This is a draft 1.2 release of CL.A.U.D.I.A., acronym for Computational and Updatable Dongba Iconographic Archives.

CL.A.U.D.I.A. is an interdisciplinary project of Human Technology application focused about Dongba pictographic writing system of Naxi people of South-West China, implemented and uploaded on Web for an on-fly demo (1.0) during Kunming’s 16th International Congress of Anthropological and Ethnological Sciences (29 – 31 July).

This is just a short introduction page to CL.A.U.D.I.A.; for more details and starting browsing iconographic index plates please visit dedicated page.

I wish to underline importance of Updatable features of CL.A.U.D.I.A. system – which I feel is needed – because of continuous evolution of academic scores in studying Dongba and Geba writing systems and Naxi culture…and myself.

On Your left side, You can see the two main resources of Claudia: Index Plates of Dongba Pictographs and dictionary.

Index plates consist in a tree of family and sub-family of pictographs stored and gathered by ICONOGRAPHIC features. Please visit dedicated page for correct usage. Each plates of pictographs are implemented as index archives of pictograph, labelled by capital key-letter for Family and minus keyletter for sub-Family of pictographs, then each elements has its own identification number.

CL.A.U.D.I.A.’s dictionary is then implemented with 3 main resources:

1. At first, from top, a fast free-keywords search-engine is realized, to lunch specific and fast interrogation query on pictograph database. Please, note that EACH QUERY WILL GENERATE 2 MAIN FILEDS OF DATA RETRIEVING: on the top a DIRECT MATCHING SCORE, with the output of the whole pictograph directly matched in its translation to the keyword of research; down an INDIRECT MATCHING SCORE, constituted by the group of pictographs retrieved because of their indirect matching – but existing relation – with the keywords of the query lounched. Such Information Retrieval System is yet implementing.
2. English – Dongba dictionary by keywords. Keyword queries will generate direct and indirect matching pictograph retrieving.
3. Naxi pinyin sillables search form: by clicking of Naxi syllable CL.A.U.D.I.A.s. will retrieve pictographs which latinization contains searched syllable as initial or inside thw whole pinyin transcription. Syllable ortography specify IPA phonetic equivalences.

Dictionary page is better introduced here in English <–> Dongba cidian page.

I am implementing such resource under PHP <–> MySql couple, that’s because I feel MySql as the best database instrument I know for building digitals archives and structured databases as Dongba pictographs corpus, and PHP as the dearest and the most flexible instrument to me for managing and generating intelligent and dynamic queries targeting Dongba pictographic writing system significants corpus stored in MySql database; some hidden fields of database should work as Ontology for hierarchy relationship between family, subfamily and single pictographs.

Xiulong

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presents

Créatures mythiques animales dans les manuscrits naxis

Complete study made for Arras Congress: “Les signes d’animaux et de créatures mythiques en Orient et en Occident“

Table of contents

• Introduction to the script
• Iconography of reptiles deities
  • The serpent deities and their cult as evinced from Dongba manuscripts
    • The Ssù nature and relationship with humans
    • A preliminary cross-study between Naxi – Dongba, Tibetan and Indian iconology of serpent-like deities
  • Lu – Dragon
  • Shi-Zi – Serpent
• Iconography of Eagle-winged deities
  • Khyu-t’khyu
  • Dter-gko
  • Yu-ma
• Bibliography
• List of Naxi – Dongba manuscripts consulted

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A selected bibliography focused on Naxi – Dongba and Lijiang  is however  available  online on author’s website:

• History of Lijiang city, region and Naxi people: http://www.xiulong.it/4.0/Dongba/bibliography/historybibliography.htm
• Naxi language: http://www.xiulong.it/4.0/Dongba/bibliography/naxilanguagebibliography.htm
• Dongba tradition: http://www.xiulong.it/4.0/Dongba/bibliography/dongbatraditionbibliography.htm

After official publication of the acts of the congress I’m going to upload other materials and papers derived directly or indirectly to such studies.

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Bibliography

Selected bibliography is available online on author’s website:

• History of Lijiang city, region and Naxi people: http://www.xiulong.it/4.0/Dongba/bibliography/historybibliography.htm
• Naxi language: http://www.xiulong.it/4.0/Dongba/bibliography/naxilanguagebibliography.htm
• Dongba tradition: http://www.xiulong.it/4.0/Dongba/bibliography/dongbatraditionbibliography.htm

