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Ancient mitogenomes from Neolithic, Megalithic and Medieval burials suggest complex genetic history of Kashmir valley, India
<p>Complete mitogenomes of the Neolithic and Megalithic burial sites in Kashmir valley, India in the fasta format.</p>
Distribution. NE Zambia (E of the Luangwa valley), Malawi, and N Mozambique. in Bovidae
Distribution. NE Zambia (E of the Luangwa valley), Malawi, and N Mozambique.
Distribution. Clark County in SE Washington and Willamette Valley in NE Oregon, USA. in Cricetidae
Distribution. Clark County in SE Washington and Willamette Valley in NE Oregon, USA.
On-site Jomo Propitiation in Chug valley: video files
<p>Both participants in this ritual are <em>bon-po</em>, practitioners of the traditional religious system in the Chug valley. Jomo Gamdong is the place on the west bank of the Chug river which is considered the <em>pho-bra</em><em>ṅ</em> ‘palace’ of <em>jo-mo u-si</em><em>ṅ bu-khrid</em>, one of the nine daughters of the female deity <em>jo-mo a-ni u-</em><em>ñi</em><em>ṅ</em>, located on the Bhutan-Arunachal border in Jomotsangkha block of Samdrup Jongkhar district in Bhutan. The peak of <em>jo-mo u-si</em><em>ṅ bu-khrid</em> is the westernmost peak in the north of the Chug valley (see figure1). Propitiation of the Jomo takes place on monthly basis at home. Only on rare occasions does the <em>bon-po</em> go to the Jomo Gamdong for the propitiation, typically once in a few years.</p> <p>The <em>phobrang</em> is located in a grove of oak trees starting from the large trees in figure5. The area is a collection of large rocks (see photographs). Each rock has a significance, of which little could be recorded (exceptions are the white female <em>naga</em> in figure2 and the servant of the Jomo in figure3). As the marking on the tree in figure4 shows, at the time of the visit many trees were about to be felled. Although the land is owned by individual households from Jagarbasti village in the Chug valley, the trees were felled by people from the neighbouring village of Lish Gonpatse (whether this is a case of illegal felling and encroachment as a result of the on-going land dispute between the two communities, or whether the owners from Jagarbasti sold the standing trees (with the land?) to the Lish Gonpatse people is not clear. This degradation of the site, in combination with the 2016 death of <em>bon-po</em> Kesang, means that propitiation of the Jomo here has ceased completely.</p> <p>The relevant stanza from the Jomo propitiation ritual (see file), in which the very first offerings are always made to the Jomo, are as follows:</p> <p><strong>Phonetic:</strong> [ʨʰɔtɔː {ŋa} ʨʰɔtɔː, ʨʰɔtɔː {ŋa} ʨʰɔtɔː, kʰamzaŋ {ŋa} ama ʥɔmɔː, jap {la} gawɔː ʑɔkpɔː, makpøn {na} meme ʨʰøjɕi, lúmɔː karmɔː {ŋa}, lúmɔː jáŋzɔm {ma}, lúmɔː manɖɛn {na} ʦʰeriŋ zaŋmɔː, ʦʰɛnla sɛrgi ʥɔːmɔː {ŋa} sagaŋ, ɬabraŋ {ŋa} laʨʰɛn, lúbraŋ {ŋa} lúʨʰuŋ, pʰygɔː {ŋa} gile.</p> <p>ʦʰekjɛt náŋla, jáŋkjɛt náŋla, ʨʰamneː kakɲeː, rimneː kakɲeː, natʥa kakɲeː, rimʥa kakɲeː, siwɔː neːdak, kɔrda ɬa lú ʦɛn sum kakɲeː, ʦʰɛnla sɛrgi ʥɔːmɔː, sɛrkjɛm karpɔː, pʰyjgɔː gile.</p> <p>jaski kɔːra, yønla gonʨʰa, náŋna gile. lemʨʰaŋ karpɔː, pʰyjgo gile. ʨʰɔːto {ŋa} ʨʰɔːtɔː.]</p> <p><strong>Tibetan:</strong> <em>ḥbyo ldog ḥbyo ldog, ḥbyo ldog ḥbyo ldog! kham-zaṅ a-ma jo-mo, yab dgaḥ-bo źog-po (<TM ʑokpo), dmag-dpon mes-mes chos-śi (?), klu-mo dkar-mo, klu-mo dbyaṅ-ḥdzoms, klu-mo sman-dran (?) tshe-riṅ bzaṅ-mo, mtshan ser-gi jo-mo sa-gaṅ (?), lha-braṅ lha-chen, klu-braṅ klu-chuṅ, phul-dgos gi-le (< TSD gi-la-aj)!</em></p> <p><em>tshe-skyed gnaṅ-la, g.yaṅ-skyed gnaṅ-la, cham-nad bkag-ñe (<TSD ɲi), rims-nad bkag-ñe, nat-brgya bkag-ñe, rims-brgya bkag-ñe, sre-ḥu (?) gnas-bdag, skor-da lha klu btsan gsum bkag-ñe, mtshan-la ser-gi jo-mo, ser-skyem dkar-po, phul-dgos gi-le!