Nepalese Script in Unicode, 2: More on JTC1/WG2 N4184

Refer to: Anshuman Pandey, ‘N4184 Proposal to Encode the Newar Script in ISO/IEC 10646’, February 29, 2012 [PDF]. Previous discussion: here.

0. On the Name ‘Newar’

The name ‘Newar’ is preferable simply because most other options can be ruled out. ‘Nepalese’ is untenable, because it falsely implies a one-to-one relationship with the present-day nation-state, even though it is accurate within a certain (historically earlier) context. ‘Newari’ is a (now deprecated) name for the language – not the script, nor anything else; ‘Nevārī’ is quite meaningless, except to some Indologists.

The proposal, as I understand it, indeed deals with the Pracalita script, but has enough hooks to allow unification with proposals for other Newar scripts, such as Bhujiṅmola – hence ‘Newar’. (NB: It is not yet clear whether unification with Rañjanā – which is, strictly speaking, Indo-Nepalese, and which has a user base that includes many non-Newars, such as Tibetans – is feasible. In any case, much of the present and previous discussion about the Pracalita script is also applicable to Rañjanā.)

1. Additional Information On Glyph Names

11442 NEWAR FINAL ANUSVARA: Although this mark originates with the m-virāma mark used by East Indian scribes, in Nepal it has multivalent significance and in many contexts has nothing to do with nasalization (often being interchangeable with 1144B NEWAR GAP FILLER). Recommendation: Minimise phonetic/semantic description in favour of graphic description – maybe NEWAR SEMICOLON for want of a better term. Classify under Punctuation or Various Signs.

11443 NEWAR SIDDHI = शुभचिं (Shrestha NS 1132:21). There is no uniform name for this mark in Newar (esp. not the neologism bhiṃciṃ), nor is siddhi/añji recommended (not just because this designation is unknown in Nepal, but because usage may also vary; confusion with NEWAR OM is common). Recommendation: NEWAR AUSPICIOUSNESS MARK or similar.

11448 NEWAR COMMA = अर्धविराम (Shrestha NS 1132:24).

11449 NEWAR DOUBLE COMMA: I now think this mark can be represented with two adjacent NEWAR COMMAs. Its usual behaviour of stacking diagonally (see Fig.3) rather than horizontally should however be specified. Recommendation: Remove from the repertoire.

1144B NEWAR HIGH SPACING DOT = अल्पविराम (ibid.).

1144C NEWAR ABBREVIATION SIGN CIRCLE = संक्षेपीकरण यानाः च्वयातःगु थासय् थुगु चिं (ibid.).

1145A NEWAR FLOWER = स्वांथें ज्याःगु चिं (ibid.).

1145C NEWAR PLACEHOLDER MARK is the line-width equivalent of the NEWAR GAP FILLER (see below). Recommendation: Change name to NEWAR LINE FILLER MARK.

2. Morphology of the Gap Filler Mark

Following comments on earlier drafts of N4184, especially those of Kashinath Tamot, it should be clarified that the primary function of 1144B NEWAR GAP FILLER is not that of indicating a break in a word (as per the previous name SANDHI MARK), but rather of filling space up to the end of a line margin. (A hyphen indeed performs a space-filling operation as well as functioning as a word-breaking mark. However, I suggest that ‘hyphenation’ be dropped from the formal description of this mark to avoid confusion.)

The purpose of this mark has been obvious enough to specialists – recently see, e.g. Ishida (2011:ix), where it is called a ‘line-filler character’, Zeilenfüllzeichen. (In fact, this mark does not fill a line – this is the function of 1145C NEWAR PLACEHOLDER MARK; rather, it fills a space of less than one full glyph-width at the end of a margin, not necessarily the end of a line.) Nonetheless, it is easily seen that the mark could be confused with, e.g., a visarga, daṇḍa or similar. In earlier discussion on the proposal, its purpose has remained unclear to the user community, perhaps due to its unstable shape. Significantly, the NEWAR GAP FILLER MARK changes according to the width of the glyph. Its behaviour may be represented as follows:

Fig.1: Morphology of the Indo-Nepalese gap filler mark.

