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    The Naga Day

    When the day came to be, Kohima was resplendent in sunshine. It was January 10, 2018, the first Naga Day. At the Kohima Local Ground, Khuochiezie, music played from the early morning hours.In the surrounding market area, people hummed the tunes as they set up shop. Some planned to go to the ground, some planned to watch from their terraces—everyone had heard this one thing, Nagas from everywhere were coming together.

    Bakhri (2)

    Bakhri II
     
    The community Bakhri (Granary) at Thuribari, Kokrajhar, is one of the few such Bakhris seen nowadays in Assam. Community Bakhri is representative of a communal living and sharing. Located in an open village space just opposite the Brahma temple, these three small raised mud houses look ordinary but the significance and relevance of them in Thuribari community life is clearly visible from the well-maintained condition of it. 

    Libraries of a Town

    Bhagat Singh Library and Cultural Centre (1983-1990) was an initiative of a grassroot organisation called Kishore Bharti in Pipariya, Madhya Pradesh. The Library/Centre focused on creating social awareness through reading, writing and community based activities. While the library started as a space for all the sections, a need was soon felt to add a separate slot to encourage women readers. In the following excerpt, Rekha Vyohaar, a resident of Pipariya, shed light on how the setup was significant to the women at the local level:

    What Is the Original Color of Rembrandt Bridge in Leiden?

    Rembrandt Bridge (Rembrandtbrug) was built in 1983 as a replica of a 17th-century bridge that was in the same place. The bridge was rebuilt in color white. However, according to archive research from Heritage and Environment of Leiden (Erfgoed Leiden en Omstreken), the original bridge design in 1768 was in English red with black. The research did not please some of the local residents. Friends of Rembrandt Bridge (Vrienden van de Rembrandtbrug) made petitions against the change of color and stuck the "Liever wit dan dit (Better white that this)" over the trial color. 

    Streets of Leiden

    The 1890 photograph of ‘laundry day’ shows people washing, bleaching and drying their clothes on the side of the canals of Leiden. According to our sources, the people in Leiden used the water that was centrally heated by the factories, once a week, to wash their clothes once a week. They needed the entire streets for the laundry process and used it as a community.

    The Keys of Heaven

    The keys are a symbol of Leiden and are found everywhere. As a first time visitor I found them odd. As we talked to different people we were told that these are the keys of Saint Peter. Like the coats of arms in Ghana that talks about the belief of the people and acts as a cultural symbol, the keys of Saint Peter have become a symbol that people identify themselves with.

    Indigo as Pedagogy

    Starting 2012, the TNUA Centre for Traditional Arts (CTA) initiated a series of field courses, including indigenous boat making, bark cloth making, banana fiber crafts, ritual parades etc.; the course of ‘Natural Dyeing’ was one of them. These courses aimed to bring students out of the classroom to learn from the soil and different people who give life to traditional arts, and to learn how traditional arts are related to the society and their generation. The 2013 course of ‘Natural Dyeing’, conducted with many partners, was divided into three main stages.

    Indigo: The Center of ‘Locality’

    Similar in many other places in the world, natural dyeing in Taiwan disappeared when the synthetic dye was widely distributed. Taiwan underwent fast modernization during the Japanese colonial period (1895-1945) that was also when Taiwanese indigo dye production and dyeing went down the lane. As a massive amount of Japanese machine-printed textiles entered the Taiwanese market, local dyeing workshops quickly shut down or turned into dealer shops of ready-made textiles. Since then, Taiwan indigo industry, once prevailing, now only existed in the memory of the elders.

     

    Meeting with the Community Members about Trash

    We had a discussion with village leaders about putting trash systematically in our field visit. We gave them some dustbins to implement this. Our discussion focused on whether the villagers knew how to put trash systematically, and if we could get their permission to share our knowledge with the children of their village.

    Place-based pedagogies, University of Mandalay (4)

    In order to link the classroom with the real world for the course of Urban Anthropology, our department decided to interact with the community elders to find out about the Taunghtaman Village Tract. 

    Our group met the village head and community elders of Taunghtaman Village in the village administrator’s office. The elders shared that nowadays most school children who grow up in Taungthaman do not know much about their home village and don't cherish it; and because of this, they are forgetting their cultural heritage.

    A Man for Peace: Reverend Dr Wati Aier

    "I think we were too fast with it all. Perhaps it was World War II that shaped the Naga soul. People come of age or in the process of coming of age, I think, in many ways we have been too idealistic. Instead of trying to work towards national construction, we were caught up in idealistic nationalism and I think traces of that idealistic mission still linger on today especially among the older generations... but the younger minds are beginning to be very critical and analytical at the same time, so I wish that the Naga movement began today.

    Tattoos and Patriarchy

    For the Konyaks, tattoos are associated with traditional customs and culture which have their own distinct origin and significance and are called Huhtu or tatu in their language. The word ta means body, tu means to prick and ‘huh’ means ‘thorn’, which translates to pricking the body with thorns. The word huhtu is more commonly used among the Konyak Nagas over tatu.

    Fostering Waste Management in the Community (1)

    “In the past, we would pack the trash in a big bag and threw it into the lake at night. When the flood would come, all of the trash would come back out with the water,” she said laughing.

    We asked her then, “Did any of the elders (your parents, the governor of the quarter, etc.) say anything about it?" 

    She answered, “at that time, all people in the village did like that. We didn’t really care as other people did the same thing that I did.”

    Fostering Waste Management in the Community (2)

    Some people were not clear how the plastic bucket was to be used. Actually, this bucket is for wet waste and the plastic bag should be put in it first before putting trash in.

    They used the bucket in wrong way as shown in the photos. We reminded them again, “the basket made with palm raffia is for dry waste and the bucket is for wet." We encouraged them to use it the correct way. 

    Fostering Waste Management in the Community (3)

    In this picture, we can see that a person understood how to correctly the bucket. Most people did not have any problem in using the basket for dry waste. They understood that clearly. But we were facing problems in making people understand how to use the bucket for wet waste correctly.  I was glad that this person had a clearer the idea what we had said. Fortunately many others also understood the right way to use the bucket eventually. 

    Weaving luntaya acheik (2): The Making of Myanmar Traditional Dress

    The Saunders Weaving and Vocational Institute accepts trainees on per year/per month basis. There are regular as well as other vocational training options. In case a local organisation wants to set up a training school, then it can get in touch with the Institute. The educational qualification requirements of the Institute are limited to matriculation, middle and primary school levels. The trainees must be single and under 25 years of age. The numbers of trainees accepted vary between 5-50 depending on the course.

    Brainstorming the Impact of Urban Life: Classroom Discussions

    In the class, I asked my students that “how does the increasing degree of urbanization change the next generation’s view on localized cultural identity? And how should we as anthropologists collaborate with the community?”

    In the class, I discussed on the concept of urban life and then I asked the students to think about the ways in which they all could engage with Taungthaman Village to understand the impact of urban life.

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