IPRC - 2015
Permanent URI for this collectionhttp://repository.kln.ac.lk/handle/123456789/156
Browse
4 results
Search Results
Item Re- styling civilizations: Understanding changing repertoire of elegance in male dress fashions(Faculty of Graduate Studies, University of Kelaniya, 2015) Karunaratne, P.V.M.This paper explores the necessity to take further analytical reading of the critical issues of hybrid male dress by using the knowledge on cultural authentication. Furthermore, paper this examines how the elements of dress from one source culture and the receiving culture merged. The study revealed how the process of cultural authentication incorporated into new settings and how the elements of dresses transformed. At a one moment fashions of dresses in society changed as Western and then appeared as non-Western. Many scholars addressed this issue of arbitrariness of the Western and non- Western categories of fashion. This revealed us the human societies are subjected to be continuously receiving from each other stimuli incorporating social, cultural, economic and political developments also internal and external influences that affect dress. This process resulted in generating new hybrid clothing styles. Scholars also argued Western fashions of dress are one of multiple global traditions that co-exist with long established cultural traditions. It is seen that Sri Lankan fashion markedly affects contemporary fashions in Western Europe. A qualitative research method was adopted for the research. Sequence of observational studies carried out with temple paintings, wood carvings, sculptures, cloth paintings and ivory carvings. The literary data were gathered from many original documents. Validations of data were much concerned. Sri Lanka was first exposed to Western during early phase of the 16th century when the Portuguese conquered the island. During this period the male dress fashion created a social distinction within Sri Lanka. Inspiration and hybridization were part of the process by which Western dress fashions and etiquette were adopted. Numbers of dresses were worn by the King and elite male show changing repertoire of elegant hybrid fashion etiquettes.Item A Study of The Social Role of “Omens” in Rural Cultural Sri Lankan Communities (With special reference to Mirigama secretariat division in Gampaha district)(Faculty of Graduate Studies, University of Kelaniya, 2015) Jayakody, J.A.N.A.Culture is a powerful human tool. Culture includes knowledge, beliefs, art, law, morals, customs, capabilities and habits acquired by man as a member of society. Basically culture is divided into two categories. Those are material and non-material culture. ―Omens‖ are a part of non-material culture, inclusion Enigmatic beliefs. Rural Sri Lankan communities have their own special cultural features including magic, faiths and beliefs. Omens are viewed as a sign from the natural world that delivers a message of some sort. Typically this message is seen as an indicator of the approach good or evil events. Omens are represented by people, animals, trees, dreams, as well as astrology. This study was based on the social role of omens. The main objective of the study was to identify the social functions of omens. Whether the functions are good and bad or visible and invisible. The survey and functional methods were used to gather primary data. Data was collected through observation and interviews because qualitative data is very important fact for this research. The Sample was selected using random purposive method according to nonprobability sampling theory. The sample consists of 20% of people including age and gender based. Thalahena village in Giriullagama GN division in Mirigama secretariat division of Gampaha district was selected as the research area. The main finding is that many good social functions are fulfilled by omens in Rural Cultural Sri Lankan Communities. In this regard, omens have to helped to, Develop co-operation in rural Sri Lankan communities. Help to Bond with their own religion. Understand about weather. These benefits of omens have also motivated people to love protect nature.Item An attitudinal study on perceptions of group work when teaching English as a second language in Sri Lanka(Faculty of Graduate Studies, University of Kelaniya, 2015) Silva, K.S.R.Since the 1980s, Sri Lanka, following trends in language teaching and learning in the West, has adopted the Communicative Approach in its endeavor to teach English as a second language to its student population. Group work is one of the strategies used under the Communicative Approach and its use in teaching English as a second language has been firmly established by sound pedagogical arguments. Past research has showed the benefits of group work, but there is also a body of evidence which implies that group work may not yield the same positive results in non-Western contexts as in Western contexts. While the reasons for this suggestion include many practical difficulties such as lack of resources and large classes, there also seems to be attitudinal issues regarding group work which are culturebound. It is suggested by the body of research that due to cultural notions such as adherence to adult authority, expectations of teacher roles and preference for accuracy over fluency, students might not have positive attitudes about group work or the benefits it provides for their learning. Several studies have been conducted to examine the effectiveness of the Communicative Approach in Sri Lanka, but there is a serious dearth of studies which directly examine students‘ attitudes about group work. Since learners‘ attitudes are a major determinant of the success of a teaching strategy, this study explores Sri Lankan students‘ attitudes about group work. A questionnaire is distributed to a sample of 50 students, and the data collected is analyzed quantitatively to find out whether Sri Lankan learners have positive or negative attitudes regarding group work. The findings of this study shed light on the attitudes about group work among Sri Lankan students in particular and Asian students in general.Item A study of the Language variety used by the Afro- Sri lankan Community of Sri Lanka. (Living in Puttalam, Kalpitya and Trincomalee)(Faculty of Graduate Studies, University of Kelaniya, 2015) Kulasekara, N.Afro-Sri Lankans (also known as Kaffirs or Kapiri) are a very small ethnic group in Sri Lanka who are descendants of African workers and soldiers brought to the island by Portuguese and British colonists. The research was focused on identifying the nature of this language and studies it linguistically. The majority of the words found in the songs sung by members the Afro-Sri Lankan community in Puttalam. The other Afro– Sri Lankan communities living in Trincomalee and Kalpitya were also included in this study. The research included data from approximately 50 male and female participants who volunteered from these communities. The research instruments used in this research were speech recordings and interviews. The Puttalam and Kalpitiya communities are the descendants of African soldiers and domestic slaves of Portuguese colonists. Those in the Trincomalee community are the descendants of African colonial soldiers from the British Royal Forces. The ancestors of these Africans were brought to Sri Lanka during two different eras by two different colonists. Only the communities living in Puttalam and Kalpitya use this language in their songs called the African Manja. Some scholars have identified their language as a Sri Lankan Portuguese Creole. Some of the Portuguese Burghers living in the Batticoloa District in Sri Lanka use the Sri Lankan Portuguese Creole as their second or home language. The Afro-Sri Lankans use it only in their songs. The research proved that the variety of the Portuguese creole used in Puttalam and Kalpitiya is a mixture of Portuguese and Sinhala words. The Portuguese Creole used in Batticoloa by the Portuguese Burghers is Portuguese mixed with Tamil words, leaving slight differences in lexicography and pronunciation. The Afro-Sri Lankan community living in Trincomalee is descend from British colonial subjects who had no access to the Portuguese language and do not know the language at all. The language data was analyzed based on a structural theoretical framework. The research finding was documented and preserved for future research and references.