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Journal articles on the topic 'Dovon'

Author: Grafiati

Published: 5 June 2025

Last updated: 16 July 2025

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1

Shahlo, H.Artikalievna. "THE HISTORICAL NOVEL OF MINGTEPA ETHNOGRAPHY (About M. Egamberdiev's historical novel "Yellow Dragon's Attack")." LOOK TO THE PAST 5, no. 5 (2022): 79–86. https://doi.org/10.5281/zenodo.6643277.

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This article provides information about Mannop Egamberdiev’s historical novel “Yellow Dragon’s Attack”, the history of the novel, its importance in covering the history of the ancient state of Ferghana (Dovon, Davan, Day-yuan) and its capital Mingtepa (Ershi). The military marches of the Khanate to the ancient Ferghana state in the II-I centuries BC show the heroism of the Dovon population, as well as their traditions, socio-economic and cultural life, which are covered with great artistic skill.

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2

Nuralibek, Bozarov Saidmurod o'g'li Mengqobilov Sardor Fayzullo o'g'li Buxorov Muhammad Komil o'g'li. "QANG' VA DOVON DAVLATI HUDUDI VA BOSHQARUV TIZIMI." INTERNATIONAL BULLETIN OF APPLIED SCIENCE AND TECHNOLOGY 3, no. 2 (2023): 137–43. https://doi.org/10.5281/zenodo.7663154.

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Har bir xalqning davlatchilik va madaniyati tarixini o‘rganish nafaqat ilmiy yoki nazariy, balki chuqur ma'naviy-ruhiy ahamiyatga ega bo‘lib, har birimizda o‘zimiz tug‘ilgan va yashayotgan ona zamin bilan mustahkam aloqadorlik hissini rivojlantiradi. O‘zbekistonning qadimgi tarixi va madaniyati, qadimgi madaniy aloqalar mavzulariga katta e'tibor berilayotganligi ahamiyatga molikdir. O‘zbek xalqi davlatchiligi taraqqiyotida Qang’ va Dovon davlatlarining o’rni muhim ahamiyat kasb etadi. Mazkur maqola orqali qadimgi davlatlardan biri hisoblangan Qang’ va Dovon davlatlarining hududi va boshqaruv tizimiga oid ma’lumotlarni yetkazib berishga harakat qilamiz.

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3

Talabjonov, Bunyodbek Saidaxmad o'g'li. "QADIMGI XITOY MANBALARIDA TILGA OLINGAN SHAHARNING TURIZM IMKONIYATLARI VA MUAMMOLARI MINGTEPA ARXEOLOGIK YODGORLIGI MISOLIDA." Oriental Renaissance: Innovative, educational, natural and social sciences 4, no. 23 (2024): 379–83. https://doi.org/10.5281/zenodo.14162853.

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<em>Ushbu maqolada qadimgi Xitoy manbalarida tilgan olingan yurtimizning qadimgi davriga oid bo‘lgan madaniy meros obyektining  turizm maskaniga aylantirish bo‘yicha qilingan ishlar va muammolar yortilgan. Kelajakda turizm salohiyatini yanada oshirishga xizmat qiladigan lohiyalar tahlil qilindi. Shuningdek, sohani rivojlantirishga yordam beradigan taklif va mulohazalar berilgan.</em>

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4

Wapenaar, Jeroen. "Activiteiten door doven voor doven." AS - Maandblad voor de activiteitensector 37, no. 4 (2016): 8–11. http://dx.doi.org/10.1007/s41188-016-0040-y.

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5

Ezra, Kate, and Jean-Christophe Huet. "Dogon." African Arts 30, no. 2 (1997): 14. http://dx.doi.org/10.2307/3337417.

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6

Kutsenkov, Petr A. "Islamic Influence and Dogon Cultural Synthesis: Redefining Cultural Dynamics in Mali." Journal of Contemporary Rituals and Traditions 2, no. 1 (2024): 49–60. http://dx.doi.org/10.15575/jcrt.447.

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Purpose of the Study: This study aims to re-evaluate the commonly held perception that Islamization leads to the destruction of traditional African cultural symbols and practices. Focusing on the Dogon people of Mali, the research seeks to understand how Islam interacts with and influences their traditional visual culture. Methodology: This study utilizes a combination of observational and ethnographic methods to analyze visual cultural elements in Dogon Country, including sculptures, door locks, traditional buildings, and Dogon mosques, based on extensive fieldwork conducted from 2015 to 2023. Main Findings: Contrary to the notion that Islam erases indigenous visual culture, the study finds a unique form of interaction between Islam and traditional Dogon visual symbols. The Dogon people have retained their beliefs in “jinna” and continue their ritualistic practices. Notably, the influence of Islam has led to the creation of Dogon mosques, which are new architectural forms that incorporate traditional Dogon decorative motifs associated with idol or fetish worship. Applications of This Study: The findings offer significant insights for cultural preservation efforts in Mali and similar contexts. By demonstrating the capacity for harmonious coexistence of Islamic and traditional cultural elements, this research provides a framework for understanding and preserving the rich cultural heritage of the Dogon people. Novelty/Originality of This Study: This study offers a unique insight into the symbiotic relationship between Islamic and traditional Dogon cultures, challenging the common narrative of cultural erasure and highlighting the possibilities of cultural adaptation and synthesis in Africa.

