To see the other types of publications on this topic, follow the link: Hindi Riddles.
Journal articles on the topic 'Hindi Riddles'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 19 journal articles for your research on the topic 'Hindi Riddles.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Dr. Jan Nisar Moin. "A Research Review of Urdu Language." Dareecha-e-Tahqeeq 2, no. 3 (March 21, 2022): 1–70. http://dx.doi.org/10.58760/dareechaetahqeeq.v2i3.23.
Full textAbstract:
Urdu originated in the 12th century AD from the Upabharmsha region of northwestern India, which served as a linguistic system after the Muslim conquest. His first great poet was Amir Khosrow (1253–1325), who wrote duets, folk songs, and riddles in the newly formed speech, which was then called Hindu. This mixed speech was spoken in different ways in Hindi, Hindi, Hindi, Delhi, Rekhta, Gujari, Dakshini, Urdu, Mullah, Urdu, or Urdu only. The great Urdu writers continued to call it Hindi or Hindi until the beginning of the 19th century, although there is evidence that it was called Indian in the late 17th century. This article presents a research overview of Urdu language.
2
Palmer, Ítaca, and Mar Campos F.-Fígares. "Adivinanzas en el aula de ele: literatura oral, patrimonio e innovación educativa / Riddles in the SFL class: oral literature, heritage and educational innovation." TEJUELO. Didáctica de la Lengua y la Literatura. Educación 30 (March 28, 2019): 289–316. http://dx.doi.org/10.17398/1988-8430.30.316.
Full textAbstract:
The purpose of this paper is to address the Teaching of Spanish as a
Foreign Language (TSFL) through the use of short traditional or popular
texts. These are closer in character to spoken language, thus providing
an opportunity to implement a competence-based approach to learning -namely through communicative competence, which is at the centre of
standard syllabi today. These popular texts are presented here as a tool
for teaching cultural heritage as well as being an optimal base for
creative writing workshops. All of which is carried out through the use
of new classroom technologies and other, similar texts with which to
create an educational audiovisual catalogue for the classroom and/or the
school.
G
M
T
Detectar idioma
Afrikáans
Albanés
Alemán
Amhárico
Árabe
Armenio
Azerí
Bengalí
Bielorruso
Birmano
Bosnio
Búlgaro
Camboyano
Canarés
Catalán
Cebuano
Checo
Chichewa
Chino simp
Chino trad
Cincalés
Coreano
Corso
Criollo haitiano
Croata
Danés
Eslovaco
Esloveno
Español
Esperanto
Estonio
Euskera
Finlandés
Francés
Frisio
Gaélico escocés
Galés
Gallego
Georgiano
Griego
Gujarati
Hausa
Hawaiano
Hebreo
Hindi
Hmong
Holandés
Húngaro
Igbo
Indonesio
Inglés
Irlandés
Islandés
Italiano
Japonés
Javanés
Kazajo
Kirguís
Kurdo
Lao
Latín
Letón
Lituano
Luxemburgués
Macedonio
Malayalam
Malayo
Malgache
Maltés
Maorí
Maratí
Mongol
Nepalí
Noruego
Panyabí
Pastún
Persa
Polaco
Portugués
Rumano
Ruso
Samoano
Serbio
Sesoto
Shona
Sindhi
Somalí
Suajili
Sueco
Sundanés
Tagalo
Tailandés
Tamil
Tayiko
Telugu
Turco
Ucraniano
Urdu
Uzbeco
Vietnamita
Xhosa
Yidis
Yoruba
Zulú
Afrikáans
Albanés
Alemán
Amhárico
Árabe
Armenio
Azerí
Bengalí
Bielorruso
Birmano
Bosnio
Búlgaro
Camboyano
Canarés
Catalán
Cebuano
Checo
Chichewa
Chino simp
Chino trad
Cincalés
Coreano
Corso
Criollo haitiano
Croata
Danés
Eslovaco
Esloveno
Español
Esperanto
Estonio
Euskera
Finlandés
Francés
Frisio
Gaélico escocés
Galés
Gallego
Georgiano
Griego
Gujarati
Hausa
Hawaiano
Hebreo
Hindi
Hmong
Holandés
Húngaro
Igbo
Indonesio
Inglés
Irlandés
Islandés
Italiano
Japonés
Javanés
Kazajo
Kirguís
Kurdo
Lao
Latín
Letón
Lituano
Luxemburgués
Macedonio
Malayalam
Malayo
Malgache
Maltés
Maorí
Maratí
Mongol
Nepalí
Noruego
Panyabí
Pastún
Persa
Polaco
Portugués
Rumano
Ruso
Samoano
Serbio
Sesoto
Shona
Sindhi
Somalí
Suajili
Sueco
Sundanés
Tagalo
Tailandés
Tamil
Tayiko
Telugu
Turco
Ucraniano
Urdu
Uzbeco
Vietnamita
Xhosa
Yidis
Yoruba
Zulú
La función de sonido está limitada a 200 caracteres
Opciones : Historia : Feedback : Donate
Cerrar
3
Vivien Pitriani, Ni Rai, I. Gusti Ayu Desy Wahyuni, and I. Ketut Bali Sastrawan. "Pengembangan Media Poster Berbasis Pictorial Riddle Model 4D Sebagai Bahan Ajar Mata Kuliah Pendidikan Agama Program Studi Pendidikan Agama Hindu." Cetta: Jurnal Ilmu Pendidikan 6, no. 1 (February 5, 2023): 135–50. http://dx.doi.org/10.37329/cetta.v6i1.2027.
