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Relevant bibliographies by topics / Khams Tibetan

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Academic literature on the topic 'Khams Tibetan'

Author: Grafiati

Published: 4 June 2025

Last updated: 23 June 2025

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Journal articles on the topic "Khams Tibetan"

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Suzuki, Hiroyuki, and Lozong Lhamo. "/ka-/ negative prefix of Choswateng Tibetan of Khams (Shangri-La, Yunnan)." Language and Linguistics / 語言暨語言學 22, no. 4 (2021): 593–629. http://dx.doi.org/10.1075/lali.00092.suz.

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Abstract Choswateng Tibetan, spoken in the south-eastern corner of the Khams region, has three negative prefixes: /ȵi-/, /ma-/, and /ka-/. The first two are derived from two morphemes which are ubiquitous across Tibetic languages, whereas the third is a newly generated negative prefix found in Choswateng Tibetan as well as its surrounding dialects belonging to the rGyalthang subgroup of Khams and its neighbours. This article describes the morphological feature and use of the prefix /ka-/ in Choswateng Tibetan. Morphologically, the prefix /ka-/ can co-occur with most verbs except for the copulative verb /ˊreʔ/. Pragmatically, the prefix /ka-/ occurs and is restricted in the following ways: (1) expresses ‘definitely not’ for statements regarding the self, and ‘possibly not, judging from the speaker’s knowledge’ for statements regarding others; (2) co-occurs with egophoric and sensory evidentials; (3) is not used for a negation of accomplished aspect; and (4) does not deprive the function of the other two negative prefixes. These two analyzes are mutually related; it is suggested that the reason why /ka-/ cannot co-occur with the copulative verb /ˊreʔ/ is triggered by a contradiction of implied evidentials: /ka-/ is related to egophoric and sensory, whereas /ˊreʔ/ is statemental. Following the description of its use, we discuss the origin of /ka-/, claiming a possible grammaticalization from an interrogative word gar (‘where’ in Literary Tibetan and common throughout the rGyalthang area) in a rhetorical question to a prefix. Referring to several morphological features of /ka-/, we consider its grammaticalization as ongoing, but most advanced in Choswateng Tibetan.

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Suzuki, Hiroyuki, and Sonam Wangmo. "Discovering endangered Tibetic varieties in the easternmost Tibetosphere." Linguistics of the Tibeto-Burman Area 38, no. 2 (2015): 256–70. http://dx.doi.org/10.1075/ltba.38.2.07suz.

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Dartsendo (Dar-rtse-mdo in Written Tibetan), generally known as Kangding, is a town in the easternmost Tibetosphere, located in Ganzi (dKar-mdzes) Prefecture, Sichuan, China. This town has played an important role for the tea-horse trade since the Ming Dynasty, and is inhabited by both Tibetan and Han Chinese. Under these circumstances, extensive language contact has existed for a long time. Dartsendo Tibetan is the Minyag Rabgang vernacular of Khams Tibetan, and it was once considered as a lingua franca-like variety in the Minyag Rabgang area. However, Dartsendo Tibetan is currently facing extinction. This paper will discuss: (1) the historical background and language situation in Dartsendo, (2) the current language situation of Tibetic languages spoken in the centre of the Town, and 3) the process of endangerment of the local variety. Based on these descriptions, this paper will also propose a method for identifying endangered varieties in the Tibetic languages.

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Suzuki, Hiroyuki, Wangmo Sonam, and Samdrup Tsering. "Connecting Southern Khams in geolinguistics: A brief survey on 'fish' and 'pig' beyond provinces." Studies in Geolinguistics 2 (September 29, 2022): 29–39. https://doi.org/10.5281/zenodo.7121496.

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This article introduces the geolinguistic methodology for the principal part of the ‘Southern Khams dialects’ in traditional Tibetan linguistics to examine the dialectal variations within them. The target dialects are spoken in the crossing area of Yunnan, Sichuan, and Tibet Autonomous Region, China, connected by two national routes—G318 and G214. The article discusses dialectal variations of two word forms—‘fish’ (<em>nya</em>) and ‘pig’ (<em>phag</em>)—in Tibetic languages, focusing on phonological features corresponding to three Literary Tibetan (LT) patterns: initial consonant corresponding to LT <em>ny</em>, vowel corresponding to LT <em>a</em> in an open syllable, and rhyme corresponding to LT <em>ag</em>.

