Numerals in Chiru
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
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. -
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 .......................................................................................................... -
THE LANGUAGES of MANIPUR: a CASE STUDY of the KUKI-CHIN LANGUAGES* Pauthang Haokip Department of Linguistics, Assam University, Silchar
Linguistics of the Tibeto-Burman Area Volume 34.1 — April 2011 THE LANGUAGES OF MANIPUR: A CASE STUDY OF THE KUKI-CHIN LANGUAGES* Pauthang Haokip Department of Linguistics, Assam University, Silchar Abstract: Manipur is primarily the home of various speakers of Tibeto-Burman languages. Aside from the Tibeto-Burman speakers, there are substantial numbers of Indo-Aryan and Dravidian speakers in different parts of the state who have come here either as traders or as workers. Keeping in view the lack of proper information on the languages of Manipur, this paper presents a brief outline of the languages spoken in the state of Manipur in general and Kuki-Chin languages in particular. The social relationships which different linguistic groups enter into with one another are often political in nature and are seldom based on genetic relationship. Thus, Manipur presents an intriguing area of research in that a researcher can end up making wrong conclusions about the relationships among the various linguistic groups, unless one thoroughly understands which groups of languages are genetically related and distinct from other social or political groupings. To dispel such misconstrued notions which can at times mislead researchers in the study of the languages, this paper provides an insight into the factors linguists must take into consideration before working in Manipur. The data on Kuki-Chin languages are primarily based on my own information as a resident of Churachandpur district, which is further supported by field work conducted in Churachandpur district during the period of 2003-2005 while I was working for the Central Institute of Indian Languages, Mysore, as a research investigator. -
35 Chapter 2 INTER-ETHNIC CONFLICTS in NORTH EAST
Chapter 2 INTER-ETHNIC CONFLICTS IN NORTH EAST INDIA India as a whole has about 4,635 communities comprising 2,000 to 3,000 caste groups, about 60,000 of synonyms of titles and sub-groups and near about 40,000 endogenous divisions (Singh 1992: 14-15). These ethnic groups are formed on the basis of religion (Hindu, Muslim, Sikh, Christian, Jain, Buddhist, etc.), sect (Nirankari, Namdhari and Amritdhari Sikhs, Shia and Sunni Muslims, Vaishnavite, Lingayat and Shaivite Hindus, etc.), language (Assamese, Bengali, Manipuri, Hindu, etc.), race (Mongoloid, Caucasoid, Negrito, etc.), caste (scheduled tribes, scheduled castes, etc.), tribe (Naga, Mizo, Bodo, Mishing, Deori, Karbi, etc.) and others groups based on national minority, national origin, common historical experience, boundary, region, sub-culture, symbols, tradition, creed, rituals, dress, diet, or some combination of these factors which may form an ethnic group or identity (Hutnik 1991; Rastogi 1986, 1993). These identities based on religion, race, tribe, language etc characterizes the demographic pattern of Northeast India. Northeast India has 4,55,87,982 inhabitants as per the Census 2011. The communities of India listed by the „People of India‟ project in 1990 are 5,633 including 635 tribal groups, out of which as many as 213 tribal groups and surprisingly, 400 different dialects are found in Northeast India. Besides, many non- tribal groups are living particularly in plain areas and the ethnic groups are formed in terms of religion, caste, sects, language, etc. (Shivananda 2011:13-14). According to the Census 2011, 45587982 persons inhabit Northeast India, out of which as much as 31169272 people (68.37%) are living in Assam, constituting mostly the non-tribal population. -
Origin Migration and Settlement of the Chiru Tribe Thanglen Hosea Department of Anthropology Manipur University, Manipur, 795003, INDIA
International Research Journal of Social Sciences______________________________________ ISSN 2319–3565 Vol. 4(11), 48-51, November (2015) Int. Res. J. Social Sci. Origin Migration and Settlement of the Chiru Tribe Thanglen Hosea Department of Anthropology Manipur University, Manipur, 795003, INDIA Available online at: www.isca.in Received 8th October 2015, revised 22nd October 2015, accepted 11th November 2015 Abstract Chiru is one of the indigenous tribes of Manipur that has its own culture, tradition, legends, folklore, folktales, folksongs, languages, religion, beliefs etc. They show predominantly mongoloid features, and speak Chin-Kuki language of Tibeto- Burman linguistic family. The Chiru shows affinity with other kindred tribes viz. Hmar, Kom, Purum, Aimol, Koireng, Puimei, etc. The core argument of this paper is that the conspicuous issues among the contemporary tribal people of north- east India are their ethnic identity and division. Knowing and understanding the origin, oral history, and oral literature of one’s own tribe is a must as it replicates the identity of the people itself. The paper is also an attempt to depict the facts about the nomenclature or the term “Chiru” and the related theory. This paper will also throw light about Chiru Tribe which will, hopefully, facilitate further research and study. Keywords: Chiru, origin, migration, distribution and settlement. Introduction Porompat Imphal East), the population of Chiru tribe living in Manipur is 8599 consisting of 4395 male and 4204 females4. Chiru is one of the smaller tribes of Manipur state, India. They The Chiru tribe like other ethnic groups of the North East India have their own distinct culture, tradition, legend, language, possesses a rich culture, tradition, mythology, legends and folk social norms, costumes, aesthetics, religion, endogamy and tales of the origin, history, costumes and culture. -
