Dungan People - Language

Language

The Dungan language, which the Dungan people call "Hui language" (Хуэйзў йүян or Huejzw jyian), is similar to Mandarin Chinese Zhongyuan dialect which is widely spoken in the south of Gansu and the west of Guanzhong in Shaanxi in China.

Like other Chinese languages, Dungan is tonal. There are two main dialects, one with 4 tones, and the other, considered standard, with 3 tones in the final position in phonetic words and 4 tones in the nonfinal position.

Despite having many common Chinese vocabulary, some Dungan vocabulary may sound 'nostalgic' to Chinese people. They call "President" as "Emperor" (“Хуангди”,huan'g-di), "government offices" as "yamen(ямын,ya-min)", a classical name for mandarin's offices in ancient China. It also contains many loanwords from Arabic, Persian, and Turkic. Since the 1950s, the language is written in Cyrillic script, making it the only Chinese dialects that are completely written in pinyin.

Unlike other minority nationalities in Central Asia, such as the local Koreans, most Dungan people are trilingual. More than two-thirds of the Dungan also speak Russian, and a small proportion can speak Kyrgyz or other languages belonging to the titular nationalities of the countries where they live.

Read more about this topic:  Dungan People

Famous quotes containing the word language:

    Consensus is usually made possible by vague language and shallow commitments.
    Mason Cooley (b. 1927)

    The great pines stand at a considerable distance from each other. Each tree grows alone, murmurs alone, thinks alone. They do not intrude upon each other. The Navajos are not much in the habit of giving or of asking help. Their language is not a communicative one, and they never attempt an interchange of personality in speech. Over their forests there is the same inexorable reserve. Each tree has its exalted power to bear.
    Willa Cather (1873–1947)

    The hypothesis I wish to advance is that ... the language of morality is in ... grave disorder.... What we possess, if this is true, are the fragments of a conceptual scheme, parts of which now lack those contexts from which their significance derived. We possess indeed simulacra of morality, we continue to use many of the key expressions. But we have—very largely if not entirely—lost our comprehension, both theoretical and practical, of morality.
    Alasdair Chalmers MacIntyre (b. 1929)