Podcasts about victor mair

Episode 2 : « La Chine essaie de réécrire l'histoire » Par deux fois, les autorités chinoises ont empêché le Pr Victor Mair, sinologue, de sortir du pays des échantillons des momies du Xinjiang pour les étudier. Lorsqu'il y retourne, il se rend compte qu'elles ont été déplacées vers d'autres sites archéologiques, séparées, certaines décapitées... Les résultats de ses recherches font cependant le tour du monde : un peuple d'origine européenne a occupé le Xinjiang, avant les Ouïghours. A partir de 2014, Pékin met en place un programme d'assimilation forcée, ciblant les 11 millions de Ouïghours. Victor Mair n'y retournera pas. Il témoigne pour que l'histoire mondiale n'efface pas les origines du peuple ouïghour. Interview : Romain Franklin et François Reinhardt (pour Yuzu Productions) Traduction et doublage : Xavier Combes Réalisation : François-Charles Domergue Production : Isabelle Duriez Une production wave.audio pour la revue XXI Le film Chine : le drame ouïghour, produit par Yuzu Productions, est disponible sur Arte.tv La bande dessinée Des momies trop bavardes de Romain Franklin et Jörg Mailliet est à lire dans la revue XXI n°61.

Épisode 1 : « Cette momie ressemblait à mon frère » En 2022, les journalistes Romain Franklin et François Reinhardt préparent un documentaire intitulé Chine : le drame ouïghour. Ils ont entendu parler de momies blondes, découvertes dans le Xinjiang, la région où la Chine persécute 11 millions de Ouïghours. Ces momies, vieilles de 3000 à 4000 ans, indiquent que des populations ont occupé cette région, bien avant l'arrivée des Hans. Les deux journalistes rencontrent le sinologue américain Victor Mair qui a étudié ces momies. Pour la première fois, le chercheur raconte comment les momies ont été manipulées par le gouvernement central. Pour réécrire l'histoire. Interview : Romain Franklin et François Reinhardt (pour Yuzu Productions) Traduction et doublage : Xavier Combes Réalisation : François-Charles Domergue Production : Isabelle Duriez Une production wave.audio pour la revue XXI Le film Chine : le drame ouïghour, produit par Yuzu Productions, est disponible sur Arte.tv La bande dessinée Des momies trop bavardes est à lire dans la revue XXI n°61.

This week we dig into the first 7 chapters of the classic proto-Daoist text, the Zhuangzi, named for Master Zhuang, or Zhuang Zhou. We worked primarily from Brook Ziporyn's excellent translation. Some other texts mentioned, and also worth reading are listed below, linked to their publisher's sites. Buy them! But not from Amazon. Victor Mair's Wandering on the WayVictor Mair, ed, Experimental Essays on ZhuangziLivia Kohn's Zhuangzi Text and ContextGeling Shang's Liberation as Affirmation - the Religiosity of Zhuangzi and Nietzsche

Wherein we discuss how linguistics is everywhere but linguists are nowhere, and introduce the concept of the unsolicited etymology swear jar. Jump right to: 01:33 “Universal” word lists, bad puns, and university “field work” stories 07:25 What composes an accent? What counts as a dialect? What about “little kid speak”? 24:16 What are the most valuable ways linguistics can improve society? 45:45 Favorite ridiculous etymologies 54:31 The puzzler: What do the words JOB, POLISH, and HERB have in common? Covered in this episode: We love Car Talk Dialects and accents often overlap but are not the same thing Dialects and registers also often overlap but are not the same thing Obligatory “A language is just a dialect with an army and a navy.” Linguistics After Dark has no official positions on contentious geopolitical issues Understanding the value of descriptivism and the reality of language evolution Hot takes on regional identity in the UK vs North America vs California Why don't journalists know that linguists exist? A story that has nothing to do with financial advising, and everything to do with geese OK is the only acronym etymology that's all correct Links and other post-show thoughts: Swadesh's first name was Morris Mutual intelligibility on the Deutsch/Dutch border More mutual intelligibility, including Scandinavia, from an A++ YouTube channel Victor Mair, coiner of the word topolect All sorts of ways linguists and linguistics benefit society BBC and Received Pronunciation Here are some diagrams about the overlap between linguistics and other fields (this last one is the one Sarah had in mind) The Unsolicited Etymology Trivia Jar Etymologies of canary, easel, and lettuce The full story of what the fuck, geese (spoiler alert: 356≠390) And yes, ⟨mint⟩ (where money is printed) is also related to ⟨moneta⟩ Etymologies of island, isle, OK, and lox (which has a dialectical variation still spelled "lax"!) Ask us questions: Send your questions (text or voice memo) to questions@linguisticsafterdark.com, or find us as @lxadpodcast on Twitter, Instagram, and Facebook. Credits: Linguistics After Dark is produced by Emfozzing Enterprises. Eli edits, Jenny transcribes, and Sarah does show notes. Our music is “Covert Affair” by Kevin MacLeod. Thanks for listening!

