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<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US">Dear Masha<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US">To Guillaume’s useful comments I’d add that w.r.t. my own experience with Eastern Himalayan TB groups (principally Tani, but my understanding is that these ideas are more general),
the concept of “soul” aligns with a realm of spirits, which is construed as a distinct world in a sort of interfaced relationship with the world of humans (this division is attributed to the early separation of two brothers, Tani, the progenitor of humans,
and Taro, the progenitor of spirits). The physical world of humans is well-articulated, and indeed physical human and non-human bodies are exhaustively detailed – the practice of butchery being central to traditional lifestyles.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US">What is
<i>not</i> as well-articulated, per my understanding, is the idea of <i>mind</i> as distinct from
<i>body</i>, and/or thoughts as distinct from feelings. There is a sense, of course, that thoughts and feelings exist in some abstract sense, and there is vocabulary associated with thinking and feeling but these actions tend to be attributed to the operations
of internal organs rather than to the brain, and are certainly not connected in any way to the spirit world.
<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US">And just to clarify, these are groups that have not been substantially influenced by Sanskritic or Tibetic cultures, so far as can be seen.<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US">A (very long) book touching on some of these issues is Toni Huber’s
<i>Source of Life</i><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US"><a href="https://austriaca.at/8269-6">https://austriaca.at/8269-6</a>, and some amount of related vocabulary is found in Jackson Sun’s 1993 PhD thesis
</span><i>A historical-comparative study of the Tani (Mirish) branch in Tibeto-Burman</i>, which I don’t see anywhere online but could provide if requested.
<span style="font-size:11.0pt;mso-fareast-language:EN-US"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US">All best<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US">Mark<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US"><o:p> </o:p></span></p>
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<p class="MsoNormal"><span style="font-size:9.0pt;font-family:Helvetica;color:#212121">Dr. Mark W. Post | Senior Lecturer (Linguistics)<o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size:9.0pt;font-family:Helvetica;color:#212121">Co-Director,
<a href="http://ccld-eh.org/"><span style="color:#0563C1">Centre for Cultural-Linguistic Diversity (Eastern Himalaya)</span></a><br>
Faculty of Arts and Social Sciences<br>
Rm 838 Brennan MacCallum Building | A18 Manning Road | The University of Sydney | NSW | 2006 | AUSTRALIA<br>
<a href="tel:+61286276854" title="tel:+61286276854"><span style="color:#0078D7">+61 2 8627 6854</span></a> (ofc) | <a href="tel:+61455270776" title="tel:+61455270776"><span style="color:#0078D7">+61 4 5527 0776</span></a> (mob)<br>
<a href="mailto:mark.post@sydney.edu.au" title="mailto:mark.post@sydney.edu.au"><span style="color:#0078D7">mark.post@sydney.edu.au</span></a> | <a href="http://sydney.academia.edu/MarkWPost" title="http://sydney.academia.edu/MarkWPost"><span style="color:#0078D7">sydney.academia.edu/MarkWPost</span></a></span><span style="font-size:11.0pt;font-family:"Calibri",sans-serif;color:#212121"><o:p></o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;font-family:"Calibri",sans-serif"> <o:p></o:p></span></p>
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<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US"><o:p> </o:p></span></p>
<p class="MsoNormal"><span style="font-size:11.0pt;mso-fareast-language:EN-US"><o:p> </o:p></span></p>
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<p class="MsoNormal" style="margin-bottom:12.0pt"><b><span style="color:black">From:
</span></b><span style="color:black">Lingtyp <lingtyp-bounces@listserv.linguistlist.org> on behalf of Guillaume Jacques via Lingtyp <lingtyp@listserv.linguistlist.org><br>
<b>Date: </b>Tuesday, 5 March 2024 at 04:36<br>
<b>To: </b>Maria Koptjevskaja Tamm <tamm@ling.su.se><br>
<b>Cc: </b>lingtyp@listserv.linguistlist.org <lingtyp@listserv.linguistlist.org><br>
