Academic literature on the topic 'Ibaloi language'

This ethnographic literary critique of an old Ba-diw of the Ibaloy ethnolinguistic group in Southern Benguet, Philippines, was completed by adopting a humanistic lens of a nonfolklorist with the aid of discourse analysis. Serving as a revisit to Philippine folklore, this ambitious yet novelty ethno-critique focused on the language of Ba-diw as a discourse of ethnicity and taking inspiration from the radical views of the National Artist in Literature, Bienvenido Lumbera, the research proceeded by employing the contextualist theory, setting the Ba-diw in its rightful indigenous literary and cultural background and historicity. The critique probed into the distinct ethnolinguistic heritage of the Ibaloy, after which discourse analysis was conducted to examine the grammar of the Ba-diw as both an ethnic and aesthetic expression. This grammar highlighted in the ethnographic critique is the dynamic system of the basic elements of a language consisting of lexis, syntax, semantics, phonology, and cultural load. Recognizing the Ba-diw as an indigenous oral tradition, the researcher examined its language use as an expression of the identity, ideals, aspirations, worldviews, and lifestyle of the Ibaloy ethnolinguistic group being the dominant theme henceforth, a legitimate and unique contribution to the richness of Philippine folklore.

In this paper a new proposal is made regarding the origin and the formation of the Gascon and Basque city name Baiona ‘Bayonne’, which replaced the old name of the city (Lapurdo) in the 12th century, and which has been used since then, to designate the episcopal dioceze, church and city. The authors, first, mention the most often given etymology, offered already in the17th century by Veillet, and still defended two centuries later by bascologists like Bonaparte (1875) and Gavel (1920). Following this proposal, the origin of the name, quite transparently, is the Basque NP ibai ona ‘the good river’, with the noun ibai ‘river’; and the adjective on ‘good’, with the determiner -a. However, this analysis doesn’t satisfy present-day specialists (Orpustan 1996), because of the second term of the compound, which raises some difficulties. The authors, although they don’t discard in principle that the origin of the toponym could be a Basque nominal like ibai, propose to take another approach, which, they think, could give more soundly based results: in place of starting from the conjectural Basque NP ibai ona, which indeed seems superficially rather proximate to baiona, the prefer to take the attested historical form in the two languages as point of departure to reconstruct a form, which, following the regular diachronic evolution of both languages, should end up in a form like baiona. Such a form, the authors argue, is *baionda, witth -nd-. The authors propose that this word could result from the adaptation to the Latin spoken as second language by Basque people of a Basque toponym ibaiondo ‘riverside’, used as a modifier of a noun such as civitas, villa, castra (e.g. castra ibaionda).

The Sultanate of Oman is located in the south-east of the Arabian Peninsula. It has a distinctive history and subcultures. Its seafaring tradition has endowed the country with various ethnic and linguistic groups, with Arabic being a dominant language and Ibadhi being the dominant sect of Islam (Al-Nami, 1971). Oman in the 1970s saw rapid development, triggered by the discovery of oil, which took place under enlightened new political leadership.

Kalabari-Ijo (hereafter, Kalabari) is one of the four lects of the KOIN group of East Ijo of the Ijo language cluster in the Niger-Congo phylum (Williamson & Blench 2000: 22). The other lects in this group are Kirike (Okrika), Ibani and Nkoroo. Kirike and Ibani are mutually intelligible with Kalabari, and Nkoroo is partially so. All the lects in this group are spoken in Rivers State, Nigeria. In addition, there are three other groups of Ijo: Nembe-Akaha (Akassa) in East Ijo, Inland Ijo (Oruma, Akita (Okordia), Biseni) and Izon, which together make up West Ijo. These groups are all spoken in Bayelsa State, Nigeria, with Izon spreading further to the west (Williamson, p.c.).

