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Change and Continuity in Traditional Timugon Rice Cultivation Beliefs and Practices
Low Kok On, Jacqueline Pugh-kitingan, Ismail Ibrahim 부산외국어대학교 동남아지역원 2017 Suvannabhumi Vol.9 No.2
Before the start of the North Borneo Company administration in North Borneo (now Sabah, Malaysia) in 1882, the Timugon Murut of today’s interior Tenom District lived in longhouses, and practiced head-hunting during wars with other Murutic ethnic groups. Their economy revolved around swidden agriculture of hill rice, sago, and cassava. Wet rice cultivation and water buffaloes were introduced just before 1885. Wet rice was planted on the alluvial plains around the Pegalan and Padas Rivers, while dry rice was planted on hillside swiddens that had been cleared by slash-and-burn methods. Today, wet rice cultivation and cash-cropping on the plains are the main Timugon socioeconomic activities, while some families also plant dry rice on the hills as a back-up. The Timugon believe that the physical world is surrounded by the spiritual world, and everything was made by the creator Aki Kapuuno’. The focus of this field research paper is on the beliefs and ritual practices of the Timugon connected to their traditional rice agriculture. This study found that for generations, the Timugon believed that since animals were created by Aki Kapuuno’ for the wellbeing of humans, various types of animals and birds convey omens to guide people. Thus, the older Timugon rice cultivation is strongly influenced by good and bad omens and taboos, and also involves symbolic practices and ritual offerings to guardian spirits of the rice. After the 1930s and especially since the 1960s, most Timugon became Roman Catholic Christians. Hence, this paper also examines changes in the traditional Timugon rice cultivation related beliefs and practices due to religious conversion and other factors.
Change and Continuity in Traditional Timugon Rice Cultivation Beliefs and Practices
On, Low Kok,Pugh-Kitingan, Jacqueline,Ibrahim, Ismail Korea Institute for ASEAN Studies 2017 Suvannabhumi Vol.9 No.2
Before the start of the North Borneo Company administration in North Borneo (now Sabah, Malaysia) in 1882, the Timugon Murut of today's interior Tenom District lived in longhouses, and practiced head-hunting during wars with other Murutic ethnic groups. Their economy revolved around swidden agriculture of hill rice, sago, and cassava. Wet rice cultivation and water buffaloes were introduced just before 1885. Wet rice was planted on the alluvial plains around the Pegalan and Padas Rivers, while dry rice was planted on hillside swiddens that had been cleared by slash-and-burn methods. Today, wet rice cultivation and cash-cropping on the plains are the main Timugon socioeconomic activities, while some families also plant dry rice on the hills as a back-up. The Timugon believe that the physical world is surrounded by the spiritual world, and everything was made by the creator Aki Kapuuno'. The focus of this field research paper is on the beliefs and ritual practices of the Timugon connected to their traditional rice agriculture. This study found that for generations, the Timugon believed that since animals were created by Aki Kapuuno' for the wellbeing of humans, various types of animals and birds convey omens to guide people. Thus, the older Timugon rice cultivation is strongly influenced by good and bad omens and taboos, and also involves symbolic practices and ritual offerings to guardian spirits of the rice. After the 1930s and especially since the 1960s, most Timugon became Roman Catholic Christians. Hence, this paper also examines changes in the traditional Timugon rice cultivation related beliefs and practices due to religious conversion and other factors.
Change and Continuity in Traditional Timugon Rice Cultivation Beliefs and Practices
( Low Kok On ),( Jacqueline Pugh-kitingan ),( Ismail Ibrahim ) 부산외국어대학교 동남아지역원 2017 Suvannabhumi Vol.9 No.2
Before the start of the North Borneo Company administration in North Borneo (now Sabah, Malaysia) in 1882, the Timugon Murut of today’s interior Tenom District lived in longhouses, and practiced head-hunting during wars with other Murutic ethnic groups. Their economy revolved around swidden agriculture of hill rice, sago, and cassava. Wet rice cultivation and water buffaloes were introduced just before 1885. Wet rice was planted on the alluvial plains around the Pegalan and Padas Rivers, while dry rice was planted on hillside swiddens that had been cleared by slash-and-burn methods. Today, wet rice cultivation and cash-cropping on the plains are the main Timugon socioeconomic activities, while some families also plant dry rice on the hills as a back-up. The Timugon believe that the physical world is surrounded by the spiritual world, and everything was made by the creator Aki Kapuuno’. The focus of this field research paper is on the beliefs and ritual practices of the Timugon connected to their traditional rice agriculture. This study found that for generations, the Timugon believed that since animals were created by Aki Kapuuno’ for the wellbeing of humans, various types of animals and birds convey omens to guide people. Thus, the older Timugon rice cultivation is strongly influenced by good and bad omens and taboos, and also involves symbolic practices and ritual offerings to guardian spirits of the rice. After the 1930s and especially since the 1960s, most Timugon became Roman Catholic Christians. Hence, this paper also examines changes in the traditional Timugon rice cultivation related beliefs and practices due to religious conversion and other factors.
Dalia Limor Karol,Debra Pugh 한국보건의료인국가시험원 2020 보건의료교육평가 Vol.17 No.-
Feedback has been shown to be an important driver for learning. However, many factors, such as the emotional reactions feedbackevokes, may impact its effect. This study aimed to explore medical students’ perspectives on the verbal feedback they receive during anobjective structured clinical examination (OSCE); their emotional reaction to this; and its impact on their subsequent performance. Todo this, medical students enrolled at 4 Canadian medical schools were invited to complete a web-based survey regarding their experiences. One hundred and fifty-eight participants completed the survey. Twenty-nine percent of respondents asserted that they had experienced emotional reactions to verbal feedback received in an OSCE setting. The most common emotional responses reported wereembarrassment and anxiousness. Some students (n=20) reported that the feedback they received negatively impacted subsequentOSCE performance. This study demonstrates that feedback provided during an OSCE can evoke an emotional response in studentsand potentially impact subsequent performance.
Kuan-chin Jean Chen,Ilona Bartman,Debra Pugh,David Topps,Isabelle Desjardins,Melissa Forgie,Douglas Archibald 한국보건의료인국가시험원 2023 보건의료교육평가 Vol.20 No.-
Purpose There is limited literature related to the assessment of electronic medical record (EMR)-related competencies. To address this gap, this study explored the feasibility of an EMR objective structured clinical examination (OSCE) station to evaluate medical students’ communication skills by psychometric analyses and standardized patients’ (SPs) perspectives on EMR use in an OSCE. Methods An OSCE station that incorporated the use of an EMR was developed and pilot-tested in March 2020. Students’ communication skills were assessed by SPs and physician examiners. Students’ scores were compared between the EMR station and 9 other stations. A psychometric analysis, including item total correlation, was done. SPs participated in a post-OSCE focus group to discuss their perception of EMRs’ effect on communication. Results Ninety-nine 3rd-year medical students participated in a 10-station OSCE that included the use of the EMR station. The EMR station had an acceptable item total correlation (0.217). Students who leveraged graphical displays in counseling received higher OSCE station scores from the SPs (P=0.041). The thematic analysis of SPs’ perceptions of students’ EMR use from the focus group revealed the following domains of themes: technology, communication, case design, ownership of health information, and timing of EMR usage. Conclusion This study demonstrated the feasibility of incorporating EMR in assessing learner communication skills in an OSCE. The EMR station had acceptable psychometric characteristics. Some medical students were able to efficiently use the EMRs as an aid in patient counseling. Teaching students how to be patient-centered even in the presence of technology may promote engagement.