Specific bibliography for Arras

• AA. VV. “Naga tradition in ancient India” http://sites.google.com/site/kalyan96/NagaandNagini.pdf?attredirects=0 [ → 14/06/2010]
• AA. VV. “The Naga and Buddhism” http://www.usamyanmar.net/Buddha/Article/The%20Naga%20of%20Buddhist%20Religion.pdf [ → 14/06/2010]
• AA. VV. “Tibetan Spirits: The Sadak” http://www.tibetan-astrology.net/sadak.html [ → 09/06/2010]
• AA. VV., “Buddhist Iconography Identification Guide “ http://www.buddhistdoor.com/BuddhistArt/LineArt_4.html [ → 07/06/2010]
• AA.VV. “The Garuda Purana (Saroddhara)”, in The Sacred Books of the Indus Translated by various Sanskrit Scholars – vol. 9, edited by Major B. D. Basu, I.M.S., published by The Panini Office, Bhuvaneswari Asrama, Bahadurganj, printed by Panch Kory Mittra at the In
• An-Che Li,
  • 1947 “Dege: A Study of Tibetan Population” in Southwestern Journal of Anthropology, Vol. 3, No. 4 (Winter, 1947), pp. 279-293 Published by: University of New Mexico
  • 1948 “Bon: The Magico-Religious Belief of the Tibetan-Speaking Peoples” in Southwestern Journal of Anthropology, Vol. 4, No. 1 (Spring, 1948), pp. 31-42 Published by: University of New Mexico
• Angela Falco Howard, 1990 “A Gilt Bronze Guanyin from the Nanzhao Kingdom of Yunnan: Hybrid Art from the Southwestern Frontier”, in The Journal of the Walters Art Gallery, Vol. 48 (1990), pp. 1-12 Published by: The Walters Art Museum
• Anthropological Institute of Great Britain and Ireland by Trübner & Co., 1873 “The Journal of the Anthropological Institute of Great Britain and Ireland” Volume 2
• Anukul Chandra Banerjee Gangtok, “Bon-The Primitive Religion of Tibet” http://www.scribd.com/doc/20594161/Bot-Bon-Religion-of-Tibet [ → 07/06/2010]
• Bacot Jacques,
  • 1910 “Correspondance”, in T’oung Pao, Second Series, Vol. 11, No. 2 (1910), pp. 312-313 Published by: BRILL
  • Bacot Jacques, 1913 “Les Mo-so. Ethnographie des Mo-so, leurs religions, leur langue et leur écriture” Leiden: E.J. Brill, 1913.
• Beér Robert
  • 1999 “The encyclopedia of Tibetan symbols and motifs”: Shambhala Publications
  • 2003 “The handbook of Tibetan Buddhist symbols” Serindia Publications, Inc., 2003

• Bellezza John Vincent,
  • “The Ancient Amluets of Tibet: Thogchags, a collection of Miniature Masterpieces” http://www.tcoletribalrugs.com/article24TibetThogchag.html [→ 07/06/2010]
  • “Metal and Stone Vestiges, Religion, Magic and Protection in the Art of Ancient Tibet” http://www.asianart.com/articles/vestiges/index.html [ → 11/06/2010]
• Benedikter Laura, 2009 “Cadre général du Dongba : entre mythographie et notation phonétique” Mémoire de Master 2, Sous la direction de Mme Xu Dan, Institut National des Langues et Civilisations Orientales
• Bezacier Louis, 1961 “Attitude inhabituelle commune aux arts čam et viêtnamien du Dragon-makara et du Lion” in Artibus Asiae, Vol. 24, No. 3/4 (1961), pp. 207-218 Published by: Artibus Asiae Publishers
• Bhagavatprasad Natvarlal Bhatt, 1973 “Śrīkaṇṭhacaritam: a study” M.S. University of Baroda research series 14- University of Baroda (Baroda) : 45, 72 – 74
• Blondeau Anne Marie “Tibetan mountain deities, their cults and representations” papers presented at a panel of the 7th seminar of the International Association for Tibetan Studies, Graz, 1995. Edited by Anne-Marie Blondeau, Wien 1998
• Bradley David, 1975 “Nahsi and Proto-Burmese-Lolo”, in Linguistics of the Tibeto-Burman Area
• Bunce Fredrick W., 1994 “An encyclopaedia of Buddhist deities, demigods, godlings, saints, and demons with special focus on iconographic attributes” Volume 1 – D.K. Printworld, University of Virginia
• Burgess, James,
  • 1879 “Notes on the Bauddha Rock Temples of Ajanta, Their Paintings and Sculptures,” Archaeological Survey of Western India, 9 (Bombay: Government Central Press, 1879).
  • Burgess, James, 1895 “The Gandhāra Sculptures (with 100 plates)” London, 1895
• Carter Martha L., 1998 “Three Silver Vessels from Tibet’s Earliest Historical Era: A Preliminary Study”: 27, in Cleveland Studies in the History of Art, Vol. 3: 22-47
• Chavannes Edouard
  • 1911 “L’Inscription Funeraire de Ts’ouan Pao-Tseu: Reponse A M. Farjenel“, in Journal of the Royal Asiatic Society of Great Britain and Ireland, (Jan., 1911), pp. 75 -108 Published by Royal Asiatic Society of Great Britain and Ireland
  • 1912 “Documents historiques et géographiques relatifs a Li-kiang”, in T’oung Pao, Second Series, Vol. 13, No. 4 (1912), pp. 565-653 Published by: BRILL
• Cheng Chien,Cheng Chien Bhikshu, 1993″Manifestation of the Tathāgata: Buddahood according to the Avataṃsaka Sūtra” Wisdom Publications
• Choskyi Ven. Jampa, 1988 “Symbolism of Animals in Buddhism”, Buddhist Himalaya, VOL. I NO. I http://buddhim.20m.com/1-7.htm [ → 11/06/2010]
• Chung Tan, “A Sino-Indian Persèective for India-China Understanding”, in Across the Himalayan Gap http://ignca.nic.in/ks_41019.htm [ → 09/06/2010]
• Conan Michel, “Sacred gardens and landscapes: ritual and agency”, published by Dumbarton Oaks Research Library and Collection, Washington D.C.
• Cordier Henri, 1908 “Les Mo-sos. Mo-sié 麼些”, in T’oung Pao, Second Series, Vol. 9, No. 5 (1908), pp. 663-688 Published by: BRILL
• Couteau Jean, “From Myth to National Symbol” http://goarchi.com/archo/mag/garuda.html [ → 11/06/2010]
• Dan Martin, 2001 “Unearthing Bon Treasures. Life and Contested Legacy of a Tibetan Scripture Revealer, with a General Bibliography of Bon” Brill Academic Publishers; annotated edition
• Danliélou, Alain, 1991 “ The Myths and Gods of India”. Rochester, Vermont: Inner Traditions International, 1991;

