scholarly journals Psychiatry in Sri Lanka: An Overview

1979 ◽  
Vol 3 (7) ◽  
pp. 119-121
Author(s):  
Ranjith Chandrasena
Keyword(s):  
Sri Lanka ◽  
Ethnic Groups ◽  
Rural Areas ◽  
Total Population ◽  
Compulsory Education ◽  
The Other ◽  
Literacy Rate ◽  
The People

Sri Lanka now has a population nearing 13.5 million, the majority of whom are Sinhalese (72 per cent). The other major ethnic groups are the Tamils (27 per cent) and the Muslims (7 per cent). The religion of most of the Sinhalese people is Buddhism and that of the Tamils is Hinduism (67 per cent and 17 per cent of the total population respectively). Christianity (8 per cent) is the religion of a minority of Sinhalese and Tamil people. Free and compulsory education has resulted in a high literacy rate (84 per cent of those below 30 years and 80 per cent of those below 60 years of age). Eighty-seven per cent of the people are classified as living in rural areas (Census of Population, 1975).

Wood Splitting Machine for Tea and Bakery Industries

2021 ◽  
Author(s):  
W.K. Lankapura ◽  
◽  
K.G. Alahapperuma ◽  
Keyword(s):  
Sri Lanka ◽  
Rural Areas ◽  
Lower Cost ◽  
The Other ◽  
Food Preparation ◽  
Household Food ◽  
Almost All ◽  
Hydraulic Devices ◽  
Rural Industries ◽  
Fire Wood

In Sri Lanka, firewood is regarded as a common conventional fuel, mainly in food preparation purposes. Essentially due to economically availability, firewood has still been using as the main source to lit fire in rural areas. Other than for household food preparation, firewood is still the main source of generating heat in food related rural industries, such as tea factories, bakeries, hotels etc. In tea factories and in some of the bakeries, firewood is used in mass scales. Even tons of fire wood is used in each of them, per day. To make easy burning, the wood logs need to be cut in to small pieces. In almost all such places, wood splitting is done manually. It finds very difficult to split wood logs by using an axe. This needs time and more manpower. On the other hand, an additional cost is involved for workers’ payment. If the wood splitting can be mechanized, it may be huge beneficial for such industries as tea factories and bakeries etc. Therefore, this project is aimed to introduce a wood splitting machine, which has the specific objectives of efficient supply of usable level firewood at a shorter time with lower cost and without much manpower to split firewood logs. Lower maintenance requirement together with lower failure frequencies may be added advantages, when compared to the hydraulic devices [4].

Prospects for the development of rural green, ecological and ethnographic tourism in the Crimea

10.12737/7924 ◽  
2015 ◽  
Vol 9 (1) ◽  
pp. 97-102 ◽  
Author(s):  
Владимир Шостка ◽  
Vladimir Shostka
Keyword(s):  
Ethnic Groups ◽  
Rural Areas ◽  
Cost Effective ◽  
Common Species ◽  
The People ◽  
Territorial Organization ◽  
The Crimea ◽  
Green Tourism ◽  
The Republic ◽  
Historical Heritage

This article focuses on rural green tourism, which is widely regarded as the most promising form of tourism in the twenty-first century. Among the common species in the hospitality industry more and more popular are the "green travel" and the rest in rural areas. No exception to this is the Crimea, where tourism is the main industry for budgets. Tourism in Crimea affects the structure of employment and self-employment, contributes to the consolidation and enrichment of all ethnic communities, to the formation of a tolerant attitude of some ethnic groups to the other, the development of moral qualities, to raising the cultural level of the people. The development of rural (agricultural) green, ecological and ethnographic tourism in the Crimea allows, as it seems, to solve many of the problems associated with the territorial organization of recreational facilities. Hopefully, that this issue will finally be moved from the dead point in connection with the reunification of the Crimea with Russia. Unfortunately, the state authorities within twenty-five years have paid little attention to the development of tourism in the Crimea. The villages once thriving have been decaying. In this regard, 90% of the recreational and wellness enterprises were concentrated in the coastal part, many of them have been privatized, others every year got out of the industry as they were not cost-effective. Deep mining and coastal, foothill, or steppe areas of the Crimea, despite the presence of a large number of natural, historical, cultural, archaeological, ethnographic resources have been not in demand. Attempts should be made to attract the attention of the authorities to the problem of development of rural green tourism villages. However, apart from declaring problems Ukrainian authorities were not solving them. Hopefully, this brief analysis of the problems will help the new leadership of the Republic of Crimea to revive many of the tourist resources and to develop new types of tourism in rural areas. Ecological and cultural value of rural green tourism, its alternative value should be a reliable impetus to the revival of the Crimean villages on the basis of careful attitude to the distinctive culture of the various ethnic groups inhabiting the Crimea and, above all, their historical heritage.

