NAGA

Local communities and local government units are recognized as the primary stakeholders and participants in the management of coral reef resources and the primary beneficiaries of small-scale fishing activities in the nearshore areas of the coastal zone. The issues relating to the management of the coastal zone are multi-faceted and some issues are largely intertwined with national policy and development goals. Thus, national governments have jurisdiction over these nearshore coastal resources to harmonize policies, monitor resource use and provide incentives for sustainable use. However, the natural boundaries of these reef resources, the processes that support reef ecosystems, and the local or national affiliation of the people who benefit from them may transcend the boundaries of the local and national management units. Therefore, efforts to arrest the decline in fish catch and loss of biodiversity for reefs require management interventions and assessment activities to be carried...

A monograph on Zeme Nagas: The book is first of its kind describing, at length, the details of life and culture of a fascinating but little known Naga tribe of Assam, Manipur and Nagaland. Zeme Nagas have recently undergone religion transformation from their ancient Polytheism to newly introduced Heraka Monotheism. There is no scientific documentation on pre-Christian or pre-Islamic days, and, therefore, the very process through which the existing faith of Polytheism had transformed into Monotheism remained undocumented. This current account could be an ethnographic parallel giving an opportunity to look back at our undocumented history. The author’s primary idea to document total ethnography of the tribe has great relevance, particularly when there is no such account ever written. Religion transformation, which is the focus of this book, has been discussed at the backdrop of ethnographic totality. It is hoped that this would be of great original interest in Anthropology, Sociology, History, Comparative Religion Studies, etc. apart from the readers in general.

İnsanlığın ortak hafızasında mitolojinin önemli rolü vardır. Mitolojik zamanlarda bugün yaşamayan veya zaten hiç var olmamış bazı canlılardan destan, efsane ve masallarda bahsedilmektedir. Mitolojik hayvanlar, destansı çağların insan hafızasındaki yansımalarıdır. Bu yüzden mitolojik hayvanlar, destan ve mitlerde iyiliğin veya kötülüğün temsilcileri olarak görev yapmaktadır. Suda, karada ve havada faaliyet gösteren bu mitolojik canlıların en meşhur olanları mitolojik kuşlardır. Bu mitolojik kuşların isimleri birbirinden farklı olsa bile, değişik kültürlerde aynı özellikleri taşıdıkları görülmektedir. Mısır mitolojisindeki Phoenix, Hint mitolojisindeki Garuda, İran mitolojisindeki Simurg, İslamiyet öncesi Arap mitolojisindeki Anka ile
Türk mitolojisindeki Karakuş’un da bu kuşlardan oldukları görülmektedir.

The Cogtong Bay experience represents a bold attempt to pursue a shared responsibility between the government and local residents for rehabilitating coastal resources. Some of the factors thai provided the impetus to co-management arrangements ...

"The length-weight relationships of 12 freshwater fish species collected using various mesh size of gill nets and cast nets from Kerian River basin in Perak and Pedu Lake in Kedah were estimated. Devario regina, Rasbora sumatrana, Puntius binotatus, Labiobarbus lineatus, Cyclocheilichthys apogon
and Crossocheilus oblongus were caught from the Kerian River and its tributaries. Meanwhile in the Pedu Lake, there were Puntius schwanenfeldii, Notopterus notopterus, Chela sp., Mystacoleucus marginatus, Osteochilus microcephalus, and Puntius gonionotus. Fish total length (TL) and standard length (SL) and weight were recorded. The values of constants a and b were determined from the length and weight data which transform into the linear equation of lnW=lna+blnL. These parameters were then fitted to the parabolic equation, W=aL . The length-weight relationships o b f fish from both areas were significantly different at P<0.001 and the growth exponents, b, for the fishes varied from 2.665 to 4.106. The values show that most of the fishes collected from the Kerian River basin were of positive allometric growth, while the fishes from the Pedu Lake were of negative allometric forms. Based on their scores of growth exponents, the fishes were grouped into light (b<3.0), heavy (b>3.0) or isometric (b=3) indicating poor, over and symmetric growths of length and weight respectively. Crossocheilus. oblongus (b=2.8854) in the Kerian River basin belonged to the light group as well as Chela sp. (b=2.6653), M. marginatus (b=2.7046) and P. schwanenfeldii (b=2.8635) from the Pedu Lake. The heavy group from the Kerian River basin were L. lineatus (b=2.9906), D. regina (b=3.3001), C. apogon (b=3.5162), R. sumatrana (b=3.6101) and P. binotatus (b=4.1063). Meanwhile, in the Pedu Lake, this group of fish included O. microcephalus (b=3.0541), P. gonionotus (b=3.2340) and N. notopterus (b=3.2500). The condition factor of D. regina
reflecting its well being and degree of fatness, was compared in four Kerian River tributaries using the mean relative condition factor (Kn). Sungai Ijok provided a much better habitat for the fish with a Kn score of 1.2089±0.1882 followed by Sungai Mahang (1.0472±0.1671), Sungai Kangar (1.0212± 0.2295) and Sungai Selama (0.9105±0.1986). The fish habitat in Sungai Ijok was significantly different from those of Sungai Mahang and Sungai Selama and the habitats at the two latter rivers were statistically different from each other at P<0.05. The values of a, b and Kn varied with age and sex of the fish, wet and dry seasons, environmental conditions and water bodies as observed in the lotic and lentic environments of the Kerian River basin and Pedu Lake respectively."