• Das Sarat Chandra, Graham Sandberg & Augustus William Heyde, 1995  “A Tibetan-English dictionary, with Sanskrit synonyms. 1st Edition - Calcutta, 1902. Reprint: Sri Satguru Publications, Delhi, 1989 and Motilal Banarsidass, Delhi, 1970, 1973, 1976, 1979, 1983, 1991, 1995 and 2000. 

• de Lacouperie Terrien, 1885 “Beginnings of Writing in and around Tibet”, in Journal of the Royal Asiatic Society of Great Britain and Ireland, New Series, Vol. 17, No. 3 (Jul., 1885), pp. 415-482 Published by: Royal Asiatic Society of Great Britain and Ireland
• de Nebesky-Wojkowitz Rene, 1956 “Oracles and Demons of Tibet. The Cult and Iconography of the Tibetan Protective Deities” the Haufe: mount & Co.,
• Dineschandra Sircar ,1971 “Studies in the religious life of ancient and medieval India‎” Motilal Banarsidass Publications
• Donald A. McKenzie, 2005 “Myths of China and Japan‎” Kessinger Publishing,
• DuBose Hampden C., 2006 “The Dragon, Image and Demon Or the Three Religions of China: Confucianism, Buddhism, and Taoism” Kessinger Publishing, 2006
• Dutt M. N., 1908 “Rediscovering india the garuda Purana“ republished in November 12, 2006 by Hesperides Press
• Farjenel Fernand, 1910 “Une Inscription du Yunnan (Mission d’Ollone) Traduite par M. Chavannes”, inh Journal of the Royal Asiatic Society of Great Britain and Ireland, (Oct., 1910), pp. 1077-1102 Published by: Royal Asiatic Society of Great Britain and Ireland
• Fergusson James, 1868 “Tree and Serpent Worship. Illustrations of mythology and art in India in the first and fourth centuries after Christ” London, 1868. Cunningham’s Reports, i. and iii. (Reliefs from Buddha Gayā);
• Francke August Hermann,
  • 1966 “Antiquities of Indian Tibet” Asian Educational Services. New edition edition 1 Aug 2002
  • “gZher-Myig a Book of the Tibetan Bompos. Tibetan Text according to the Berlin Manuscript Edited and Translated by A. H. Francke” http://www.ihp.sinica.edu.tw/~asiamajor/pdf/1926/1926-321.pdf [ → 07/06/2010]
• Fredrick W. Bunce, 1994 “An encyclopedia of Buddhist deities, demigods, goblings, saints, and demons with special focus on iconographic attributes” Volume 1
• G. Elliot Smith , 2007 “The Evolution of the Dragon” BiblioBazaar, LLC
• Georgette Meredith,
  • 1967 ‘The “Phurbu”: The Use and Symbolism of the Tibetan Magic Dagger’, in History of Religions, Vol. 6, No. 3 (Feb., 1967), pp. 236-253 Published by: The University of Chicago Press
  • Georgette Meredith, 1967 “The “Phurbu”: The Use and Symbolism of the Tibetan Magic Dagger” in History of Religions, Vol. 6, No. 3 (Feb., 1967), pp. 236-253;
• Grünwedel Albert,
  • 1893 “Buddhistiche Kunst in Indien”, Berlin
  • 1900 “Mythologie des Buddhismus in Tibet und der Mongolei”, Führer durch die lamaistische sammlung des fürsten E. Uchtomskij. 1900, F. A. Brockhaus (Leipzig) : 190
• Guenther Herbert Von, 2001 “The jewel ornament of liberation sGam.po.pa” Shambhala ed, Boston & London
• Gunapala Piyasena Malalasekera, “Encyclopedia of Buddhism” edited by G. P. Malalasekera, Volume 1
• Hardy R. Spence, 2003 “Manual of Buddhism” Kessinger Publishing, LLC (May 20, 2003)
• Hearn Maxwell, Fong Wen, 1973 – 1974 “The Arts of Ancient China”, in The Metropolitan Museum of Art Bulletin, New Series, Vol. 32, No. 2, The Arts of Ancient China (1973 – 1974), pp. 231-280 Published by: The Metropolitan Museum of Art
• Helmut Hoffman
  • “Quellen zur geschichte der Tiberischen Bön-religion”
  • 1961 “The religions of Tibet” Macmillan publisher
• Himalayanart.org (http://www.himalayanart.org)
  • A Nāga King (item no. 65439) Collection of Rubin Museum of Art. Gently concession of Himalayanart.com http://www.himalayanart.org/image.cfm/65439.html
  • ཁྱུང་ཆེན Khyung-chen,1800 - 1899, Ground Mineral Pigment on Cotton. Collection of Rubin Museum of Art (acc.# F1997.51.1) – retrieved from [20/12/2009 h.10:29] http://www.himalayanart.org/image.cfm/200031.html
  • गरुड Gāruḍa,1900 - 1959, Ground Mineral Pigment on Cotton – retrieved from [20/12/2009 h.10:29] http://www.himalayanart.org/image.cfm/81667.html
• Howey M. Oldfield, 2005, “The Encircled Serpent a Study of Serpent Symbolism in All Countries And Ages‎ “: 262
• Hummel Siegber,
  • 1960 “Der Gottliche Schmied in Tibet” in “Folklore Studies”, vol. XIX(1960); 251 – 272, published by Nanzan Institute for religion and culture.
  • 1949 “Geheimnisse tibetischer Malereien. Leipzig”, O. Harrassowitz.
• Jackson Anthony,
  • “Naxi Studies: Past, Present & Future” http://sunzi.lib.hku.hk/hkjo/view/35/3500177.pdf [ → 07/06/2010]
  • 1973 “A Na-Khi Folk-Tale”, in Folklore, Vol. 84, No. 1 (Spring, 1973), pp. 27-37 Published by: Taylor & Francis, Ltd. on behalf of Folklore Enterprises, Ltd.
• Jayant V. Narlikar, “Bhutas Some Reflections on Modern Scientific Concepts and Traditional Indian Thoughts”, in The Nature of Matter http://ignca.nic.in/ps_04003.htm [ → 10/06/2010]
• Johnston Sir Reginald Fleming, 1986 “Lion and dragon in northern China” with an introduction by Pamela Atwell. Published in 1986 by Oxford University Press, New York; originally published in London,: J. Murray, 1910
• Johnston William M., 2000 “sTompa gShen-rab” in Encyclopedia of monasticism, Volume 1‎ – pg. 1690
• Karmay Samten Gyaltsen
  • 1972 “The treasury of good sayings: a Tibetan history of Bon”, in School of Oriental and African Studies, Volume 26, University of London. London Oriental Series, Oxford University Press
  • Karmey Samten G., 1975 “A General Introduction to the History and Doctrines of Bon”. Memoirs of the Research Department of the Tokyo Bunko, No. 33. Tokyo.