Full textAbstract:
The purpose of this study was to determine the development of 4-D pictorial riddle-based poster media as teaching materials for religious education courses in the Hindu Religious Education Study Program; find out whether poster media is feasible or not to be used based on the assessment of material experts, learning practitioners and media experts; knowing the interest in learning and student learning outcomes after using poster media. This type of research and development refers to the 4D model of the development process. At the development stage (Develop) learning tools, all the instruments used and the poster media developed were validated by learning experts and practitioners. Expert validators and practitioners are Lecturers of STAHN Mpu Kuturan Singaraja. The develop stage consists of a limited field test and an extensive test. The results showed that Pictorial Riddle-Based Poster Media was developed in four stages, namely Define, Design, Develop, and Disseminate; Pictorial Riddle-based poster media is said to be feasible in terms of SBI, PA (Percentage of Agreement) scores, and based on the results of student response questionnaires. The poster media has an SBI score of 3.92 in the good category, the PA score is 92.2%, and the result of the student response questionnaire is 3.86 in the good category and is included in the appropriate category for use. Based on the normalized gain value, the increase in student interest in the second semester of the Hindu Religious Education Study Program after applying the poster media is 0.13 with a low significant level. Based on the normalized gain value, the increase in student learning outcomes in the second semester of the Hindu Religious Education Study Program after applying the poster media was 0.42 with a moderate significance level. The results showed that the poster media based on pictorial riddles that was developed was very well used as teaching material in the Hindu Religious Education Study Program.
4
Egenvall, Agneta, Hanna Engström, and Anna Byström. "Kinematic effects of the circle with and without rider in walking horses." PeerJ 8 (November 18, 2020): e10354. http://dx.doi.org/10.7717/peerj.10354.
Full textAbstract:
Background Biomechanical studies of walk, especially walk on the circle, are scarce, while circles or curved tracks are frequently used during equestrian activities. To study horse–rider–circle interactions on the circle, the first steps would be to investigate how the unridden, freely walking horse is influenced by circular movement, and then add a rider. The aim was to study horse vertical trunk movements, and sagittal cannon angles (protraction–retraction) during walk in straight-line and on the circle without rider, and on the circle with a rider using minimal influence. Methods Ten horses were ridden by five riders, summing to 14 trials. Each trial included straight walk unridden (on concrete), and walk on 10 m diameter circles (left and right on soft surface) first lunged (unridden) and then ridden with minimal rider influence. Inertial measurement units (100 Hz) were positioned on the withers, third sacral vertebra (S3) and laterally on metacarpal and metatarsal bones (using self-adhesive bandage). Selected data were split in steps (withers and S3 vertical translations) or strides (cannon protraction–retraction) at maximum hind limb protraction, and range of motion (ROM), minima and maxima, and their timing, were extracted. Data were analyzed using mixed models with inner/outer/straight nested within unridden/ridden as fixed effect, and controlling for stride duration. Differences between: inner vs outer steps/limbs; the same step/limb unridden vs ridden; and the same step/limb straight vs inner/outer unridden; were examined for statistical significance at p < 0.05. Results Inner limbs had smaller cannon ROM than outer limbs, for example, forelimbs when ridden (inner vs outer 62° vs 63°) and hind limbs when unridden (53° vs 56°). Forelimb cannon ROM was the largest for straight (65°). Hind limb ROM for straight walk (55°) was in-between inner (52–53°) and outer hind limbs (56–57°). Vertical ROM of S3 was larger during the inner (unridden/ridden 0.050/0.052 m) vs the outer step (unridden/ridden 0.049/0.051 m). Inner (0.050 m) and outer steps (0.049 m) unridden had smaller S3 ROM compared to straight steps (unridden, 0.054 m). Compared to when unridden, withers ROM was smaller when ridden: inner hind steps unridden/ridden 0.020 vs 0.015 m and outer hind steps 0.020 vs 0.013 m. When ridden, withers ROM was larger during the inner hind step vs the outer. Conclusion The outer hind limb had greater cannon pro-retraction ROM, compared to the inner limb. Larger croup ROM during the inner step appears to be coupled to increased retraction of the outer hind limb. Knowledge of magnitudes and timing of the horse’s movements on the circle in unridden and ridden walk may stimulate riders to educate eye and feel in analyzing the execution of circles, and stimulate further studies of the walk, for example, on interactions with rider influence, natural horse asymmetries, or lameness.
