Journal articles on the topic 'Folk music – Sri Lanka'
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Mendis, B. I. L. M., P. A. D. S. Palihaderu, Dilan Amila Satharasinghe, J. M. K. J. K. Premarathne, Arosha S. Dissanayake, Harshini Rajapakse, Panduka Karunanayake, et al. "Exploration of Music Preferences among the Socioeconomic Stereotypes: A Cross-Sectional Study." Journal of Advanced Research in Social Sciences 4, no. 4 (December 20, 2021): 1–18. http://dx.doi.org/10.33422/jarss.v4i4.540.
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Music preference is being influenced by various sociological factors. This study was undertaken to investigate music preferences across five different socio-economic classes in selected urban and suburban areas of Sri Lanka. Ten music tracks representing the correspondent musical genres were selected. The single most preferred and the weighted hedonic mean score for the genres in each class were obtained as upper class: jazz, upper middle class: nature music, middle class: popular instrumental, working class: popular instrumental and poor class: rock. The interaction between socio-economic classes and genres was significant (p<0.05). Compelling associations for folk, jazz, and popular instrumental genres were found with the upper-middle class while the upper class has shown a significant association for popular instrumental music. Despite the socio-economic status, the highest preference and the highest weighted hedonic mean score were recorded with popular instrumental. Thus, understanding music preference behaviour is vital for music education and research.
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Santhirasegaram, Sinnathamby. "Song Composition Systems of Sri Lankan Tamil Rural Poets." Shanlax International Journal of Tamil Research 5, no. 2 (October 1, 2020): 19–25. http://dx.doi.org/10.34293/tamil.v5i2.3485.
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There is a long tradition of folk song called Folk ballads (Kaddup padalkal) among the Sri Lankan Tamils. These songs, written by somewhat literate rural poets, are written on the paper or published as pamphlets, as small print copies. But, in their practical way, they are mostly handed over orally.When these Folk ballads (Kaddup padalkal) compose by the rural poets, they follow some rules and regulations. Linguistic regulations are the main one of them. These rules clearly distinguish oral literature from written literature. It has been generally followed that songs should be composed mainly on the basis of various verbal elements. Namely, different features follow the same repetitive methodology.Similarly, we can observe that there is more similarity in the rhythm of the songs. They have been singing their songs in certain rhythms. Thus, they have adopted the method of using oral song forms such as epic, ammānai, sinthu, kummi, thālāttu, oppāri, kavi according to the nature of the objects. Their form and music structures are mostly similar to folk songs.Moreover, a general structure has been followed to the theme of the songs.
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WIMALARATANA, WIJITAPURE. "Promotion of Cultural Tourism in Sri Lanka with Special Reference to the North Central Province." Journal of Asian Business and Economic Studies 217 (July 1, 2013): 15–41. http://dx.doi.org/10.24311/jabes/2013.217.01.
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Sri Lanka is an island in the Indian Ocean located to the south of India and separated from Indian subcontinent by a small straight. The island has been one of the major tourist attractions since antiquity. End of the protracted civil war is a blessing for the recent surge of tourist arrival and the rapid expansion of tourism facilities on the island. Although small, the island is rich in religious and cultural diversity with an immense attraction to the tourist. Buddhism is the main religion of the overwhelming majority of people even though Hinduism, Christianity and Islam are practiced side by side by several followers. The rich cultural heritage rotating around the religious practices, tolerance and beliefs ranges from historical monuments and ancient cities through meditation, yoga, folk music and dances, festivities, ceremonies and rituals. Special sites with multi-religious attractions reflect the diversity and uniqueness of a rich culture. North Central province is rich in religious and cultural resources than any other province in Sri Lanka. Only a small fraction of these vast resources has been utilized by the tourism industry so far. The promotion of the religious and cultural tourism products in the province will open new avenues for tourists as well as many people of the province.
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Daniel, E. Valentine. "Tea Talk: Violent Measures in the Discursive Practices of Sri Lanka's Estate Tamils." Comparative Studies in Society and History 35, no. 3 (July 1993): 568–600. http://dx.doi.org/10.1017/s0010417500018594.
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At the most manifest level, this paper is about agricultural and agronomic terminology as found in the discourse of Tamil-speaking workers on Sri Lanka's tea plantations or tea estates, as they are called there. My use of the terms agricultural and agronomic in this context is admittedly idiosyncratic. In the tea estates of Sri Lanka, two kinds of agricultural (in the unmarked sense) terminology are in use, one belonging to managerial agriculture and the other to folk agriculture. But by and large, the tea estate is the regime of managerial agriculture. Whereas in village India, folk agriculture prevails. I call the class of terms belonging to managerial agriculture, agronomic terminology, and reserve the term “agricultural terminology” for the domain of folk agriculture. By analyzing four communicative events that I observed and recorded on tea estates in Sri Lanka, I attempt to show how these two terminological worlds interact. The nature of that interaction is such that the dominant terminology of agronomy may be seen to be deconstructed by the subdominant terminology of village agriculture.
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Fujie, Linda, and Wolfgang Laade. "Sri Lanka: Buddhist Chant II: Various Rituals." Yearbook for Traditional Music 26 (1994): 193. http://dx.doi.org/10.2307/768276.
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Sunarto, Bambang. "Adangiyah." Dewa Ruci: Jurnal Pengkajian dan Penciptaan Seni 16, no. 1 (May 5, 2021): iii—iv. http://dx.doi.org/10.33153/dewaruci.v16i1.3601.
