Academic literature on the topic 'Tangkhul language'

This paper is a case study of the Tangkhul community, one of the major Naga tribes living in Manipur's Ukhrul district. It emphasizes how English education as a whole sheds light on communities that were "animistic," "barbaric," and "savage." The discussion progresses from the beginning, when English language and literature were introduced to the community by a Scottish missionary named William Pettigrew in 1896, to its current state. The missionary was spreading the gospel, but he had to cultivate the English language and literature in the process, which led to enlightenment. Looking at the current situation, one can realize the refinement that has spread among the Tangkhuls, and that will continue through the English language and literature directly or indirectly.

Abstract East Tusom is a Tibeto-Burman language of Manipur, India, belonging to the Tangkhulic group. While it shares some innovations with the other Tangkhulic languages, it differs markedly from “Standard Tangkhul” (which is based on the speech of Ukhrul town). Past documentation is limited to a small set of hastily transcribed forms in a comparative reconstruction of Tangkhulic rhymes (Mortensen & Miller 2013; Mortensen 2012). This paper presents the first substantial sketch of an aspect of the language: its (descriptive) phonetics and phonology. The data are based on recordings of an extensive wordlist (730 items) and one short text, all from one fluent native speaker in her mid-twenties. We present the phonetic inventory of East Tusom and a phonemicization, with exhaustive examples. We also present an overview of the major phonological patterns and generalizations in the language. Of special interest are a “placeless nasal” that is realized as nasalization on the preceding vowel unless it is followed by a consonant, and numerous plosive-fricative clusters (where the fricative is roughly homorganic with the following vowel) that have developed from historical aspirated plosives. A complete wordlist, organized by gloss and semantic field, is provided as appendices.

The article attempts to examine the conceptual foundation of the self, mind and personhood in the traditional thoughts of the Tangkhul Nagas and the social implications and cultural models that shaped these conceptualisations. Partly constrained by the scarcity of written accounts, I have closely looked at the language usage, etymology of words and cultural practices of the community. Ning (‘mind’) is the central concept. Rich embodied expressions associate thoughts and emotions with certain internal organs of human body. The soul resides in the liver, luck in the brain and feelings in the heart. Ning is said to be acquired. This raises the question of whether the acquisition of ‘mind’ strictly refers to an acquisition of the mental faculty or does it include social norms and other skills. Drawing from the philosophy of Mead, the central argument is that the self, mind and ‘significant symbols’ conflated in the idea of personhood.

Matisoff (2003) reconstructs an “adjectival prefix” *gV-, based on work by Wolfenden (1929). As a result of surveying grammatical descriptions of more than 90 Tibeto-Burman languages, the present study provides evidence to reconstruct Matisoff’s adjectival prefix as a nominalizer whose functional range includes (but is not limited to) the adjectival marking. Evidence for the prefix is found in three major genetic subdivisions. Within Bradley’s (2002) Western branch, Baram (Newaric) has a particularly versatile nominalizer ki-~gi-, and Eastern Kiranti languages have *gV-…-pa nominalizing circumfixes. In Bradley’s Eastern branch, rGyalrongic languages have velar prefixes that function as the main nominalizers. Further, in DeLancey’s (2015) Central branch of Trans-Himalayan (Sino-Tibetan), we find reflexes of *gV- in many languages, most notably the versatile nominalizer kV- in Lamkang (Northwest Kuki-Chin). Other languages of the India-Myanmar border with unresolved phylogenetic status within Tibeto-Burman also have reflexes of *gV-, most prominently Karbi and Tangkhul (Konnerth 2012).

