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Journal articles on the topic 'Sinhala'

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Author: Grafiati

Published: 4 June 2021

Last updated: 21 February 2023

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1

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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2

Brann, Conrad Max Benedict. "Sinhala and English." Language Problems and Language Planning 9, no. 1 (January 1, 1985): 31–36. http://dx.doi.org/10.1075/lplp.9.1.04bra.

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La sinhala kaj la angla: klarigo Uzante dokumentajn atestojn, la aŭtoro traktas la originon kaj evoluon de srilankaj politikoj koncerne la situacion de la sinhala, la endolekto de la plimulto, kaj la tamila, la endolekto de la malplimulto, kaj la angla, la iama kolonia lingvo. La komenca polit-iko de 1944-46, kiu donis egalecon al la sinhala kaj la tamila, estis sangita de la unua sendependa registaro, kiu tiel akrigis la politikan, etnan kaj lingvan konkurencon inter la du rolantoj. Kvankam oni senbrue mallevis la anglan al neoficiala statuso kiel lingvo por specialaj uzoj, lastatempe oni proponis la revivigon de la angla kiel rekonata neu-trala ligilo inter la rivalaj naciaj grupoj.

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3

&NA;. "Summaries in Sinhala." Intervention 4, no. 3 (November 2006): 284–86. http://dx.doi.org/10.1097/01.wtf.0000252586.83959.5c.

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4

&NA;. "Summaries in Sinhala." Intervention 5, no. 1 (March 2007): 73–74. http://dx.doi.org/10.1097/01.wtf.0000261767.72923.13.

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5

&NA;. "Summaries in Sinhala." Intervention 5, no. 2 (July 2007): 168–70. http://dx.doi.org/10.1097/01.wtf.0000279198.90531.bc.

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6

&NA;. "Summaries in Sinhala." Intervention 5, no. 3 (November 2007): 264–66. http://dx.doi.org/10.1097/01.wtf.0000297921.98452.ea.

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7

&NA;. "Summaries in Sinhala." Intervention 6, no. 1 (March 2008): 88–89. http://dx.doi.org/10.1097/01.wtf.0000311955.15174.bd.

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8

&NA;. "Summaries in Sinhala." Intervention 6, no. 2 (July 2008): 182–84. http://dx.doi.org/10.1097/01.wtf.0000325738.01915.fe.

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9

&NA;. "Summaries in Sinhala." Intervention 6, no. 3 (November 2008): 357–61. http://dx.doi.org/10.1097/01.wtf.0000343694.25196.0a.

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10

&NA;. "Summaries in Sinhala." Intervention 7, no. 1 (March 2009): 79–81. http://dx.doi.org/10.1097/01.wtf.0000348641.49269.e2.

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11

&NA;. "Summaries in Sinhala." Intervention 7, no. 2 (July 2009): 168–70. http://dx.doi.org/10.1097/01.wtf.0000358993.49455.cb.

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12

&NA;. "Summaries in Sinhala." Intervention 7, no. 3 (November 2009): 289–91. http://dx.doi.org/10.1097/01.wtf.0000365934.08469.e0.

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13

&NA;. "Summaries in Sinhala." Intervention 8, no. 1 (March 2010): 79–81. http://dx.doi.org/10.1097/01.wtf.0000369779.10956.40.

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14

&NA;. "Summaries in Sinhala." Intervention 8, no. 2 (July 2010): 187–90. http://dx.doi.org/10.1097/01.wtf.0000386903.36991.93.

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15

&NA;. "Summaries in Sinhala." Intervention 8, no. 3 (November 2010): 295–98. http://dx.doi.org/10.1097/01.wtf.0000391159.41215.33.

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16

&NA;. "Summaries in Sinhala." Intervention 9, no. 1 (March 2011): 95–97. http://dx.doi.org/10.1097/01.wtf.0000396013.36827.60.

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17

&NA;. "Summaries in Sinhala." Intervention 9, no. 2 (July 2011): 182–84. http://dx.doi.org/10.1097/01.wtf.0000399797.34575.30.

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18

&NA;. "Summaries in Sinhala." Intervention 10, no. 1 (March 2012): 102–4. http://dx.doi.org/10.1097/01.wtf.0000413240.39231.cc.

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19

&NA;. "Summaries in Sinhala." Intervention 10, no. 3 (November 2012): 294–95. http://dx.doi.org/10.1097/01.wtf.0000422907.93865.3d.

