A study on East-Asian designations of 
pufferfish

2021 ◽  
Vol 5 (1) ◽  
pp. 77-86
Author(s):  
Hyun-suk Kwak

In ancient Korea, pufferfish were called “복” or “복어,” whereas they have been called “hétún” (河豚) since the Ming dynasty in China, and were called “fugu” in ancient Japan. Since the introduction of the Chinese term “hétún” (河豚) into Korean and Japanese, pufferfish in Korea, China, and Japan have all been named “河豚.” Besides “하돈” (the Korean pronunciation of 河豚), pufferfish have been given various designations, such as the following: “후태” (鯸鮐) or “반어” (斑魚) based upon body patterns; “후이” (鯸鮧)” or “호이” (鰗鮧) by shape; and 
“기포어” (氣泡魚), “취두어” (吹肚魚), and “布久” by the look of its swollen belly. Other designations, such as “검돈” (黔魨), “작돈” (鵲魨), “활돈” (滑魨), “とらふぐ,” “からす,” and “ヒガンフグ,” were derived from pufferfish species, and designations like “진어” (嗔鱼) and “てっぽう” that originated from their habit also exist. As above, “복어” has various designations in each of the three countries, Korea, China, and Japan. These designations, composed of Chinese characters, influenced the others, and each country and ethnic group helped to form or transform new vocabularies. In particular, numerous terms concerning object designations in the forms of Chinese characters reveal hidden definitions of the ethnic groups and cultures in these designations. This study is focused on puffer designations in Korea, China, and Japan, how the puffer was named in each country from ancient through to modern times, and where the designations originated, and tries to determine the characteristics of each country’s puffer designations through investigation of the species and types of “pufferfish.”

2021 ◽  
pp. 251385022098006
Author(s):  
Hyun-suk Kwak

In ancient Korea, pufferfish were called “복” or “복어,” whereas they have been called “hétún” (河豚) since the Ming dynasty in China, and were called “fugu” in ancient Japan. Since the introduction of the Chinese term “hétún” (河豚) into Korean and Japanese, pufferfish in Korea, China, and Japan have all been named “河豚.” Besides “하돈” (the Korean pronunciation of 河豚), pufferfish have been given various designations, such as the following: “후태” (鯸鮐) or “반어” (斑魚) based upon body patterns; “후이” (鯸鮧)” or “호이” (鰗鮧) by shape; and 
“기포어” (氣泡魚), “취두어” (吹肚魚), and “布久” by the look of its swollen belly. Other designations, such as “검돈” (黔魨), “작돈” (鵲魨), “활돈” (滑魨), “とらふぐ,” “からす,” and “ヒガンフグ,” were derived from pufferfish species, and designations like “진어” (嗔鱼) and “てっぽう” that originated from their habit also exist. As above, “복어” has various designations in each of the three countries, Korea, China, and Japan. These designations, composed of Chinese characters, influenced the others, and each country and ethnic group helped to form or transform new vocabularies. In particular, numerous terms concerning object designations in the forms of Chinese characters reveal hidden definitions of the ethnic groups and cultures in these designations. This study is focused on puffer designations in Korea, China, and Japan, how the puffer was named in each country from ancient through to modern times, and where the designations originated, and tries to determine the characteristics of each country’s puffer designations through investigation of the species and types of “pufferfish.”


2019 ◽  
Vol 5 (4) ◽  
pp. 509-544
Author(s):  
Sheng Long

This study explores the question of how ethnic groups were assimilated by the Imperial State to be placed under the administration of the central government and how their ethnicity changed during this process of nationalization. This paper studies the case of the Yi ethnic group in Bailu Ying of Mianning county, Sichuan Province in China. The ancestors of Yi people in Bailu Ying lived on Mount Daliang before the Wanli reign of the Ming Dynasty. In the early period of the Ming Dynasty, the government had set up Ningfan Garrison on the river valley on the west side of Mount Daliang. By the late Wanli Period, the garrison was consistently being attacked by the indigenous people in the area. In order to quell the resistance, the Imperial Court recruited Yi people as soldiers to guard the garrison. Afterwards, a new settlement of the Yi tribe in the Bailu Ying River valley emerged, and in the process the Yi people’s livelihood was transformed from herding and fishing to agriculture. In the early Qing, the Yi people in Bailu Ying were further integrated into the Imperial system with the inclusion of chieftains in the imperial governing body. However, up until the later years of the Qianlong reign, the Yi maintained relative autonomy in terms of its tribal settlement, power structure and cultural integrity. Later, with the arrival of new Han migrants, the introduction of the Baojia system, and the promotion of Han culture and education, the Yi group in Bailu Ying gradually lost its independence and began to be assimilated into the national identity, leading to the formation of Shuitian (rice field) Yi ethnicity. The case of the Shuitian Yi shows that the survival strategy of tribal minorities from the mountains did not necessarily follow the pattern of ‘avoiding becoming part of empires’, as suggested by James C. Scott, nor were these ethnic people always slow and passive in integrating with empires. On the contrary, the acceptance of the imperial rule was a survival strategy that helped to creating new ethnic groups while also consolidating frontiers for the Ming and Qing Empires.