A Curriculum to Prepare Pastors for Tribal Ministry in India
Andrews University Digital Commons @ Andrews University Dissertation Projects DMin Graduate Research 2007 A Curriculum To Prepare Pastors for Tribal Ministry in India Calvin N. Joshua Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dmin Part of the Practical Theology Commons Recommended Citation Joshua, Calvin N., "A Curriculum To Prepare Pastors for Tribal Ministry in India" (2007). Dissertation Projects DMin. 612. https://digitalcommons.andrews.edu/dmin/612 This Project Report is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertation Projects DMin by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT A CURRICULUM TO PREPARE PASTORS FOR TRIBAL MINISTRY IN INDIA by Calvin N. Joshua Adviser: Bruce L. Bauer ABSTRACT OF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: A CURRICULUM TO PREPARE PASTORS FOR TRIBAL MINISTRY IN INDIA Name of researcher: Calvin N. Joshua Name and degree of faculty adviser: Bruce L. Bauer, DMiss. Date Completed: September 2007 Problem The dissertation project establishes the existence of nearly one hundred million tribal people who are forgotten but continue to live in human isolation from the main stream of Indian society. They have their own culture and history. How can the Adventist Church make a difference in reaching them? There is a need for trained pastors in tribal ministry who are culture sensitive and knowledgeable in missiological perspectives. Method Through historical, cultural, religious, and political analysis, tribal peoples and their challenges are identified. -
Himalayan Linguistics
volume 9 number 1 June 2010 himalayan linguistics Himalayan Linguistics: a free peer-reviewed web journal and archive devoted to the study of the languages of the Himalayas www.linguistics.ucsb.edu/HimalayanLinguistics Himalayan Linguistics a free peer-reviewed web journal and archive devoted to the study of the languages of the Himalayas EDITORIAL BOARD Editor Carol Genetti, University of California, Santa Barbara Associate Editors Elena Bashir, University of Chicago Shobhana Chelliah, University of North Texas Yogendra Yadava, Nepal Academy and Tribhuvan Univ. David Bradley, La Trobe University Assistant Editor You-Jing Lin, Academia Sinica Technical Expert Carlos M Nash, University of California Santa Barbara Himalayan Linguistics is an online peer-reviewed journal specializing in the languages of the Himalayan region. We also publish grammars, dictionaries, and text collections. Himalayan Linguistics is free; that is, there is no subscription fee. The primary reason for this — and, indeed, for using the web journal as opposed to the printed paper format — is to make the information contained in the journal accessible to scholars in developing countries, in particular the countries of the Himalayan region. Web access is steadily increasing in these areas, and this technology allows fast and affordable access to current research. It is our hope that scholars from the Himalayan region will not only be able to access Himalayan Linguistics, but will also be active contributors to it. The term "Himalayan" is used in its broad sense to include north-western and north-eastern India, where languages of Indo-Aryan, Dravidian, Tibeto-Burman, and Austro-Asiatic linguistic stocks are spoken; the languages of Nepal, Bhutan and the Tibetan Plateau; the languages of northern Burma and Sichuan; and the languages of Nuristan, Baltistan and the Burushaski speaking area in the west. -
Elucidating the Portrait of Darlong Women: Analysis of Rights and Privileges of Women Class in the Darlong Society
International Journal of Research in Social Sciences Vol. 8 Issue 11, November 2018, ISSN: 2249-2496 Impact Factor: 7.081 Journal Homepage: http://www.ijmra.us, Email: [email protected] Double-Blind Peer Reviewed Refereed Open Access International Journal - Included in the International Serial Directories Indexed & Listed at: Ulrich's Periodicals Directory ©, U.S.A., Open J-Gage as well as in Cabell‟s Directories of Publishing Opportunities, U.S.A Elucidating the Portrait of Darlong Women: Analysis of rights and privileges of women class in the Darlong society H.Theresa Darlong* Benjamina Darlong** Abstract: The Darlong in the present state of Tripura (India) precisely belonged to the Kuki- Chin group of the coming of Christianity among the tribesmen and women in the early twentieth century did mark the era of change but the core internal ruling of the society - gender bias. On the other hand, denial cannot be made on the prevalence of the faculty of acceptance (either consciously or unconsciously) among the Darlong women in conceptualising the gender role in and out of the society leaving a huge dilemma on the science of their psychology- creating an atmosphere of Coleridge‟s „willing suspension of disbelief‟. Stepping further, the ethnic tribe had never encounter any social unrest up till today from the part of the suppressed class so as to surface a concrete truth of the their submissiveness and unwillingness to be so calling for an absolute social study. Under the circumstances, the paper attempts to delineate the probabilities and possibilities of triumph over feminist while analysing the refute rights and privileges of the Darlong women in the contemporary Darlong society. -
