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Conversation about fieldwork in Boro Muolkoi village: Ngultholien Parate, the headman of Boro Muolkoi village, Hrangsuothang Parate, and Zionthar Vankal express enthusiasm and consent to record the variety of Ṭhiek spoken in Boro Muolkoi village for research and documentation purposes.
Conversation about fieldwork in Boro Muolkoi village: Ngultholien Parate, the headman of Boro Muolkoi village, Hrangsuothang Parate, and Zionthar Vankal express enthusiasm and consent to record the variety of Ṭhiek spoken in Boro Muolkoi village for research and documentation purposes.
Conversation about fieldwork in Huonveng village: Dartuohau Vankal, an elderly male Ṭhiek speaker, expresses enthusiasm and consent to record the variety of Ṭhiek spoken in Huonveng village for research and documentation purposes.
Conversation about fieldwork in Huonveng village: Hrangkung Tuolor, president and authority of Huonveng village, expresses enthusiasm and consent to record the variety of Ṭhiek spoken in Huonveng village for research and documentation purposes.
Conversation about fieldwork in Huonveng village: Hrangkung Tuolor, president and authority of Huonveng village, expresses enthusiasm and consent to record the variety of Ṭhiek spoken in Huonveng village for research and documentation purposes.
Conversation about fieldwork in Retzawl village: Thilsinghluo Tuolor, Gaon Bura of Retzawl village, and Robert Pakhuongte, vice president of the Retzawl HSA, express enthusiasm and consent to record the variety of Ṭhiek spoken in Retzawl village for research and documentation purposes.
Conversation about fieldwork in Retzawl village: Thilsinghluo Tuolor, Gaon Bura of Retzawl village, and Robert Pakhuongte, vice president of the Retzawl HSA, express enthusiasm and consent to record the variety of Ṭhiek spoken in Retzawl village for research and documentation purposes.
Conversation about language attiudes: Ngultholien Parate, the headman of Boro Muolkoi village, along with Zionthar Vankal, Hrangsuothang Parate, and Emmanuel Tuolor, discuss the history of Ṭhiek, the relationship between Ṭhiek and literary Hmar based on folk songs, and the collective opinion that the variety of Ṭhiek spoken in Boro Muolkoi village is considered pure.
Conversation about migration and Sikpui: Joseph Tuolor and Dartuohau Vankal discuss the migration of the Ṭhiek people. Then, Joseph Tuolor tells the traditional story Siel Sun as told to him by his father and talks briefly about Sikpui and its pronunciation.
DEVO: an ontology to assist with dermoscopic feature standardization: Article describes how the utilization of dermoscopic analysis is becoming increasingly critical for diagnosing skin diseases by physicians and even artificial intelligence. The authors aimed to develop a domain-specific ontology to formally represent knowledge for certain dermoscopic features.
Elicitation of domains of language use: Robert Pakhuongte, a male speaker of Ṭhiek from Retzawl village, responds to elicitation questions put forth by Emmanuel Tuolor about the number of houses and the approximate number of Ṭhiek speakers in Retzawl village.
Elicitation of domains of language use: Vanlalzawn Tuolor, a female speaker of Ṭhiek from Huonveng village, gives consent for recording her and briefly shares her life story. She responds to questions about her family, her attitude towards the Ṭhiek language, domains of language use, and her hopes for the future of the language.
Elicitation of domains of language use and performance of traditional songs: Dartuohau Vankal, an elderly male Ṭhiek speaker, responds to questions about his life and migration, language attitudes, the status of Ṭhiek, and hopes for the future of the language. He also narrates some Ṭhiek stories based on traditional folk songs, some of which he sings. He describes the relationship between traditional Hmar and Ṭhiek songs. Marina L. Infimate asks questions in Hmar.
Elicitation of language attitudes and domains of use: Dartuohau Vankal describes inter-generational transmission of Ṭhiek in his family, his desire to preserve the language and culture by documenting traditional songs, and his choice of Ṭhiek as a means of communication in home and social settings. He also briefly talks about the character Neirawi from the song 'Hranglam Hla' (Valiant feats), who he explains is from the Ṭhiek clan. Marina L. Infimate asks questions in Hmar.
Historical narrative about migration to Khawhmunlien: Dartuohau Vankal, an elderly male Ṭhiek speaker, narrates how his family established their home at Khawhmunlien village in 1933 and lived there for 50 years.
Personal narrative about a late relative: Dartuohau Vankal, an elderly male Ṭhiek speaker, reflects on an event involving his late relative, Sangawi Pa, narrating the events that transpired while on their way to record traditional songs on a particular Sunday.
Personal narrative about the Sikpui festival: Joseph Tuolor describes the Sikpui festival and explains that some believe the festival is about enjoying the fruits of one's labour.
