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Relevant bibliographies by topics / Ladakhi (South Asian people)

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Academic literature on the topic 'Ladakhi (South Asian people)'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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Journal articles on the topic "Ladakhi (South Asian people)"

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Jenkins, Gill. "Statins in South Asian people." Practice Nursing 16, no. 6 (2005): 297–99. http://dx.doi.org/10.12968/pnur.2005.16.6.18159.

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Holt, Paula. "Type 2 diabetes in south Asian people." Nursing Standard 26, no. 35 (2012): 42–46. http://dx.doi.org/10.7748/ns2012.05.26.35.42.c9083.

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Holt, Paula. "Type 2 diabetes in south Asian people." Nursing Standard 26, no. 35 (2012): 42–46. http://dx.doi.org/10.7748/ns.26.35.42.s51.

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Mille, N., P. Chavda, and K. Gadhok. "People from South Asian communities: talking about stroke." British Journal of Therapy and Rehabilitation 6, no. 4 (1999): 199–202. http://dx.doi.org/10.12968/bjtr.1999.6.4.13992.

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McKenzie, Kwame, Kamaldeep Bhui, Kiran Nanchahal, and Bob Blizard. "Suicide rates in people of South Asian origin in England and Wales: 1993–2003." British Journal of Psychiatry 193, no. 5 (2008): 406–9. http://dx.doi.org/10.1192/bjp.bp.107.042598.

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BackgroundLow rates of suicide in older men and high rates in young women have been reported in the South Asian diaspora worldwide. Calculating such suicide rates in the UK is difficult because ethnicity is not recorded on death certificates.AimsTo calculate the South Asian origin population suicide rates and to assess changes over time using new technology.MethodSuicide rates in England and Wales were calculated using the South Asian Name and Group Recognition Algorithm (SANGRA) computer software.ResultsThe age-standardised suicide rate for men of South Asian origin was lower than other men in England and Wales, and the rate for women of South Asian origin was marginally raised. In aggregated data for 1999–2003 the age-specific suicide rate in young women of South Asian origin was lower than that for women in England and Wales. The suicide rate in those over 65 years was double that of England and Wales.ConclusionsOlder, rather than younger, women of South Asian origin seem to be an at-risk group. Further research should investigate the reasons for these changes and whether these patterns are true for all South Asian origin groups.

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Terashima, Shuichi. "Personalisation of care for people from South Asian communities." Learning Disability Practice 14, no. 2 (2011): 26–30. http://dx.doi.org/10.7748/ldp2011.03.14.2.26.c8381.

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Bhopal, R. "Many South Asian people probably need pre-diabetes care." BMJ 325, no. 7370 (2002): 965a—965. http://dx.doi.org/10.1136/bmj.325.7370.965/a.

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Darr, Aliya, and Uduak Archibong. "Improving the recruitment of South Asian people into nursing." Nurse Education Today 24, no. 6 (2004): 417–19. http://dx.doi.org/10.1016/j.nedt.2004.07.001.

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Khunti, Kamlesh, and Nilesh J. Samani. "Coronary heart disease in people of south-Asian origin." Lancet 364, no. 9451 (2004): 2077–78. http://dx.doi.org/10.1016/s0140-6736(04)17563-6.

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Nubé, Maarten. "The Asian enigma: predisposition for low adult BMI among people of South Asian descent." Public Health Nutrition 12, no. 04 (2008): 507. http://dx.doi.org/10.1017/s1368980008002826.

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Dissertations / Theses on the topic "Ladakhi (South Asian people)"

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Day, Sophie. "Embodying spirits village oracles and possession ritual in Ladakh, North India /." Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1989. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.318353.

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Dinnerstein, Noe. "Ladakhi traditional songs| A cultural, musical, and literary study." Thesis, City University of New York, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3601923.