Variations in this mark may therefore be regarded as contextual alternatives, rather than separate code points. I suggest, as per the diagram, that no more than three variants need be represented; although the glyph could conceivably incorporate four or more variations (e.g., five vertically stacked dots, at 20% character width), this is probably excessive.

Recommendation: It may be implemented as one code point with contextual alternates, or 3 or more code points corresponding to each quantum of width.

3. Swash Forms

Several glyphs may be alternatively represented with swash forms, created by extending elements of the glyph into surrounding white space. These forms do not require dedicated representation in an encoded repertoire; however, they should be included in any full description of Indo-Newar scribal culture, and font designers might want to incorporate them. Swash forms are often contextually invoked: they are used at the top line of a block of text (upward extension), but may also be seen on the bottom line (downward extension), and even more rarely at the right and left margins, and within interlinear white space. An example:

Fig.2: Swash forms in MS University of Tokyo (Matsunami) 419, f.132r.

Characters routinely represented as swash forms include:

  • 11432 NEWAR VOWEL SIGN U, 11433 NEWAR VOWEL SIGN UU, 11439 NEWAR VOWEL SIGN AI, 1143B NEWAR VOWEL SIGN AU, (superscribed) 11428 NEWAR LETTER RA, 1143D NEWAR SIGN CANDRABINDU, 1143E NEWAR SIGN ANUSVARA – upward extension;
  • 11402 NEWAR LETTER I, 11403 NEWAR LETTER II, (subscribed) 11417 NEWAR LETTER NYA, 1141D NEWAR LETTER TA, 11423 NEWAR LETTER PHA, 11425 NEWAR LETTER BHA, 11429 NEWAR LETTER LA, 1142D NEWAR LETTER SA, 1142E NEWAR LETTER HA, 1143C NEWAR SIGN VIRAMA – downward extension.

4. Revisions To Standard Forms

The following changes to standard forms are recommended – see glyphs highlighted in Fig.3, in which all glyphs have been redrawn from scratch to accord with common scribal practice. The most widespread change is that the headstroke no longer extends past the right descender (which is inconsistent with almost all scribal practice). Standard forms for VOCALIC R, VOCALIC RR, GA, SHA, dependent VOWEL SIGN II, VOCALIC R, VOCALIC RR as well as *VOCALIC L, VOCALIC LL (these should certainly be specified and named) should be altered accordingly. DIGIT ONE should also be changed in order to avoid confusion with SIDDHI.

Fig. 3. Recommended changes to forms in N4184.

5. Some Remaining Questions

5.2 Letter-Numerals: “There are at least 27 such Newar ‘letter numerals’… It may be possible to unify Newar letter-numbers with corresponding Brahmi characters.” The issue here, as far as I can see, is: which letter-numeral conjuncts differ from non-numeral conjuncts of the same letters (all differences should be specified). To put it another way: which letter-numeral conjuncts uniquely signify letter numerals, if any? Perhaps our European colleagues, with their extensive access to funding, institutional support and manuscript sources, could clarify the matter. (Don’t worry, we won’t hold our breath.)

5.3 “Should editorial marks be encoded on a per script basis or would be it reasonable to unify such marks in a pan-Indic block?” (Pandey 2012:13). Out of our hands, but if they aren’t unified, they should be included in the Newar block.

[rev 0.1: 2012/06/19]

Emerging Unicode codeblocks

Recent discussion on the proposed Newar Unicode codeblock has been met with silence (signifying disinterest, ignorance, or unqualified approval – or all three, one must assume). Those who did more than glance at the discussion would have been aware that that several areas of the Unicode codespace are expanding rapidly, many of which are going to infringe upon a far wider chunk of Asianists’ and philologists’ territories. In an age of character-constrained discourse, when just a few letters can reveal something important about you – OMG!* – and a picture tells the thousand words you don’t have the time to text, demand for emoticons, emoji and pictographs soars.

@mrJUSTINMARTIN yeah man!!! Be there in 5!

The Symbola font [download] has reasonably good coverage of the newer codeblocks. Other fonts by the designer, George Doulos, show how much work (non-Indological) classicists are putting into the codification of the premodern repertoire.

Symbola specimen, p.10, showing glyphs from the Miscellaneous Symbols and Pictographs, Emoticons, Transport and Map Symbols, and Alchemical Symbols codeblocks.

