2021 Daily Prayer Guide for All People Groups & Unreached People Groups of Northern Asia AGWM Ed. Source: Joshua Project Da
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De Sousa Sinitic MSEA
THE FAR SOUTHERN SINITIC LANGUAGES AS PART OF MAINLAND SOUTHEAST ASIA (DRAFT: for MPI MSEA workshop. 21st November 2012 version.) Hilário de Sousa ERC project SINOTYPE — École des hautes études en sciences sociales [email protected]; [email protected] Within the Mainland Southeast Asian (MSEA) linguistic area (e.g. Matisoff 2003; Bisang 2006; Enfield 2005, 2011), some languages are said to be in the core of the language area, while others are said to be periphery. In the core are Mon-Khmer languages like Vietnamese and Khmer, and Kra-Dai languages like Lao and Thai. The core languages generally have: – Lexical tonal and/or phonational contrasts (except that most Khmer dialects lost their phonational contrasts; languages which are primarily tonal often have five or more tonemes); – Analytic morphological profile with many sesquisyllabic or monosyllabic words; – Strong left-headedness, including prepositions and SVO word order. The Sino-Tibetan languages, like Burmese and Mandarin, are said to be periphery to the MSEA linguistic area. The periphery languages have fewer traits that are typical to MSEA. For instance, Burmese is SOV and right-headed in general, but it has some left-headed traits like post-nominal adjectives (‘stative verbs’) and numerals. Mandarin is SVO and has prepositions, but it is otherwise strongly right-headed. These two languages also have fewer lexical tones. This paper aims at discussing some of the phonological and word order typological traits amongst the Sinitic languages, and comparing them with the MSEA typological canon. While none of the Sinitic languages could be considered to be in the core of the MSEA language area, the Far Southern Sinitic languages, namely Yuè, Pínghuà, the Sinitic dialects of Hǎinán and Léizhōu, and perhaps also Hakka in Guǎngdōng (largely corresponding to Chappell (2012, in press)’s ‘Southern Zone’) are less ‘fringe’ than the other Sinitic languages from the point of view of the MSEA linguistic area. -
A Case Study of the Hougang Shui Wei Sheng Niang Temple and Its Lantern Festival Celebration
religions Article The Hainanese Temples of Singapore: A Case Study of the Hougang Shui Wei Sheng Niang Temple and Its Lantern Festival Celebration Yiwen Ji Department of Chinese Studies, National University of Singapore, Singapore 119260, Singapore; [email protected] Received: 25 May 2020; Accepted: 8 July 2020; Published: 10 July 2020 Abstract: Shui Wei Sheng Niang (4>#娘) Temple is located within a united temple at 109a, Hougang Avenue 5, Singapore. Shui Wei Sheng Niang is a Hainanese goddess. the worship of whom is widespread in Hainanese communities in South East Asia. This paper examines a specific Hainanese temple and how its rituals reflect the history of Hainanese immigration to Singapore. The birthday rites of the goddess (Lantern Festival Celebration) are held on the 4th and 14th of the first lunar month. This paper also introduces the life history and ritual practices of a Hainanese Daoist master and a Hainanese theater actress. Keywords: Singapore; Hainanese temples; Shuiwei Shengniang; Daoist masters; opera singers 1. Introduction Although the original Hainan village of Hougang no longer exists in Singapore due to the urbanization and renovation of Singapore, people of that Hainanese community still gather together to celebrate the Lantern Festival and worship the goddess Shui Wei Sheng Niang (4>#娘), who originated from Hainan Island. This shows how Hainanese descendants still have the autonomy to maintain their cultural, religious, and dialect-based identity. The traditional Keepers of the Incense Burners and Village Heads of Ritual are still selected each New Year before celebrations begin. This indicates that the customary institutions of decision-making within the Hainanese community are still alive. -
2007 Series Change Requests Report