</em></p> <p><em>g.yas-kyi skor-ra (?), g.yon-la bgon-chas (?), gnaṅ-na gi-le! lem-chaṅ (?) dkar-po, phul-dgos gi-le! ḥbyo-ldog ḥbyo-ldog!</em></p> <p><strong>English:</strong> Hark (and) dispel, hark (and) dispel, hark (and) dispel, hark (and) dispel! The healthy (?) mother Jomo, the father Gawo Zhokpo, the general Meme Choshi, the white female <em>naga</em> (see figure2), the female <em>naga</em> Yangzom, the female <em>naga</em> Mandren Tshering Zangmo, the name is the pit (?) (of) the golden Jomo, the deity residence for the important deities, the <em>naga</em> residence for the less important <em>naga</em>, it has to be offered ok!</p> <p>Provide (with) longevity, provide (with) prosperity, preventing the flu diseases, preventing the infectious diseases, preventing the hundred diseases, preventing the hundred infectious diseases, the host of the smallpox (?), prevent the roaming of the three, the deities, the <em>naga</em> and the <em>tsen</em>, the name (is) the golden Jomo, the white libation offering, it has to be offered ok!</p> <p>Surrounding on the right side (?), the clothing apparel on the left (?), it is provided ok! The white <em>lemchang</em>, it has to be offered ok! Hark (and) dispel, hark (and) dispel!</p> <p>This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes <em><strong>of any kind</strong>, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) </em>is <strong>not</strong> permitted without <strong>specific written consent</strong> from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions.</p> <p>This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>.</p> <p>Tim Bodt: bodttim (at) gmail (dot) com</p>
At-home Jomo Propitiation in Chug valley: video files
<p>This dataset contains the videofiles belonging to the audio recording and texts and the completely transcribed, glossed, parsed and translated examples of the recordings that belong to the following publication:</p> <p>See also: Bodt, Timotheus Adrianus. (2017). At-home Jomo Propitiation in Chug valley: Toolbox, transcriber and audio file [Data set]. Zenodo. http://doi.org/10.5281/zenodo.3841815</p> <p>Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. <a href="https://brill.com/view/title/55767">https://brill.com/view/title/55767</a></p> <p>The explanation of all the grammatical features that occur in these sound files can be found in the Grammar of Duhumbi.</p> <p>Kesang was one of the last <em>bon-po</em>, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks <em>phu</em> (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas <em>da</em> (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the <em>lha-srin bde-brgyad</em> ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the <em>bon-po</em> to maintain the balance between the <em>phu</em>, the ‘good’ and the <em>da</em>, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The <em>phu-da</em> religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan.</p> <p>The main ritual conducted by the bon-po is called <em>zhiwa</em> (Tib. źi-ba ‘peace’) or <em>jomo soykha</em> (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20th day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the <em>bon-po</em> first invites the Jomo and all other deities and spirits to attend the offering. He then offers <em>nyingba</em> (Tib. sñiṅ-ba ‘old’), also called <em>lemchang</em>, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers <em>tochang</em>, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that <em>darcok</em> (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities.</p> <p><em>Bon-po</em> Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the <em>bon-po</em> in Chug valley, given that no one has come forward to learn from him.</p> <p>This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes <em><strong>of any kind</strong>, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) </em>is <strong>not</strong> permitted without <strong>specific written consent</strong> from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions.</p> <p>This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>.</p> <p>Tim Bodt: bodttim (at) gmail (dot) com</p>