Personal narrative of Hrangkung Tuolor: Hrangkung Tuolor, president and authority of Huonveng village, introduces himself and expresses his pride for the Ṭhiek language. He talks about Dr. Vanlalthluonga Bapui's book 'Thiek Tawng' being the only written document in Ṭhiek, and his regrets that there are not more written resources in the language. He encourages continued work to document the language.
Personal narrative about the 2022 Assam floods: Biswajit Barman describes his experience during the 2022 Assam floods. The speaker is a retired government worker who is 63 years old at the time of recording.
Personal narrative about the 2022 Assam floods: Biswajit Barman describes his experience during the 2022 Assam floods. The speaker is a retired government worker who is 63 years old at the time of recording.
Personal narrative about the 2022 Assam floods: Sabita Barman describes her experience during the 2022 Assam floods. The speaker is a housewife who is 56 years old at the time of recording.
Personal narrative about the 2022 Assam floods: Sabita Barman describes her experience during the 2022 Assam floods. The speaker is a housewife who is 56 years old at the time of recording.
Personal narrative about the 2022 Assam floods: Mrityunjoy Barman describes his experience during the 2022 Assam floods. The speaker is a government worker who is 60 years old at the time of recording.
Personal narrative about the 2022 Assam floods: Mrityunjoy Barman describes his experience during the 2022 Assam floods. The speaker is a government worker who is 60 years old at the time of recording.
Personal narrative about the 2022 Assam floods: Rajlakshmi (Rupali) Barman describes her experience during the 2022 Assam floods. The speaker is a housewife who is 29 years old at the time of recording.
Personal narrative about the 2022 Assam floods: Rajlakshmi (Rupali) Barman describes her experience during the 2022 Assam floods. The speaker is a housewife who is 29 years old at the time of recording.
Demonstration of astrological prediction and ritual: Mr. Karma Wangdi demonstrates astrology prediction and a ritual to heal from poisoning.
Demonstration of astrological prediction and ritual: Mr. Karma Wangdi demonstrates astrology prediction and a ritual to heal from poisoning.
Description and demonstration of astrological prediction: Mr. Karma Wangdi demonstrates astrology prediction on Gajay using rice, water, incense, and a rosary. When he dips rice into the water, if there is any spirit harming the patient, then the rice will be scattered at the edges of the bowl. If cursed, the rice will stand upward. He concludes that no spirits are harming Gajay; however, he recommends Gajay to offer appeasement wine to the local deity.
Description and demonstration of astrological prediction: Mr. Karma Wangdi demonstrates astrology prediction on Gajay using rice, water, incense, and a rosary. When he dips rice into the water, if there is any spirit harming the patient, then the rice will be scattered at the edges of the bowl. If cursed, the rice will stand upward. He concludes that no spirits are harming Gajay; however, he recommends Gajay to offer appeasement wine to the local deity.
Description and demonstration of Mamo appeasement rituals: Bonism is a traditional form of worship involving rituals related to healing and the earth. Some Bon rituals are performed only by certain individuals (Bonpos). In this recording, Bonpo Karma Wangdi demonstrates a ritual appeasement of Mamo (also known as Lamringbu). His wife and extended family are present because they have not seen this ritual performed for the last 15 years. Mr. Wangdi is the last known Bonpo in Chema village in the Trashi Yangste District of Bhutan. He also belongs to the first generation of Dakpa speakers who started speaking Tshangla in their childhood.
Description and demonstration of Mamo appeasement rituals: Bonism is a traditional form of worship involving rituals related to healing and the earth. Some Bon rituals are performed only by certain individuals (Bonpos). In this recording, Bonpo Karma Wangdi demonstrates a ritual appeasement of Mamo (also known as Lamringbu). His wife and extended family are present because they have not seen this ritual performed for the last 15 years. Mr. Wangdi is the last known Bonpo in Chema village in the Trashi Yangste District of Bhutan. He also belongs to the first generation of Dakpa speakers who started speaking Tshangla in their childhood.
Description of Abi Phôding appeasement rituals: Mr. Karma Wangdi describes the Bon ritual ceremonies used to appease Abi Phôding. If someone suddenly has a hearing problem, they could have been cursed by Abi Phôding. To appease her, they put a ladle, an eggshell, and wine at the tri-junction, call her name three times, and ask her to give her ear.
Description of Garpo appeasement rituals: Mr. Karma Wangdi describes the Bon ritual ceremonies used to appease Garpo, also known as Nepo. These involve raising and/or sacrificing a pig, depending on the patient.
Description of Lamring Mü ritual: Mr. Karma Wangdi describes the Lamring Mü ritual which is used to chase away spirits before taking a sick person to the hospital. First, some simple ritual ceremonies are performed at home to clear the spirits. This is because if the doctor or nurse injects the sick person, the spirit within the sick person’s body could instantly die. Mr. Wangdi is the last known Bonpo (practitioner of Bon rituals) in Chema village in the Trashi Yangste District of Bhutan. He also belongs to the first generation of Dakpa speakers who started speaking Tshangla in their childhood.