Victor Mair, University of Pennsylvania

Victor Mair, University of Pennsylvania

This week on "A Way with Words":  What's so special about the phrase Sit on a pan, Otis!? It's an example of a palindrome -- a word or phrase that's spelled the same backwards as it is forwards. This year's contest known as the Oscars of the palindrome world inspires some clever, even poetic, surprises. Plus, tips for raising a child to be bilingual.  And what was the search engine Google called BEFORE it was called Google? Also, spelunking slang, hissy fits, language vs. dialect, persons vs. people, French folds, phthalates, and I don't care if it harelips the governor! FULL DETAILSA palindrome is a word or phrase that reads the same both backwards and forwards, like the title of the book Go Hang a Salami! I'm a Lasagna Hog! The SymmyS Awards, bestowed by The Palindromist Magazine are the Oscars of the palindrome world. Recent winners included one called "Espresso Rescue": Had a tonic? Cuppa cappuccino, ta-dah!Bilingual schools can be great for helping children become bilingual, but the best way to fully get there is through complete immersion over a long period of time.Hissy fits, or frivolous tantrums often associated with girls, particularly in the Southern United States, probably derive from the word hysterical. An Alabama caller started thinking about the origin of this word after learning of the opening of a nearby store called Hissy Fit Boutique.Word-unit palindromes are palindromes where all the words read the same back and forth, like this SymmyS winner, titled "Cold Feet at the Altar": Say I do? What do I do? What do I say?!Our Quiz Guy John Chaneski serenades us with a game of rewritten lyrics for Disney's Frozen.Before the search engine Google, there was the word googol. As mathematician Edward Kasner recounts in his book Mathematics and the Imagination, he asked his 9-year-old nephew Milton to coin a word for a huge number, specifically 10 to the 100th power, and that's what the youngster came up with. A googly, on the other hand, is a type of bowl in cricket.What's the difference between your boss and your therapist? Aili Jokela's word-unit palindrome has the answer.Which is correct: several persons or several people? The word persons tends to be used in corporate, legalese contexts, and people is the more natural term.A Hollywood entrance, in spelunker slang, is when a cave has a large, epic opening. Burkard Bilger's epic article in The New Yorker on the world of squeeze freaks and other extreme cavers contains lots of great caving slang.In an earlier episode, we talked about whether it's condescending to say you're proud of someone, and the majority of you who responded agreed that it's best to say something that doesn't make it about you.The difference between Mandarin and Cantonese points to a general difference between languages and dialects: languages tend to have a whole different nationalism or geopolitical power associated with them. For more about Mandarin and Cantonese in particular, check out the work of linguist Victor Mair on Language Log.Take a sheet of paper. Fold it in half. Then fold it in half again. That's called a French fold. Phthalate, a compound in chemistry, got us thinking about other words with ph and th right next to each other. Another winning palindrome from the SymmyS: You swallow pills for anxious days and nights. And days, anxious for pills, swallow you.I don't care if it harelips the queen means "come hell or high water," or "regardless of the consequences." The phrase is particularly popular in Texas, as are such variants as harelips the governor, harelips the president, harelips every cow in Texas, harelips the Pope, harelips the nation, and harelips all the cats in Grimes County, among many others. Harelip refers to the congenital deformity known as a cleft palate, which resembles the mouth of a rabbit, and is sometimes considered offensive. This episode was hosted by Martha Barnette and Grant Barrett.--A Way with Words is funded by its listeners: http://waywordradio.org/donateGet your language question answered on the air! Call or write with your questions at any time:Email: words@waywordradio.orgPhone: United States and Canada toll-free (877) WAY-WORD/(877) 929-9673London +44 20 7193 2113Mexico City +52 55 8421 9771Donate: http://waywordradio.org/donateSite: http://waywordradio.org/Podcast: http://waywordradio.org/podcast/Forums: http://waywordradio.org/discussion/Newsletter: http://waywordradio.org/newsletter/Twitter: http://twitter.com/wayword/Skype: skype://waywordradio Copyright 2015, Wayword LLC.