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20

&NA;. "Summaries in Sinhala." Intervention 11 (March 2013): 118–20. http://dx.doi.org/10.1097/01.wtf.0000428394.90153.a1.

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21

&NA;. "Summaries in Sinhala." Intervention 11, no. 2 (July 2013): 216–18. http://dx.doi.org/10.1097/01.wtf.0000432213.31091.db.

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22

&NA;. "Summaries in Sinhala." Intervention 11, no. 3 (November 2013): 362–63. http://dx.doi.org/10.1097/01.wtf.0000437934.40809.f7.

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23

&NA;. "Summaries in Sinhala." Intervention 12, no. 1 (March 2014): 152–55. http://dx.doi.org/10.1097/01.wtf.0000445486.61649.0f.

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24

&NA;. "Summaries in Sinhala." Intervention 12, no. 2 (July 2014): 311–13. http://dx.doi.org/10.1097/01.wtf.0000452103.69701.0c.

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25

&NA;. "Summaries in Sinhala." Intervention 12, no. 3 (November 2014): 458–60. http://dx.doi.org/10.1097/01.wtf.0000457051.28987.59.

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26

&NA;. "Summaries in Sinhala." Intervention 13, no. 1 (March 2015): 96–97. http://dx.doi.org/10.1097/01.wtf.0000462562.48548.88.

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27

Punchimudiyanse, M., and R. G. N. Meegama. "Computer Interpreter for Translating Written Sinhala to Sinhala Sign Language." OUSL Journal 12, no. 1 (July 31, 2017): 70. http://dx.doi.org/10.4038/ouslj.v12i1.7377.

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28

Ranathunga, Surangika, and Isuru Udara Liyanage. "Sentiment Analysis of Sinhala News Comments." ACM Transactions on Asian and Low-Resource Language Information Processing 20, no. 4 (May 26, 2021): 1–23. http://dx.doi.org/10.1145/3445035.

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Sinhala is a low-resource language, for which basic language and linguistic tools have not been properly defined. This affects the development of NLP-based end-user applications for Sinhala. Thus, when implementing NLP tools such as sentiment analyzers, we have to rely only on language-independent techniques. This article presents the use of such language-independent techniques in implementing a sentiment analysis system for Sinhala news comments. We demonstrate that for low-resource languages such as Sinhala, the use of recently introduced word embedding models as semantic features can compensate for the lack of well-developed language-specific linguistic or language resources, and text classification with acceptable accuracy is indeed possible using both traditional statistical classifiers and Deep Learning models. The developed classification models, a corpus of 8.9 million tokens extracted from Sinhala news articles and user comments, and Sinhala Word2Vec and fastText word embedding models are now available for public use; 9,048 news comments annotated with POSITIVE/NEGATIVE/NEUTRAL polarities have also been released.

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29

Nordhoff, Sebastian. "Establishing and Dating Sinhala Influence in Sri Lanka Malay." Journal of Language Contact 5, no. 1 (2012): 23–57. http://dx.doi.org/10.1163/187740912x623398.

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The study of Sri Lanka Malay has focussed on the genesis scenario, where theories of creolization (Smith et al., 2004; Smith & Paauw, 2006) with a dominant role of Tamil compete with theories of convergence (Bakker, 2006; Ansaldo, 2008), which allow for a more important role of Sinhala. This paper assesses and reevaluates the empirical data brought forward by both sides and contributes more empirical data on parallels with Sinhala. These parallels are partly due to substrate reinforcement (Siegel, 1998) of marginal structures found in Malay varieties, partly they are clear calques on Sinhala patterns. Some structures must be analysed as the result of Early Sinhala Influence during the colonial period, while for others, a later development following socio-political changes after independence is possible (Late Sinhala Influence). The paper argues that SLM changes towards Sinhala at both periods can be seen as a kind of metatypy comparable to other language contact settings in Eurasia and Papua.

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30

Senanayake, Harsha. "Religion, Religious Textbooks and Territorialisation of Sinhala Buddhist Ethno-nationalism in Sri Lanka." Open Political Science 4, no. 1 (January 1, 2021): 300–305. http://dx.doi.org/10.1515/openps-2021-0027.