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SUZUKI, Hiroyuki. "'Eat meal' in Khams Tibetan in the Tibetosphere of Yunnan." Studies in Geolinguistics 1 (September 27, 2021): 41–50. https://doi.org/10.5281/zenodo.5529260.

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This article deals with a geolinguistic analysis of two words, ‘meal’ and ‘eat’, and an expression ‘eat meal’ in Yunnan Tibetan (Khams). In Literary Tibetan, the verb <em>za</em> ‘eat’ generally takes a cognate object <em>za ma</em> ‘meal’. However, in Yunnan Tibetan, the phenomenon of the cognate object is not pervasive. The linguistic map for ‘meal’ shows that all the varieties use <em>zan</em>, with the exception of a single variety, Daan, which uses <em>za ma</em>. The linguistic map for ‘eat’ displays that there are two roots, <em>za</em> (literally ‘eat’) and <em>’cha’</em> (literally ‘chew’), exhibiting a continuous distribution: east (<em>’cha’</em>) and west (<em>za</em>). Consequently, the linguistic map for ‘eat meal’ almost follows the distribution of the word form for ‘eat’. The word form for ‘eat’ is related to the dialect classification in most cases. The word form corresponding to <em>za</em> is principally used in the sDerong-nJol group, whereas that corresponding to <em>’cha’</em> is principally used in the Sems-kyi-nyila and Chaphreng groups. From this perspective, it is noteworthy that the sPomtserag dialect (sDerong-nJol) uses <em>’cha’</em>, and that the Melung dialect (Sems-kyi-nyila) uses <em>za</em>. The article gives an interpretation on the case of the sPomtserag dialect, which genetically belongs to the sDerong-nJol group but has received a strong influence from varieties of the Sems-kyi-nyila group.

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SUZUKI, Hiroyuki. "Lexical forms and their distribution of the word for 'yesterday' in Yunnan Tibetan." Studies in Geolinguistics 4 (October 18, 2024): 95–106. https://doi.org/10.5281/zenodo.13948564.

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This article describes the word forms for ‘yesterday’ in Khams Tibetan varieties spoken in Yunnan, China, and analyses their distribution. It confirms two types of word forms: Type A, corresponding to Literary Tibetan <em>kha rtsang</em> (A1) and its derivations (A2); and Type B, of unclear origin. Type B is isolated to the mBalhag dialect, whereas the remaining varieties belong to Type A. This discussion focuses on the sound shape of Type A owing to this situation. The Nyishe subgroup displays a distinctive feature that involves restructuring the second syllable’s <em>r</em>-preinitial into the final consonant of the first syllable. This phenomenon is specific to the subgroup, and this article interprets it as a local innovation resulting from phonological features.

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SUZUKI, Hiroyuki. "Geolinguistic analysis of word forms for 'today' in Tibetic languages in Yunnan." Studies in Geolinguistics 3 (October 13, 2023): 92–98. https://doi.org/10.5281/zenodo.8437061.

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This article describes the word forms for ‘today’ in Khams Tibetan varieties spoken in Yunnan, China, and analyses their distribution. It confirms two types of word forms: (1) /tV/ as the first syllable and (2) /ʔa/ as the first syllable. The distribution of (1) is observed in the Sems-kyi-nyila group, while that of (2) is in the other groups. Despite rGyalthang (the Sems-kyi-nyila group) being the governmental, economic, and religious centre, the second form exhibits a higher expansion power.

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WANG, Xueju, and Toru NAKAYAMA. "STUDY ON SPATIAL STRUCTURE OF KHAMS PA TIBETAN VILLAGE." Journal of Architecture and Planning (Transactions of AIJ) 88, no. 808 (2023): 1927–38. http://dx.doi.org/10.3130/aija.88.1927.

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Leongue, Vitor. "A preliminary analysis of stop codas in Kandze Khams Tibetan." Journal of the Acoustical Society of America 139, no. 4 (2016): 2217. http://dx.doi.org/10.1121/1.4950637.

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Zhou, Yang, and Hiroyuki Suzuki. "Evidentiality in Selibu." Diachronica 39, no. 2 (2021): 268–309. http://dx.doi.org/10.1075/dia.19055.zho.

