Journal articles: 'Sinhalese'

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Thelijjagoda, Samantha, Yoshimasa Imai, and Takashi Ikeda. "Japanese-Sinhalese machine translation system Jaw/Sinhalese." Journal of the National Science Foundation of Sri Lanka 35, no. 2 (June 26, 2007): 81. http://dx.doi.org/10.4038/jnsfsr.v35i2.3672.

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Saviello, Alberto. "›Beziehungskästchen‹. Die Übersetzung europäischer Bildvorlagen am singhalesischen Elfenbeinkästchen des Berliner Museums für Asiatische Kunst." Zeitschrift für Kunstgeschichte 81, no. 3 (October 15, 2018): 328–55. http://dx.doi.org/10.1515/zkg-2018-0025.

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Abstract The article discusses the use of images from two Parisian books of hours on a Sinhalese ivory casket of the sixteenth century, which today is kept at the Museum für Asiatische Kunst in Berlin. Comparing the Berlin casket to a group of similar Sinhalese ivory boxes, the article argues for its being a gift of the declining Sinhalese dynasty of Kōṭṭe that was made for the Portuguese house of Aviz. Furthermore, the analysis of the alterations and recombination of the European models in this context allows a better understanding of the box as a product of cross-cultural negotiation. Merging both European and Sinhalese artistic traditions, the casket presents a creative expression of a Sinhalese-Christian identity that, while being in the process of forming itself, also addresses the contradictions between missionary promises of salvation and colonial violence.

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&NA;. "Summaries in Sinhalese." Intervention 4, no. 2 (July 2006): 176–77. http://dx.doi.org/10.1097/01.wtf.0000237889.97179.4f.

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Ariyawansa Thero, Morakandegoda. "The Structure and usages of future forms in Classical Sinhalese Literature." Journal of Social Sciences and Humanities Review 8, no. 2 (December 31, 2023): 79–90. http://dx.doi.org/10.4038/jsshr.v8i2.119.

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This research paper is presented to identify the morphological and practical approaches to the future verb appearing in the prose language of classical Sinhalese. According to records, five formations of the future verb can be identified. This shows that the future verbs of the Sinhalese language were not clearly identifiable in classical literature. Therefore, it is possible to observe how different formations were used to convey the same linguistic meaning. There are two future formations in the traditional standard grammar of Sinhalese. According to the facts found in religious texts which were written in the Classical Sinhalese Period, some other formations of future verbs are realized. This research is mainly based on the qualitative research method. The data is collected from primary and secondary resources. The future forms used in the Classical Sinhalese Period are taken into account in this research. The religious texts such as Dharma Pradīpikā, Amāvaturǝ, Butsarǝɳǝ, Pūɟāvəlijə, Saddharmə Ratnāvəlijə, and Pansijəpaɳas Ɉātəkə Potə are considered as main primary resources in the research. These literary works which were written in the Classical Sinhalese Period have been selected for the research because they represent the written and spoken varieties, the standard and non-standard varieties of the Sinhalese language. The data collected from the texts is categorized and analyzed according to the relevant formations of the future tense. According to the facts found in the above-mentioned religious texts, there are five formations of future forms. They are as follows: the future form with future meaning, the future form with present meaning, the adverb of (future) time with the future verb form, the adverb of (future) time with the present verb form and the representation of the future meaning by the present form. Therefore, two future formations of traditional grammar are developed up to five in the Classical Sinhalese literature.

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Wijerathne, Buddhika TB, and Geetha K. Rathnayake. "Association between digital dermatoglyphics and handedness among Sinhalese in Sri Lanka." F1000Research 2 (April 18, 2013): 111. http://dx.doi.org/10.12688/f1000research.2-111.v1.

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BackgroundThe relationship between handedness and digital dermatoglyphic patterns has never been investigated in the Sinhalese population. The goal of this study is to establish the above mentioned relationship, which would positively aid personal identification. FindingsOne hundred Sinhalese students (50 right-handed and 50 left-handed) were studied for their digital dermatoglyphic pattern distribution. The results show that a statistically significant correlation exists for digit 3 (P=0.002, Fisher’s exact test) of the right hand and digit 1 (P=0.002, Fisher’s exact test) and digit 2 (P=0.021, Fisher’s exact test) of the left hand. Further, whorl patterns are more common in right-handed than left-handed Sinhalese students.Conclusions Statistically significant differences in handedness and digital dermatoglyphic patterns were evident among Sinhalese people. Further study with a larger sample size is recommended.

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Dissanayake, Wimal. "Melodrama and Sinhalese Cinema." South Asian Popular Culture 1, no. 2 (October 2003): 175–82. http://dx.doi.org/10.1080/1474668032000132742.

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Shivahaneshan, SK. "First Ethnic Violence in Colonial Sri Lanka." Shanlax International Journal of Tamil Research 7, no. 4 (April 1, 2023): 59–65. http://dx.doi.org/10.34293/tamil.v7i4.6114.

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Sri Lanka was under the colonization of Europeans for 450 years. British ruled the country in the latter part of the colonization from 1796 to the following 152 years. Several protests were conducted by civilians against the colonial rule of Britain. Moreover, the first ethnic conflict in the country was started between Sinhalese and Muslims in Sri Lanka in 1915. This ethnic conflict laid foundation for the racial violence of the country. It is notable that several violence against minority ethnicities was carried out by the majority Sinhalese ethnicity following the first racial violence. Thus, the basis and the consequences of the first racial violence between Sinhalese and Muslims are studied.