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<p>This dissertation examines the place of traditional songs in the Tibetan Buddhist culture of the former Himalayan kingdom of Ladakh. I look at how Buddhism and pre-Buddhist religion informed the texts and performance contexts of traditional songs, and how Ladakhi songs represent cultural self-images through associated musical, textual, and visual tropes. Many songs of the past, both from the old royal house and the rural Buddhist populations, reflect the socio-political structure of Ladakhi society. Some songs reflect a pan-Tibetan identity, connecting the former Namgyal dynasty to both the legendary King Gesar and Nyatri Tsangpo, the historical founder of the Tibetan Yarlung dynasty. Nevertheless, a distinct Ladakhi identity is consistently asserted. A number of songs contain texts that evoke a mandala or symbolic representation of the world according to Vajrayana Buddhist iconography, ritual and meditative visualization practices. These mandala descriptions depict the social order of the kingdom, descending from the heavens, to the Buddhist clergy, to the king and nobles, to the common folk. </p><p> As the region has become more integrated into modern India, Ladakhi music has moved into modern media space, being variously portrayed through scholarly works, concerts, mass media, and the internet. An examination of contemporary representations of “tradition” and ethnic identity in traditional music shows how Ladakhis from various walks of life view the music and song texts, both as producers and consumers. </p><p> Situated as it was on the caravan routes between India, Tibet, China, and Central Asia, Ladakhi culture developed distinctive hybrid characteristics, including in its musical styles. Analysis of the performance practices, musical structures, form, and textual content of songs clearly indicates a fusion of characteristics of Middle Eastern, Balti, Central Asian, and Tibetan origin. Looking at songs associated with the Namgyal dynasty court, I have found them to be part of a continuum of Tibetan high literary culture, combined with complex instrumental music practices. As such, I make the argument that these genres should be considered to be art music. </p>

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Bellary, Srikanth. "Enhanced care to people of South Asian Ethnicity-the United Kingdom Asian Diabetes Study (UKADS)." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/974/.

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The United Kingdom Asian Diabetes Study (UKADS) is a large community based cluster randomized controlled trial designed to evaluate a culturally sensitive intervention to reduce cardiovascular risk in south Asians with type 2 diabetes. The study was conducted over a 2 year period and involved 21 General Practices in Coventry and Birmingham. Two major components of the UKADS trial –the clinical intervention (chapters 2,3 and4 ) and the genetic characterization for type 2 diabetes susceptibility genes (chapters 5 to 8) are presented in this thesis. Over a 2 year period there were significant improvements in mean arterial and diastolic blood pressures in the intervention group that included additional practice nurse time, asian link workers and specialist diabetes nurse input. The intervention, however, had no effect on total cholesterol or glycaemic control. Prescription of statins and anti-hypertensives increased significantly during the study period with a greater proportion of subjects in both groups achieving General Practice targets for blood pressure and cholesterol. Genetics studies for association with type 2 diabetes showed a strong association with the common polymorphisms of the TCF7L2 gene. Studies for associations with other susceptibility genes with small effect sizes (PPARG, PPARG1A, CALPAIN10 ) were not adequately powered to detect possible associations.

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Cuasay, R. Peter L. "Time borders and elephant margins among the Kuay of South Isan, Thailand /." Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/6462.

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Hussain-Gambles, Mahvash. "An exploration of the representation of South Asian people in clinical trials." Thesis, University of Leeds, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.410760.

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Pau, J. M. Ngul Khan. "When the world of Zomi changed." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Chaudhuri, Nandita. "Colonial legacies and the politics of ethnoregionalism in South Asia : the cases of Chittagong hill tracts and Jharkhand movements /." view abstract or download file of text, 2002. http://wwwlib.umi.com/cr/uoregon/fullcit?p3061939.

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Thesis (Ph. D.)--University of Oregon, 2002.<br>Typescript. Includes vita and abstract. Includes bibliographical references (leaves 151-166). Also available for download via the World Wide Web; free to University of Oregon users.

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Gone, Rupa. "Illness representations, coping, depression and anxiety in South Asian and British people with inflammatory arthritis." Thesis, Lancaster University, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.413835.

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Terashima, Shuichi. "Valuing South Asian people with learning disabilities : perceptions and lived experiences of service providers and professionals." Thesis, University of Portsmouth, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.510772.

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Bhanu, Bimal Roy. "Community care : the experiences of two South Asian communities in relation to caring for older people." Thesis, Durham University, 1997. http://etheses.dur.ac.uk/1629/.

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Books on the topic "Ladakhi (South Asian people)"

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Mann, Rann Singh. The Ladakhi: A study in ethnography and change. Anthropological Survey of India, Ministry of Human Resource Development, Dept. of Culture, Govt. of India, 1986.

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Trewin, Mark. The music culture of Ladakh: An ethnomusicological study conducted in the Himalaya of North-Western India, Jul-Sept '86 : expedition report. City University Ladakh Expedition 1986, 1987.

