Pine Oil Kilns in Yeongnam Province on the Japanese colonial period

2018 ◽  
pp. 95-124 ◽  
Author(s):  
Young-min Joo
Keyword(s):  
Colonial Period ◽  
Farm Families ◽  
Pine Oil ◽  
The People ◽  
Clear Explanation ◽  
Precise Analysis ◽  
Japanese Colonial ◽  
The One ◽  
Colonial Government ◽  
The Village

Since there are few relics excavated, research on pine oil kilns in Yeongnam Province has been mostly focused on figuring out the historical meaning of them relying on literatures with no precise analysis on the remains. Therefore, it has failed to give clear explanation about the fact that the firing room of pine oil kilns was rebuilt twice with different materials. Based on the awareness of the problem, this author conducted analysis on the relics of pine oil kilns that have been excavated so far. According to the analysis results, at first, the pine oil kiln was similar to the one producing oil made of pine resin collected. Furthermore, this author found the pine oil kiln first devised around 1938 and also two photos showing how the pine oil kiln was working. Along with that, this author suggests the valid possibility of colony Chosun’s traditional masters mobilized to apply their technique and operate the kilns in the background of the pine oil kilns completely equipped to the extent of performing their functions properly after several times of improvements made although they had exhibited many problems before. Next, this author analyzed the attributes related to the standardization of pine oil kilns and learned that building pine oil kilns was led by the colonial government systematically based on thorough planning as part of securing resources they needed. Also, to induce the people to participate in it voluntarily, at first, they encouraged it as a side job for farm families; however, in the end, the colonial government enforced the monopoly system for pine oil to control it. Accordingly, pine oil kilns were built mostly in the foot of a mountain near the village where there were many people residing. In fact, all the colonized people including children got mobilized systematically to collect the byproducts of pines.

scholarly journals Parihaka-tecture

2021 ◽  
Vol 10 ◽  
pp. 77-92
Author(s):  
Peter Wood
Keyword(s):  
Twentieth Century ◽  
Social Self ◽  
Farm Land ◽  
Political Independence ◽  
The People ◽  
The One ◽  
Colonial Government ◽  
The Village

At 5.00am of November the 5th, 1881, government-sanctioned troops entered the Taranaki Pā of Parihaka, arresting key leaders, expelling occupants and destroying the buildings. The impetus for the assault was highly political. On the one hand Parihaka represented a focus for a broad fear of Māori political independence. At the same time the demand for fertile farm land by colonial settlers was not being met. Scattering the people of Parihaka was a central strategy for alleviating the former and satisfying the latter. Similarly, the destruction of the material fabric of the village – its architecture – was a purposeful action designed to erase any legitimate presence over the land. Not until the publication of Dick Scott's The Parihaka Story, in 1954, were the events of Parihaka brought to a wider Pākehā audience. Today it is largely, and correctly, understood as a particularly ugly moment in our history. However, while we may have developed a certain social self-consciousness toward the racial and political ramifications of Parihaka, not enough has been made of the extraordinary architecture that framed it. In this paper I wish to add to what we do know by reviewing period photographs of Parihaka Pā at the time of the invasion. In particular, I will be giving consideration to Miti-mai-te-arera (the house of Te Whiti), Rangi Kapuia (the house of Tohu), Nuku-tewhatewha (the communal bank) and Te Niho-o-Te-Ātiawa (the dining hall). It is my view that the colonial government were right to interpret these prominent buildings as symbolically threatening and in this paper I hope to show why they were so, but also how their presence nonetheless continued well into the twentieth century.

scholarly journals CHANGING THE NAMES OF THE BULGARIAN MUSLIMS – ONE MOVIE SUBJECT FROM THE 1990’S

2020 ◽  
pp. 127-132
Author(s):  
Nikolay PAPUCHIEV
Keyword(s):  
Young Female ◽  
Point Of View ◽  
Female Teacher ◽  
Social Mechanisms ◽  
The People ◽  
Communist Ideology ◽  
The Social ◽  
The One ◽  
In The Beginning ◽  
The Village