In India in the Chinese Imagination: Myth, Religion, and Thought (University of Pennsylvania Press, 2014), eleven scholars (including editors John Kieschnick and Meir Shahar) examine the Chinese reception of Indian ideas and myth, and address Chinese attempts to recreate India within the central kingdom. Beginning with Victor Mair’s argument that... Learn more about your ad choices. Visit megaphone.fm/adchoices

In India in the Chinese Imagination: Myth, Religion, and Thought (University of Pennsylvania Press, 2014), eleven scholars (including editors John Kieschnick and Meir Shahar) examine the Chinese reception of Indian ideas and myth, and address Chinese attempts to recreate India within the central kingdom. Beginning with Victor Mair’s argument that it was Buddhist theories about reality that allowed fiction to flourish in China, and ending with Stephen R. Bokenkamp’s study of celestial scripts that Daoists created in response to the appearance of Sanskrit script in China, the volume focuses primarily on the fourth to tenth centuries but addresses dynamics that were at play both before and after this six-century period. While many previous studies that address the impact of India on China do so by focusing on the Chinese transformation of Buddhism and on the degree to which Chinese Buddhism retained this or that Indian feature, this volume differs in that it looks at the influence of Indian thought (particularly religious thought and myths) beyond the confines of Buddhism proper. Meir Shahar and Bernard Faure’s respective contributions are good examples of this, as they demonstrate that some of the Indian deities and demons who came to China with Tantric Buddhism exchanged their Buddhist robes for Daoist ones, or escaped into the wider world of Chinese religious thought and practice.  Another central theme of the book is the way in which Chinese turned to Indian models for religious and political ends, or, in other cases, attempted to recreate India within China. In addition to the aforementioned scholars, the volume contains chapters by Yamabe Nobuyoshi, Ye Derong, the late John R. McRae, Robert H. Sharf, and Christine Mollier.  This book will be of particular interest to those wanting to learn more about Indian myth in East Asia, the Chinese reception of Indian ideas and symbols, the interaction between Daoism and Buddhism, the adapting of Buddhist monasticism to Chinese familial organization, Bodhidharma, the influence of Buddhism on Chinese literature, and the Chinese response to Buddhist doctrinal dilemmas. Learn more about your ad choices. Visit megaphone.fm/adchoices