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This edition is the first issue of Dewa Ruci’s Journal, in which all articles are in English. We deliberately changed the language of publication to English to facilitate information delivery to a wider audience. We realize that English is the official language for many countries rather than other languages in this world. The number of people who have literacy awareness and need scientific information about visual and performing arts regarding the archipelago’s cultural arts is also quite large.The decision to change the language of publication to English does not mean that we do not have nationalism or are not in love with the Indonesian language. This change is necessary to foster the intensity of scientific interaction among writers who are not limited to Indonesia’s territory alone. We desire that the scientific ideas outlined in Dewa Ruci’s Journal are read by intellectual circles of the arts internationally. We also want to express our scientific greetings to art experts from countries in New Zealand, the USA, Australia, Europe, especially Britain, and other English-speaking countries such as the Philippines, India, Pakistan, Zimbabwe, the Caribbean, Hong Kong, South Africa, and Canada. Of course, a change in English will also benefit intellectuals from countries that have acquired English as a second language, such as Malaysia, Brunei, Israel, Malaysia, and Sri Lanka. In essence, Dewa Ruci’s Journal editor wants to invite writers to greet the scientific community at large.We are grateful that six writers can greet the international community through their articles. The first is Tunjung Atmadi and Ika Yuni Purnama, who wrote an article entitled “Material Ergonomics on Application of Wooden Floors in the Interior of the Workspace Office.” This article discusses office interiors that are devoted to workspaces. The purpose of this study is to share knowledge about how to take advantage of space-forming elements in the interior design of a workspace by utilizing wooden floors like parquet. The focus is on choosing the use of wood by paying attention to the elements in its application. This research result has a significant meaning in the aesthetics, comfort, and safety of wooden floors in the workspace’s interior and its advantages and disadvantages.The second writer who had the opportunity to greet the Dewa Ruci Journal audience was intellectuals with diverse expertise, namely Taufiq Akbar, Dendi Pratama, Sarwanto, and Sunardi. Together they wrote an article entitled “Visual Adaptation: From Comics to Superhero Creation of Wayang.” This article discusses the fusion and mixing of wayang as a traditional culture with comics and films as contemporary culture products. This melting and mixing have given birth to new wayang creations with sources adapted from the superhero character “Avenger,” which they now call the Avenger Wayang Kreasi. According to them, Wayang Kreasi Avenger’s making maintains technical knowledge of the art of wayang kulit. It introduces young people who are not familiar with wayang kulit about the technique of carving sungging by displaying the attributes in the purwa skin for Wayang Kreasi Avenger. This creativity is an attempt to stimulate and show people’s love for the potential influence of traditional cultural heritage and its interaction with the potential of contemporary culture.The next authors are Sriyadi and RM Pramutomo, with an article entitled “Presentation Style of Bedhaya Bedhah Madiun Dance in Pura Mangkunegaran.” This article reveals a repertoire of Yogyakarta-style dance in Mangkunegaran, Surakarta, namely the Bedhaya Bedhah Madiun. The presence of this dance in Mangkunegaran occurred during the reign of Mangkunegara VII. However, the basic character of the Mangkunegaran style dance has a significant difference from the Yogyakarta style. This paper aims to examine the Bedhaya Bedhah Madiun dance’s presentation style in Mangkunegaran to determine the formation of its presentation technique. The shape of the Bedhaya Bedhah Madiun dance style in Mangkunegaran did not occur in an event but was a process. The presentation style’s formation is due to a problem in the inheritance system that has undergone significant changes. These problems arise from social, political, cultural, and economic conditions. The responses to these problems have shaped the Bedhaya Bedhah Madiun dance's distinctive features in Mangkunegaran, although not all of them have been positive.Hasbi wrote an article entitled “Sappo: Sulapa Eppa Walasuji as the Ideas of Creation Three Dimensional Painting.” This article reveals Hasbi’s creative process design in creating three-dimensional works of art, named Sappo. He got his inspiration from the ancient manuscripts written in Lontara, namely the manuscripts written in the traditional script of the Bugis-Makassar people on palm leaves, which they still keep until now. Sappo for the Bugis community is a fence that limits (surrounds, isolates) the land and houses. Sappo’s function is to protect herself, her family, and her people. Sulapa Eppa means four sides, is a mystical manifestation, the classical belief of the Bugis-Makassar people, which symbolizes the composition of the universe, wind-fire-water-earth. Walasuji is a kind of bamboo fence in rhombus rituals. Eppa Walasuji’s Sulapa is Hasbi’s concept in creating Sappo in the form of three-dimensional paintings. The idea is a symbolic expression borrowing the Lontara tradition's idiom to create a symbolic effect called Sappo.Mahdi Bahar and his friends wrote an article entitled “Transformation of Krinok to Bungo Krinok Music: The Innovation Certainty and Digital-Virtual Contribution for Cultural Advancement.” Together, they have made innovations to preserve Krinok music, one of Jambi’s traditional music themes, into new music that they call Bungo Krinok. He said that innovation is a necessity for the development of folk music. In innovating, they take advantage of digital technology. They realize this music’s existence as a cultural wealth that has great potential for developing and advancing art. The musical system, melodic contours, musical grammar, and distinctive interval patterns have formed krinok music’s character. This innovation has given birth to new music as a transformation from Jambi folk music called “Bungo Krinok” music.Finally, Luqman Wahyudi and Sri Hesti Heriwati. They both wrote an article entitled “Social Criticism About the 2019 Election Campaign on the Comic Strip Gump n Hell.” They explained that in 2019 there was an interesting phenomenon regarding the use of comic strips as a means of social criticism, especially in the Indonesian Presidential Election Campaign. The title of the comic is Gump n Hell by Errik Irwan Wibowo. The comic strip was published and viral on social media, describing the political events that took place. In this study, they took three samples of the comic strip Gump n Hell related to the moment of the 2019 election to analyze their meaning. From the results of this study, there is an implicit meaning in the comic strip of pop culture icons' use to represent political figures in the form of parodies.That is the essence of the issue of Volume 16 Number 1 (April Edition), 2021. Hopefully, the knowledge that has been present in this publication can spur the growth of visual and performing art science in international networks, both in the science of art creation and in scientific research of art in general. We hope that the development of visual and performing art science can reveal the various meanings behind various facts and phenomena of art life. Therefore, the growth of international networks is an indispensable need.Thank you.
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Ellingson, Ter, and Cyril de Silva Kulatillake. "Sri Lanka: Kolam--The Masked Play." Ethnomusicology 31, no. 1 (1987): 187. http://dx.doi.org/10.2307/852317.
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Meddegoda, Chinthaka Prageeth. "Hindustani Classical Music in Sri Lanka: A Dominating Minority Music or an Imposed Musical Ideology?" ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 6 (December 4, 2020): 41–50. http://dx.doi.org/10.30819/aemr.6-3.
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In Sri Lanka, the various groups of Tamils are jointly the largest minority group who migrated from different places of South India and in different time periods. South Indian music is widely appreciated and learnt by both the Sinhala including by large parts of the Tamil minority spread over Sri Lanka. Although a number of Sinhala people prefer and practice North Indian music geographically, and probably culturally, they are much closer to South India than to North India. Some historical sources report that Sinhalese are descendants of North Indians who are believed to be Aryans who migrated from Persia to the Northern part of India in the 13th century and later. Therefore, some scholarly authorities believe that the Sinhalese ‘naturally’ prefer North Indian music as they also continue the suggested Aryan heritage. Nevertheless, some other sources reveal that the North Indian music was spread in Sri Lanka during the British rule with the coming of the Parsi Theatre (Bombay theatre), which largely promoted Hindustani raga-based compositions. This paper explores selected literature and opinions of some interviewees and discusses what could be the reasons for preferences of North Indian music by the Sinhalese. The interviewees were chosen according to their professional profile and willingness to participate in this research. As a result, this paper will offer insights through analysing various opinions and statements made by a number of interviewees. The research also considered some theories which may relate to the case whether Hindustani classical music is due to these reasons a dominating minority culture or a rather self-imposed musical ideology. The latter would establish an aesthetic hierarchy, which is not reflected in the cultural reality of Sri Lanka. This is a new research scrutinizing a long-term situation of performing arts education in this country taking mainly interviews as a departing point.
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Sathiyajith, Thushyanthi. "The importance of Vasanthan Kooththu (Art Form) songs in revealing the existence of human social and professional life." International Research Journal of Tamil 3, no. 2 (March 30, 2021): 56–64. http://dx.doi.org/10.34256/irjt2128.
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The culture of a community plays a major role in narrating the history and life of that particular community. This culture includes various aspects such as religion, ritual, faith, food, customs or practices as well as art and culture. Among these aspects, art is not only for entertainment; but it is also for exposing the social character and tradition of that particular community. The undeniable thing here is the factor that art forms in every country, and in every region are not only to create entertainment but also to preserve the antiquity of their existence up to now. In that respect, Vasanthan Kooththu, one of the Sri Lankan Tamil art forms, is a notable art form in that category. Even though this art form is found in Batticaloa and Jaffna areas, they have differences between each other. This study focuses on the songs of Vasanthan Kooththu performed in the Katuthavalai area of Batticaloa. This type of Kooththu is an art form of tapping and dancing with two sticks in the hands; however, these sticks are also used to express the function of the meaning of the song with dance. Even though this type of Kooththu is a dance form, the greatness of the songs used in this Kooththu is significant. There are 62 types of Vasanthan poems have been in use in the Art Form performances. These have been compiled around the year 1940. These 62 genres of songs are divided into six genres and compiled, namely 'Kattiyam', 'Thoththiram', 'Sariththiram', 'Tholil', 'Vedikkai', 'Vilaiyaattu' and are still in the practice during Kooththu performance. As mentioned earlier, these Kooththu song systems emphasize the art expression of the culture of a community. The songs related to the professions or job involved in these Kooththu songs express the whole series of activities of the agricultural industry. The reason that these Kooththu songs to aim to explore only a specific industry is to be explored. It is vital to discover this factor; and this article explores about how these Kooththu songs are still in operation today as a popular form of folk music performance to describe a particular social professional life, beyond globalization trends, imposition and blends of colonization thinking. This article also explores the significance of these Kooththu songs hold, the importance they have gained in the life of people as well as the value that these Kooththu songs have even today.