Other fonts which cover recent additions to the standard, like Quivira, are easy to find online.
Continue reading “Emerging Unicode codeblocks”

This nation-state intentionally left blank

Those who ended up in charge of Nepal’s future have once again left the hard decision-making to the last minute: just ninety minutes remain to promulgate a new constitution.

‘Governments’ read blogs, and I’ll refrain from making a comment – but only because it would be unprintable.

Impromptu perfunctory shrine to the late King Birendra and Queen Aishvarya of Nepal, Lalitpur, June 2001.

Vaziri, ‘Buddhism in Iran: An Anthropological Approach’ (2012)

Vaziri, Mostafa. Buddhism in Iran: An Anthropological Approach to Traces and Influences. Palgrave Macmillan USA, [forthcoming August] 2012. ISBN-13: 9781137022936.

Any leads on the Tripiṭaka in Persian?

“This study explores the interactions of Buddhism with the dominant cultures of Iran in pre- and post-Islamic times [sic], demonstrating the traces and cross influences as well as the importance of parallel practices, a process which has brought the culture of Iran to its present state.”

Searchable Tibetan canons: ACIP & THL (2012)

The Asian Classics Input Project recently announced the “complete distribution of the long awaited Kangyur (བཀའ་འགྱུར་) and Tengyur (བསྟན་འགྱུར་) etext collections in Tibetan unicode script”. Big up to the ACIP: this is quite an achievement. It’s old news for some, but when I recently asked some colleagues about this, none had any inkling that etexts of the full bKa’ ’gyur were available.

Using the ACIP etexts requires working in Tibetan script and registration — the latter possibly encouraging lying (it’s doubtful that most registrants will have anything like formal permission to read the entire tantric corpus).

However, there is alternative online access to the same body of scripture — though not necessarily the same electronic corpus (THL’s bKa’ ’gyur is specified as sDe dge, rather than ACIP’s Lha sa) — at the Tibetan and Himalayan Library: http://www.thlib.org/encyclopedias/literary/canons/kt/catalog.php#cat=d/k. Type Wylie or Tibetan Unicode text in the search box and you’re away. (Thanks to J.)

Meanwhile, in Seoul

Hwang cut open a female dog’s abdomen and held up its uterus and oviduct, pointing out where the ovarian eggs were. He demonstrated the extraction of 10 eggs from the oviduct, and then let the monks look at the eggs through a microscope.

What’s all this about? Hwang Woo-suk, “disgraced geneticist” and “devout Buddhist”, is still in the lucrative business of cloning puppies.

Bae Ji-sook, ‘Buddhist leader visits disgraced scientist Hwang’, The Korea Herald, March 8, 2012. [link; seen at buddhistchannel.tv]

It’s hard to work Korea out; after just two generations of intensive missionizing, far more South Koreans are now Christian than Buddhist. In Asia, only the Philippines has more Christians. I just hope Hwang draws the line at cloning the people who ran “Buddhist studies” into the ground in the English-speaking world.

isiaoghost.wordpress.com

The Istituto Italiano per l’Africa e l’Oriente (IsIAO), standard bearer of the scholastic brilliance incarnated in Giuseppe Tucci, co-founder of its predecessor institution, is a walking ghost. Its liquidation has already been decreed. But this is a ghost that will not go quietly. Let me satiate the preta by linking to its disembodied voice: isiaoghost.wordpress.com.

"Una chiusura che è un’usurpazione, un’imposizione, una costrizione di volontà..."
IsIAO Ghost opens with a quote from Carlo M. Cipolla, a one-time professor of economics at UC Berkeley who articulated the laws of stupidity:

A stupid person is a person who caused losses to another person or to a group of persons while himself deriving no gain and even possibly incurring losses.

It doesn’t take much imagination to see that this is directed at the bureaucrats who sacrificed Tucci’s and Gnoli’s legacy upon the unholy altar of economic irrationality. Come to think of it, though, it could equally apply to certain academics. “It is not difficult to understand how […] institutional power enhances the damaging potential of a stupid person,” Prof. Cipolla observes. How true!

(Thanks to A. for the pointer.)