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Ainu Representation in the World of Japanese Comics: Witnessing Indigenous Rights Violations in Japanese Graphic Life Narratives
Full text linkChiri Yukie and the Ainu (Chiri Yukie to Ainu 知里幸恵とアイヌ, 2018) and Song of the Kamuy (Kamuy no Uta カムイのうた, 2023) are both Japanese comics that fictionalize the life of Chiri Yukie (1903–1922), an Ainu poet whose first and only published work titled Collection of Ainu Chants of Spiritual Beings (Ainu Shinyōshū アイヌ神謡集, 1923) was one of the earliest efforts for the transmission of a living Ainu identity. This paper analyses the content of the above-mentioned manga by employing Olga Micheal’s methodology. In her book titled Human Rights in Graphic Life Narratives (2023), Michael theorizes that graphic life narratives—including Western comic books—have the potential to highlight or obscure the connection between the colonial history of the Global South and the current human rights violations committed against its inhabitants. Reformulating her theory to fit the Japanese context, this paper seeks to find out how the above-mentioned manga portray the interrelatedness of Hokkaidō’s status as a settler colony and the violation of the Ainu people’s indigenous rights during Yukie’s lifetime, when special primary schools were set up to mould Ainu children into dutiful Japanese citizens, and Ainu cemeteries were routinely robbed to satisfy the scientific curiosity of Wajin anthropologists. To different degrees, the above-mentioned manga both gloss over the role colonialism played in these injustices, just as they leave out that Yukie could be seen as a victim of the colonial power imbalance between her and Kindaichi Kyōsuke (1882–1971), the Wajin professor she worked with. Even though the ambiguity inherent in both stories’ portrayal of real-life events and sentiments is antithetical to the spirit of historical truthfulness, as advocated for by Tessa-Morris Suzuki (2005), they can be seen as something more than casual entertainment. In addition to transforming their readers into secondary witnesses, Chiri Yukie and the Ainu and Song of the Kamuy are both places of memory, as originally defined by Pierre Nora (2009). While the former is elevated to this status by virtue of being an educational gakushū manga, the latter is transformed by the activist stance taken by its creators against Ainu discrimination.Chiri Yukie and the Ainu (Chiri Yukie to Ainu 知里幸恵とアイヌ, 2018) and Song of the Kamuy (Kamuy no Uta カムイのうた, 2023) are both Japanese comics that fictionalize the life of Chiri Yukie (1903–1922), an Ainu poet whose first and only published work titled Collection of Ainu Chants of Spiritual Beings (Ainu Shinyōshū アイヌ神謡集, 1923) was one of the earliest efforts for the transmission of a living Ainu identity. This paper analyses the content of the above-mentioned manga by employing Olga Micheal’s methodology. In her book titled Human Rights in Graphic Life Narratives (2023), Michael theorizes that graphic life narratives—including Western comic books—have the potential to highlight or obscure the connection between the colonial history of the Global South and the current human rights violations committed against its inhabitants. Reformulating her theory to fit the Japanese context, this paper seeks to find out how the above-mentioned manga portray the interrelatedness of Hokkaidō’s status as a settler colony and the violation of the Ainu people’s indigenous rights during Yukie’s lifetime, when special primary schools were set up to mould Ainu children into dutiful Japanese citizens, and Ainu cemeteries were routinely robbed to satisfy the scientific curiosity of Wajin anthropologists. To different degrees, the above-mentioned manga both gloss over the role colonialism played in these injustices, just as they leave out that Yukie could be seen as a victim of the colonial power imbalance between her and Kindaichi Kyōsuke (1882–1971), the Wajin professor she worked with. Even though the ambiguity inherent in both stories’ portrayal of real-life events and sentiments is antithetical to the spirit of historical truthfulness, as advocated for by Tessa-Morris Suzuki (2005), they can be seen as something more than casual entertainment. In addition to transforming their readers into secondary witnesses, Chiri Yukie and the Ainu and Song of the Kamuy are both places of memory, as originally defined by Pierre Nora (2009). While the former is elevated to this status by virtue of being an educational gakushū manga, the latter is transformed by the activist stance taken by its creators against Ainu discrimination