Ganesa is the Elephant face God of the Hindu pantheon. He wears a snake girdle.  This is a issue as to why the tusker headed man should have a snake as his body appendage ?  It has been uncenated in scholarly debate since c.1900. This transaction throws some light and advances the theory of political tussle between two groups with eventual success for Ganesa\Vinayak  group

Naga, more pertinently Nagas (as there are different tribes of Naga), are primarily found in the present day political boundary of the Nagaland State within Indian Union. Historically the people and the region remained impermeable to outsiders due to the fearsome Naga head-hunting practices, and geographical and cultural isolation. It is chiefly through the American Baptist Christian missionary activities that the hitherto impermeable region opened up to the outside world. In post-independent India, it still remained a difficult region due to political disturbance and insurgency activities (fighting among contesting fractions and with State machinery) pivoted around the demand for greater political autonomy or complete sovereignty for the Naga nationalism. ‘A Matter of Belief’ by Vibha Joshi is a timely commentary on the contemporary Naga cultural issues and political problems presenting rich ethnographic information on one of the major Naga tribe, the Angami Naga, revisited after 1920’s, in the broad context of culture, history, and contemporary trends of the Nagas in totality.

Naga and Innovation, Inventive Beliefs, Describing Naga, Beliefs, Culture, inventions Caused by the Belief That "Naga" from This Belief has Explained that Naga is a Mythical Animal, a Belief in local People in the Isan region. And culture in the Mekong River Basin Naga is said in the Buddhist scriptures. And Hindu Brahminism with Naga has an important influence on Human Beings infertility and wealth. Naga has Become a form of sacred Symbolism And Designed in the form of bees And Developed to be the worship of Naga That Appears in Thai society at Present.
The Belief in the Naga of the Isan people in Thailand According to the Beliefs of the People This Group is considered a sacred symbol. Naga is Mentioned in the Book of Religious Mythology Mentioned. Naga is a Serpent with special Characteristics that can sometimes be Changed from a snake to a Human Being as necessary. Naga has magical powers What makes Naga Have magical powers Comes from the sacred jewel According to the Belief that Becoming a cultural Heritage becomes great. And influenced the people With faith in Naga Traces of ideas about Naga Appearing in myths, Beliefs, rituals, Architecture, arts, ways of life and Painting. The Belief system of a group of people Towards Naga affects Human Beings in life, such as love, work, And Abundance The Belief system creates a Productive role. Innovation that has acquired the Belief base for Naga Have Become many sacrifices and Decorations such as Wearing suits and Symbols To bring worship Naga belief That has an influence on the lives of the Isan people Therefore, the symbol of Naga is 1) Naga is a symbol of fertility. 