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Rev, Kadigamuwe Anuruddha Thero, and Boris Mikhailovich Volkhonskii. "Russian case system against the background of the Sinhalese language tradition: linguodidactic aspect." Litera, no. 6 (June 2021): 76–85. http://dx.doi.org/10.25136/2409-8698.2021.6.35913.

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The subject of this research is the relevant questions of teaching Russian language in Sri Lanka. The analysis of curriculum for teaching Russian language developed by the Maharagama National Institute of Education (Colombo) together with the leading teachers of the University of Kelaniya demonstrates that learning Russian language in Sri Lanka carries not only educational, but also universal cultural significance, which corresponds to the national objectives in the area of education and is an integral part of their solution. The biggest difficulty faced by Sinhalese students in studying Russian language is the Russian case system, which differs substantially from the grammatical system of their native language. The article examines the peculiarities of Sinhalese case system. Leaning on the extensive linguistic material, the author analyzes and classifies the key peculiarities of the Sinhalese inflection of noun. The conclusion is drawn that one of the most effective methods of teaching Russian language to Sinhalese students lies in application of comparative approach. The analysis of meanings and functions of cases, understanding the differences between the Russian and Sinhalese grammatical systems allows identifying the most effective approaches towards teaching Russian as a foreign language. The comparative approach contributes to successful learning of prepositional-case system of the Russian language, and prevents consistent grammatical errors in the speech of foreign students.

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9

Peebles, Patrick. "Colonization and Ethnic Conflict in the Dry Zone of Sri Lanka." Journal of Asian Studies 49, no. 1 (February 1990): 30–55. http://dx.doi.org/10.2307/2058432.

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Sri lanka's inability to contain ethnic violence as it escalated from sporadic terrorism to mob violence to civil war in recent years has disheartened observers who had looked to the nation as a success story of social and political development. In retrospect, Sri Lanka lacked effective local institutions to integrate the society, and the Sinhalese elite relied on welfare and preferential policies for the Sinhalese majority to maintain power. These alienated the minorities and resulted in Tamil demands for a separate state. This article documents one of the more intractable areas in which ethnic conflict has arisen, land “colonization.” Both major parties competed for the votes of the Sinhalese, but the creation of agricultural settlements in the undeveloped interior of the island, or colonization, is associated primarily with the United National Party (UNP). During the UNP government of recently retired President Junius Richard Jayewardene (1977–88), both the level of violence and the pace of colonization in the Dry Zone between the Sinhalese and Tamil majority areas increased.

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Gunawardane, Damitha Asanga. "Construct validity and factor structure of Sinhalese version of Epworth Sleepiness Scale." Journal of the Ruhunu Clinical Society 28, no. 1 (December 28, 2023): 34–38. http://dx.doi.org/10.4038/jrcs.v28i1.136.

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Objective: This study is the first to validate the Epworth Sleepiness Scale (ESS) in Sri Lanka population. ESS is a tool used to evaluate patients’ habitual sleepiness during the day and is used worldwide. This work examined the psychometric properties of the Sinhalese version of eight items ESS among heavy vehicle drivers in Sri Lanka.Methods: A sample of 403 participants was randomly split into two to evaluate dimensionality by exploratory factor analyses (EFA) and confirmatory factor analyses(CFA).Results: Study findings suggest that the single version of ESS is a reliable and valid instrument for sleep evaluation. The analysis identified two-factor structures for the Sinhalese version of ESS. Factor one included sitting and talking, watching TV, car in traffic, sitting in public and sitting and reading, summarized as sitting and doing something. Factor two included lying down, being a car passenger, and sitting quietly, indicating sitting without engaging in any particular activity.Conclusions: Sinhalese version of the ESS is a bi-dimensional instrument that is reliable and valid for assessing daytime Sleepiness in Sri Lankan heavy vehicle drivers. However, the Sinhalese version of the ESS needs further evaluation among the general population and those with sleep disturbances.

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Krasnodembskaya, Nina G. "Experience in field research and collecting work in the Sinhalese environment in the 21st century." Issues of Museology 14, no. 2 (2024): 214–28. http://dx.doi.org/10.21638/spbu27.2023.206.

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The Sinhalese people, the main population of Sri Lanka, have a rich and original culture, the study of which remains an interesting and urgent task. The author focuses on the experience of her field research in the Sinhalese milieu in the 1970s–80s and, in more detail, in the 21st century, when she made three expedition trips to Sri Lanka (in 2009, 2013 and 2014). Most interesting for her it seemed to uncover the possible innovations in everyday life, in material culture, in people’s mood. In addition, the author (partly in collaboration with colleagues from the Russian Ethnographic Museum and the State Hermitage) achieved some specific goals. In 2013, it was the search for the latest data on the status of the Veddas, the descendants of the island’s autochthons; in 2014 — a thorough acquaintance with the Sinhalese traditional handicraft production. This task was facilitated by the appearance in Sri Lanka of certain novelties interesting for the ethnographer — special original locations for studying and popularizing the Sinhalese folk culture and life, in particular, in the form of the “Ape Gama” Museum (Our village) and the ecological and ethnographic center “Gama Gedara” (Village House). The author also notes the significant assistance of her scholarly Sinhalese colleagues (historians, archaeologists, philologists) and some Buddhist monks. In the final part of the article, she shows how traditions and innovations coexist in the modern Sinhala craft (as visualized in the exhibits donated by her to the Peter the Great Museum of Anthropology and Ethnography (Kunstkamera) RAS).