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Thayanithy, Murugu. "Feeling of love in Batticaloa folk songs." International Research Journal of Tamil 3, no. 4 (September 15, 2021): 108–21. http://dx.doi.org/10.34256/irjt21414.
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Literatures have been studied orally before taking written form. History makes it clear that such songs were written during the Sanskrit period. These oral literatures shed light on the life and history of a country and its flaws and serve as a mirror that reveals the cultures, customs, and ancient thoughts of the people. Although the study of folk songs on the world stage has been in vogue for a long time, it came into practice in Tamil Nadu in the 19th century and then came into the study. However, it has not been advanced as a separate discipline in the University of Sri Lanka to date. Instead, the study of folk songs is being carried out in collaboration with the Tamil Department.In the case of Batticaloa Tamil Nadu, the close connection between India and Sri Lanka due to migration, migration and migration from ancient times can be seen from the identification of Tamils as the first and last king of Sri Lanka.Therefore, it is possible to realize that folk songs are widespread among the people of Batticaloa as there was not only Tamil Nadu connection but also Indian national connection. The songs are arranged in the form of Ritual, Rain and Famine, Lullaby, Game, love, Marriage, Family, Community, Relationship and Career, Obpari, Swing, Satire, Mother Songs.These songs explore love songs, present the feeling of love found in them, show how they fit in with the general characteristics found in the literature of Sangala Agathi and reveal aspects of the Batticaloa socio-cultural hierarchy. The gist of the song is not to give a direct meaning, but to explain its essence. They are classified as motherly songs, Fatherly songs, Leader songs, Leader songs, Friend songs, and General songs.
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Jähnichen, Gisa. "The Role of Music and Allied Arts in Public Writings on Cultural Diversity: “People of Sri Lanka”." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 6 (December 4, 2020): 93–100. http://dx.doi.org/10.30819/aemr.6-7.
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The Sri Lankan Ministry of National Coexistence, Dialogue, and Official Languages published the work “People of Sri Lanka” in 2017. In this comprehensive publication, 21 invited Sri Lankan scholars introduced 19 different people’s groups to public readers in English, mainly targeted at a growing number of foreign visitors in need of understanding the cultural diversity Sri Lanka has to offer. This paper will observe the presentation of these different groups of people, the role music and allied arts play in this context. Considering the non-scholarly design of the publication, a discussion of the role of music and allied arts has to be supplemented through additional analyses based on sources mentioned by the 21 participating scholars and their fragmented application of available knowledge. In result, this paper might help improve the way facts about groups of people, the way of grouping people, and the way of presenting these groupings are displayed to the world beyond South Asia. This fieldwork and literature guided investigation should also lead to suggestions for ethical principles in teaching and presenting of culturally different music practices within Sri Lanka, thus adding an example for other case studies.
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Helffer, Mireille, monks of the Madangalla Privena, and Wolfgang Laade. "Sri Lanka. Buddhist Chant I: Maha Pirit. The Great Chant." Yearbook for Traditional Music 25 (1993): 179. http://dx.doi.org/10.2307/768715.
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Kalinga Dona, Lasanthi Manaranjanie. "Indigenous Voices Within the Majority-Minority Discourse in Sri Lanka." Musicological Annual 55, no. 2 (December 13, 2019): 201–24. http://dx.doi.org/10.4312/mz.55.2.201-224.
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The presence of Sri Lanka's indigenous Vedda minority is subject to continuous shrinking due to imposed views of modernity, including political decisions, sociocultural circumstances, technological and other issues. Could the collaborative work on strengthening communal and individual self-perceptions and attitudes towards heritage and identity issues benefit the endangered community?
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IRVING, DAVID R. M. "The Genevan Psalter in Eighteenth-Century Indonesia and Sri Lanka." Eighteenth Century Music 11, no. 2 (August 7, 2014): 235–55. http://dx.doi.org/10.1017/s1478570614000062.
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ABSTRACTThe spread of Protestant Christianity to Indonesia and Sri Lanka in the early modern period involved large-scale translation projects and, from the beginning of the eighteenth century, the publication of metrical psalms in languages spoken by local communities: Portuguese, Malay, Tamil and Sinhala. Selected psalms from the Genevan Psalter, as well as complete versions, were translated and published in South and Southeast Asia on several occasions in the eighteenth century, representing the earliest printing of Western staff notation in Jakarta and Colombo. These psalters were issued in numerous editions, and some were prefaced with a short explanation of the musical scale. Christian communities in Indonesia and Sri Lanka appear to have used the psalters regularly in religious devotions and services. This article explores the processes involved in the translation, production and distribution of these psalters, considering musical and cultural aspects of their adoption into local communities.
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Weerakkody, Iranga Samindani. "The Maraa-Ipaddima Ritual Drama in Sri Lanka." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 9 (June 27, 2022): 65–82. http://dx.doi.org/10.30819/aemr.9-5.
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This article aims to study the ethnomusicological characteristics/expressions of a ritual drama in Sri Lanka that has lacked comprehensive research conducted about it so far; the Maraa-Ipaddima (Killing and Resurrection) ritual drama. This ritual drama is performed in reverence to the Goddess Pattini, who holds a special place in Sri Lankan culture and society for personal and social well-being such as fertility, health, and protection. The study employs a qualitative research method using both primary and secondary sources. The data has been collected through field observations, structured and semi-structured interviews, case study analysis, and literature reviewing. Study outcomes show that the ethnomusicological aspects of the ritual drama are expressed through kavi (poetic verses) sung while performing drama, traditional musical instruments, costumes, dance, and harmony. The study helped to understand the ethnomusicological expression of ritual drama performed, and it is also evident that the musical expressions performed in the ritual drama also work as a treatment in the collective healing of people (catharsis).
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Kalinga Dona, Lasanthi Manaranjanie. "Bali Healing Ritual in Sri Lanka from a Medical Ethnomusicology Perspective." Musicological Annual 52, no. 2 (December 9, 2016): 121–36. http://dx.doi.org/10.4312/mz.52.2.121-136.
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Medical ethnomusicology, a new growing sub-field of ethnomusicology takes into consideration on an equal basis music, medicine/healing and culture. This article focuses on a complex of cultural beliefs intertwined with the arts and crafts, in a multileyered bali healing ritual, which aims to restore wellbeing of individuals and communities in the South Asian country Sri Lanka.
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Laade, Wolfgang. "The Influence of Buddhism on the Singhalese Music of Sri Lanka." Asian Music 25, no. 1/2 (1993): 51. http://dx.doi.org/10.2307/834190.
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Hornabrook, Jasmine. "The musical gift: sonic generosity in post-war Sri Lanka." Ethnomusicology Forum 29, no. 1 (January 2, 2020): 128–31. http://dx.doi.org/10.1080/17411912.2020.1759113.
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Sykes. "Culture as Freedom: Musical "Liberation" in Batticaloa, Sri Lanka." Ethnomusicology 57, no. 3 (2013): 485. http://dx.doi.org/10.5406/ethnomusicology.57.3.0485.
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Wickramasinghe, Nira. "After the War: A New Patriotism in Sri Lanka?" Journal of Asian Studies 68, no. 4 (November 2009): 1045–54. http://dx.doi.org/10.1017/s0021911809990738.
