The purpose of this collection is to feature selected discourses and interviews as provided by members of the Kutang/Kuke community of Gorkha District, Nepal.
About This Collection
This collection is the result of a National Science Foundation RAPID project (BCS 1547377) to collect, annotate, and make publicly available multi-participant interviews and narratives conducted with survivors of Nepal’s major earthquakes that occurred in April and May 2015. The geo-linguistic focus is communities of Tibeto-Burman language-speaking peoples from three contiguous districts of Nepal’s Western Zone: Mustang, Manang and Gorkha, including local residents and also migrants who are now involved in relief and rebuilding efforts. The research questions are: 1) What do survivors and responders know about, and how can they explain the earthquakes based on their lifelong linguistic, cultural and environmental experiences? 2) How do survivors and responders view their world through these earthquakes and their aftermath, particularly in terms of causality and consequence? This research is important because there is precious little information about the impacts on language demographics and practices in sudden catastrophic events that coincide with great migration movements. Additionally, without an immediate effort to capture and document variation and nuances, the experiences that different people underwent will be influenced and re-shaped by reports gathered from the media and other relief agencies working in Nepal. This study focuses on the relationship between humans and their social and physical environment, providing valuable insider perspectives on why and how they create and maintain their livelihoods in places where extreme environmental conditions are a constant and powerful presence. The interviews and narratives will enable disaster planners and responders to establish best-practice advice, based on local and culturally appropriate ethnographic practice, one that is tailored to the demographic, spatial, medical and cultural needs of different communities. This study will provide ideas, originating from local participants, about how local healers and responders can provide ritual and medical services that will be beneficial to the highland communities, which are an important part of the overall Nepal demography.
The interview tools are adapted versions based on surveys used after other natural disasters (e.g. the Armenian and San Francisco bay area earthquakes in 1988 and 1989, Hurricane Katrina), to make use of questions designed to assess event experience, post-event trauma, and feelings about the future (Armenian et al 1998, Kessler et al 2008, Roach 2008). The variables integrated into the interviews include: location and origin of the survivor or responder, and distance from the quake epicenter; kind of terrain of the village (mountain valley, hills, flat; ridge top, valley floor, slope); social environment (city; town; village; field outpost); structures in place or damaged (traditional, modern), and building materials (wood or stone, on walls or as roofs); responses already in action and kinds of planned responses; local religion(s); local labor force; medical facilities in place; local language practices; feelings about post-quake response by local and non-local agencies and individuals, assessment of future community vitality. The research toolsh have been approved for human subjects and informed consent review at all institutions for which the project members are affiliated.
The narrative process asks individuals to share, in monologue or dialogue form, their experiences, descriptions of their actions and responses, their self-evaluation of the usefulness of their actions, their understanding/perception of why these events took place, their perception of why their local area was impacted in the way that it was, and how they would like to see repair/reconstruction occur, with what agency, and with what stated goals. As with the interviews, topic choices and degree of detail will be controlled by the participants, based on their ability and willingness to share vivid memories and sometimes-controversial opinions.
Background Information on Kutang
Kutang (Ethnologue: kuta1241, Glottolog: ght) is a Tibeto-Burman language (likely Bodish, and possibly Kaike-Ghale Tamangic) spoken in the Gorkha District of Nepal. Although the EGIDS adjusted scale identifies its vitality status at 6a, Vigorous, there is some skepticism about that designation. Our project team speculates that either “threatened” or “shifting” may be a more appropriate for Kutang, given the level of educational out-migration. Kutang is also referred to as Kuke or Kutang Ghale. Kutang shows a number of structural and lexical similarities with Tibetan.
Beyond the data in this collection, there is virtually no published information on this language.
Additional references:
1. “Kuke Background”
2. Childs, Geoff. 2004. Tibetan Diary: From Birth to Death and Beyond in a Himalayan Valley of Nepal. University of California Press.
The list below includes items from this Collection’s Subcollections.
