Relevant bibliographies by topics / Tales, Khasi

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Academic literature on the topic 'Tales, Khasi'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 July 2025

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Journal articles on the topic "Tales, Khasi"

1

Bhuyan, Raktima. "Stories and Searching for an Ideal Listener: North-eastern Women in Modernity." Postcolonial Interventions: An Interdisciplinary Journal of Postcolonial Studies (ISSN 2455 6564) Vol. VI, Issue 2 (July 15, 2021): 45–62. https://doi.org/10.5281/zenodo.5105095.

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Storytelling presupposes a listener. A search for it in the conventional sense of the term, and one in which the listener matches the teller’s wavelength is what distinguishes most relationships in this ambit. The paper is an attempt to draw attention to women’s search for a listener in a postcolonial world, in addition to a reading and questioning of the myths and legends that characterise the unique landscape of North East India. For the purpose, the text selected is Mamang Dai’s The Legends of Pensam (2006). The writer, hailing from Arunachal Pradesh, is subjected to a rea
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Zia, Dr Anatail, and Faiqa Bibi. "A Critical Study of the Novel “Shahr khali, Kucha Khali”." Noor e Tahqeeq 8, no. 03 (2024): 77–94. http://dx.doi.org/10.54692/nooretahqeeq.2024.08032245.

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"Shahr Khali Kocha Khali" is a renowned novel written by Mustansar Hussain Tarar, a prominent Pakistani writer and travelogue author. The novel was first published in 1979 and has since become a classic of Pakistani literature. Tarar's writing evokes a sense of nostalgia for a bygone era while also addressing contemporary issues. "Shahr Khali Kocha Khali" is not just a novel but a commentary on urbanization, societal changes, and the complexities of human relationships. It captures the essence of Lahore's history and culture, making it a significant work in Pakistani literature. Reference: 1.
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Deb, Dr Sukamal. "Revival of Khadi Industry in Assam: Adversities and Challenges - A Study." Journal of Global Economy 19, no. 1 (2023): 3–19. http://dx.doi.org/10.1956/jge.v19i1.679.

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Gandhiji in his article published in the Young India, entitled Lovely Assam said, “Every woman of Assam is a born weaver. No Assamese girl who does not weave can expect to become a wife. And she weaves fairy tales in cloth. Some of the old patterns were of matchless beauty. And as I saw these beautiful patterns, I could not help shedding a silent tear over India's past glory and her lost work”.
 Although Assam is our Universe of Study, Khadi is made all over India and beyond like Bangladesh and Pakistan, which signifies a common thread of unity in these countries. 
 In the post indep
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Wilmsen, Edwin N., and James R. Denbow. "The Middens at Tora Nju and Their Adjacent Stone Enclosure." Journal of African Archaeology 15, no. 1 (2017): 104–28. http://dx.doi.org/10.1163/21915784-12340005.

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Abstract Tora Nju is the local name for a collapsed stone walled enclosure situated approximately 20km from Sowa Spit, 200 m south of the Mosetse River, and 7 km east of the present strandline of Sowa Pan. The site that takes its name from this ruin includes several midden areas containing pottery, stone tools, and faunal remains along with house structures and grain bins. Excavations were carried out in parts of all these site components. The middens contained a moderately rich suite of materials including sherds, glass and shell beads, metal, and animal bones. The enclosure, however, yielded
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Suhandi, Suhandi, Hafidz Hanafiah, and Pramudi Harsono. "STRATEGI PEMASARAN MAKANAN TRADISIONAL KERIPIK TALAS BENENG KHAS KABUPATEN PANDEGLANG." JURISMA : Jurnal Riset Bisnis & Manajemen 10, no. 2 (2020): 143–52. http://dx.doi.org/10.34010/jurisma.v10i2.2875.

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Penelitian ini bertujuan untuk menganalisis strategi pemasaran makanan tradisional keripik talas beneng khas Kabupaten Pandeglang.Karena selama ini para pelaku usaha keripik talas beneng yang ada di kabupaten Pandeglang masih kesulitan dalam proses pemasaran produknya.Metode yang di gunakan adalah analisis SWOT dengan kekuatan,kelemahan,peluang dan ancaman dari produk keripik talas beneng itu sendiri.Hasil dari penelitian ini menunjukan bahwa proses pemasaran produk keripik talas beneng belum maksimal di Kabupaten Pandeglang.Dengan demikian perlu adanya penerapan bauran pemasaran yaitu : Produ
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Kusumasari, Septariawulan, Fitria Riany Eris, Sri Mulyati, and Vega Yoesepa Pamela. "KARAKTERISASI SIFAT FISIKOKIMIA TEPUNG TALAS BENENG SEBAGAI PANGAN KHAS KABUPATEN PANDEGLANG." Jurnal Agroekoteknologi 11, no. 2 (2019): 227. http://dx.doi.org/10.33512/jur.agroekotetek.v11i2.7693.