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On May 19, 2009, the president of Sri Lanka, Mahinda Rajapaksa, dressed in his traditional white sarong and shirt, solemnly addressed Parliament: “The writ of the state now runs across every inch of our territory … we have completely defeated terrorism.” The same day, photographs of the corpse of the ruthless rebel leader Vellupillai Prabhakaran adorned all of the local newspapers. With his death, the secessionist war was over—this endless war that had pitted the Liberation Tigers of Tamil Eelam (LTTE) against the security forces of the government of Sri Lanka since 1983. It had sunk deep into the psyche of the people of all communities, and its terrible violence had elicited much international attention and reprimand. President Rajapaksa then addressed his citizens in the Tamil language, promising reconciliation and embracing the Tamil-speaking people in his program of recovery for the ravaged North. A “northern spring” would soon come. On the streets of Colombo, there was a feeling of trepidation, while celebrations, some spontaneous and others orchestrated by sycophantic politicians, peppered the capital. The day had been given as a special holiday for the war-weary people to celebrate by eating kiribath (milk rice) and launching (peaceful) rockets, as fireworks are commonly called. People waved the Lion Flag and compared the president to the famous second-century bce Sinhalese hero Dutugemunu, another son of the Ruhuna (Southern Sri Lanka) who succeeded in conquering Anuradhapura from the Tamil king Elara, whom he famously slew with a dart. King Dutugemunu has long been a folk hero in Sri Lanka for uniting the country under a single rule.
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Alawathukotuwa, Manoj. "The Impact of Sound Recording Techniques on Music in Sri Lanka." Sri Lanka Journal of Humanities 41, no. 1-2 (March 15, 2018): 26. http://dx.doi.org/10.4038/sljh.v41i1-2.7243.
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Jesuthasan, Anternite Shanthi, and Deepthi Inoka Uluwaduge. "Ethnobotanics used in folk medicine of Tamil culture in Sri Lanka: a scientific review." Journal of Integrative Medicine 15, no. 1 (January 2017): 19–26. http://dx.doi.org/10.1016/s2095-4964(17)60317-0.
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M, Christopher. "Life Problems of Tamils of Highlands in the Fictions of Maatthalai Somu." International Research Journal of Tamil 4, S-9 (July 27, 2022): 27–41. http://dx.doi.org/10.34256/irjt22s95.
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Immigrant Tamil literature has an important place in Highland literature. Highland Tamil literature can be considered a part of immigrant literature. It is a rich literary field with many literary genres like folk literature, poetry, short stories, novels, dramas, and essays. Highland writers have contributed to and enriched the field of literature. Their field of literature is expanding beyond the Sri Lankan highlands to include Tamil Nadu, European countries, and other countries in the world. In this way, Maatthalai Somu is an international Tamil writer who records Sri Lanka (Highland), India (Tamil Nadu), Australia and the lives of Tamils living in them. Highland literature is two hundred years old. European countries that conquered large parts of the world to accumulate capital, exploited the resources of their colonies and the labour of indigenous peoples. In this way, the British, who took control of Sri Lanka in 1815, ended the Kandy monarchy. In 1820, coffee plantations were started. After that, they also cultivated cash crops like sugarcane, tea, and rubber. The South Indian Tamils migrated and settled in the highlands for the manpower to work on these large plantations. These Tamils are called Highland Tamils. Famine and oppression in India in the nineteenth century also caused Tamils to immigrate to Sri Lanka. The hard labour of Tamils was used in creating and cultivating these plantations. The history and life problems of such highland Tamils have been recorded by the highland Tamil writer Maatthalai Somu in his fiction.
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Rastogi, Subha, Dinesh K. Kulshreshtha, and Ajay Kumar Singh Rawat. "Streblus asper Lour. (Shakhotaka): A Review of its Chemical, Pharmacological and Ethnomedicinal Properties." Evidence-Based Complementary and Alternative Medicine 3, no. 2 (2006): 217–22. http://dx.doi.org/10.1093/ecam/nel018.
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Streblus asperLour is a small tree found in tropical countries, such as India, Sri Lanka, Malaysia, the Philippines and Thailand. Various parts of this plant are used in Ayurveda and other folk medicines for the treatment of different ailments such as filariasis, leprosy, toothache, diarrhea, dysentery and cancer. Research carried out using differentin vitroandin vivotechniques of biological evaluation support most of these claims. This review presents the botany, chemistry, traditional uses and pharmacology of this medicinal plant.
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Desai-Stephens, Anaar. "The Musical Gift: Sonic Generosity in Post-War Sri Lanka." Ethnomusicology 64, no. 3 (October 1, 2020): 527. http://dx.doi.org/10.5406/ethnomusicology.64.3.0527.
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Aravinthon, Suhanya. "The Tradition of Othuvar in Temples - A Cultural Musicology study based on the Saiva temple tradition in Sri Lanka." Indian Journal of Tamil 3, no. 1 (February 3, 2022): 21–26. http://dx.doi.org/10.54392/ijot2214.
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The early Siva community identify the Singing is the easiest way to pray to God and reaching his salvation. From the earliest times in the Saiva tradition, the Nayanmars and Alvars who descended from Karaikkalammaiyar, followed this way and dissolved with the power of God not only this, with the help of history of Saiva we can understand, these Nayanmars and Alvars were not only practice this style of praying in their own life, as well as they insist the community to follow this method of their religious life also. In the Saiva tradition, those who greet the Lord with music are known by the special name of 'Oduvars'. This Oduvar tradition, which originated from Karaikkalammaiyar in the history of Sivasim, has continued in Hindu temples in Sri Lanka up to now. As far as Sri Lanka is concerned, history has maintained a close relationship with Tamil Nadu for a long time in culture, religion, customs and many other social contexts. It would not be an exaggeration to say that even though Sri Lanka has been under foreign rule for a long time, it is the work of these readers to preserve Sivasim and Tamilism and pass it on to the next generation. This article describes the work done by the Oduvars in Jaffna, the place where Saivism flourished in Sri Lanka.
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Kennedy Perera, Rev Fr Dassanayake Mudalige John, Kennedy Degaulle Gunawardana, and Yatiwelle Koralalage Banda Weerakoon. "An Analysis of Parental Attitudes Towards Students Education Performance in Negombo Sea-Belt Sri Lanka." Australian Journal of Business and Management Research 06, no. 02 (January 12, 2022): 13–32. http://dx.doi.org/10.52283/nswrca.ajbmr.20220602a02.
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The purpose of this study is to investigate the relationship of secondary school students’ educational performance and their perceived parental attitudes. Parents' ambitions appear to be one of the crucial predictors for children’s educational performance. Information has been collected on students in five community middle schools in the Negombo sea belt during the 2020-2021 academic year to find out perceived parental involvement on their academic performance. This research follows a screening model, which develops the instrumental scales that measures the students’ perceived parental attitudes towards educational performance. The Pearson product-moment correlation coefficient and regression were utilized for data analysis. Furthermore, one t test was used to determine the level of overall parental attitudes towards secondary level education of children. The regression results indicate that fisher folks’ children mostly perceived their parents’ attitudes as protective demanding, which contributed 26.8 percent towards educational performance. Furthermore, regression results further demonstrate that Authoritarian Parent Attitude and Democratic Parent Attitude were 18.5 percent and 14.49 percent respectively, towards educational performance while encouraging students in terms of decisions for traditional fishing rather than their children’s academic future. Pearson product-moment correlation coefficient indicate that three sub dimensions of parental attitudes moderately impacted on secondary level education of fisher-folk children in the Negombo sea belt. However, when the parents’ Democratic, protective demanding and authoritarian attitudes increased, a student’s educational performance decreased but perceived parental attitude has a moderate impact on secondary level educational performance of fisher-folk children in the Negombo sea belt in Sri Lanka.
