Using Online Applications to Improve Tone Perception Among L2 Learners of Chinese (网络应用对中文二语学习者声调辨识的有效性研究)
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Cai Guo-Qiang Working on CAI GUO-QIANG BECAME an ARTIST BECAUSE HE DIDN’T WANT an OFFICE JOB
— ARTAND — — VISION — Cai Guo-Qiang working on CAI GUO-QIANG BECAME AN ARTIST BECAUSE HE DIDN’T WANT AN OFFICE JOB. IN 2011 HE EXPLODED 8300 SMOKE SHELLS ‘Falling Back to Earth’ (2013–14) IN DOHA’S GULF DESERT FOR BLACK CEREMONY. HERE CAI GUO-QIANG TALKS ABOUT PLACE, Queensland Art Gallery/Gallery of Modern Art, Brisbane PERFORMANCE AND DODGING PROBLEMS. Photograph Mark Sherwood FALLING BACK TO EARTH: CAI GUO-QIANG NATALIE KING Despite two failed pyrotechnic ‘explosion projects’ for the 1996 and to help dig a new river. After the trench was dug and filled with water, 1999 Asia Pacific Triennials of Contemporary Art (APT), Cai Guo-Qiang everyone went swimming. It was not a foreign idea to me for everyone returned for a more grounded invocation with large-scale installations to take part in a certain activity. If you give people a powerful concept at Queensland Art Gallery/Gallery of Modern Art (QAGOMA), and a goal to strive for, there is a reason to participate. That said, a Brisbane. A gigantic felled eucalyptus tree lies suspended in the gallery, propagandist approach is not the intention of my art because I feel it’s like an environmental relic, while a menagerie of ninety-nine faux life- necessary to have dialogue with the local culture. sized animals are poised to drink at a blue lake. Biblical in scale, this Often I initiate dialogues with local communities. In Australia I Noah’s Ark suggests a harmonious paradise while the number ninety- learnt from Aboriginal elders before creating large-scale gunpowder nine references infinity in Chinese numerology. -
This Is a Sample Copy, Not to Be Reproduced Or Sold
Startup Business Chinese: An Introductory Course for Professionals Textbook By Jane C. M. Kuo Cheng & Tsui Company, 2006 8.5 x 11, 390 pp. Paperback ISBN: 0887274749 Price: TBA THIS IS A SAMPLE COPY, NOT TO BE REPRODUCED OR SOLD This sample includes: Table of Contents; Preface; Introduction; Chapters 2 and 7 Please see Table of Contents for a listing of this book’s complete content. Please note that these pages are, as given, still in draft form, and are not meant to exactly reflect the final product. PUBLICATION DATE: September 2006 Workbook and audio CDs will also be available for this series. Samples of the Workbook will be available in August 2006. To purchase a copy of this book, please visit www.cheng-tsui.com. To request an exam copy of this book, please write [email protected]. Contents Tables and Figures xi Preface xiii Acknowledgments xv Introduction to the Chinese Language xvi Introduction to Numbers in Chinese xl Useful Expressions xlii List of Abbreviations xliv Unit 1 问好 Wènhǎo Greetings 1 Unit 1.1 Exchanging Names 2 Unit 1.2 Exchanging Greetings 11 Unit 2 介绍 Jièshào Introductions 23 Unit 2.1 Meeting the Company Manager 24 Unit 2.2 Getting to Know the Company Staff 34 Unit 3 家庭 Jiātíng Family 49 Unit 3.1 Marital Status and Family 50 Unit 3.2 Family Members and Relatives 64 Unit 4 公司 Gōngsī The Company 71 Unit 4.1 Company Type 72 Unit 4.2 Company Size 79 Unit 5 询问 Xúnwèn Inquiries 89 Unit 5.1 Inquiring about Someone’s Whereabouts 90 Unit 5.2 Inquiring after Someone’s Profession 101 Startup Business Chinese vii Unit -
Kūnqǔ in Practice: a Case Study
KŪNQǓ IN PRACTICE: A CASE STUDY A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI‘I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THEATRE OCTOBER 2019 By Ju-Hua Wei Dissertation Committee: Elizabeth A. Wichmann-Walczak, Chairperson Lurana Donnels O’Malley Kirstin A. Pauka Cathryn H. Clayton Shana J. Brown Keywords: kunqu, kunju, opera, performance, text, music, creation, practice, Wei Liangfu © 2019, Ju-Hua Wei ii ACKNOWLEDGEMENTS I wish to express my gratitude to the individuals who helped me in completion of my dissertation and on my journey of exploring the world of theatre and music: Shén Fúqìng 沈福庆 (1933-2013), for being a thoughtful teacher and a father figure. He taught me the spirit of jīngjù and demonstrated the ultimate fine art of jīngjù music and singing. He