Menchukha valley - religious scripture photo files
<p>Two religious scriptures of which photographs were taken in Menchukha. These are in the possession of Pema Tsewang Kigar and belong to the Nyingmapa community of the valley.</p> <p>Manuscript 1: handwritten scroll manuscript on 11 pages of traditional paper in <em>dbu-med</em>. Copy of a copy of the original scroll manuscript written in <em>dbu-med</em> in <em>dṅul-yig</em> and <em>ser-yig</em> on traditional paper with a brocade silk border. This original scroll was reportedly taken by the Chinese in 1962, after the local religious practitioners quickly made a copy.</p> <p>Manuscript 2: Handwritten leather-bound manuscript of 21 folios of traditional paper in <em>dpe-tshugs </em>script probably called <em>sbas-yul-gyi dkar-chag ḥkhrul-med bzhugs-so</em> ‘Here within contained the genuine exegesis of the hidden land’.</p> <p><strong>Note:</strong> Anyone who can read and type both manuscripts in <em>dbu-can</em> in the computer is kindly requested to do so and send the word file to timintibet@hotmail.com; the owners of the original manuscripts would like to have a soft copy to preserve in case something happens to the hard copies. Also, anyone who is willing to translate the manuscripts into English, or knows of an existing English translation, is kindly requested to contact in the same email address. Thank you for your cooperation.</p>
Effects of Stratification on Wind-Driven Upwelling over a Coastal Valley
Open the record for dataset details and reuse information.
FIGURE 1. B in Schoenorchis mishmensis sp. nov. (Orchidaceae) from Mishmi Hills Lower Dibang Valley District, Arunachal Pradesh, India
FIGURE 1. B. Schoenorchis mishmensis showing close up of flower. Photos by K. Gogoi.
Labeled passive acoustic monitoring dataset from Danum Valley Conservation Area, Sabah, Malaysia
<p>This is the data archive for labeled training, validation and test data from a passive acoustic monitoring project in Danum Valley Conservation Area, Sabah, Malaysia. Please refer to Clink et al. (2023) and our <a href="https://github.com/DenaJGibbon/Workflow-for-automated-detection-and-classification-gibbon-calls">GitHub Page</a> for details and code.</p> <p>"AnnotatedFilesTest"</p> <p>"AnnotatedFilesValidation"</p> <p>"TestSoundFiles"</p> <p>"TrainingFilesValidated"</p> <p>"TrainingFilesValidatedAddFemales"</p> <p>"TrueFalsePositives"</p> <p>"UpdatedDanumDetectionsHQ99" </p> <p> "ValidationSoundFiles" </p>
FIGURE 2 in A new species of tiger beetle (Coleoptera: Cicindelidae) from the Death Valley ecosystem
FIGURE 2. Frontal habitus of C. timbisha, n. sp., A) male, B) female.
Grape berry developmental series comparing pruning treatments from a vineyard in Clare Valley, South Australia (CLA-05)
GEO Series GSE7680. Vitis vinifera. 68 samples. Type: Expression profiling by array.
Illumina RNA-seq for bud, leaf and stem of California Valley Oak, Quercus lobata (SW786)
GEO Series GSE174828. Quercus lobata. 3 samples. Type: Expression profiling by high throughput sequencing.
PacBio Iso-Seq transcriptome for California Valley Oak, Quercus lobata (SW786)
GEO Series GSE174827. Quercus lobata. 3 samples. Type: Expression profiling by high throughput sequencing; Other.