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Heath, Jeffrey, and Vadim Dyachkov. "Subject versus addressee in Dogon imperatives and hortatives." Studies in Language 39, no. 3 (2015): 555–93. http://dx.doi.org/10.1075/sl.39.3.02hea.

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Indicative sentences in Dogon have a subject of S/A type identifiable by convergent criteria. However, Dogon imperatives diverge from English in lacking full-fledged referential subjects. Specifically, covert imperative actors (“subjects”) cannot bind transpersonal reflexive pronominals the way indicative subjects do. Instead, Dogon imperative verbs morphologically index addressee number. Dogon hortatives have both overt first-person plural subjects and imperative-like second-person addressees. We must therefore tease apart (referential) subjecthood and addresseehood. Crosslinguistic comparisons (Basque allocutives, Russian transpersonal reflexives) bring out similarities and differences. A cultural focus on immediate observation as opposed to projected result, also observed in action verb semantics, may be behind the Dogon difference.

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8

Bontadi, Jarno, and Mauro Bernabei. "Inside the Dogon Masks: The Selection of Woods for Ritual Objects." IAWA Journal 37, no. 1 (2016): 84–97. http://dx.doi.org/10.1163/22941932-20160122.

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At the foot of the Bandiagara cliffs in Mali lives one of the most studied and yet most mysterious ethnic groups of West Africa, the Dogon. According to their religion, masks have a key role in traditional rites, since they are the link between the earthly and the divine. The production and maintenance of such important tools have precise rules handed down by the Dogon secret society called Awa. Fifteen traditional Dogon masks were studied to ascertain the wood species selected to carve them. The analysis shows the occasional use of marula (Sclerocarya birrea, 3 masks) and African grape (Lannea spec., 2 masks) and a preference for ceiba (Ceiba pentandra, 10 masks), a tree revered as sacred by the Dogon. The results suggest potential implications concerning the use of trees and woods in Dogon tradition.

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9

Hantgan, Abbie, and Johann‐Mattis List. "Bangime: secret language, language isolate, or language island? A computer‐assisted case study." Papers in Historical Phonology 7 (September 7, 2022): 1–43. http://dx.doi.org/10.2218/pihph.7.2022.7328.

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   We report the results of a qualitative and quantitative lexical comparison between Bangime and neighboring languages. Our results indicate that the status of the language as an isolate remains viable, and that Bangime speakers have had different levels of language contact with other Malian populations at various points throughout their history. Bangime speakers, the Bangande, claim Dogon ancestry. The Bangande portray this connection to Dogon through the fact that the language has both recent borrowings from neighboring Dogon varieties and more rooted vocabulary from Dogon languages spoken to the east from whence the Bangande claim to have come. Evidence of multilayered long‐term contact is clear: lexical items have even permeated even core vocabulary. However, strikingly, the Bangande are seemingly unaware that their language is not intelligible with any Dogon variety. We hope that our fiindings will influence future studies on the reconstruction of the Dogon languages and other neighboring language varieties to shed light on the mysterious history of Bangime and its speakers.  

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10

Kutsenkov, Piotr A. "The Traditional Culture of Dogon (Mali) in the Context of Islamic Civilization." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2022): 135. http://dx.doi.org/10.31857/s086919080021623-2.

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The article examines the phenomenon of the penetration of elements of pre-Islamic decor into the architecture of mosques in the Dogon Country (Mali). In the case of Dogon architecture, one can observe a very peculiar version of the interaction of traditional culture with Islam. In itself, the use of forms and types of architectural structures traditional for the given territory is well known - it is enough to recall the Ottoman mosques. With the Dogon, the situation is different: the architecture of mosques reproduces not just the decor of a building directly related to traditional religion, but precisely those details of it that are associated with the worship of &quot;idols&quot;, or fetishes. Similar incidents were recorded in other areas of Dogon modern traditional culture. A typical example is the prophet Amabir (Amabirɛ, “Creation of the Lord”, abbreviated as Abirɛ) Goro (Goro), who owns the prophecy that some day or other the Dogon will return to the Mande Country. The Dogon consider Amabire, and not Muhammad, the &quot;last prophet&quot; and connect the legend about him with the history of Islam in Mali. These cases indicate the penetration of pagan elements into Muslim architecture, as well as the penetration of Islam into pagan folklore and a clear desire to link them with each other. So this is evidence of the synthesis of Islam and traditional culture: pagan elements of Dogon heritage are no longer recognized as such, and Islamic elements are not identified by the Dogon only with religion.

