The emergence of variety specific english in sri lanka

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The emergence of variety specific english in sri lanka

Those five are the duties of universal obligation. Knowledge, magnanimity, and energy, these three, are the virtues universally binding. And the means by which they carry the duties into practice is singleness.

Some are born with the knowledge of those duties; some know them by study; and some acquire the knowledge after a painful feeling of their ignorance. But the knowledge being possessed, it comes to the same thing. Some practice them with a natural ease; some from a desire for their advantages; and some by strenuous effort.

But the achievement being made, it comes to the same thing.

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Confucius If a Western person is not aware of the very different relational presumptions built into Confucian ideas of reciprocal duty, he or she is likely to presume that the independent pursuit of needs and wants is central to involvement in such relationships. Robert Westwood does this when he sums up the Confucian position from a Western perspective.

He assumes that all individuals are 'free actors' who 'lose freedom' when they are required to accept super-ordinate or subordinate hierarchical status.

It is this that allows him to speak about relative 'power' in hierarchical, interdependent relationships: Challenges to authority and the 'natural' order are not countenanced. This is encapsulated in the Confucian precepts of the so-called 'Five Cardinal Relationships' or wu lun, which delineate a hierarchical power structure over key societal relationships.

The wu lun are dyadic sets of unequal, mostly hierarchical relationships between emperor - minister, father - son, husband - wife, older brother - younger brother, friend - friend. Although the power structure is differentiated and unequal except for the lattermutual obligations and reciprocities are inherent in the relationships.

The emergence of variety specific english in sri lanka

The person in the dominant position expects and receives obedience, deference and compliance, but in return should respect the dignity of the lower party and provide appropriate care and concern.

Chinese often view themselves interdependent with the surrounding social context, and it is the 'self in relation to other' that becomes the focal individual experience.

This view of an interdependent self is in sharp contrast to the Western view of an independent self. The latter sees each human being as an independent, self-contained, autonomous entity who a comprises a unique configuration of internal attributes e.

This divergent view of self has implications for a variety of basic psychological processes e. It is very easy for a researcher or commentator to apply his or her own understandings of the nature of relationships to those observed in other communities.

Westwood does this when he assumes that hierarchical relationships must involve dominance and subservience, relative power and powerlessness. These are features of relationships between individuals who define themselves as 'free actors'.

They see relationships of dependence in terms of costs and benefits and degrees of loss of independence The independent self is quintessentially Western. The interdependent self, in one guise or another, is found in communities where individuals know who they are through the forms of relationship they recognize between themselves and other members of the community.

They perceive rights and responsibilities as qualities of the interactants rather than inhering in the 'objects' of interaction as rules of acquisition. In such communities the rights and obligations of individuals in exchange relationships remain with the interactants rather than being attached to the objects of exchange.

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So, the other party in an exchange is the focus, rather than the needs and wants of the interactants. In one case, the process of exchange or interaction tends to emphasize the separate identities and, therefore, motivations of the exchangers leading to a stress on independence. In the other, it tends to emphasize their relatedness and reciprocal responsibilities stressing interdependence.

The qualities of the relationships invoked in exchange in the two orientations are very different. Such interactional orientations tend not only to 'flavor' recognized relationships between people but permeate relationships connecting both elements within categories and categories themselves throughout the primary ideological frames see 'Primary ideology' - below of the communities.

Not only are perceived relationships specific to communities, so too are the perceived qualities that inhere in relationships. By definition, two individuals living in different communities will, therefore, have quite distinctive 'understandings' from each other.

How similar their understandings are will largely depend on the nature of the historical connections that have existed between their communities and the degree to which the hegemonies 11 of their communities have interacted over time Throughout their lives, people in communities are constantly corrected and disciplined whenever their interactions or their understandings do not conform to those considered accurate in their community.

To quote Confucius, 'some acquire the knowledge after a painful feeling of their ignorance' through a process of 'teaching and learning'.

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In order to understand the ways in which communities build their categorizational models and then from them construct models of community organization and individual interaction, we are going to address two related sets of structures. These determine how human beings, in any community, see 'reality' and then organize their communities in the 'best possible ways' to make the most of the reality they live in.

Primary ideology The first set of structures is the set of categorizational models that all members of a community or set of related communities hold in common. If they did not hold these models in common they would find it very difficult to make sense of each other's organization, interaction, behavior and communication.Visual arts of India and Sri Lanka (Ceylon) Indian art is the term commonly used to designate the art of the Indian subcontinent, which includes the present political divisions of India, Kashmir, Pakistan, and Bangladesh.

Although a relationship between political history and the history of Indian art before the advent of Islām is at best problematical, a brief review will provide a broad context.

English language proficiency requirements. Students registering in post-secondary level courses (numbered to ) will be required to meet the English language entrance proficiency requirements.

Students in ELS or the University Foundations programs can register in those courses identified in the University Foundations program with lower levels of language proficiency. Food and Economy Food in Daily Life. Sri Lanka's staple meal is a large serving of rice accompanied by up to twelve different side dishes of vegetables, egg, meat, or fish stewed together with peppers, spices, and often coconut milk.

The Emergence of Variety Specific English in Sri Lanka PAGES WORDS 4, View Full Essay. More essays like this: sri lanka, english language, daudi bohra english, old indian english. Not sure what I'd do without @Kibin - Alfredo Alvarez, student @ Miami University.

Exactly what I needed. Sinhala-English code-mixing in Sri Lanka A sociolinguistic study. Published by LOT phone: +31 30 Sinhala-English code-mixing in Sri Lanka Statistics, Sri Lanka - Census year ) 24 Important milestones of the Sinhala language 26 Religions in Sri Lanka (source: Department of Census and.

Colonial English in Sri Lanka. As a site of colonization, first by the Portuguese, then the Dutch, and finally the English, Sri Lanka has had successive involvement with three European nations.

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