1,721,254 research outputs found
Epopée Népal
No full textEpic Nepal: language and oral literature of western Nepal" is centered on corpora of recorded materials, beginning with recordings made in 1969 by two French scholars, the anthropologist Marc Gaborieau and the ethnomusicologist Mireille Helffe
Note sur la rétroflexion et la rhoticisation au Népal
No full textMichailovsky Boyd. Note sur la rétroflexion et la rhoticisation au Népal. In: Faits de langues, n°10, Septembre 1997. Les langues d'Asie du Sud. pp. 121-125
A propos de : Michailovsky Boyd : La langue hayu
No full textVan Driem George. A propos de : Michailovsky Boyd : La langue hayu. In: Cahiers de linguistique - Asie orientale, vol. 19 2, 1990. pp. 267-285
A propos de : Michailovsky Boyd : La langue hayu
No full textVan Driem George. A propos de : Michailovsky Boyd : La langue hayu. In: Cahiers de linguistique - Asie orientale, vol. 19 2, 1990. pp. 267-285
L'orphelin Kokitsala, ses sœurs et son épouse
No full textThe orphan Koktisala, his elder sisters Jawa and Khluwa, and Koktisala's bride Tsampiyungma. (1) The sisters plot to kill Koktisala. He tricks them into believing they have killed him and escapes. (2) Koktisala goes fishing. He repeatedly catches a rock, which he brings to his shelter. (3) He surprises the rock doing housework; she becomes his wife. (4) She teaches him to build a house and to get seed for planting from the crop of a bird. (5) (s88) The sisters decide to separate. They quarrel. The elder flies off. (6) The younger is killed by an ogre. She is revived by her sister. They live together. (7) (s121) Koktisala and Tsampiyungma decide to perform ancestor-worship, for which they must call the sisters. A cock delivers the invitation. (8) Hearing their brother's name, they are frightened at the ill-omen and chase after the cock to kill it. (9) The cock leads them to the brother's house, but they fly away from shame. (10) Tsampiyungma has noticed that the sisters are pregnant and puts out berries craved by pregnant women. (11) The sisters come back, each bringing four cooking pots as marriage prestation. They fly off again without eating the berries. (12) The married couple dances. The story accounts for agriculture, house-building, sacrifice to the house-pillar, and marriage prestations. Ritual specialists recite it in ritual style, but here it is told in everyday language, apart from a few characteristic "binomial expressions". The narrator is an elderly woman, Jayalachhi (b. 1905, d. 1974)
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