scholarly journals Karachay-Balkarian as an object of the world of "things"

2021 ◽  
pp. 147-155
Author(s):  
Галина Викторовна Сёмина
Keyword(s):  
Cultural Heritage ◽  
Ethnic Groups ◽  
The Other ◽  
North Caucasus ◽  
The Past ◽  
The North ◽  
The People ◽  
Globalizing World ◽  
The World ◽  
Homo Faber

В статье автор исходит из понимания феномена культуры (как в искусстве, так и в философии) как культуры, способной жить и развиваться только в одновременном диалоге с другими культурами, который В.С. Библер назвал «культурологическим парадоксом». В процессе проведенного исследования выстроено понимание того, что культура есть мир «вещей», основанный на диалоге их создателей не только с людьми настоящего, но и с последующими поколениями, так как рассказывают потомкам о мировоззрении прошедшей эпохи, о ценностях культуры предков, о мировидении создателей произведений. Автор считает этот аспект достаточно важным и значимым для решения проблем по дальнейшему сохранению культурного наследия народов Северного Кавказа в глобализирующемся мире, стремящемся к всеобщей унификации и нивелирующим тем самым самобытность культур этносов. Культурфилософский анализ предметов как «вещей» способствует выявлению их смыслов, несущих на себе печать человека как homo faber, как созерцателя и как пользователя, которому не только открыто их предназначение, но и без которого в принципе невозможно их существование. В качестве примера рассмотрены узорные карачаево-балкарские ковры - кийизы. Проведена сравнительная параллель между возможными интерпретациями орнаментальных мотивов жыйгыч кийизов - узких полосок, покрывавших полки в патриархальных жилищах этих этносов, и предполагаемым диалогом с Другим. Материал дает основание сделать вывод о том, что эти ковры-занавеси «читаются» по типу «культурного текста» - неких закодированных таким образом посланий предков. In the paper, the author proceeds from the understanding of the phenomenon of culture (both in art and in philosophy), as a culture capable of living and developing only in a simultaneous dialogue with other cultures, which V.S. Bibler called "a cultural paradox". In the process of the study, the understanding is built that culture is a world of "things", basing on the dialogue of their creators not only with the people of the present, but also with subsequent generations. They tell descendants about the worldview of the past era, about the values of ancestral culture, about the worldview of the creators of works. The author considers this aspect important and significant enough to solve the problems of further preserving the cultural heritage of the peoples of the North Caucasus in a globalizing world, striving for universal unification and thereby leveling the identity of ethnic cultures. Cultural-philosophical analysis of objects as "things" helps to identify their meanings, bearing the stamp of a human being, as a homo faber, as a contemplator and as a user, to whom not only their purpose is open, but also without which, in principle, their existence is impossible. The patterned Karachay-Balkarian rugs - kiyizes - are considered as an example. A comparative parallel was drawn between possible interpretations of the ornamental motifs of the zhyigych kiyizes -narrow strips covering shelves in the patriarchal dwellings of these ethnic groups, and the alleged dialogue with the Other. The material gives reason to conclude that these curtain rugs are "read" according to the type of "cultural text" which is a kind of coded message from the ancestors.

scholarly journals An etnographic study of elementary education in the rural area of Dompu county, the province of West Nusa Tenggara