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Nimjee, Ameera. "Moving Bodies, Navigating Conflict: Practicing Bharata Natyam in Colombo, Sri Lanka." Ethnomusicology 66, no. 1 (April 1, 2022): 196–98. http://dx.doi.org/10.5406/21567417.66.1.14.
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Ahmed, Syed Jamil. "The Ritual of Devol Māduā: Problematizing Dharma in the Ethnic Conflicts of Sri Lanka." New Theatre Quarterly 19, no. 4 (October 8, 2003): 326–46. http://dx.doi.org/10.1017/s0266464x03000228.
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Western consciousness of Sri Lanka tends to be limited to bracketing the secessionist ‘Tamil Tigers’ among the ‘terrorist threats’ facing the world community. In truth, tensions between the Sinhalese and Tamil communities of Sri Lanka go back two millennia, and Syed Jamil Ahmed argues here that the conflict is reflected in the myths of origin of both communities and the rituals through which they are still re-enacted. He believes that one of these, the ritual of Devol Māduā, offers a possible resolution to the problematic relationship between religious and moral law, or dharma, and the pragmatics of statecraft in Sri Lanka. After examining the historical context of Buddhism in Sri Lanka and the myths of origin associated with the three key deities in the ritual, he offers an episode-by-episode description of the event, and goes on to suggest that the function of the ritual in Sinhalese–Buddhist society is revealing in terms of the dialectics of pacifism and violence that Buddhism faces in Sri Lankan ethnic conflict. Syed Jamil Ahmed is a director and designer based in Bangladesh, where he is Associate Professor at the Department of Theatre and Music in the University of Dhaka. In 2001–2 he was a visiting faculty member at King Alfred's College, Winchester. He wrote on ‘Decoding Myths in the Nepalese Festival of Indra Jātrā’ in NTQ 74, and his full-length publications – Acinpakhi Infinity: Indigenous Theatre in Bangladesh (Dhaka University Press, 2000) and In Praise of Niranjan: Islam, Theatre, and Bangladesh (Dhaka: Pathak Samabesh, 2001) – catalogue the wide variety of indigenous theatre forms in Bangladesh.
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Napagoda, Mayuri, Jana Gerstmeier, Hannah Butschek, Sudhara De Soyza, Simona Pace, Sybille Lorenz, Mallique Qader, et al. "The Anti-Inflammatory and Antimicrobial Potential of Selected Ethnomedicinal Plants from Sri Lanka." Molecules 25, no. 8 (April 20, 2020): 1894. http://dx.doi.org/10.3390/molecules25081894.
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Traditional folk medicine in Sri Lanka is mostly based on plants and plant-derived products, however, many of these medicinal plant species are scientifically unexplored. Here, we evaluated the anti-inflammatory and antimicrobial potency of 28 different extracts prepared from seven popular medicinal plant species employed in Sri Lanka. The extracts were subjected to cell-based and cell-free assays of 5-lipoxygenase (5-LO), microsomal prostaglandin E2 synthase (mPGES)-1, and nitric oxide (NO) scavenging activity. Moreover, antibacterial and disinfectant activities were assessed. Characterization of secondary metabolites was achieved by gas chromatography coupled to mass spectrometric (GC-MS) analysis. n-Hexane- and dichloromethane-based extracts of Garcinia cambogia efficiently suppressed 5-LO activity in human neutrophils (IC50 = 0.92 and 1.39 µg/mL), and potently inhibited isolated human 5-LO (IC50 = 0.15 and 0.16 µg/mL) and mPGES-1 (IC50 = 0.29 and 0.49 µg/mL). Lipophilic extracts of Pothos scandens displayed potent inhibition of mPGES-1 only. A methanolic extract of Ophiorrhiza mungos caused significant NO scavenging activity. The lipophilic extracts of G. cambogia exhibited prominent antibacterial and disinfectant activities, and GC-MS analysis revealed the presence of fatty acids, sesquiterpenes and other types of secondary metabolites. Together, our results suggest the prospective utilization of G. cambogia as disinfective agent with potent anti-inflammatory properties.
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Peiris, Eshantha. "Modernizing Composition: Sinhala Song, Poetry, and Politics in Twentieth- Century Sri Lanka by Garrett M. Field." Asian Music 53, no. 2 (June 2022): 144–47. http://dx.doi.org/10.1353/amu.2022.0016.
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Walsham, Alexandra. "Footprints and Faith: Religion and the Landscape in Early Modern Britain and Ireland." Studies in Church History 46 (2010): 169–83. http://dx.doi.org/10.1017/s0424208400000577.
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The idea that divine beings, holy people and magical creatures leave behind permanent marks of their immortality on the surface of the earth is common to many cultures and spiritual systems. Throughout history curious hollows, cavities, and coloured stains on stone and rock have been explained as tangible evidence of the presence and intervention of deities, saints, prophets, angels and demons. The folk motif of the miraculous impression of a foot, hand or limb finds frequent expression within Buddhism, Hinduism, Islam, Judaism and Christianity. Footprint shrines and cults abound in the Middle East, India, south-east Asia and China, from the Dome of the Rock in Jerusalem and Qadam Sharif in Delhi to Phra Sat in Thailand. Variously revered as the footmark of Buddha, Siva, Adam and St Thomas the Aposde, Sri Pada in Sri Lanka is perhaps the most compelling emblem of the polyvalency of this intriguing phenomenon and its capacity to range across the full spectrum of religious traditions.
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Thakur, Shifali, Hemlata Kaurav, and Gitika Chaudhary. "A Review on Woodfordia fruticosa Kurz (Dhatki): Ayurvedic, Folk and Modern Uses." Journal of Drug Delivery and Therapeutics 11, no. 3 (May 15, 2021): 126–31. http://dx.doi.org/10.22270/jddt.v11i3.4839.
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Woodfordia fruticosa kurz is an herbal plant that belongs to the family Lythraceae. This plant is widely distributed throughout the tropical and subtropical regions of India, Sri Lanka, China, Malaysia, Indonesia, Japan and Pakistan. The plant possesses a long history of medicinal use. The flowers of Woodfordia fruticosa are recorded to possess potent therapeutic values. The various phytochemicals isolated from this plant are tannins, flavonoids, anthraquinone, glycosides and polyphenols. The extract of flowers and leaves are associated with useful therapeutic activities. These phytochemical compounds have many pharmacological properties such as antimicrobial, hepatoprotective, cardioprotective, antioxidant, antiulcer, immunomodulatory, antifertility and anti-tumor. These pharmacological activities of Woodfordia fruticosa plant are also mentioned in the literature of ayurveda, yunani and other traditional systems of medicine. This review is intended to provide brief information on the plant Woodfordia fruticosa on the basis of chemical constituents, folk usage, ayurvedic usage, modern usage and its biological activities.
Keywords: Woodfordia fruticosa, antimicrobial, Ayurvedic, flavonoids, Octacosanol
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Kaushal, Rajesh Kumar, and Surya Narayan Panda. "A Meta Analysis on Effective conditions to Offer Animation Based Teaching Style." Malaysian Journal of Learning and Instruction 16, Number 1 (June 2, 2019): 129–53. http://dx.doi.org/10.32890/mjli2019.16.1.6.