When writing about Islamic sectarian diversity, the vast majority of authorspay attention only to Sunni and Shi‘i Islam. Yet there exists a third groupdrawn from the earliest conflicts that rent the Muslim ummah apart: the Ibadis.If they are mentioned at all, it is usually little more than a footnote remarkingthat this group is the remnant of the Khariji secession in 657. Yet this thirdgroup – today predominant in Oman and Zanzibar, with populations also inAlgeria, Libya, and Tunisia – played an important political and theologicalrole in the immediate post-Prophetic period. Due to this word’s negative connotation,however, Ibadis do not refer to themselves as Kharijis, a group historicallyviewed as religious extremists by other Muslims. Instead, “Ibadi”comes from the enigmatic Abdullah ibn Ibad/Abad who died early in theeighth century, although, as the author notes, it is likely that his successor Jabiribn Zayd played a more important role in founding the group.Addressing the dearth of English-language resources on Ibadi beliefs, ValerieJ. Hoffman has written The Essentials of Ibāḍī Islam in “an attempt tointroduce Ibadi Islamic theology to students and scholars of Islam” (p. 4) – atask in which she succeeds admirably. Her book is primarily a translation ofa theological primer and supplementary text, preceded by a short introductionon the origins and history of Ibadi Islam to orient the readers and prepare them ...

Abstract Within the framework of studies concerning the importance of European manuscript collections for Ibadi history, this article aims at retracing the history of an archive put together by the French scholar Auguste Bossoutrot (1856–1937). This archive gathered a quantity of materials on the Arabic and Berber languages collected during his life. In particular, some of the manuscripts contain parts of a long religious work in Berber (Kitāb al-Barbariyya), discovered in the island of Djerba (Tunisia) among the Ibadi community of the island towards the end of the nineteenth century. This text was firstly discovered and reported to the scientific community by another French scholar, A. De Calassanti-Motylinski (1854–1907), but his untimely death prevented him from publishing it and the whereabouts of the manuscripts that contained it remained unknown until the discovery of Bossoutrot’s papers, which contained the longest extant copy of the work (about 900 pages).

The purpose of this study is to improve the storytelling skills in language learning of grade I students of Muhammadiyah Elementary School Sapen Yogyakarta using hand puppet media.This research is collaborative classroom action research with the cycle model design. The subject of the study was grade I students of Al Ibadi Muhammadiyah Elementary School Sapen, totaling 30 students, consisting of 16 male and 14 female students. The data were collected through observatioThe purpose of this study is to improve the storytelling skills in language learning of grade I students of Muhammadiyah Elementary School Sapen Yogyakarta using hand puppet media.This research is collaborative classroom action research with the cycle model design. The subject of the study was grade I students of Al Ibadi Muhammadiyah Elementary School Sapen, totaling 30 students, consisting of 16 male and 14 female students. The data were collected through observation and documentation as well as using a questionnaire and test, and analyzed using the descriptive qualitative and quantitative analysis.The results show that the use of hand puppet media in Indonesian language learning could improve the storytelling skill of grade 1 students. This is evidenced by the increase in the students’ average score and minimum mastery in their storytelling skills. The students’ mean score increased from 62 in Cycle 1 to 80 in Cycle 2. Likewise, the percentage of the students with minimum mastery increased from 40% (12 students) in Cycle 1 to 87% (26 students) in Cycle 2.n and documentation as well as using a questionnaire and test, and analyzed using the descriptive qualitative and quantitative analysis.The results show that the use of hand puppet media in Indonesian language learning could improve the storytelling skill of grade 1 students. This is evidenced by the increase in the students’ average score and minimum mastery in their storytelling skills. The students’ mean score increased from 62 in Cycle 1 to 80 in Cycle 2. Likewise, the percentage of the students with minimum mastery increased from 40% (12 students) in Cycle 1 to 87% (26 students) in Cycle 2.