2016 ◽  
Vol 2 (1) ◽  
pp. 79 ◽  
Author(s):  
Nurrahmah Nurrahmah ◽  
Zamroni Zamroni ◽  
Sumarno Sumarno
Keyword(s):  
Elementary Education ◽  
Rural Area ◽  
Public Service ◽  
Rural Areas ◽  
Rice Fields ◽  
The Other ◽  
Educational Service ◽  
The People ◽  
Self Actualization ◽  
Upper Level

The study aims to describe: (1) public service for elementary education in rural areas; (2) the meaning of education and the implementation of elementary education in the people of rural areas; and (3) the life and meaning of poverty for people of rural areas. The study was etnographic research. The subjects were the providers and users of educational service. The research concludes that: (1) educational service in rural areas has not been coordinated and integrated both vertically and horizontally, so that the service elements have not been maximum in providing educational service; (2) the implementation of education is influenced by the surrounding environments (policy, community, and nature) so that its condition or the problems emerging in the lower level is a reflection of that in the upper level. People in rural areas regard education as a symbol of profession and self-actualization within the children’s selves in order that the children would show respect to their parents, would not destroy the nature, have noble characteristics and be smart persons for their own sake in the future; (3) physically people in rural areas might be described as a community that lacks facilities including transportation, highway systems, water, electricity, and market for trading the harvest. On the other hand, mentally, people in rural areas might be described as a community that is fond of having aids, enjoys the final products, is lazy and dependent on the nature. People in rural areas regard their poverty based on physical indicators (the possession of luxurious goods, rice fields, livestock, income, and housings) and non-physical indicators (the dependency on the nature and absence of education).

CUSTOMS, ETIQUETEE AND MANNERS OF IRULA TRIBES IN VILLUPURAM DISTRICT

2021 ◽  
Vol 1 (7) ◽  
pp. 125-128
Author(s):  
Lathakumari A ◽  
Iyyappan A
Keyword(s):  
Ethnic Groups ◽  
Life Style ◽  
Tamil Nadu ◽  
Total Population ◽  
The Other ◽  
Tribal Population ◽  
A Minor

This article mainly focused on the customs and manners of Irula Tribals in Villupuram District. India has consisted second largest tribal population next to Africa. Moreover, the fifty percent of the tribal population lived in India. The Census of 2011 has authenticated the above statement that around 8.6 percent of total population is tribals. There are 537 ethnic groups were lived in India, and 75 are declared as primitive tribals. Among them 449 tribals were lived in the forests and forest fringes and linked with the forest economy. The Irulas are speread over entire Tamil Nadu, and their profession belongs to the region where they lived. Tribals were lived both plains areas and Hilly regions in Tamil Nadu. On the path, the Irula tribals were lived both forms. The villupuram district has consisted Irulas in plain areas. Being a minor tribals groups were faced some constrains through education, job, and settlement. They are aboriginal’s faced lot of difficulties from the other communities. They are neglected and had lack of awareness, illiteracy lead their life style into hell. The tribals are the aboriginals who lived in the separate settlements in Villupruam District. They are migrated from the hills for the life and livelihood. Irulas worked the traditional ways, however, they lifestyle and their job has been changed by the modernization. Keywords: Aboriginals, Irulas, Customs and manners, lifestyle, Primitive tribals, Villupruam District

Moving forward? How war experiences, interethnic attitudes, and intergroup forgiveness affect the prospects for political tolerance in postwar Sri Lanka

2019 ◽  
Vol 56 (6) ◽  
pp. 845-859 ◽  
Author(s):  
Sara Kijewski ◽  
Carolin Rapp
Keyword(s):  
Sri Lanka ◽  
Ethnic Group ◽  
Ethnic Groups ◽  
Civil Liberties ◽  
The Other ◽  
Political Tolerance ◽  
Lasting Peace ◽  
War Experiences ◽  
War Experience ◽  
The Right