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Abstract Selibu is a Mandarin-Khams Tibetan mixed language with about 900 native speakers in northwest Yunnan, People’s Republic of China. As a Form-Semantics mixed language, it derives most of its lexicon and grammatical morphemes from Southwest Mandarin and borrows its morphosyntactic and semantic structure from Alangu Tibetan. This article examines the contact-induced emergence of a five-category complex evidential system in Selibu with a detailed comparison with its source system in the model language, Alangu Tibetan. Our discussion focuses on the hybrid features of Selibu evidentiality in both forms and functions and also on its structural formation, which does not represent a Form-Semantics mixed type in this particular domain.

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Simioli, Carmen. "Alchemical Gold and the Pursuit of the Mercurial Elixir." Asian Medicine 8, no. 1 (2013): 41–74. http://dx.doi.org/10.1163/15734218-12341289.

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This article focuses on the analysis of two Tibetan treatises on iatrochemistry,The Treatise on the Mercurial Elixir(Dngul chu grub pa’i bstan bcos) and theCompendium on the Transmutation into Gold(Gser ’gyur bstan bcos bsdus pa). These texts belong to therasaśāstragenre that were translated from Sanskrit into Tibetan by Orgyenpa Rinchenpel (O rgyan pa Rin chen dpal, 1229/30–1309) and integrated into the Tibetan Buddhist Canon of theTengyur(Bstan ’gyur). The treatises deal with the processing of mercury, which is indispensable to convert metals into gold (gser ’gyur) and to accomplish the ‘mercurial elixir’ (dngul chu’i bcud len). The texts start with the description of a ‘pink-coloured’ (dmar skya mdog) compound, which is described as the amalgam of ‘moonlight-exposed tin’ (gsha’ tshe zla ba phyogs), gold, and copper. According to the texts, mercury has to be ‘amalgamated’ (sbyor ba) with ‘minerals that devour its poisons’ (za byed khams) and with ‘eight metals that bind it’ (’ching khams brgyad); at the same time, mercury is cooked with ‘red substances’ (dmar sde tshan) and other herbal extracts, types of urine and salts, and reduced to ashes. Starting with an outline of the earliest Tibetan medical sources on mercury, I analyse the two treatises with regard to their entiremateria alchemicaand the respective purification methods aimed at ‘obtaining essences’ (snying stobs), which are then to be absorbed by mercury. I argue that the two thirteenth-century treatises were particularly significant in the process of consolidating pharmaceutical practices based on mercury and the merging of alchemical and medical knowledge in Tibet.

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Dissertations / Theses on the topic "Khams Tibetan"

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Causemann, Margret. "Dialekt und Erzählungen der Nangchenpas /." Bonn : VGH Wissenschaftsverl, 1989. http://catalogue.bnf.fr/ark:/12148/cb35484220j.

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Turek, Magdalena Maria. ""In this body and life"." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2013. http://dx.doi.org/10.18452/16694.