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Tsering Jyi sings a song called "Sing the First Song for the White Arrow"
This is a video of Tsering Jyi from Yonru Village in Chentsa singing a song called "Sing the First Song for the White Arrow." This song is part of a collection of folk songs from the Rebgong cultural area.
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In this video there are seven songs: A Song Among Contesting, Who Has More Songs, Opening Song, Who is the Grinder Song, Answer to Who is the Grinder Song, Three Woods Question Song, Three Woods Answer Songs.
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Namkha from Gagya Village in Chentsa sings a song called "The Beneficence of Parents"
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བག་གླུ་ནི་བག་མ་སྐྱེལ་བའི་སྐབས་སུ་ལེན་པའི་གླུ་དེ་ལ་བཤད།
བག་མ་སྐྱེལ་དུས་སུ་གནས་སྐབས་དེ་དང་མཐུན་པའི་གླུ་མང་པོ་ལེན་པ་ཡིན། དཔེར་ན། བུ་མོ་རྣམས་གནས་ལ་འགྲོ་དུས་ཀྱི་སེམས་ཁམས་ཏེ་སེམས་སྡུག་པའི་རྣམ་པ་དེ་གླུ་རུ་ལེན་པ། ཡང་ན་བུ་མོ་གནས་ལ་འགྲོ་དགོས་པས་ལས་ངན་ཡིན་པ། ད་དུང་བུ་མོ་གནས་ལ་སོང་ན་ཁྱིམ་དེའི་མི་རྣམས་དང་འགྲོགས་ཤེས་འདུག་ཤེས་བྱེད་དགོས་པ་སོགས་གླུ་རུ་ལེན་པ་ཡིན།
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"<p>བག་མ་སྐྱེལ་དུས་སུ་གནས་སྐབས་དེ་དང་མཐུན་པའི་གླུ་མང་པོ་ལེན་པ་ཡིན། དཔེར་ན། བུ་མོ་རྣམས་གནས་ལ་འགྲོ་དུས་ཀྱི་སེམས་ཁམས་ཏེ་སེམས་སྡུག་པའི་རྣམ་པ་དེ་གླུ་རུ་ལེན་པ། ཡང་ན་བུ་མོ་གནས་ལ་འགྲོ་དགོས་པས་ལས་ངན་ཡིན་པ། ད་དུང་བུ་མོ་གནས་ལ་སོང་ན་ཁྱིམ་དེའི་མི་རྣམས་དང་འགྲོགས་ཤེས་འདུག་ཤེས་བྱེད་དགོས་པ་སོགས་གླུ་རུ་ལེན་པ་ཡིན།</p>\n",
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Kelsang Kyi sings a song called "I Thought My Parents Would Never Grow Old"
This is a video of Kelsang Kyi from Nyinshuk Township in Chentsa singing a song called "I Thought My Parents Would Never Grow Old." This song is part of a collection of folk songs from the Rebgong cultural area.
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འདི་ནི་དམངས་ལ་ཤ་ཚ་ཞིང་སྙིང་ཉེ་བའི་དཔོན་བྱམས་སེམས་ཅན་ལ་བསྟོད་པའི་གླུ་ཞིག་ཡིན།
གླུ་འདིའི་ནང་དོན་གཙོ་བོ་ནི་རི་སྨུག་པ་ཅན་ལ་རི་དྭགས་འཁོར་ན་གཞི་བདག་འཁོར་བ་དང་མཚོ་རླངས་པ་ཅན་ལ་ཉ་སྲམ་འཁོར་ན་མཚོ་མོ་དགའ་བར་དཔེ་བྱས་ཏེ་དཔོན་པོ་བྱམས་སེམས་ཅན་ལ་མི་དམངས་འདུས་པ་དང་དེ་བས་དཔོན་པའི་ཡིད་སེམས་དགའ་བར་བརྗོད་པའི་གླུ་ཞིག་ཡིན།
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A folktale about ghosts and deception, and saving loved ones.
This video introduces a folktale called “The Big Mouthed Black Faced Ghost." In it, a man defeats the big mouthed black faced ghost, and welcomed a goddess as his bride. He disguised himself as a big mouthed black faced ghost and saved his brothers.
