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The Chains of Pitit Pierr’: Colonial Legacies and Character Linkage in Oswald Durand’s Rires et Pleurs Oswald Durand, Haiti’s national poet in the nineteenth century, is best known for his poem “Choucoune,” written in Haitian Creole. The poem has been read in terms of failure, since the Creole-speaking narrator loses his lover Choucoune to a French-speaking foreigner. I argue that the baby born of the love affair, pitit Pierr’, is the forerunner to the recurrent character Pierre in Durand’s 1896 collection Rires et Pleurs. Citing two of the collection’s French-language poems, I trace Pierre’s evolution into the black poet in postrevolutionary Haiti. Far from conveying failure, this character’s understated subjectivity employs irony to subvert neocolonial hegemony.

This thesis deals with the marriage ritual set up by the Tibetan scholar Jamgon Kongtrul Yontän Gyatsho (1813-1899) for the wedding ceremony of the prince of Derge Chime Dakpai Dorje (’Chi med rtag pa’i rdo rje) in 1870. The introduction explains why this text is so important. The second chapter focusses on marriage among Tibetans in itself, the third chapter on the author of the text. The fourth chapter deals with the text proper and in the fifth chapter the historical and political context is explained wherein the text was produced. The sixth chapter presents a commented translation of the text and the seventh chapter contains some (brief) concluding remarks. Transliteration and the relevant text photocopy are shown in the attachments.

https://www.agora-francophone.org/pologne-haiti-halka-haiti-un-projet-inedit-de-collaboration-culturelle

In Buddhist Studies Review 33.1-2, Sheffield 2016, p. 101–140. The article presents a preliminary survey of textual reuse in Nepalese collections of jātakas and avadānas, focusing in particular on three works: the Avadānaśataka, the Divyāvadāna, and the Dvāviṃśatyavadānakathā. The reas-sessment of the manuscript tradition of these three Sanskrit collections, based on Nepalese manuscripts and Tibetan translations, sheds more light on the role of scribes in the creation of these collections and of the Nepalese avadānamālā literature. In particular, the great role played in the 17th century by the Nepalese scribe and scholar Jayamuni in shaping the text of the Avadānaśataka, the Divyāvadāna, and many other Buddhist narrative works is brought to light. The result of this preliminary survey shows that a study of this type of collections based on the available critical editions should be rethought in the light of the specific character of their manuscript and tex-tual transmission in medieval and early modern Nepal.

This article introduces a brief avadāna excerpt (Up 4108) related in Śamathadeva's Abhidharmakośopāyikā-ṭīkā, a repertoire of canonical quotations in the Abhidharmakośabhāṣya, extant in a Tibetan translation included in the Tanjur and stemming from a textual tradition of Mūlasarvāstivāda affiliation. The canonical quotation illustrated by the avadāna declares foremost among gifts if a liberated person makes a gift to another liberated person.