In India in the Chinese Imagination: Myth, Religion, and Thought (University of Pennsylvania Press, 2014), eleven scholars (including editors John Kieschnick and Meir Shahar) examine the Chinese reception of Indian ideas and myth, and address Chinese attempts to recreate India within the central kingdom. Beginning with Victor Mair’s argument that it was Buddhist theories about reality that allowed fiction to flourish in China, and ending with Stephen R. Bokenkamp’s study of celestial scripts that Daoists created in response to the appearance of Sanskrit script in China, the volume focuses primarily on the fourth to tenth centuries but addresses dynamics that were at play both before and after this six-century period. While many previous studies that address the impact of India on China do so by focusing on the Chinese transformation of Buddhism and on the degree to which Chinese Buddhism retained this or that Indian feature, this volume differs in that it looks at the influence of Indian thought (particularly religious thought and myths) beyond the confines of Buddhism proper. Meir Shahar and Bernard Faure’s respective contributions are good examples of this, as they demonstrate that some of the Indian deities and demons who came to China with Tantric Buddhism exchanged their Buddhist robes for Daoist ones, or escaped into the wider world of Chinese religious thought and practice.  Another central theme of the book is the way in which Chinese turned to Indian models for religious and political ends, or, in other cases, attempted to recreate India within China. In addition to the aforementioned scholars, the volume contains chapters by Yamabe Nobuyoshi, Ye Derong, the late John R. McRae, Robert H. Sharf, and Christine Mollier.  This book will be of particular interest to those wanting to learn more about Indian myth in East Asia, the Chinese reception of Indian ideas and symbols, the interaction between Daoism and Buddhism, the adapting of Buddhist monasticism to Chinese familial organization, Bodhidharma, the influence of Buddhism on Chinese literature, and the Chinese response to Buddhist doctrinal dilemmas. Learn more about your ad choices. Visit megaphone.fm/adchoices

In India in the Chinese Imagination: Myth, Religion, and Thought (University of Pennsylvania Press, 2014), eleven scholars (including editors John Kieschnick and Meir Shahar) examine the Chinese reception of Indian ideas and myth, and address Chinese attempts to recreate India within the central kingdom. Beginning with Victor Mair’s argument that it was Buddhist theories about reality that allowed fiction to flourish in China, and ending with Stephen R. Bokenkamp’s study of celestial scripts that Daoists created in response to the appearance of Sanskrit script in China, the volume focuses primarily on the fourth to tenth centuries but addresses dynamics that were at play both before and after this six-century period. While many previous studies that address the impact of India on China do so by focusing on the Chinese transformation of Buddhism and on the degree to which Chinese Buddhism retained this or that Indian feature, this volume differs in that it looks at the influence of Indian thought (particularly religious thought and myths) beyond the confines of Buddhism proper. Meir Shahar and Bernard Faure’s respective contributions are good examples of this, as they demonstrate that some of the Indian deities and demons who came to China with Tantric Buddhism exchanged their Buddhist robes for Daoist ones, or escaped into the wider world of Chinese religious thought and practice.  Another central theme of the book is the way in which Chinese turned to Indian models for religious and political ends, or, in other cases, attempted to recreate India within China. In addition to the aforementioned scholars, the volume contains chapters by Yamabe Nobuyoshi, Ye Derong, the late John R. McRae, Robert H. Sharf, and Christine Mollier.  This book will be of particular interest to those wanting to learn more about Indian myth in East Asia, the Chinese reception of Indian ideas and symbols, the interaction between Daoism and Buddhism, the adapting of Buddhist monasticism to Chinese familial organization, Bodhidharma, the influence of Buddhism on Chinese literature, and the Chinese response to Buddhist doctrinal dilemmas. Learn more about your ad choices. Visit megaphone.fm/adchoices