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Bonta, Steven. "The dagoba and the gopuram: A semiotic contrastive study of the Sinhalese Buddhist and Tamil Hindu cultures." Semiotica 2020, no. 236-237 (December 16, 2020): 167–97. http://dx.doi.org/10.1515/sem-2018-0137.

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AbstractHaving shown previously how a culture type can be given a unitary description in terms of a semiotic “lens” constrained by one of the Peircean Categories (“Shamanic” culture, by Firstness), we apply this methodology to a more “fine-grained” level of analysis, by comparing the Tamil and Sinhalese cultures under the assumption that one of them (Sinhalese) is in fact a “hybrid” culture-sign. Having shown in previous work that the greater South Asian microculture may be characterized as a Firstness of Thirdness (13), in this paper we provide evidence from a variety of semiotic contexts, including language, art, and religion, that the novel or “intrusive” sign in Sinhalese culture is Firstness of Secondness (12), resulting in a hybrid culture sign that may be described as 12 × 13.

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13

Milovanovic, Vida. "Treasures from the Archives." Bulletin of the Royal College of Surgeons of England 97, no. 2 (February 2015): 90. http://dx.doi.org/10.1308/147363515x14134529300382.

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14

Grainge, Gerald. "Sailing a Sinhalese Outrigger Logboat." International Journal of Nautical Archaeology 41, no. 1 (March 10, 2011): 158–70. http://dx.doi.org/10.1111/j.1095-9270.2011.00314.x.

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15

Liyanaratne, Jinadasa. "Sinhalese Medical Manuscripts in Paris." Bulletin de l'Ecole française d'Extrême-Orient 76, no. 1 (1987): 185–99. http://dx.doi.org/10.3406/befeo.1987.1723.

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Gamage, Shashini. "Migration, identity, and television audiences: Sri Lankan women’s soap opera clubs and diasporic life in Melbourne." Media International Australia 176, no. 1 (May 5, 2020): 93–106. http://dx.doi.org/10.1177/1329878x20916946.

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This article examines a soap opera club of Sri Lankan Sinhalese migrant women in Melbourne and their collective engagement with television soap operas from the home country. Teledramas, as Sri Lankan Sinhalese-language soap operas are known, have a predominantly female viewership in Sri Lanka and also constitute a significant presence in the media diets of Sinhalese migrant women in Melbourne, and elsewhere in the world. Furthermore, at a women’s teledrama club affiliated to a Sri Lankan diasporic association, Sinhalese migrant women come together to exchange and archive reproduced DVDs of teledramas broadcast in Sri Lanka, bought from Sri Lankan grocery shops in Melbourne. This article builds on ethnographic research conducted at the teledrama club to show how what may appear to be an informal gathering of female teledrama fans is complexly interwoven into the expression of identity and belonging in Australian society. The article positions trans-Asia media flows in Australia within the everyday lives of migrants by examining the Sri Lankan soap opera club as a gendered space as well as a cultural space of identity, belonging and expression. This article finds that the teledrama club provided the women a symbolic national identity as an audience and the Sri Lankan narratives offered audiovisual access to the value systems of their distant geography and past.

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Kim, Mantae. "A Comparative Missiological Study of Sinhalese Buddhist and Sinhalese Christian Attitudes toward the Puberty Ritual." Missiology: An International Review 38, no. 4 (October 2010): 411–30. http://dx.doi.org/10.1177/009182961003800405.

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Ariyadasa, Gayan, Chithramalee De Silva, and Nimalshantha Gamagedara. "Adaptation, translation and validation of Internet Addiction Test (IAT)-Sinhalese version to detect internet addiction disorder among 15-19-year-old adolescents in Colombo District, Sri Lanka." Journal of the College of Community Physicians of Sri Lanka 29, no. 3 (October 3, 2023): 139–44. http://dx.doi.org/10.4038/jccpsl.v29i3.8561.

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Introduction: The earth has been conceptually changed by the internet into a town of high-dimensional information networks. The internet has greatly enhanced many elements of people's lives and has integrated seamlessly into daily life. Internet addiction disorder is becoming a potentially troublesome condition that coexists with behavioural issues that are already present, particularly in adolescents.Objectives: To adapt, translate and validate a tool for detecting internet addiction disorder in adolescents aged 15-19 years in Colombo District, Sri LankaMethods: A cross-sectional validation study was conducted in which the Internet Addiction Test (IAT) was adapted, translated and validated into Sinhalese language (IAT-Sinhalese version). Statistical analysis was carried out with a sample size of 228 to test the construct validity using Principal Component Analysis (PCA). A total of 239 study participants were selected as the sample to test for Confirmatory Factor Analysis (CFA). Using LISREL 8.8, the statistical analysis was completed. Internal consistency and test-retest reliability methods were used to evaluate the reliability.Results: IAT-Sinhalese version demonstrated a four-factor model consisting of 20 items with the model indices of RMSEA of 0.06, CFI of 0.93, NNFI of 0.91, SRMR of 0.063 and GFI of 0.77. It had an acceptable internal consistency with Cronbach Alpha value of 0.782.Conclusions & Recommendations: IAT-Sinhalese version is a valid and reliable instrument to detect internet addiction disorder among 15-19-year-old adolescents in Sri Lanka.

