Nomadic Research Articles

Образы «своих» и «чужих» в топонимии и топонимических преданиях донских казаков

Introduction. The studies carried out to date on the settlements of the Don Cossacks and the toponymic system associated with them can and should be continued, since they open up prospects for further identifying the images of those with whom the Cossacks waged incessant wars, conquering and protecting the Russian and Don lands. They make it possible to trace the evolution of the development of the images of “us” and “others”, as well as to identify the socio-cultural image of the Cossacks themselves, reflected in the characteristics of the “others.” Methods and Materials. To solve these problems, field materials were used, collected by the ethnographic expedition of the Volgograd State University, the Southern Scientific Center of the Russian Academy of Sciences in 1983–2011, as well as the author’s personal trips to places of compact residence of the Don Cossacks on the territory of the Volgograd region, and newspapers materials of the second half of the 19th century. Analysis. The analysis showed that the system of toponyms and toponymic folk legends reflected the historical realities associated with the constant military confrontation between the Cossacks and nomadic peoples living in the neighborhood, as well as the respectful attitude of the Cossacks to their enemies. A significant number of toponyms associated with the Tatar and Circassian population, not erased over time in the memory of the Cossacks, but preserved and overgrown with new legends, testifies to how different cultural traditions coexisted peacefully in Diko Pole, despite the extreme nature of life in the zone of constant war. Along with the historical background of the life of the Cossacks, reflected in the toponyms, the mythology of the antithesis “ours and others” is studied, reflecting the Cossack version of social history and eschatology. Results. Analysis of the legends about the ancient inhabitants of the Don land showed that they appear as mythological creatures associated with the other world, secrets, treasures and dungeons, and in the context of folk eschatology they appear as ancestors – those who “left, but promised to return.” Over time, the images of alien ancestors are replaced in the Don legends by the images of Cossack chieftains, who are also guardians of treasures and must return “in the end times” to restore social justice in the world. Along with the change in the socio-cultural model of the Cossacks, the image of “aliens” was also transformed from the perception of neighbors-enemies as such to “nonresident” living in Cossack settlements, but not associated with the Cossack military service. At all stages of the history of the Cossacks, the antithesis “we–they” reflected in toponyms and legends, was associated with the military status of the Cossacks and contributed to the search and the strengthening of the group’s own identity.

Reflection of Cultural Values in Traditional Chinese Costume

The culture of traditional clothing and jewelry is an integral part of the ancient Chinese civilization. Chinese traditional costume is distinguished by its rich content, relevance at any time, as well as its unique features. Traditional clothing was influenced by successive millennial dynasties that brought the chaos of war. Traditional Chinese clothing has not only become the embodiment of the Chinese concepts of "the unity of Heaven and man", "the ritual of respect for nature and harmonious coexistence with nature", but also a visual representation of the cultural characteristics of different dynasties and the level of development of production. Chinese traditional costume carries the thinking of many Chinese philosophical teachings and schools, reflects the clash and synthesis of agrarian and nomadic cultures of different regions of China. The value of culture carried by the Chinese traditional costume goes beyond the costume itself, it reflects both the social hierarchy, and the peculiarities of society management, and the national spirit. In this article, based on the objective and subjective conditions of the formation of the culture of Chinese costume and accessories, on the basis of ornaments, patterns, colors of garments, as well as on the example of the Shenyi robe that violated previous traditions, the features of the embodiment of Chinese traditional cultural values in clothing are considered.

Changing the Paradigm of Natural Ecosystems Management

The article studies the processes of changing the system of ideological positions regarding the nature of economic activity in different periods of human development. This leads to a change in the organization and environmental management. The paradigm shift is the transition from the concept of consumer attitude to nature to the process of human environmental interaction, when the domestication of plants and animals as a result of the Neolithic revolution, led to the first social division of labor and the separation of sedentary plant-growing communities and nomadic livestock tribes. The understanding of the commodity nature of the ecological good received from the ecosystem should be considered as a revolutionary change, which receives the form of an ecosystem service in a market economy A condition for the use of ecosystem services are counter payments of restoration costs for the reproductive and sustainable state of the ecosystem. This approach provides a tool for goal orientation, quantitative accounting and cost estimation of the necessary replacement costs that can be included in the value chain of the product. It also makes it possible to describe the role of Russia as a global environmental donor.