Indian Tribal Ornaments; a Hidden Treasure
IOSR Journal of Environmental Science, Toxicology and Food Technology (IOSR-JESTFT) e-ISSN: 2319-2402,p- ISSN: 2319-2399.Volume 10, Issue 3 Ver. II (Mar. 2016), PP 01-16 www.iosrjournals.org Indian Tribal Ornaments; a Hidden Treasure Dr. Jyoti Dwivedi Department of Environmental Biology A.P.S. University Rewa (M.P.) 486001India Abstract: In early India, people handcrafted jewellery out of natural materials found in abundance all over the country. Seeds, feathers, leaves, berries, fruits, flowers, animal bones, claws and teeth; everything from nature was affectionately gathered and artistically transformed into fine body jewellery. Even today such jewellery is used by the different tribal societies in India. It appears that both men and women of that time wore jewellery made of gold, silver, copper, ivory and precious and semi-precious stones.Jewelry made by India's tribes is attractive in its rustic and earthy way. Using materials available in the local area, it is crafted with the help of primitive tools. The appeal of tribal jewelry lies in its chunky, unrefined appearance. Tribal Jewelry is made by indigenous tribal artisans using local materials to create objects of adornment that contain significant cultural meaning for the wearer. Keywords: Tribal ornaments, Tribal culture, Tribal population , Adornment, Amulets, Practical and Functional uses. I. Introduction Tribal Jewelry is primarily intended to be worn as a form of beautiful adornment also acknowledged as a repository for wealth since antiquity. The tribal people are a heritage to the Indian land. Each tribe has kept its unique style of jewelry intact even now. The original format of jewelry design has been preserved by ethnic tribal. -
List of Naga Tribes - Wikipedia 20/01/2017 15:04
List of Naga tribes - Wikipedia 20/01/2017 15:04 List of Naga tribes From Wikipedia, the free encyclopedia Naga is a vaguely defined umbrella term for several tribes in North-East India and Upper Burma. S. R. Tohring (2010) lists 66 Naga tribes.[1] The 1991 Census of India listed 35 Naga groups as Scheduled Tribes: 17 in Nagaland, 15 in Manipur and 3 in Arunachal Pradesh.[2] In the past, writers such as Dr. Rev Dozo (in The Cross over Nagaland) and Renthy Keitzar, have classified the Kuki as one of the Naga tribes. Contents 1 Naga tribes 2 Tribes sometimes classified as Naga 3 Composite tribes or communities 4 References Naga tribes Recognized Reference Traditional as for SN Tribe [3] Comments territory Scheduled classification Population Tribe in as Naga S. R. Tohring, 1 Angami India Nagaland 132,000 2010 S. R. Tohring, 2 Ao India Nagaland 261,000 2010 S. R. Tohring, 3 Chang India Nagaland 62,4000 2010 S. R. Tohring, 4 Chirr India Nagaland ? 2010 S. R. Tohring, 5 Chiru India Manipur ? 2010 S. R. Tohring, 6 Htangan Burma ? 2010 Kharam (also S. R. Tohring, 7 India Manipur 1,400 Purum) 2010 Nokaw (Noko) Khiamniungan founded in file:///Users/patrickkulesza/Desktop/NAGA/SUJET%201%20QUI…0%3F/List%20of%20Naga%20tribes%20-%20Wikipedia.webarchive Page 1 sur 7 List of Naga tribes - Wikipedia 20/01/2017 15:04 8 (or Burma, India Nagaland S. R. Tohring, 37,800 Burma is also Khiamnungam) 2010 a Khiamniungan tribe. S. R. Tohring, Konyak Burma, India Nagaland 248,000 2010 Leinong (also S. -
The Role of Oral Tradition with Special Reference to the Thadou-Kuki Society
Journal of North East India Studies Vol. 6(1), Jan.-Jun. 2016, pp. 62-75. The Role of Oral Tradition with Special Reference to the Thadou-Kuki Society D. Mary Kim Haokip Thadou-Kuki society is well known for its oral tradition that expresses valuable messages. The Thadous have a rich collection of folk literature in different genres that include folk narratives, songs, proverbs, riddles, tales, nursery rhymes, lullabies, war songs, sacrificial chants, etc. All forms of oral tradition in Thadou society contains various informational values on religion, history, customs and public practices, and information that has the values of local wisdom in the daily life of the community, as well as genealogical information or descendant of a family in the community. All of the information are received, developed, and derived and transmitted to the future generations through a wide variety of oral tradition. However, with the advent of education, modern entertainment, changing lifestyle and advanced technology, oral tradition has begun to be gradually abandoned and forgotten by the Thadou society. This has adversely affected the existence and transmission of the rich and valuable oral tradition of the Thadous. The aim of the present paper is to discuss the gradual decline in the role and status of oral tradition in Thadou society and the need for maintaining and preserving before it is lost forever. The paper argues for collective responsibility of every member to preserve and store this rich oral tradition. Additionally, documentation and information centres, such as libraries, archives institution, and museum can help to identify, collect, document the oral tradition and preserve the information contained in the oral tradition.