan Eng of stirring fears among the Chinese community. Lim’s condemnation of the Chinese daily and the manner in which the whole Jawi-Khat episode played out have raised questions over the roles of Chinese newspapers vis-à-vis their counterparts of other languages in the reportage of the Jawi-Khat move. Thus, a study on the ways three top vernacular-language newspapers in Malaysia, namely, Sin Chew Daily, The Star and Harian Metro, covered this issue, was conducted. The extent of news coverage, news sources, news frames and valence of the reports were analysed. The research findings reveal that each of the newspapers framed the Jawi-Khat controversy differently. Sin Chew remains a classic ethnic newspaper, having reported extensively on the issue and actively pursued the voice of opposition of various stakeholder groups towards a policy that impacts on Chinese education, a key area vital to the Chinese community. Otherwise, the three newspapers have, to varying degrees, performed the interpretive function within a controlled media landscape and attempted to de-escalate conflicts and misunderstanding arising from the Jawi-Khat move. Keywords: Jawi-Khat, media framing, vernacular newspapers, newspaper roles, ethnic relations.
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Dissertations / Theses on the topic "Chinese tales in vernacular language"

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Huang, Chunli. "Les traductions françaises du Jingu qiguan et leurs influences sur la création littéraire en France (1735-1996)." Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3085.

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À la fin de la dynastie Ming, Baoweng laoren a sélectionné quarante contes en langue vulgaire dans la collection San Yan Er Pai 三言兩拍 de Feng Menglong et de Ling Mengchu. Cette anthologie est connue sous le titre Jingu qiguan 今古奇觀 (Spectacles curieux d’aujourd’hui et de jadis). Elle a connu un immense succès à l’époque de sa publication et a été sans cesse rééditée. Aujourd’hui, elle est considérée comme un chef-œuvre représentatif de la littérature chinoise en langue vulgaire. Sa réputation a dépassé la frontière de la Chine depuis longtemps. Au XVIIIe siècle, trois contes du Jingu qiguan ont été traduits pour la première fois en Europe par un jésuite français. Dès lors, l’œuvre a connu de très nombreuses traductions partielles, retraductions et réécriture dans toute l’Europe. Seulement en langue française, il en existe déjà trente traductions partielles et une traduction intégrale, ainsi que de nombreuses réécritures de natures variées. Cela nous amène à nous interroger sur les raisons de ces traductions et retraduction, et à nous intéresser à leurs différentes réécritures. Qui les a traduits et comment ont-ils été traduits ? Ces contes ont-ils exercé quelque influence sur la littérature locale, et de quelle manière ? La présente étude a pour objectif de traiter toutes ces questions
At the end of the Ming Dynasty, Baoweng laoren has selected forty tales of the three collections of Feng Menglong and two collections of Ling Mengchu to compile another anthology entitled Jingu qiguan 今古奇觀 (curious spectacles of today and of the past). This anthology was a huge success at the time of its publication, and is constantly reprinted for centuries until today. Today it is considered as a main representative work of Chinese literature in vernacular language. The reputation of Jingu qiguan has already exceeded the Chinese border since a long time. Since the 18th century, three tales of the Jingu qiguan were translated for the first time in Europe by a French Jesuit. Therefore, throughout the centuries, the Jingu qiguan has experienced a lot of partial translations, retranslations and adaptation across Europe. Only in French, there are about thirty translations, retranslations and rewrite of Jingu qiguan. So that leads us to wonder why these stories have constantly been translated and retranslated, or even rewritten. Who have translated them and how they have been translated? How these translations did had some influence in the local literature? This study is intended to cover all these issues
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陳方華 and Fong-wah Florence Chan. "Literary and vernacular styles in Chinese rhetoric." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1987. http://hub.hku.hk/bib/B31208058.

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Zhou, Gang. "Language, myth, identity : the Chinese vernacular movement in a comparative perspective /." For electronic version search Digital dissertations database. Restricted to UC campuses. Access is free to UC campus dissertations, 2003. http://uclibs.org/PID/11984.

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Chen, Litong. "Shaoguan Tuhua, a Local Vernacular of Northern Guangdong Province, China: A New Look from a Quantitative and Contact Linguistic Perspective." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1342628552.

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高軍青. "敦煌變文中三種句式研究." Thesis, University of Macau, 2011. http://umaclib3.umac.mo/record=b2485960.

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Books on the topic "Chinese tales in vernacular language"

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Licheng, Guo, Ye Deming, and Guo li bian yi guan (China), eds. Zhongguo yu yan: Chinese moral tales. 2nd ed. [Taipei]: Guo li bian yi guan, 1989.

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A visual dictionary of Chinese architecture. Mulgrave, Vic: Images, 2002.

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Guo, Qinghua. [Zhongguo jian zhu Ying Han shuang jie ci dian] =: A visual dictionary of Chinese architecture. Mulgrave, Vic., Australia: Images Pub., 2002.

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ill, Holland Richard 1976, Nguyẽ̂n Thu Hiè̂n, and Lovett Ben, eds. Yeh-hsien: A Chinese Cinderella. London: Mantra Lingua, 2006.

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Dudbridge, Glen. China's vernacular cultures: An inaugural lecture delivered before the University of Oxford on 1 June 1995. Oxford: Clarendon, 1996.

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Dudbridge, Glen. China's vernacular cultures: An inaugural lecture delivered before the University of Oxford on 1 June 1995. Oxford: Clarendon Press, 1996.