Some Questions about the Territories Inhabited by Sauromato-Sarmatian Tribes

In the early Iron Age, the brave Savromat-Sarmatian tribes, dexterous horsemen, well-aimed archers were known in history as «nomadic tribes of horsemen». they occupied a special place in the history of Eurasia. They led a nomadic lifestyle and formed a kind of nomadic culture. The historical evidence suggests that these tribes lived on a large territory in the east from the southern Ural Mountains, in the west to the Danube River. Due to the migration of these tribes to the west, in written sources before the IV century BC is frequently occur the name «Sauromate», and in written sources after the IV century BC – the name «Sarmata». Moreover, in the oldest religious book of the Iranians the Avesta» these tribes known as «Sarima». Now among scientists and researchers the issues of the Sauromat-Sarmatian tribes’ origin, the territory of their land and their political history are still one of the problems that have not found a common solution. For these reasons, this article examines the inhabited territria of the Savromat-Sarmatian tribes, and scientific conclusions are made on the basis of written data and archaeological data. In addition, the article analyzed and established a connection with political history based on written data on the campaigns of these tribes to the West.

The Resettlement of Nomadic Horsemen Tribes to Asia Minor

Written sources and archaeological data indicate that the vast territory from the Great Wall of China in the east to the Carpathian Mountains in the west in the first millennium BC was inhabited by the Sak and Sauromat–Sarmatian tribes, who formed a "nomadic culture". Warlike nomads, skilled horsemen, accurate archers and courageous warriors are known in history as "nomadic horsemen tribes". The settlement of nomadic tribes from the steppes of Central Asia to Eastern Europe and Asia Minor in the first half of the first millennium went down in history as the first wave of the "Great Migration" of the peoples from the East to the West. Today this fact is confirmed by written sources and archaeological evidences. As the result of these resettlements, various cultural conflicts have occurred throughout the history of mankind, and nomadic tribes have become recognized by the ancient peoples of Eastern Europe and Asia Minor. The issue of resettlement is the subject of research of foreign and local scientists. However, as it is one of the most important topics that needs to be studied the authors decided conduct scientific research on this topic, study the reasons and ways of migration of the nomadic horsemen tribes to Eastern Europe and Asia Minor, systematize old and new data, conduct a scientific analysis based on the experience of foreign and local researchers. Moreover, scientific conclusions have been done as well as the periods and directions of the conquering campaigns of nomadic horsemen in Asia Minor have been studied.

ALEVİLİK-BEKTAŞİLİK İLİŞKİSİ VE ALEVİLİĞİN BEKTAŞİLİKLE KAYNAŞMASI

In this article, contrary to the separation of Alevism and Bektashism, the integration of Alevism and Bektashism in the historical process will be discussed. Bektashism did not emerge from the Qizilbāsh, on the contrary, Bektashism and Alevism merged over time. While Kizilbash was common among nomadic Turkmen tribes in Eastern Anatolia, Bektashism was common among Yörüks in Western Anatolia, in Thrace, with the distinction made by the Ottomans. While it is seen that Ottoman nomads are more inclined to settled values and urban culture, it is seen that Alawite-Turkmen under the influence of Shiite-Safavid are more closely connected to nomadic-tribal values. In terms of time, the development of Bektashism as a sect structure and the evolution process of Qizilbāshism to Alevism are also different. Therefore, the view that two completely different phenomena in terms of time and space are seen as parts of the same organism and separated from each other over time does not reflect the truth. It is anachronism to make a general judgment by looking at the common elements between their socio-economic structures and their religious-cultural traditions. There are certain differences between Alevism and Bektashi rituals and cem rituals, and there are fundamental differences between the homogeneous structure of Alevism, which gives importance to lineage, and the heterogeneous structure of Bektashism, which absorbs even non-Muslims. In Turkey, both faith circles came together and fused under the influence of many political and social historical factors. The emphasis of Hacı Bektaş Veli and Shah İsmail to be of Khorasan origin is related to the issue of gaining legitimacy among the Anatolian nomads. The common element that brings these two formations together, which the researchers try to explain with religious syncretism, is undoubtedly Sufism. Keywords: Alevism-Bektashism, Hacı Bektaş Veli, Shāh Ismāʿīl, Turkman.

