Cfel Annual Technical Report Centre for Endangered Languages Tezpur
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APPENDIX-V FOREIGN CONTRIBUTION (REGULATION) ACT, 1976 During the Emergency Regime in the Mid-1970S, Voluntary Organizations
APPENDIX-V FOREIGN CONTRIBUTION (REGULATION) ACT, 1976 During the Emergency Regime in the mid-1970s, voluntary organizations played a significant role in Jayaprakash Narayan's (JP) movement against Mrs. Indira Gandhi. With the intervention of voluntary organizations, JP movement received funds from external sources. The government became suspicious of the N GOs as mentioned in the previous chapter and thus appointed a few prominent people in establishing the Kudal Commission to investigate the ways in which JP movement functioned. Interestingly, the findings of the investigating team prompted the passage of the Foreign Contribution (Regulation) Act during the Emergency Period. The government prepared a Bill and put it up for approval in 1973 to regulate or control the use of foreign aid which arrived in India in the form of donations or charity but it did not pass as an Act in the same year due to certain reasons undisclosed. However, in 1976, Foreign Contribution (Regulation) Act was introduced to basically monitor the inflow of funds from foreign countries by philanthropists, individuals, groups, society or organization. Basically, this Act was enacted with a view to ensure that Parliamentary, political or academic institutions, voluntary organizations and individuals who are working in significant areas of national life may function in a direction consistent with the values of a sovereign democratic republic. Any organizations that seek foreign funds have to register with the Ministry of Home Affairs, FCRA, and New Delhi. This Act is applicable to every state in India including organizations, societies, companies or corporations in the country. NGOs can apply through the FC-8 Form for a permanent number. -
LCSH Section K
K., Rupert (Fictitious character) Motion of K stars in line of sight Ka-đai language USE Rupert (Fictitious character : Laporte) Radial velocity of K stars USE Kadai languages K-4 PRR 1361 (Steam locomotive) — Orbits Ka’do Herdé language USE 1361 K4 (Steam locomotive) UF Galactic orbits of K stars USE Herdé language K-9 (Fictitious character) (Not Subd Geog) K stars—Galactic orbits Ka’do Pévé language UF K-Nine (Fictitious character) BT Orbits USE Pévé language K9 (Fictitious character) — Radial velocity Ka Dwo (Asian people) K 37 (Military aircraft) USE K stars—Motion in line of sight USE Kadu (Asian people) USE Junkers K 37 (Military aircraft) — Spectra Ka-Ga-Nga script (May Subd Geog) K 98 k (Rifle) K Street (Sacramento, Calif.) UF Script, Ka-Ga-Nga USE Mauser K98k rifle This heading is not valid for use as a geographic BT Inscriptions, Malayan K.A.L. Flight 007 Incident, 1983 subdivision. Ka-houk (Wash.) USE Korean Air Lines Incident, 1983 BT Streets—California USE Ozette Lake (Wash.) K.A. Lind Honorary Award K-T boundary Ka Iwi National Scenic Shoreline (Hawaii) USE Moderna museets vänners skulpturpris USE Cretaceous-Paleogene boundary UF Ka Iwi Scenic Shoreline Park (Hawaii) K.A. Linds hederspris K-T Extinction Ka Iwi Shoreline (Hawaii) USE Moderna museets vänners skulpturpris USE Cretaceous-Paleogene Extinction BT National parks and reserves—Hawaii K-ABC (Intelligence test) K-T Mass Extinction Ka Iwi Scenic Shoreline Park (Hawaii) USE Kaufman Assessment Battery for Children USE Cretaceous-Paleogene Extinction USE Ka Iwi National Scenic Shoreline (Hawaii) K-B Bridge (Palau) K-TEA (Achievement test) Ka Iwi Shoreline (Hawaii) USE Koro-Babeldaod Bridge (Palau) USE Kaufman Test of Educational Achievement USE Ka Iwi National Scenic Shoreline (Hawaii) K-BIT (Intelligence test) K-theory Ka-ju-ken-bo USE Kaufman Brief Intelligence Test [QA612.33] USE Kajukenbo K. -
Some Principles of the Use of Macro-Areas Language Dynamics &A