„Százszor annyit kaptam vissza” – Általános iskolai tanítók és tanárok identitáskonstrukciójának vizsgálata narratív interjútechnikával
Full text linkThis study explores the construction of teacher identity through narrative interviews with five retired elementary school teachers. Using thematic field analysis, five core pillars of teacher identity emerged: 1) career choice and predisposing factors, 2) essential pedagogical skills and traits, 3) personal teaching practices and their roots, 4) institutional context and attitude to it, and 5) the role of family. The findings highlight both shared patterns and unique personal experiences, suggesting that professional identity is shaped by broader themes but deeply individualized through life histories. The study contributes to ongoing discussions about professional identity formation and narrative approaches in educational research.Ez a tanulmány a tanári identitás konstrukcióját vizsgálja egy öt nyugdíjas általános iskolai tanító- és tanárnővel készített narratív interjú segítségével. A tematikus mezőelemzés módszerével öt alappillér rajzolódott ki a tanári identitás szerkezetében: 1) pályaválasztás és hajlamosító tényezők, 2) fontos pedagógiai készségek/tulajdonságok, 3) saját módszertan/tanítói gyakorlatok és ezek háttere, 4) intézményi lét és ahhoz való viszonyulás, illetve 5) a család szerepe. Az eredményekben megjelenő közös mintázatok mögött egyéni életutakból fakadó sajátosságok állnak; a tanári identitás alakulását ugyan közös témák formálják, de minden esetben egyedi életutakban nyilvánul meg. A tanulmány hozzájárul a tanári identitás formálódásáról, valamint a narratív kutatási megközelítésekről szóló tudományos diskurzus bővítéséhez
Xingyun’s Buddhist Environmentalism in the Context of The Contemporary Discourse on Fangsheng 放生
Full text linkThis paper aims to explore Xingyun’s 星雲 (1927–2023)[1]perspective within the contemporary discourse of fangsheng放生 (literally ’life release’), a widely practiced Buddhist ritual in Taiwan. A primary focus of the study is to demonstrate Xingyun’s Buddhist environmental philosophy in context of the ritual, as well as his ideology of life protection (husheng護生) being superior to fangsheng in terms of Buddhist environmentalism.Fangsheng refers to the popular Buddhist ritual of buying captured animals and releasing them at a designated ritual site with the purpose of earning spiritual merit. While it is a common religious practice in Chinese-speaking Buddhist communities, and in other East Asian countries, in recent decades fangsheng has received criticism for the dangers it might impose on ecosystems by the release of potentially non-native, invasive species. In turn, this criticism has created a discourse around its ecological impact as well as its religious legitimacy in Taiwanese Buddhism. To provide a solid foundation for this discussion, this paper first briefly introduces the history and development of the fangsheng ritual. After establishing the historical background of fangsheng practice, the discussion continues by examining its contemporary discourse, paying particular attention to the reasons why the ritual has been criticised for its ecologically negative impact. As the dialogue surrounding fangsheng is contemporary, the primary sources utilised for demonstrating the discourses include modern media and news articles as well as comments and speeches recorded from contemporary Buddhist figures of Taiwan. Analysing how different modern Buddhist leaders in Taiwan respond to criticism contextualised by doctrinal legitimisations, this paper establishes a spectrum of conservative, centrist, and reform narrative responses in the context of fangsheng ritual. Finally, Xingyun’s own perspective is placed within this spectrum, highlighting his role as a reformist and his nuanced approach to the relationship between husheng and fangsheng.This paper aims to explore Xingyun’s 星雲 (1927–2023)[1]perspective within the contemporary discourse of fangsheng放生 (literally ’life release’), a widely practiced Buddhist ritual in Taiwan. A primary focus of the