<b>Subject: </b>Re: [Lingtyp] Body and soul / body and mind<o:p></o:p></span></p>
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<p class="MsoNormal">Dear Masha,<o:p></o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal">In Sino-Tibetan languages, there is surprisingly a cognate set for "soul", exemplified by Japhug
<i>t</i><i><span style="font-family:"Arial",sans-serif">ɯ</span>-rla</i>, Tibetan
<i>bla</i>, Jinghpo <i>nùmlā</i> etc (see other cognates in <a href="https://url.au.m.mimecastprotect.com/s/8tunCVARKgC2W6PyXfG6N9l?domain=stedt.berkeley.edu">STEDT Etymon #2264 (berkeley.edu)</a>). Words translatable by "mind" or "body" vary a lot, but
in Tibetan cultural areas they tend to be borrowed from Tibetan (Japhug <i>t</i><i><span style="font-family:"Arial",sans-serif">ɯ</span>-s</i><i><span style="font-family:"Arial",sans-serif">ɯ</span>m</i> "mind",
<i>t</i><i><span style="font-family:"Arial",sans-serif">ɯ</span>-phoŋbu </i>from Tibetan
<i>sems</i> "mind", <i>phuŋ.po</i> "heap, body"), and in Tibetan they have acquired meanings calqued from Sanskrit
<i>manas</i>- and <i>skandha</i>-, respectively.<o:p></o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal">Guillaume<o:p></o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal">Le lun. 4 mars 2024 à 16:27, Maria Koptjevskaja Tamm via Lingtyp <<a href="mailto:lingtyp@listserv.linguistlist.org">lingtyp@listserv.linguistlist.org</a>> a écrit :<o:p></o:p></p>
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<p class="MsoNormal">Dear colleagues, <o:p></o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal">I’ve got a question from a colleague working in health psychology about the dichotomies such as “body vs. soul”, “body vs. mind” etc, as opposed to “person”, “human being etc.: how spread are these across the cultures and languages of the
world? I know that a number of languages lack a dedicated word for ‘body’, but not so much about the distinction between the physical and non-physical aspects of human beings.<o:p></o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal">I would be grateful for any information / references / pointers. <o:p></o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal">All the best,<o:p></o:p></p>
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<p class="MsoNormal">Maria / Masha<o:p></o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal" style="margin-bottom:12.0pt"><span style="color:black">Prof. Maria Koptjevskaja Tamm<br>
Dept. of linguistics, Stockholm University<br>
106 91 Stockholm, Sweden<br>
tel.: +46-8-16 26 20<br>
<a href="mailto:tamm@ling.su.se" target="_blank">tamm@ling.su.se</a><br>
<a href="https://url.au.m.mimecastprotect.com/s/c1mwCWLVXkU6MKyqxixjKmM?domain=ling.su.se" target="_blank">http://www.ling.su.se/tamm</a><o:p></o:p></span></p>
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<p class="MsoNormal"><span style="color:black"><o:p> </o:p></span></p>
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<p class="MsoNormal" style="margin-bottom:12.0pt"><o:p> </o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal">_______________________________________________<br>
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<o:p></o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal"><span class="gmailsignatureprefix">-- </span><o:p></o:p></p>
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<p class="MsoNormal">Guillaume Jacques<o:p></o:p></p>
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<p class="MsoNormal"><o:p> </o:p></p>
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<p class="MsoNormal">Directeur de recherches<br>
CNRS (CRLAO) - EPHE- INALCO <o:p></o:p></p>
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<p class="MsoNormal"><a href="https://url.au.m.mimecastprotect.com/s/ecPiCYW8NocDnq6lgiV4uOZ?domain=scholar.google.fr" target="_blank">https://scholar.google.fr/citations?user=1XCp2-oAAAAJ&hl=fr</a><o:p></o:p></p>
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<p class="MsoNormal"><a href="https://url.au.m.mimecastprotect.com/s/SM05C1WLPxc6PoEGOi16z44?domain=cnrs.academia.edu" target="_blank">https://langsci-press.org/catalog/book/295</a><o:p></o:p></p>
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<p class="MsoNormal"><a href="https://url.au.m.mimecastprotect.com/s/iKe8C2xMQziVBXE36fX88xR?domain=panchr.hypotheses.org/" target="_blank">http://panchr.hypotheses.org/</a><o:p></o:p></p>
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