• Karmay, Samten Gyeltsen, Watt Jeff, 2008  "Bon: The Magic Word The Indigenous Religion of Tibet"  Philip Wilson Publishers

• Keith Dowman, 2003 “The flight of the Gāruḍa: the Dzogchen tradition of Tibetan Buddhism” second edition, compiled and translated by Keith Dowman. Wisdom Publications, Sommerville MA, USA
• Kern Hendrik, 1901 “Histoire du bouddhisme dans l’Inde” annales du Musée Guimet, Bibl.. d’Etudes, X et XI, Col. I: 310(295)
• Kern Johan Hendrik Caspar, 1896 “Manual of Buddhism” in Bühler’s Encyclopædia, pp. 91-96, Strasburg
• Kleeman Terry F., 1994 “Mountain Deities in China: The Domestication of the Mountain God and the Subjugation of the Margins”, IN Journal of the American Oriental Society, Vol. 114, No. 2 (Apr. – Jun., 1994), pp. 226- 238 Published by: American Oriental Society
• Kloppenborg Ria, Hanegraaff Wouter J., 1995 “Female stereotypes in religious traditions” editions E.J. Brill, Leiden – the Nederlands
• Laufer Bertrold,
  • 1914 “Bird Divination among the Tibetans (Notes on Document Pelliot No. 3530, with a Study of Tibetan Phonology of the Ninth Century)”, in T’oung Pao, Second Series, Vol. 15, No. 1 (1914), pp. 1-110 Published by: BRILL
  • 1914 “Bird Divination among the Tibetans (Notes on Document Pelliot No. 3530, with a Study of Tibetan Phonology of the Ninth Century)”, in T’oung Pao, Second Series, Vol. 15, No. 1 (1914), pp. 1-110 Published by: BRILL
  • 1916 “The Nichols Mo-So Manuscript”, in Geographical Review, Vol. 1, No. 4 (Apr., 1916), pp. 274-285, by: American Geographical Society
• Little Stephen, 1992 “The Arhats in China and Tibet”: 273 in Artibus Asiae Vol.52 n. 3/4: 255 – 281
• Lopon Tenzin Namdak, 2006 “Bonpo Dzogchen Teachings according to Lopon Tenzin Namdak”, by Vajra Publications – Kthmandu, Nepal
• Lopon Tenzin Namdak, 2007 “Bonpo Dzogchen Teachings. according to Lopon Tenzin Namdak” intro by John Myrdhin Reynolds, Lopon Tenzin Namdak, edition
• Malla B. L., “Water Resources and their Management in Kashmir” in The Cultural Dimension of Ecology http://ignca.nic.in/cd_07008.htm [ → 10/06/2010]
• Mastromattei Romano, 1995 “Tremore e potere: la condizione estatica nello Sciamanesimo Himalayano” Franco Angeli editore
• Mathieu C., 2003 “A History and Anthropological Study of the Ancient Kingdoms of the Sino-Tibetan Borderland – Naxi and Mosuo “ Mellen Studies in Anthropology, 11, Edwin Mellen Press
• McKhann Charles Fremont, 1992 “Fleshing out the Bones: Kinship and Cosmology in Naqxi Religion. Dissertation submitted to the faculty of the division of the Social Sciences in Candidancy for the degree of doctor of Philosophy” Depratment of Anthropology – Chicago, Illinois, 1992
• McKhann Charles Fremont, 2003 “Icon and Transformation: (Re)Imaginings in Dongba Art”, co-curated with Zhang Yunling and Yang Fuquan; presented at Whitman College Sheehan Galley (Jan. 17-Feb. 27), Walla Walla Carnegie Center for the Arts (April 1-April 30), Multnomah County Library Collins Gallery (May 3-June 15), University of Washington School of Art Jacob Lawrence Gallery (July 1-July 30).