Tectonics and Seismotectonics of high Dragone valley
<p>Seismic data of Piandelagotti-Sant'Anna Pelago-Montefiorino area in the Northern Apennines, Data are dowload from INGV database.</p> <p>The structural geology survey of Fola fault system are survey in outcrop while the structural geology fata of Internal fault</p> <p>are obtained from the scientific literature.</p> <p>.</p>
At-home Jomo Propitiation in Chug valley: audio files4
<p>Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. <a href="https://brill.com/view/title/55767">https://brill.com/view/title/55767</a></p> <p>Kesang was one of the last <em>bon-po</em>, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks <em>phu</em> (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas <em>da</em> (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the <em>lha-srin bde-brgyad</em> ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the <em>bon-po</em> to maintain the balance between the <em>phu</em>, the ‘good’ and the <em>da</em>, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The <em>phu-da</em> religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan.</p> <p>The main ritual conducted by the bon-po is called <em>zhiwa</em> (Tib. źi-ba ‘peace’) or <em>jomo soykha</em> (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20th day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the <em>bon-po</em> first invites the Jomo and all other deities and spirits to attend the offering. He then offers <em>nyingba</em> (Tib. sñiṅ-ba ‘old’), also called <em>lemchang</em>, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers <em>tochang</em>, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that <em>darcok</em> (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities.</p> <p><em>Bon-po</em> Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the <em>bon-po</em> in Chug valley, given that no one has come forward to learn from him.</p> <p>This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes <strong><em>of any kind</em></strong><em>, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) </em>is <strong>not</strong> permitted without <strong>specific written consent</strong> from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions.</p> <p>This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>.</p> <p>Tim Bodt: monpasang (at) gmail (dot) com</p>
At-home Jomo Propitiation in Chug valley: audio files2
<p>Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. <a href="https://brill.com/view/title/55767">https://brill.com/view/title/55767</a></p> <p>Kesang was one of the last <em>bon-po</em>, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks <em>phu</em> (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas <em>da</em> (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the <em>lha-srin bde-brgyad</em> ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the <em>bon-po</em> to maintain the balance between the <em>phu</em>, the ‘good’ and the <em>da</em>, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The <em>phu-da</em> religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan.</p> <p>The main ritual conducted by the bon-po is called <em>zhiwa</em> (Tib. źi-ba ‘peace’) or <em>jomo soykha</em> (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20th day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the <em>bon-po</em> first invites the Jomo and all other deities and spirits to attend the offering. He then offers <em>nyingba</em> (Tib. sñiṅ-ba ‘old’), also called <em>lemchang</em>, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers <em>tochang</em>, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that <em>darcok</em> (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities.</p> <p><em>Bon-po</em> Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the <em>bon-po</em> in Chug valley, given that no one has come forward to learn from him.</p>
At-home Jomo Propitiation in Chug valley: audio files1
<p>Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. <a href="https://brill.com/view/title/55767">https://brill.com/view/title/55767</a></p> <p>Kesang was one of the last <em>bon-po</em>, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks <em>phu</em> (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas <em>da</em> (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the <em>lha-srin bde-brgyad</em> ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the <em>bon-po</em> to maintain the balance between the <em>phu</em>, the ‘good’ and the <em>da</em>, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The <em>phu-da</em> religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan.</p> <p>The main ritual conducted by the bon-po is called <em>zhiwa</em> (Tib. źi-ba ‘peace’) or <em>jomo soykha</em> (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20<sup>th</sup> day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the <em>bon-po</em> first invites the Jomo and all other deities and spirits to attend the offering. He then offers <em>nyingba</em> (Tib. sñiṅ-ba ‘old’), also called <em>lemchang</em>, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers <em>tochang</em>, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that <em>darcok</em> (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities.</p> <p><em>Bon-po</em> Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the <em>bon-po</em> in Chug valley, given that no one has come forward to learn from him.</p> <p>This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes <strong><em>of any kind</em></strong><em>, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) </em>is <strong>not</strong> permitted without <strong>specific written consent</strong> from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions.</p> <p>This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>.</p> <p>Tim Bodt: monpasang (at) gmail (dot) com</p>
At-home Jomo Propitiation in Chug valley: audio files3
<p>Bodt, Timotheus Adrianus. 2020. Grammar of Duhumbi. Leiden: Brill. ISBN 978-90-04-40947-7. <a href="https://brill.com/view/title/55767">https://brill.com/view/title/55767</a></p> <p>Kesang was one of the last <em>bon-po</em>, practitioners of the traditional religious system in the Chug valley. This religious system has no ‘name’, but comes under what is often called ‘Bon’. The locus of propitiation is on the opposition between the high, in winter snow-clad mountain peaks <em>phu</em> (Tib. phu) that represent purity, cleanliness, goodness and beneficial powers versus the low-lying marshy, swampy areas <em>da</em> (tib. mdaḥ) that represent pollution, disease, evil and malevolent forces. In between these two there is a plethora of other local deities, many of which are local representations of the <em>lha-srin bde-brgyad</em> ‘eight classes of deities and demons’ also found in Tibetan Buddhism, but many of whom also represent deified human beings who have taken on some negative or positive force. It is the role of the <em>bon-po</em> to maintain the balance between the <em>phu</em>, the ‘good’ and the <em>da</em>, the ‘evil’ and hence prevent damage to humans and their livelihoods in the form of diseases, natural disasters, death etc. The <em>phu-da</em> religious system is not limited to the Chug valley, but, in various forms, can also be found among the related Khispi, Sartang and Sherdukpen people, as well as among the Tshangla speakers of West Kameng and eastern Bhutan.</p> <p>The main ritual conducted by the bon-po is called <em>zhiwa</em> (Tib. źi-ba ‘peace’) or <em>jomo soykha</em> (Tib. jo-mo gsol-kha ‘propitiation of the Jomo). It is conducted once before the 20th day of every Tibetan month. Jomo is the main female deity in the area (see also the files concerning the on-site Jomo propitiation). During this ritual, the <em>bon-po</em> first invites the Jomo and all other deities and spirits to attend the offering. He then offers <em>nyingba</em> (Tib. sñiṅ-ba ‘old’), also called <em>lemchang</em>, a mixture of rice, maize, finger millet (traditionally also wheat, barley, broomcorn millet, foxtail millet, buckwheat and amaranth) that has been kept fermenting for a long time. After that, he offers <em>tochang</em>, freshly cooked rice (Tib. lto-chaṅ ‘food-liquor’), and after that <em>darcok</em> (Tib. dar-lcog ‘prayer flags’), small twigs with triangular-shaped flags made of traditional paper. He then conducts a prediction for the coming month, by making three heaps of a mixture of grains, and interprets the way in which these grains pattern. He then sends off the assembled deities.</p> <p><em>Bon-po</em> Kesang died in early 2016. His son Tow Tsering has taken over his role, but does not seem to know the ritual as well as his father. He may well be the last of the <em>bon-po</em> in Chug valley, given that no one has come forward to learn from him.</p> <p>This material is made freely available to everyone for informative or scientific purposes as long as the source (this DOI) / the collectors are properly credited. Please note that use of the material for commercial purposes <strong><em>of any kind</em></strong><em>, which includes conversion into commercial audio-visual media (documentaries etc.), storage and dissemination through sites that require registration & payment for access, or sites that rely on advertisement (including YouTube) </em>is <strong>not</strong> permitted without <strong>specific written consent</strong> from the speakers and their community, obtained through the collectors of the material. By downloading our material, you agree to these restrictions.</p> <p>This data set falls under the Attribution-NonCommercial-ShareAlike (CC BY-NC-SA) license. This license lets you remix, tweak, and build upon this work non-commercially, as long as you credit us and license your new creations under the identical terms. License Deed on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/">https://creativecommons.org/licenses/by-nc-sa/4.0/</a>. Legal Code on <a href="https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode">https://creativecommons.org/licenses/by-nc-sa/4.0/legalcode</a>.</p> <p>Tim Bodt: monpasang (at) gmail (dot) com</p>
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