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International Colloquium on Ladakh (6th 1993 Leh, India). Recent research on Ladakh 6: Proceedings of the Sixth International Colloquium on Ladakh, Leh, 1993. Edited by Osmaston Henry and International Association for Ladakh Studies. Motilal Banarsidass Publishers, 1997.

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Henry, Osmaston, Nawang Tsering, International Association for Ladakh Studies., and International Colloquium on Ladakh (6th : 1993 : Leh, India), eds. Recent research on Ladakh 6: Proceedings of the sixth International Colloquium on Ladakh, Leh 1993. University of Bristol, 1997.

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Purkayastha, Prabir C. Ladakh. Bodhi Art, 2007.

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The people and culture of Jammu-Kashmir-Ladakh. Manas Publications, 2011.

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1961-, Beek Martijn van, Bertelsen Kristoffer Brix 1964-, Pedersen Poul, and International Association for Ladakh Studies., eds. Ladakh: Culture, history, and development between Himalaya and Kararoram ; recent research on Ladakh 8 : proceedings of the Eighth Colloquium of the International Association for Ladakh Studies held at Moesgaard, Åarhus University, 5-8 June 1997. Aarhus University Press, 1999.

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Ladakh =: La-dwags. Timeless Books, 2005.

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Les bergers du Fort Noir: Nomades du Ladakh (Himalaya occidental). Société d'ethnologie, 2012.

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1961-, Beek Martijn van, and Pirie Fernanda 1964-, eds. Modern Ladakh: Anthropological perspectives on continuity and change. Brill, 2008.

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Book chapters on the topic "Ladakhi (South Asian people)"

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Kao, Jia-Horng, Deepak Amarapurkar, and Jian-Gao Fan. "NAFLD in Chinese and South Asian people." In Non-Alcoholic Fatty Liver Disease. Wiley-Blackwell, 2013. http://dx.doi.org/10.1002/9781118556153.ch18.

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Singh, Anneliese, and Saumya Arora. "South Asian American LGBTQIA+ People and Communities: Developing Spaces of Empowerment and Liberation in Mental Health Settings." In Counseling and Psychotherapy for South Asian Americans. Routledge, 2022. http://dx.doi.org/10.4324/9781003081548-7.

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Karalekas, Dean. "South China Sea as a Microcosm of Chinese Foreign Policy and Prospects for Asian Polarization." In Enterprises, Localities, People, and Policy in the South China Sea. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-62828-8_9.

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Aguh, Crystal, Mamta Jhaveri, Alice He, Ginette A. Okoye, Brandon E. Cohen, and Nada Elbuluk. "Ethnic Hair Considerations for People of African, South Asian, Muslim, and Sikh origins." In Fundamentals of Ethnic Hair. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-45695-9_12.

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Dhanya, B., K. S. Harini, and H. C. Chetan. "Changing People-Nature Linkages Around Green Infrastructure in Rapidly Urbanising Landscapes: The Case of a Protected Area in Bengaluru Metropolitan Region of South India." In Blue-Green Infrastructure Across Asian Countries. Springer Singapore, 2022. http://dx.doi.org/10.1007/978-981-16-7128-9_12.

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Hasan, Shameem, Mirza Rasheduzzaman, and M. Mofazzal Hossain. "Consequences of Lockdown Due to COVID-19 on the Electricity Generation and Environment in South Asia." In Energiepolitik und Klimaschutz. Energy Policy and Climate Protection. Springer Fachmedien Wiesbaden, 2022. http://dx.doi.org/10.1007/978-3-658-38215-5_6.

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AbstractThere has been an unprecedented impact of COVID-19 outbreak worldwide. To save people from COVID-19, many countries imposed strict lockdown since March 2020 in different phases. In this paper, the impacts of COVID-19 on the power industry of Bangladesh, India and Sri Lanka and its positive impacts on the environment have been investigated through the reduction of power generation and Green House Gas (GHG) emission during a certain part of the lockdown period. It is found that there was a 16.96%, 26% and 22.7% reduction of power generation in May’20 compared with that of May’19 in Bangladesh, India, and Sri Lanka respectively. Carbon dioxide (CO2), Sulphur dioxide (SO2), Nitrogen oxides (NOX) and fluorinated gases are the main components of Green House Gases (GHGs) where CO2 contains almost 80% of the GHGs. CO2 emission was reduced by a maximum of 22.29% in May 2020 in Bangladesh compared to May’19. India encountered a CO2 emission reduction of 29.75% in April’20 compared to April’19. NOX and SO2 reduction in India in April’20 were 29.59% and 31.19% respectively whereas in Bangladesh in May’20 during the lockdown, NOX decreased by 15.57% and SO2 increased by 23.36%. Hence, from the comparative study presented in this paper, the consequence of lockdown due to COVID-19 on the power sector and environment of three South Asian countries can be realized.