was an inspiration to all of us who learned from him. And to his spouse, Zhāng Qìnglán 张庆兰, for her motherly love during my jīngjù research in Nánjīng 南京. Sūn Jiàn’ān 孙建安, for being a great mentor to me, bringing me along on all occasions, introducing me to the production team which initiated the project for my dissertation, attending the kūnqǔ performances in which he was involved, meeting his kūnqǔ expert friends, listening to his music lessons, and more; anything which he thought might benefit my understanding of all aspects of kūnqǔ. I am grateful for all his support and his profound knowledge of kūnqǔ music composition. Wichmann-Walczak, Elizabeth, for her years of endeavor producing jīngjù productions in the US. -
Jingjiao Under the Lenses of Chinese Political Theology
religions Article Jingjiao under the Lenses of Chinese Political Theology Chin Ken-pa Department of Philosophy, Fu Jen Catholic University, New Taipei City 24205, Taiwan; [email protected] Received: 28 May 2019; Accepted: 16 September 2019; Published: 26 September 2019 Abstract: Conflict between religion and state politics is a persistent phenomenon in human history. Hence it is not surprising that the propagation of Christianity often faces the challenge of “political theology”. When the Church of the East monk Aluoben reached China in 635 during the reign of Emperor Tang Taizong, he received the favorable invitation of the emperor to translate Christian sacred texts for the collections of Tang Imperial Library. This marks the beginning of Jingjiao (oY) mission in China. In historiographical sense, China has always been a political domineering society where the role of religion is subservient and secondary. A school of scholarship in Jingjiao studies holds that the fall of Jingjiao in China is the obvious result of its over-involvement in local politics. The flaw of such an assumption is the overlooking of the fact that in the Tang context, it is impossible for any religious establishments to avoid getting in touch with the Tang government. In the light of this notion, this article attempts to approach this issue from the perspective of “political theology” and argues that instead of over-involvement, it is rather the clashing of “ideologies” between the Jingjiao establishment and the ever-changing Tang court’s policies towards foreigners and religious bodies that caused the downfall of Jingjiao Christianity in China. This article will posit its argument based on the analysis of the Chinese Jingjiao canonical texts, especially the Xian Stele, and takes this as a point of departure to observe the political dynamics between Jingjiao and Tang court. -
SSA1208 / GES1005 – Everyday Life of Chinese Singaporeans: Past and Present
SSA1208 / GES1005 – Everyday Life of Chinese Singaporeans: Past and Present Group Essay Ho Lim Keng Temple Prepared By: Tutorial [D5] Chew Si Hui (A0130382R) Kwek Yee Ying (A0130679Y) Lye Pei Xuan (A0146673X) Soh Rolynn (A0130650W) Submission Date: 31th March 2017 1 Content Page 1. Introduction to Ho Lim Keng Temple 3 2. Exterior & Courtyard 3 3. Second Level 3 4. Interior & Main Hall 4 5. Main Gods 4 6. Secondary Gods 5 7. Our Views 6 8. Experiences Encountered during our Temple Visit 7 9. References 8 10. Appendix 8 2 1. Introduction to Ho Lim Keng Temple Ho Lim Keng Temple is a Taoist temple and is managed by common surname association, Xu (许) Clan. Chinese clan associations are benevolent organizations of popular origin found among overseas Chinese communities for individuals with the same surname. This social practice arose several centuries ago in China. As its old location was acquisited by the government for redevelopment plans, they had moved to a new location on Outram Hill. Under the leadership of 许木泰宗长 and other leaders, along with the clan's enthusiastic response, the clan managed to raise a total of more than $124,000, and attained their fundraising goal for the reconstruction of the temple. Reconstruction works commenced in 1973 and was completed in 1975. Ho Lim Keng Temple was advocated by the Xu Clan in 1961, with a board of directors to manage internal affairs. In 1966, Ho Lim Keng Temple applied to the Registrar of Societies and was approved on February 28, 1967 and then was published in the Government Gazette on March 3. -