Online Appendix for Harald Hammarstr¨om& Mark Donohue (2014) Some Principles of the Use of Macro-Areas Language Dynamics & Change Harald Hammarstr¨om& Mark Donohue The following document lists the languages of the world and their as- signment to the macro-areas described in the main body of the paper as well as the WALS macro-area for languages featured in the WALS 2005 edi- tion. 7160 languages are included, which represent all languages for which we had coordinates available1. Every language is given with its ISO-639-3 code (if it has one) for proper identification. The mapping between WALS languages and ISO-codes was done by using the mapping downloadable from the 2011 online WALS edition2 (because a number of errors in the mapping were corrected for the 2011 edition). 38 WALS languages are not given an ISO-code in the 2011 mapping, 36 of these have been assigned their appropri- ate iso-code based on the sources the WALS lists for the respective language. This was not possible for Tasmanian (WALS-code: tsm) because the WALS mixes data from very different Tasmanian languages and for Kualan (WALS- code: kua) because no source is given. 17 WALS-languages were assigned ISO-codes which have subsequently been retired { these have been assigned their appropriate updated ISO-code. In many cases, a WALS-language is mapped to several ISO-codes. As this has no bearing for the assignment to macro-areas, multiple mappings have been retained. 1There are another couple of hundred languages which are attested but for which our database currently lacks coordinates. -
Vowel Harmony in Chiru Mechek Sampar Awan, Ph.D
================================================================= Language in India www.languageinindia.com ISSN 1930-2940 Vol. 17:7 July 2017 UGC Approved List of Journals Serial Number 49042 ================================================================ Vowel Harmony in Chiru Mechek Sampar Awan, Ph.D. Scholar ================================================= Abstract This paper is an attempt to describe vowel harmony in Chiru. Chiru is an endangered Kuki-Chin language of Tibeto-Burman language family (Grierson 1904) spoken by 8599 speakers (Census of India: 2011). Harmony is a term used in phonology to refer to the way the articulation of one phonological unit is influenced by another unit in the same word or phrase (Crystal 1997). An analogous notion is that of assimilation. The two main processes are consonant harmony and vowel harmony. Interestingly vowel harmony is found only in a few languages among Kuki-Chin groups, viz., Biate, Chiru etc. Most of the Kuki-Chin languages like Thadou, do not have vowel harmony. The vowel harmony in Chiru mainly occurs in pronominal prefixes and genitives of the first and third persons, causative prefixes, numeral prefixes and a few disyllabic words. This phonological process in Chiru is due to the regressive assimilation of vowels in which the vowel phoneme in the first syllable is influenced by the vowel phoneme in the following syllable to become identical to each other in a word. Keywords: Chiru, Kuki-Chin, Vowel harmony Introduction Chiru, the language spoken by the Chiru people, belongs to the Kuki-Chin group of the Tibeto-Burman language family (Grierson 1904). Chiru is one of the thirty-three recognised tribal languages of Manipur. The total population of Chiru speakers is only 8599 (census of India: 2011). -
7=SINO-INDIAN Phylosector
7= SINO-INDIAN phylosector Observatoire Linguistique Linguasphere Observatory page 525 7=SINO-INDIAN phylosector édition princeps foundation edition DU RÉPERTOIRE DE LA LINGUASPHÈRE 1999-2000 THE LINGUASPHERE REGISTER 1999-2000 publiée en ligne et mise à jour dès novembre 2012 published online & updated from November 2012 This phylosector comprises 22 sets of languages spoken by communities in eastern Asia, from the Himalayas to Manchuria (Heilongjiang), constituting the Sino-Tibetan (or Sino-Indian) continental affinity. See note on nomenclature below. 70= TIBETIC phylozone 71= HIMALAYIC phylozone 72= GARIC phylozone 73= KUKIC phylozone 74= MIRIC phylozone 75= KACHINIC phylozone 76= RUNGIC phylozone 77= IRRAWADDIC phylozone 78= KARENIC phylozone 79= SINITIC phylozone This continental affinity is composed of two major parts: the disparate Tibeto-Burman affinity (zones 70= to 77=), spoken by relatively small communities (with the exception of 77=) in the Himalayas and adjacent regions; and the closely related Chinese languages of the Sinitic set and net (zone 79=), spoken in eastern Asia. The Karen languages of zone 78=, formerly considered part of the Tibeto-Burman grouping, are probably best regarded as a third component of Sino-Tibetan affinity. Zone 79=Sinitic includes the outer-language with the largest number of primary voices in the world, representing the most populous network of contiguous speech-communities at the end of the 20th century ("Mainstream Chinese" or so- called 'Mandarin', standardised under the name of Putonghua). This phylosector is named 7=Sino-Indian (rather than Sino-Tibetan) to maintain the broad geographic nomenclature of all ten sectors of the linguasphere, composed of the names of continental or sub-continental entities. -