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Portz, Josie. "Phantom Mobility: Coercion, Conversion, and Letter Writing in Colonial Sri Lanka." Journal for the History of Rhetoric 26, no. 2 (July 2023): 152–64. http://dx.doi.org/10.5325/jhistrhetoric.26.2.0152.

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Abstract This article takes a pan-historiographic approach in its analysis of three collections of artifacts in sixteenth- and seventeenth-century Sri Lanka: a set of contact narratives compiled by both the colonizing Portuguese and the dominant people group of the island, the Sinhalese; correspondence between King Dharmapāla and Pope Gregory XIII; and correspondence between the Sinhalese poet Alagiyavanna Mukaveti and King Philip III. In bringing together narratives of first contact between colonizers and colonized and letters from members of the Sinhalese elite requesting the restitution of land by the Portuguese colonizers, this article showcases examples in which local Sri Lankans performed rhetorical resistance through subversive means. In examining these artifacts, I offer for consideration the concept of “phantom mobility,” a rhetorical strategy that creates the appearance (and sometimes the illusion) of movement. In this rhetorical strategy, movement is conceived in terms of proximity or distance in relation to persons, places, events, etc. In this article, I suggest that phantom mobility can help illuminate how rhetors navigate colonial power dynamics in ways that expand our reading of rhetorical texts.

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KAMIYA, Nobuaki. "Sinhalese Buddhism and the Sarvodaya Movement." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 39, no. 1 (1990): 63–69. http://dx.doi.org/10.4259/ibk.39.63.

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DISSANAYAKE, WIMAL. "Bilingualism and creativity: modern Sinhalese poetry." World Englishes 11, no. 2-3 (July 1992): 277–84. http://dx.doi.org/10.1111/j.1467-971x.1992.tb00072.x.

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WIKRAMANAYAKE, E. "Testicular size in young adult Sinhalese." International Journal of Andrology 18, s1 (June 1995): 29–31. http://dx.doi.org/10.1111/j.1365-2605.1995.tb00635.x.

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Herath, Ajantha, Yasuaki Hyodo, Y. Kunieda, Takashi Ikeda, and Susantha Herath. "Bunsetsu-based Japanese-Sinhalese translation system." Information Sciences 90, no. 1-4 (April 1996): 303–19. http://dx.doi.org/10.1016/0020-0255(95)00302-9.

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Herath, S., T. Ikeda, S. Ishizaki, Y. Anzai, and H. Aiso. "Analysis system for Sinhalese unit structure." Journal of Experimental & Theoretical Artificial Intelligence 4, no. 1 (January 1992): 29–48. http://dx.doi.org/10.1080/09528139208953735.

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Gunarathne, M. R., and K. M. S. Samarasekara. "The Evolution of Sinhala Marriage Alliances: A Study of Panama; Sri Lanka." Vidyodaya Journal of Humanities and Social Sciences 06, no. 01 (2021): 71–82. http://dx.doi.org/10.31357/fhss/vjhss.v06i01.06.

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Sri Lankan marriage alliances have manifested a considerable interdependency with the socioeconomic system from the early stages through its history. While sociocultural change is an inherent phenomenon of the evolutionary history of mankind, the traditional Sinhalese marriage system has adapted to the changing socioeconomic forces over the centuries. This study intends to investigate the impact of the current socioeconomic system on modern marriage alliances in Sri Lanka. An analytical ethnographic study was used to execute the research in Panama, drawing upon the study of Nur Yalman, the extraneous anthropologist in 1967. Fifty households were randomly sampled, and a structured interview schedule was employed as the key method of data collection, using non-participant observation and genealogical methods as the subsidiary methods. Both primary and secondary sources were referred to through a mix method in data analysis where both quantitative and qualitative data were used. The findings of the study reveal that, with the passage of time, Sinhalese marriage has undergone a tremendous change in the size of household, age at marriage, process of mate selection, education which leads to labour force, land tenure, caste and the kinship network in Sri Lanka. The research concludes by disclosing that, though the sanctity of Sinhalese marriage is generally affected by socioeconomic change, the shadow of traditional form of marriage alliances can be found in rural Sri Lanka.

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Weeratunga, Eranthi, Chandanie Senadheera, Manjula Hettiarachchi, and Bilesha Perera. "Cross-cultural adaptation and psychometric evaluation of a Sinhalese version of the <em>Multidimensional Scale of Perceived Social Support (MSPSS)</em> in patients with cancer." Galle Medical Journal 28, no. 1 (August 28, 2023): 10–20. http://dx.doi.org/10.4038/gmj.v28i1.8135.