ISO 639-3 Change Requests Series 2007 Summary of Outcomes Joan Spanne (SIL International), ISO 639-3 Registrar, 15 January 2008 Summary of requested changes There were 258 requests considered, recommending 404 explicit changes in the code set. Ten of the requests are still pending. The 247 requests that have been decided have been fully approved, entailing 383 explicit changes in the code set. The 10 requests still pending will be reported in an addendum to this report. The 383 explicit changes can be analyzed as follows: • Retirements: 75 o 7 non-existent languages; o 3 duplicate languages (treated separately from merges of sub-varieties); o 41 merged languages; o 24 split languages, resulting in 71 new language code elements (net gain of 47). • Completely new languages: 59 newly created languages not previously associated with another language in the code set. • Updates: 178 o 151 name updates, either change to a name form or addition of a name form; o 20 denotation updates of languages into which other varieties were merged; o 3 macrolanguage group updates (one spread across two requests, as two updates); o 2 new macrolanguage groups (existing individual languages changed in scope to macrolanguages); o 1 change in language type (which will in the future be handled outside the formal review process, as this is non-normative, supplementary information). Retirements from other than split of a language code element Change Reference Retirement Request Identifier Retirement Remedy Outcome Name Reason number 2007-003 akn Amikoana Non-existent Adopted 2007-004 paj Ipeka-Tapuia Merge Merge into [kpc] Adopted 2007-006 cru Carútana Merge Merge into [bwi] Adopted 2007-009 bxt Buxinhua Duplicate Duplicate of [bgk] Bit Adopted 2007-020 gen Geman Deng Duplicate Duplicate of Miju-Mishmi [mxj] Adopted 2007-021 dat Darang Deng Duplicate Duplicate of Digaro Mishmi [mhu] Adopted 2007-024 wre Ware Non-existent Adopted 2007-033 szk Sizaki Merge Merge into Ikizu [ikz] Adopted 2007-037 ywm Wumeng Yi Merge Merge into [ywu] Wusa Yi, renamed Adopted Wumeng Nasu (cf. -
Chen Hawii 0085A 10047.Pdf
PROTO-ONG-BE A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAIʻI AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN LINGUISTICS DECEMBER 2018 By Yen-ling Chen Dissertation Committee: Lyle Campbell, Chairperson Weera Ostapirat Rory Turnbull Bradley McDonnell Shana Brown Keywords: Ong-Be, Reconstruction, Lingao, Hainan, Kra-Dai Copyright © 2018 by Yen-ling Chen ii 知之為知之,不知為不知,是知也。 “Real knowledge is to know the extent of one’s ignorance.” iii Acknowlegements First of all, I would like to acknowledge Dr. Lyle Campbell, the chair of my dissertation and the historical linguist and typologist in my department for his substantive comments. I am always amazed by his ability to ask mind-stimulating questions, and I thank him for allowing me to be part of the Endangered Languages Catalogue (ELCat) team. I feel thankful to Dr. Shana Brown for bringing historical studies on minorities in China to my attention, and for her support as the university representative on my committee. Special thanks go to Dr. Rory Turnbull for his constructive comments and for encouraging a diversity of point of views in his class, and to Dr. Bradley McDonnell for his helpful suggestions. I sincerely thank Dr. Weera Ostapirat for his time and patience in dealing with me and responding to all my questions, and for pointing me to the directions that I should be looking at. My reconstruction would not be as readable as it is today without his insightful feedback. I would like to express my gratitude to Dr. Alexis Michaud. -
Synchrony and Diachrony of Sinitic Languages: a Brief History of Chinese Dialects
I Synchrony and Diachrony of Sinitic Languages: A Brief History of Chinese Dialects HILARY CHAPPELL l.l Introduction Even though Sinitic languages are spoken by more than one billion people, very little research has been carried out on the synchronic grammar of major languages and dialect groups of Chinese, apart from standard Mandarin or plttdnghuA *Effi, and Cantonese to a lesser extent. The same situation applies to the diachrony of Sinitic languages with respect to the exact relationship between Archaic and Medieval Chinese and contemporary dialects. Since diachronic and historical research reveals important insights into earlier stages of grammar and morphology, it cannot but form a crucial link with syn- chronic studies. First, it can be expected that different kinds of archaic and medieval features are potentially preserved in certain of the more conservative dialect groups of Sinitic. Second, clues to the pathways of grammaticalization and semantic change can only be clearly delineated with reference to precise analyses of earlier stages of the Chinese language. These are two decisive factors in employ- ing both approaches to syntactic research in the one analysis. Indeed, the main motivation behind compiling this volume of studies on the grammar of Sinitic languages (or Chinese dialects) is to highlight the work of linguists who use the two intertwined perspectives of synchrony and diachrony in their research. A corollary of this first view, espoused in this anthology either explicitly or implicitly is that if only standard Mandarin grammar is analysed, then such con- nections between the diachronic and the synchronic state may often be over- looked. -