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Purpose - The purpose of this experimental study is to investigate the impact of teaching Oriental Music using Blended Learning (BL) approach for the students of senior secondary level in Sri Lanka specifically focusing on their achievement on required competencies of Oriental Music at Ordinary Level. The study analyzes the academic performance of students with detailed comparison of BL environment and traditional learning environment. Authors propose the application of BL approach to teach Oriental Music and study its impact on improvement of students’ competency. The study conducted with the application of a mixed instructional design model of objectivist and constructivist approaches for the design of the blended learning course in a student centred learning environment. Methodology - The study was directed by using true experimental study design with pretest and posttest control groups. BL was applied to the experimental group and the traditional instruction method was applied to control group. 9 schools from Colombo district were randomly selected for the experimental and control groups covering all the three existing school types of Sri Lanka. The study group consisted of 360 students of Grade 10 and Grade 11 who has been studying Oriental Music as a subject for General Certificate of Education Ordinary Level. To analyze the data Descriptive statistics, Paired samples t test, Independent samples t test were utilized. Findings - The findings of the experiment indicated that students who has studied Oriental Music under BL strategy showed a significant improvement in their music academic performances after the intervention. The mean post-test of the experimental group was 71.75 which is significantly higher than the mean control group which was 52.07. The mean difference was 19.68 1.91. Hence, there is a statistically significant increase in the performance of students who studied Oriental Music under blended learning. Thus, it is clearly evident that the blended instruction was effective. Significance - This study indicated a positive platform to mould and cater the entire teaching learning process by introducing BL strategy to Sri Lankan secondary education system and fulfilled an existing research gap by utilizing BL to teach highly traditional abstract art. Results of the study contributes to the curriculum designing field with novel ideas to adapt blended instructions to teach secondary level students effectively.
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Edward, Chamila Nishanthi, David Asirvatham, and Gapar Johar. "The Impact of Teaching Oriental Music using Blended Learning Approach: An Experimental Study." Malaysian Journal of Learning and Instruction 16, Number 1 (June 2, 2019): 81–103. http://dx.doi.org/10.32890/mjli2019.16.1.4.
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Purpose - The purpose of this experimental study is to investigate the impact of teaching Oriental Music using Blended Learning (BL) approach for the students of senior secondary level in Sri Lanka specifically focusing on their achievement on required competencies of Oriental Music at Ordinary Level. The study analyzes the academic performance of students with detailed comparison of BL environment and traditional learning environment. Authors propose the application of BL approach to teach Oriental Music and study its impact on improvement of students’ competency. The study conducted with the application of a mixed instructional design model of objectivist and constructivist approaches for the design of the blended learning course in a student centred learning environment. Methodology - The study was directed by using true experimental study design with pretest and posttest control groups. BL was applied to the experimental group and the traditional instruction method was applied to control group. 9 schools from Colombo district were randomly selected for the experimental and control groups covering all the three existing school types of Sri Lanka. The study group consisted of 360 students of Grade 10 and Grade 11 who has been studying Oriental Music as a subject for General Certificate of Education Ordinary Level. To analyze the data Descriptive statistics, Paired samples t test, Independent samples t test were utilized. Findings - The findings of the experiment indicated that students who has studied Oriental Music under BL strategy showed a significant improvement in their music academic performances after the intervention. The mean post-test of the experimental group was 71.75 which is significantly higher than the mean control group which was 52.07. The mean difference was 19.68 1.91. Hence, there is a statistically significant increase in the performance of students who studied Oriental Music under blended learning. Thus, it is clearly evident that the blended instruction was effective. Significance - This study indicated a positive platform to mould and cater the entire teaching learning process by introducing BL strategy to Sri Lankan secondary education system and fulfilled an existing research gap by utilizing BL to teach highly traditional abstract art. Results of the study contributes to the curriculum designing field with novel ideas to adapt blended instructions to teach secondary level students effectively.
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Korum, Solveig. "The Sound of Reconciliation? Musical and sociocultural harmony in the Sri Lanka Norway Music Cooperation." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 5 (June 30, 2020): 51–65. http://dx.doi.org/10.30819/aemr.5-7.
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This article presents findings from the Sri Lanka Norway Music Cooperation (SLNMC, 2009-2018) launched immediately after a twenty-four year long civil war in Sri Lanka. The project responded to a stated need of rebuilding a fractured society and re-establishing relations between Sinhala and Tamil populations of the island. The SLNMC comprised school concerts and public concerts, music education, heritage documentation and digitalization, in addition to skill training for musicians and technicians, festival organizers and other actors in cultural life. The article offers a critical phenomenological approach to the concept of harmony, where both phenomena of musical and socio-cultural harmony are displayed and discussed in relation to each other. I set out to investigate whether harmony in the SLNMC was a taken for granted, ´dead metaphor´ or an actual creative and impactful tool for implementing musical activities in a post-war context. Theoretically, my point of departure is Howell’s conceptual investigation of harmony in multicultural musical projects (Howell, 2018) and specifically in the South-Asia context (Howell, 2019). I have combined elements from her framework with Sykes (2011 and 2018a) as well as insights from my own research data to present a schema of three musical and three socio-cultural definitions of harmony paired and discussed in relation to each other. In conclusion, I argue that attention to various types of musical and socio-cultural harmony can cast new light on existing art for reconciliation-practices as well as generate fresh and fertile views on how to conceive, implement and assess such initiatives in the future.
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Hettiarachchi, Shanthikumar. "TAMIL TIGER ’MARTYRDOM’ IN SRI LANKA: FAITH IN SUICIDE FOR NATIONHOOD?" RELIGION IN THE PROGRAMS OF POLITICAL PARTIES 1, no. 2 (December 1, 2007): 131–42. http://dx.doi.org/10.54561/prj0102131h.
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The article focuses on the ‘suicide-martyrdom’ deployed by the Liberation Tigers of Tamil Eelam (LTTE) of Sri Lanka as a political strategy for self determination and liberation from the ‘Sinhala hegemony’. The protagonists have given a new political-religious meaning to the historically celebrated acts of religious martyrdom, which took place in the name of faith and belief. Suicide strikers do not believe that the suicide acts they commit are lethal. They are portrayed to be valiant acts of honour and sacrifice on behalf of the family, ethnic community, and more importantly against the ‘terrorising other’ whose ‘acts of violence’ must be terminated. It is performed not as an act of violence, but a resolute sacrifice for the sake of compatriots and their freedom. The author draws some aspects from the research and writings of Peter Schalk and Michael Roberts who have addressed the same subject area on martyrdom as a form of secular resistance, and the latter, on religious aspects in the military formation of a suicide striker and in the aftermath of the mission. He argues that the reconstruction of an astute faith in suicide and its ritualisation as a well crafted political tool and as a powerful means to instil fear psychosis in the enemy for the creation of a separate state. The concept of suicide and the suicide striker within the LTTE with its primary secular political hermeneutic has now embraced a phase of expanding into a notion of patriotic heroism, in the name of statehood of Tamil Eelam bordering on religiouscultural sentiments. This altruistic suicide is linked to liberation of their compatriots from tyranny and injustice which is considered sublime and transcendental even though there is no definitive reward of a paradise as in the case of Jihadist suicide strikers. The political rhetoric behind the war slogans with religious connotations and statements is socio-political cancer, which has infected many conflict ridden localities across the globe. Sri Lanka remains one example of a majority-minority conflict zone and displays an ardent obstinacy both by the majority and the minority in the conflict, in portraying the ‘other’ as the sole enemy of the ‘self’. They have not only been emulated by the likes of Hamas in the Palestinian campaign against Israeli occupation but also by the Al-Qaeda terror network. A suicide striker is different to a solider who goes to the battle field, and is not focused on dying but counterattacking the enemy. The suicide striker kills so that others may live through his or her act of heroism, a devotional sacrifice for the cause of Tamil Eelam. The abandonment of a Black Tiger life is not suicide, but a gift of oneself which has Christian nuances. LTTE hero is a ‘secular’ hero. However, it must be noted that LTTE on their part fail to obliterate the centuries old psychosocial phenomenon of religiosity, embedded in the Tamil folk psyche with the Hindu worldview. The representational death of a Black tiger enhances and pontificates the Tamil ethnic roots and heritage as brave, courageous and surpassing those of the enemy which endows the Tamil public with a sense of heroism and national pride. He/she is a hero of the Tamil Eelam and nothing more and nothing less. Schlak relentlessly tries to separate the LTTE’s ideological secularity from being ‘religious’ but he undermines the ethnic Tamil religiosity which is very much Saivite Hindu and Catholic which determine the parameters of a new cult, within the space provided by the LTTE, where the masses have found meaning and connectedness in times of despair and loss. It is in this sense that new religious meanings have been collated around death and dying, in the name of liberation and suicide, however violent, self destructive and undesirable, within the religious world of the popular masses.