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Gilmartin, David. "Time and the Sovereignty of the People." In South Asian Sovereignty. Routledge India, 2019. http://dx.doi.org/10.4324/9780429299209-4.

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George, Sam. "South Asian Diaspora." In Christianity in South and Central Asia. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0035.

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South Asia accounted for more than 32 million emigrants worldwide. These figures do not include the Old Diaspora –when millions were taken to work as indentured labourers, losing all links to their ancestral homelands. Most early migratory interactions, initiated by foreigners who came for trade or conquest, took people out of this region, a people that did not venture far from home. The dispersion out of South Asia can be divided into three waves: the Old Diaspora (early to mid-eighteenth century), the New Diaspora (1940s to 1990s) and the Modern Diaspora (beginning in the early 1990s). This latest diaspora is marked by mass migration of software engineers to Western countries, especially the USA, Canada, the UK, Germany and Australia. South Asians are very religious and are less landlocked than people of other faiths in the region. The alienation that result from transplantation in religious and spiritual terms, make migration for South Asians a ‘theologising experience’. Many South Asians have joined the Christian fold in diasporic locations as they feel less stigma than in their ancestral homelands. Uncertainties about the future keep immigrants continually on the edge, which leads some to a deeper spiritual quest.

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Raychaudhuri, Anindya. "“The Cause”." In Narrating South Asian Partition. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190249748.003.0008.

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This chapter looks at people whose professional identities have been shaped by their own and inherited memories of partition. Using extracts from oral history interviews with artists, writers, academics, community activists, and rehabilitation workers, as well as other interviews and formal autobiographical work, it examines how people’s experiences of partition create particular economic challenges and opportunities in the post-partition world, which, in turn, allow people to create new professional practices and identities. These economic practices range from working in refugee-rehabilitation immediately after partition to illegitimate or illegal activities on the part of refugees attempting to rebuild their lives. Over the years since partition, this form of agency widens to encompass literary and artistic practices, academic work, and community activism. A closer look at how these people mobilize their memories and family stories will show that partition needs to also be seen as a productive event, in the sense that it not only helped to produce identities (“Indian” and “Pakistani”) but it also helped to produce “work” in the form of academic research, artistic production, and social and political activism—all of which provide examples of the articulation of agency on the part of the narrating subjects.

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Raychaudhuri, Anindya. "“My other mother”." In Narrating South Asian Partition. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190249748.003.0003.

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This chapter looks at one of the most iconic forms of loss—that of families separated across the borders. Stories of separated families can be found in almost every literary and cinematic representation of partition, most often as an example of powerlessness in the face of wider events over which one has no control. This chapter identifies a powerful radical potential in the emotional connections that survivors experience with people, places and objects – connections that extend beyond, and are sometimes more powerful than, their relationships with their family. Identifying this potential is particularly important in the way one conceptualizes the long shadow that partition and the separation of families has cast over private and public life in south Asia, and the ways in which people try (or refuse to try) to find and reconcile with missing family members.

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Conference papers on the topic "Ladakhi (South Asian people)"

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Imanuella, Susia Kartika, and M. Yoesoef. "Ceremony, Tongkonan and the Memories of Toraja People (Consecration Ceremony for Traditional House in Toraja, South Sulawesi)." In 2nd Southeast Asian Academic Forum on Sustainable Development (SEA-AFSID 2018). Atlantis Press, 2021. http://dx.doi.org/10.2991/aebmr.k.210305.011.

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Grant, Marianne, and Karan Jutlla. "P-4 SOCH – South Asian opinions and care needs: helping people to think about their future care wishes." In A New World – Changing the landscape in end of life care, Hospice UK National Conference, 3–5 November 2021, Liverpool. British Medical Journal Publishing Group, 2021. http://dx.doi.org/10.1136/spcare-2021-hospice.25.