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11

Mackey, Nathaniel. "Dogon Eclipse." Callaloo, no. 26 (1986): 96. http://dx.doi.org/10.2307/2931061.

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12

Marx, Vivien. "Yannick Doyon." Nature Methods 14, no. 6 (2017): 543. http://dx.doi.org/10.1038/nmeth.4296.

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13

Davis, Shawn R. "Dogon Funerals." African Arts 35, no. 2 (2002): 66–92. http://dx.doi.org/10.1162/afar.2002.35.2.66.

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14

Diyora, S. Abdurahmonova. "SANGZOR VODIYSINING GEOLOGIK TUZILISHI VA RELYEFI." Journal of Geography and Natural Resources 02, no. 06 (2022): 1–11. https://doi.org/10.5281/zenodo.7482390.

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Ushbu maqolada Sangzor vodiysining geologik tuzilishi, relyef shakllari, vodiyning tog‘ yotqiziqlari, tektonik tuzilishining asosiy xususiyat-lari, tizmalaning yemirilish darajalari haqida ma’lumotlar tahlil qilingan.

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15

Culy, Christopher, and Sarah M. B. Fagan. "The history of the middle in Dogon." Studies in African Linguistics 30, no. 2 (2001): 171–94. http://dx.doi.org/10.32473/sal.v30i2.107357.

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Donno So, a Dogon language of Mali, has a class of verbs (C3) that exhibits an interesting set of formal and semantic properties. The verbs in this class have different derivational histories; they also have various typs of meaning (middle; middle-related; non-middle). Although C3 verbs cannot be unified derivationally or semantically, they can all be defined both paradigmatically and in terms of phonotactic constraints, like the other two verb classes in Donno So. Comparison with other Dogon languages shows how the middle evolved in Dogon and how Donno So C3 verbs in turn evolved from the middle. These results expand Kemmer's [1993] discussion of the processes invoved in the evolution of middle systems. The comparison also provides some hypotheses about the history of Dogon.

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16

VANYUKOVA, Darya. "2022 Expedition to Mali." Oriental Courier, no. 1 (2022): 86. http://dx.doi.org/10.18254/s268684310021414-3.

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The 2022 field season (January 23 – February 23) turned out to be very productive: we managed to clarify the history of Dogon migrations from the Mande Country to the Bandiagara Highlands. We received quite complete information on the prophet Abirɛ, who predicted the return of Dogon to their historical homeland and completely new information about Bozo and Bambara puppets. Finally, we acquired many interesting artifacts for the State Museum of Oriental Arts. Due to the inability to arrive to the Dogon Country, it was decided to focus on the area of the city of Bougouni (Sikasso region) in southern Mali and on the Mande Country (regions of Koulikoro and Kayes, from the city of Kangaba in the west to Bamako in the east). Two magnificent, beautifully attributed works of traditional Bambara art were acquired in Bougouni for the collection of the State Museum of Oriental Arts: “Monkey” (Warabilen) and “Wild buffalo” (Sigi; Sigifin) masks. During the expedition, new and very significant data were obtained on the migrations of the Dogon from the Mande Country to the Bandiagara Highlands. A lot of information has now been accumulated regarding how the Dogon came to their new homeland. They were published, including in Russian. But the Manding oral traditions about the exodus of Dogon are still little known. We have partially succeeded in making up for this shortcoming. Oral historical traditions about the exodus of the Dogon from the Mande Country are changeable, internally contradictory and extremely unstable narratives with confused chronology, filled with omissions and vague allusions. However, some conclusions can still be drawn: there is almost no doubt that the root cause of the Dogon leaving for the lifeless rocks of Bandiagara was some kind of difficult and bloody conflict, accompanied by numerous victims. It is also clear that there were several waves of resettlement, and the last Dogon left for the highlands in the middle of the second half of the 19th century. It was also possible to find out that the Bambara and Bozo puppets are not at all a secularized popular theater. The puppet society is associated with the Koré secret society, and is perhaps one of the most powerful Bambara societies, which in this case refers to three ethnic groups: the Bambara proper, the Bozo (Dogon partners in a marriage-prohibitive joking relations) and the Marka (Soninké). Ceremonies involving puppets are completely sacred (only members of the Society take part in them), semi-sacred (only men take part in them), and, finally, publicly available — everyone, including women and children, takes part in them.