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Putri, Nezly Nurlia, Nia Ariani Putri, Fitria Riany Eris, et al. "Pemanfaatan Sumber Pangan Lokal Khas Provinsi Banten (Talas Beneng Sebagai Bahan Baku Produk Keripik)." Abdi-mesin Jurnal Pengabdian Masyarakat Teknik Mesin 2, no. 2 (2022): 43–51. http://dx.doi.org/10.33005/abdimesin.v2i2.32.

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Pengabdian masyarakat yang sudah dilaksanakan oleh program Studi Teknologi Pangan Universitas Sultan Ageng Tirtayasa (Untirta) di Desa Talaga Warna, Kecamatan Pabuaran, Kabupaten Serang merupakan salah satu perwujudan dan pengaplikasian bidang ilmu atau kajian pada bidang rekayasa dan pengolahan pangan. Pengabdian masyarakat yang dilakukan oleh program studi teknologi pangan berkerjasama dengan Balai Penyuluhan Pertanian (BPP) Kecamatan Pabuaran dalam bentuk pelatihan pengolahan kripik talas beneng yang difokuskan pada penurunan kadar oksalat. Batas konsumsi kalsium oksalat adalah 71mg / 100g
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Delvina Maulhy Azahra Hulu, Dwi Agustiana Putri, Rahmat Prayogi, and Bambang Riadi. "Sagata sebagai Ciri Khas Tradisi Lisan Masyarakat Lampung Saibatin." BLAZE : Jurnal Bahasa dan Sastra dalam Pendidikan Linguistik dan Pengembangan 2, no. 4 (2024): 240–47. https://doi.org/10.59841/blaze.v2i4.2039.

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Through this research, it is hoped that it will be possible to reveal how sagata has become an integral part of the life of the Saibatin community, as well as how this oral literature reflects the worldview, value system and social norms that have developed in this community. With a deeper understanding of sagata, this research also aims to highlight the importance of efforts to preserve oral traditions amidst increasingly rapid global changes. This research uses a descriptive qualitative research method using library research, which involves collecting coverage and research based on literatur
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Indriyani, Ni Luh Made Janeta, and Utik Kuntariati. "Kualitas Gula Aren Khas Buleleng, Gula Kelapa Khas Klungkung, dan Gula Lontar Khas Karangasem dalam Pembuatan Rujak Gula Bali." Jurnal Ilmiah Pariwisata dan Bisnis 2, no. 4 (2023): 1064–74. http://dx.doi.org/10.22334/paris.v2i4.404.

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Kebiasaan masyarakat bali yang cukup gemar mengonsumsi rujak semakin membuat eksistensi rujak gula bali semakin melejit. Penelitian ini dilakukan untuk mengetahui kualitas gula aren khas Buleleng, gula kelapa khas Klungkung, dan gula lontar khas Karangasem dari segi rasa, aroma, dan warna serta untuk mengetahui gula manakah yang lebih cocok digunakan dalam pembuatan rujak gula bali. Jenis penelitian yang digunakan pada penelitian ini adalah eksperimen dengan mixed method. Data kualitatif diperoleh dari hasil observasi dan kuisioner. Sedangkan data kuantitatif diperoleh dari hasil dari uji orga
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Sanjaya, Antony Rendi, Ade Heri Mulyati, and Padmono Citroreksoko. "DIVERSIFIKASI TALAS BOGOR (Colocasia Esculenta (L) Schott) SEBAGAI UPAYA OLAHAN PRODUK TAPAI KHAS BOGOR." EKOLOGIA 18, no. 2 (2020): 72–77. http://dx.doi.org/10.33751/ekol.v18i2.1654.

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In Bogor district as an Indonesian taro central production, recorded that it has almost 57000 ton taro each year in 2008. Bogor’s taro which is abundant in Bogor is still limited its use. Diversity the use of taro necessary to maximize available resources and make it becoming alternative processed products in market. Carbohydrat content in Bogor’s taro depends on data from Nutrition Directorate of Ministry of Health in 2008 is 23.79%, the high content of carbohydrate makes taro can be processed to a characteristic food such as tapai. This research aims to knowing type of taro’s effect to produ
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Books on the topic "Tales, Khasi"

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L, Kharmawphlang Desmond, and Tripathi A. R, eds. Khasi folk songs & tales. Sahitya Akademi, 2006.

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2

Rafy. Folk tales of Khasis. Cosmo, 1985.

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3

translator, Hasana Santosha, та Guptā Ramaṇikā editor, ред. Svarṇa sīṛhī se utarate śiśugaṇa: "Kī khuma kī hājāra kī Hinniyū ṭrepa" kā Hindī rūpāntaraṇa. Ramaṇikā Phāuṇḍeśana ke lie Śilpāyana dvārā prakāśita, 2012.

