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The Bidayuh of Bukar had a unique tradition of hanging the bodies of the dead on trees and leaving them to rot away. The skeletons are left on trees as a reminder of the dead. The tradition is rarely practiced nowadays. [5] The Bidayuh or Klemantan celebrate Gawai Padi (Paddy Festival) [9] or Gawai Adat Naik Dingo (Paddy Storing Festival). [10]
Mandau [1] is the traditional weapon of the Dayak people of Borneo. [2] [3] It is also known as Parang Ilang among the Bidayuh, Iban and Penan people, Malat by the Kayan people or Baieng by the Kenyah people or Bandau by Lun Bawang or Pelepet/Felepet by Lundayeh.
In addition to Targum Onkelos and Rashi's commentary, the standard Jewish commentaries on the Hebrew Bible, the Mikraot Gedolot will include numerous other commentaries. For instance, the Romm publishing house edition of the Mikraot Gedolot contains the following additional commentaries: [2] Targum Jonathan; Targum Pseudo-Jonathan; Rashbam
The word Bidayuh in itself literally means "land people" in Biatah dialect. In Bau-Jagoi/Singai dialect, the pronunciation is "Bidoyoh" which also carry the same meaning. The traditional community construction of the Bidayuh is the "baruk", a roundhouse that rises about 1.5 metres off the ground.
Bidayuh: Bukar–Sadong (Serian) Biatah–Tringgus, Jagoi (Bau and Jagoi Babang district of Bengkayang Regency) Southern: Djongkang, Kembayan (both in Sanggau Regency), Semandang (mainly in northern part of Ketapang Regency), Ribun, Sanggau; Rejang languages; In 2020, Semandang was split into Beginci, Gerai, and Semandang for ISO 639-3 by SIL ...
There are 19 Sannyasa Upanishads in the Muktika anthology of 108 Upanishads. [2] They, along with other minor Upanishads, are generally classified separately from the thirteen major Principal Upanishads considered to be from the ancient Vedic tradition. [3]
This is a halakhic commentary on Exodus, concentrating on the legal sections, from Exodus 12 to 35. It derives halakha from Biblical verses. This midrash collection was redacted into its final form around the 3rd or 4th century; its contents indicate that its sources are some of the oldest midrashim, dating back possibly to the time of Rabbi ...
[3] According to the latter etymology, aggadah may be seen as "the part of the Torah which draws man towards its teachings", [4] [5] or the teachings which strengthen one's religious experience and spiritual connections, in addition to explaining texts. [6] (See similar re Masorah – in the sense of "tradition" – at Masoretic Text § Etymology.)