ICSLS 2005http://repository.kln.ac.lk/handle/123456789/102542024-03-28T12:03:45Z2024-03-28T12:03:45ZThe level of match between the learning styles of students and the teaching styles of lecturers of Universities in the field of Management. (One university as a case study)de Alwis, W.P.G.Sridharan, U.http://repository.kln.ac.lk/handle/123456789/65602023-04-24T11:59:46Z2005-01-01T00:00:00ZThe level of match between the learning styles of students and the teaching styles of lecturers of Universities in the field of Management. (One university as a case study)
de Alwis, W.P.G.; Sridharan, U.
There is an unemployment problem of graduate in Sri Lanka, because of low demand for
graduate from business sector. Industry perception views that the Management
education is somewhat cognitive and conceptual in approach and lacking in sufficient
practice bias and skill orientation. In other words the argument is that the Management
education in the universities is still has the features of colonial and traditional era and not
match with the current complex changing environment. Keeping in view the criticisms of
management education and the competence required for being an effective graduate,
this study attempted to explore the learning preferences of the management
undergraduates and the teaching methodology in relation to the demand of the field of
management. The total sample consists of 100 final year Management and B.com
students, 40 lecturers consist of assistant lecturers, lecturers and senior lecturers
drowning from a university. The index of learning style- the instrument was developed
by Richard M. Felder and Barbara A. Soloman of North Carolina State University was
used to measure the four learning styles of students. To assess the perception of the
students about the course, another questionnaire was used in this study. Based on the
learning styles questionnaire to assess the teaching methods and congruence between
the learning style and teaching methodology the researchers used the questionnaire
designed by Luciano Mariani, Milan.This study found that most of the management
students are active, sensing, visual and sequential learners. This indicates there is a
shift of students learning style from traditional to modern except one style of learning.
This pattern is common irrespective of race and religious differences, but there is a
significant difference found in terms of sex. Although both sex groups show the modern
learning styles, females are more conservative than males. Males are end oriented
rather than mean oriented. It was found there is a disparity between management
students’ style of learning and the teaching methods and styles, in terms of the rate of
change. In other words the changing of learning styles of students towards the modern is
faster than the changing of teaching methods.
2005-01-01T00:00:00ZColonial Construction: Panadura Vaadaya in the Anthropological LiteratureGoonatilake, S.http://repository.kln.ac.lk/handle/123456789/65592023-04-24T15:39:40Z2005-01-01T00:00:00ZColonial Construction: Panadura Vaadaya in the Anthropological Literature
Goonatilake, S.
The "Panadura debate" Panadura Vaadaya in the nineteenth century between the
Christians and Buddhists was central to the anti-colonial struggle in the cultural sphere.
It was the culmination of protests against the crude methods of suppression against the
local culture employed by respectively the Portuguese, the Dutch and the British over
nearly 400 years. This cultural liberationist movement has been deliberately distorted by
a recent set of writers. These writers include Obeyesekere, Gombrich, Kapferer,
Roberts, Tambiah, H.L. Seneviratne, C. R. de Silva and Kumari Jayawardene. Some of
them have associated the debates with the contemporary Western discourse on
fundamentalism -triggered by the Western fear of the Muslims. This paper summarizes
the social background to the Panadura Vaadaya, its global context (within a time non
Western classical literature and learning was coming into Western discourse) and global
role (as part of the sensitizing process in the West to the existence of sophisticated
discourses outside Christianity). The paper puts into contemporary global context and
global role the interpretations of these latter writers. The writers engaging in distorting
the anti colonial content help processes of recolonisation operating in the country.
2005-01-01T00:00:00ZSearching for Traces of Protestantism among Buddhists in the Panadura Controversy DocumentsSugataratana himi, KahapolaKarunamuni, M.http://repository.kln.ac.lk/handle/123456789/65582023-04-24T12:36:34Z2005-01-01T00:00:00ZSearching for Traces of Protestantism among Buddhists in the Panadura Controversy Documents
Sugataratana himi, Kahapola; Karunamuni, M.
The struggle to regain, maintain and practice Buddhism was a continuing theme when
Sri Lanka went under European colonial rule in the 16th century. This period witnessed,
not only brutal repression, but also equally valiant attempts to regain valuable texts and
accompanying practices from within and also outside Sri Lanka. The continuous
historical thread which connects together all these struggles is to be seen as but one
process. Recent western writers and Sri Lankans scholars located in the west, unaware
of primary sources have superficially examined the resurgence that appeared in the late
19th century, and have falsely labeled it as Protestant Buddhism.
It is alleged by them that those monks and laymen who rose to prominence in the new
Buddhist movement adopted Protestant themes and rewrote Buddhism. The 19th century
Buddhist resurgence begins with the British Christian grip loosening from around the
early decades of the 19th century. Key makers of the resurgence were the emergence of
the Paramadhammacetiya in Ratmalana (1841) and the re-establishing of key centres of
Buddhist learning, Vidyodaya (1873) and Vidyalankara (1875) after the monastic
institutions had been burnt down by the Portuguese in the 16th century debates between
Buddhists and Christians culminating in the Panadura Controversy (1873). Some of the
original documents of the Panadura Controversy still exist, as well as the oral histories.
The present authors examine both documents as well as oral histories to identify areas
where traces of Protestantism can be found. It is concluded that the total thrust, not only
of the Panadura Controversy, but also of the other debates and the Buddhist resurgence
in general were ideologically and organizationally against Protestantism. The theory of
Protestant Buddhism is shown to be a complete perverse reading of the factual situation
of putting facts on their heads.
2005-01-01T00:00:00ZSociology/Anthropology Literature: An Excursion into the Sociology of SociologyGoonatilake, S.http://repository.kln.ac.lk/handle/123456789/65572023-04-24T13:26:01Z2005-01-01T00:00:00ZSociology/Anthropology Literature: An Excursion into the Sociology of Sociology
Goonatilake, S.
The sociology of knowledge posits social networks and frameworks that filter the
production, acceptance and dissemination of legitimized knowledge. Sri Lankan
anthropology, over 50 years after independence is still largely written by foreigners or
foreign based Sri Lankan academics for foreign audiences and have given rise to a body
of knowledge largely tangential to the truth. These flights of fancy have been allowed to
occur because there is a disjuncture between the academic discourse within Sri Lanka
say in the universities, and that occurring outside the country in this anthropology
literature. The obvious question is: what are the institutions within Sri Lanka, outside of
the university and public sphere that maintain this production of spurious knowledge.
The paper identifies a cluster of basically foreign funded institutions that interact with and
help in the production of this spurious anthropology. The organizations identified include
ICES (Colombo), Marga, SSA, CPA. The list of spurious publications and their authors
either channel through, work with, or find discussion room in these institutions. During
the period of attempted decolonisation of anthropology in the 1960s and 1970s a call
was made for a new anthropology where power structures in knowledge were to be
reversed. The paper posits that the same logic should be applied to this network of
organisations and that they should be subjected to anthropological inquiry in the same
manner that innocent villages in Sri Lanka are subject to.
2005-01-01T00:00:00Z