In India in the Chinese Imagination: Myth, Religion, and Thought (University of Pennsylvania Press, 2014), eleven scholars (including editors John Kieschnick and Meir Shahar) examine the Chinese reception of Indian ideas and myth, and address Chinese attempts to recreate India within the central kingdom. Beginning with Victor Mair’s argument that it was Buddhist theories about reality that allowed fiction to flourish in China, and ending with Stephen R. Bokenkamp’s study of celestial scripts that Daoists created in response to the appearance of Sanskrit script in China, the volume focuses primarily on the fourth to tenth centuries but addresses dynamics that were at play both before and after this six-century period. While many previous studies that address the impact of India on China do so by focusing on the Chinese transformation of Buddhism and on the degree to which Chinese Buddhism retained this or that Indian feature, this volume differs in that it looks at the influence of Indian thought (particularly religious thought and myths) beyond the confines of Buddhism proper. Meir Shahar and Bernard Faure’s respective contributions are good examples of this, as they demonstrate that some of the Indian deities and demons who came to China with Tantric Buddhism exchanged their Buddhist robes for Daoist ones, or escaped into the wider world of Chinese religious thought and practice.  Another central theme of the book is the way in which Chinese turned to Indian models for religious and political ends, or, in other cases, attempted to recreate India within China. In addition to the aforementioned scholars, the volume contains chapters by Yamabe Nobuyoshi, Ye Derong, the late John R. McRae, Robert H. Sharf, and Christine Mollier.  This book will be of particular interest to those wanting to learn more about Indian myth in East Asia, the Chinese reception of Indian ideas and symbols, the interaction between Daoism and Buddhism, the adapting of Buddhist monasticism to Chinese familial organization, Bodhidharma, the influence of Buddhism on Chinese literature, and the Chinese response to Buddhist doctrinal dilemmas. Learn more about your ad choices. Visit megaphone.fm/adchoices

In India in the Chinese Imagination: Myth, Religion, and Thought (University of Pennsylvania Press, 2014), eleven scholars (including editors John Kieschnick and Meir Shahar) examine the Chinese reception of Indian ideas and myth, and address Chinese attempts to recreate India within the central kingdom. Beginning with Victor Mair’s argument that it was Buddhist theories about reality that allowed fiction to flourish in China, and ending with Stephen R. Bokenkamp’s study of celestial scripts that Daoists created in response to the appearance of Sanskrit script in China, the volume focuses primarily on the fourth to tenth centuries but addresses dynamics that were at play both before and after this six-century period. While many previous studies that address the impact of India on China do so by focusing on the Chinese transformation of Buddhism and on the degree to which Chinese Buddhism retained this or that Indian feature, this volume differs in that it looks at the influence of Indian thought (particularly religious thought and myths) beyond the confines of Buddhism proper. Meir Shahar and Bernard Faure’s respective contributions are good examples of this, as they demonstrate that some of the Indian deities and demons who came to China with Tantric Buddhism exchanged their Buddhist robes for Daoist ones, or escaped into the wider world of Chinese religious thought and practice.  Another central theme of the book is the way in which Chinese turned to Indian models for religious and political ends, or, in other cases, attempted to recreate India within China. In addition to the aforementioned scholars, the volume contains chapters by Yamabe Nobuyoshi, Ye Derong, the late John R. McRae, Robert H. Sharf, and Christine Mollier.  This book will be of particular interest to those wanting to learn more about Indian myth in East Asia, the Chinese reception of Indian ideas and symbols, the interaction between Daoism and Buddhism, the adapting of Buddhist monasticism to Chinese familial organization, Bodhidharma, the influence of Buddhism on Chinese literature, and the Chinese response to Buddhist doctrinal dilemmas. Learn more about your ad choices. Visit megaphone.fm/adchoices