2) Naga is a symbol of certainty, stability, soul, and love. 3) Naga is a symbol of wealth, profit and well-being. This Belief is also expressed in ritual Behavior. Worshiping sacrifices to the Naga, which has the effect of faith Derived from worship Which has a large role in the Northeastern people.  นาคกับนวัตกรรมความเชื่อประดิษฐ์ ได้อธิบายถึง นาค, ความเชื่อ, นวัตกรรมสิ่งประดิษฐ์ เกิดจากความเชื่อที่มีต่อ “นาค” จากความเชื่อนี้ได้อธิบายว่า นาคเป็นสัตว์ในตำนาน ปรากฏเป็นความเชื่อในกลุ่มชนท้องถิ่นในดินแดนอีสานและวัฒนธรรมตามลุ่มแม่น้ำโขง นาค ถูกกล่าวไว้ใน คัมภีร์ทางพระพุทธศาสนา และทางศาสนาพราหมณ์ ฮินดู ด้วย นาคจึงได้มีอิทธิพล บทบาทสำคัญต่อมนุษย์ในด้านความอุดมสมบูรณ์และมั่งคั่ง นาค ได้กลายมาเป็นรูปแบบของสัญลักษณ์สิ่งศักดิ์สิทธิ์ และนำมาออกแบบในลักษณะของนวัตกรรมด้านบายศรี และพัฒนามาเป็นการบูชานาคที่ปรากฏมีในสังคมไทยในปัจจุบัน ความเชื่อเรื่อง นาค ของกลุ่มชาวอีสานในประเทศไทย ตามความเชื่อของชนกลุ่มนี้ถือว่าเป็นสัญลักษณ์ศักดิ์สิทธิ์ นาค มีการกล่าวไว้ในหนังสือตำนาน คัมภีร์ทางศาสนาที่กล่าวไว้ นาคเป็นพญางูใหญ่ ที่มีคุณสมบัติพิเศษสามารถเปลี่ยนจากงูกลายเป็นมนุษย์ได้บางครั้งคราวตามเหตุจำเป็น นาคมีอำนาจวิเศษ สิ่งที่ทำให้นาคมีพลังวิเศษกล่าวว่า มาจากลูกแก้วมณีศักดิ์สิทธิ์ ตามความเชื่อที่กลายเป็นมรดกทางวัฒนธรรมกลายเป็นความยิ่งใหญ่ และทรงอิทธิพลต่อกลุ่มชน ที่มีความเชื่อต่อนาค ร่องรอยความคิดเรื่องนาคถูกปรากฏในวรรณกรรมปรัมปราความเชื่อ พิธีกรรม สถาปัตยกรรม ศิลปกรรม วิถีชีวิตและจิตรกรรม ระบบความเชื่อของกลุ่มชนที่มีต่อ นาคมีผลต่อมนุษย์ในด้านการดำเนินชีวิต อาทิ ความรัก หน้าที่การงาน และความอุดมสมบูรณ์ ระบบความเชื่อนี้เองทำให้เกิดบทบาทด้านผลิตผล นวัตกรรมที่ได้มาฐานคติความเชื่อที่มีต่อนาค ได้กลายมาเป็นเครื่องบูชา และประดับมากมายเช่น ชุดการสวมใส่และสัญลักษณ์ เพื่อการนำมาบูชา ความเชื่อเรื่องนาค ที่มีอิทธิพลในการดำรงชีวิตของกลุ่มชนชาวอีสาน ดังนั้นสัญลักษณ์ศักดิ์สิทธิ์ของนาค คือ1) นาคเป็นสัญลักษณ์ของความอุดมสมบูรณ์ 2) นาคเป็นสัญลักษณ์ของความ เหนี่ยวแน่ มั่นคง เนื้อคู่และความรัก 3) นาคเป็นสัญลักษณ์แห่ง ความร่ำรวย กำไร และความผาสุก ดังนั้นความเชื่อนี้ยังแสดงออกทางพฤติกรรมในด้านพิธีกรรม การบูชา บวงสรวง เซ่นไหว้ ที่มีต่อนาคซึ่งมีผลทางความเชื่อที่ได้จากการบูชาซึ่งมีอิทธิพลบทบาทมากในกลุ่มชนชาวอีสานแห่งนี้

The Cogtong Bay experience represents a bold attempt to pursue a shared responsibility between the government and local residents for rehabilitating coastal resources. Some of the factors thai provided the impetus to co-management arrangements ...