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Meddegoda, Chinthaka Prageeth. "Review of ‘Jim Sykes (2018). The Musical Gift: Sonic Generosity in Post-War Sri Lanka." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 9 (June 27, 2022): 119–22. http://dx.doi.org/10.30819/aemr.9-11.
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Farooqui, Saabiya, and Tulika Tyagi. "NERIUM OLEANDER: IT’S APPLICATION IN BASIC AND APPLIED SCIENCE: A REVIEW." International Journal of Pharmacy and Pharmaceutical Sciences 10, no. 3 (March 1, 2018): 1. http://dx.doi.org/10.22159/ijpps.2018v10i3.22505.
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Nerium oleander is an important medicinal plant in Indian folk medicine. It is a potentially lethal plant in many cases and poisoning is reported in tropical and subtropical parts of the world as well as a number of suicidal cases are also prevalent in South Asian countries, especially in India and Sri Lanka. All parts of the plant are toxic and contain a variety of cardiac glycosides which includes neriin, oleandrin, cardenolides, gentiobiosyl and odoroside. This plant species also produce secondary metabolites such as alkaloids, flavonoids and steroids which have pharmacological applications. The important pharmacological activities are antibacterial, anthelmintic, anti-inflammatory, hepatoprotective, immunopotential, anti-pyretic, antioxidant, antifungal, anticancer and anti-HIV activity. This review describes the evidence-based information regarding pharmacological activity as well as phytochemicals of this plant.
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Howell, Gillian, and Solveig Korum. "Creating Spaces of Music Asylum in Ethnically Divided Contexts." Conflict and Society 8, no. 1 (June 1, 2022): 258–74. http://dx.doi.org/10.3167/arcs.2022.080116.
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This article explores the ways in which arts experiences in conflicted and territorialized settings may invite a heightened engagement with space, and what this suggests about creative experiences as a vehicle for transforming space and the (re)construction of one’s presence and place in the world. Presenting ethnographic data from two youth music projects established after the wars in Bosnia and Herzegovina and Sri Lanka and argued from the perspective of musician-practitioner-researchers, the authors examine how musical interaction, improvisation, and performance creation enabled processes of exploring, reconfiguring, and expanding the participants’ identities and sense of place in the surrounding world. Using Tia DeNora’s conceptualization of “music asylum,” the article shows how strategies of removal and refurnishing created creative and safe spaces in which alternative lives and more complex identities could be rehearsed and conflict narratives could be revised, fostering a temporary transformation of space that is captured in metaphors like bubble, refuge, and sanctuary.
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Mohideen, Mazlin, Nor Syamimi Izzati Zainal Abidin, Mohamad Iqbal Hazmie Idris, and Nur Azzalia Kamaruzaman. "An Overview of Antibacterial and Antifungal Effects of Azadirachta indica Crude Extract: A Narrative Review." Biomedical and Pharmacology Journal 15, no. 1 (March 31, 2022): 505–14. http://dx.doi.org/10.13005/bpj/2391.
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Azadirachta indica, commonly known as neem, or Margosa, originated in India. It is one of the species in the Azadirachta genus. It is native to South Asia's Indian subcontinent and dry areas such as India, Nepal, Sri Lanka, Bangladesh, Pakistan and the Maldives. The plant has long been used in Ayurvedic and folk medicine and it is now commonly used in cosmetics and organic agriculture. Several pharmacological activities were identified from the crude extract of Azadirachta indica, which have attracted a lot of research interest from scientists. This narrative review explores the vast potential of neem in eliciting antibacterial and antifungal effects. Furthermore, we highlight the various effects of different types of solvent and several parts of the neem plant on growth inhibition of bacteria and fungi by performing the inhibition zone technique using the disc diffusion method, one of the commonly used methods to measure bacterial, fungal growth.
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Rajasinghe, Sumudu, and Carukshi Arambepola. "Sports competition related anxiety: Is it modifiable among athletes in urban schools in Sri Lanka?" Asian Journal of Interdisciplinary Research 4, no. 4 (December 30, 2021): 37–46. http://dx.doi.org/10.54392/ajir2145.
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Competition related anxiety is a major psychological issue among athletes and this study estimates the prevalence of competition related anxiety, its associated factors and coping strategies used, among school athletes in Sri Lanka. A cross-sectional study was conducted among 330 athletes. Two-stage simple random sampling was used. Competition related anxiety level was determined by Sport Competition Anxiety Test for adults (SCAT-A). Prevalence of ‘high’ level of sport competition related anxiety was 19.4% and it was significantly associated with individual sports, fear of failure, experience of past defeat, and poor support received from parents/friends. Listening to music, goal setting, positive self-talk and meditation were positive coping strategies used by athletes. The main negative coping strategy was being angry. High competition related anxiety prevalent in about 1/5th of school athletes was influenced by several factors related to the sport event. Psychological support incorporated into routine physical training sessions is recommended.
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Bandyopadhyay, Debashis. "In Defence of the Real: The ‘Pathology’ of Violence in Buddhist Folk Rituals and Statecraft of Sri Lanka: A Psychoanalytic Review." Contemporary Buddhism 17, no. 1 (January 2, 2016): 1–16. http://dx.doi.org/10.1080/14639947.2015.1135534.
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Medawattegedara, Lal. "Folk Ideas and Worldview Inscribed in a Selection of Folktales Attributed to the Muslim Community of the East Coast of Sri Lanka." OUSL Journal 12, no. 2 (December 27, 2017): 5. http://dx.doi.org/10.4038/ouslj.v12i2.7396.
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Field, Garrett M. "Music for Inner Domains: Sinhala Song and the Arya and Hela Schools of Cultural Nationalism in Colonial Sri Lanka." Journal of Asian Studies 73, no. 4 (November 2014): 1043–58. http://dx.doi.org/10.1017/s0021911814001028.
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In this article, I juxtapose the ways the “father of modern Sinhala drama,” John De Silva, and the Sinhala language reformer, Munidasa Cumaratunga, utilized music for different nationalist projects. First, I explore how De Silva created musicals that articulated Arya-Sinhala nationalism to support the Buddhist Revival. Second, I investigate how Cumaratunga, who spearheaded the Hela-Sinhala movement, asserted that genuine Sinhala song should be rid of North Indian influence but full of lyrics composed in “pure” Sinhala. The purpose of this comparison is to critique Partha Chatterjee's notion of the inner domain. Chatterjee focused on Bengali cultural nationalism and its complex relation to Western hegemony. He considered Bengal, the metropolis of the British Raj, to be representative of colonized nations. This article reveals that elsewhere in South Asia—Sri Lanka—one cultural movement sought to define the nation not in relation to the West but in opposition to North India.