The article presents the results from the study of one of the first movie projects concerning changing the names of the Bulgarian Muslims after 1989. Gori, gori, ogunche (Burn, Burn Fire) (1994), scenario – Malina Tomova, director – Rumyana Petkova, shows the picture of the life in Mugla – a small village settled high in the Rodopi Mountain, Bulgaria. In four series, the team created the movie revealing from a number of aspects one of the most painful processes in the Bulgarian history – changing the Turkish or Arabic names of Bulgarian followers of the Islam religion. The narrator’s point of view is presented through the conflict (in the beginning) between the visions of the main character in the scenario – the young female teacher Marina, who comes in the village from one of the biggest Bulgarian cities – on the one hand, and the traditional life and the communist ideology – on the other. In the article, this conflict that transforms the vision of Marina and turns her prejudices into compassion and understanding, is the main entrance into the psychology of the names changing processes and the social mechanisms, used by the people to relieve the pain and trauma. The movie is analysed in the light of the new tendencies in the Bulgarian cinema during the 70-ies – when the scenario was written, and the new political circumstances in the so-called Time of transition – when the movie was created.

scholarly journals Pengaruh pendidikan mitigasi bencana tanah longsor terhadap kesiapsiagaan masyarakat didesa melung kecamatan kedungbanteng kabupaten banyumas

2020 ◽  
Vol 5 (2) ◽  
Author(s):  
Rachmi Ariyani ◽  
Endiyono - Endiyono
Keyword(s):  
Quantitative Methods ◽  
Knowledge Society ◽  
Statistical Test ◽  
Disaster Mitigation ◽  
P Value ◽  
The People ◽  
The Difference ◽  
The One ◽  
The Village ◽  
Landslide Disaster

Objective: Understand Effect of Education Mitigation of Disasters Land landslide against Preparedness Society in Rural Melung District of Kedungbanteng Regency of Banyumas. Methods: This study uses quantitative methods with quasy experimental designs through the one group pretest-posttest design approach. Test were used in research this is a test paired sample t test with a number of 50 respondents were taken by proposive sampling. Results: Result statistical test p-value = 0.0001 ( p-value < 0.05) which means that there are significant landslide disaster mitigation education to the knowledge society in the village of the District Melung Kedungbanteng Banyumas Regency. This influence is indicated by an increase of 5,640 points from the score before training of 6,140. The difference of 5,640 is statistically significant.Conclusion: The preparedness of the village community in melung is included in the category of being ready to face the possibility of a landslide disaster, before the training knowledge of the people of 6,15 but after the knowledge of the rise of 11,78.Keywords: Mitigation disasters soil landslides, Preparednes, Education.

http://habibiaislamicus.com/index.php/hirj/article/view/196

2021 ◽  
Vol 5 (2) ◽  
pp. 53-59
Author(s):  
Ayaz Ahmad Rind ◽  
◽  
Sohail Akhtar
Keyword(s):  
Great Influence ◽  
Research Paper ◽  
Colonial Period ◽  
Colonial Era ◽  
Political Position ◽  
The People ◽  
The Social ◽  
Political Contribution ◽  
Colonial Government

Sufi poetry have great influence on the lives of the people of Punjab in Pakistan and among the several important Sufis are famous due to their literary services which they have contributed in the reconstruction of the society. In South Punjab, from Dera Ghazi Khan Division one of the famous Sufi poets is Khawaja Ghulam Farid. His Shire is located at Kot Mithan. Khawaja Fareed is considered important mystic Saraiki poet of South Punjab. His poetry provided oxygen to the society and source of inspiration. The teachings of Khawaja Farid guided the people of the region during colonial Period. He was great critic of Colonial Government and he highlighted the worst aspects superstitious of colonial system. He tried his best to awaken the people through his poetry۔. So that the social and political position of the people can be improved by giving them awareness and they can be saved from humiliating slavery. Although he had mastery of languages as called a poet of seven languages but he is famous for Saraiki poetry and many scholars called him “Ghalib of Saraiki Language’” This research paper covers his socio-political contribution and literary services through Saraiki Poetry for the society during colonial era.

scholarly journals Art. II.—Pujahs in the Sutlej Valley, Himalayas

1884 ◽  
Vol 16 (1) ◽  
pp. 13-30
Author(s):  
William Simpson
Keyword(s):  
The People ◽  
Melted Snow ◽  
Small Streams ◽  
To Come ◽  
The One ◽  
The Village ◽  
Rain Cloud