5
Egenvall, A., H. Engström, and A. Byström. "Pilot-study of ridden walk on the circle – effects of progressive collection and lateral exercises." Comparative Exercise Physiology 18, no. 2 (February 22, 2022): 101–16. http://dx.doi.org/10.3920/cep210019.
Full textAbstract:
When collecting the horse, the rider influences stride length, forehand/hindquarters balance, and head-neck position. The study aim was to describe the vertical excursion of the withers and croup, and the sagittal cannon angles during collection and lateral exercises. Ten horses were ridden by five riders during 14 trials (1-5 per rider) on 10 m circles. Each trial included free walk, four degrees of increasing collection, and haunches-in and shoulderin. Inertial measurement units (100 Hz) were positioned on the withers, the first sacral vertebra (S1) and laterally on the cannons. Data for each exercise were stride-split. Range of motion (ROM), minima and maxima were studied in mixed models, controlling for stride duration. S1 vertical ROM ranged between 30-32 mm (highest degree of collection) and 51 mm (free walk), significantly smaller with increasing collection. S1 ROM during the inside hind limb step was smaller in haunches-in and shoulder-in compared to at the lowest degree of collection. Withers ROM ranged between 12 mm (lowest degree of collection) and 16-18 mm (highest degree of collection). Fore cannon protraction-retraction ROM ranged between 57° (highest degree of collection) and 63° (free walk). Hind cannon protraction-retraction ROM ranged between 47-50° (highest degree of collection) and 51-56° (free walk). All limbs had significantly smaller ROM at the highest degree of collection. Cannon ROMs were smaller for the outer limbs in haunches-in, and all limbs but the outer fore in shoulder-in, compared to the lowest degree of collection. Progressively decreasing ROM for fore- and hind limb cannons and S1 suggest that the riders achieved a shortening of the gait at higher degrees of collection. In shoulder-in and haunches-in, the diagonal oriented in the direction of motion showed decreased hind limb cannon ROM while forelimb cannon ROM was maintained, which could suggest increased shoulder freedom and collection of the targeted diagonal.
6
Seleznev, Nikolai. "Devatāsūtra in the Arabic Compendium of Chronicles of Rashīd al-Dīn." State Religion and Church in Russia and Worldwide 38, no. 3 (2020): 237–54. http://dx.doi.org/10.22394/2073-7203-2020-38-3-237-254.
Full textAbstract:
In the Compendium of Chronicles ( Jāmi‘ al-tawārīkh) of a famous medieval scholar, physician, and influential vizier at the Ilkhanid court Rashīd al-Dīn Hamadhānī (1249/50–1318) that was compiled on the basis of the works of the court historian Abū-l-Qāsim Qāshānī (died after 1323/4), one finds a History of India (Tārīkh al-Hind wa’lSind), which contains a lengthy section about the Buddha and Buddhism. Among the Arabic sources on Buddhism, this work is considered to be the most important. One of the chapters in this section is a version of the famous Buddhist sutra adapted for the Muslim reader, in which the Buddhist teachings and ethical principles are presented in the form of questions-riddles addressed by a heavenly being to the Buddha as well as his answers. The article provides a survey of various versions of this work that were in use in Buddhist cultures in the Middle Ages, as well as a comparison of the Muslim and Buddhist interpretations of this sutra presented in the Arabic version of the Compendium of Chronicles. The article is followed by a publication of the Arabic text of the sutra based on the only preserved manuscript from the London collection Khalili MSS 727, and its Russian translation.
7
Saha, Ranjana. "Milk, ‘Race’ and Nation: Medical Advice on Breastfeeding in Colonial Bengal." South Asia Research 37, no. 2 (June 13, 2017): 147–65. http://dx.doi.org/10.1177/0262728017700186.
Full textAbstract:
This article analyses medical opinion about nursing of infants by memsahibs and dais as well as the Bengali-Hindu bhadramahila as the ‘immature’ child-mother and the ‘mature’, ‘goddess-like’ mother in the tropical environment of nineteenth and early twentieth century Bengal. It shows how the nature of lactation, breast milk and breastfeeding are socially constructed and become central to medical advice on motherhood and childcare aimed at regenerating community, ‘racial’ and/or national health, including manly vigour for imperial, colonial and nationalist purposes. In colonial Bengal, the topic of breastfeeding surfaces as crucial to understanding colonial and nationalist, medical and medico-legal representations of maternal and child health constituted by gendered, racialised, classed and caste-ridden, biological/cultural and pure/polluting traits, often considered transferable through milk and blood.