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Goonatilleke, M. A. S. T., and B. Hettige. "ThamRobot: An Automated Robotic System to Play Thammattama." International Journal of Computer Applications Technology and Research 10, no. 11 (November 2021): 248–56. http://dx.doi.org/10.7753/ijcatr1011.1004.
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Sri Lanka has a precious traditional drum music culture that is mainly based on traditional drums. At present, this drum culture is in decline due to a lack of talented drum players. As a result, many Buddhist temples are facing a serious and tragic problem. This article presents the design and implementation of a robotic system named ThamRobot contains two robotic arms that were designed to play pre-programmed three drum tunes of the Thammattama correctly and efficiently like a drum player without any intervention of a human. In the research, nine major characteristics factors of the Thammattama such as music notes, drum locations, approximate stress, frequencies, pitch, drum type, number of sticks, playing technique, distance from stick to drum face were identified. The entire system is comprised of four main modules named motion module, user-operation module, processing module, power supply module. Finally, the system has been tested in a laboratory environment and encouraging results were obtained.
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Hossain, Salma, Rozina Parul, and M. I. Zuberi. "Potential health dangers of new invasive species similar to indigenous plants that are used as food or medicine--an example from Bangladesh." World Nutrition 9, no. 3 (December 29, 2018): 163–75. http://dx.doi.org/10.26596/wn.201893163-175.
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About 20,000 herbal products are currently available on the global market, and medicinal plants’ annual trade turnover is approximately US $ 4 billion in the United States alone. Centella asiatica (L.) Urb, (Indian Pennywort) has been widely used from the wild (also cultivated and marketed in Bangladesh, China, Southeast Asia, India, Sri Lanka), the leaves eaten as a component of mixed green vegetable, pot herb and is also an important item in the traditional medicine systems. In Bangladesh it is widely used as a health food and in the folk and traditional system of medicine for improving memory and for the treatment of a variety of ailments. Market surveys have detected two different species, C, erecta and C. verticillata, wrongly identified as the exotic species, Indian Pennywort because of their morphological similarity. Comparison of taxonomic and pharmaceutical characteristics among these species indicated a wide difference and this misidentification might pose a health risk to the consumers, the edibility and safety of the two exotic species being unknown. Public health nutritionists need to work with experts in plant taxonomy to identify and attempt to reduce the risk of invasive species of plants that may be poisonous and are similar in appearance to indigenous plants that are used for food or medicine.
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Yoon, Heein, Junhee Park, Kwang-Kyun Park, Jin Kim, N. Champika Bandara, B. M. R. Bandara, Wanninayake M. Tilakaratne, and Won-Yoon Chung. "Methanol Extract of Holarrhena antidysenterica Inhibits the Growth of Human Oral Squamous Cell Carcinoma Cells and Osteoclastogenesis of Bone Marrow Macrophages." Evidence-Based Complementary and Alternative Medicine 2017 (2017): 1–8. http://dx.doi.org/10.1155/2017/7272947.
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Oral squamous cell carcinoma (OSCC) frequently invades mandibular bone, and outcomes for treatment with surgical resection are typically poor, ultimately resulting in death. Holarrhena antidysenterica L. (Apocynaceae), distributed throughout Sri Lanka and India, has been used as a folk remedy to treat various diseases. Treatment with methanol extract of H. antidysenterica bark (HABE) inhibited cell viability and BrdU incorporation and induced apoptotic cell death in Ca9-22 gingival and HSC-3 tongue SCC cells. Flow cytometric analysis indicated that HABE treatment preferentially induces apoptotic cell death via increasing the sub-G1 peak in Ca9-22 cells and cell cycle arrest at the G1 phase in HSC-3 cells. HABE treatment in the presence of zVAD-fmk, a pan-caspase inhibitor, rescued cell viabilities in both OSCC cell lines. The ratio of Bax to Bcl-2 increased with reductions in the Bcl-2 protein expression, and the activation of caspase 3 and subsequent cleavage of PARP was detected in HABE-treated Ca9-22 and HSC-3 cells. Furthermore, HABE treatment at noncytotoxic concentrations inhibited osteoclast formation in RANKL-stimulated bone marrow macrophages. Taken together, HABE possesses the inhibitory activity on the growth of OSCC cells and antiosteoclastogenic activity. Therefore, HABE may be a promising alternative and complementary agent for preventing and treating OSCC.
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Athukorale, Uthpalee P., Naduni A. P. Balasooriya, Pradeesha L. S. Jayasinghe, Pavithri M. Nagawegedara, Chamini Y. Ranasinghe, Ramani Perera, and Sampatha E. Goonewardena. "Level of stress, factors associated with stress and coping strategies among advanced level students attending tuition classes in a selected educational zone in Sri Lanka." International Journal Of Community Medicine And Public Health 7, no. 8 (July 24, 2020): 2899. http://dx.doi.org/10.18203/2394-6040.ijcmph20203361.
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Background: Advanced level is a challenging examination due to the limitation of University entrance opportunities leading to high level of stress. Several issues have affected them irrespective of the stream of study, for which they tend to adapt different coping strategies. Therefore, the objective of this study was to determine the level of stress, factors associated with stress and coping strategies among advanced level (A/L) students attending tuition classes in selected Educational zone, Sri Lanka.Methods: A descriptive cross- sectional study was conducted among 364 A/L students aged between 17-20 years attending a selected tuition class. Self-administered questionnaire was used with 35 item coping strategy check list and DASS-21, both tools were pretested and validated in Sri Lanka. Data was analysed using SPSS 15.0 software.Results: Vastness of the A/L curriculum was a significant stress factor between males and females (p=0.001). Stress of getting lower grades and poor time management were higher among females (p=0.027, p=0.003). Males reported change in sexual habits (p=0.003) and alcohol /cigarette use (p=0.001). Lack of vacation and fear of academic failure were the most common physical and emotional stressors respectively. Seeking advice from a trusted person, being with others, blaming themselves for the situation, engaging in religious activities, listening to music, constantly thinking about the problem and crying to self were common coping strategies adopted by females. Immediate problem solving and consuming alcohol/ drugs were common coping strategies by males.Conclusions: Males had more social and physical stress associated factors whereas females had academic and emotional stressors. Different methods of coping strategies were adopted by males and females.
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Novillo-Corvalán, Patricia. "Pablo Neruda's Transnational Modernist Networks: Colombo-Madrid-London-Buenos Aires (1927–1933)." Modernist Cultures 12, no. 2 (July 2017): 198–225. http://dx.doi.org/10.3366/mod.2017.0168.
Full textAbstract:
This article positions Pablo Neruda's poetry collection Residence on Earth I (written between 1925–1931 and published in 1933) as a ‘text in transit’ that allows us to trace the development of transnational modernist networks through the text's protracted physical journey from British colonial Ceylon (now Sri Lanka) to Madrid, and from José Ortega y Gasset's Revista de Occidente (The Western Review) to T. S. Eliot's The Criterion. By mapping the text's diasporic movement, I seek to reinterpret its complex composition process as part of an anti-imperialist commitment that proposes a form of aesthetic solidarity with artistic modernism in Ceylon, on the one hand, and as a vehicle through which to interrogate the reception and categorisation of Latin American writers and their cultural institutions in a British periodical such as The Criterion, on the other. I conclude with an examination of Neruda's idiosyncratic Spanish translation of Joyce's Chamber Music, which was published in the Buenos Aires little magazine Poesía in 1933, positing that this translation exercise takes to further lengths his decolonising views by giving new momentum to the long-standing question of Hiberno-Latin American relations.