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Tantrische Praktiken von Meditation in Zurückgezogenheit sind auf der tibetischen Hochebene seit mindestens einem Jahrtausend verbreitet, doch ihre äußerst elitäre und geheime Natur hat ihre Erforschung bisher verhindert. Diese Dissertation definiert die vormoderne Struktur der eremitischen Tradition in Khams, die von der Ris med-Bewegung festgelegt wurde, und widmet sich der Wiederbelebung dieser Tradition im modernen Khams unter der chinesisch-kommunistischen Herrschaft. Die Fallstudie bildet die ’Ba’ rom bKa’ brgyud- "Meditationsschule von La phyi" (La phyi sgom grwa) mit Fokus auf den gTum mo-Verwirklicher Tshul khrims mthar phyin (geb. 1947), der als zeitgenössische Verkörperung des Mi la ras pa gilt. Gemäß der Dissertation liegt die rituelle und soziale Macht des tibetischen Eremiten in der Ausführung, Verkörperung und Aussöhnung von Paradoxa: das Erreichen von soteriologischen Zielen im weltlichen Leben sowie die Lösung der Dilemmas der Tibeter in Krisenzeiten. So wird Entsagung zu einer affirmativen Strategie, die Netzwerke aktiviert, die wiederum Eremiten, ihre Linien, Praktiken und Trainingsstätten seit Jahrhunderten unterstützten. Der Antrieb für soziale Ermächtigung der Einsiedler liegt in der Radikalität ihrer Entsagung, bei der nicht nur erwartet wird, Befreiung und Erleuchtung unvermeidlich zu generieren, sondern diese wie Mi la ras pa "in diesem Leib und Leben" zu verwirklichen. Eine solche wahrgenommene Transformation des Körpers durch Meditation ist entscheidend für die Befähigung der Eremiten, Widersprüche zu versöhnen und Einsiedeleien zu gründen, die als Orte für eine effektive Identitätskonstruktion und Sphären der Autonomie und Macht, die aus der lokale Geschichte und heilige Stätten gewonnen werden, dienen. Gerade in Krisenzeiten neigen Einsiedeleien dazu, Netzwerke zu bilden und zu einer alternativen Bewegung zu werden, die die etablierten Machtstrukturen umgeht oder gegen sie spricht, zugleich aber ihren religiösen Charakter behält.<br>Tantric practices of meditation in retreat have been prevalent across the Tibetan Plateau since at least a millennium, yet their highly elitist and clandestine nature has hitherto prevented their exploration and analysis. This thesis defines the pre-modern structure of the hermitic tradition in Khams, codified by the nonsectarian Ris med movement, but devotes most attention to the examination of its revival in contemporary Khams under the Chinese communist rule through the case study of the ’Ba’ rom bKa’ brgyud “meditation school of La phyi” (La phyi sgom grwa), centered around the cotton-clad gtum mo-accomplisher Tshul khrims mthar phyin (b. 1947), eulogized as the contemporary embodiment of Mi la ras pa. The main claim of this dissertation is that the ritual and social power of the Tibetan hermit lies in the performance, embodiment and final reconciliation of paradox – generally attaining soteriological goals in mundane life and specifically, resolving the dilemmas of Tibetans during times of perceived crisis. Acts of renunciation become an affirmative strategy, activating networks that have sustained hermits, their lineages, practices, and training venues for centuries. The reason for social empowerment of hermits lies in the radical nature of their training, which by social agreement is not only bound to generate liberation and enlightenment, but is even able to yield fruit “in this very body and life,” in emulation of Mi la ras pa. Such transformation of the body through meditation is crucial to the hermit’s ability to reconcile contradictions and to establish hermitages as venues for effective identity construction and spheres of autonomy and power, extracted from local history and sacred geography. Especially in times of crisis, hermitages tend to form networks and evolve into a movement for counter-culture, which circumvents or speaks against the established power structures of the day, but at the same time, maintains its essentially religious character.

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Kang, Dongjing. "Organizing for Languages Preservation, Community Enhancement, and Social Transformation in Kham Tibet: A Dialogical Ethnography." Ohio University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1427315990.

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Studley, John. "Sustainable knowledge systems and resource stewardship : in search of ethno-forestry paradigms for the indigenous peoples of Eastern Kham." Thesis, Loughborough University, 2005. https://dspace.lboro.ac.uk/2134/2101.

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Policy-makers, project planners and development organisations are becoming convinced that the failure of the new socio-ecologically sensitive strategies co-opted by 'professional' forestry could be better addressed by indigenous forestry. They believe that indigenous forestry might assist with the development of successful forestry projects that are ecologically sustainable and socio-politically equitable. In order, however, to learn from indigenous forestry systems, the acculturation of foresters in the vernacular culture of the forest users appears to be an essential process for understanding and intervening in a local forest management complex. Acculturation entails not only more attention to the immaterial cultural realm, but an understanding of multiple resource stewardship, local ways of knowing and perceiving, local forest values and 'practices of care'. While acknowledging the significance of the politics of knowledge and political ecology this study examines resource stewardship from an alternative neglected angle that of knowledge sustainability and synergistic bridging. It will examine in general modes of knowing and bridging between 'formal' and indigenous forestry knowledge, and in particular the identification of forest value paradigms that are evidently exemplars of bio-cultural sustainability. The main outcomes of this study include the cognitive mapping of forest values among 'Tibetan minority nationalities' in Eastern Kham, their spatial distribution and the coincidence of changes in forest values with cultural or biophysical phenomena. Conceptually this study relies heavily on knowledge-system, hypertext, and paradigm theory and a critique of the narratives of John Locke. The former provide a platform to compare and contrast alternative knowledge systems and a means of synergistic bridging between them and the latter encapsulates a trajectory of western knowledge often known as modernity. The quantitative methods employed in this study included text analysis for forest value identification, multidimensional scaling for the cognitive mapping of forest values, spatial analysis and kriging for forest value distribution, and boundary or wombling analysis for changes in forest values and their coincidence with cultural or biophysical phenomena. The latter four methods are groundbreaking in that they have never been used to study forest values before. The study concludes that there is compelling evidence suggesting homogeneity in forest values with up to 5 geospatial paradigms and up to 12 cognitive paradigms. The findings, especially close correlation between forest values and ethnolinguistics, provide a potential template for foresters to develop multiple models of natural resource or biodiversity stewardship based on local forest values. In terms of the wider application, indigenous knowledge cannot seemingly be sustained if it is integrated with or into western knowledge systems due to the lack of conceptual frameworks for cross-cultural epistemological or psychological integration. Coalescing under the rubric of post-modernism, however, we do find a number of complimentary trajectories, which seemingly provide space for knowledge equity, sustainability and bridging. These trajectories include hypertext theory, paradigm theory, abductive logic, adaptive management, ecospiritual paradigms, and post-modern forestry paradigms. These trajectories and findings offer planners globally a means for synergistic bridging between local and non-local knowledge systems on the road to sustainable forestry and biodiversity stewardship.