There is a northern Thai story that tells how the naga-a mythical serpent-came and destroyed the town known as Yonok (c. thirteenth century) after its ruler became immoral. Despite this divine retribution, the people of the town chose to rebuild it. Many archaeological sites indicate resettlement during this early historical period. Although many temple sites were constructed in accordance with the Buddhist cos-mology, the building patterns vary from location to location and illustrate what this paper calls 'nonconven-tional patterns,' distinct from Theravada Buddhist concepts. These nonconventional patterns of temples seem to have been widely practiced in many early historical settlements, e.g., Yonok (what is now Wiang Nong Lom). Many local written documents and practices today reflect the influence of the naga myth on building construction. This paper will demonstrate that local communities in the Chiang Saen basin not only believe in the naga myth but have also applied the myth as a tool to interact with the surrounding landscapes. The myth is seen as a crucial, communicated element used by the local people to modify and construct physical landscapes, meaning Theravada Buddhist cosmology alone cannot explain the nonconventional patterns. As such, comprehending the role of the naga myth enables us to understand how local people, past and present, have perceived the myth as a source of knowledge to convey their communal spaces within larger cosmolog-ical concepts in order to maintain local customs and legitimise their social space.

This contriiution provides an overview of the marine capture fisheries off the coast of Karnataka State, India. It covers the main fisheries and fishing gears, production trends (by main specieslgroups and gears), assessment results and fisheries management. ~adnfeis heries production in the State increased from about 57 000 tiyear during the 1950s to a peak of about 250 000 t in 1989, declining to about 150 000 tlyear by 1995. Substantive changes have been noted in dominant gears and specieslgroups contributing to the catch between 1980-84 and 1990-95. Results of assessments indicate that many commercially important stocks are overfished, thus requiring a reduction in fishing effort.

To understand the changing character of insurgencies, the rise in violent extremism and terrorism, and state response, this volume brings together a number of case studies by experts with rich field experience in South Asia. Each of these essays provides a nuanced understanding of the strategies of the groups and responses of the states.  A key question that this volume therefore addresses is whether successes and failures of the state can be understood in terms of their implementation of standard counter-insurgency doctrine. Whether South Asian states should replicate the models of the West and other parts of the world in dealing with insurgencies and terrorism or should evolve their own strategies has remained a matter of furious debate but one that has been in a sense quite overcome in practice.

Yet some of the following questions continue to remain unanswered, both at theoretical and an empirical levels. Is there a South Asian way of dealing with various forms of extremism? Are there unique counterinsurgency principles that set the region apart from the rest of the world? How are counterinsurgency doctrine/strategy arrived at? Does the reluctance to use or use of excessive force itself limit the effectiveness of the counterinsurgency strategy? How far have the failures to build efficient police forces affected counterinsurgency achievements? Have dialogue, peace talks or negotiations been used as tools in the counter-insurgency strategy? Have there been any lessons learnt from previous counterinsurgency operations that inform the present strategy/doctrine? What new methodologies could a specialist researcher adopt in the coming years that will enrich field's contributions to policy?

The widespread and long-term nature of the tsunami damage in Aceh province, Indonesia has threatened the continued use of coastal and fisheries resources. This article describes the application of the Rapid Appraisal of Fisheries Management System (RAFMS) methodology and presents key findings from the participatory appraisals in 15 study sites. The focus is on changes in the number and types of fishing boats and fishing effort, consumption and marketing flow patterns and community perspectives on livelihood options. The level of aid (for new boats), mainly from international organizations, has been unevenly distributed with the number of boats in 13 of 15 villages still being well below the pre-tsunami levels. A focus on supplying small vessels may put increased fishing pressure on the near-shore zone. Consumption data and marketing flows suggest that most fishing villages are supplying outside markets and adding considerably to the wider food security of the province. Despite the t...

Alcohol work in Namthanlong village, Manipur has been fostering indigenous alcohol industry for several decades that remains a source of income for women workers. Emotional labour employed in this work especially in the vendors adds more woes to the existing vulnerability and exploitation they face in brewing and selling alcohol. As more women began to sell and serve alcohol for customers in their household setup, emotional labour came forth as a significant factor to cater and sustain the operation of alcohol vendors. This article is an attempt to bring out the facet of alcohol work and the role of women from Namthanlong. Primary data collected from the field in Namthanlong village has been used in presenting the realities of women workers in indigenous alcohol industry and the significance of emotional labour. Data was collected by taking interviews of prospective respondents with ethical considerations.

Length-Weight Relationship of Fishes and Cephalopods from the Balearic Islands (Western Mediterranean) P. Morella, A. Quetglas, F. Alemany and A. Carbonell Abstract Length-weight relationship (LWR) parameters of 72 species of fishes and 15 species of cephalopods ...