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Zhongguo min su gu shi 1: Chinese folk tales I. Beijing: Hai tun chu ban she, 2005.

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Xiao, Yun. Tales & traditions: For advanced students. Boston: Cheng & Tsui, 2010.

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Richard, Holland, ed. Yeh-Shen: A Chinese Cinderella. London: Mantra, 2006.

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Casey, Dawn. Yeh-Shen: A Chinese Cinderella. London: Mantra, 2006.

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Book chapters on the topic "Chinese tales in vernacular language"

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Dong, Hongyuan. "Vernacular writing." In A History of the Chinese Language, 119–38. Second edition. | Abingdon, Oxon ; New York, NY : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429264665-7.

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Zhou, Gang. "The Language of Utopia." In Placing the Modern Chinese Vernacular in Transnational Literature, 15–44. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230117044_2.

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Chen, Dandan. "On the special syntactic features in the vernacular imperial edicts of the early Ming Dynasty (1368–1424)." In Language Contact and Change in Chinese, edited by Guangshun Cao and Hsiao-jung Yu, 191–204. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110612981-009.

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Wei, Sophie Ling-chia. "The classical and vernacular use of Chinese language in the Jesuit Figurists’ re-interpretation of the Yijing." In Chinese Theology and Translation, 69–93. New York : Routledge, 2019. | Series: Routledge studies in asian religion and philosophy: Routledge, 2019. http://dx.doi.org/10.4324/9781351060431-4.

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Chew, Phyllis Ghim-Lian. "2. The Decline of the Vernacular in the Chinese Religion in Singapore." In Language Maintenance, Revival and Shift in the Sociology of Religion, edited by Rajeshwari Vijay Pandharipande, Maya Khemlani David, and Miriam Eisenstein Ebsworth, 19–32. Bristol, Blue Ridge Summit: Multilingual Matters, 2019. http://dx.doi.org/10.21832/9781788926676-003.

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Chittick, Andrew. "Vernacular Languages." In The Jiankang Empire in Chinese and World History, 82–101. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190937546.003.0004.

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Chapter 4, “Vernacular Languages,” offers the second of two case studies in the ethnicization of cultural features of the Wuren. Using the results of modern linguistic studies, the chapter shows that the vernacular spoken languages of the Jiankang Empire have a substantial, perhaps predominant, non-Sinitic basis, most importantly in the Austro-Asiatic family (along with Mon and Khmer, among others). These languages were recognized as decisively foreign by people of the Central Plains. Within the empire, the polyglot linguistic situation in the fifth and sixth centuries was addressed by the use of one of two common spoken tongues, either Jiankang Elite vernacular (the most Sinitic language within the empire) for the educated class, or, to a much lesser but still significant extent, Chu vernacular among the military.
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"Chapter Three. The Revolutionary Movement And Vernacular Journalism." In The Politics of Language in Chinese Education, 1895–1919, 161–232. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004163676.i-537.17.

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Qiong Xie, Miya. "Linguistic Hybridity, Transnational Connectivity, and the Cultural Territorialization of Colonial Literature." In Manchukuo Perspectives, 83–102. Hong Kong University Press, 2020. http://dx.doi.org/10.5790/hongkong/9789888528134.003.0006.

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This chapter examines conceptualization and use of a hybrid Chinese language by a leading Manchukuo Chinese writer, Gu Ding (1914/1916–1964). This hybrid language references a type of vernacular Chinese, mixing elements of Japanese vocabulary and syntax, classical and local Chinese, and other linguistic elements from the Manchurian frontier into standard vernacular Chinese, resulting in a collage of different literary styles. By investigating Gu’s theory and practice of this experimental language, the chapter demonstrates how a transnational literary form shaped within the colonial frontier lent voice to a colonial writer’s political agenda for cultural survival, and the limits of this linguistic strategy under political domination. It therefore provides a new way to understand Chinese intellectuals’ collaboration with and resistance to the Japanese in the Manchukuo context.
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He, Jianjun. "Introduction." In Spring and Autumn Annals of Wu and Yue, 1–21. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501754340.003.0001.

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This chapter reviews the rise and fall of Wu and Yue, two rival states located in southeastern China during the late Spring and Autumn period from 771 to 475 BCE. It draws inspiration from several poems, vernacular stories, and dramas that marked influence on Chinese literature. It also contains a mixture of historical accounts and fictional tales focusing on anomalies and supernatural events that are subjects of criticism in the Analects and often celebrate revenge and intrigues. The chapter looks at materials that are unredacted reflections of the thoughts and intellectual interests of the Eastern Han. It explains the dynamic period of the Eastern Han when jinwen, guwen, chenwei, apocryphal doctrines, and other religions and philosophies vied for dominance in the marketplace of ideas.
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Conference papers on the topic "Chinese tales in vernacular language"

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Yang, Zhichao, Pengshan Cai, Yansong Feng, Fei Li, Weijiang Feng, Elena Suet-Ying Chiu, and Hong Yu. "Generating Classical Chinese Poems from Vernacular Chinese." In Proceedings of the 2019 Conference on Empirical Methods in Natural Language Processing and the 9th International Joint Conference on Natural Language Processing (EMNLP-IJCNLP). Stroudsburg, PA, USA: Association for Computational Linguistics, 2019. http://dx.doi.org/10.18653/v1/d19-1637.

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