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Chu, Wen-hui, and 朱文惠. "The Modern Kham Area History Research on the Monastic Economy of Tibetan Buddhism." Thesis, 2013. http://ndltd.ncl.edu.tw/handle/92340447124637262258.

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博士<br>國立中正大學<br>歷史研究所<br>101<br>The dissertation takes shape within the Tibetan Buddhism and focus on monastic economy; it pays particular attention to a holistic and comparative view for Asian Buddhism, such as Chinese Buddhism, Tibetan Buddhism and Theravada Buddhism (Yunnan, Myanmar and Thailand). Not only cross cultural studies but also concern their historical contexts and religious dimensions. The author has attempts to research Tibetan Buddhism through historical anthropology, cultural history. Find out the practically ascribed, achieved status between layers and monks. It is grounded mainly in the theoretical and ethnographic works of Gernet, Aziz, Goldstein, Spiro, Tam and UMI dissertations. It examines the processes of the political, economical variation processes by detail analysis its context in Hsi Kham(Eastern Tibet) area during 1880 till 1950 period, and discusses the modern Buddhism try to adapt with Asian and Himalayans local cultures, how peoples do with ideal type of Buddhist livings by means of critical review these historical documentary, literate texts and the autobiography of honorable monks. This study confronts these problems by rethinking the precious metals, lands and labors application, moreover debating the flows of gift, reciprocity of symbiosis [lay – monastic, mother – daughter monastery (bilateral) circulate recycle relationships], concept of merit, karma at native’s point of view. The conclusion emphasizes the clearly understanding the general rules for monastic economy of Asian and Tibetan Buddhism settings.

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Vařil, Ondřej. "Batangský incident: Konec tradičního Khamu a počátek expanze dynastie Qing v sichuansko-tibetském pohraničí." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-266326.

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The present paper deals with the event known as the Bathang incident, in the Sichuan- Tibetan border area in 1905, during which there was an uprising against the Chinese imperial administration, leading to the murder of Feng Quan, the Assistant High Commissioner to Tibet, and his retinue. In addition to the secondary literature, the paper utilizes mainly Chinese primary sources, along with travelogues and diaries written by Western missionaries and travellers. The initial portion of the first chapter describes the geographical characteristics of the broader area of Kham. Next follows a summary of the historical and political development of the territory, with an emphasis on the development of relations between Kham, Tibet, the Mongols and China, including the internal development and formation of its specific environment and culture. The second chapter turns to Bathang itself. The first subchapter is dedicated to the exceptional natural conditions in Bathang. The second section provides an overview of the historical development of the Bathang area and its gradual integration, first into the Mongol empire and then into the realm of the Qing dynasty. The introduction of the native chieftains system is also described. The third chapter contains an analysis of Bathang's inner power relations, with...

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Books on the topic "Khams Tibetan"

1

Yushu Zhou qun zhong yi shu guan., ред. Khams paʾi gtam dpe gces bsdus. Mtsho-sṅon mi rigs dpe skrun khaṅ, 1991.

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Nielsen, Judith Rygaard. Kham Tibetan-English colloquial phrase book: Khams skad Dbyin-jiʼi skad slob deb : Sde-dge kha skad. Jensco Ltd., 1997.

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author, Ye-śes, ред. Khams skad zhib ʼjug dang sbyong deb. Kan-suʼu mi rigs dpe skrun khang, 2011.