2019 ◽  
Vol 14 (1-2) ◽  
pp. 159-173
Author(s):  
Darya Yu. Vashchenko

The article discusses the inscriptions on funerary monuments from the Croatian villages of Cunovo and Jarovce, located in the South of Slovakia, near Bratislava. These inscriptions reflect the complicated sociocultural situation in the region, which is particularly specific due to the fact that this territory was included to Slovakia’s territory only after 1946, while earlier the village was part of Hungary. In addition, the local Croatian ethnic group was actively in close contact with the German and Hungarian communities. At the same time, the orthographic norms of the literary Croatian, German, Hungarian, and Slovak languages, which could potentially be owned by the authors of the inscriptions, differ in many ways, despite the Latin alphabet used on all the gravestones. All this is reflected in the tombstones, representing a high degree of mixing codes. The article identifies the main types of fusion on the monuments: separate orthograms, writing the maiden name of the deceased in the spelling of her native language, the traditional spelling of the family name. In addition, the mixing of codes can be associated with writing feminitives, also order of name and surname within the anthroponym. Moreover, the settlements themselves represent different ethnic groups coexistence within the village. Gravestones from the respective cemeteries also differ from each other in the nature of the prevailing trend of the mixing codes. In Jarovce, where the ethnic groups live compactly, fusion is often presented as a separate foreign language orthograms. In Cunovo, where the ethnic groups constitute a global conglomerate, more traditional presents for a specific family spelling of the names on the monument.


2017 ◽  
Vol 7 (1) ◽  
pp. 115
Author(s):  
Krisnawati Krisnawati

Minangkabau ethnic group, as other ethnic groups in Indonesia, has many kinds of cultural heritages. Among other is Badampiang, an oral tradition. Badampiang (acting of accompanying) is mutually responding poetry (berbalas pantun) by the time accompanying a groom to a bride’s house to do the procession of wedding. This tradition is currently threatened to extinct, whereas in fact, it has many positive values which are deserved to be inherited to the next generations. Thus, it is important to do a research on Badampiang. This paper discussed about the speakers, the music instruments, the place, the time and the condition of Badampiang utterances. Besides, this paper also discussed the meaning contained in the text of Badampiang. The method used to investigate the tradition of Badampiang is hermeneutics method and theory of values. Therefore, the various elements that exist can be found so that badampiang will realize and the values that contained in the oral tradition.AbstrakSuku bangsa Minangkabau, sebagaimana suku bangsa lainnya di Indonesia, memiliki berbagai warisan budaya. Di antara warisan budaya tersebut adalah tradisi lisan badampiang. Badampiang (melakukan pendampingan) adalah berbalas pantun ketika mendampingi mempelai laki-laki menuju rumah mempelai perempuan ketika hendak melakukan ijab kabul (pernikahan). Tradisi lisan badampiang saat ini terancam punah digerus waktu, padahal banyak nilai positif dalam teks badampiang yang layak diwariskan kepada generasi penerus. Oleh sebab itu, kajian terhadap badampiang sangat penting dilakukan. Melalui makalah ini dibahas pedendang, alat musik pengiring, tempat, waktu, dan suasana pedendangan badampiang. Selain itu, dibahas pula makna yang terkandung dalam teks badampiang. Metode yang digunakan untuk mengkaji tradisi lisan ini adalah metode hermeneutika dan teori tentang nilai-nilai. Dengan demikian, terlihatlah berbagai unsur yang ada sehingga badampiang terwujud dan nilai-nilai yang terkandung dalam tradisi lisan tersebut.


2019 ◽  
Vol 47 (8) ◽  
pp. 1-12 ◽  
Author(s):  
Jun Du

Moral foundations theory is claimed to be universally applicable and is classified into 5 foundations of morality: care/harm, fairness/cheating, loyalty/betrayal, respect/subversion, and purity/degradation. This theory has not been tested in the Eastern cultural context. Therefore, in this study I addressed this lack in the context of China, where there are people of a number of different ethnicities. I adopted the Moral Foundations Questionnaire, which was completed by 761 Chinese of Han, Uygur, and Tibetan ethnicity. The results show that there was no gender difference in morality foundation scores, but the differences among ethnic groups were significant: Tibetans scored lower than did Han and Uygur in care and fairness, and Uygur scored higher than Han and Tibetans did in loyalty, respect, and purity. The interactions between gender and ethnic group were significant for care, fairness, and respect. These findings suggest that moral foundations theory is applicable to China, that the Moral Foundations Questionnaire can also be partially applied to Chinese, and that ethnicity is an influential factor when people make moral judgments.


FACE ◽  
2021 ◽  
pp. 273250162110290
Author(s):  
Adegbayi Adeola Adekunle ◽  
Abiodun Yusuff Olowo ◽  
Moses Adetona ◽  
Olutayo James ◽  
Olawale Olatubosun Adamson ◽  
...  