study is to demonstrate Xingyun’s Buddhist environmental philosophy in context of the ritual, as well as his ideology of life protection (husheng護生) being superior to fangsheng in terms of Buddhist environmentalism.Fangsheng refers to the popular Buddhist ritual of buying captured animals and releasing them at a designated ritual site with the purpose of earning spiritual merit. While it is a common religious practice in Chinese-speaking Buddhist communities, and in other East Asian countries, in recent decades fangsheng has received criticism for the dangers it might impose on ecosystems by the release of potentially non-native, invasive species. In turn, this criticism has created a discourse around its ecological impact as well as its religious legitimacy in Taiwanese Buddhism. To provide a solid foundation for this discussion, this paper first briefly introduces the history and development of the fangsheng ritual. After establishing the historical background of fangsheng practice, the discussion continues by examining its contemporary discourse, paying particular attention to the reasons why the ritual has been criticised for its ecologically negative impact. As the dialogue surrounding fangsheng is contemporary, the primary sources utilised for demonstrating the discourses include modern media and news articles as well as comments and speeches recorded from contemporary Buddhist figures of Taiwan. Analysing how different modern Buddhist leaders in Taiwan respond to criticism contextualised by doctrinal legitimisations, this paper establishes a spectrum of conservative, centrist, and reform narrative responses in the context of fangsheng ritual. Finally, Xingyun’s own perspective is placed within this spectrum, highlighting his role as a reformist and his nuanced approach to the relationship between husheng and fangsheng
An Approach for Supporting Thesis Writing in the Language Curriculum
Full text linkDávid Horváth\u27s review of Kazumi Uchikawa\u27s 卒業論文と日本語教育: TBLL（Thesis Based Language Learning）の理念と実践. Thesis Writing and Japanese Language Teaching: Philosophy and Practice of TBLL (Thesis Based Language Learning). Tokyo: Coco Shuppan ココ出版, 2024.Horváth Dávid recenziója Uchikawa Kazumi 卒業論文と日本語教育: TBLL（Thesis Based Language Learning）の理念と実践. Thesis Writing and Japanese Language Teaching: Philosophy and Practice of TBLL (Thesis Based Language Learning). [Szakdolgozat és japánnyelv-oktatás: A TBLL (szakdolgozat-alapú nyelvtanulás) filozófiája és gyakorlata. Tokió: Coco Suppan ココ出版, 2024
Text modules in the Manchu source Jun gar-i bodogon-i bithe (A case of the Qing Dynasty’s Sudden Attack on the Dzüüngar Empire in 1734)
Full text linkThe Manchu source Jun gar-i ba-be necihiyeme toktobuha bodogon-i bithe ‘Strategy Book for the Pacification of the Dzüüngarian Territory’, appeared in print in 1770 and Chinese block print in 1772 before being included in si ku quan shu 四庫全書 ‘Complete Book of the Four Storehouses’ in 1781. Entitled in Chinese as (qin ding) ping ding zhun ga er fang lüe (欽定) 平定準噶爾方略 (Imperially Endorsed) Strategy Book for the Pacification of the Dzüüngarian Territory’, which is a manifestation of political gratitude extended towards the Qing dynasty (1644–1912) for their unification of the Dzüüngar Empire (1671–1755), the Tibetan Plateau, and the Muslim city-states of the Tarim Basin. The tribal appellation Dzüüngar, also known as Man. Jun gar, Oirt. J̌öün γar ‘Left wing’, Mon. J̌egün γar, Chin. zhun ga er 準噶爾, Rus. Джунгар appeared in the first document in the 17th century as an integral component of the Oirat confederation with the Tsoros (Mon. Čoros) clan. The geographical location of the Tsoros lineage, on the left wing of the Oirat confederation, ultimately became the empire designation when Galdan (1644‒1697, r. 1671‒1697), the leader of the left wing, effectively consolidated their power and united the right wing, establishing a reputation as the last independent Mongol state with a non-Chinggisid bloodline. In the winter of 1678, the Fifth Dalai Lama, Ngagwang Lobzang Gyatsho (Tib. ngag dbang blo bzang rgya mtsho; 1617‒1682) bestowed on him the preeminent honorific title, Tib. dga\u27ldan bstan \u27dzin bo shog thu khang; Man. šajin be jafara g’aldan bošoktu han ‘Galdan Boshogtu Khan, Patron of Religion’. After five successors, namely Tseveenrabdan (1665‒1727, r. 1697‒1727), Galdantseren (1694‒1745, r. 1727‒1745), Tseveendorjnamjil (1730‒1749, r. 1745‒1749), Lamadarjaa (1724‒1752, r. 1749‒1752) and Davaach (d. 1759, r. 1752‒1755), the empire was occupied by the Qing Dynasty in 1755.As an official historical narrative covering the period from 1700 to 1765, Jun gari bodogon-i bithe reveals changes in the content of a primary source, which have been made based on fundamental rules intended to extend and safeguard the legitimacy of the ruling reign. On the other hand, it is a history written by the winner about the loser. The main feature of this genre is that sponsors and requests by individuals determine which historical events are considered significant, which facts are selected, and from what perspective these events are interpreted. Furthermore, the participants in its compilation influence how future generations will remember and evaluate these events by commenting on, summarising, deleting, explaining, and analysing primary sources. The present paper first introduces Jun gari bodogon-i bithe, including its content, volumes, block prints, the location of the collection, and the biographies of 87 individuals who contributed to the compilation. The next section describes the historical background up to the Qing Dynasty’s sudden attack in 1734, and how this attack is indicated in Jun gari bodogon-i bithe. Finally, it examines the primary sources related to the attack, reviews the real context of the event, and compares the primary sources with the narrative’s content to determine how it was edited. The following two Manchu archive documents hold crucial significance to the present study: A report of Fupeng (福彭,1708–1749), the Grand General for Pacifying the Frontiers (Man. jecen-be toktobure amba jiyanggiyūn, Chin. jing bian da jiang jun靖邊大將軍), Prince of the Blood of the second degree of Pacified Commandery (Man. doroi necin giyūn wang, Chin. duo luo ping jun wang多羅平郡王) on January 18 and February 13, 1734, and those were included in the third volume of Qing dai xinjiang manwen dang\u27an huibian 清代新疆满文档案汇编 (‘Collections of the Manchu Language Archival Materials on the Qing Xinjiang’), published in 2012.The Manchu source Jun gar-i ba-be necihiyeme toktobuha bodogon-i bithe ‘Strategy Book for the Pacification of the Dzüüngarian Territory’, appeared in print in 1770 and Chinese block print in 1772 before being included in si ku quan shu 四庫全書 ‘Complete Book of the Four Storehouses’ in 1781. Entitled in Chinese as (qin ding) ping ding zhun ga er fang lüe (欽定) 平定準噶爾方略 (Imperially Endorsed) Strategy Book for the Pacification of the Dzüüngarian Territory’, which is a manifestation of political gratitude extended towards the Qing dynasty (1644–1912) for their unification of the Dzüüngar Empire (1671–1755), the Tibetan Plateau, and the Muslim city-states of the Tarim Basin. The tribal appellation Dzüüngar, also known as Man. Jun gar, Oirt. J̌öün γar ‘Left wing’, Mon. J̌egün γar, Chin. zhun ga er 準噶爾, Rus. Джунгар appeared in the first document in the 17th century as an integral component of the Oirat confederation with the Tsoros (Mon. Čoros) clan. The geographical location of the Tsoros lineage, on the left wing of the Oirat confederation, ultimately became the empire designation when Galdan (1644‒1697, r. 1671‒1697), the leader of the left wing, effectively consolidated their power and united the right wing, establishing a reputation as the last independent Mongol state with a non-Chinggisid bloodline. In the winter of 1678, the Fifth Dalai Lama, Ngagwang Lobzang Gyatsho (Tib. ngag dbang blo bzang rgya mtsho; 1617‒1682) bestowed on him the preeminent honorific title, Tib. dga\u27ldan bstan \u27dzin bo shog thu khang; Man. šajin be jafara g’aldan bošoktu han ‘Galdan Boshogtu Khan, Patron of Religion’. After five successors, namely Tseveenrabdan (1665‒1727, r. 1697‒1727), Galdantseren (1694‒1745, r. 1727‒1745), Tseveendorjnamjil (1730‒1749, r. 1745‒1749), Lamadarjaa (1724‒1752, r. 1749‒1752) and Davaach (d. 1759, r. 1752‒1755), the empire was occupied by the Qing Dynasty in 1755.As an official historical narrative covering the period from 1700 to 1765, Jun gari bodogon-i bithe reveals changes in the content of a primary source, which have been made based on fundamental rules intended to extend and safeguard the legitimacy of the ruling reign. On the other hand, it is a history written by