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]

Nepalese Script in Unicode, 1: JTC1/WG2 N4184 Open Thread

Your comments are invited on a proposal to encode the script ‘prevalent’/’in vogue’ (pracalita) in Nepal since the late fourteenth century, and which since the Shah period has continued in use in the scribal and print culture of the Newars. The proposal under discussion was submitted a month ago by Anshuman Pandey to the international standards body for character sets, WG2 under JTC1 of the ISO. Download it here:

Anshuman Pandey. ‘Proposal to Encode the Newar Script in ISO/IEC 10646’. ISO/IEC JTC1/SC2/WG2 proposal N4184 [PDF]. January 5, 2012. [Supersedes N4038, ‘Preliminary Proposal to Encode the Prachalit Nepal Script’]

Anyone can submit a proposal for consideration by WG2. However, this is not a trivial process; documents need to comply with the group’s requirements, and if I observe correctly, there are very few competing complete proposals for historic scripts. No proposal has come from the Nepalese government, Newar culture having little, if any, official status in the Shah and post-Shah nation-state. The proposal under discussion (hereafter “N4184”) is that of a private individual, in collaboration with the Script Encoding Initiative at Berkeley. Mr. Pandey has graciously agreed to consider informed feedback on his proposal, which I hope will be incorporated into future documents submitted to WG2. It is in this constructive spirit that your feedback is requested; anyone may add comments via the form the end of this post.

1. Intended scope of these comments: focus on repertoire

The present discussion should focus on the completeness and accuracy of the glyph repertoire represented in the present proposal. Matters such as the proposed name and classification of the script, the description of interaction between glyphs (e.g. conjunct formation, §4.8.1), issues related to other Nepalese or Indic scripts (except where strictly relevant) and so on should notbe discussed here. If there is sufficient interest, these matters can be addressed in separate posting(s). Here I will offer some of my own preliminary, informal feedback on the proposal, on which comments are also welcome.

N4184 aims to “encode a core set of Newar characters” (p.17). This invites the question of how “core” should be defined. I will not discuss this in depth, other to say that the standard should include those characters which are most common and most useful in this form of writing. Specifically, I propose that the characters depicted in Figs.6 and 7 below should be part of the standard. This is the repertoire proposed in N4184:

Pandey 2012:24, Fig.1

Continue reading “Nepalese Script in Unicode, 1: JTC1/WG2 N4184 Open Thread”

EB Garamond: A better class of open-source font

Georg Duffner’s EB Garamond, according to its official website, “is an open source project to create a revival of Claude Garamont’s famous humanist typeface from the mid-16th century.”

It has true italics, true bold (more like semi-bold), true subscripts and superscripts, true swash caps and true small caps (including true capital ß – see Ralf Herrmann’s crystal-clear presentation on this). There are old style figures, discretionary ligatures, and work-in-progress initials. And in particular, there is coverage of the Unicode Latin Extended Additional codeblock.

This is not only actually all in a free font, but in one that looks pretty good, as the specimen [PDF] shows:

EB Garamond specimen, p.9
EB Garamond specimen: just... wow.

Although I haven’t given EB Garamond a full tryout yet, I can confirm that it works out of the box in XeTeX, which is probably the tool that can exploit its advantages to the fullest.

A caveat: EB Garamond is work in progress; Cyrillic italics, for example, are clearly provisional at the time of writing, and some outlines were updated as recently as a couple of weeks ago on github. Nonetheless, it will be good enough to set camera-ready copy for many projects as it stands; it is certainly miles ahead of the unspeakable G****** U****** and its ilk. Thankyou, Mr. Duffner.

Files

https://github.com/georgd/EB-Garamond/blob/master/otf/EBGaramond.otf?raw=true
https://github.com/georgd/EB-Granjon/raw/master/OTF/EBGaramondItalic.otf
https://github.com/georgd/EB-Granjon/blob/master/OTF/EBGaramondBold.otf

‘Cambridge to study ancient Sanskrit texts’ (2011/11/08)

Someone in England is studying the sources of the South Asian Buddhist mainstream?

“The project, which is led by Sanskrit-specialists Dr Vincenzo Vergiani and Dr Eivind Kahrs, will study and catalogue each of the manuscripts, placing them in their broader historical context, a university release said.

So far, so good.

“In the 1870s, Dr Daniel Wright, surgeon of the British Residency in Kathmandu, rescued the now-priceless cultural and historical artefacts from a disused temple, where they had survived largely by chance.”

Oh dear. Still, this sounds better:

“Most of the holdings will also be digitised by the library and made available through the library’s new online digital library (http://cudl.lib.cam.ac.uk/).”

Let’s hope the cameras get to those masterpieces of Nepal and the Pāla Dynasty before the local twits [see final sentence], eh?


(‘Cambridge to study ancient Sanskrit texts.’ Deccan Herald, Nov 8, 2011.)