The Changing Chinese Linguistic Situation in Suriname Under New Migration
CHAPTER 9 They Might as Well Be Speaking Chinese: The Changing Chinese Linguistic Situation in Suriname under New Migration Paul B. Tjon Sie Fat 1 Introduction This chapter presents one of the most obvious local examples, to the Surinamese public at least, of the link between mobility, language, and iden- tity: current Chinese migration. These ‘New Chinese’ migrants since the 1990s were linguistically quite different from the established Hakkas in Suriname, and were the cause of an upsurge in anti-Chinese sentiments. It will be argued that the aforementioned link is constructed in the Surinamese imagination in the context of ethnic and civic discourse to reproduce the image of a mono- lithic, undifferentiated, Chinese migrant group, despite increasing variety and change within the Chinese segment of Surinamese society. The point will also be made that the Chinese stereotype affects the way demographic and linguis- tic data relating to Chinese are produced by government institutions. We will present a historic overview of the Chinese presence in Suriname, a brief eth- nographic description of Chinese migrant cohorts, followed by some data on written Chinese in Suriname. Finally we present the available data on Chinese ethnicity and language from the Surinamese General Bureau of Statistics (abs). An ethnic Chinese segment has existed in Surinamese society since the middle of the nineteenth century, as a consequence of Dutch colonial policy to import Asian indentured labour as a substitute for African slave labour. Indentured labourers from Hakka villages in the Fuitungon Region (particu- larly Dongguan and Baoan)1 in the second half of the nineteenth century made way for entrepreneurial chain migrants up to the first half of the twentieth 1 The established Hakka migrants in Suriname refer to the area as fui5tung1on1 (惠東安), which is an anagram of the Kejia pronunciation of the names of the three counties where the ‘Old Chinese’ migrant cohorts in Suriname come from: fui5jong2 (惠陽 Putonghua: huìyáng), tung1kon1 (東莞 pth: dōngguǎn), and pau3on1 (寳安 pth: bǎoān). -
Deuteronomy 11:10-12 Thank the Lord That He Is Giving His People Possession of This Region in His Time
April 1 – Buddhism – Scripture verse for the day: 1 Corinthians 10:14 The Tai Lue are Hinayana Buddhists (as opposed to China's majority Mahayana Buddhists). Buddhism runs strong in most villages, especially among the older generations. The heart of Buddhism is a life of good works done on earth that will ensure a better life in the life after death. Good deeds wipe away bad deeds, sacrifices appease the gods and can even bring good luck. Pray that Buddhism would be seen for what it is: an empty religion that cannot truly wipe away their bad deeds. Pray that they would understand how Jesus is the true savior who can wipe away their sins. April 2 - Idols – Psalm 115:2-9 This Psalm sums it up well. The idols here are just made by the hands of men. They are not the true, living God. Pray that the Tai Lue might come to know the True and Living God. Pray that they would destroy their idols and not be bound to them. April 3 - Monks – I Corinthians 3:19 Most boys become monks for a least a short period of time, to make merit for their family, to understand the scriptures of the Tai Lue, and hopefully gain enlightenment. Monks have great respect and authority. They also understand the Tai Lue culture and have great influence in community decision making. Pray that God would choose some monks for himself, and that they would in turn lead others in their communities to know God. Thank God for those he already has chosen to follow Him! April 4 - Pagodas – Romans 12:1-3 Pagodas are sacred places. -