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Rao, Sandhya. Mitthi ane Khari. Tulika Publishers, 2005.

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Lumley, Brian. The complete Khash. W.P. Ganley, 1991.

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Rattanavong, Humphan. Sēnā mākkhīkā læ khati nithān lư̄ang ʻư̄n ʻư̄n chāk fāphanang Vat Chīangthō̜ng. Kasūang Thalǣng Khāo læ Vatthanatham, Sathāban Khonkhwā Vatthanatham, 1999.

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Darpaṇa, Devakī. Khai cakavā suna cakavī: Hāḍautī añcaḷa kī Rājasthānī loka-kathāvāṃ. Vaṅmaya Prakāśana, 2017.

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8

Vietnam. Tổng cục hải quan., ed. Biểu thuế: Biểu thuế xuất khẩu-nhập khẩu và thuế GTGT hàng nhập khẩu MFN/WTO-CEPT/AFTA-ACFTA-AKFTA-VAT : Thuế xuất nhập khẩu thực hiện theo Nghị định thư gia nhập WTO, Thuế nhập khẩu áp dụng trong phạm vi ASEAN, Thuế nhập khẩu ASEAN-Trung Quốc, Thuế VAT đối với hàng hóa nhập khẩu : áp dụng đối với tất cả các tờ khai hàng hóa nhập khẩu nộp cho cơ quan hải quan từ ngày 20-07-2007. Nhà xuất bản Văn hóa Sài Gòn, 2007.

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Khasi folk tales. Wallamphang Roy, 1999.

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Khasi myths, legends & folk tales. 2nd ed. Wallamphang Roy, 2006.

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Book chapters on the topic "Tales, Khasi"

1

Hujon, Janet. "3. Khasi Folktales About Darkness and Light." In Tales of Darkness and Light: The Old Days of the Khasis. Open Book Publishers, 2018. http://dx.doi.org/10.11647/obp.0137.03.

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Medhi, Hemjyoti. "‘Weaving Fairy Tales’: The Mahila Samitis and the Sipini Bhoral." In Gendered Publics. Oxford University PressDelhi, 2023. http://dx.doi.org/10.1093/oso/9780199482900.003.0005.

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Abstract Chapter 4, ‘Weaving Fairy Tales’: The Mahila Samitis and the Sipini Bhoral, concentrates on the mahila samitis’ institutionalization of women’s customary practice of weaving through several sipini bhorals (weaver’s stores/co-operatives) established in different parts of Assam from 1928 onwards. This initiative connects women’s everyday domestic labour to larger discourse of Swadeshi and Gandhian khadi. Weaving runs across tribe, caste, and class; hills and plains, in the northeastern region in India and is the single thread that symbolically connects women across this geographical lan
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Hujon, Janet. "1. Introduction." In Tales of Darkness and Light: The Old Days of the Khasis. Open Book Publishers, 2018. http://dx.doi.org/10.11647/obp.0137.01.

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Hujon, Janet. "2. A Short Biographical Note." In Tales of Darkness and Light: The Old Days of the Khasis. Open Book Publishers, 2018. http://dx.doi.org/10.11647/obp.0137.02.

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Tham, Soso. "4. Ki Symboh Ksiar – Grains of Gold." In Tales of Darkness and Light: The Old Days of the Khasis, translated by Janet Hujon. Open Book Publishers, 2018. http://dx.doi.org/10.11647/obp.0137.04.

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Tham, Soso. "5. Ka Persyntiew – The Flower Garden." In Tales of Darkness and Light: The Old Days of the Khasis, translated by Janet Hujon. Open Book Publishers, 2018. http://dx.doi.org/10.11647/obp.0137.05.

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Tham, Soso. "6. Pyrthei Mariang – The Natural World." In Tales of Darkness and Light: The Old Days of the Khasis, translated by Janet Hujon. Open Book Publishers, 2018. http://dx.doi.org/10.11647/obp.0137.06.

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Tham, Soso. "7. U Lyoh–The Cloud." In Tales of Darkness and Light: The Old Days of the Khasis, translated by Janet Hujon. Open Book Publishers, 2018. http://dx.doi.org/10.11647/obp.0137.07.

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Tham, Soso. "8. U Rngiew – The Dark One." In Tales of Darkness and Light: The Old Days of the Khasis, translated by Janet Hujon. Open Book Publishers, 2018. http://dx.doi.org/10.11647/obp.0137.08.

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Tham, Soso. "9. U Simpyllieng – The Rainbow." In Tales of Darkness and Light: The Old Days of the Khasis, translated by Janet Hujon. Open Book Publishers, 2018. http://dx.doi.org/10.11647/obp.0137.09.

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