• Meyer Fernand, 1990 “Tibet: civilisation et société” Colloque organisé par la Fondation Singer-Polignac – Paris, les 27, 28, 29 Avril 1987. Editions de la Fondation Singer-Polignac and Editions de la Maison des Sciences de l’Homme, 1990
• Mingun Sayadaw. “The Kala Nāga King Story, Extract from The Chronicle of Gotama Buddha” http://www.usamyanmar.net/Buddha/Article/The%20Naga%20of%20Buddhist%20Religion.pdf [ → 10/06/2010]
• Moor E., 1810 “The Hindu Pantheon” London, 1810
• Moor, Edward, 1976 “ The Hindu Pantheon “ Los Angeles: Philosophical research society, 1976;
• Morris R., 1891 “The Garuḍa and Other Fabulous Giant-Birds”, in Journal of the Royal Asiatic Society of Great Britain and Ireland, (Apr., 1891), pp. 344-345 Published by: Royal Asiatic Society of Great Britain and Ireland
• Mumford Stan, 1989 “Himalayan dialogue: Tibetan lamas and Gurung shamans in Nepal” The University of Wisconsin Press, Wisconsin
• Omacanda Hāṇḍā 2001 “Temple architecture of the western Himalaya: wooden temples‎ ” Indus Publishing
• Omacanda Hāṇḍā 2004 “Naga cults and traditions in the western Himalaya” Indus Publishing
• Prabhupada A. C. Bhaktivedanta Swami, 1987 “Śrīmad Bhāgavatam (Bhāgavata Purāṇa)”, Bhaktivedanta Book Trust
• Prabhupada A. C. Bhaktivedanta Swami, 1989 “Sri Caitanya-caritamrta” Bhaktivedanta Book Trust
• Prabhupada A. C. Bhaktivedanta Swami, 1992 “Mukunda-mala-stotra: The Prayers of King Kulasekhara” Bhaktivedanta Book Trust
• Ramble Charles, 1993 ” A Ritual of Political Unity in an Old Nepalese Kingdom. Some preliminary observations”, in Ancient Nepal 130/133: 49-58. Kathmandu.
• Ramesan, N., 1961 “Glimpses of Buddhism” Andhra Pradesh Government archaeological series, no. 2 Arch. series [Hyderabad] Govt. of Andhra Pradesh
• Rao N. Lakshminarayan, Sircar D.C., 1987 “Epigraphia Indica”, Vol. XXX, (1953-54), ed., (reprint 1987)
• Reynolds John Myrdhin, 2005 “The oral tradition from Zhang-Zhung: an introduction to the Bonpo Dzogchen teachings of the oral tradition from Zhang-Zhung known as the Zhang-Zhung snyan-rgyud” Vajra Pubications
• Rice, Edward., 1978 “ Eastern Definitions: A Short Encyclopedia of Religions of the Orient “ Garden City, New York: Doubleday, 1978;

• Rock Joseph, 1936 “1Hä 3la = the killing of the soul” in “Journal of the West china B.R. Soc.”, Vol VIII, 1936: 53 – 58; 1937 “Na-khi 1Hä zhi p’i” in “BEFEO XXXVII”, fasc. 1 : 55.
• Rock Joseph, 1937a “The Nichols Mo-So Manuscript of the American Geographical Society” , in Geographical Review, Vol. 27, No. 2 (Apr., 1937), pp. 229-239 Published by: American Geographical Society
• Rock Joseph, 1937b “The Birth and Origin of Dto-mba Shi-lo, the Founder of the Mo-so Shamanism, According to Mo-so Manuscripts”, in Artibus Asiae, Vol. 7, No. 1/4 (1937), pp. 5-85 Published by: Artibus Asiae Publishers
• Rockhill W. Woodville, 1891 “Tibet. A Geographical, Ethnographical, and Historical Sketch, Derived from Chinese Sources “, in Journal of the Royal Asiatic Society of Great Britain and Ireland, (Jan., 1891), pp. 1- 133 Published by: Royal Asiatic Society of Great Britain and Ireland
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• Hummel Segbert, 1992 “gShen” in Bulletin of Tibetology 1992 No.3, Sikkim Research Institute of Tibetology – Gantok, India