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17

Schaefer, Ronald P., and Francis O. Egbokhare. "NP internal syntax: High tone and quantifier conditions." Proceedings of the Linguistic Society of America 4, no. 1 (2019): 8. http://dx.doi.org/10.3765/plsa.v4i1.4501.

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This paper applies a model of tonosyntax designed for the Dogon languages to Emai, another language of West Africa that belongs to the Edoid group. The Dogon model aligns with and diverges from the tonosyntax of Emai. In Dogon noun phrases, an adnominal controller prompts a {L} (low) tone overlay onto the lexical tone of a left-adjacent target. Numerals, quantifiers and discourse markers fail as controllers. In Emai, most adnominals except cardinal numerals and discourse markers trigger a {H} overlay on a left-adjacent head or other adnominal. Emai varies from Dogon on two additional counts. Emai quantifiers prompt tonal overlay. In addition, right edge lexical /H/ constrains {H} overlay. We conclude by positing a potential relation between low {L} vs high {H} overlay and Clements and Railland’s (2008) lax vs tense prosody types.

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18

Barros, Denise D., Aghi A. Bahi, and Paula Morgado. "« Dogonité » et Internet." Anthropologie et Sociétés 35, no. 1-2 (2011): 69–86. http://dx.doi.org/10.7202/1006369ar.

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Dans cet article, nous discutons de l’affirmation de l’identité substantivée diffusée dans le web et attribuée à la société dogon. À partir d’un corpus de pages web, nous examinons les stéréotypes ainsi que les formes de langage visuel utilisées dans le discours sur le tourisme en Pays Dogon pour promouvoir le tourisme de la région. Internet jouant un rôle très important pour alimenter l’enchantement des touristes, nous voulons étudier comment les stéréotypes ethniques et culturels coloniaux sont renouvelés. Nous réexaminons les images produites sur le Pays Dogon dans le web, afin de comprendre les implications théoriques et méthodologiques de leurs significations.

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Ciarcia, Gaetano. "Dogons et Dogon." L'Homme, no. 157 (January 1, 2001): 217–30. http://dx.doi.org/10.4000/lhomme.92.

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20

Schermer, Trude. "Gebarentaal Van Doven." Psycholinguistiek en taalstoornissen 24 (January 1, 1986): 111–17. http://dx.doi.org/10.1075/ttwia.24.12sch.

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Until the sixties linguists didn't show any interest in the natural language of prelingually deaf people. Generally speaking their communication system was not considered a real language comparable to any spoken language. The signs used by deaf people were taken as natural gestures. In 1880 at the Milan conference on deaf education it was decided that signs should no longer be used in the schools for the deaf and that deaf people should not be allowed to use their own communication system. Instead, the spoken language of the hearing environment should be learned. At that time deaf educators were convinced of the damaging influence on spoken language development of the use of signs. However, there is no evidence for this. On the contrary, research has shown that the use of sign language as a first language improves the communicative abilities of the deaf people, which could be the basis for learning the spoken language. Despite this resolution deaf communities continued, albeit isola-ted and not openly, to use their own communication system. In 1963 a book was published by an American linguist, William Stokoe, that changed the way in which people thought about sign language. He showed how signs can be analysed into elements comparable to phonemes in spoken language and started the lingu-istic research on grammatical aspects of American Sign Language. This research showed that sign language is indeed a 'real' language, equal to any spoken language and that deaf people should have the right to use this language. Following American research, many linguists in Europe discovered' sign languages in their countries. Even in traditionally oral countries like the Netherlands and Belgium. In this paper some grammatical aspects of sign languages are discussed.

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21

Leloup, Hélène, and Helene Leloup. "Dogon Figure Styles." African Arts 22, no. 1 (1988): 44. http://dx.doi.org/10.2307/3336689.

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22

Ghindă, Luciana Florentina. "L´Architecture Dogon." Revista CICSA online, Serie Nouă, no. 1 (2015): 82–95. http://dx.doi.org/10.31178/cicsa.2015.1.7.

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The purpose of this paper is to offer a brief review on the architectural style of the Dogon tribe from Mali, who is one of the most famous ethnic groups in Africa. Known for their amazing mask dances and wooden sculptures, they show us how the complex Dogon cosmogony is a part of their daily life because it explains the origin of the world and the traditional customs. The Dogon developed a style of mud architecture what amazes us with its variety because all the buildings in their village, such as granaries and toguna have a particular significance. The remarkable earthen architecture, social organization and religion are inseparable, everyday life mingle with the ritual life.