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Choesin, Ezra Mahresi, and Dea Rifia Bella. "Pointing Gestures and Verbal Acts: Linguistic Boundaries in Barter Markets by Puor and Lamalera People, East Nusa Tenggara, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.16-2.

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This article highlights language practices by Puor and Lamalera people, in South Lembata, East Nusa Tenggara, in Indonesia, in a ‘barter market’ context. While interacting in the barter market, Puor and Lamalera people prefer to use their own local languages, rather than Bahasa Indonesia, the language regarded as the lingua franca in a linguistically diverse Indonesia. Unavoidably, the use of these local languages in Indonesia is invoked through specific cultural assessments. In this barter market, speakers combine verbal acts and pointing gestures to supplement their linguistic repertoires and to convey message amplifiers that embody cultural meanings in their respective frames of reference and communicative events. The use of pointing gestures and verbal acts that build the linguistic repertoires becomes the main rule of interacting in the barter market, the social phenomena of which renders this market different from other ‘money’ markets. The paper employs an ethnography of communication approach, through which to elicit and frame significant patterns and functions in these language practices. This article attempts to offer a unique perspective in the use of local languages in Indonesia, by presenting language as practice rather than as a linguistic system of sounds. As such, the categorization of language becomes blurred in that Puor and Lamalera linguistic repertoires shift as they are predicated on practice.

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Silva, S. De, W. Li, P. Kemos, et al. "PWE-075 Non-invasive markers of liver fibrosis in fatty liver disease are unreliable in people of south asian descent." In British Society of Gastroenterology, Annual General Meeting, 19–22 June 2017, Abstracts. BMJ Publishing Group Ltd and British Society of Gastroenterology, 2017. http://dx.doi.org/10.1136/gutjnl-2017-314472.321.

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Clarke, Gemma, Jodie Crooks, Sophie Trotter, et al. "38 Access to palliative care by people from South Asian communities in the UK: a qualitative study using Narrative Inquiry." In Marie Curie Research Conference 2023, Monday 6 February – Friday 10 February 2023. British Medical Journal Publishing Group, 2023. http://dx.doi.org/10.1136/spcare-2023-mcrc.37.

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Nandy, Paromita. "Ratiocinate the Sociocultural Habits of Bengali Diaspora Residing in Kerala: A Linguistic Anthropology Study." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.6-2.

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The paper alludes to the study of how humans relocate themselves with cultural practice and its particular axiom, which embrace the meaning and value of how material and intellectual resource are embedded in culture. The study stimulates the cultural anthropology of the Bengali (Indo-Aryan, Eastern India) diaspora in Kerala (South India) that is dynamic and which keeps changing with the environment, keeping in mind a constant examination of group rituals, traditions, eating habits and communication. Languages are always in a state of flux, as are societies, and society contains customs and practices, beliefs, attitudes, way of life and the way people organize themselves as a group. The study scrutinizes the relationship between language and culture of Bengali people while fraternizing with Malayalee which encapsulates cultural knowledge and locates this in the interactions among members of varied cultural groups across time and space. This is influenced by that Bengali diasporic people change across generations owing to cultural gaps and remodeling of language and culture. The study investigates how a social group, having different cultural habits, manages time and space of a new and diverse sociopolitical situation. Moreover, it also investigates the language behaviour of the Bengali diaspora in Kerala by analyzing the linguistic features of Malayalam (Dravidian) spoken, such as how they express their cultural codes in different spatiotemporal conditions and their lexical choice in those situations.

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Fedorova, Kapitolina. "Between Global and Local Contexts: The Seoul Linguistic Landscape." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.5-1.