The Turbulent History in Making of the Karbi Youth Festival in Assam 3 5 Together to the General Authority of the Ritual Elders." (Ibid)
Article Maharshi Dayanand University Conflicts behind the Spectacle: Research Journal ARTS 2019, Vol. 18 (1) pp.33-49 The Turbulent History in ISSN 0972-706X Making of the Karbi Youth © The Author(s) 2019 http://www.mdu.ac.in/Journals/about.html Festival in Assam Prafulla Kr Nath Assistant Professor, Tribal Studies Centre, Assam University Diphu Campus, Diphu. Amiya Kumar Das Assistant Professor, Department of Sociology, Tezpur, University, Assam Parasmoni Dutta Assistant Professor, Department of Cultural Studies, Tezpur University, Assam Abstract The Karbi Youth Festival is one of the most visible and important annually held cultural events in Assam. The formation and development of this iconic cultural spectacle of the indigenous community, the Karbi, of Assam are intricately connected to the ethnic identity assertion of the Karbis since the 1970s. This paper delineates the salient historical factors and incidents of the Karbi identity movement in reference to the making of this festival. Drawing on anthropological theorization of ritual by Victor Turner and other later researchers, this paper analyses the Karbi Youth Festival in terms of its instrumental capacity to intervene with the status-quo, by virtue of its liminality as theorized by Turner in the context of rituals, in consolidating a holistic Karbi identity in the emergent socio-political context. Keywords: The Karbis, Assam, Ethnic identity, Cultural festival, Cultural Spectacle Corresponding author: Prafulla Kr Nath, Assistant Professor, Tribal Studies Centre, Assam University Diphu Campus, Diphu. Email: [email protected] 3 4 Prafulla Kr Nath, Amiya Kumar Das & Parasmoni Dutta Introduction Celebration of any festival by a group or community is primarily a presentation of select artistic expressions of its collective culture, which are widely related to the lifestyle its community life. -
Volume 4-2:2011
JSEALS Journal of the Southeast Asian Linguistics Society Managing Editor: Paul Sidwell (Pacific Linguistics, Canberra) Editorial Advisory Board: Mark Alves (USA) George Bedell (Thailand) Marc Brunelle (Canada) Gerard Diffloth (Cambodia) Marlys Macken (USA) Brian Migliazza (USA) Keralapura Nagaraja (India) Peter Norquest (USA) Amara Prasithrathsint (Thailand) Martha Ratliff (USA) Sophana Srichampa (Thailand) Justin Watkins (UK) JSEALS is the peer-reviewed journal of the Southeast Asian Linguistics Society, and is devoted to publishing research on the languages of mainland and insular Southeast Asia. It is an electronic journal, distributed freely by Pacific Linguistics (www.pacling.com) and the JSEALS website (jseals.org). JSEALS was formally established by decision of the SEALS 17 meeting, held at the University of Maryland in September 2007. It supersedes the Conference Proceedings, previously published by Arizona State University and later by Pacific Linguistics. JSEALS welcomes articles that are topical, focused on linguistic (as opposed to cultural or anthropological) issues, and which further the lively debate that characterizes the annual SEALS conferences. Although we expect in practice that most JSEALS articles will have been presented and discussed at the SEALS conference, submission is open to all regardless of their participation in SEALS meetings. Papers are expected to be written in English. Each paper is reviewed by at least two scholars, usually a member of the Advisory Board and one or more independent readers. Reviewers are volunteers, and we are grateful for their assistance in ensuring the quality of this publication. As an additional service we also admit data papers, reports and notes, subject to an internal review process. -
Country Technical Note on Indigenous Peoples' Issues