Originally, the Descendants of Hua Xia Were Not the Descendants of Yan Huang
E-Leader Brno 2019 Originally, the Descendants of Hua Xia were not the Descendants of Yan Huang Soleilmavis Liu, Activist Peacepink, Yantai, Shandong, China Many Chinese people claimed that they are descendants of Yan Huang, while claiming that they are descendants of Hua Xia. (Yan refers to Yan Di, Huang refers to Huang Di and Xia refers to the Xia Dynasty). Are these true or false? We will find out from Shanhaijing ’s records and modern archaeological discoveries. Abstract Shanhaijing (Classic of Mountains and Seas ) records many ancient groups of people in Neolithic China. The five biggest were: Yan Di, Huang Di, Zhuan Xu, Di Jun and Shao Hao. These were not only the names of groups, but also the names of individuals, who were regarded by many groups as common male ancestors. These groups first lived in the Pamirs Plateau, soon gathered in the north of the Tibetan Plateau and west of the Qinghai Lake and learned from each other advanced sciences and technologies, later spread out to other places of China and built their unique ancient cultures during the Neolithic Age. The Yan Di’s offspring spread out to the west of the Taklamakan Desert;The Huang Di’s offspring spread out to the north of the Chishui River, Tianshan Mountains and further northern and northeastern areas;The Di Jun’s and Shao Hao’s offspring spread out to the middle and lower reaches of the Yellow River, where the Di Jun’s offspring lived in the west of the Shao Hao’s territories, which were near the sea or in the Shandong Peninsula.Modern archaeological discoveries have revealed the authenticity of Shanhaijing ’s records. -
Last Name First Name/Middle Name Course Award Course 2 Award 2 Graduation
Last Name First Name/Middle Name Course Award Course 2 Award 2 Graduation A/L Krishnan Thiinash Bachelor of Information Technology March 2015 A/L Selvaraju Theeban Raju Bachelor of Commerce January 2015 A/P Balan Durgarani Bachelor of Commerce with Distinction March 2015 A/P Rajaram Koushalya Priya Bachelor of Commerce March 2015 Hiba Mohsin Mohammed Master of Health Leadership and Aal-Yaseen Hussein Management July 2015 Aamer Muhammad Master of Quality Management September 2015 Abbas Hanaa Safy Seyam Master of Business Administration with Distinction March 2015 Abbasi Muhammad Hamza Master of International Business March 2015 Abdallah AlMustafa Hussein Saad Elsayed Bachelor of Commerce March 2015 Abdallah Asma Samir Lutfi Master of Strategic Marketing September 2015 Abdallah Moh'd Jawdat Abdel Rahman Master of International Business July 2015 AbdelAaty Mosa Amany Abdelkader Saad Master of Media and Communications with Distinction March 2015 Abdel-Karim Mervat Graduate Diploma in TESOL July 2015 Abdelmalik Mark Maher Abdelmesseh Bachelor of Commerce March 2015 Master of Strategic Human Resource Abdelrahman Abdo Mohammed Talat Abdelziz Management September 2015 Graduate Certificate in Health and Abdel-Sayed Mario Physical Education July 2015 Sherif Ahmed Fathy AbdRabou Abdelmohsen Master of Strategic Marketing September 2015 Abdul Hakeem Siti Fatimah Binte Bachelor of Science January 2015 Abdul Haq Shaddad Yousef Ibrahim Master of Strategic Marketing March 2015 Abdul Rahman Al Jabier Bachelor of Engineering Honours Class II, Division 1 -
Year 10 Inter-Dynasty Swim Heat Results
Year 10 Inter-Dynasty Swim Heat Results Year 10 Boys 100M Breaststroke Place Dynasty Surname First Name Time 1 MING WONG Ernest 01:25.00 2 HAN HA Matthew 01:32.00 3 MING LIANG Brendan 01:33.00 4 TANG HO Yin Ting 01:54.00 5 SONG CHENG Jeremy 02:01.00 6 QING MANN Daniel 02:02.00 7 YUAN ISMAIL Amaan 02:14.00 Year 10 Boys 100M Freestyle Place Dynasty Surname First Name Time 1 MING WONG Ernest 01:02.00 2 TANG GRANTHAM Ethan 01:04.00 3 YUAN SIMONE Tommaso 01:06.00 4 QING DALE Rafferty 01:06.72 5 HAN XU Bruce 01:27.00 6 HAN LING Hiu Hong Felix 01:55.35 7 SONG BUDDLE Elliot 01:57.09 Year 10 Boys 50M Backstroke Place Dynasty Surname First Name Time 1 MING WONG Ernest 00:36.97 2 TANG TAM Sau Ching 00:37.31 3 HAN LI Edward 00:38.37 4 MING WONG Matthew 00:40.13 5 TANG SAXENA Shaurya 00:43.37 6 SONG LACY Robert 00:49.05 7 QING GUPTA Shrey 01:27.04 