In the summer of 1860, I started from Simla to pass a few weeks at Chini, so as to avoid the rains. Chini is 16 marches about due east, which may be roughly put as being nearly 200 miles. Being just beyond the higher range of the Himalayan chain, the rain cloud is generally spent before it reaches the locality; still there is enough moisture to nourish vegetation, so that trees and flowers are plentiful. About two or three marches beyond this the rainless region commences, where trees are few and far between, and crops depend on the irrigation of small streams coming down from the melted snow of the higher peaks. Chini is about 10,000 feet above the sea, hence it is a most delightful climate in the summer; and few places in the Himalayas can present such a splendid view as the one looking across the Sutlej from the village. A bungalow had been erected at the time of Lord Dalhousie, and in it I put up for about two months; as I did my best when any of the people applied with ailments, they became friendly, and seeing me sketching, and taking an interest in their doings, they announced their ceremonies, and invited me to come and see them. I regret that my knowledge of the ordinary Hindostani was, at that time, but very small, so that I was unable to ask questions and collect information. from this cause my account of their Pujahs is far from complete.

scholarly journals Meninjau Praktik Kebijakan Tanam Paksa di Hindia Belanda 1830-1870

2021 ◽  
Vol 1 (2) ◽  
pp. 119-134
Author(s):  
Alfa Tirza Aprilia ◽  
Hendi Irawan ◽  
Yusuf Budi
Keyword(s):  
The Netherlands ◽  
Cultivation System ◽  
East Indies ◽  
The People ◽  
The Social ◽  
Dutch East Indies ◽  
The One ◽  
Colonial Government ◽  
Narrative Description

This research discusses the practice of forced cultivation in the Dutch East Indies in the period 1830 to 1870. The method used in this research is the historicalmethod and its presentation in the form of a narrative description. The results ofthis study explain that the practice of forced cultivation in the Dutch East Indieshad a very large influence on the Netherlands and the people of the NetherlandsIndies. The system of forced cultivation changed the role of the colonialgovernment and native rulers, changed the social conditions of rural communitiesby giving birth to the concept of communal land and the introduction of the moneyeconomy system in the countryside. The forced cultivation system also succeededin filling the empty treasury of the Netherlands, but on the one hand it causedsuffering for the people of the Dutch East Indies. The famine caused byexploitation of land and human resources is a consequence of the implementationof the forced cultivation policy. The other side of the implementation of the forcedcultivation policy was the entry and introduction of export commodity crops to thepeople of the Dutch East Indies. Keyword: forced cultivation, colonial government, people, farmersAbstrak

scholarly journals SOSIALISASI PENTINGNYA TIDAK MEMBUANG AIR BESAR DI SUNGAI (STOP BABS) DI DESA GAMPANG KECAMATAN PRAMBON

2017 ◽  
Vol 1 (1) ◽  
pp. 43-48
Author(s):  
Shoim Anwar
Keyword(s):  
Direct Contact ◽  
River Flow ◽  
Flow Characteristics ◽  
Influential Factor ◽  
Factors Affecting ◽  
Intentional Behavior ◽  
The People ◽  
The One ◽  
The Impact ◽  
The Village

Sanitation is the one component of environmental health as intentional behavior for cultivate human hygiene to prevent direct contact with dirt and other hazardous waste material, with the hope to maintain and improve human health. This is because, the environment may play a direct cause influential factor in supporting the outbreak of disease and as factors affecting the course of the disease. All feces is a medium as breeding and seed base of infectious diseases. The impact of the disease is most often caused by defecation to the river is the widespread bacterium Escherichia coli, which can cause diarrhea. After that could be dehydrated, and because of the condition of human body’s down then get other diseases. The river is a very important source of water to support human’s life. Dynamism watersheds are influenced by the weather, river flow characteristics and human behaviour of the people who live around the river banks. As a result of effluent from people behaviour causes disturbance to the ecosystem of the river flow. Starting from the non-fulfillment of water quality 3B standarts (colorless, odorless and non-toxic), reduced numbers of fish and water animals, the emergence of a rundown neighborhood until the emergence of health problems and others, therefore, to KKN-PPM in the field of Environmental Sanitation and Supply water in the village Easy in Subdisrtict Prambon, Sidoarjo, the program will be made by "socialization of Great Importance Not Throw water on the River (STOP BABS)".

scholarly journals Where Is North?