Objectives: The aim of the study is to highlight variations in facial anthropometric measurements among the major ethnic groups in Nigeria using 3D photogrammetry. Materials and Methods: This study was conducted in Lagos, Nigeria. Acquisition of 3D facial photographs was done using a Vectra H1 portable 3D photogrammetry imaging system. Descriptive analysis of collected data was done and a test of associations performed using independent samples t-test. The level of significance was set at <.05. Results: The total number of participants in this study was 503. The study population was made up of 302 (60%) males and 201 (40%) females. Mean upper facial height among Yoruba, Igbo, Hausa, and other ethnic groups were 68.93 ± 5.85, 70.18 ± 5.99, 63.79 ± 4.80, and 69.29 ± 5.95 mm respectively, while mean interpupillary distances were 66.99 ± 3.70, 67.34 ± 3.56, 66.73 ± 3.80, and 67.09 ± 3.72 mm respectively. A Tukey posthoc test revealed significant pairwise differences for upper facial height between the Yoruba and Hausa population with a mean difference of 5.15 mm ( P < .001, 95% CI 2.94-7.35) ( P < .001, 95% CI 2.94-7.35), and Hausa and Igbo population with a mean difference of 6.39 mm ( P < .001, 95% CI 3.75-9.03). Multivariate regression analysis confirmed the presence of significant inter-ethnic differences between Hausa ethnic group and the Yoruba ethnic group for midfacial height ( P < .001), upper lip height ( P = .004), lower lip height ( P = .003), total face height ( P = .010), and orbital fissure width ( P < .001). Conclusion: The result of this study shows that distinct difference does exist in the facial anthropological measurements between the ethnicities included in this study especially in vertical facial measurements.


2021 ◽  
Vol 13 (11) ◽  
pp. 2129
Author(s):  
Fei Zhao ◽  
Lu Song ◽  
Zhiyan Peng ◽  
Jianqin Yang ◽  
Guize Luan ◽  
...  

Using toponym data, population data, and night-time light data, we visualized the development index of the Yi, Wa, Zhuang, Naxi, Hani, and Dai ethnic groups on ArcGIS as well as the distribution of 25 ethnic minorities in the study area. First, we extracted the toponym data of 25 ethnic minorities in the study area, combined with night-time light data and the population proportion data of each ethnic group, then we obtained the development index of each ethnic group in the study area. We compared the development indexes of the Yi, Wa, Zhuang, Naxi, Hani, and Dai ethnic groups with higher development indexes. The results show that the Yi nationality’s development index was the highest, reaching 28.86 (with two decimal places), and the Dai nationality’s development index was the lowest (15.22). The areas with the highest minority development index were concentrated in the core area of the minority development, and the size varied with the minority’s distance. According to the distribution of ethnic minorities, we found that the Yi ethnic group was distributed in almost the entire study area, while other ethnic minorities had obvious geographical distribution characteristics, and there were multiple ethnic minorities living together. This research is of great significance to the cultural protection of ethnic minorities, the development of ethnic minorities, and the remote sensing mapping of lights at night.


Prospects ◽  
1996 ◽  
Vol 21 ◽  
pp. 471-490 ◽  
Author(s):  
Hamilton Cravens

In post-Darwinian times, Americans have usually thought of the national population as divided into many distinct races and ethnic groups. The notions and definitions they have used for a race and an ethnic group have varied from one age to another. Although Americans have not needed the resources of science to believe that some races and ethnic groups are superior to others, in these times science has become a powerful symbol of cultural authority. For the racist, the assistance of science has often been useful. In this essay, it is important to distinguish between the scientific discourse on race and ethnicity whose participants do not necessarily assume that groups differ in value, and that of scientific racism, whose participants might or might not be scientists, but who have consistently assumed that science proves the existence of permanent group differences and legitimates the assertion that some groups are inherently superior to others. Here we shall discuss the latter.


2019 ◽  

Combining strikingly new scholarship by art historians, historians, and ethnomusicologists, this interdisciplinary volume illuminates trade ties within East Asia, and from East Asia outwards, in the years 1550 to 1800. While not encyclopedic, the selected topics greatly advance our sense of this trade picture. Throughout the book, multi-part trade structures are excavated; the presence of European powers within the Asian trade nexus features as part of this narrative. Visual goods are highlighted, including lacquerwares, paintings, prints, musical instruments, textiles, ivory sculptures, unfired ceramic portrait figurines, and Chinese, Japanese, Korean, and Southeast Asian ceramic vessels. These essays underscore the significance of Asian industries producing multiples, and the rhetorical charge of these goods, shifting in meaning as they move. Everyday commodities are treated as well; for example, the trans-Pacific trade in contraband mercury, used in silver refinement, is spelled out in detail. Building reverberations between merchant networks, trade goods, and the look of the objects themselves, this richly-illustrated book brings to light the Asian trade engine powering the early modern visual cultures of East and Southeast Asia, the American colonies, and Europe.


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