the winner about the loser. The main feature of this genre is that sponsors and requests by individuals determine which historical events are considered significant, which facts are selected, and from what perspective these events are interpreted. Furthermore, the participants in its compilation influence how future generations will remember and evaluate these events by commenting on, summarising, deleting, explaining, and analysing primary sources. The present paper first introduces Jun gari bodogon-i bithe, including its content, volumes, block prints, the location of the collection, and the biographies of 87 individuals who contributed to the compilation. The next section describes the historical background up to the Qing Dynasty’s sudden attack in 1734, and how this attack is indicated in Jun gari bodogon-i bithe. Finally, it examines the primary sources related to the attack, reviews the real context of the event, and compares the primary sources with the narrative’s content to determine how it was edited. The following two Manchu archive documents hold crucial significance to the present study: A report of Fupeng (福彭,1708–1749), the Grand General for Pacifying the Frontiers (Man. jecen-be toktobure amba jiyanggiyūn, Chin. jing bian da jiang jun靖邊大將軍), Prince of the Blood of the second degree of Pacified Commandery (Man. doroi necin giyūn wang, Chin. duo luo ping jun wang多羅平郡王) on January 18 and February 13, 1734, and those were included in the third volume of Qing dai xinjiang manwen dang\u27an huibian 清代新疆满文档案汇编 (‘Collections of the Manchu Language Archival Materials on the Qing Xinjiang’), published in 2012
Building a Research-Rich Teaching Profession. The Promises and Challenges of Doctoral Studies as a Form of Teacher Professional Development
Full text linkMarta Kowalczuk-Walędziak (2021). Building a Research-Rich Teaching Profession. ThePromises and Challenges of Doctoral Studies as a Form of Teacher Professional Development.Peter Lang Publishing. https://doi.org/10.3726/978-3-653-05513-9Marta Kowalczuk-Walędziak (2021). Building a Research-Rich Teaching Profession. ThePromises and Challenges of Doctoral Studies as a Form of Teacher Professional Development.Peter Lang Publishing. https://doi.org/10.3726/978-3-653-05513-
A pedagógusképzés megújítása újra
Full text linkThe continuous self-reflection and modernization of the educational system in terms of content and expertise, as well as the corresponding adaptation of teacher education are essential, regardless of their current state and quality. This is compounded by the current crisis phenomena and their criticism, which arise from the rapid and dramatic changes in the challenges facing education. This essay calls for a review of the disciplinary approach and the science - oriented public education system and the teacher education adapted to it.Az oktatási rendszer folyamatos tartalmi-szakmai önreflexiója és korszerűsítése, valamint a pedagógusképzés ennek megfelelő alakítása azok pillanatnyi állapotától és minőségétől függetlenül elengedhetetlen. Ehhez járulnak azok az aktuális válságjelenségek és azok kritikája, melyek az oktatással szembeni kihívások gyors és drámai változásából akadnak, s melyek közül az alábbi vélemény a diszciplináris szemléletű és tudományközvetítő köznevelési rendszer és az ehhez igazodó képzés felülvizsgálatát sürgeti
Thoughts on Cord Knotting as an Early Record-Keeping System in Ancient China
Full text linkIs it possible to demonstrate the existence of cord knotting in ancient China, and if so, how might it have influenced the evolution of the Chinese writing system?In this paper I am aiming to examine the existence of cord knotting in ancient China and its potential influence on the evolution of Chinese writing. By reviewing extant Chinese scholarship and comparing cord knotting practices with similar mnemonic and accounting devices worldwide, I propose that although cord knotting predates Chinese writing, it did not directly lead to its development; rather, it evolved contemporaneously as an independent system of record keeping, that later contributed stylistic elements to the formation of Chinese characters. Cord knotting served as a mnemonic tool for recording labour days, wages, loans, and other vital economic transactions, and its visual conventions may have contributed to the formation of the silk classifier