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Abstract The idea of ‘homelanď performed a central role in nationalist debates, and particularly majority/ minority societies exercise the concept of the homeland, religion and religious texts to shaped their nationalist discourse and claimed their rights over a given territory. In this context, nationalism and religion can be understood as contested terms, particularly in third world nation-states including countries like Sri Lanka, which has suffered from the three-decades-long civil war between Sinhala-Buddhist majoritarian government and minority-Tamil community based separatist movement of LTTE. The formation of Sinhala- Buddhist nationalism carries interesting links with the religion and religious textbooks and based on these Buddhist religious and historical claims the majoritarian political mindset of the Sinhala community believes Sri Lanka is their homeland, and other minority communities are alien for the society. The contemporary, political and security discourse of Sri Lanka has strongly brought these Buddhism and religious texts to claim rights over the territory and galvanised ‘Sinhala-Buddhist rights’ over the popular nationalist movement. In this context, the paper discusses ‘how and why Sinhala nationalist movement strongly shaped by the Buddhist religious values and books’ and the rationale behind the link between Sinhala nationalism and Buddhist religion based on the conceptual framework of “Geopiety.”

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31

De Silva, Premakumara. "Anthropology Of ‘Sinhala Buddhism’." Contemporary Buddhism 7, no. 2 (November 2006): 165–70. http://dx.doi.org/10.1080/14639940601025148.

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32

Hilpert, Martin. "Auxiliaries in spoken Sinhala." Functions of Language 13, no. 2 (November 24, 2006): 229–53. http://dx.doi.org/10.1075/fol.13.2.12hil.

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This paper discusses whether there are elements in spoken Sinhala that can be appropriately labeled auxiliary verbs, adopting the framework of grammaticalization theory (Hopper and Traugott 1993). While auxiliaries are thought of as a nearly universal cross-linguistic category (Steele 1978), the term is not mentioned in standard works on Sinhala (Gair and Paolillo 1997, Gair 1998). On the basis of elicited data, it is argued that a number of elements can be fruitfully analyzed as auxiliaries, while other elements resist such a classification, and thus pose a challenge to current definitions of the term auxiliary in grammaticalization theory.

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33

Kanduboda, Prabath B. "Communication Strategies among Trilingual Speakers: Switching and Borrowing among Sinhala, English & Japanese Languages." Theory and Practice in Language Studies 6, no. 9 (September 1, 2016): 1732. http://dx.doi.org/10.17507/tpls.0609.02.

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The present study examined communication strategies among trilingual speakers. The main focus was to seek evidence on language switching and language borrowing as communication strategies during conversations of Sinhala, English, and Japanese languages. A free-discussion task was conducted to gather data. Twenty-five native Sinhala speakers (14 male and 11 female) residing in Japan took part in the present task. The discussions were recorded and the results were analyzed via a simple contrast and a decision tree analysis using statistics. The analysis showed that switching and borrowing occurs arbitrarily among three languages during conversations with a high significance [x2(2)=46.985, p<. 0.01]. Thus, according to this study, language switching mostly occurs between Japanese & Sinhala languages, while language borrowing mostly occurs during Sinhala language conversations.

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34

Smith, Ian. "Comments on Nordhoff ’s “Establishing and Dating Sinhala Influence in Sri Lanka Malay”." Journal of Language Contact 5, no. 1 (2012): 58–72. http://dx.doi.org/10.1163/187740912x623406.

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Students of Sri Lanka Malay agree that the language has been heavily influenced by the local languages, Sinhala and Tamil. Differences arise over not only the degree and timing of such influence from each language, but also the extent to which the language developed through untutored second language acquisition (on the part of Tamil &/or Sinhala speakers) &/or intense bilingualism (on the part of Malay speakers). Nordhoff’s arguments for Sinhala influence are examined in the context of Thomason’s (2001) framework for establishing contact-induced change and found to be convincing for some features, but weaker or unconvincing in others. The argument for early Sinhala phonological influence is based on an unsurprising distribution and the mechanism of substrate influence (Siegel, 1998, 2008) which has not been shown to operate in the context of intense bilingualism. The linguistic differing consequences of untutored second language acquisition and intense bilingualism have not been thoroughly investigated, except on lexicon (Thomason and Kaufman, 1988). The Sinhalese component of Sri Lanka Malay lexicon stands at less than 1% (Paauw, 2004), a figure inconsistent with the claim of heavy Sinhala influence through intense bilingualism.