Description of Mamo appeasement rituals: Mr. Karma Wangdi describes the Bon ritual ceremonies used to appease Mamo, the holder of all sickness. Three flags representing the father, mother, and son of Mamo are used to request forgiveness for any wrongdoing.
Description of Phoshing and Moshing appeasement rituals: Mr. Karma Wangdi describes the Bon ritual ceremonies used to appease the male spirit Phoshing and the female spirit Moshing. A smoke offering is made by mixing flour with dry meat, wine, and water.
Description of Tshong Tshongma appeasement rituals and offerings: Mr. Karma Wangdi describes the Bon ritual ceremonies used to appease Tshong Tshongma. This is a very important deity in eastern Bhutan, especially to the people in its vicinity. People bow three times and give offerings. When someone is seriously ill near Tshong Tshongma, they would sacrifice an ox as an offering.
Performance of an epic poem introduction: Performance of an introductory song from the epic of King Gaser Gyalpo of Lithang by Mr. Karma Wangdi.
Performance of an epic poem song: Performance of a song about royalty in Kongü from the epic of King Gaser Gyalpo of Lithang by Mr. Karma Wangdi.
Performance of Arpo ritual song: Before the Arpo rituals, Mr. Karma Wangdi performs a song about royalty in Kongü stating that his body and possessions (sword, helmet, belt, boots, body armor, bow, and arrow) belong to King Gaser Gyalpo.
Performance of a folk song 'Tingdui': This is a Liangmai traditional song by a legendary composer Hungennang. The current song was sang by Mr. Phenlakbou of Thalon village, Tamenglong district, Manipur.
Monologue about a master and his helper: This is a monologue by Muhammad Aslam (a 38-year old male teacher) about a master and his domestic help. The master asks his helper to bring a sharpening tool and the helper brings sand instead. He could not differentiate between the two words because they were homophonous. The other native speaker present during this recording is Gohar-Ur Rehman (a 39-year old male shopkeeper).
Monologue about a master and his helper: This is a monologue by Muhammad Aslam (a 38-year old male teacher) about a master and his domestic help. The master asks his helper to bring a sharpening tool and the helper brings sand instead. He could not differentiate between the two words because they were homophonous. The other native speaker present during this recording is Gohar-Ur Rehman (a 39-year old male shopkeeper).
Personal narrative about a scam: This is a narrative by Muhammad Aslam (a 38-year old male teacher) about a scam. Once someone called a friend of Muhammad Aslam and told him that he had received a prize. The gentleman (the speaker's friend) was very happy. The caller at the other end asked him to top up credit on his mobile phone, and he did so. After losing some money he understood that it was a scam. The other speaker present during this recording is Gohar-Ur Rehman (a 39-year old male shopkeeper).
Personal narrative about a scam: This is a narrative by Muhammad Aslam (a 38-year old male teacher) about a scam. Once someone called a friend of Muhammad Aslam and told him that he had received a prize. The gentleman (the speaker's friend) was very happy. The caller at the other end asked him to top up credit on his mobile phone, and he did so. After losing some money he understood that it was a scam. The other speaker present during this recording is Gohar-Ur Rehman (a 39-year old male shopkeeper).
Retelling of the story of the thirsty crow: This is a retelling of the story of the thirsty crow by Akbar Khan (a 46-year old male teacher). Once upon a time, a crow was very thirsty. He flew in search of water and saw a pitcher. He sat on the pitcher to drink water, but the surface of the water was low and he could not reach it. He then gathered some small pebbles and put them in the pitcher one by one. The water level raised. He drank water and flew away. The other speaker present during this recording is Gohar-Ur Rehman (a 40-year old male shopkeeper).
Retelling of the story of the thirsty crow: This is a retelling of the story of the thirsty crow by Akbar Khan (a 46-year old male teacher). Once upon a time, a crow was very thirsty. He flew in search of water and saw a pitcher. He sat on the pitcher to drink water, but the surface of the water was low and he could not reach it. He then gathered some small pebbles and put them in the pitcher one by one. The water level raised. He drank water and flew away. The other speaker present during this recording is Gohar-Ur Rehman (a 40-year old male shopkeeper).
Conversation about grass cutting: This is a conversation between Abdul Malik (an 85-year old male) and Abdul Rehman (an 80-year old male) about the cutting of grass. The speaker talks about a man who was trying to show his efficiency while cutting the grass and the speaker taught him a lesson.
Conversation about grass cutting: This is a conversation between Abdul Malik (an 85-year old male) and Abdul Rehman (an 80-year old male) about the cutting of grass. The speaker talks about a man who was trying to show his efficiency while cutting the grass and the speaker taught him a lesson.

UNT College of Information - 118 Matching Results

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