found in many Chinese characters. This study situates cord knotting within broader global practices while reevaluating traditional Chinese texts, suggesting that the aesthetic and functional elements of knotted cords played a significant role in the emergence and evolution of Chinese logographs.Building on this claim, the paper develops three lines of argument. First, it establishes a global comparative baseline for ‘rope media’ by synthesizing Cyrus L. Day’s tripartite typology—magical/apotropaic, mnemonic (numerical and cultural), and practical knots—and by reviewing rich cross-cultural cases such as the Andean khipu, Polynesian and North American mnemonic cords, Hawaiian ‘tax-gatherer’s memorandum cords’, and the Ryukyuan warazan straw-cord counting system. These analogues demonstrate that knot-based records can sustain durable administrative functions—time-reckoning, tribute accounting, genealogical recall—without becoming phonographic writing. They therefore provide a plausible technological ecology within which a Chinese cord-record system could have coexisted with, but remained distinct from, early script.The study re-examines Chinese classical references to cord knotting (Yi·xici, Shuowen postface, Zheng Xuan’s commentaries, Wenxin diaolong, Zhuangzi, and ethnographic notices) not as direct proof but as cultural memory of an administrative practice. To avoid what I call ‘textual primacy bias’, these sources are balanced against palaeographic and archaeological evidence. Applying Demattè’s criteria for identifying precursors to Shang script, the paper concludes that cord knotting does not qualify as writing in the strict sense, functioning instead as a mnemonic aid for counting and verification. Claims that rope impressions, such as those at Dadiwan, represent archives of records are re-evaluated and more plausibly interpreted as constructional remains, though they still confirm rope’s availability in the Neolithic.At the same time, a narrower stylistic influence is proposed in line with Keightley’s ‘visual pun’ model, whereby script signs schematize familiar tools and practices. Early forms of 糸 and related graphs (叀, 專, 傳) may encode the cord, the knot, the knot-keeper, and the act of transmission. Other graphs tied to numbers, contracts, and genealogy (e.g., 廿, 卅, 卌, 貰, 貸, 世, 孫) plausibly echo domains where knot records were used—tallying, valuing, and marking descent. This does not imply a linear derivation of writing from cords, but rather that knotting culture provided visual and conceptual resources for scribes.Cord knotting is therefore best understood as a parallel technology that was eventually supplanted by graphemic writing, yet left stylistic fingerprints in early Chinese script, particularly within silk-classifier graphs and administrative vocabulary. While perishable materials make direct proof unlikely, archaeological preconditions—rope production, counting needs, and social complexity—support the plausibility of such systems. In this light, writing in China developed independently but might have absorbed aspects of cord knotting’s visual and semantic logic.Is it possible to demonstrate the existence of cord knotting in ancient China, and if so, how might it have influenced the evolution of the Chinese writing system?In this paper I am aiming to examine the existence of cord knotting in ancient China and its potential influence on the evolution of Chinese writing. By reviewing extant Chinese scholarship and comparing cord knotting practices with similar mnemonic and accounting devices worldwide, I propose that although cord knotting predates Chinese writing, it did not directly lead to its development; rather, it evolved contemporaneously as an independent system of record keeping, that later contributed stylistic elements to the formation of Chinese characters. Cord knotting served as a mnemonic tool for recording labour days, wages, loans, and other vital economic transactions, and its visual conventions may have contributed to the formation of the silk classifier found in many Chinese characters. This study situates cord knotting within broader global practices while reevaluating traditional Chinese texts, suggesting that the aesthetic and functional elements of knotted cords played a significant role in the emergence and evolution of Chinese logographs.Building on this claim, the