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Tsethar Bum from Yonru Village in Chentsa sings a song called "Selling Horses up on the Mountain"
གླུ་འདིའི་ནང་དོན་ནི་བོད་ཁུལ་གྱི་ཚོང་ལས་དང་འབྲེལ་ཆེ། དང་པོ་ཕ་ཨ་ཁུའི་ཆེད་ལ་རྟ་ཉོས་པ་དང་། ཡུལ་ཕ་མའི་ཆེད་ལ་ཇ་ཉོས་པ། ཡང་མ་སྲི་མོའི་ཆེད་ལ་གཡུ་བྱུར་ཉོས་ཚུལ་བརྗོད་ཡོད། འདི་ལས་སྔོན་གྱི་ཚོང་ཟོག་གལ་ཆེན་ཅི་ཡིན་པ་ཡང་ཞོར་ནས་རྟོགས་ཐུབ།
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An introduction to how to play King and Hound chess.
This video demonstrates how to play the Hound and the King, shows the different variations for drawing the king, and how the hound chases.
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这则谜语描述了生长在青藏高原上的奇特的植物。
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"<p>མགོ་ན་རྭ་ཅོ་སྐྱེས་ཡོད་མོད། ལུས་པོ་འབུ་དང་ཆ་འདྲ་བ། དེའི་མི་ཚད་རིན་གོང་གསེར་ལས་ཀྱང་ལྷག་ཅེས་པ་སྟེ་དབྱར་རྩྭ་དགུན་འབུའི་ཕྱིའི་རྣམ་པ་དང་རིན་ཐང་གཉིས་གབ་པར་བྱས་ནས་མཚོན་དུ་བཅུག་ཡོད།</p>\n",
"<p>དབྱར་རྩྭ་དགུན་འབུའི་ཐོན་ཁུངས་གཙོ་བོ་ནི་བོད་ཀྱི་ས་ཆ་སྟེ་མདོ་དབུས་མཐོ་སྒང་ཡིན་པ་དང་། ནད་རིགས་སྣ་མང་གི་གསོ་བྱེད་དང་རིམས་ནད་འགོག་བཅོས་སུ་ཕན་པའི་རྩྭ་སྨན་ཞིག་ཡིན། ངོ་མཚར་བ་ནི་ལོ་རེའི་ཟླ་གསུམ་པ་དང་བཞི་བ་ནས་བཟུང་དབྱར་རྩྭ་དགུན་འབུ་ནི་ས་མཐོ་ས་ནས་སྐྱེས་འགོ་ཚུགས་པ་དང་། དཔྱིད་ཀའི་རྗེས་ནས་མཐོང་མེད་དུ་གྱུར་འགྲོ དེའི་ལུས་ནི་འབུ་དང་འདྲ་ལ་གཙུག་ན་རྩྭ་མྱུག་ལྟ་བུ་ཞིག་འབུས་ཡོད། བཤད་རྒྱུན་ལ་དབྱར་རྩྭ་དགུན་འབུ་ནི་དབྱར་ཁར་རྩྭ་ཡིན་པ་དང་དགུན་དུས་སུ་ཀླད་གཙུག་གི་མྱུ་གུ་དོར་ནས་འབུ་རུ་འགྱུར་བ་ཡིན་ཟེར། དེ་བས་གབ་ཚིག་ཏུ་ཡང་མགོ་རྩྭ་ཅན་དང་ལུས་འབུ་ཅན་ཞེས་བརྗོད་པ་རེད། ཉེ་བའི་ལོ་ཤས་ནས་བཟུང་ཚོང་རའི་འགྲོས་དང་བསྟུན་ནས་དབྱར་རྩྭ་དགུན་འབུའི་གོང་འཕར་བ་དང་དབྱར་རྩྭ་དགུན་འབུའི་རྩྭ་ས་ཉོ་བ་དང་བརྐོ་བ། ཉོ་བ། བཙོང་པ་སོགས་ཀྱི་ཚོང་ལས་སྣ་མང་གཉེར་བ་དང་། མི་རྣམས་དབྱར་རྩྭ་དགུན་འབུ་ལ་བརྟེན་ནས་ཕྱུག་པོ་ལྟ་བུར་ཆགས་འདུག དེ་བས་གབ་ཚིག་ལས་གོང་གསེར་ཅན་ཞེས་བརྗོད་པ་རེད།</p>\n",
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"<p>This riddle describes a parasitic fungus called cordyceps or caterpillar fungus. In winter, caterpillars in Tibet live normally. In summer, a fungus can enter and grow inside their bodies, resulting in a sprout of grass bursting from their heads. Simultaneously plant and insect, these caterpillars are highly valued for their medicinal benefits including regulating liver function, boosting immunity, suppressing abnormal tissue growth, and more. As such, these caterpillars have a high and rising market value. Only found on the plateau, cordyceps have become an important source of income for many nomadic families. In this riddle, the horn mentioned is the sprout issuing from the cordyceps’ head, and its price is high, like gold.</p>\n",