This week on "A Way with Words":  What's so special about the phrase Sit on a pan, Otis!? It's an example of a palindrome -- a word or phrase that's spelled the same backwards as it is forwards. This year's contest known as the Oscars of the palindrome world inspires some clever, even poetic, surprises. Plus, tips for raising a child to be bilingual.  And what was the search engine Google called BEFORE it was called Google? Also, spelunking slang, hissy fits, language vs. dialect, persons vs. people, French folds, phthalates, and I don't care if it harelips the governor! FULL DETAILSA palindrome is a word or phrase that reads the same both backwards and forwards, like the title of the book Go Hang a Salami! I'm a Lasagna Hog! The SymmyS Awards, bestowed by The Palindromist Magazine are the Oscars of the palindrome world. Recent winners included one called "Espresso Rescue": Had a tonic? Cuppa cappuccino, ta-dah!Bilingual schools can be great for helping children become bilingual, but the best way to fully get there is through complete immersion over a long period of time.Hissy fits, or frivolous tantrums often associated with girls, particularly in the Southern United States, probably derive from the word hysterical. An Alabama caller started thinking about the origin of this word after learning of the opening of a nearby store called Hissy Fit Boutique.Word-unit palindromes are palindromes where all the words read the same back and forth, like this SymmyS winner, titled "Cold Feet at the Altar": Say I do? What do I do? What do I say?!Our Quiz Guy John Chaneski serenades us with a game of rewritten lyrics for Disney's Frozen.Before the search engine Google, there was the word googol. As mathematician Edward Kasner recounts in his book Mathematics and the Imagination, he asked his 9-year-old nephew Milton to coin a word for a huge number, specifically 10 to the 100th power, and that's what the youngster came up with. A googly, on the other hand, is a type of bowl in cricket.What's the difference between your boss and your therapist? Aili Jokela's word-unit palindrome has the answer.Which is correct: several persons or several people? The word persons tends to be used in corporate, legalese contexts, and people is the more natural term.A Hollywood entrance, in spelunker slang, is when a cave has a large, epic opening. Burkard Bilger's epic article in The New Yorker on the world of squeeze freaks and other extreme cavers contains lots of great caving slang.In an earlier episode, we talked about whether it's condescending to say you're proud of someone, and the majority of you who responded agreed that it's best to say something that doesn't make it about you.The difference between Mandarin and Cantonese points to a general difference between languages and dialects: languages tend to have a whole different nationalism or geopolitical power associated with them. For more about Mandarin and Cantonese in particular, check out the work of linguist Victor Mair on Language Log.Take a sheet of paper. Fold it in half. Then fold it in half again. That's called a French fold. Phthalate, a compound in chemistry, got us thinking about other words with ph and th right next to each other. Another winning palindrome from the SymmyS: You swallow pills for anxious days and nights. And days, anxious for pills, swallow you.I don't care if it harelips the queen means "come hell or high water," or "regardless of the consequences." The phrase is particularly popular in Texas, as are such variants as harelips the governor, harelips the president, harelips every cow in Texas, harelips the Pope, harelips the nation, and harelips all the cats in Grimes County, among many others. Harelip refers to the congenital deformity known as a cleft palate, which resembles the mouth of a rabbit, and is sometimes considered offensive. This episode was hosted by Martha Barnette and Grant Barrett.....Support for A Way with Words comes from The Ken Blanchard Companies, celebrating 35 years of making a leadership difference with Situational Leadership II, the leadership model designed to boost effectiveness, impact, and employee engagement. More about how Blanchard can help your executives and organizational leaders at kenblanchard.com/leadership.--A Way with Words is funded by its listeners: http://waywordradio.org/donateGet your language question answered on the air! Call or write with your questions at any time:Email: words@waywordradio.orgPhone: United States and Canada toll-free (877) WAY-WORD/(877) 929-9673London +44 20 7193 2113Mexico City +52 55 8421 9771Donate: http://waywordradio.org/donateSite: http://waywordradio.org/Podcast: http://waywordradio.org/podcast/Forums: http://waywordradio.org/discussion/Newsletter: http://waywordradio.org/newsletter/Twitter: http://twitter.com/wayword/Skype: skype://waywordradio Copyright 2014, Wayword LLC.

Victor Mair is a Professor of Chinese Language and Literature at the University of Pennsylvania as well as the curatorial consultant and catalog editor for the "Secrets of the Silk Road" exhibit. The symposium "Reconfiguring the Silk Road: New Research on East-West Exchange in Antiquity" was held in March 2011 at the Penn Museum in conjunction with the major exhibit from China, "Secrets of the Silk Road." The symposium was the first major event in over 15 years to focus on the history of the Silk Road and the origins of the mysterious Tarim Basin mummies. Since the last milestone conference was held on the topic at the Penn Museum in 1996, new archaeological discoveries and scholarly advances had been made, creating the need to critically reshape the very idea of the "Silk Road."

Victor Mair, University of Pennsylvania

Victor Mair, University of Pennsylvania

Victor Mair, University of Pennsylvania

Victor Mair, University of Pennsylvania