8
MacKechnie-Guire, Russell, and Thilo Pfau. "Differential rotational movement and symmetry values of the thoracolumbosacral region in high-level dressage horses when trotting." PLOS ONE 16, no. 5 (May 6, 2021): e0251144. http://dx.doi.org/10.1371/journal.pone.0251144.
Full textAbstract:
High-level dressage horses regularly perform advanced movements, requiring coordination and force transmission between front and hind limbs across the thoracolumbosacral region. This study aimed at quantifying kinematic differences in dressage horses when ridden in sitting trot–i.e. with additional load applied in the thoracolumbar region–compared with trotting in-hand. Inertial sensors were glued on to the midline of the thoracic (T) and lumbar (L) spine at T5, T13, T18, L3 and middle of the left and right tubera sacrale of ten elite dressage horses (Mean±SD), age 11±1 years, height 1.70±0.10m and body mass 600±24kg; first trotted in-hand, then ridden in sitting trot on an arena surface by four Grand Prix dressage riders. Straight-line motion cycles were analysed using a general linear model (random factor: horse; fixed factor: exercise condition; covariate: stride time, Bonferroni post hoc correction: P<0.05). Differential roll, pitch and yaw angles between adjacent sensors were calculated. In sitting trot, compared to trotting in-hand, there was increased pitch (mean±S.D), (in-hand, 3.9 (0.5°, sitting trot 6.3 (0.3°, P = <0.0001), roll (in-hand, 7.7 (1.1°, sitting trot 11.6 (0.9°, P = 0.003) and heading values (in-hand, 4.2 (0.8), sitting trot 9.5 (0.6°, P = <0.0001) in the caudal thoracic and lumbar region (T18-L3) and a decrease in heading values (in-hand, 7.1 (0.5°, sitting trot 5.2 (0.3°, P = 0.01) in the cranial thoracic region (T5-T13). Kinematics of the caudal thoracic and lumbar spine are influenced by the rider when in sitting trot, whilst lateral bending is reduced in the cranial thoracic region. This biomechanical difference with the addition of a rider, emphasises the importance of observing horses during ridden exercise, when assessing them as part of a loss of performance assessment.
9
Baniwal, Vikas, and Anshu Chaudhary. "Śravaṇ Kumār: Rethinking a Cultural Ideal for Indian Youth." Religions 14, no. 6 (May 24, 2023): 695. http://dx.doi.org/10.3390/rel14060695.
Full textAbstract:
Myths and mythological figures serve as cultural symbols that people live by and emulate. Śravaṇ Kumār is one such mythological figure. He carried his blind parents on his shoulders and, with great hardships, tried to fulfil their wish for a pilgrimage. However, before he could complete the journey, he met a tragic end at the hands of Prince Daśrath. Due to his devotion to his parents, he is revered as an ideal youth in the Indian Hindu context. One wonders what values are conveyed about a society that has, for centuries now, idealised the tragic mythical figure of Śravaṇ Kumār? What could be the underlying fascination with the tragic story of Śravaṇ Kumār, his parents, and the guilt-ridden prince responsible for their tragic deaths and the subsequent ordeal the prince’s son Rām had to endure in accordance with a curse? This paper reinterprets this myth and examines its relevance in contemporary times. The reinterpretation of the myth is further discussed in connection with the relevant psychoanalytic identity development theories, keeping in view the adolescents in the urban metropolitan context in India. The paper concludes by discussing the significance of having relevant mythical and cultural ideals for the identity development of youth.
10
Pande, Rekha. "Widows Of Vrindavan - Feminisation Of Old Age In India." Pakistan Journal of Gender Studies 10, no. 1 (March 8, 2015): 209–23. http://dx.doi.org/10.46568/pjgs.v10i1.235.