2021 ◽  
Vol 21 (1) ◽  
pp. 105-122
Author(s):  
Sora Kim
Keyword(s):  
Colonial Period ◽  
Social Constructs ◽  
Korean Society ◽  
Sense Of Direction ◽  
Japanese Colonial ◽  
Cardinal Directions ◽  
The Difference ◽  
Colonial Government ◽  
Korean Empire ◽  
The Relationship

Abstract We take the cardinal directions for granted, but they are social constructs. Directionality is relative to how we locate central points, and these choices reflect a sense of direction in a society. This article illustrates how the notion of “center” changed in Korean society by comparing land registers of the Korean Empire (1897–1910) and the Japanese colonial period (1910–45). The colonial government prioritized mapping with scale, contours, and cardinal directions. As a result, the entire country was mapped to conform to a procrustean order. By contrast, there had been no cadastral map for centuries prior. Instead, the location of each parcel was described in textual information with four cardinal points. The author argues that fundamental difference between the two notions of “center” lay in the consciousness of the relationship between the human and the natural. The difference was expressed through the contrast in their respective conformity and flexibility, standardization and diversity.

Sixteenth-Century Reading in the Indies

1957 ◽  
Vol 14 (2) ◽  
pp. 175-182 ◽  
Author(s):  
José Torre Revello
Keyword(s):  
Eighteenth Century ◽  
Sixteenth Century ◽  
New World ◽  
Well Being ◽  
Colonial Period ◽  
Spanish Empire ◽  
American Continent ◽  
The People ◽  
The Many ◽  
The One

Among the many books destined for children, the one preferred in America during the colonial period was the Fables attributed to the Phrygian slave, Aesop. Translated into Spanish, it was found in the hands of travelers and colonists throughout the Spanish empire. The simplicity of the tales and the morals which they point out made them the delight not only of children but also of adults, who explained the precepts with purposeful wit.Aesop was one of the authors most read in the New World, according to what we can deduce by consulting the numerous lists of books which were sent to various parts of the American continent. His fables were also circulated in Latin and Greek, surely for pedagogical purposes. In Spain there was no lack of poets who devoted part of their work to fables, such as the Archpriest of Hita with his Enxiemplos, up to the culmination in the eighteenth century with Félix María Samaniego and Tomás de Iriarte, whose works it is logical to suppose were brought to the New World with many others of various kinds. By that time the shores of America were being swept by other ideas, distinct from those of the sixteenth and seventeenth centuries, which brought unrest to the minds of the people, ideas foreign to the calm and well-being of the two previous centuries.

Filmul documentar ca instrument în cercetarea antropologică

2017 ◽  
Vol 31 ◽  
pp. 194-207
Author(s):  
Mirela Miron ◽  
Keyword(s):  
Short Interval ◽  
Young Men ◽  
Long Distance ◽  
Team Members ◽  
The People ◽  
The One ◽  
Age Range ◽  
Village Elders ◽  
The Village

Judging by the accounts of the village elders, the custom “The Lads” has only undergone few changes in time, due to social circumstances. The young men start getting together from the very beginning of the Nativity Fast, as always, and rehearse the same carols they learned from the elders, except for the one they sing in church, which must be a different one every year. The number and age range of the young men have also been kept constant throughout the years, as has the performance of the ritual. However, in some years there were as much as three groups of lads, each from a different hamlet. Because musicians are expensive and due to the low number of young men, there was only one team of lads in 2015. Until about 20 years ago, the people receiving the lads in their homes would give them food such as sausages or a smoked pork leg and liquor for the celebration marking the end of the carolling, called ‘conac’ (Romanian for ‘manor’). The fact that the lads stopped receiving food from the villagers led to the disappearance of one of the team members, namely the one who used to carry all the food in bags and who was called ‘the horse’. Another change undergone by the custom is the removal of the tallest lad’s role of dancing with the eldest woman in the household so that the hemp should grow tall. Ever since the cultivation of this source of textile fiber was banned, this role has vanished from the lads’ team. The leader of the lads is called the ’taroste’ and the rule dictates that, unlike all the other team members, who are unmarried, he must be a married man. He is selected freely by the lads, who owe him obedience throughout the three ritual days. He plays an important part not only in coordinating the team, but also in making sure the lads keep up the pace, as they have a long distance to cover on foot in a short interval.

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