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Multilingualism in urban spaces is mainly studied as an oral practice. Nevertheless, linguistic landscape studies can serve as a good explorative method for studying multilingualism in written practices. Moreover, resent research on linguistic landscapes (Blommaert 2013; Shohamy et. al. 2010; Backhaus 2006) have shed some light on the power relations between different ethnic groups in urban public space. Multilingual practices exist in a certain ideological context, and not only official language policy but speaker linguistic stereotypes and attitudes can influence and modify those practices. Historically, South Korea tended to be oriented towards monolingualism; one nation-one people-one language ideology was domineering public discourse. However, globalization and recent increase in migration resulted in gradual changes in attitudes towards multilingualism (Lo and Kim 2012). The linguistic landscapes of Seoul, on the one hand, reflect these changes, and However, they demonstrates pragmatic inequality of languages other than South Korean in public use. This inequality, though, is represented differently in certain spatial urban contexts. The proposed paper aims at analyzing data on linguistic landscapes of Seoul, South Korea ,with the focus on different contexts of language use and different sets of norms and ideological constructs underlying particular linguistic choices. In my presentation I will examine data from three urban contexts: ‘general’ (typical for most public spaces); ‘foreign-oriented’ (seen in tourist oriented locations such as airport, expensive hotels, or popular historical sites, which dominates the Itaewon district); and ‘ethnic-oriented’ (specific for spaces created by and for ethnic minority groups, such as Mongolian / Central Asian / Russian districts near the Dongdaemun History and Culture Park station). I will show that foreign languages used in public written communication are embedded into different frameworks in these three urban contexts, and that the patterns of their use vary from pragmatically oriented ones to predominately symbolic ones, with English functioning as a substitution for other foreign languages, as an emblem of ‘foreignness.’

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Mouli, T. Sai Chandra. "Towards Understanding Identity, Culture and Language." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-8.

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Knowledge of self is at the core of all human endeavours. In the quest identity assumes significance. It acquired greater relevance and respect on account of Postcolonial concerns. ‘Class’ emerged as the basis of a person’s identity. Subsequent to liberation of colonies from alien rule, postcolonial concerns gained ground. Focus on indigenous ways of life adds new dimension. Social, cultural, psychological and economic structures became the basis of one’s own view of identity. These dynamics are applicable to languages that flourished, perished or are on the verge of extinction. In India, regional, linguistic, religious diversity add to the complexity of the issue in addition to several subcultures that exist. Culture is not an independent variable. Historical factors, political developments, geographical and climatic conditions along with economic policies followed do contribute to a larger extent in fixing the contours of a country’s culture. Institutional modifications also sway the stability of national culture. Cultural transmission takes place in diverse ways. It is not unidirectional and unilateral. In many countries culture models are passed on from one generation to another through recitation. The learners memorize the cultural expressions without understanding meaning or social significance of what is communicated to them. Naturally, this practice results in hierarchical patterns and hegemony of vested elements. This is how norms of ‘high’ and ‘low’ are formed and extended to written works and oral/folk literatures respectively. This presentation focuses on the identity, culture and language of indigenous people in Telugu speaking states of Telangana and Andhra Pradesh in South India.

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Bhat, Raj Nath. "Language, Culture and History: Towards Building a Khmer Narrative." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-2.

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Genetic and geological studies reveal that following the melting of snows 22,000 years ago, the post Ice-age Sundaland peoples’ migrations as well as other peoples’ migrations spread the ancestors of the two distinct ethnic groups Austronesian and Austroasiatic to various East and South–East Asian countries. Some of the Austroasiatic groups must have migrated to Northeast India at a later date, and whose descendants are today’s Munda-speaking people of Northeast, East and Southcentral India. Language is the store-house of one’s ancestral knowledge, the community’s history, its skills, customs, rituals and rites, attire and cuisine, sports and games, pleasantries and sorrows, terrain and geography, climate and seasons, family and neighbourhoods, greetings and address-forms and so on. Language loss leads to loss of social identity and cultural knowledge, loss of ecological knowledge, and much more. Linguistic hegemony marginalizes and subdues the mother-tongues of the peripheral groups of a society, thereby the community’s narratives, histories, skills etc. are erased from their memories, and fabricated narratives are created to replace them. Each social-group has its own norms of extending respect to a hearer, and a stranger. Similarly there are social rules of expressing grief, condoling, consoling, mourning and so on. The emergence of nation-states after the 2nd World War has made it imperative for every social group to build an authentic, indigenous narrative with intellectual rigour to sustain itself politically and ideologically and progress forward peacefully. The present essay will attempt to introduce variants of linguistic-anthropology practiced in the West, and their genesis and importance for the Asian speech communities. An attempt shall be made to outline a Khymer narrative with inputs from Khymer History, Art and Architecture, Agriculture and Language, for the scholars to take into account, for putting Cambodia on the path to peace, progress and development.

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Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

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Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.