Names of Chinese People in Singapore
101 Lodz Papers in Pragmatics 7.1 (2011): 101-133 DOI: 10.2478/v10016-011-0005-6 Lee Cher Leng Department of Chinese Studies, National University of Singapore ETHNOGRAPHY OF SINGAPORE CHINESE NAMES: RACE, RELIGION, AND REPRESENTATION Abstract Singapore Chinese is part of the Chinese Diaspora.This research shows how Singapore Chinese names reflect the Chinese naming tradition of surnames and generation names, as well as Straits Chinese influence. The names also reflect the beliefs and religion of Singapore Chinese. More significantly, a change of identity and representation is reflected in the names of earlier settlers and Singapore Chinese today. This paper aims to show the general naming traditions of Chinese in Singapore as well as a change in ideology and trends due to globalization. Keywords Singapore, Chinese, names, identity, beliefs, globalization. 1. Introduction When parents choose a name for a child, the name necessarily reflects their thoughts and aspirations with regards to the child. These thoughts and aspirations are shaped by the historical, social, cultural or spiritual setting of the time and place they are living in whether or not they are aware of them. Thus, the study of names is an important window through which one could view how these parents prefer their children to be perceived by society at large, according to the identities, roles, values, hierarchies or expectations constructed within a social space. Goodenough explains this culturally driven context of names and naming practices: Department of Chinese Studies, National University of Singapore The Shaw Foundation Building, Block AS7, Level 5 5 Arts Link, Singapore 117570 e-mail: [email protected] 102 Lee Cher Leng Ethnography of Singapore Chinese Names: Race, Religion, and Representation Different naming and address customs necessarily select different things about the self for communication and consequent emphasis. -
A Study from the Perspectives of Shared Innovation
SUBGROUPING OF NISOIC (YI) LANGUAGES: A STUDY FROM THE PERSPECTIVES OF SHARED INNOVATION AND PHYLOGENETIC ESTIMATION by ZIWO QIU-FUYUAN LAMA Presented to the Faculty of the Graduate School of The University of Texas at Arlington in Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY THE UNIVERSITY OF TEXAS AT ARLINGTON May 2012 Copyright © by Ziwo Qiu-Fuyuan Lama 2012 All Rights Reserved To my parents: Qiumo Rico and Omu Woniemo Who have always wanted me to stay nearby, but they have also wished me to go my own way! ACKNOWLEDGEMENTS The completion of this dissertation could not have happened without the help of many people; I own much gratitude to these people and I would take this moment to express my heartfelt thanks to them. First, I wish to express my deep thanks to my supervisor, Professor Jerold A Edmondson, whose guidance, encouragement, and support from the beginning to the final page of this dissertation. His direction showed me the pathway of the writing of this dissertation, especially, while working on chapter of phylogenetic study of this dissertation, he pointed out the way to me. Secondly, I would like to thank my other committee members: Dr. Laurel Stvan, Dr. Michael Cahill, and Dr. David Silva. I wish to thank you very much for your contribution to finishing this dissertation. Your comments and encouragement were a great help. Third, I would like to thank my language informants and other people who helped me during my field trip to China in summer 2003, particularly ZHANF Jinzhi, SU Wenliang, PU Caihong, LI Weibing, KE Fu, ZHAO Hongying, ZHOU Decai, SHI Zhengdong, ZI Wenqing, and ZUO Jun. -
Languages of Myanmar
Ethnologue report for Myanmar Page 1 of 20 Languages of Myanmar [See also SIL publications on the languages of Myanmar.] Union of Myanmar, Pyeidaungzu Myanma Naingngandaw. Formerly Burma. 