Unicode Siddham symbol

᠀ नमो वागीश्वराय ।

Indologists still haven’t moved the Devanagari code block much beyond the inadequate ISCII-1988. Meanwhile, Michael Everson’s ill-informed “Newari” (sic) proposal — the only rañjanā-lipi proposal out there — hasn’t gone anywhere since the 1990s. Today, something like the siddham symbol in Unicode 6.0 [test page] has to be found in the Mongolian code block:

U+1800 MONGOLIAN BIRGA

Hunt, ‘Considerations for Devanagari Typography’ (2008)

Paul D. Hunt. ‘Language and region specific considerations for Devanagari typography. Case studies in Sanskrit, Hindi, Marathi, & Nepali’. M.A. Thesis, University of Reading, September 2008. [PDF]

Reading, England, produces more than just atheist comedians; the University of Reading also awards respected higher degrees in Typeface Design. Hunt’s M.A. thesis, set in elegant Grandia, explores a few of the varied functions that Nāgarī type may be called on perform. It’s potentially useful reading for those working on Sanskrit texts who have dreamed of a better Unicode typeface, and who seek the typographical vocabulary to articulate exactly what they are looking for.

Characteristics of Devanagari script (Hunt 2008, Fig.10 p.14)

The current situation is far from perfect, of course. Of the Unicode Nāgarī faces out there at the moment, I could only recommend two or three, at most, for serious philological typesetting. It is frustrating that adequate faces are not even available to buy, for the most part.
Continue reading “Hunt, ‘Considerations for Devanagari Typography’ (2008)”

Vajracharya & Allen, ‘The Daśakarma Vidhi’ (2010)

Pandit Vaidya Asha Kaji (Ganesh Raj Vajracharya); Michael Allen, ed. The Daśakarma Vidhi: Fundamental Knowledge on Traditional Customs of Ten Rites of Passage Amongst the Buddhist Newars. Kathmandu: Mandala Book Point, 2010. 191 pp. ISBN: 9789994655144. [official site (ordering details)]

From the blurb:

The daśakarma begin with the birth ceremony 
(jaṭābhiṣeka) and end in the ceremonial initiation of the Supreme Seniormost or Head of the Community (cakreśvarābhiṣeka). The system of the daśakarma is so instilled in the life of every Buddhist Newar that the rites have become part and parcel of the life-cycle, thus presenting as inseparable traditional and cultural rites unique among human beings on earth. […]

Asha Kaji Vajracharya (1908–1992) was one of twentieth-century Nepal’s most respected Buddhist figures. Having cultivated the traditional learning of a pandit, he became renowned in his native Lalitpur as an Ayurvedic doctor, tantric practitioner and raconteur of Buddhist lore. He published over thirty books, many of which were translations or commentaries based on Sanskrit originals, and opened up his own manuscript collection to photography by the Nepal-German Manuscript Preservation Project. He advised and collaborated with a number of foreign scholars, and became the first Newar master to teach the Buddhist tradition of the Kathmandu Valley outside Asia, touring Japan at his students’ request, and bestowing initiation into the cycle of Cakrasamvara upon a non-Newar couple for the first time in the modern era. […]

Michael Allen was born in Dublin, Ireland, in 1928. He received his B.A. degree in Philosophy from Trinity College, Dublin in 1950 and his Ph.D. in Social Anthropology from the Australian National University in 1965. He was appointed to a lectureship in Anthropology at Sydney University in 1964 and retired as Professor in 1993. ln addition to his extensive fieldwork on Newar society and religion, conducted mainly between 1966 and 1978, Professor Allen has also carried out anthropological research in Vanuatu (1958–82) and in lreland (1988–96).

Salvini, ‘Convention and agency in Mahāyāna’ (2008)

Mattia Salvini. ‘Convention and agency in the philosophies of the Mahāyāna.’ PhD diss., Dept. of Study of Religions, School of Oriental and African Studies, 2008. 369 pp. [worldcat]

Abstract

The thesis focuses on the relationship between Sanskrit classical grammar, Abhidharma, and the debates between Madhyamaka and Yogācāra. In particular, it shows how the kāraka system, and the idea of lakṣaṇa, influence philosophical argumentation in the context of medieval Indian Buddhist thought. […] Continue reading “Salvini, ‘Convention and agency in Mahāyāna’ (2008)”

Giuseppe Tucci Symposium, Monash University, 2010

Giuseppe Tucci Symposium, Monash University (Caulfield), 2010

The Giuseppe Tucci Symposium jointly convened in Melbourne by Monash University, IsIAO and the Istituto Italiano di Cultura over September 29 to October 1, 2010 has successfully concluded. In my estimation, the quality of presentations was quite high, with a great deal of new material coming forth regarding Giuseppe Tucci’s life, times and scholarly legacy.

Two volumes of proceedings are planned. In the meantime, a foretaste is available in the booklet of the abstracts in downloadable PDF form.

Knutson, ‘Literary registers in the world of the Senas’ (2009)

Knutson, Jesse. The consolidation of literary registers in the world of the Senas and the beginning of its afterlife: Sanskrit and Bengali social poetics, 12th–14th century. PhD diss., University of Chicago, 2009. [PDF]

Some interesting insights here on the genesis of the Caryāpada, with reference to the period’s “song-poetry” of Baḍu Caṇḍīdās.