<span style="font-size: 7.5pt; line-height: 115%; font-family: Verdana, sans-serif;">Non-formal education is a path of education outside of formal educational line made by the government to facilitate people who can’t take a formal education. Learning time on non-formal education is much less compared to formal education. Therefore, it becomes a problem for the people who take a non-formal education. In addition, the lack of learning innovations also become constraints in non-formal schools.</span><span style="font-size: 7.5pt; line-height: 115%; font-family: Verdana, sans-serif;">The study developed E-learning based Moodle which contains learning materials, assignments, and the question of the test. It aimed to develop a valid and practical E-learning. This development research used the development model of Thiagarajan et al. The stages in this research were defining, designing, and developing.</span><span style="font-size: 7.5pt; line-height: 115%; font-family: Verdana, sans-serif;">Based on the results of the study, obtained E-learning which could increase the learning time and provide innovations in non-formal school learning. Meanwhile, the average total aspect of all validators was 4.19. According to the validation criteria, it could be concluded that the developed E-learning was included in the valid category. After E-learning practical stated, then the E-learning was tested in XI graders of PKBM Al-Hikmah Tangkil Kulon. Based on the average questionnaire which was given to the learning community, the results were obtained</span><span style="font-size: 7.5pt; line-height: 115%; font-family: Verdana, sans-serif;" lang="IN"> x=3,31 </span><span style="font-size: 7.5pt; line-height: 115%; font-family: Verdana, sans-serif;">after testing. Based on the criteria of practicality, it could be concluded that the developed E-learning was practical. This meant that the developed E-learning based Moodle was valid and practical.</span><pre style="text-align: justify; text-justify: inter-ideograph; text-indent: 1.0cm; background: white;"><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121;" lang="EN-US">Non-formal education is a path of education outside of formal educational line made by the government to facilitate people who can’t take </span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; mso-ansi-language: IN;" lang="IN">a </span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121;" lang="EN-US">formal education.</span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; background: white;" lang="EN-US">Learning time on non-formal education is much less compared to formal education. </span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; background: white; mso-ansi-language: IN;" lang="IN">Therefore, it becomes </span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; background: white;" lang="EN-US">a problem for the people who take a non-formal education. In addition, the lack of learning innovation</span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; background: white; mso-ansi-language: IN;" lang="IN">s</span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; background: white;" lang="EN-US"> also become constraint</span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; background: white; mso-ansi-language: IN;" lang="IN">s</span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; background: white;" lang="EN-US"> in non-formal schools.</span></pre><pre style="text-align: justify; text-justify: inter-ideograph; text-indent: 1.0cm; background: white;"><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; background: white; mso-ansi-language: IN;" lang="IN">The study</span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; background: white;" lang="EN-US"> developed E-learning based Moodle which contains learning materials, assignments, </span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; background: white; mso-ansi-language: IN;" lang="IN">and </span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121; background: white;" lang="EN-US">the question of the test</span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; mso-ansi-language: IN;" lang="IN">. It</span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121;" lang="EN-US"> aimed to develop a valid</span><span style="mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121;" lang="EN-US">and practical E-learning. This development research used the development model of Thiagarajan et al. The stages in this research were defining, designing, and developing.</span></pre><p class="MsoNormal" style="text-align: justify; text-justify: inter-ideograph; text-indent: 1.0cm; line-height: normal;"><span style="font-size: 10.0pt; mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121;" lang="EN-US">Based on the results of the study, obtained E-learning which could increase the learning time and provide innovations in non-formal school learning. Meanwhile, the average total aspect of all validators was 4.19. According to the validation criteria, it could be concluded that the developed E-learning was included in the valid category. After E-learning practical stated, then the E-learning was tested in XI graders of PKBM Al-Hikmah Tangkil Kulon. Based on the average questionnaire which was given to the learning community, the results were obtained</span><span style="font-size: 10.0pt; mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; position: relative; top: 5.0pt; mso-text-raise: -5.0pt;" lang="EN-US"> <!--[if gte mso 9]><xml> <o:OLEObject Type="Embed" ProgID="Equation.3" ShapeID="_x0000_i1025" DrawAspect="Content" ObjectID="_1636349716"> </o:OLEObject> </xml><![endif]--></span><span style="font-size: 10.0pt; mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif'; color: #212121;" lang="EN-US">after testing</span><span style="font-size: 10.0pt; mso-bidi-font-size: 12.0pt; font-family: 'Times New Roman','serif';" lang="EN-US">. <span style="color: #212121;">Based on the criteria of practicality, it could be concluded that the developed E-learning was practical. This meant that the developed E-learning based Moodle was valid and practical.</span></span></p>

AbstractWe expect linguistic areas in geographically delimited regions because, as has been seen universally, languages tend to influence each other when in contact. In linguistic areas we expect to see shared distinctive traits between some of the languages in the area. This paper reflects on why it is that Manipur (Northeast India), which hosts within its 22,347 square kilometers approximately 29 languages, does not exhibit a greater sharing of linguistic traits. This article discusses some distinctive key features between four representative languages of Manipur: Lamkang, Meitei, Tangkhul, and Thadou. Cross-language influence is limited due to dissimilar religious and socio-economic factors.

В статье рассматриваются основные представления о судьбе в якутском героическом эпосе Олонхо. В якутской мифологии, в том числе и героическом эпосе Олонхо, судьба понимается как проявление, исполнение слепой, иррациональной божественной воли, божественных предначертаний. В жизни-судьбе человека присутствует момент божественного своеволия и случайности. В якутском языке словами, обозначающими понятия судьбы, рока, предназначения, являются понятия джылга, тёлкё, онгосуу, анал. По представлениям наших предков неотвратимые судьбы людей записываются в Небесной книге судеб. За неукоснительным исполнением этих записей строго следят грозные боги судьбы и рока Одун Хаан, Джылга Хаан, Тёлкё Хаан, Чынгыс Хаан. Функции этих якутских божеств судьбы очень близки функциям греческих мойр. Одун Хаан-Небо предопределяет жребий человека, суровый, безжалостный Джылга Хаан определяет продолжительность жизни человека, а Тёлкё Хаан ткет уникальный рисунок жизни каждого отдельного человека. Судьбы героев якутского героического эпоса Олонхо постигаются при помощи вненаучных форм знания, при помощи общепринятых гадательных практик тюёрэх, тангха, вещих снов, примет и предчувствий. The article considers basic representations of the destiny in Yakut heroic epos Olonkho. In Yakut mythology including heroic epos Olonkho the destiny is undestood of as demonstration and completion of implicit irrational divine. There is a moment of divine willfulness and fortuity in life of a man. Words denoting destiny, fate and destination in Yakut language are such notions as djylga, tyolkyo, ongosuu, anal. Our ancestors believed that fatal destiny of people was written in the Celestial book of destinies. Severe Gods of destiny and fate such as Odun Khaan, Djylga Khaan, Tyolkto Khaan and Chynghys Khaan strictly monitor an execution of these records. Functions of these Yakut gods are close to functions of the Greek ones. Odun Khaan Sky predestines a human`s fate. Severe and ruthless Djylga Khaan defines people`s life duration. Tyolkyo Khaan weaves a unique image of each person`s life. Destinies of Yakut olonkho heroes are comprehended with the help of extrascientific forms of knowledge, prevalent practice of fortunetelling tyoryakh, tangkha, prophetic dreams, signs and anticipations.