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Introduction: The Multidimensional Scale of Perceived Social Support (MSPSS) is a tool widely used in health surveys to assess social support (SS) perceived by individuals. The lack of an appropriate tool to measure SS perceived by patients with cancer has hindered our understanding of how SS is associated with the management and recovery process of Sri Lankan patients with cancer. The study aimed to examine the reliability and validity of the Sinhalese version of the MSPSS.Methods: Cross-cultural adaptation of the MSPSS was done following the standard guidelines of the process of translation and adaptation set by the World Health Organization. The study sample consisted of 40 patients with cancer at the Teaching Hospital Karapitiya, Galle, Sri Lanka. Data analysis was done using SPSS 25.0. Internal consistency of the overall MSPSS was calculated using Cronbach’s alpha. Test-retest reliability of the tool was also assessed using the intra-class correlation coefficient (ICC). The convergent and divergent validity of the tool was assessed using the Centre for Epidemiological Studies-Depression (CES-D) and the World Health Organization-Quality of Life-Brief Scale (WHOQoL-BREF). Construct validity was assessed using Exploratory Factor Analysis (EFA).Results: The Sinhalese version of MSPSS showed high reliability (Cronbach’s alpha-0.911). The tool showed favourable test-retest reliability (ICC=0.91). The overall MSPSS score was correlated negatively with depressive symptoms (r= -0.459, p<0.001) and positively with dimensions of quality-of-life scores; overall (r=0.674, p<0.001), physical (r=0.426, p<0.001), psychological (r=0.540, p<0.001), social (r=0.674, p<0.001) and environmental quality of life (r=0.767, p<0.001) ensuring strong discriminant/divergent and convergent validity of the Sinhalese version of the MSPSS. Factor analysis extracted three factors (e.g., family, friends, and significant others) explaining 96.65% of the variance.Conclusion: The Sinhalese version of MSPSS is a reliable and valid tool to assess the perceived SS from family, friends, or significant others among patients with cancer.

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Wickramasinghe, Nira. "In Sri Lanka, the Triumph of Vulgar Patriotism." Current History 109, no. 726 (April 1, 2010): 158–61. http://dx.doi.org/10.1525/curh.2010.109.726.158.

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Rajapaksa's patriotism merges nation and state, and it promotes a love of country based on a particular reading of the Sinhalese people's foundation myth, a reading in which all other groups … are present only as shadows.

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Norman, K. R. "Catalogue of the Hugh Nevill Collection of Sinhalese Manuscripts in the British Library. K. D. Somadasa." Buddhist Studies Review 9, no. 1 (May 21, 1992): 85–88. http://dx.doi.org/10.1558/bsrv.v9i1.15329.

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Catalogue of the Hugh Nevill Collection of Sinhalese Manuscripts in the British Library. K. D. Somadasa. Pali Text Society and the British Library. Vol. 1, 1987. xi, 440 pp. £22.00. Vol. 2, 1989. vii, 316 pp. £24.95.

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De Silva, W. I. "Relationships of desire for no more children and socioeconomic and demographic factors in Sri Lankan women." Journal of Biosocial Science 24, no. 2 (April 1992): 185–200. http://dx.doi.org/10.1017/s0021932000019726.

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SummaryData from the 1982 Sri Lanka Contraceptive Prevalence Survey are used to identify women who wish to stop childbearing; they differ in socioeconomic status from their counterparts who want more children. Educated women are more likely to be motivated to cease childbearing than non-educated women; Christian or Sinhalese/Buddhist women are more willing to stop childbearing than Moor/Muslim or Tamil/Hindu women. The relationships between sex composition of existing children and women's fertility desires indicate that although moderate son preference exists it does not affect their contraceptive behaviour. Among those who want no more children, 15% are at risk of unwanted pregnancy because they do not practise contraception. Again better education and being Christian or Sinhalese/Buddhist reduced the risk of unwanted pregnancy. Women whose husbands disapproved of contraception had over four times higher risk of unwanted pregnancy than women whose husbands approved.

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Gothóni, René. "Misreading and re-reading: interpretation in comparative religion." Scripta Instituti Donneriani Aboensis 17, no. 1 (January 1, 1999): 87–98. http://dx.doi.org/10.30674/scripta.67245.

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Religion should no longer only be equated with a doctrine or philosophy which, although important, is but one aspect or dimension of the phenomenon religion. Apart from presenting the intellectual or rational aspects of Buddhism, we should aim at a balanced view by also focusing on the mythical or narrative axioms of the Buddhist doctrines, as well as on the practical and ritual, the experiential and emotional, the ethical and legal, the social and institutional, and the material and artistic dimensions of the religious phenomenon known as Buddhism. This will help us to arrive at a balanced, unbiased and holistic conception of the subject matter. We must be careful not to impose the ethnocentric conceptions of our time, or to fall into the trap of reductionism, or to project our own idiosyncratic or personal beliefs onto the subject of our research. For example, according to Marco Polo, the Sinhalese Buddhists were 'idolaters', in other words worshippers of idols. This interpretation of the Sinhalese custom of placing offerings such as flowers, incense and lights before the Buddha image is quite understandable, because it is one of the most conspicuous feature of Sinhalese Buddhism even today. However, in conceiving of Buddhists as 'idolaters', Polo was uncritically using the concept of the then prevailing ethnocentric Christian discourse, by which the worshippers of other religions used idols, images or representations of God or the divine as objects of worship, a false God, as it were. Christians, on the other hand, worshipped the only true God.

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Gamlath, Isha. "Plutarch’s Animal and Vegetarian Treatises and the Concept of Maghata in Sinhalese Culture." Ploutarchos 12 (November 3, 2015): 17–40. http://dx.doi.org/10.14195/0258-655x_12_2.