Year 10 Boys 50M Butterfly Place Dynasty Surname First Name Time 1 MING WONG Ernest 00:32.21 2 TANG GRANTHAM Ethan 00:32.47 3 HAN LI Edward 00:34.85 4 YUAN SIMONE Tommaso 00:35.22 5 HAN DONEUX Adrien 00:36.50 6 QING KU Christopher 00:55.00 7 SONG GURNANI Vinay 01:00.95 Year 10 Boys 50M Freestyle Place Dynasty Surname First Name Time 1 TANG GRANTHAM Ethan 00:29.56 2 YUAN MIYAGAWA Tatsu 00:30.15 3 HAN LI Edward 00:30.28 Year 10 Inter-Dynasty Swim Heat Results 4 TANG TAM Sau Ching 00:30.75 5 QING DALE Rafferty 00:31.19 6 TANG SAXENA Shaurya 00:32.29 7 HAN DONEUX Adrien 00:32.53 8 MING WONG Matthew 00:33.12 9 MING WONG Ernest 00:33.34 10 MING LIANG Brendan 00:33.75 11 YUAN RUDICO Francis 00:34.62 12 QING DONALD -
Third Edition 中文听说读写
Integrated Chinese Level 1 Part 1 Textbook Simplified Characters Third Edition 中文听说读写 THIS IS A SAMPLE COPY FOR PREVIEW AND EVALUATION, AND IS NOT TO BE REPRODUCED OR SOLD. © 2009 Cheng & Tsui Company. All rights reserved. ISBN 978-0-88727-644-6 (hardcover) ISBN 978-0-88727-638-5 (paperback) To purchase a copy of this book, please visit www.cheng-tsui.com. To request an exam copy of this book, please write [email protected]. Cheng & Tsui Company www.cheng-tsui.com Tel: 617-988-2400 Fax: 617-426-3669 LESSON 1 Greetings 第一课 问好 Dì yī kè Wèn hǎo SAMPLE LEARNING OBJECTIVES In this lesson, you will learn to use Chinese to • Exchange basic greetings; • Request a person’s last name and full name and provide your own; • Determine whether someone is a teacher or a student; • Ascertain someone’s nationality. RELATE AND GET READY In your own culture/community— 1. How do people greet each other when meeting for the fi rst time? 2. Do people say their given name or family name fi rst? 3. How do acquaintances or close friends address each other? 20 Integrated Chinese • Level 1 Part 1 • Textbook Dialogue I: Exchanging Greetings SAMPLELANGUAGE NOTES 你好! 你好!(Nǐ hǎo!) is a common form of greeting. 你好! It can be used to address strangers upon fi rst introduction or between old acquaintances. To 请问,你贵姓? respond, simply repeat the same greeting. 请问 (qǐng wèn) is a polite formula to be used 1 2 我姓 李。你呢 ? to get someone’s attention before asking a question or making an inquiry, similar to “excuse me, may I 我姓王。李小姐 , please ask…” in English. -
Official Colours of Chinese Regimes: a Panchronic Philological Study with Historical Accounts of China
TRAMES, 2012, 16(66/61), 3, 237–285 OFFICIAL COLOURS OF CHINESE REGIMES: A PANCHRONIC PHILOLOGICAL STUDY WITH HISTORICAL ACCOUNTS OF CHINA Jingyi Gao Institute of the Estonian Language, University of Tartu, and Tallinn University Abstract. The paper reports a panchronic philological study on the official colours of Chinese regimes. The historical accounts of the Chinese regimes are introduced. The official colours are summarised with philological references of archaic texts. Remarkably, it has been suggested that the official colours of the most ancient regimes should be the three primitive colours: (1) white-yellow, (2) black-grue yellow, and (3) red-yellow, instead of the simple colours. There were inconsistent historical records on the official colours of the most ancient regimes because the composite colour categories had been split. It has solved the historical problem with the linguistic theory of composite colour categories. Besides, it is concluded how the official colours were determined: At first, the official colour might be naturally determined according to the substance of the ruling population. There might be three groups of people in the Far East. (1) The developed hunter gatherers with livestock preferred the white-yellow colour of milk. (2) The farmers preferred the red-yellow colour of sun and fire. (3) The herders preferred the black-grue-yellow colour of water bodies. Later, after the Han-Chinese consolidation, the official colour could be politically determined according to the main property of the five elements in Sino-metaphysics. The red colour has been predominate in China for many reasons. Keywords: colour symbolism, official colours, national colours, five elements, philology, Chinese history, Chinese language, etymology, basic colour terms DOI: 10.3176/tr.2012.3.03 1. -
UNIT 1 味道怎么样? [Wèi-Dào Zěn-Me Yàng?] How Is the Taste?