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35

Ruwanmini, Liyanage, Karunarathne, Dias, and Nandasara. "AN ARCHITECTURE FOR AN INSCRIPTION RECOGNITION SYSTEM FOR SINHALA EPIGRAPHY." International Journal of Research -GRANTHAALAYAH 4, no. 12 (December 31, 2016): 48–64. http://dx.doi.org/10.29121/granthaalayah.v4.i12.2016.2392.

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Sinhala Inscriptions are used as one of the major sources of getting information about ancient Sri Lanka. Revealing the Information from these inscriptions becomes a huge challenge for archeologists. This research paper focused on Sinhala character recognition in ancient Sri Lankan inscription. Our intention is to ease this process by developing a web based application that enable recognition of inscription characters through scanned images and store them in an inscription database. Using this system people can track geographical location of inscriptions. Epigraphist could be able to easily obtain Sinhala interpretation of Sri Lankan inscriptions via the optical character recognition feature in our system. Our work on this research project provides benefits to researchers in archaeology field, epigraphists and general public who are interested in this subject. Inscription site tracking module will present a map that user can go around easily by tracking the locations of inscriptions. This paper presents the Architecture for this Sinhala Epigraphy system.

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36

VENUGOPAL, RAJESH. "Sectarian Socialism: The Politics of Sri Lanka's Janatha Vimukthi Peramuna (JVP)." Modern Asian Studies 44, no. 3 (July 27, 2009): 567–602. http://dx.doi.org/10.1017/s0026749x09004028.

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AbstractThis paper explores the politics of Sri Lanka's Janatha Vimukthi Peramuna (JVP) in the post-1994 period, when it re-created itself as a mainstream parliamentary political party and came to play a critical role in the collapse of the 2001–2004 peace process. The fundamental analytical enigma of the JVP lies in explaining its hybrid Marxist/Sinhala nationalist persona, which enabled it to craft a highly effective campaign of opposition to the Ranil Wickremasinghe government's two-track agenda of peace with market reforms. This paper examines how the JVP's Marxism relates to its Sinhala nationalism, and how it fits within the Sri Lanka's Marxist tradition as a whole. It argues that the JVP's increasing emphasis on Sinhala nationalism post-1999 has occurred in the context of de-radicalisation and parliamentary habilitation, and discusses the relevance of its ideological orientation to the material basis of Sinhala nationalism and its relationship with the social democratic state.

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37

Deegalle, M. "The First Sinhala Tripiṭakaya Translation: De Zoysa’s ‘Protestant’ Buddhist Project for Mass Literacy in Twentieth Century Sri Lanka." Vidyodaya Journal of Humanities and Social Sciences 07, no. 02 (July 6, 2022): 28–45. http://dx.doi.org/10.31357/fhss/vjhss.v07i02.03.

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Though the Tripiṭaka was and still remains central to Theravāda Buddhism, Sri Lankan Buddhists had not taken serious steps until the middle of the twentieth century to systematically translate the Tripiṭaka into Sinhala. Among various initiatives, A.P. de Zoysa’s Sinhala Tripiṭakaya project (1950–1968) which consisted of 48 volumes, achieved a remarkable feat of success and still stands out. As an unsurpassed, noble ‘Protestant’ initiative of a single lay Buddhist, de Zoysa completed the translation of the entire Pāḷi canon into Sinhala within a decade (1950–1958). Had not de Zoysa taken up that pioneering, challenging and formidable task, Buddhists on the island would have been compelled to wait another three decades to see the completion of the Buddha Jayanthi Tripiṭaka Granthamālā (1954–1989). The Sinhala Tripiṭakaya reached many temples and homes as never before and became a beneficial resource for monastic students in their learning. The vernacular translation made the Tripiṭaka central again in the lives of Theravāda Buddhists by filling a gap that was left open wide for nearly a century since the Buddhists first acquired the printing press in the early years of the 1860s. Though some were critical of de Zoysa’s initiative, he accomplished a formidable task by producing an elegant Sinhala Tripiṭakaya to attract a wider readership. With a focus on the Tripiṭaka translation, this article examines facets of academic life and intellectual work of A.P. de Zoysa (1890–1968), who single-handedly embarked on translating the Tripiṭaka into Sinhala and both the religious and historical significance of that project in enhancing Buddhist understanding of the Buddha’s teachings by reaching out to a broader local, vernacular audience.