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Cherif, Mariama, Daniel Amoako-Sakyi, Amagana Dolo та ін. "Distribution of FcγR gene polymorphisms among two sympatric populations in Mali: differing allele frequencies, associations with malariometric indices and implications for genetic susceptibility to malaria". Malaria Journal 15, № 1 (2016): 29. https://doi.org/10.1186/s12936-015-1082-8.

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<strong>Background: </strong>Genetic polymorphisms in the complex gene cluster encoding human Fc-gamma receptors (FcγRs) may influence malaria susceptibility and pathogenesis. Studying genetic susceptibility to malaria is ideal among sympatric populations because the distribution of polymorphic genes among such populations can help in the identification malaria candidate genes. This study determined the distribution of three FcyRs single nucleotide polymorphisms (SNPs) (FcγRIIB-rs1050519, FcγRIIC-rs3933769 and FcγRIIIA-rs396991) among sympatric Fulani and Dogon children with uncomplicated malaria. The association of these SNPs with clinical, malariometric and immunological indices was also tested.<strong>Methods: </strong>This study involved 242 Fulani and Dogon volunteers from Mali age under 15 years. All SNPs were genotyped with predesigned TaqMan<sup>®</sup> SNP Genotyping Assays. Genotypic and allelic distribution of SNPs was compared across ethnic groups using the Fisher exact test. Variations in clinical, malariometric and immunologic indices between groups were tested with Kruskal–Wallis H, Mann–Whitney U test and Fisher exact test where appropriate.<strong>Results: </strong>The study confirmed known malariometric and immunologic differences between sympatric Fulani and non-Fulani tribes. Parasite density was lower in the Fulani than the Dogon (p < 0.0001). The mutant allele of FcγRIIC (rs3933769) was found more frequently in the Fulani than the Dogon (p < 0.0001) while that of FcγRIIIA (rs396991) occurred less frequently in the Fulani than Dogon (p = 0.0043). The difference in the mutant allele frequency of FcγRIIB (rs1050519) between the two ethnic groups was however not statistically significant (p = 0.064). The mutant allele of rs396991 was associated with high malaria-specific IgG1 and IgG3 in the entire study population and Dogon tribe, p = 0.023 and 0.015, respectively. Parasite burden was lower in carriers of the FcγRIIC (rs3933769) mutant allele than non-carriers in the entire study population (p < 0.0001). Carriers of this allele harboured less than half the parasites found in non-carriers.<strong>Conclusion: </strong>Differences in the allelic frequencies of rs3933769 and rs396991 among Fulani and Dogon indirectly suggest that these SNPs may influence malaria susceptibility and pathogenesis in the study population. The high frequency of the FcγRIIC (rs3933769) mutant allele in the Fulani and its subsequent association with low parasite burden in the entire study population is noteworthy.

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24

Culy, Cristopher, and Kungarma Kodio. "Dogon pronominal systems their nature and evolution." Studies in African Linguistics 23, no. 3 (1994): 315–44. http://dx.doi.org/10.32473/sal.v23i3.107411.

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The Dogon language family has received little attention in the linguistics literature to date. In this paper we examine the binding properties of the pronominal systems of three Dogon languages, Donno S:>, T:>r:> S:>, and Togo Ka. We also posit the pronominal system of their common ancestor, and the changes from the common ancestor to the contemporary languages. In doing so, we find two ways in which languages can lose logophoricity: (1) the logophoric pronoun becomes a subject oriented reflexive, and (2) the logophoric pronoun is lost without any reflex. The Dogon languages thus give us insight into the nature of pronominal systems and how they evolve.

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Chattopadhyay, Sailesh. "Graphium doson (Felder and Felder) (Lepidoptera: Papilionidae) on Magnolia champaca (L.) Baill. ex Pierre: A New Record of Host Plant from Jharkhand." Environment and Ecology 42, no. 3A (2024): 1191–93. http://dx.doi.org/10.60151/envec/iukm1751.

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The common Joy, Graphium doson (Felder and Felder) was noticed to cause severe damage by feeding the foliages of champak (Magnolia champaca) plantation by the caterpillars for the first time from Jharkhand State. This new host plant record of Graphium doson in Jharkhand is of paramount importance for the outbreak potentiality of this lepidopteron insect.

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26

van Beek, Walter. "Matter in Motion: A Dogon Kanaga Mask." Religions 9, no. 9 (2018): 264. http://dx.doi.org/10.3390/rel9090264.