• Sherry Garland, 1993 “Shadow of the dragon‎” Graphia edition, October 31^st , 1993
• Sir James George Frazer, 2005 “The Golden Bough. A Study in Magic and Religion”. IV. Part 3. “The Dying God”, Volume 4: 107.
• Skilton Andrew, 2009 “How the Nagas Were Pleased by Harsha & The Shattered Thighs by Bhasa”, Clay Sanskrit Library, New York University Press & jcc fOUNDATION
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• Tenzin Pasar Tsultrim,Changru Tritsuk Namdak Nyima, Gatsa Lodroe Rabsal, 2008 “A Lexicon of Zhangzhung and Bonpo Terms” in Bon Studies 11, edited by Yasuhiko Nagano and Samten G. Karmay, National Museum of Ethnology – Osaka
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  • 2009a “Dongba pictographic and Geba writing systems iconographic and thematic index plates and classification” in “THE 16th WORLD CONGRESS OF THE INTERNATIONAL UNION OF ANTHROPOLOGICAL AND ETHNOLOGICAL SCIENCES – Paper Abstracts Vol. 4 – Cultural Diversity in Multi-disciplinary Research”, Chinese Union of Anthropological and Ethnological Sciences , July 2009.
  • 2009b
    • http://www.xiulong.it/4.0/Dongba/CLAUDIA/intro.php [→ 07/12/2009]
    • http://www.xiulong.it/4.0/Dongba/CLAUDIA/readme.php [→ 07/12/2009]
• 习煜华 Xi Yuhua,
  • 2002 “Shu: Naxi Nature Goddess Archetype” , in Gender Technology and Development 2002; 6; 409
  • 2004 “东巴象形文异写字汇编 Dongba xiang xing wen yi xie zi hui bian – A collection of Dongba pictographs in different forms” 昆明市 : 云南美术出版社 Kunming shi : Yunnan mei shu chu ban she, 2003



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Draftnotes page about the serpent-like god Ssu of Naxi - Dongba tradition

A gallery of my draftnotes written while studying for Arras congress: please skip to dedicated page.

Each page is actually saved as jpg, and all are disposed in a gallery (thanks to next-gen); sooner or later I’d like to add an annotated resources on EDITION with this material encoded.

I’m going to implement the annotation of draftnotes by IMT – Image Markup Tool. Files of annotation will be stored on a section of EDITION, and they’ll be linked also from here, once available.

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Draftnotes page about the serpent-like god Ssu of Naxi - Dongba tradition

A gallery of my draftnotes written while studying for Arras congress.

Each page is actually saved as jpg, and all are disposed in a gallery (thanks to next-gen); sooner or later I’d like to add an annotated resources on EDITION with this material encoded.

I’m going to implement the annotation of draftnotes by IMT – Image Markup Tool. Files of annotation will be stored on a section of EDITION, and they’ll be linked also from here, once available.

[View with PicLens]

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Among such attestations I’ve also included a  which resume and gathers all manuscripts dedicated or related to “Serpent-cult”: such sheet also contains a cross-reference plates among Joseph Rock and Harvard-Yenching numeration system, with available url of Harvard-Yenching online collection.

All item here listed are available as an htm page to be browsed, and as .xls ( Excell ) and .ods ( Openoffice ) editable files.

• ANIMAL BASED ICONOGRAPHIES PICTOGRAPHS ASSOCIATED TO DEITIES
  
  • All pictographs with animal-based iconography, directly associated to deities:    .xls -  .ods

• • REPTILE BASED ICONOGRAPHY
    • All reptile-gods:    .xls -  .ods
    • Manuscripts of Ssù (serpent-gods) cult:    .xls -  .ods
      • The Ssù (Naga) :    .xls -  .ods
      • The Lu (Dragon):    .xls -  .ods
      • The Shizi (Serpent):    .xls -  .ods

• • BIRD BASED ICONOGRAPHY
    • All bird-gods:    .xls -  .ods
      • The Khyu-t’khyu (the Garuda):    .xls -  .ods
      • The Dter-gko (the Thugs-dKhar):    .xls -  .ods
      • The Yu-ma (the Wer-ma):   .xls -  .ods

Study of iconographies and contexts directly form Naxi Dongba Manuscripts evinced many common aspects and features with Tibetan, Indian and Chinese tradition, thus I also implemented such cross-iconographics plates for crossing references among different deities attested.

See You in Arras…

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Among such attestations I’ve also included a  which resume and gathers all manuscripts dedicated or related to “Serpent-cult”: such sheet also contains a cross-reference plates among Joseph Rock and Harvard-Yenching numeration system, with available url of Harvard-Yenching online collection.

All item here listed are available as an htm page to be browsed, and as .xls ( Excell ) and .ods ( Openoffice ) editable files.