How does civil war shape the prospects of lasting peace between formerly opposing ethnic groups after the end of violence? This article addresses the complex relationship between war experience, interethnic attitudes, interethnic forgiveness, and the willingness to permit basic civil liberties to former enemies in the context of postwar Sri Lanka. Despite the end of the 26-year-long civil war in 2009, social and political tensions between the two largest ethnic groups, the Sinhalese and the Sri Lankan Tamils, still prevail. Political tolerance is in the literature considered a crucial micro-level condition for peaceful coexistence, yet, its determinants, in particular the role of war experiences, have not received sufficient attention. Using new and unique all-island representative survey data (N = 1,420), we examine the mutual permission of civil liberties of these two ethnic groups. Our analyses reveal two important findings: first, the likelihood of granting civil liberties varies by civil liberty and ethnic group. Whereas most members of both ethnic groups are willing to grant the right to vote, to hold a speech, and to hold a government position, the right to demonstrate is highly contested, with only low shares of both Tamils and Sinhalese being willing to grant the other group this right. Second, the structural equation models reveal that the direct impact of war exposure is less powerful than expected and depends on the political right in question. Not forgiving the other ethnic group, partly driven by war experience and ethnic prejudice, appears to be a more consistent predictor of intolerance. These results imply that postwar efforts to further forgiveness are important to promote political tolerance and thereby long-lasting peace.

scholarly journals THE OTHER SIDES OF PESANTREN: MAGICAL PRACTICES AROUND PESANTREN IN BANTEN

2021 ◽  
Vol 26 (2) ◽  
pp. 311
Author(s):  
Fahmi Irfani ◽  
Azkia Muharom Albantani ◽  
Ahmad Suhendra ◽  
Hafizhah Masnin
Keyword(s):  
Rural Areas ◽  
Social Life ◽  
The Other ◽  
Research Model ◽  
Dominant Culture ◽  
Martial Art ◽  
The People ◽  
Qualitative Descriptive ◽  
Islamic Values

This research discusses practices of the magical culture in pesantren in Banten. The research model used in this study is qualitative-descriptive. Historical studies are used to present a narrative and chronological presentation of the storyline of a discussion. Pesantren in Banten has distinct characteristics compared to other pesantren in Indonesia. Most people believe that Banten is a Province in Indonesia that is famous for its ulama, kyai, santri, and pesantren. Those stereotypes and beliefs arise because Islamic values have been rooted strongly in most Banten citizens traditionally, culturally, and ritually. One of the characteristics of pesantren in Banten is that every santri is taught magic, silat (martial art), and tasawuf knowledge. Those characteristics have always been a matter of discussion because people believe that there are practices of magic in every pesantren in Banten. Some sources mention Banten as a center for the occult sciences, as well as known as a religious region. Magical practice is still considered important for the people of Banten, especially those living in rural areas to solve practical problems in their social life. In addition, the existence of jawara (warrior) and pesantren has created its own culture that is different from the dominant culture of Banten society.

scholarly journals PRAKTIK TABUNGAN MASYARAKAT PEDESAAN DALAM PERSPEKTIF FIKIH MUAMALAH

2020 ◽  
Vol 1 (1) ◽  
pp. 57-77
Author(s):  
Ayuk Dian Rahmawati ◽  
Amirullah Amirullah ◽  
Fachrudin Fiqri Affandy
Keyword(s):  
Qualitative Research ◽  
Data Analysis ◽  
Rural Areas ◽  
Secondary Data ◽  
The Other ◽  
Mutual Aid ◽  
Legal Entity ◽  
Data Analysis Technique ◽  
The People ◽  
Analysis Technique

This thesis aims to analyze Ngudi Tentrem's savings practices from the perspective of fiqh muamalah in 4th Neighborhood, 2nd Hamlet, Ongan Jaya Village, Yapsi District, Jayapura Regency. This research also discusses the management's efforts to resolve the bad credit problems experienced by Ngudi Tentrem's savings practice. This study is qualitative research using primary and secondary data. The data analysis technique used is the phenomenological paradigm approach. The results of this study indicate that Ngudi Tentrem's savings practices in Ongan Jaya Village are carried out under the pillars and conditions of al-wadi'ah yad adh-dhamanah which involve the contract of two people who have faith, the existence of goods entrusted, and also ijab and qabul. The effort is restructuring which the management will provide interest relief and extension of time to creditors to save trouble to fulfill his obligations. The other way to resolve the bad credit problem is to settle with deliberation peacefully. The phenomenon of the survival of Ongan Jaya village savings is the culture of mutual aid which is still very thick in rural areas. Sense of solidarity and trust make this savings can be borne from its inception in 1997 until now, even though it does not have an official legal entity. The absence of collateral in these savings also adds to the value of its uniqueness, so, the people of Ongan Jaya village, especially, 4th Neighborhood, 2nd Hamlet prefer to choose Ngudi Tenrem savings practice.