«Степь кочующих Киргиз-Кайсаков»: Казахская степь на российских картах XVIII – начала XIX века и раннемодерная картография как источник для изучения географических представлений о Центральной и Северной Азии

The article is a review of seven 18th and 19th century Russian maps, some of them are published for the first time, with some added notes on the nature of the early and mid – 19th century maps. The main purpose of the text is to reveal the main features and ways to represent the Qazaq steppe in Russian early modern cartography. Using the concept of a cartographic pattern, the author shows the predominance of generalized and simple ways of transmitting information. The purpose of this situation is the fact that the very knowledge of the Qazaq steppe was a subject of peripheral interest in Russian politics and culture of the period. Also standard Russian map makers were far from understanding how the cultural landscape of nomadic peoples could be displayed. The maps in question are not only a tool that forms and transmits a certain perception of space - it is, in a completely modern spirit, a tool for transforming space, turning it from a permeable and difficult to control into a barrier, regulated by the efforts of the army and bureaucracy. On these maps, we see «zero images» (nulevye obrazy) or «lacuna images» (obrazy-lakuny) of the images of the Qazaq steppe, these parts of the cartographic materials are left empty. On the overview Siberian general map of 1765, the space on the other side of the border lines is signed: «The steppe of the nomadic Kirgis-Kaisaks» (Step’ kochujushhih Kirgis-Kajsakov). This is not a refusal to transmit information at all, and not a too burdensome way to mark on maps a significant territory, about the structure of which and life within which Russian cartographers seem to know little. It is likely that this is one of the most common perceptions of the Qazaq steppe in Russian cartography of the 18th – first half of the 19th century.

ALTIN ORDA DEVLETİ’NİN İSLAMLAŞMASINDA YESEVİYYE VE KÜBREVİYYE TARİKATLARININ ROLÜ

The Golden Horde was founded in 1241 by Batu Khān, the grandson of Chingghis Khān. People of all religions lived in the vast geography of this state, whose borders stretched from the Dniester River in the west to the Irtysh River in the east. From the middle of the 13th century, ṣūfī orders began preaching in the Golden Horde, and in the middle of the 14th century, most people, including the ruling class, converted to Islam. Islam begun to dominate the life of the people and the functioning of the state. Islam was easily accepted by society through the channel of ṣūfism, and this was facilitated by the similarity of ṣūfī spiritual practices with the forms of faith of nomadic peoples. In this process, in particular, the Yasawiyya ṣūfī order, formed by the teachings of Aḥmad al-Yasawī, and the Kubrāwiyya order, founded by Najm al-Dīn al-Kubrā, played a significant role. The dervishes of these two orders spread Islamic culture in the region from Khwārazm to Crimea. Yasawī and Kubrawī ṣūfīs conducted communication work between various religious and ethnic communities of the Golden Horde, as well as carried out informal educational activities in institutions such as khānqāh (ṣūfī convent), zāwiyah (ṣūfī lodge) and madrasahs, using the support of the authorities, and some even participated in wars for the support of Islam. Zāwiyas became a refuge for the population of the Golden Horde in times of crisis and played an important role in ensuring social peace and restoring the country’s sovereignty. Thus, this article will discuss topics such as which orders were active in the Golden Horde, which periods were active, the contribution of ṣūfī sheikhs to the process of Islamization, their place in the administrative system of the state and their spiritual heritage. Keywords: Golden Horde, Islamization, Ṣūfism, Orders, Yasawiyya, Kubrāwiyya.