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38

Deegalle, Mahinda. "Buddhist Preaching and Sinhala Religious Rhetoric: Medieval Buddhist Methods to Popularize Theravāda." Numen 44, no. 2 (1997): 180–210. http://dx.doi.org/10.1163/1568527972629858.

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AbstractBuddhist preaching is one of the most neglected areas in modern scholarship. In Buddhist societies, though varieties of preaching rituals are found, existing scholarly literature contains only scattered and often inadequate or misleading references to Buddhist preaching. Since both historians of religions and Buddhologists have tended to ignore the role of Buddhist preachers and preaching in Theravāda Buddhism, this paper stresses the importance of paying attention to ‘preaching’ in developing a holistic understanding of Sinhala Buddhism.Focusing on the term ‘bana,’ this paper examines the development of Buddhist preaching in Sri Lanka. It demonstrates the way bana has functioned in the popularization of Theravāda since the thirteenth century. First, through an examination of inscriptions, it establishes the development of the term bana as an important religio-historical category in Sinhala Buddhism. Second, it examines the specific usage of the term bana in the sense of preaching in the thirteenth century Pūjāvaliya. Finally, focusing on the Butsarana, an early thirteenth century Sinhala text which contains extensive references to bana, it examines the way Vidyācakravartī innovated Theravāda Buddhist intellectual framework by employing an unconventional term such as ‘kāma’ (desire) to describe Theravāda religious concepts in order to popularize them. It argues that Buddhist preaching developed and grew in the context of Sinhala banapot, and functions as a rich cultural, educational, and religious resource influencing the attitudes and practices of Sinhala Buddhists.

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39

Weerasooriya, W. A. T. "Differential Object Marking, Scrambling and Choice Functions: The Case of Sinhala." Vidyodaya Journal of Humanities and Social Sciences 08, no. 01 (January 15, 2023): 127–37. http://dx.doi.org/10.31357/fhss/vjhss.v08i01.09.

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This paper investigates the role of choice functions on specificity realization of indefinite noun phrases mainly by way of differential object marking, scrambling and pragmatics in Sinhala. Languages use different strategies to mark what is called specificity of noun phrases. Differential object marking and scrambling are some such operations employed by languages such as Spanish, Turkish, Hindi, and Japanese. Sinhala employs at least three strategies to mark specificity: scrambling; differential object marking and pragmatics. In the literature attempts have been made to establish a relationship between morphology (differential object marking) and syntax (short scrambling) with respect to specificity marking in languages. This paper, based on the evidence that short scrambling in Sinhala does not influence specificity marking, argues that such a link between morphology and syntax of specificity marking cannot be established cross-linguistically. It claims that an account based on choice functions is able to account for specificity marking of indefinites in Sinhala. Relevant data retrieved from the existing literature and new data introduced by the author based on native speaker judgements were considered for testing the hypothesis. The data were analyzed in light of the existing theories, frameworks and methods, thus following the deductive approach to draw the conclusions. The paper concludes that a choice functions-based analysis enables us to account for the specificity marking of not only the deferentially marked objects but also scrambled and pragmatically marked object noun phrases in Sinhala. As evident, the conclusions were drawn based on testing analysis, and evaluation of data from Sinhala, which is a less studied language in linguistics. It is suggested that the findings in this study be taken up for further investigation with similar data from other less studied languages in the world in order to make finer cross-linguistic generalisations.

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40

Padma, Sree. "Sri Lanka in 2017." Asian Survey 58, no. 1 (January 2018): 120–26. http://dx.doi.org/10.1525/as.2018.58.1.120.

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Sri Lanka’s 69-year-old parliamentary democracy continues with power concentrated at the center, and consequently, the country’s non-Sinhala-Buddhist minorities on the periphery continue to press for equal rights, while ethnic strife hinders prospects for unified progress. Maithripala Sirisena, president since 2015, promises reconciliation but has received little cooperation from the majority Sinhala Buddhists.

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41

安, 吉娜. "Dietary Metaphors in Sinhala Language." Modern Linguistics 09, no. 01 (2021): 115–19. http://dx.doi.org/10.12677/ml.2021.91018.

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42

Artigala, Vibhavi, and L. H. "EnglishLesson: Learn English in Sinhala." International Journal of Computer Applications 177, no. 13 (October 17, 2019): 20–52. http://dx.doi.org/10.5120/ijca2019919532.