• ANIMAL BASED ICONOGRAPHIES PICTOGRAPHS ASSOCIATED TO DEITIES
  
  • All pictographs with animal-based iconography, directly associated to deities:    .xls -  .ods

• • REPTILE BASED ICONOGRAPHY
    • All reptile-gods:    .xls -  .ods
    • Manuscripts of Ssù (serpent-gods) cult:    .xls -  .ods
      • The Ssù (Naga) :    .xls -  .ods
      • The Lu (Dragon):    .xls -  .ods
      • The Shizi (Serpent):    .xls -  .ods

• • BIRD BASED ICONOGRAPHY
    • All bird-gods:    .xls -  .ods
      • The Khyu-t’khyu (the Garuda):    .xls -  .ods
      • The Dter-gko (the Thugs-dKhar):    .xls -  .ods
      • The Yu-ma (the Wer-ma):   .xls -  .ods

Study of iconographies and contexts directly form Naxi Dongba Manuscripts evinced many common aspects and features with Tibetan, Indian and Chinese tradition, thus I also implemented such cross-iconographics plates for crossing references among different deities attested.

See You in Arras…

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Since the end of Qing dynasty, the civil self sphere of Naxi has played an active role in social management. The development and extension of the self sphere is a supplement of official power and help to construct orders in social management; moreover, as a response to the social change, under the circumstance of disorder and threats from the abroad which China confronted, the nongovernmental power among the Naxi society actively supported and participated in the nation liberal movements and contributed to the government change between the old one and the new one. Naxi is a symbol of the minority societies in the southwest China. Through the analysis about the self sphere’s functions of Naxi in the social managemen of modern Lijiang, this paper tries to understand the modern civil societies of ethnic minorities in the front region of China.

The management of the official self sphere is mainly about the management of the king and the officials. The social management of the civil self sphere is mainly about the carry-out of the collective entertainment activities in the villages(e.g. Boat Race, Dragon Dance, temple fair, etc.), the construction of the public infrastructure(e.g. the building of the road and the bridge, the development of the free education or the village school, etc.), the development of the family organizations, societies and rural pacts, and so on. The conventions reflected in the festivals, life rituals, weddings and funerals, and commercial activities were also one of the basic aspect of the civil self sphere. The rituals made the

Rural collective entertainment activities and the construction of the public infrastructure possible and made the rural social management come into true. After the Ming and Qing Dynasties, the civil self sphere in China became more and more vital, played the role of self-government and penetrated into some parts of the common sphere. Even the convergence between the two spheres and the cohabitation between the government and the society appeared.

First, the “self sphere” and the “common sphere” in traditional social management.

In the Chinese traditional social management, there were some management areas called the “common sphere”　that both the government and the society could played roles together, such as taxation, agricultural infrastructure, education and so on;　at the same time, there were also areas called the “ self sphere”　that the government and the society played their roles respectively, including the official “self sphere” and the civil “self sphere”. The official self sphere includes the norms about the palace activities and the contacts between the officials. These norms are well-known as called “Li”.

Second, the active role of the civil “self sphere” of Naxi in the social management of modern Lijiang. The roles of the civil “self sphere” in social management during this period are followed:

1.The civil laws reflected in the festivals, life rituals, weddings and funerals, and commercial activities are conventions;

2.The development of the family organization, the guild organizations and cultural societies among the civil “self sphere” can play a supportive role in the government management;

3.The prosperity of the free education is one of the most important aspects of the development of the civil “self sphere”;

4.The active role of the Conghui（賩会）is also a reflection that the self-organization power of the society is strengthened.

Third, the nongovernmental power among the Naxi society actively supported and participated in the social change and contributed to the government change between the old one and the new one.

1. The civil power spreaded new ideas through the creation of newspapers and the posters;

2. The local progress people and patriotic intellectuals encouraged the people’s passion to defend the Japanese invasion through the societies, book-reading clubs, speeches, artist performance in schools;

3.　With the various progressive societies rose and the power to reform the society became stronger, a lot of “red” intellectuals and merchants appeared.

Upon the analysis above, we could come to the following concultions: firstly, at the end of the Qing dynasty, the civil self sphere has been fostered in the ehnic minorities’ societies of Yunnan and the Naxi society of Lijiang was in the middle stage among them. Secondly, both self sphere and common sphere did play their roles in the traditional social management. But the boundary between the two spheres was flexible. When the official power was not sufficient or weakened, the civil power would penetrate into the common sphere. When the self sphere became a supplement of the common sphere, it seemed that the self sphere extended its own scope by itself.

Thirdly, the conflict and the coordination between the civil self sphere and the common sphere existed. When the government supported or acquiesced the natural extension of the self sphere, it’s possible that the coordination and cohabitation between them would appear. If the civil power helped the government to govern, and even it converged with the government, the grassroots social management would be in order; if the civil power was suppressed seriously and the civil interests were ignored or eroded by the government, the grassroots social order would be broke and the crisis would appeared from the bottom of the society. When we manage the contemporary society, we should actively guide and use the power of the civil self sphere to participate the management of the local affairs belong to the common sphere and realize the coordination and cohabitation between them.