ФОРМИРОВАНИЕ МОБИЛЬНОЙ АРХИТЕКТУРЫ ОБЪЕКТОВ ЭТНОКУЛЬТУРНОГО ТУРИЗМА В УСЛОВИЯХ РОССИЙСКО-КАЗАХСТАНСКОГО ПРИГРАНИЧЬЯ

The Russian-Kazakh border area has a significant potential for the development of ethno-cultural tourism. One of the recommended forms of organizing tourism in the study area is the use of mobile objects. Based on this, the purpose of the study is to identify the features of the formation of such mobile tourist buildings. The objectives of the research are aimed at studying the historical experience of shaping the dwellings of nomadic peoples and analyzing modern, transformable, mobile, temporary mobile buildings, taking into account the specifics of the conditions of the Russian-Kazakh border area. The methods used in scientific work are a comparative analysis of mobile buildings according to various criteria and a numerical method for determining the compactness coefficient of the architectural form. Within the framework of the study, mobile modules that differ in the way of movement and habitat are considered. The most common types of object transformation are identified, a method for achieving a high degree of mobility of nomadic peoples' houses is analyzed, the compactness coefficients of mobile buildings are calculated, the architectural and planning organization of modern mobile buildings is investigated and the constructive and technological solutions of life support systems of transportable buildings are analyzed. As a result of the study, the following requirements are identified for the formation of mobile tourist buildings in the studied region: the movement of the building by means of motor vehicles, the transformation of volume by means of telescopic extension, the desire for compactness of architectural forms, the functional expediency of the dwelling and the autonomy of the engineering systems of the object. It is concluded that the identified requirements for the design of mobile tourist buildings will contribute to the creation of modern facilities that comply with the principles of sustainable tourism development

Ethnobotanical importance and conservation status of Citrullus colocynthis (L.) Schrad in division Mirpur, Kashmir Himalaya

Background: Citrullus colocynthis (L.) Schrad has been used traditionally for curing ailments in humans and animals in different parts of the world. The current study was conducted to determine the ethnobotanical importance of C. colocynthis in division Mirpur, Kashmir Himalaya. Methods: Twelve well-planned ethnobotanical surveys of the study area were arranged. A total of 118 respondents of varying educational backgrounds, professional affiliations, and age groups were interviewed. Visual appraisal assessment (VAA) and rapid rural appraisal (RRA) methods were used to collect the qualitative and quantitative data. Results: The plant part value (PPV) indicated that fruit as a whole (PPV=90) and its parts, i.e., rind (PPV=83.33), pulp (PPV=80), and seeds (PPV=90) are mostly used for ethnomedicinal purposes. C. colocynthis was found to be most commonly used to treat microbial infections (FL=0.91), diabetes (FL=0.86) and obesity (FL=0.84). The informant agreement ratio (IAR) values indicate that C. colocynthis has antidiabetic (IAR=0.96), antilipidemic (IAR=0.91), and antimicrobial (IAR=0.88) potential. The conservation status was calculated to be 1.82, and it was stated that C. colocynthis is vulnerable in the study area. Conclusion: It can be concluded that C. colocynthis has been an important ethnomedicinal plant in the study area. It is still in use by farmers, herbalists, nomadic people, and rural people for the treatment of microbial infections, obesity, constipation, and blood purification. Due to its unchecked utilization, there is severe pressure on its survival, and its conservation is needed immediately. Keywords: Traditional Ethnomedicines, Mirpur, Conservation Status, Citrullus colocynthis

Comparative Study on Approaches of Economic Management Thought Development during the Nomadic Civilization in Mongolia and Its Heritage

Comparative Study on Approaches of Economic Management Thought Development during the Nomadic Civilization in Mongolia and Its Heritage