Full textAbstract:
The present paper looks at some of the issues of the old women with a special focus on widows of Vrindavan. In 2009, there were 88 million elderly people in India. By 2050, this figure is expected to soar over 320 million. By 2050, women over 60 years would exceed the number of elderly men by 18.4 million, which would result in a unique characteristic of ‘feminisation’ of the elderly population in India. The gendered nature of ageing is such that universally, women tend to live longer than men. In India, social mores inhibit women from re-marrying, resulting in an increased likelihood of women ending up alone. The life of a widow is riddled with stringent moral codes, with integral rights relinquished and liberties circumvented. In many conservative Indian Hindu families, widows are shunned because they’re seen as bringing bad luck. Most of these widows find refuge in Vrindavan. Here they lead a very miserable life mostly begging and singing hymns in praise of God. However, this year saw a change in the condition of these women due to the initiative of Sulabh International, which takes care of two shelter homes where more than 800 widows have been registered and for the first time after they became widows many women played Holi (a festival of colours)excising their agency in a small way. The paper concludes by stating that there is very little information available on these widows. There is a need for better data collection and research on the social and economic status of widows, and on inheritance practices. Last but not least let us treat the widows as human beings and bring them into the main stream of the Women’s Movement.
11
Wilk, Izabela, Elżbieta Wnuk-Pawlak, Iwona Janczarek, Beata Kaczmarek, Marta Dybczyńska, and Monika Przetacznik. "Distribution of Superficial Body Temperature in Horses Ridden by Two Riders with Varied Body Weights." Animals 10, no. 2 (February 21, 2020): 340. http://dx.doi.org/10.3390/ani10020340.
Full textAbstract:
It was assumed that a horse with its rider body weight found in the upper limit may negatively impact the horse’s welfare. The objective of this paper was to analyze the differences in body temperature and selected heart rate parameters in horses in response to physical exercise accompanied by various rider’s body weight loads. The study was carried out on 12 leisure, 10–15-year-old warmblood geldings. The horses were ridden by two equally qualified riders whose body weights were about 20% and 10% of the average body weight (BW) of the animals (about 470 kg). Each rider rode each of the 12 horses for 13 min walking and 20 min of trotting. Images of the horse at rest, after physical exercise directly after unsaddling, and during the recovery phase (10 min after unsaddling) were taken with an infrared thermography camera. For analysis, the temperatures of selected body parts were measured on the surface of the head, neck, front, middle, and back (croup) parts of the trunk, forelimb, and hind limb. Immediately after the infrared thermography images were taken, the rectal temperature of the horse was measured. The heart rate parameters were measured at rest for 10 min directly before, during, and 10 min following the end of a training session. A multivariate analysis of variance (ANOVA) for repeated measurements was performed. Statistical significance was accepted for p < 0.05. A rider BW load on a horse of approximately 20% of the horse’s BW led to a substantial increase in the superficial temperatures of the neck, front, middle, and back parts of the trunk in relation to these body parts’ average temperatures when the load was about 10% BW. The head and limb average temperatures were not significantly affected by the load of the exercised horse. A horse’s load above 20% of his body weight, even with little effort, affects changes in surface temperature and the activity of the autonomic nervous system.
12
Das, Kalyan Kumar. "Nietzsche Contra Manu: Ambedkar’s Nietzsche Moment and the Politics of Dalit Rage." Critical Philosophy of Race 11, no. 1 (January 2023): 68–93. http://dx.doi.org/10.5325/critphilrace.11.1.0068.
Full textAbstract:
Abstract Echoing bell hooks’s discussions on “black rage,” this article explores the politics of “Dalit rage” by juxtaposing some instances of projections of Dalits as an “angry,” “illiberal,” and “intolerant” constituency with examples of anger from Dalit literature. While these projections in “mainstream” media and caste Hindu–dominated civil society narratives often represent them as engulfed in the emotive states marked by anger, intolerance, and impatience, the instances from Dalit literature archive a “Dalit rage” that demands to be dissociated from the Nietzschean category of ressentiment. Through B. R. Ambedkar’s readings of Nietzsche in Philosophy of Hinduism and Nietzsche’s readings of Manu’s Manavadharmashastra in Twilight of the Idols, this article draws a fine line of differentiation between Nietzsche’s contempt for ressentiment and Manu’s disdain for anger. “Dalit rage” occupies a distinctly different thymotic space and articulates a Dalit predicament that exploits rage as a marker of protest, resistance, and caste-ridden social conflicts. This article shows why we cannot bracket Nietzsche’s contempt for ressentiment with Manu’s demands of the sudras (and, in extension, other “lower castes”/Dalits) to be “meek” by exploring Manu’s perpetuation and legitimization of the varna order through a “morality of breeding” and Nietzsche’s more wholesale rejection of morality as he deems it a pia fraus (moral fraud). Thus this “Dalit rage” offers us a repository of the limits of a liberal democracy and enables an Ambedkarite reading of Nietzsche whose project of constructing ubermensch is markedly different from Manu’s “morality of taming” through a “morality of breeding.”
13
Egenvall, Agneta, Hilary M. Clayton, and Anna Byström. "Pilot study of locomotor asymmetry in horses walking in circles with and without a rider." PeerJ 11 (November 2, 2023): e16373. http://dx.doi.org/10.7717/peerj.16373.