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Dogon masks have been famous for a long time—and none more so than the kanaga mask, the so-called croix de Lorraine. A host of interpretations of this particular mask circulate in the literature, ranging from moderately exotic to extremely exotic. This contribution will focus on one particular mask situated within the whole mask troupe, and it will do so in the ritual setting to which it belongs: a second funeral, long after the burial. A description of this ritual shows how the mask troupe forms the constantly moving focus in a captivating ritual serving as second funeral. Thus, the mask rites bridge major divides in Dogon culture, between male and female, between man and nature, and between this world and the supernatural one. They are able to do so because they themselves are in constant motion, between bush and village and between sky and earth. Masks are matter in motion and symbols in context. Within imagistic religions such as the Dogon one, these integrative functions form a major focus of Dogon masks rituals—and hence, to some extent, of African mask rituals in general. In the Dogon case, the ritual creates a virtual reality through a highly embodied performance by the participants themselves. Then, the final question can be broached, that of interpretation. What, in the end, do these masquerades signify? And our kanaga mask, what does it stand for?

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27

Mathieu, Jocelyne. "Une femme dans un monde d’hommes." Ethnologies 26, no. 2 (2006): 57–78. http://dx.doi.org/10.7202/013743ar.

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Résumé Madeleine Doyon a été associée aux Archives de folklore de l’Université Laval dès leur création en 1944. Pendant plus de 30 ans, elle a mené une carrière d’enseignante et de chercheure au sein du groupe constitué par Luc Lacourcière. Elle fut aussi secrétaire en titre des Archives de folklore de 1945 à 1955. Madeleine Doyon voulait tout saisir de la culture traditionnelle, qu’elle concevait au sens large : depuis les us, coutumes et pratiques, le costume, les jeux et les divertissements, jusqu’aux arts populaires. Son enseignement l’a amenée à développer des outils et des méthodes, pour le travail de terrain en particulier. L’oeuvre de Madeleine Doyon est teintée d’éclectisme et de perfectionnisme. Elle s’avère polyvalente avant l’heure, intéressée par les langues et la littérature, les arts et l’histoire.

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Mounkoro, Pakuy Pierre, Souleymane Coulibaly, Amagana Dougnon, Rokia Sanogo, Drissa Diallo, and Baba Koumaré. "Aspects socioculturels du recensement des tradipraticiens en santé mentale au plateau Dogon de Bandigara, Mali." Psy Cause N° 85, no. 2 (2023): 37–46. http://dx.doi.org/10.3917/psca.085.0037.

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La collaboration avec les Tradipraticiens de santé (TPS), passe par leur recensement. L’objectif était de décrire les stratégies ayant permis de recenser les TPS au Plateau Dogon de Bandiagara. Les TPS ont été recensés à partir, de la liste administrative de personnalités influentes ; des dossiers des patients ; pendant des visites organisées auprès des TPS ; par les associations de tradipraticiens de santé. De 1986 à 1990 : 312 TPS dont 27 en santé mentale recensés dans la région. Au Plateau Dogon, 87 dont 9 en santé mentale et 8 associations de PMT. De 1990 à 2000 : le nombre d’associations était 12 en 2000 et 20 en 2002 avec 67, 95 et 156 adhérents dont 15 TPS en santé mentale au Plateau Dogon. De 2002 à 2016 : 31 associations fédérées avec 700 adhérents dont 20 en santé mentale.

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Bibeau, Gilles. "Les errances du Renard pâle dans le haut pays dogon." Culture 17, no. 1-2 (2021): 61–80. http://dx.doi.org/10.7202/1084024ar.

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Je montrerai dans cette communication comment la nouvelle ethnographie réalisée par des équipes hollandaises et italo-malienne dans le haut-pays dogon a conduit à mettre en doute la fiabilité des travaux classiques de l’équipe de Griaule. Il s’agira de comprendre ce qui peut expliquer les écarts entre l’ethnographie de Griaule, Leiris, Dieterlen et Calame-Griaule d’une part et celle de Walter van Beek, Piero Coopo et L. Pisani d’autre part. Je me demanderai aussi pourquoi les voix du dedans, particulièrement celles des romanciers, tendent à construire l’ethnographie dogon en prenant une grande distance par rapport à la littérature ethnologique d’hier et d’aujourd’hui. J’examinerai les ouvrages de fiction de Yambo Ouologuem et de Hampaté Ba, en me demandant si ces ouvrages ne rendent pas mieux compte de la société dogon que ne le font les ethnologues eux-mêmes.

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ECA. "Interview with Doron Zeilberger." Enumerative Combinatorics and Applications 2021, no. 1 (2020): Interview #S3I3. http://dx.doi.org/10.54550/eca2021v1s1i3.

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31

Bryant, Andrea. "Elsewhere by Doron Rabinovici." World Literature Today 89, no. 3 (2015): 116–17. http://dx.doi.org/10.1353/wlt.2015.0235.