FEATURES OF WORD FORMATION MODELS OF ARABIC AND MAMLUK-KIPCHAK WORDS FORMATION OF (ON THE EXAMPLE OF ‘KITAB BULGAT AL-MUSHTAK’)

Waves of conquests, sweeping across Eurasia and devastating it, destroyed cultural wealth, including manuscripts, the surviving part of which was lost by time, and the other part is stored in different parts of the world. During the period of Soviet power, despite the development of science and technology in general, the history, culture, religion, and language of individual Soviet republics underwent strong fundamental changes. Nomadic culture was considered outside the written cultural heritage, sources in the original language, created by our compatriots in the Middle Ages, were not studied in the original, as a result, voids or incorrect information appeared on all the humanities of Kazakhstan. A huge part of the well-known Kipchak written monuments, made by medieval scientists in the Mamluk state in Egypt, dating back to the 13th-15th centuries, is still in the manuscript depositories of the Netherlands, Italy, France and Turkey. This is a complex of lexicographic and grammatical works, representing the primary source in the study of the history of modern Turkic languages, in particular Kazakh, the reconstruction of its phonetic, morphological and lexical systems. In this research, dedicated to the medieval manuscript of the 14th century “Kitab bulgat al-Mushtaq”, a comprehensive study is planned, consisting of the acquisition of the manuscript or the production of a copy, transfer to the archive and library fund of the Republic of Kazakhstan, translation and careful study of the lexical composition of the entire work. With an extended lexical analysis of the monument, where the vocabulary of the language will be formed, consisting of key words and terms, phrases and term combinations, stylistically colored words, words in a figurative sense, phraseological units, dialectisms, synonyms, homonyms, particles linking sentences, paragraphs, etc. The word-formation analysis will help to demonstrate the potential of the language, the possibilities of word formation, the most productive and active word-formation models of the Arabic and Mamluk-Kipchak languages. Keywords: Arabic, Mamluk-Kipchak, word formation, Ishtikak, medieval manuscript

Hepatitis E Virus (HEV) Spreads from Pigs and Sheep in Mongolia

Hepatitis E is a viral infectious disease in pigs, wild boars, cows, deer, rabbits, camels, and humans as hosts caused by Paslahepevirus. Recently, it has been detected in a wide variety of animals including domestic small ruminants. Mongolia is a land of nomadic people living with livestock such as sheep, goats, and cattle. Due to how Mongolian lifestyles have changed, pork has become popular and swine diseases have emerged. Among them, Hepatitis E disease has become a zoonotic infectious disease that needs to be addressed. The HEV problem in pigs is that infected pigs excrete the virus without showing clinical symptoms and it spreads into the environment. We attempted to detect HEV RNA in sheep which had been raised in Mongolia for a long time, and those animals living together with pigs in the same region currently. We also conducted a longitudinal analysis of HEV infection in pigs in the same area and found that they were infected with HEV of the same genotype and cluster. In this study, we examined 400 feces and 120 livers (pigs and sheep) by RT-PCR in Töv Province, Mongolia. HEV detection in fecal samples was 2% (4/200) in sheep and 15% (30/200) in pigs. The results of ORF2 sequence analysis of the HEV RT-PCR-positive pigs and sheep confirmed genotype 4 in both animals. The results suggest that HEV infection is widespread in both pigs and sheep and that urgent measures to prevent infection are needed. This case study points to the changing nature of infectious diseases associated with livestock farming. It will be necessary to reconsider livestock husbandry and public health issues based on these cases.