Full textAbstract:
Background Horses commonly show asymmetries that manifest as left (L)-right (R) differences in vertical excursion of axial body segments. Moving on a circle confounds inherent individual asymmetries. Our goals were to evaluate individual and group asymmetry patterns and compare objective data with subjective impressions of side preference/laterality in horses walking on L and R circles. Methods Fifteen horses walked on L and R circles unridden and ridden on long and short reins. Optical motion capture (150 Hz) tracked skin-fixed markers. Variables were trunk horizontal angle; neck-to-trunk angle; vertical range of motion (ROM) for the head, withers and sacrum; ROM for pelvic roll, pitch, and yaw; mean pelvic pitch; and ROM for hip, stifle and tarsal joints. Differences between inside and outside hind steps were determined for vertical minima and maxima of the head (HMinDiff/HMaxDiff), withers (WMinDiff/WMaxDiff) and sacrum (PMinDiff/PMaxDiff). Subjective laterality was provided by owners. Data analysis used mixed models, first without and then with subjective laterality. Iterative k-means cluster analysis was used to associate biomechanical variables with subjective laterality. Results PMaxDiff, PMinDiff and WMaxDiff indicated R limb asymmetry in both directions. WMinDiff indicated L (inside) fore asymmetry for L direction but was close to zero for R direction. Hip ROM was significantly smaller for the inside limb in both directions (L inside/outside: 16.7° vs. 20.6°; R: 17.8° vs. 19.4°). Stifle ROM was significantly larger for the inside limb in both directions (L: 43.1° vs. 39.0°; R: 41.9° vs. 40.4°). Taking the general direction effect into account the R hip and L stifle had larger ROM. Adding laterality to the models (seven horses L- vs. six horses R-hollow), PMaxDiff R hind asymmetry was more obvious for L-hollow horses than for R-hollow horses. L-hollow horses had greater pelvic roll ROM moving in L vs. R direction. L-hollow horses had smaller inside and greater outside hip joint ROM in L vs. R direction. R-hollow horses had a significant difference in HMinDiff between L (0 mm) and R (−14 mm) directions, indicating less head lowering at outside forelimb midstance in R direction, and larger outside tarsal ROM in R (38.6°) vs. L (37.4°) direction (p ≤ 0.05). The variables that agreed most frequently with subjective laterality in cluster analysis were pelvic roll ROM, followed by HMinDiff and PMaxDiff. Conclusion Differences between horses walking in L and R directions were found both at group and individual levels, as well as evidence of associations with subjective laterality. Horses maintained more symmetric hip and stifle ROM and withers vertical motion when walking on the R circle. Findings suggest that left and right lateralised horses may not be perfect mirror images. Pelvic roll ROM emerged as a promising variable to determine laterality in walk as perceived by the rider, especially when considered together with other variables.
14
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.
Full textAbstract:
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.
15
Gyul, T. I. "On the dynastic cult of the rulers of Bukhara Sogd in the Early Middle Ages (to the interpretation of the murals of the Varakhsha palace)." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 2(53) (May 28, 2021): 28–39. http://dx.doi.org/10.20874/2071-0437-2021-53-2-3.
Full textAbstract:
Varakhsha hillfort is located in the Bukhara oasis (Uzbekistan). From the 6th to 8th c., it was the residence of the rulers of Bukhara Sogd. Archaeological investigations of the Varakhsha were carried out in the late 1930s, and then later in 1947 and 1949–1954. During the excavations of the palace, wall paintings were discovered in the Red (Hindu) and East (Blue) Halls (7th–8th c.). In the East Hall, the center of the art composition on the south wall was dominated by a massive figure of a ‘king’ with a golden sword, seated on a throne with protomas of winged camels. Depicted next to him was a group of five people sitting on their knees — the king's family. The elder man is making an offering to the fire on an altar. On the base of the altar, there is a male figure, seated on a throne in the form of a lying camel. This figure represents Vretragna, the Avestan deity of Victory. Mythogenically, Vretragna is close to the Vedic god of thunder Indra. In Avesta, Vretragna appears in various guises: a Bactrian camel; the bird of prey Varagn; a man with a golden sword. In Sogdian iconography, the image of the Bactrian camel is most often associated with Vretragna. The characters of the murals in the Blue Hall (the king’s family) bring offering to the fire lit in tribute to the deity — to Vretragna. The central figure of this composition was identi-fied by V.A. Shishkin as a king. In our opinion, it rather depicts Vretragna. This is implicitly indicated by the protomas of the throne in the form of winged camels and by the image of ‘the king with the golden sword’. The walls of the Red Hall of Varakhsha were decorated with a scene of hunters riding elephants. Each elephant was ridden by a servant-mahout and a lord, whose figure would be disproportionately large. They are slaying huge monsters. According to researchers, an image of the Sogdian deity Adbag is repeated here. The epithet ‘Adbag’ — ‘Supreme deity’ is associated with Ahuramazda. B.I. Marshak and A.M. Belenitsky note, that here Adbag-Ahuramazda is likened to Indra riding a white elephant. It seems to us quite probable that such an epithet could be applied to various gods of a high status. Notably, it could be Vretragna depicted here, who is akin to Indra. We think that the image of Vretragna held a special place in the visual arts of Varakhsha, as the patron deity of the Bukhar-Khudat dynasty. He was depicted in the center of the com-position in the Blue Hall in his Avestan hypostasis, and in the Red Hall he was depicted in the form of Indra.