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Detre, Laura A. "Elsewhere by Doron Rabinovici." Journal of Austrian Studies 48, no. 2 (2015): 157–58. http://dx.doi.org/10.1353/oas.2015.0022.

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Rappaport Hovav, Malka. "In memoriam—Edit Doron." Brill’s Journal of Afroasiatic Languages and Linguistics 11, no. 2 (2019): 243–47. http://dx.doi.org/10.1163/18776930-01102001.

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Gen, Diony. "Gebarentaal en anderstalige doven." Vakblad Sociaal Werk 25, no. 4 (2024): 29. http://dx.doi.org/10.1007/s12459-024-2004-z.

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Calame-Griaule, Genevieve. "On the Dogon Restudied." Current Anthropology 32, no. 5 (1991): 575–77. http://dx.doi.org/10.1086/204001.

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Louwerse, Anna, and Jan van Doesburg. "Als de lichten doven." Tijdschrift voor Historische Geografie 7, no. 4 (2022): 311–21. http://dx.doi.org/10.5117/thg2022.4.003.louw.

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Raunig, Walter. "Duchâteau, Armand: Sakrale Eisenskulpturen der Dogon. Sacred Iron Sculptures of the Dogon." Anthropos 110, no. 1 (2015): 226–28. http://dx.doi.org/10.5771/0257-9774-2015-1-226.

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Alshamsan, Aboaws Ibrahim. "أحكام (دون) ودلالاتها السياقية". El-HARAKAH (TERAKREDITASI) 18, № 2 (2016): 223. http://dx.doi.org/10.18860/el.v18i2.3674.

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<p dir="RTL">ملخص</p><p dir="RTL">تبين لنا من هذا البحث أن (دون) ظرف مبهم منصرف كثير ملازمة الظرفية غير أنه نقل للاسمية فأخبر به ووصف به بمعنى الشيء المنحط عن غيره لأن دلالة (دون) هي تقصير عن الغاية المكانية الحسية أو المعنوية، واستعمل (دون) اسم فعل أمر بمعنى خذ المتعدي أو بمعنى توقف أو تأخر اللازم، واتصفت جملته بالجمود فلا يتعدى مفعوله عليه، وأخذ من دون اسم تفضيل للدلالة على تفاوت المكان أو المكانة، واستعملت (دون) في السياق بدلالات وظيفية مختلفة فجاءت بمعنى (لا)، و(قبل)، و(قُدّام)، و(تحت)، و(غير) و(من غير)، وتتركب (دون) مع حرف الجر (من) لتكون بمعنى (غير)، و(قبل)، و(تحت)، و(لا)، و(سوى)، وتتركب (دون) مع حرف الجر الباء ليكون بمعنى (غير)، و(أقل). ويستفاد من هذا أنه لك استعمال (دون) أو (من دون) أو (بدون) إن أردت معنى (غير) أو (أقل).</p><p dir="RTL" align="center"> </p><p dir="LTR"><strong>Provisions of (Doon) and contextual implications</strong><br /> Abstract<br /> It appears from this research that (Doon) is a vague adverb, and it always stays as an adverb. However, it has been also used as a noun. Therefore it could be used as a predicate. (Doon) describes things that are less than the others, either physically or socially. In addition, it is likely used as a command verb in the meaning of take or stop. The sentence that (Doon) comes in, is always in a specific order. (Doon) can also be used to express preference or disparity of places and ranks and it comes in the meaning of (not), (before), (in front), (below), (other than) and (without) depending on the context. (Doon) is an idiom when it combines with the preposition (from) in the meaning of (other than), (before), (under), (not) and (except), it also combines with the preposition (with) in the meaning of (other than), (before), (below), (not) and (except). Finally, you can use (Doon) or (Mn Doon) or (Bedoon) in the meaning of (other than) or (below).</p>

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Guindo, Bocary, and Petr A. Kutsenkov. "THE “FEEDBACK EFFECT” IN MODERN DOGON CULTURE (MALI)." Journal of the Institute of Oriental Studies RAS, no. 1 (19) (2022): 158–70. http://dx.doi.org/10.31696/2618-7302-2022-1-158-170.