Country Technical Note on Indigenous Peoples’ Issues Republic of India Country Technical Notes on Indigenous Peoples’ Issues REPUBLIC OF INDIA Submitted by: C.R Bijoy and Tiplut Nongbri Last updated: January 2013 Disclaimer The opinions expressed in this publication are those of the authors and do not necessarily represent those of the International Fund for Agricultural Development (IFAD). The designations employed and the presentation of material in this publication do not imply the expression of any opinion whatsoever on the part of IFAD concerning the legal status of any country, territory, city or area or of its authorities, or concerning the delimitation of its frontiers or boundaries. The designations ‗developed‘ and ‗developing‘ countries are intended for statistical convenience and do not necessarily express a judgment about the stage reached by a particular country or area in the development process. All rights reserved Table of Contents Country Technical Note on Indigenous Peoples‘ Issues – Republic of India ......................... 1 1.1 Definition .......................................................................................................... 1 1.2 The Scheduled Tribes ......................................................................................... 4 2. Status of scheduled tribes ...................................................................................... 9 2.1 Occupation ........................................................................................................ 9 2.2 Poverty .......................................................................................................... -
ABSTRACT the Present Research Work Entitled "Phonology And
ABSTRACT The present research work entitled "Phonology and Morphology of Liangmai”, focuses on Phonology and Morphology of Liangmai, which mainly spoken in some parts of Manipur and Nagaland States in Northeast India. Liangmai is one of the constituent tribe of Zeliangrong within the generic term called “Naga”. The term Zeliangrong consisits of Zeme, Liangmai and Rongmei. This is the combination of the first syllable of the three tribes, i.e. Ze from Zeme, Liang from Liangmai and Rong from Rongmei (Ze+Liang+Rong=Zeliangrong). It is a name of an organization formed by the fusion of these three tribes scattered in Manipur and Nagaland. Like many other Naga tribes, Zeliangrong belongs to Tibeto-Burman language family. Liangmai language is one of the 33 languages recognized by the Government of Manipur. According to Grierson LSI (1903) classified Liangmai under the Kuki-Chin- Naga sub-group of the Tibeto Burman family. Liangmai is spoken in Tamenglong district particularly in the Headquater, Tousem and Tamei Sub-division also in Senapati District i.e. Kangpokpi, Supermania and Tadubi of Manipur. They are also found in Nagaland State particularly in Tening Sub-division, Jalukie, Peren, Dimapur and Kohima (Liangmai and Zeme are referred to collectively as Zeliang in Nagaland). This language is linguistically closer to Maram, Poumai, Ruangmei and Zeme which are spoken in same region. There is no evidence of existence of writing system among the Liangmai‟s in the past. However, the richness of their oral tradition (history, songs, sayings, chants, etc.) orally handed down from generation to generation. It was the Britishers, who first introduce the system of education and writing to the Liangmai. -
THAI-YUNNAN PROJECT BULLETIN NUMBER 7 MARCH 2005 Editorial
THAI-YUNNAN PROJECT BULLETIN NUMBER 7 MARCH 2005 Editorial In the seventh issue of this online Bulletin we carry a fascinating continuation of Wasan Panyagaew’s travels (see Bulletin no. 5, 2003) among the diasporic Lue of the upper-Mekong borderlands. Nicholas Farrelly takes us even further afi eld with a stimulating and critical account of the way in which Thai scholars have approached the Tai groups of northeastern India. This builds on his previous critique of Thai writing on the Shan, which was submitted as an Honours Thesis at the Australian National University in 2003. And Runako Samata, in an extract from her Master’s Thesis at Chiang Mai University, gives a detailed account of some aspects of cabbage production by the Karen of Thailand, pointing to close relations with neighbouring groups and complexifying the often trite identifi cations of commercial production with non-Karen peoples. For