16
"Book Reviews." Asian Studies Review 24, no. 1 (March 2000): 115–45. http://dx.doi.org/10.1111/1467-8403.t01-1-00068.
Full textAbstract:
Books reviewed: China Murray A. Rubinstein (ed) Taiwan: a New HistoryClara Wing‐Chung Ho (ed) Biographical Dictionary of Chinese Women Vol 1: the Qing Period 1644–1911Jun Jing The Temple of Memories: history, Power, and Morality in a Chinese VillageLisa Rofel Other Modernities. Gendered Yearnings in China after SocialismHaiping Yan (ed) Theater & Society: an Anthology of Contemporary Chinese Drama Japan, Korea Michael J. Green Arming Japan: defense Production, Alliance Politics and the Postwar Search for AutonomyT. J. Pempel Regime Shift: comparative Dynamics of the Japanese Political EconomyIan Nish (ed) The Iwakura Mission in America and Europe: a New AssessmentSugihara Seishiro (trans. Norman Hu) Between Incompetence and Culpability: assessing the Diplomacy of Japan's Foreign Ministry from Pearl Harbour to Potsdam South, West & Central Asia John Dowson A Classical Dictionary of Hindu Mythology and ReligionSures Chandra Banerji A Companion to DharmasastraAnil Kumar Medicine and the Raj: British Medical Policy in India 1835–1911Vivek Pinto Gandhi's Vision and ValuesMina Swaminathan(ed) The First Five Years: a Critical Perspective on Early Childhood Care and Education in India Southeast Asia Peter Searle The Riddle of Malaysian Capitalism: rent Seekers or Real Capitalists?Katherine A. Bowie Rituals of National Loyalty: an Anthropology of the State and the Village Scout Movement in ThailandMichael A. Aung‐Thwin Myth and History in the Historiography of Early BurmaAnne Booth The Indonesian Economy in the Nineteenth and Twentieth Centuries. A History of Missed Opportunities
17
Mazor, Yoav, Nurit Engelmayer, Halla Nashashibi, Lisa Rottenfußer, Shaya Lev, and Alexander M. Binshtok. "Attenuation of Colitis-Induced Visceral Hypersensitivity and Pain by Selective Silencing of TRPV1-Expressing Fibers in Rat Colon." Inflammatory Bowel Diseases, March 13, 2024. http://dx.doi.org/10.1093/ibd/izae036.
Full textAbstract:
Abstract Background Transient receptor potential vanilloid 1 (TRPV1) cation channels, expressed on nociceptors, are well established as key contributors to abdominal pain in inflammatory bowel disease (IBD). Previous attempts at blocking these channels have been riddled with side effects. Here, we propose a novel treatment strategy, utilizing the large pore of TRPV1 channels as a drug delivery system to selectively inhibit visceral nociceptors. Methods We induced colitis in rats using intrarectal dinitrobenzene sulfonic acid. Visceral hypersensitivity, spontaneous pain, and responsiveness of the hind paws to noxious heat stimuli were examined before and after the intrarectal application of membrane-impermeable sodium channel blocker (QX-314) alone or together with TRPV1 channel activators or blockers. Results Intrarectal co-application of QX-314 with TRPV1 channel activator capsaicin significantly inhibited colitis-induced gut hypersensitivity. Furthermore, in the model of colitis, but not in naïve rats, QX-314 alone was sufficient to reverse gut hypersensitivity. The blockade of TRPV1 channels prevented this effect of QX-314. Finally, applying QX-314 alone to the inflamed gut inhibited colitis-induced ongoing pain. Conclusions Selective silencing of gut nociceptors by a membrane-impermeable sodium channel blocker entering via exogenously or endogenously activated TRPV1 channels diminishes IBD-induced gut hypersensitivity. The lack of effect on naïve rats suggests a selective analgesic effect in the inflamed gut. Our results suggest that in the colitis model, TRPV1 channels are tonically active. Furthermore, our results emphasize the role of TRPV1-expressing nociceptive fibers in colitis-induced pain. These findings provide proof of concept for using charged activity blockers for the blockade of IBD-associated abdominal pain.