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The ‘Feedback effect’ is a phenomenon of a ‘feedback’, repeatedly described for discussing the oral tradition: Back in 1982, German ethnologist David Henige noted that researchers of African traditional cultures more and more often encounter the practice when they are recounted the results of the field materials of their predecessors. In all such cases, informants reproduce the works of anthropologists, but the authenticity of recorded traditions in general is beyond doubt. That is not the case with Dogon. The example of this people shows that the phenomenon of ‘feedback’ can not only complicate the work of anthropologists, but also contribute to the growth of ethnic and national identity. Myths borrowed from anthropological literature began to penetrate rural folklore with the development of tourism in the 1990s– 2000s. But the purposeful imposition of a united mythology ‘according to Griaule’ began to play a very important role in the development of ethnic and national identity. The most important role belongs here to the festivals of Ogobagnia. Thus, using the example of the Dogon, one can see a kind of a ‘secondary’ mythology version based on the phenomenon of feedback. The imposition of this ideology is still opposed by local traditions and local folklore, which are very different from the “Dogon mirage” introduced by intellectuals, as well as local customs and rituals, sometimes having little in common with each other; so far, the linguistic and cultural diversity of the ethno-social organism of the Dogon has resisted the pressure of these myths, but perhaps the day is not far off when not only in the Sangha, but also in Semari and Tintan, visitors will be told about Nommo and Sirius names which do not exist (sigu tolo or pô tolo), and the mythology of the Dogon will really turn into a harmonious, but artificial system.

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Rossini, Clare. "Hill of Doon." Iowa Review 38, no. 3 (2008): 162–63. http://dx.doi.org/10.17077/0021-065x.6552.

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Hauck, Nicholas. "Doyon-Gosselin, Benoit. Moncton mentor : géocritique d’une ville." Voix Plurielles 20, no. 1 (2023): 158–59. http://dx.doi.org/10.26522/vp.v20i1.4317.

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Young-Sung Choi. "Dowon Ryu, Seung-Guk's Studies and Thought - An Isagogic Study on Dowon Thought." Studies in Confucianism 26, no. ll (2012): 199–232. http://dx.doi.org/10.18216/yuhak.2012.26..008.

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Dyachkov, V. V. "Verb paradigm in Tomo Kan Dogon: interconnections of polypredicative constructions, grammaticalization, and tonology." Sibirskiy filologicheskiy zhurnal, no. 2 (2021): 252–68. http://dx.doi.org/10.17223/18137083/75/18.

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The paper deals with the grammaticalization problems in Tomo Kan (Dogon family, Niger-Congo) and, in particular, with the diachronic relationship of polypredicative constructions and TAM markers. Dogon languages are characterized by TAM systems that seem to be dia-chronically unstable since markers with a similar range of meanings go back to different lexi-cal sources in different languages of the family. TAM markers are apparently associated with polypredicative constructions, which are very common in Dogon and preserve some of their morphosyntactic properties. At the same time, Dogon languages are characterized by complex tonal changes triggered not only by phonological context but also by the syntactic position of constituents. These tonal changes, frequently referred to as tonosyntax, accompany the formation of polypredicative constructions and other syntactic phenomena. A thorough inves-tigation of Tomo Kan TAM markers shows their tonosyntactic properties to resemble those of polypredicative constructions. Moreover, assuming that tonosyntax of polypredicative con-structions triggers certain tonal contour overlays, one can account for tonal alternations ob-served in TAM forms which would have been left otherwise unexplained. However, the anal-ysis also reveals that at least two classes of TAM forms must be distinguished in Tomo Kan: one of them inherits the tonosyntax of polypredicative constructions while the other does not. A hypothesis is put forward that the latter class has a different source of grammaticalization and is probably associated with verb stem incorporation rather than with polypredication. Methodologically, the paper shows a critical role of tonology in the analysis of grammaticalization processes in tonal languages.

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Korinman, Michel. "Entretien avec Jean-Pierre Dozon." Outre-Terre 11, no. 2 (2005): 241. http://dx.doi.org/10.3917/oute.011.0241.

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Buratti, Mathilde. "Les ogo banya des Dogon." Afrique : Archeologie et Arts, no. 10 (January 1, 2014): 61–75. http://dx.doi.org/10.4000/aaa.235.

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Bird, Charles, Genevieve Calame-Griaule, and Deirdre La Pin. "Words and the Dogon World." Journal of American Folklore 101, no. 400 (1988): 241. http://dx.doi.org/10.2307/540115.

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Jolly, Éric. "Dogon virtuels et contre-cultures." L'Homme, no. 211 (July 7, 2014): 41–74. http://dx.doi.org/10.4000/lhomme.23600.

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Jolly, Éric. "Rêveries exotiques sur les Dogon." L'Homme, no. 182 (May 2, 2007): 187–214. http://dx.doi.org/10.4000/lhomme.4349.

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Svetlana Gamova. "THEY WANT TO DISMISS DODON." Current Digest of the Post-Soviet Press, The 69, no. 021 (2017): 12–13. http://dx.doi.org/10.21557/dsp.48945557.

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Svetlana Gamova. "DODON GIVES NATO THE BOOT." Current Digest of the Post-Soviet Press, The 69, no. 026 (2017): 14–15. http://dx.doi.org/10.21557/dsp.49160039.

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