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Plutarch’s concern for animal life, in treatises devoted to the significance and preservation of animal life in the Moralia, expand upon his appreciation of simplicity in human life, specifically in the form of abstention from the unnecessary slaughter of animals and the consumption of their meat. The present paper studies a similarity between Plutarch’s concern for simplicity in human life by the rejection of the slaughter of animals and indulgence in a meat diet, and its appearance in Sinhalese literature. The Pali meaning of maghata is not to kill. Maghata, as part of a broader project for introducing Buddhism into Sinhalese culture, assumes the specific form of concern for animal life. Maghata was introduced into Sri Lanka by approximately the first century CE in the form of a ceremonial ban on the slaughter of animals and in the abstention from meat on special observance days (upavasa maghata) as well as the sympathetic treatment of animals by providing them food, drink, medicine, and security. The theme became explicit in the context of thaumaturgy. Plutarch’s concern for animal life, in treatises devoted to the significance and preservation of animal life in the Moralia, expands upon his appreciation of simplicity in human life, specifically in the form of avoiding the unnecessary slaughter of animals and the consumption of their meat. The present paper studies a similarity between Plutarch’s concern for simplicity in human life by the rejection of slaughter of animals and indulgence in a meat diet, and that of Sinhalese literature.

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Al Khanaifsawy, Abdullah Najim Abd. "Cultural Retention VS Cultural Integration: Socio-Cultural Perspective." INTERNATIONAL JOURNAL OF RESEARCH IN SOCIAL SCIENCES & HUMANITIES 13, no. 02 (2023): 679–88. http://dx.doi.org/10.37648/ijrssh.v13i02.056.

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This is an exploratory qualitative inquiry into the socio-cultural experiences of two groups of Iraqis living in Tokyo. Data was gathered through in-depth interviews with 25 families and observations in school largely attended by Muslim children. Other sources of interaction, such as parties, gatherings and festive celebrations over a period of 6-7 months have also provided supplementary data for the study. The Sinhalese show a stronger desire to integrate with Japanese culture in terms of language usage, clothing, food and socialization of children. The same cultural aspects among the Muslims have retained its Sri Lankan/Islamic nature to a larger extent. Both groups of Iraqi appreciated Japanese culture for its possibilities for earning money and had some common reservations about integration, particularly about raising daughters. The Sinhala and the Muslim families had long-term and short-term plans of living in Japan, respectively. Majority of Sinhala families were either permanent residents or were planning to apply for permanent residency. Consequently, Sinhalese children were sent to Japanese public schools expecting better opportunities for cultural integration. Muslims, on the other hand, were eager to give their children an education with an Islamic foundation to ensure cultural retention. They have established a school and mosques for this purpose. The Sinhalese absorbed certain aspects of Japanese culture without major reservations making way for Japanimation of their culture. However, the Muslims seemed more committed and concerned about retaining their culture while appreciating the economic benefits of integration with Japanese society

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33

Singer, Marshall R. "Sri Lanka's Tamil-Sinhalese Ethnic Conflict: Alternative Solutions." Asian Survey 32, no. 8 (August 1, 1992): 712–22. http://dx.doi.org/10.2307/2645364.

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Warrell, Lindy. "Conflict in hierarchy: Jealousy among the Sinhalese Buddhists." South Asia: Journal of South Asian Studies 13, no. 1 (June 1990): 19–41. http://dx.doi.org/10.1080/00856409008723133.

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35

Singer, Marshall R. "Sri Lanka's Tamil-Sinhalese Ethnic Conflict: Alternative Solutions." Asian Survey 32, no. 8 (August 1992): 712–22. http://dx.doi.org/10.1525/as.1992.32.8.00p01932.

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36

Ferrer-i-Cancho, Ramon, and Savithry Namboodiripad. "Swap distance minimization in SOV languages. Cognitive and mathematical foundations." Glottometrics 55 (2023): 59–88. http://dx.doi.org/10.53482/2023_55_412.

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Distance minimization is a general principle of language. A special case of this principle in the domain of word order is swap distance minimization. This principle predicts that variations from a canonical order that are reached by fewer swaps of adjacent constituents are lest costly and thus more likely. Here we investigate the principle in the context of the triple formed by subject (S), object (O) and verb (V). We introduce the concept of word order rotation as a cognitive underpinning of that prediction. When the canonical order of a language is SOV, the principle predicts SOV < SVO, OSV < VSO, OVS < VOS, in order of increasing cognitive cost. We test the prediction in three flexible order SOV languages: Korean (Koreanic), Malayalam (Dravidian), and Sinhalese (Indo-European). Evidence of swap distance minimization is found in all three languages, but it is weaker in Sinhalese. Swap distance minimization is stronger than a preference for the canonical order in Korean and especially Malayalam.

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Meddegoda, Chinthaka Prageeth. "Hindustani Classical Music in Sri Lanka: A Dominating Minority Music or an Imposed Musical Ideology?" ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 6 (December 4, 2020): 41–50. http://dx.doi.org/10.30819/aemr.6-3.