Abstract I will analyze in this paper the possibility for a common origin of a word that appears in Romanian as abur “vapor, steam”, in Albanian as avull (id.), and in Basque with two forms, as ibar “valley, watered meadow” and ibai “river”. Romanian abur and Albanian avull are words of the substratum vocabulary of these languages, with a common origin, the Romanian form being more primitive. If a connection between the Basque ibar / ibai and the PIE root of the previous Albanian and Romanian words could be established, then the three words would have had a common origin.

This study describes selected aspects of the grammar of Ibaloy, a member of the Northern Philippines subgroup of Austronesian, spoken on the island of Luzon in the Philippines. A sketch of the phonology is provided, as focusing on processes that interact with morphology. Phonological words in Ibaloy carry final or penultimate primary stress. The basic syllable structure is cv( c). Several morpho-phonemic processes apply to words when they take part in particular word-derivational processes. Only the major morpho-phonemic processes are here described. Ibaloy has an elaborate derivational system. Nouns typically occur underived as monomorphemic words. Verbs are typically derived with a system of affixes (also known as "focus"). Different categories of verbs and nouns are identified on morphosyntactic criteria. Ibaloy is a head-initial (or right-branching) language. In a noun phrase, modifiers (e.g. relative clause) typically follow the noun they modify. In a clause, verbal complements, adjuncts, and modifiers of the predicate typically occur after the predicate. Three types of phrases are identified here: the noun phrase, the determiner phrase, and the prepositional phrase. The main functions of these phrase-types are described together with their internal structure. Clauses are classified according to their predicate, as verbal and non-verbal. Verbal clauses include clauses headed by varies subcategories of verbs. Extension verbs require a sentential complement, and complement clauses are of two types, namely finite and non-finite. Verbal clauses are also classified depending on the number and type of verbal complements present in the clause. Ibaloy distinguishes between core and extension-to-core complements. Intransitive clauses all have a single core complement, the Nominative. Transitive clauses have two core complements, the Agent and the Nominative. Ibaloy uses ergative case marking for its core complements. In addition, clauses may contain one or more extension-to-core complements and adjuncts. Clauses are typically linked by an overt constituent. Relative clauses are introduced by a subordinator, the linker. Only the Nominative complement of a clause can be relativised. For this, a "gap" strategy is used. However, Ibaloy has an extensive system of verbal derivation which allows a non-Nominative complement to be repositioned as Nominative, and thereby to be eligible for processes which refer to Nominative (e.g. relativisation). Other phenomena treated in this work include pronominal agreement marking and topicalisation. Ibaloy allows agreement marking of a third person Agent or Nominative depending on the transitivity and type of the construction. A personal bound pronoun occurs with and agrees in number and case with a complement of the construction. It is generally possible to topicalise a core complement, an adjunct, the possessor of a Nominative phrase of an intransitive construction, or, rarely, an extension to-core complement expressing a location. However, two different topicalisation strategies are employed. The resumptive pronoun strategy is used to topicalise core complements, while no resumptive pronoun is used for the other constituents.

This chapter examines how, in Nizwa, socioeconomic instabilities and their effects are powerfully shaped by the felt gap between national historical narratives and the utopian aspirations and civic values that are intimately associated with them. Memories of life during the imamate and the violence that followed were managed and contained by the sultanic state through the concrete practices of heritage discursive practices, tourism, and historic preservation acts that made the last physical traces of the imamate and tribal histories meaningful through a national-modernist temporality. But this new sense of time, the history and imagery it conveys, assumes a performative dimension. Among laypeople, the language of heritage becomes a discursive medium and a practical enterprise for economic and political claims making through such ethical principles as social solidarity, generosity, and interpersonal consultation, which are continually undermined by the state's restructuring of the urban fabric of the city. Through tracking people's relationships to the old residential quarters, the fort, and the souq of Nizwa, the chapter considers how this contradictory state of affairs has opened a space for alternative memory practices that invoke the Ibadi Imamate, while acting as a broader critique of the sultanate's governance practices.