42,720,196. Speakers of Tibeto-Burman languages: 28,877,000 or 78% of the population, Daic languages 2,778,900 or 9.6%, Austro- Asiatic languages 1,934,900 or 6.7%, Hmong-Mien languages 6,000 (1991 J. Matisoff). National or official language: Burmese. Literacy rate: 66% to 78%; 78.5% over 15 years old (1991). Also includes Eastern Tamang, Geman Deng, Iu Mien, Malay (21,000), Sylheti, Chinese (1,015,000), people from Bangladesh and India (500,000). Information mainly from F. Lebar, G. Hickey, J. Musgrave 1964; A. Hale 1982; B. Comrie 1987; R. B. Jones 1988; J. Matisoff et al. 1996; D. Bradley 1997; R. Burling ms. (1998). Blind population: 214,440. Deaf population: 2,684,514. Deaf institutions: 1. The number of languages listed for Myanmar is 109. Of those, 108 are living languages and 1 is extinct. Living languages Achang [acn] 1,700 in Myanmar (1983). West of the Irrawaddy River in Katha District, near Banmauk, scattered among the Lashi. Along the China border. Alternate names: Anchan, Chung, Atsang, Acang, Ngac'ang, Ngachang, Ngochang, Mönghsa, Tai Sa'. Dialects: Maingtha. Classification: Sino-Tibetan, Tibeto- Burman, Lolo-Burmese, Burmish, Northern More information. Akha [ahk] 200,000 in Myanmar (1991 UBS). Population total all countries: 449,261. Eastern part of Kengtung Shan State. Also spoken in China, Laos, Thailand, Viet Nam. Alternate names: Kaw, Ekaw, Ko, Aka, Ikaw, Ak'a, Ahka, Khako, Kha Ko, Khao Kha Ko, Ikor, Aini, Yani. -
Myanmar Languages | Ethnologue
7/24/2016 Myanmar Languages | Ethnologue Myanmar LANGUAGES Akeu [aeu] Shan State, Kengtung and Mongla townships. 1,000 in Myanmar (2004 E. Johnson). Status: 5 (Developing). Alternate Names: Akheu, Aki, Akui. Classi囕cation: Sino-Tibetan, Tibeto-Burman, Ngwi-Burmese, Ngwi, Southern. Comments: Non-indigenous. More Information Akha [ahk] Shan State, east Kengtung district. 200,000 in Myanmar (Bradley 2007a). Total users in all countries: 563,960. Status: 3 (Wider communication). Alternate Names: Ahka, Aini, Aka, Ak’a, Ekaw, Ikaw, Ikor, Kaw, Kha Ko, Khako, Khao Kha Ko, Ko, Yani. Dialects: Much dialectal variation; some do not understand each other. Classi囕cation: Sino-Tibetan, Tibeto-Burman, Ngwi-Burmese, Ngwi, Southern. More Information Anal [anm] Sagaing: Tamu town, 10 households. 50 in Myanmar (2010). Status: 6b (Threatened). Alternate Names: Namfau. Classi囕cation: Sino-Tibetan, Tibeto-Burman, Sal, Kuki-Chin-Naga, Kuki-Chin, Northern. Comments: Non- indigenous. Christian. More Information Anong [nun] Northern Kachin State, mainly Kawnglangphu township. 400 in Myanmar (2000 D. Bradley), decreasing. Ethnic population: 10,000 (Bradley 2007b). Total users in all countries: 450. Status: 7 (Shifting). Alternate Names: Anoong, Anu, Anung, Fuchve, Fuch’ye, Khingpang, Kwingsang, Kwinp’ang, Naw, Nawpha, Nu. Dialects: Slightly di㨽erent dialects of Anong spoken in China and Myanmar, although no reported diഡculty communicating with each other. Low inherent intelligibility with the Matwang variety of Rawang [raw]. Lexical similarity: 87%–89% with Anong in Myanmar and Anong in China, 73%–76% with T’rung [duu], 77%–83% with Matwang variety of Rawang [raw]. Classi囕cation: Sino-Tibetan, Tibeto-Burman, Central Tibeto-Burman, Nungish. Comments: Di㨽erent from Nung (Tai family) of Viet Nam, Laos, and China, and from Chinese Nung (Cantonese) of Viet Nam. -
Prayer Cards | Joshua Project
Pray for the Nations Pray for the Nations A Che in China A'ou in China Population: 43,000 Population: 2,800 World Popl: 43,000 World Popl: 2,800 Total Countries: 1 Total Countries: 1 People Cluster: Tibeto-Burman, other People Cluster: Tai Main Language: Ache Main Language: Chinese, Mandarin Main Religion: Ethnic Religions Main Religion: Ethnic Religions Status: Unreached Status: Unreached Evangelicals: 0.00% Evangelicals: 0.00% Chr Adherents: 0.00% Chr Adherents: 0.00% Scripture: Translation Needed Scripture: Complete Bible www.joshuaproject.net Source: Operation China, Asia Harvest www.joshuaproject.net Source: Operation China, Asia Harvest "Declare his glory among the nations." Psalm 96:3 "Declare his glory among the nations." Psalm 96:3 Pray for the Nations Pray for the Nations A-Hmao in China Achang in China Population: 458,000 Population: 35,000 World Popl: 458,000 World Popl: 74,000 Total Countries: 1 Total Countries: 2 People Cluster: Miao / Hmong People Cluster: Tibeto-Burman, other Main Language: Miao, Large Flowery Main Language: Achang Main Religion: Christianity Main Religion: Ethnic Religions Status: Significantly reached Status: Partially reached Evangelicals: 75.0% Evangelicals: 7.0% Chr Adherents: 80.0% Chr Adherents: 7.0% Scripture: Complete Bible Scripture: Complete Bible www.joshuaproject.net www.joshuaproject.net Source: Anonymous Source: Wikipedia "Declare his glory among the nations." Psalm 96:3 "Declare his glory among the nations." Psalm 96:3 Pray for the Nations Pray for the Nations Achang, Husa in China Adi