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Zhongguo tang ka wen hua yan jiu zhong xin, ed. Zang zu tang ka yi shu Khams Skal-bzang-ye-shes kyi gsung rtsom, Bod kyi srol rgyun mdzes rtsal. Wen wu chu ban she, 2015.

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Zhongguo tang ka wen hua yan jiu zhong xin, ed. Zang zu min jian mei shu = Khams Skal-bzang-ye-shes kyi gsung rtsom, Bod kyi srol rgyun mdzes rtsal. Wen wu chu ban she, 2015.

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Padma-ʼbum. Mi rabs gsar pa'i sñiṅ khams kyi 'phar ldiṅ: Sñan ṅag gsar pa'i skor gleṅ ba. A-myes Rma-chen Bod kyi rig gżuṅ żib 'jug khaṅ, 1999.

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ʼJam-dbyangs-grags-pa. Mdo-khams Mi-nyag Rab-sgang gi byung ba rags bsdus lo rgyus kyi myu gu zhes bya ba bzhugs so. [publisher not identified], 2012.

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Sbyin-pa. Yul Mdo-khams Stod kyi mkhas grub brgya rtsaʼi gsung ʼbum dkar chag phyogs gcig tu bsgrigs pa dwangs gsal shel gyi me long zhes bya ba bzhugs so. Mtsho-sngon mi rigs dpe skrun khang, 2008.

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Sbyin-pa-rin-chen, ʼBro. Yul Mdo-khams stod kyi mkhas dbang rnam pas mdzad paʼi gso rig bstan bcos ʼgaʼ phyogs gcig tu bsgrigs pa bdud rtsiʼi rgya mtsho zhes bya ba bzhugs so. Kan-suʼu mi rigs dpe skrun khang, 2010.

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Gesangyixi, Kang. Zang zu chuan tong mei shu = Khams Skal-bzang-ye-shes kyi gsung rtsom, Bod kyi srol rgyun mdzes rtsal. Wen wu chu ban she, 2015.

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Book chapters on the topic "Khams Tibetan"

1

Guo, Jianbin, and Jingjing Chen. "From ‘Actor’ to ‘Film herdsman’." In Being Present: Mobile Cinema in Kham Tibetan Areas. Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-2736-0_12.

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Guo, Jianbin, and Jingjing Chen. "Preface." In Being Present: Mobile Cinema in Kham Tibetan Areas. Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-2736-0_1.

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Guo, Jianbin, and Jingjing Chen. "The ‘Presence’ of the State and Its Reflection." In Being Present: Mobile Cinema in Kham Tibetan Areas. Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-2736-0_4.

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Guo, Jianbin, and Jingjing Chen. "A Study on the Viewing of the Movies The Serf and The Silent Holy Stones." In Being Present: Mobile Cinema in Kham Tibetan Areas. Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-2736-0_15.

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Guo, Jianbin, and Jingjing Chen. "Watching Movies as a Social Activity." In Being Present: Mobile Cinema in Kham Tibetan Areas. Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-2736-0_16.

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Guo, Jianbin, and Jingjing Chen. "Introduction: ‘Being Present’ as an Analytical Concept." In Being Present: Mobile Cinema in Kham Tibetan Areas. Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-2736-0_2.

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Guo, Jianbin, and Jingjing Chen. "Touring with Mobile Film Screening Van." In Being Present: Mobile Cinema in Kham Tibetan Areas. Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-2736-0_9.

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Guo, Jianbin, and Jingjing Chen. "‘Viewers Being Present’ and Its Theoretical Implications." In Being Present: Mobile Cinema in Kham Tibetan Areas. Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-2736-0_13.

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Guo, Jianbin, and Jingjing Chen. "‘Transition’ and Its Implications." In Being Present: Mobile Cinema in Kham Tibetan Areas. Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-2736-0_8.

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Guo, Jianbin, and Jingjing Chen. "‘The Visual Performance’ of the State." In Being Present: Mobile Cinema in Kham Tibetan Areas. Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-2736-0_7.

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Conference papers on the topic "Khams Tibetan"

1

Leongue, Vitor. "A preliminary analysis of stop codas in Kandze Khams Tibetan." In Fourth International Conference on the Effects of Noise on Aquatic Life. Acoustical Society of America, 2016. http://dx.doi.org/10.1121/2.0000278.

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