18
Zarski, Lila M., Nicole Rombach, Dmitry A. Marchenko, and Leon Rutten. "The Equiband Pro System improves gait symmetry in horses at the trot." agriRxiv, March 19, 2024. http://dx.doi.org/10.31220/agrirxiv.2024.00238.
Full textAbstract:
Abstract It has been shown that there is a relationship between spinal stability and gait symmetry in horses (1-3). Use of the Equiband Pro System, an elastic band system used for in-hand or ridden work with horses, has previously been shown to improve spinal stability and abdominal muscle engagement (4-6). More recently, it was demonstrated that a 4 week handwalking protocol with the System improves hindlimb symmetry in horses with a mild hind limb lameness (7). The purpose of this study was to determine whether the Equiband Pro System affects gait symmetry immediately in horses trotting on the lunge, using a repeated measures crossover study design. Six horses with varying degrees of gait asymmetries trotted on a lunge in both directions, with and without the abdominal and hindquarter bands of the Equiband Pro System. After evaluation of movement symmetry data, generated by an inertial measurement unit (the Equestic SaddleClip), landing forces were found to be significantly more symmetrical between the left and right diagonal limbs in horses while using the Equiband Pro System (p = 0.05). These results suggest that the Equiband Pro System can immediately alter motor patterns, leading to improved gait symmetry. More work is needed to understand the precise mechanism of this effect.
19
Sharma, Sonali. "Collaboratively Reimagining Spaces Through Socially-Engaged Creative Practices." Interactive Film & Media Journal 3, no. 2 (June 17, 2023). http://dx.doi.org/10.32920/ifmj.v3i2.1776.
Full textAbstract:
In November-December 2022, Khoj, a not-for-profit contemporary arts organization based in New Delhi, India, presented a bilingual exhibition (Hindi and English), “Threading the Horizon: Propositions on Worldmaking through Socially Engaged Art Practice”. The stimulus for this paper comes from the encounter with the fourteen research-driven, community-based projects curated at the gallery. In particular, I explore ‘the how and why’ of five artists/activists and their three projects – how they intervene in the everyday experience of negotiating violence through invisibilities, rights, inequality, and leisure by women and gendered others in the capital city, how the projects in the gallery act as sites of conversation and reflection, and why is it significant to delve into the everyday urban and digital context in which these projects unfold. The artists’/activists’ site-specific placemaking interventions are characterized by transformative processes that emerge from their close, long-term engagement, dialogue, and collaboration with participating communities and other artists/curators/designers. The first project is 5 Bigha Zameen (1 Acre Land) by the architect and artist/activist Swati Janu in collaboration with the Social Design Collaborative. The year-long project, based in Yamuna Khadar, Delhi, sought to actively support the women farmers’ rights to lives and livelihoods on the floodplains of the Yamuna River. Fursat ki Fizayen (Spaces for Leisure) by the spatial design practitioners Divya Chopra and Rwitee Mandal emerged from the leisure experience of women in Madanpur Khadar, an urban village in South Delhi. Rarely seen occupying public spaces for leisure, women reclaimed a small terrace to sit and have tea together – women whose lives were occupied mainly by household responsibilities and work outside. The third community-based project is Aao, Jagah Banaye! (Come, Let’s Make Space!) by the co-founders of City Sabha, Saleha Sapra and Riddhi T. Batra. It sought to empower informal women vendor groups in Raghubir Nagar, New Delhi, facing spatial injustice in an everyday context riddled with deeply-entrenched patriarchy. Drawing on de Certeau’s understanding of “the procedures of everyday creativity” and a Lefebvrian framework to look at spaces, the qualitative study examines women’s (artists/activists’ and the communities’) endeavours to (i) resiliently (re)imagine Delhi as an urban setting; (ii) (re)claim public spaces for leisure, and (iii) (re)configure real and online spaces (on Instagram) through the entanglements of socially engaged creative practices with quotidian experiences. The paper emphasizes the complex power relations between the artists/activists and their communities/collaborators, the bonds of care and compassion formed in and through the projects, and how they can carry forward during the various production, curation and exhibition processes. It raises the following questions: (i) How can tracing the artists/activists’ entangled praxis with diverse everyday environments and the alternative production of urban/rural, physical/online spaces and imaginaries help us expand our understanding of socially engaged creative practices? (ii) How may the artists/activists pay attention to their human collaborators and the non-human environment to create more inclusive projects, develop nuanced ways to strengthen their voices, and share their collective ideas and experiences?