scholarly journals Challenges and Implications to Ethnic Identity of Minority Malays in Sri Lanka

2019 ◽  
pp. 1005-1015
Author(s):  
A. Rameez
Keyword(s):  
Ethnic Identity ◽  
Sri Lanka ◽  
Ethnic Groups ◽  
Strong Influence ◽  
Total Population ◽  
Minority Group ◽  
Group Discussion ◽  
Working Environment ◽  
Present Trend ◽  
Plural Society

Ethnicity of minority group shifts in a plural society with a strong influence of core ethnic groups and thus minorities give up their ethnic identity and become identified with the larger society. Although Malays in Sri Lanka constitute 0.3 % of total population and are dispersed widely throughout the country, the prospect of their integration with core ethnic groups is largely significant compared to other ethnic groups. Although much has been written about Malays and their genesis in the island, studies on integration of Malays and its implications on their ethnicity has suffered scholarly neglect for many years. Thus, this study examines the degree of integration of Malays with other ethnic groups in Sri Lanka and the factors contributing to endanger their ethnicity. This is a qualitative study consisting of observation, interviews and focus group discussion as data collection techniques. This study argues that high integration by Malays with other ethnic groups has significantly endangered their ethnicity. This is attributed to mixed educational and working environment, interspersed settlement, shared religion, and absence of prejudice and stereotype against Malays by others. It is assumed that the identity of Malays would be eroded in future if the present trend of integration persists in the community level.

scholarly journals Queer Ecologies – Research Paper [May 2021]: The Portrayal of Queerness in Malayalam Films

2021 ◽  
Vol 9 (5) ◽  
pp. 277-296
Author(s):  
Ashika Ann Mammen
Keyword(s):  
Sexual Behavior ◽  
Sexual Minorities ◽  
Research Question ◽  
Research Paper ◽  
The State ◽  
The Other ◽  
Literacy Rate ◽  
The People ◽  
Solid Foundation

The term “Queer” mainly refers to anything which pertains to sexual behavior, identity or personality which does not conform to the conventional social or heterosexual norms, and assumptions. Being queer was and still is seen as an abnormality by multitudes in the society. Although it has been more than two years since the decriminalization of homosexuality in India, there are still plenty of societies which ill-treat, ostracize and look down upon the LGBTQ communities. The state of Kerala, having the highest literacy rate amongst all the other states in India, also happens to be one of the states which still look at queerness as an illness and an abnormality, which has to be dealt with and ‘cured’ through counseling and medication. However, in the midst of all these preconceived notions and social injustices against the LGBTQ communities, ‘Films’ stand as a strong medium of communication and a voice for the LGBTQ communities who are seen as ‘nobodies’ in our society. Films that have a theme of queerness tend to stand out from the cliché themes such as [heterosexual] love, patriarchy, hegemony, crime, and so on. The focus of this research paper is narrowed down to Malayalam films which stand as a solid foundation in order to show the portrayal of queerness and this is incorporated through a research question. Malayalam films aren’t just a source of entertainment, but it is also an emotion and an important part of life to the people of Kerala. The portrayal of queerness in Malayalam films have taken a bold stand, with exemplary performances in films like Randu Penkuttikal (1978), Deshadanakkili Karayarilla (1986), Chanthupottu (2005), Njaan Marykutty (2018), Moothon (2019) and more. This research paper throws light upon the various ways in which Malayalam films depict the theme of queerness, which is further carried out by a strong message with regard to the ill-treatment of the LGBTQ communities, the harsh realities and injustices faced by these sexual minorities who live a life filled with difficulties and hardships as they struggle to get a well paid job in a our stereotypical society, that labels them off as a bunch of “misfits.”

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