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43

Chung, Chin-Wan. "An Aspect of Sinhala Assimilation." Studies in Linguistics 64 (July 31, 2022): 1–21. http://dx.doi.org/10.17002/sil..64.202207.1.

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44

Mahindapale, H. L. D. "Denigration of the Sinhala people." South Asia: Journal of South Asian Studies 20, sup001 (January 1997): 309–30. http://dx.doi.org/10.1080/00856409708723317.

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45

Coomaraswamy, R. "Nationalism: Sinhala and Tamil Myths." Comparative Studies of South Asia, Africa and the Middle East 6, no. 2 (September 1, 1986): 21–26. http://dx.doi.org/10.1215/07323867-6-2-21.

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46

Roberts, Michael. "For Humanity. For the Sinhalese. Dharmapala as Crusading Bosat." Journal of Asian Studies 56, no. 4 (November 1997): 1006–32. http://dx.doi.org/10.2307/2658297.

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In 1956, eight years after political independence was secured for Sri Lanka, a major transformation was effected through the ballot. A confederation of forces led by the Sri Lanka Freedom Party (SLFP) under S. W. R. D. Bandaranaike turfed the United National Party (UNP) and its right wing, English-educated leadership out of office. These forces represented a groundswell of the underprivileged against the privileged, and, as such, represented a radical socialist thrust. They also included a powerful strand of Sinhala nativism, i.e., of cultural nationalism, which made Sinhala the language of administration and which espoused conspiracy theories directed against the influence wielded by Catholic cabals. This body of thought has been described in the literature as “Sinhala linguistic nationalism” and “Sinhala Buddhist nationalism.” What requires underlining here is the fact that this ideological corpus had previously been in a defensive position because it was deemed a “communalism.” But, now, in 1956, the majoritarian sanction of a populist and radical victory converted it into a nationalism (see Roberts 1994, 258–59, 263–64, and ch. 12)–a force which some scholars, standing in the mid-1990s, would redefine as “chauvinism.”

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47

Perera, R., and S. Samarawickrama. "Variable sinhala typeface towards responsive design: an exploration." Bolgoda Plains 2, no. 2 (December 2022): 54–58. http://dx.doi.org/10.31705/bprm.v2(2).2022.14.

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Variable typography allows designers and programmers to fully leverage the capabilities of Responsive Web Design by modifying or animating the typeface. This study was conducted to analyse and design a dynamic variable Sinhala typeface that changes letters to letters or word to word. The research goals included using an existing typeface to use in making the transitions; analysing an existing Sinhala typeface to map out the issues of using the existing typeface; overcoming the issues identified by introducing a grid to develop a new typeface; and testing the legibility of the newly developed typeface, to generate different letter-to-letter or word-to-word animations using the developed typeface. Letter-to-letter or word-to-word variable transitions can be implemented in a web and interactive designs to enhance the engagement of the users with the corresponding digital medium. This Sinhala variable typeface can be combined with a variety of factors such as user interactions, mouse interactions, facial gestures, sound, light etc. This study shows the possibilities to create and design functioning Sinhala responsive variable typefaces with a well-founded framework, and possibilities to adapt them in any compatible systems.

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Razick, Ahamed Sarjoon, Ahmad Sunawari Long, and Kamarudin Salleh. "A Study on Religious Interaction among the Sinhala-Buddhists and the Muslims in Sri Lanka." International Letters of Social and Humanistic Sciences 53 (June 2015): 133–37. http://dx.doi.org/10.18052/www.scipress.com/ilshs.53.133.

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In Sri Lanka, the religions such as Islam, Hinduism, Christianity are practicing, although it is a predominantly Buddhist country. However, since recent past years onward, it has been proliferated the various misinterpretations about the religions among the societies by a few nationalist groups in Sri Lanka. This effort poses a suspicious situation on the religious interaction among the Sinhala-Buddhists and the Muslims, and the same situation could be observable even in Moneragala district as well. On the above backdrop, the main objective of this paper is to examine the religious interaction through measuring the religious understanding between the Sinhala-Buddhists and the Muslims in Moneragala, one of the 25 administrative districts in Sri Lanka. There are followers of two major religions, Buddhism and Islam, forming two religious communities living side by side in a few traditional villages namely Bakinigahawela, Godigamuwa, Kanulwela and Medagama which are located in Moneragala district. This is an ethno-religious study of the religious interaction among the Sinhala-Buddhists and the Muslims in said location, and the religious understanding has been selected as an indicator in order to measure the religious interaction among them. This was measured through a questionnaire survey on a total of one hundred respondents drawn from the Sinhala-Buddhists and the Muslims in selected villages. The samples together with the above mentioned indicator proved that the negative religious interaction among the Sinhala-Buddhists and the Muslims in Moneragala district, and also the lack of understanding of other religious teachings was the determinant factor to hinder their positive religious interaction.

