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This book explores the critical linkages between indigeneity, marginality, and the state in Bangladesh. Indigeneity is progressively gaining currency in politics and thereby becoming an active force in the larger context of national activism with transnational patronage and international support. Drawing on comprehensive and solid ethnographic accounts, the book offers a broader understanding of the process of marginalisation and the emergence of new leadership among the Khumi, an indigenous group of Bangladesh. It illuminates how the Khumi have realised their position on the margin of the state within the socio-economic, political, and ethnic history of the Chittagong Hill Tracts. It also looks at how kin-based social organisations and non-kin-based social relations become bases of power and authority as well as cooperation and reciprocity in Khumi society. Lucid and topical, the book will be of interest to scholars and researchers of indigenous studies, anthropology, ethnic studies, sociology, political sciences, international relations, border studies, and South Asian studies, especially those concerned with Bangladesh.
Humanitarian crises - resulting from conflict, natural disaster or political collapse – are usually perceived as a complete break from normality, spurring special emergency policies and interventions. In reality, there are many continuities and discontinuities between crisis and normality. What does this mean for our understanding of politics, aid, and local institutions during crises? This book examines this question from a sociological perspective. This book provides a qualitative inquiry into the social and political dynamics of local institutional response, international policy and aid interventions in crises caused by conflict or natural disaster. Emphasising the importance of everyday practices, this book qualitatively unravels the social and political working of policies, aid programmes and local institutions. The first part of the book deals with the social life of politics in crisis. Some of the questions raised are: What is the meaning of human security in practice? How do governments and other actors use crises to securitize – and hence depoliticize - their strategies? The second part of the book deals with the question how local institutions fare under and transform in response to crises. Conflicts and disasters are breakpoints of social order, with a considerable degree of chaos and disruption, but they are also marked by processes of continuity and re-ordering, or the creation of new institutions and linkages. This part of the book focuses on institutions varying from inter-ethnic marriage patterns in Sri Lanka to situation of institutional multiplicity in Angola. The final part of the book concerns the social and political realities of different domains of interventions in crisis, including humanitarian aid, peace-building, disaster risk reduction and safety nets to address chronic food crises. This book gives students and researchers in humanitarian studies, disaster studies, conflict and peace studies as well as humanitarian and military practitioners an invaluable wealth of case studies and unique political science analysis of the humanitarian studies field.
In contemporary Sri Lanka, long-established modes of rural life are being disrupted in the name of progress. As this occurs, instances of "demonic possession" have been known to take placeÑincidents that may both express the conflicts that result and attempt to resolve them. When residents of the village of Kukulewa were promised sixty new houses, a factional rift arose between those who benefited from the project and those who did not. The breach between what became in effect two separate villages resulted in both divisive accusations of sorcery and spirit-inspired appeals for cooperation. James Brow witnessed these possession trances and sorcery accusations as they occurred, enabling him to convey this richly textured story interweaving political factionalism and troubled spirits. Official projects of development have proceeded apace in Sri Lanka, but until now there have been few accounts of their tendency to tear apart the fabric of rural society. Demons and Development combines an engaging narrative of how development was experienced in one particular village with an original contribution to theories of hegemony, the social anthropology of South Asia, the ethnography of nationalism, and the sociology of development.
Contributed articles focusing mainly on the post-independence political scene in Sri Lanka within the broad framework of nationalism existing among the various ethnic groups during the period.