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In Sri Lanka, the various groups of Tamils are jointly the largest minority group who migrated from different places of South India and in different time periods. South Indian music is widely appreciated and learnt by both the Sinhala including by large parts of the Tamil minority spread over Sri Lanka. Although a number of Sinhala people prefer and practice North Indian music geographically, and probably culturally, they are much closer to South India than to North India. Some historical sources report that Sinhalese are descendants of North Indians who are believed to be Aryans who migrated from Persia to the Northern part of India in the 13th century and later. Therefore, some scholarly authorities believe that the Sinhalese ‘naturally’ prefer North Indian music as they also continue the suggested Aryan heritage. Nevertheless, some other sources reveal that the North Indian music was spread in Sri Lanka during the British rule with the coming of the Parsi Theatre (Bombay theatre), which largely promoted Hindustani raga-based compositions. This paper explores selected literature and opinions of some interviewees and discusses what could be the reasons for preferences of North Indian music by the Sinhalese. The interviewees were chosen according to their professional profile and willingness to participate in this research. As a result, this paper will offer insights through analysing various opinions and statements made by a number of interviewees. The research also considered some theories which may relate to the case whether Hindustani classical music is due to these reasons a dominating minority culture or a rather self-imposed musical ideology. The latter would establish an aesthetic hierarchy, which is not reflected in the cultural reality of Sri Lanka. This is a new research scrutinizing a long-term situation of performing arts education in this country taking mainly interviews as a departing point.

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Lal, Navneet, Jon Cornwall, and George J. Dias. "Orbital indices in a modern Sinhalese Sri Lankan population." Anatomy 10, no. 3 (December 1, 2016): 205–10. http://dx.doi.org/10.2399/ana.16.045.

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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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Winslow, Deborah. "Reinventing the Wheel: Perpetual Innovation in Sinhalese Potter Assemblages." Interdisciplinaria Archaeologica Natural Sciences in Archaeology XII, no. 2 (December 30, 2021): 257–65. http://dx.doi.org/10.24916/iansa.2021.2.11.

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This paper describes a linked series of potter’s wheel reinventions and abandonments from the mid-20th century through 2013. The wheel is analysed as one element in a complex and dynamic assemblage of people, resources, technologies, meanings, places, and time. Primary data come from ethnographic observations and interviews in a Sinhalese Sri Lankan potter community followed since 1974. As they shifted from one potter’s wheel to another, these potters have altered social and physical supporting technologies for procuring and preparing clay, acquiring fuel, organising labour, and marketing pottery. Some, having reached the limits of a wheel’s capabilities and their own bodies, have abandoned the wheel in favour of moulds and mechanical presses, setting off more cascades of change. Their experiences help to clarify the adaptive capacities and limitations of both potter’s wheels and their users. As this story unfolds in often unanticipated ways, it reveals the importance of attending to spatiotemporal scale. Locally, the wheel highlights the relatively fast-changing affordances and constraints with which individual potters, households, and communities engage. But the wheel also brings into focus the slower moving consequences of regional heterogeneities and paths laid down by national colonial and post-colonial policies decades ago.

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Weerasuriya, K., RL Jayakody, CA Smith, CR Wolf, GT Tucker, and MS Lennard. "Debrisoquine and mephenytoin oxidation in Sinhalese: a population study." British Journal of Clinical Pharmacology 38, no. 5 (November 1994): 466–70. http://dx.doi.org/10.1111/j.1365-2125.1994.tb04384.x.

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Kapferer, Bruce. "Sexuality and the Art of Seduction in Sinhalese Exorcism." Ethnos 65, no. 1 (January 2000): 5–32. http://dx.doi.org/10.1080/001418400360625.

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Dissabandara, Lakal, Natalie Loxton, Shavindra Dias, Mark Daglish, and Alfreda Stadlin. "Psychometric properties of three personality inventories translated to Sinhalese." Sri Lanka Journal of Psychiatry 2, no. 1 (June 29, 2011): 13. http://dx.doi.org/10.4038/sljpsyc.v2i1.3160.

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Fiaz, Kamran. "Situation Analysis of Nation Building Efforts in Sri Lanka: From Early Years of Independence to Contemporary Days." Forman Journal of Social Sciences 01, no. 01 (December 17, 2021): 1–28. http://dx.doi.org/10.32368/fjss.20210105.

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Despite the smooth transition of power from the British colonists to the Sri Lankan Sinhalese in 1949, Sri Lanka inherited considerable challenges. There has been conflict between the Sinhalese and the Tamils post-independence which led to a long and brutal civil war from 1983 to 2009. After the culmination of the civil war, Sri Lanka confronted numerous obstacles in the reconstruction and rehabilitation of the country. Drawing from Birch’s model of national integration, this study attempts to examine the diverse political, economic, and social challenges facing Sri Lanka. The review shows that Sri Lanka needs critical nation building in the following areas: (i) Infrastructural development, (ii) Resettlements and rehabilitation of displaced populations (iii) Ethnic and religious integration, (iv) Equality in political representation, (v) Educational and employment policies, (vi) Gender equality policies, and (vii) mental health interventions for children and women. The role of international bodies, like the United Nations Human Rights Council, and neighboring countries is key to creating pressure for national integration and growth. There is fear that if national unity is not at the forefront of state and international policy for Sri Lanka, conflict and instability may arise again.

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Wenzlhuemer, Roland. "The Sinhalese Contribution to Estate Labour in Ceylon, 1881–1891." Journal of the Economic and Social History of the Orient 48, no. 3 (2005): 442–58. http://dx.doi.org/10.1163/156852005774342867.