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JAYAWARDENA, Samanthi, and Judith Sumindi RODRİGO. "Asterix’te Özel İsimlerin Sinhala’ya Çevirisi Üzerine." Cankaya University Journal of Humanities and Social Sciences 16, no. 1 (June 6, 2022): 43–60. http://dx.doi.org/10.47777/cankujhss.1025890.

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The comic series, the Adventures of Asterix created by René Goscinny and Albert Uderzo became exceptionally popular in Sri Lanka in the early 2000s when the local TV channel Sirasa broadcasted the animated films dubbed in Sinhala. The present paper focuses on one aspect that captivated the audience, the translation of the proper names from English into Sinhala. The translation of the anthroponyms in Asterix poses numerous complexities. Following Michel Ballard’s theoretical views on the translation of the proper names, we examine the decision of the translators to translate, the challenges and the strategies referring to five Asterix animated films that were dubbed into Sinhala. The names of the main characters, and the secondary/recurring characters that include Gauls, Romans and other nationalities in the target language are analysed, discussed and compared with the English equivalents. The analysis reveals that the names are translated based on the simple, and familiar characteristics easily comprehensive to the audience while the addition of the term pappa which replaces the suffix -ix in Sinhala in the names of the Gaulish characters, essentially provides the comical component. The paper argues that the sophisticated wordplay, and the literally and the artistic allusions that Astérix is known for, are lacking in the Sinhala version. Further, by eliminating the presence of foreign names, the translators have favoured a domestication approach. Though the translators have not attempted to recreate the overall effect that the creators intended, their attempts to form names, comprehensible and appreciable to the local audience, and that equally complements the original screen play, have succeeded in popularizing the comic series.

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Mannapperuma, Uthpali, Priyadarshani Galappatthy, Varuni A. De Silva, Raveen Hanwella, Raveendra Laal Jayakody, and Donald E. Morisky. "Validation of the Sinhala version of the Morisky Medication Adherence Scale to determine medication adherence in patients with bipolar affective disorder on lithium therapy." European Journal for Person Centered Healthcare 6, no. 1 (April 30, 2018): 30. http://dx.doi.org/10.5750/ejpch.v6i1.1378.

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Rationale, aims and objectives: The Morisky Medication Adherence Scale (MMAS-8) is a self-reported scale used in assessing medication adherence in patients on chronic therapy. Medication adherence is a neglected area of research in Sri Lanka and in this study we have attempted to validate the Sinhala translation of the MMAS-8 to determine medication adherence among patients stabilized on lithium therapy for bipolar disorder (BD).Methods: The MMAS-8 was translated to Sinhala with standard forward and backward translations from English to Sinhala. Patients with BD on stable doses of lithium were administered the Sinhala version of the MMAS-8. During the same visit, the serum lithium concentration was measured. Criterion validity was assessed using therapeutic serum lithium concentrations as the gold standard. Internal consistency was assessed using Cronbach’s alpha and Spearman’s rank correlation was used to assess test-retest reliability.Results: From a sample of 240 patients, 82.1% were considered adherent, with serum lithium concentration >0.4 mmol/L. The mean MMAS-8 score was 6.95±1.3. According to the MMAS-8 scale, 13.3% reported low adherence while 43.3% reported medium and high adherence equally using MMAS cut offs <6, 6 to<8 and 8 respectively. The scale sensitivity to identify adherence at a cut-off score of 6 was 86.3%. The test–retest reliability value was 0.708 (p<0.001). Internal consistency was found with a Cronbach’s alpha value of 0.608 for the 8 items of the scale.Conclusion: The Sinhala version of MMAS-8 can be used as a sensitive instrument to identify medication adherence in patients with bipolar disorders.

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