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CONCERNS in TYPOGRAPHY & CULTURE: a Case-Study Based on the Kotas of the Nilgiris INTRODUCTION Enveloped in Urban Settings
CONCERNS IN TYPOGRAPHY & CULTURE: A case-study based on the Kotas of the Nilgiris INTRODUCTION Enveloped in urban settings with languages and literacy being easily available to us, it is difficult for us to imagine that there do exist people, cultures and communities, who are still trying to figure ways of creating visual expressions to their verbal language! This paper introduces us to a script which was born in 2010 in the Neilgherries-The Kota script. In the middle of the vast Indian sub-continent amidst the glorious serenity of the south, lies the land of forgotten tribes who have made the high hills their abode since the past thousands of years. The convergence of the Western and Eastern ghats in an area which has been christened by the British as ‘Neilgherry’ provides these native tribes a home for their kind to flourish and prosper with all that the Nilgiri has to offer. These hills are the abode of some communities which live in perfect harmony with nature. But now, due to external factors such as globalization and urbanization they find themselves resisting the pressures of the outside world and are trying to preserve their ancient culture so that it does not fade with the onslaught of time. The CONTEXT of CULTURE Anthropologists conceived the modern concept of culture toward the end of the 19th century. The first really clear and comprehensive definition came from the British anthropologist Sir Edward Tylor. Writing in 1871, he defined culture as “that complex whole which includes knowledge, belief, art, law, morals, custom and any other capabilities and habits acquired by man as a member of society” (Tylor 1871/1958,p.1). -
Some Principles of the Use of Macro-Areas Language Dynamics &A
Online Appendix for Harald Hammarstr¨om& Mark Donohue (2014) Some Principles of the Use of Macro-Areas Language Dynamics & Change Harald Hammarstr¨om& Mark Donohue The following document lists the languages of the world and their as- signment to the macro-areas described in the main body of the paper as well as the WALS macro-area for languages featured in the WALS 2005 edi- tion. 7160 languages are included, which represent all languages for which we had coordinates available1. Every language is given with its ISO-639-3 code (if it has one) for proper identification. The mapping between WALS languages and ISO-codes was done by using the mapping downloadable from the 2011 online WALS edition2 (because a number of errors in the mapping were corrected for the 2011 edition). 38 WALS languages are not given an ISO-code in the 2011 mapping, 36 of these have been assigned their appropri- ate iso-code based on the sources the WALS lists for the respective language. This was not possible for Tasmanian (WALS-code: tsm) because the WALS mixes data from very different Tasmanian languages and for Kualan (WALS- code: kua) because no source is given. 17 WALS-languages were assigned ISO-codes which have subsequently been retired { these have been assigned their appropriate updated ISO-code. In many cases, a WALS-language is mapped to several ISO-codes. As this has no bearing for the assignment to macro-areas, multiple mappings have been retained. 1There are another couple of hundred languages which are attested but for which our database currently lacks coordinates. -
Alfaz E Mewat's RJ Team Comprises A
VOL. 11 NO. 3 JANUARY 2014 www.civilsocietyonline.com .com/civilsocietyonline `50 broom as lightning rod AAAAAAPPP AAAnnnddd bbbeeeyyyooonnnddd ‘Laws aLone mewat’s feisty radio mobiLe Vaani taLks can’t stop Page 9 Pages 26-27 juggLing hiV numbers rise of cLean poLitics harassment’ Pages 10-11 Pages 29-30 Indira Jaising on the Justice Ganguly case and more a peopLe’s manifesto the other goa Pages 6-7 Pages 12-13 Pages 33-34 CONTENTs READ U S. WE READ YO U. the new politics s a magazine we have been keenly interested in efforts to clean up politics and improve governance. Our first issue, in september A2003, was on RTI and it had the then unknown Arvind Kejriwal on the cover. Our second issue, in October 2003, was about sheila Dikshit and how she was using RWAs to reach out to the middle class. Our third cover story, in November 2003, was titled ‘NGOs in Politics’ – it was about activists trying to influence politics and impact election outcomes. When we recall those issues, now 10 years old, we coVer story can’t help patting ourselves on the back. We had caught a trend much before anyone else had. The civil society aap and beyond space had begun taking shape in India and it was clear that important beginnings were being made in trans - The Aam Aadmi Party’s spectacular performance in Delhi heralds forming politics. Aruna Roy, Medha Patkar and a whole changing trends in Indian politics. Is this a movement or a party? lot of others were not only speaking for the weak and Is it a quick fix or a long-term solution? 20 powerless, but also trying to change the agendas of political parties. -