Discussion on Guidelines of the Mongol Regime for Agricultural Promotion in China and Its Effects on Textile Handicraft in the 13th and 14th Centuries

Taking the interaction between agricultural guidelines of the Mongol regime in China and textile handicraft in the 13th and 14th centuries as the main clue, this article analyzes the historical background of the policies of restoring and promoting agricultural production in the early Yuan Dynasty, reviews the policy content relevant to the planting or breeding of fiber raw materials for textile handicraft, and discusses the role of the relevant policies in promoting textile production and technological progress in the Yuan Dynasty. Studies have revealed that the guidelines adopted by the Yuan authority to promote the production and supply of textile raw materials such as ramie, silk and cotton were deeply influenced by traditional Chinese agricultural civilization，although the traditions of nomadic civilization were still reflected in these policies. Guidelines, while increasing the variety and quantity of levy in the Yuan Dynasty, served to maintain the rule of the Mongol regime and to consolidate the privileges of the nobility. Objectively, those guidelines also promoted the evolution of textile techniques at that time.

“Sedentarisation” of transhumant pastoralists results in privatization of resources and soil fertility decline in West Africa's cotton belt

Transhumant pastoralism is an ancient natural resource management system traditionally connecting ecosystems across north-south precipitation gradients in West Africa. As rural population grew, several governments in the region have promoted their settlement, i.e., the “sedentarisation” of nomadic pastoral peoples to avoid conflict over land use and access to resources with local sedentary populations. Former transhumant pastoralists settled down and started growing crops using the manure of their livestock. This led to the dwindling of traditional agreements and exchanges (manure against crop residues) between pastoralists and agriculturalists, that resulted in less nutrients flowing between livestock, food crops and the main cash crop in the region: cotton. As a consequence, soil fertility declined, grazing areas are overexploited, and crop production is increasingly dependent on mineral fertilizers, which are produced outside the region, exposing the livelihood of local farmers to the volatility of international (oil) markets. How do local farmers perceive the effect of this virtual “privatization” of natural resources? Is the production of cotton, a main agricultural export of west African countries, a viable option in this new situation? What does this imply for the research and policy agendas to support agricultural development? We explored these questions through engaging in discussion with farmers, herders and extension agents in three cotton growing zones of Benin.

Practitioner perspectives on the challenges of implementing ‘alternative’ early childhood education (ECE) provision for nomadic children in Mongolia

Investment in early childhood education (ECE) is seen as key to improving life chances for children from economically disadvantaged backgrounds. Children from nomadic backgrounds often face difficulties in accessing ECE services because of geography, lack of services and the mobility of families. However, the provision of these services is seen as important in reducing educational inequalities between nomadic and non-nomadic children as well as in improving school readiness. Mongolia’s alternative provision policy for nomadic children is often presented as a case study of how ECE services can be provided for nomadic peoples. However, there is little to no literature on how this alternative provision policy is experienced on the ground by practitioners and the subsequent impact on front line staff and children. This research explored the perspectives of ECE practitioners in Mongolia, who are engaged in providing services to nomadic children, to understand their views on how the policy on alternative provision was experienced. Semi-structured interviews with 24 key informants were undertaken in 4 areas of Mongolia over the period 2019–2020. Practitioners highlighted issues around the funding of ECE alternative provision which impacted not only on sustainability of the programs but also impacted on access to programs, the resources available, the duration of programs and the quality of programs. Moreover, factors such as the qualifications of staff and a lack of teachers were highlighted. We conclude that appropriate funding is key in ensuring effective implementation of provision and identify areas of need in relation to ECE practitioner training as well as factors related to practitioner terms and conditions that require attention. Furthermore, some rethinking of the policy of ‘one child one type of provision’ needs to be undertaken as it leads to a lack of equity in relation to access and quality of provision between nomadic and non-nomadic children.

Уламжлалт мэдлэгийн холбогдолтой үг, хэллэгийн судалгаа (Малын зарим тоног, хэрэгслийн нэрийн жишээгээр)