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Reports on the topic "Ladakhi (South Asian people)"

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Huntington, Dale. Anti-trafficking programs in South Asia: Appropriate activities, indicators and evaluation methodologies. Population Council, 2002. http://dx.doi.org/10.31899/rh2002.1019.

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Throughout South Asia, men, women, boys, and girls are trafficked within their own countries and across international borders against their wills in what is essentially a clandestine slave trade. The Congressional Research Service and the U.S. State Department estimate that between 1 to 2 million people are trafficked each year worldwide with the majority originating in Asia. Root causes include extreme disparities of wealth, increased awareness of job opportunities far from home, pervasive inequality due to caste, class, and gender bias, lack of transparency in regulations governing labor migration, poor enforcement of internationally agreed-upon human rights standards, and the enormous profitability for traffickers. The Population Council, UNIFEM, and PATH led a participatory approach to explore activities that address the problem of human trafficking in South Asia. A meeting was held in Kathmandu, Nepal, September 11– 13, 2001 to discuss these issues. Approximately 50 representatives from South Asian institutions, United Nations agencies, and international and local NGOs attended. This report summarizes the principal points from each paper presented and captures important discussion points that emerged from each panel presentation.

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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies, 2022. http://dx.doi.org/10.55271/5jchdy.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.

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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies (ECPS), 2022. http://dx.doi.org/10.55271/rp0001.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of the planet. Moreover, it has latched on to religion, which, as history reminds us, has an unparalleled power to mobilize crowds. This report explores the unique nexus between faith and populism in our era and offers an insight into how cyberspace and offline politics have become highly intertwined to create a hyper-reality in which socio-political events are taking place. The report focuses, in particular, on the role of religious populism in digital space as a catalyst for undemocratic politics in the five Asian countries we have selected as our case studies. The focus on the West Asian and South Asian cases is an opportunity to examine authoritarian religious populists in power, whereas the East Asian countries showcase powerful authoritarian religious populist forces outside parliament. This report compares internet governance in each of these countries under three categories: obstacles to access, limits on content, and violations of user rights. These are the digital toolkits that authorities use to govern digital space. Our case selection and research focus have allowed us to undertake a comparative analysis of different types of online restrictions in these countries that constrain space foropposition and democratic voices while simultaneously making room for authoritarian religious populist narratives to arise and flourish. The report finds that surveillance, censorship, disinformation campaigns, internet shutdowns, and cyber-attacks—along with targeted arrests and violence spreading from digital space—are common features of digital authoritarianism. In each case, it is also found that religious populist forces co-opt political actors in their control of cyberspace. The situational analysis from five countries indicates that religion’s role in digital authoritarianism is quite evident, adding to the layer of nationalism. Most of the leaders in power use religious justifications for curbs on the internet. Religious leaders support these laws as a means to restrict “moral ills” such as blasphemy, pornography, and the like. This evident “religious populism” seems to be a major driver of policy changes that are limiting civil liberties in the name of “the people.” In the end, the reasons for restricting digital space are not purely religious but draw on religious themes with populist language in a mixed and hybrid fashion. Some common themes found in all the case studies shed light on the role of digital space in shaping politics and society offline and vice versa. The key findings of our survey are as follows: The future of (especially) fragile democracies is highly intertwined with digital space. There is an undeniable nexus between faith and populism which offers an insight into how cyberspace and politics offline have become highly intertwined. Religion and politics have merged in these five countries to shape cyber governance. The cyber governance policies of populist rulers mirror their undemocratic, repressive, populist, and authoritarian policies offline. As a result, populist authoritarianism in the non-digital world has increasingly come to colonize cyberspace, and events online are more and more playing a role in shaping politics offline. “Morality” is a common theme used to justify the need for increasingly draconian digital laws and the active monopolization of cyberspace by government actors. Islamist and Hindutva trolls feel an unprecedented sense of cyber empowerment, hurling abuse without physically seeing the consequences or experiencing the emotional and psychological damage inflicted on their victims.

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Easy-read report: The risk of forced marriage for people with learning disabilities from South Asian communities. National Institute for Health Research, 2021. http://dx.doi.org/10.3310/alert_45847.

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Risk of forced marriage among people with learning disabilities: carers provide insights into consent, care needs and the place of marriage in South Asian communities. National Institute for Health Research, 2021. http://dx.doi.org/10.3310/alert_45283.

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