recent discussions of this important issue see, for example, Yos Santasombat’s “Karen Cultural Capital and the political ecology of symbolic power” in Asian Ethnicity 5:1, 2004 and Andrew Walker’s comment Phra Upakhut, Wat Upakhut, Chiang Mai. Andrew Walker in the subsequent issue; Pinkaew Laungaramsri’s It is a belief that Phra Uppakut walks the streets of Chiangmai important critique of Thai forest policy, Redefi ning on the full moon of the ninth month as a monk seeking alms. The fi rst one to make an offering is blessed with good fortune. Nature (Earthworm Books 2001); Claudio Delang’s There is a story in Chiangmai that the future Luang Anusarn edited collection, Living at the edge of Thai society had walked overland to Chiangmai from China and was earn- (RoutledgeCurzon, 2003) and Yoko Hayami’s ing his living as a pedlar on the streets of Chiangmai. -
Pan Onai'': a Traditional Marriage System Among the Tai Khamyang Community
International Journal of Future Generation Communication and Networking Vol. 13, No. 4, (2020), pp. 3193–3198 “Pan Onai’’: A Traditional Marriage System Among The Tai Khamyang Community Sikandar kumar M.Phil Scholar,Dept. of Sociology Dibrugarh University Abstract Marriage is one of prime social institution that has an important role in maintain social order and control in terms sexual relationship among the people of a society. On the other hand the” Tai Khamyang” a tribal group of Assam that has distinct marriage system. Hence this paper is an attempt to understand the various aspects of traditional marriage system and the changes that occurring due to emergence of some modern social forces in the society. Keywords: Tai Khamyang, Social Institution, Marriage System, Modernization. Introduction A great branch of Mongoloid population with anthropological aspect is known as “Tai community”. The Tai are scattered throughout South Asia and Southeast Asia. From the older days Tai people were giving their racial identity.(Rajkhowa, 2013)According to Padmeswar Gogoi, “The Tai is a generic name denoting a great branch of the Mongoloid population of Asia”. (Moran, 2009).Moreover “Tai is a title of royal officer who has a right of inheritance in the property of another and use of this title began before 2500 BC”. According to the history of China the king of the “Tai community” of China used this title and latter this Tai word was also used among the people who were experts in politics. In different places there are different name explaining the Tai community. The Tai in Burma of East Asia is known as “Pathan”, “Simig”, “Nou”, and “Pai” only south and middle Burma people use the correct sounded spelling word “Thai”. -
The Naga Language Groups Within the Tibeto-Burman Language Family
TheNaga Language Groups within the Tibeto-Burman Language Family George van Driem The Nagas speak languages of the Tibeto-Burman fami Ethnically, many Tibeto-Burman tribes of the northeast ly. Yet, according to our present state of knowledge, the have been called Naga in the past or have been labelled as >Naga languages< do not constitute a single genetic sub >Naga< in scholarly literature who are no longer usually group within Tibeto-Burman. What defines the Nagas best covered by the modern more restricted sense of the term is perhaps just the label Naga, which was once applied in today. Linguistically, even today's >Naga languages< do discriminately by Indo-Aryan colonists to all scantily clad not represent a single coherent branch of the family, but tribes speaking Tibeto-Burman languages in the northeast constitute several distinct branches of Tibeto-Burman. of the Subcontinent. At any rate, the name Naga, ultimately This essay aims (1) to give an idea of the linguistic position derived from Sanskrit nagna >naked<, originated as a titu of these languages within the family to which they belong, lar label, because the term denoted a sect of Shaivite sadhus (2) to provide a relatively comprehensive list of names and whose most salient trait to the eyes of the lay observer was localities as a directory for consultation by scholars and in that they went through life unclad. The Tibeto-Burman terested laymen who wish to make their way through the tribes labelled N aga in the northeast, though scantily clad, jungle of names and alternative appellations that confront were of course not Hindu at all.