This article shows the statistical results of sociolinguistic research on practical knowledge of traditional vocabulary and terminology associated with nomadic livestock industry accessories. The study was conducted among two groups of high schoolers of the 11th-grade general education school of Ulaanbaatar, and the 11th-grade general education school of the Bayandelger sum of Sukhbaatar aimag. It is noted that the number and age of participants /15-16 years old/ of the survey, respectively, is identical. Comparative results of the research, data on the practical knowledge of the survey participants in the field of traditional vocabulary and terminology related to livestock industry accessories are attached in percentage terms. The study showed that participants' practical knowledge of traditional terminology of livestock equipment varied by species. In recent few decades, due to urbanization, the current social situation and the needs arising from it, the migration of people to urban areas has continuously increased, which ultimately led to the way of life of the Mongols intensively moving away from the traditional way of life of a nomadic civilization based on animal husbandry. At the same time, the results of the study show that the rapid development of technology, the consumer world of electronic and digital gadgets and social networks actively influence the interests of children and youth, create new conditions in the trend of modern education, the demand for jobs and professions. As a result, these social factors have a significant impact on the acquisition of traditional knowledge among the younger generation.

Pichiguntala @ Helava @ Vamsharaj: Genealogical nomadic tribes of India

Pichiguntala are one of the ancient Genealogical Nomadic Tribes in India. Their existence only found in the southern parts of India. The origins of these nomadic tribes are dating back to 8th Century C.E. These people have very meagre in their populations numbering less than 0.05% of the total populations of the southern states. These Pichiguntalas are basically from the Telugu speaking areas of present day divided Andhra Pradesh and Telangana States. They are found to be the heirs of legendary Shaivite religious Hindu leader Kunti Malla Reddy of Srisailam (Nallamala Hills). The word Kunti means to a lame and Pichi means to mad or beggar in Telugu, hence the Pichiguntala means to a lame beggar who do service the cultivating families on their genealogical aspects for alms. It is found that during times of pre-Medieval Period, these people were engaged to record the population studies, keepers of revenue records and recording of census data under the Rashtrakutas, Kakathiyas and Reddy Rulers in India. It is observed that during 12th Century C.E., the religious movements instituted by lengendary Shaivite leader Basavanna @ Basaveshwara (who formed the Lingayuth Community) against the Jain Rulers of Bijjalas of Basavakalyan; had attracted these Pichiguntalas leading mass migrations to non-Telugu speaking areas of Karnataka, Tamilnadu, Maharashtra, Kerala, Goa, Pondicherry, Orissa and other parts in India. Presently, their socio-economic conditions are very pathetic due to their nomadic life styles. They do not have the basic facilities such as food, shelter, housing, schooling, educational and economical avenues, etc. Most of them are either school dropouts or illiterates; and have not entered government jobs or have any political representations. Since, their population size and vote bank is meagre; they are living as numerical minorities without any welfare and developmental interests by the Government. There is need for the safe guarding of their dilutions and extinctions in the society. There exists a threat that these people are slowly opting for religious conversions for their betterment. These Pichiguntalas are also called as Helavas in Kannada, Helavi in Marathi, Vamsharaju in Telangana, Kudi Panians in Tamil, and are referring themselves as Kunti Malla Reddy Reddys in Andhra Pradesh. Here, the author is aiming to bring out the details & socio-economic status on the Pichiguntalas in India with an objective to create a reference for the future researchers and the State Governments.

Nomadic people optimisation based Bi-LSTM for detection and tracking of tropical cyclone

Nomadic people optimisation based Bi-LSTM for detection and tracking of tropical cyclone

Developing a missiology for ministry to nomads

Nomads are sometimes referred to as the last to reach. Their remoteness and marginalization make it challenging for missionaries to live with them. Their different mindsets and values require different approaches than those used to reach sedentary peoples. Major advocates for mission to nomads, David Phillips and Malcolm Hunter, have advocated for a different paradigm of mission and church that reflects nomads’ way of life. Relatively little has been written about missionary work among nomads in recent decades. In 2018, 37 national and expatriate missionaries to nomads were interviewed. The interview data were compared with the experience of missionaries recorded in the literature. Alongside making disciples, missionaries to nomads are involved in a wide range of activities, including caring for nomads’ animals. In this article we outline what missionaries to nomads today are doing and the major challenges they face. We affirm the need for a specific missiological focus on ministry to nomadic peoples and suggest some essential areas for its development.