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Wang Li (1900-1986)
(2006)
Verb agreement and epistemic marking : a typological journey from the Himalayas to the Caucasus
(2008)
Studies of the epistemic categories expressed in Tibetan auxiliaries and copulas have mostly compared the phenomena with mirativity marking, and this is no doubt the correct comparandum in diachronic research. However, synchronic descriptions are also often tempted to compare the relevant categories with agreement systems or similar reference-related structures, at least for expository purposes when explaining how the system works (e. g. Denwood 1999, Tournadre 1996, Goldstein et al. 1991).
This paper is more about presenting phenomena and questions related to the concept of transitivity in Tibeto-Burman languages that I hope will stimulate discussion, rather than presenting strong conclusions. Sections 2 and 3 present alternative analyses of transitivity and questions about transitivity in two Tibeto-Burman languages I have worked on. In Section 4 I discuss some general issues about transitivity.
This paper is one argument for a theory of grammatical relations in Chinese in which there are no grammatical relations beyond semantic roles, and no lexical relation-changing rules. As the passive rule is one of the most common relation changing rules cross-linguistically, in this paper I will address the question of whether or not Mandarin Chinese has lexical passives, that is, passives defined as in Relational Grammar (see for example Perlmutter and Postal 1977) and the early Lexical Functional Grammar (LFG) literature (e.g. Bresnan 1982), where a 2-arc (object) is promoted to a 1-arc (subject).
The role of migration and language contact in the development of the Sino-Tibetan language family
(2001)
Recent research has adduced growing evidence for a distinct stratum of cultural practices that underlies various "tribal" traditions in the Himalayan region and that also seems to be characteristic of various local versions of the Bon tradition. Bon literature is not uncommonly embedded in cultural patterns that are more specifically Himalayan than belonging to the greater South Asian heritage. Two aspects of this that have received attention in Ramble's (1997) study of a Bon guide to the sacred Kong-po mountain (rKong-po bon- ri) are the symbolism of wild boar hunting involved in marriage rituals and poison cults with their corresponding beliefs about poisoning. Another pattern of cultoral organization that may help better understand the Bon tradition against its Himalayan background is spatial conceptualization.