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Xiuyun Zhao   Lijiangmuseum

Rotating Saving and Credit Associations or Roscas are popular in many countries, especially in those developing countries. The basic principle of Roscas is that a group of people who know and trust each other contribute a fixed amount of money at regular intervals to a fund. This fund is rotated entirely among the members of the group. The main purpose of organizing Roscas is to give financial support among the members while they have difficulties. There is also a similar association named tso which is popular among the Naxi in Southwest China. However, tso among modern Naxi, instead of its financial function, has already transformed into a kind of social organization where members could be entertained. In other words, the original financial function of tso is not as important as it was to the local people. People’s motivation to engage in tso is “just for fun” or “to be entertained” as most of local people said. In this paper, the author aims to put tso in a specific historical structure starts from Republic China to Modern China to analyse why this happened through the perspective of historical anthropology as well as the tool of gender. The paper will make a conclusion that tso’s change is resulted from the economic development after China implemented a series of political and economic reforms. Simultaneously, the author also mentions that although present tso among the Naxi has a very important function of  “being entertained”  as most participants said,  the “social capital” related to tso practice is another reason for the popularity of tso among the Naxi.

The society of tradition in the management in China has the officer people all can give play to the management domain of effect, if taxes spread out and levy and start construction the water conservancy, initiate education etc., and is called ” altogether land within certain boundaries “; Also there are at the same time the officer people respectively to develop the domain which managed oneself, and are called ” from land within certain boundaries “, ” from land within certain boundaries ” the certainly land within certain boundaries ” with among the people that this includes official again. The official includes palace activity standard and government officials’s contact standard, usual ” ceremony ” speaking from land within certain boundaries, and oneself land within certain boundaries of official is managed chiefly to show into the management to monarch and government officials. Among the people and the clan organisation the development and Hui organized body and local rules and regulations valid for all the inhabitants of a township organisation Huo Yues etc, among the people Zi the land within certain boundaries still Bao Kuos the four seasons and the eight periods and the life ceremony and the wed funerals marriage as well as the trade matter Huo Dong etc the appointment among the people becomes social custom the habit prevailing custom.

1. since the modern times, the operating space that the beautiful river Naxi nationality district society among the people kept bigger, physical strength among the people in the society management certainly the land within certain boundaries domain is positively promising, the society among the people is brisk, and the society certainly organisation ability strengthens, makes the beautiful river Naxi nationality basic level society management appears relatively has the order state.

On the other hand, since the Republic of China, the differentiation of various politics physical strength is made up frequently the politics upheavel the acute change of society, and outside political physical strength is opposite to each other to loosen to directing control of Naxi nationality district. Along with the development of Naxi nationality district society economy, small-scale peasant economy is grown ripening, the popularization of civilization education, as well as the tradition of Naxi nationality community autonomy, the oneself operating space that the society among the people can keep bigger. The society hastens in many unitizations, and the intermediate strata is expanded, and becomes the complicated society that carries on that can undertake many kinds of society functions of role stablize physical strength, and among the people managing the domain to opposite to each other to prolong oneself, arousing the society vigour, oneself strengthens the organisation ability in the society. Is being so, and is making in the society upheavel after the Republic of China of beautiful river Naxi nationality society, even in the outside society political physical strength frequently in the differentiation combination, beautiful Jiang Zhengfu under Kuomintang political power is dominant is close to in is paralysed or the corruption, and having lost the management controlling under the circumstances of the ability of society, the physical strength of dependence society among the people relies on society middle-level harmonious and keeps balance and conformity and control, Naxi nationality society relative stable ground development still and keeping with going on. The management function of many governments is taken on by the society among the people.

This chiefly shows in the development of urban and rural clan organisation, and the private or community stands like a forest, and, 賩(chong)  can be prospered, and the guild organisations such as chamber of commerce etc build, and the civilization mass organizations also enliven very much, thus in the weak district that the official controlled, is positively giving play to the function that the society managed.

2. since the modern times, Naxi nationality district society among the people enlivens, and the society is from strengthening of organisation ability, and it is that the beautiful river Naxi nationality district of modern times realizes one of important society condition of society revolution changes smoothly that the revolution organisation rises.

On the foundation that is being brisk in the society among the people, the dark owing to the national government is rotten fully to be known by people, and the popular feelings deviates, and the secret Party organizition of Chinese Party Dian, Yinnan Province west relies on just physical strength of self to intermediary and later stage in the 40’s, the good certainly organisation ability of Naxi nationality urban and rural is used, and the propaganda takes the mass organizations such as meeting and organized body etc as the open-minded revolution and to opposing the foundation struggling against. At beautiful Jiang Zujian the beautiful river Party branch of the Chinese Party, developed the peripheral organization of party ” Yunnan peasant take a stand against meeting ” and ” democratic youth alliance of China ” built like masses of the people night school, literacy class and brother’s meeting, reading meeting, elder and younger sisters’s meeting and busy season exchanges labour mass organizations such as group and reading meeting and singing team etc on this foundation, and still built the beautiful river staff and workers federation in intellectual and the peasant of beautiful river, and arouses to raise that the masses come to understand, and carries on the revolution struggle. These are all liberated and establish the good social base for the peace of beautiful river. Is that we cultivate the good citizen society today and the foundation to build the harmonious society

3. developing the beautiful river Naxi nationality district physical strength among the people tradition positively promising in the society management.

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