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"<p>这则谜语描述的是藏区独有的冬虫夏草。冬虫夏草生长于青藏高原上，简称“虫草”。冬虫夏草是虫和草结合在一起长得一种奇特的生物，冬天是虫子，夏天从虫子里长出草来，具有很高的营养价值，还可以调节肝脏功能、增强抗病毒能力、抗肿瘤、抗疲劳等。近年来，随着商业经济的发展，冬虫夏草的商业价值得到了很大的提高，以虫草为成分的商品也逐渐增多，靠虫草发家致富的家庭在藏区也是比比皆是。</p>\n",
"<p>This riddle describes a parasitic fungus called cordyceps or caterpillar fungus. In winter, caterpillars in Tibet live normally. In summer, a fungus can enter and grow inside their bodies, resulting in a sprout of grass bursting from their heads. Simultaneously plant and insect, these caterpillars are highly valued for their medicinal benefits including regulating liver function, boosting immunity, suppressing abnormal tissue growth, and more. As such, these caterpillars have a high and rising market value. Only found on the plateau, cordyceps have become an important source of income for many nomadic families. In this riddle, the horn mentioned is the sprout issuing from the cordyceps’ head, and its price is high, like gold.</p>\n"
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This video explains Michelle Wu's technical project on creating a computational model to understand cardiomyocyte regeneration.
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Tsethar Bum from Yonru Village in Chentsa sings a song called "The Sun Rises Above the Mountain Pass"
གླུ་འདིས་བོད་མིའི་རིན་ཐང་ལྟ་ཚུལ་དང་དྲིན་གཟོའི་བསམ་བློ་མངོན་ཡོད་པ་དང་། ཐོག་མར་རང་ལ་ཐར་བ་དང་ཐམས་ཅད་མཁྱེན་པའི་ལམ་སྟོན་མཁན་གྱི་བླ་མར་བསྟོད་ཡོད་པ་དང་། བར་དུ་མི་ལུས་རིན་ཆེན་གནང་བའི་དྲིན་ཅན་ཕ་མ་གཉིས། ཐ་མར་རང་གི་ཆུང་སྐྱེས་ཆུང་འགྲོགས་ཁ་ཡ་ན་ཟླ་ཚོར་བསྟོད་པ་བྱས་ཡོད། བོད་མི་ཞིག་ལ་མཚོན་ན་འཇིག་རྟེན་འདིར་རང་ལ་དྲིན་ཆེ་བ་བླ་མ་དང་ཕ་མ། ཕུ་ནུ་སྤུན་ཟླར་དྲིན་གཟོོ་བྱེད་རྒྱུ་ནི་མི་ཚེའི་རིན་ཐང་ལྟ་ཚུལ་གལ་ཆེན་ཞིག་ཡིན།
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The third and final phase shows how to finish the hat's edges.
Once the hat shape is created, the edges should be finished. This white hat was edged in place. People wear this type of hat for any occasion.
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