paper develops three lines of argument. First, it establishes a global comparative baseline for ‘rope media’ by synthesizing Cyrus L. Day’s tripartite typology—magical/apotropaic, mnemonic (numerical and cultural), and practical knots—and by reviewing rich cross-cultural cases such as the Andean khipu, Polynesian and North American mnemonic cords, Hawaiian ‘tax-gatherer’s memorandum cords’, and the Ryukyuan warazan straw-cord counting system. These analogues demonstrate that knot-based records can sustain durable administrative functions—time-reckoning, tribute accounting, genealogical recall—without becoming phonographic writing. They therefore provide a plausible technological ecology within which a Chinese cord-record system could have coexisted with, but remained distinct from, early script.The study re-examines Chinese classical references to cord knotting (Yi·xici, Shuowen postface, Zheng Xuan’s commentaries, Wenxin diaolong, Zhuangzi, and ethnographic notices) not as direct proof but as cultural memory of an administrative practice. To avoid what I call ‘textual primacy bias’, these sources are balanced against palaeographic and archaeological evidence. Applying Demattè’s criteria for identifying precursors to Shang script, the paper concludes that cord knotting does not qualify as writing in the strict sense, functioning instead as a mnemonic aid for counting and verification. Claims that rope impressions, such as those at Dadiwan, represent archives of records are re-evaluated and more plausibly interpreted as constructional remains, though they still confirm rope’s availability in the Neolithic.At the same time, a narrower stylistic influence is proposed in line with Keightley’s ‘visual pun’ model, whereby script signs schematize familiar tools and practices. Early forms of 糸 and related graphs (叀, 專, 傳) may encode the cord, the knot, the knot-keeper, and the act of transmission. Other graphs tied to numbers, contracts, and genealogy (e.g., 廿, 卅, 卌, 貰, 貸, 世, 孫) plausibly echo domains where knot records were used—tallying, valuing, and marking descent. This does not imply a linear derivation of writing from cords, but rather that knotting culture provided visual and conceptual resources for scribes.Cord knotting is therefore best understood as a parallel technology that was eventually supplanted by graphemic writing, yet left stylistic fingerprints in early Chinese script, particularly within silk-classifier graphs and administrative vocabulary. While perishable materials make direct proof unlikely, archaeological preconditions—rope production, counting needs, and social complexity—support the plausibility of such systems. In this light, writing in China developed independently but might have absorbed aspects of cord knotting’s visual and semantic logic
Überzufälligkeit, Musterhaftigkeit und Persönlichkeitsspezifizität im menschlichen Sprachgebrauch: Sprachstatistik auf den Spuren des sprachlichen Fingerabdrucks
Full text linkDie vorliegende Arbeit verwendet sprachstatistische und korpuslinguistische Methoden unter Einbeziehung von 16 sprachstatistischen Indikatoren, angewendet auf ein Gesamtkorpus von 10.000 analysierten Texteinheiten aus der deutschen Online-Blog-Schriftsprache, verfasst von insgesamt 55 Sprachbenutzern. Die statistische Analyse wurde computergestützt mit Python durchgeführt, um die jeweiligen Kohärenzmuster des persönlichkeitsspezifischen Sprachgebrauchs zu identifizieren. Die empirische Untersuchung konzentriert sich auf zwei Hypothesen, die sich auf die Kohärenz bzw. Diskrepanz der Indikatorwerte beziehen, wodurch eine automatische Erstellung von Persönlichkeitsprofilen ermöglicht wurde.Die vorliegende Arbeit verwendet sprachstatistische und korpuslinguistische Methoden unter Einbeziehung von 16 sprachstatistischen Indikatoren, angewendet auf ein Gesamtkorpus von 10.000 analysierten Texteinheiten aus der deutschen Online-Blog-Schriftsprache, verfasst von insgesamt 55 Sprachbenutzern. Die statistische Analyse wurde computergestützt mit Python durchgeführt, um die jeweiligen Kohärenzmuster des persönlichkeitsspezifischen Sprachgebrauchs zu identifizieren. Die empirische Untersuchung konzentriert sich auf zwei Hypothesen, die sich auf die Kohärenz bzw. Diskrepanz der Indikatorwerte beziehen, wodurch eine automatische Erstellung von Persönlichkeitsprofilen ermöglicht wurde