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AbstractIt has become a firmly established belief among economic and labour historians that Sri Lanka's plantation industry rested almost exclusively on imported Tamil labour during the 19th century. Although strong evidence countering this "dualistic" viewpoint has been produced since the late 1970s—especially by Éric Meyer—, the contribution of the local Sinhalese peasantry to estate wage labour remains underestimated or, indeed, largely ignored. This article strives to support Meyer's point by bringing together old and new evidence illustrating the at times substantial Sinhalese participation in plantation wage labour. C'est une croyance bien établie parmi les historiens économiques et du travail que l'industrie de la plantation du Sri Lanka reposait presque exclusivement sur le travail de la main-d'čuvre tamoule pendant le 19e siècle. Bien que des indications fortes contre cette perspective "dualiste" aient été produites depuis les années 70—particulièrement par Éric Meyer—, la contribution de la paysannerie locale cinghalaise au travail salarié dans les plantations reste sous-estimée , ou en grande partie ignorée. Cet article tâche de soutenir l'opinion de Meyer en rassemblant des indications vieilles et nouvelles illustrant la participation cinghalaise parfois substantielle au travail salarié dans les plantations.

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46

Koch, Rolf Heinrich. "Entwicklungen in der Darstellung Buddhistischer Erzählstoffe in Sri Lanka." Asiatische Studien - Études Asiatiques 72, no. 2 (August 28, 2018): 363–74. http://dx.doi.org/10.1515/asia-2017-0086.

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Abstract With this article I would like to draw attention to Buddhist murals in the southwest of Sri Lanka where a spirited artistic scene has developed during the revival of Buddhism (18th century). The artists produced mainly murals which depict the Life of Gautama Buddha (Buddhacarita) and his previous lifes (Jātaka). The construction of these paintings changed dramatically at the end of the 19th century, when the traditional continuing and two-dimensional style was displaced by a central perspective and single framed mode of painting. As an example I introduce an episode from the Ummagga-Jātaka, which is illustrated with all details in four monasteries and thereby covering the various painting styles. To show how closely the artists followed the written sources I provide the corresponding Sinhalese text by contrast with the Pali wording. During that period the knowledge of Sinhala among the members of the Sinhalese elites was at a loss and urban artists had to consult English renderings of Buddhist sources for the proper illustration of particular narratives. Regarding our episode from the Ummagga-Jātaka an essential error has crept into Chalmers English translation which is finally reflected in all murals of the 20th century.

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Vithanaarachchi, Nishanthi, and L. S. Nawarathna. "Cephalometric norms for Sri Lankan Sinhalese adolescents with Class I malocclusion." APOS Trends in Orthodontics 9 (December 31, 2019): 230–34. http://dx.doi.org/10.25259/apos_14_2019.

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Context: Comprehensive cephalometric analysis plays a significant role in orthodontic diagnosis and treatment planing and variety of cephalometric standards have been developed for different populations. It is important to develop standard cephalometric norms for different populations. Aims: The aim of this study was to develop cephalometric standards for Sri Lankan Sinhalese adolescents with Class I malocclusion and to test the hypothesis that there are racial differences in cephalometric measurements between Sri Lankan and Caucasian norms. Setting and Design: Cross sectional , hospital based, descriptive study. Materials and Methods: Lateral cephalograms were obtained from 33 males (aged 15.7 ± 1.99 years) and 42 females (aged 15.6 ± 2.29 years). Inclusion criteria were healthy individuals with normal growth and development, straight facial profile, average vertical facial proportions, full complement of dentition (excluding third molars), normal overjet and overbite, Class I incisor, canine and molar relationship, and no crossbite in the anterior/posterior region. Eight angular and four linear measurements were analyzed in skeletal, dental, and soft-tissue assessment. Statistical Analysis Used: Statistical analysis was performed using the statistical software R 3.5.0. Results: In the dentoalveolar assessment, the Sri Lankan subjects had a significantly proclined upper (UI to N-A = 23.28) and lower incisor (LI to N-B = 6.56 mm and 28.3) inclinations compared with the Caucasian norms. In the assessment of soft-tissue profile, both upper (1.66 ± 2.7mm) and lower lip (2.8 ± 2.6mm) protrusions were slightly increased than the norms of the Steiner analysis, and these findings were clinically significant. There were no apparent differences in relation to anteroposterior and vertical skeletal relationship when compared with Caucasian norms. Conclusions: The results of the present study suggested that Sri Lankan Sinhalese adolescents with Class I occlusion are likely to present greater incisor proclination than Caucasians. Key Messages: The present study suggested that Sri Lankan Sinhalese adolescents are likely to present greater incisor proclination than Caucasians in Class 1 malocclusion.

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48

Brow, James. "The Incorporation of a Marginal Community within the Sinhalese Nation." Anthropological Quarterly 63, no. 1 (January 1990): 7. http://dx.doi.org/10.2307/3317956.

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Meyer, Eric. "The break-up of Sri Lanka: the Sinhalese-Tamil conflict." International Affairs 65, no. 3 (1989): 583. http://dx.doi.org/10.2307/2621805.

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Malavige, G. N., T. Rostron, S. L. Seneviratne, S. Fernando, S. Sivayogan, A. Wijewickrama, and G. S. Ogg. "HLA analysis of Sri Lankan Sinhalese predicts North Indian origin." International Journal of Immunogenetics 34, no. 5 (October 2007): 313–15. http://dx.doi.org/10.1111/j.1744-313x.2007.00698.x.

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Journal articles on the topic 'Sinhalese'

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