1 UNIT 1 味道怎么样? [wèi-dào zěn-me yàng?] How is the taste? The following is a conversation between the waitress at 好好茶餐廳 and a customer whom just arrived at the restaurant. : 你好,请问⼏位?(nǐ*-hǎo, qǐng-wèn jǐ wèi?) 你好,请问⼏位?(nei5-hou2, cing2-man6 gei2-wai2?) Hi, How many people please? : 两位,谢谢。(liǎng-wèi, xiè-xie) 两位,唔该。 (loeng5-wai2, m4-goi1) Two people, please. 我们已经订位了。(wǒ-men yǐ-jīng dìng-wèi le) 我哋已经订咗位。(ngo5-dei6 ji5-ging1 deng6 zo2 wai2) We already made a reservation. : 好的。请问你叫什么名字?(hǎo-de. qǐng-wèn nǐ jiào shén-me míng-zì?) 好。请问你叫咩名呀?(hou2. cing2-man6 nei5 giu3 me1 meng2 aa3?) Okay. What is your name, please? : 我姓叶。(wǒ xìng yè) 我姓叶。(ngo5 sing3 jip6) My last name is Yip. : 我找到了,两位请跟我来。(wǒ* zhǎo dào le, liǎng wèi qǐng gēn wǒ lái) 我搵到喇。两位请跟我嚟。(ngo5 wan2 dou2 laa3. loeng5-wai2 cing2 gan1 ngo5 lei4) Original material under copyright, 2020 Jade Jia Ying Wu 2 I found it, please come follow me. : 请问两位想喝什么? (qǐng-wèn liǎng-wèi xiǎng hē shén-me?) 请问两位想饮咩呀?(cing2-man6 loeng5-wai2 soeng2 jam2 me1 aa3?) What would you two like to drink? : 我想要⼀杯港式奶茶。(wǒ* xiǎng yào yì-bēi gǎng shì nǎi-chá) 我想要⼀杯港式奶茶。(ngo5 soeng2 jiu3 jat1-bui1 gong2-sik1 naai5-caa4) I would like a Hong Kong-style milk tea. : 我要⽔就⾏了。(wǒ yào shuǐ jiù xíng le) 我要⽔就得喇。(ngo5 jiu3 seoi2 zau6 dak1 laa3) Water is fine for me. : 你们想吃什么?(nǐ-men xiǎng chī shén-me?) 你哋想⾷咩呀?(nei5-dei6 soeng2 sik6 me1 aa3?) What would you like to eat? : 我想要⼀个鲜虾馄饨⾯。(wǒ xiǎng* yào yí-gè xiān xiā hún-tūn miàn) 我想要⼀個鲜虾馄饨⾯。(ngo5 soeng2 jiu3 jat1-go3 sin1 haa1 wan4-tan1 min6) I would like a shrimp wonton noodle soup. -
I Want to Be More Hong Kong Than a Hongkonger”: Language Ideologies and the Portrayal of Mainland Chinese in Hong Kong Film During the Transition
Volume 6 Issue 1 2020 “I Want to be More Hong Kong Than a Hongkonger”: Language Ideologies and the Portrayal of Mainland Chinese in Hong Kong Film During the Transition Charlene Peishan Chan [email protected] ISSN: 2057-1720 doi: 10.2218/ls.v6i1.2020.4398 This paper is available at: http://journals.ed.ac.uk/lifespansstyles Hosted by The University of Edinburgh Journal Hosting Service: http://journals.ed.ac.uk/ “I Want to be More Hong Kong Than a Hongkonger”: Language Ideologies and the Portrayal of Mainland Chinese in Hong Kong Film During the Transition Charlene Peishan Chan The years leading up to the political handover of Hong Kong to Mainland China surfaced issues regarding national identification and intergroup relations. These issues manifested in Hong Kong films of the time in the form of film characters’ language ideologies. An analysis of six films reveals three themes: (1) the assumption of mutual intelligibility between Cantonese and Putonghua, (2) the importance of English towards one’s Hong Kong identity, and (3) the expectation that Mainland immigrants use Cantonese as their primary language of communication in Hong Kong. The recurrence of these findings indicates their prevalence amongst native Hongkongers, even in a post-handover context. 1 Introduction The handover of Hong Kong to the People’s Republic of China (PRC) in 1997 marked the end of 155 years of British colonial rule. Within this socio-political landscape came questions of identification and intergroup relations, both amongst native Hongkongers and Mainland Chinese (Tong et al. 1999, Brewer 1999). These manifest in the attitudes and ideologies that native Hongkongers have towards the three most widely used languages in Hong Kong: Cantonese, English, and Putonghua (a standard variety of Mandarin promoted in Mainland China by the Government).