Chapter One: Social, Cultural and Linguistic Landscape of India
Chapter one: Social, Cultural and Linguistic Landscape of India 1.1 Introduction: India also known as Bharat is the seventh largest country covering a land area of 32, 87,263 sq.km. It stretches 3,214 km. from North to South between the extreme latitudes and 2,933 km from East to West between the extreme longitudes. On this 2.4 % of earth‟s surface, lives 16% of world‟s population. With a population of 1,028,737,436 variations is there at every step of life. India is a land of bewildering diversity. India is bounded by the Indian Ocean on the Figure 1.1: India in World Population south, the Arabian Sea on the west and the Bay of Bengal on the east. Many outsiders explored India via these routes. The whole of India is divided into twenty eight states and seven union territories. Each state has its own cultural and linguistic peculiarities and diversities. This diversity can be seen in every aspect of Indian life. Whether it is culture, language, script, religion, food, clothing etc. makes ones identity multi-dimensional. Ones identity lies in his language, his culture, caste, state, village etc. So one can say India is a multi-centered nation. Indian multilingualism is unique in itself. It has been rightly said, “Each part of India is a kind of replica of the bigger cultural space called India.” (Singh U. N, 2009). Also multilingualism in India is not considered a barrier but a boon. 17 Chapter One: Social, Cultural and Linguistic Landscape of India Languages act as bridges because it enables us to know about others. -
World Events : How Shall We Then Live?
APRIL 2016 Vol. 14, No. 7 IBT Founder (Late) Rev. Prof. S. Panneer Selvam WORD OF TRUTH - Annual Subscription : Rs. 100/- PUBLICATION OF INDIAN BIBLE TRANSLATORS Single Copy : Rs. 10/-. WORLD EVENTS : HOW SHALL WE THEN LIVE? INTRODUCTION not succeed. Many wars have since been fought and we have lived through those years Prophesy is part of God's law. Jesus says and we realize the invisible hand of God in Mt 5:17,18 "Do not think that I came to protecting Israel from her enemies. We read in destroy the Law and the Prophets. I did not Amos 9:13-15 how God plans to bless Israel. come to destroy but to fulfil. For assuredly I In fact, as late as Oct 1, 2013, the PM of say to you, till heaven and earth pass away, Israel addressing the UN ended with this one jot or one title will by no means pass quote : "In our time the Biblical prophecies are from the law till all is fulfilled." This simply being realized," Netanyahu noted. "As the means that any prophesy given by the Lord prophet Amos said, they shall rebuild ruined will be fulfilled and nothing can prevent it from cities and inhabit them. They shall plant being fulfilled. Over 360 OT prophecies have vineyards and drink their wine. They shall till been fulfilled in Jesus. God promised to bring gardens and eat their fruit. And I will plant the Jewish people back to the land of Israel them upon their soil never to be uprooted from all over the world. -
Remaking of Meos Identity: an Analysis
PSYCHOLOGY AND EDUCATION (2021) 58(3): 3711 -3724 ISSN: 00333077 Remaking of MEOs Identity: An Analysis Dr. Jai Kishan Bhardwaj Assistant Professor, Institute of Law, Kurukshetra University, Kurukshetra ABSTRACT The paper revolves around the issue of bargaining power. It is highlighted with the example of Meos of Mewat that the process of making of more Muslim identity of the poor, backward strata of Muslims i.e. of Meos is nothing but gaining of bargaining power by elitist Muslims. The going on process is continue even more dangerous today which was initiated mostly in 1920’s. How Hindu cadres were engaged in reconversion of Meos with the help of princely Hindu states of Alwar and Bharatpur in the leadership of Swami Shardhanand and Meos were taught about their glorious Hindu past. With the passage of time, Hindu efforts in the region proved to be short-lived but Islamic one i.e. Tablighi Jamaat still continues in its practice and they have been successful in their mission to a great extent. The process of Islamisation has affected the Meos identity at different levels. The paper successfully highlights how the Meo identity has shaped as Muslim identity with the passage of time. It is also pointed out that Indian Muslim identity has reshaped with the passage of time due to some factors. The author asserts that the assertion of religious identity in the process of democratisation and modernisation should be seen as a method by which deprived communities in a backward society seek to obtain a greater share of power, government jobs and economic resources. -
Tribal and Modern Voices in South Indian Kota Society
Richard K. Wolf Harvard University Tribal and Modern Voices in South Indian Kota Society The Kotas number about two thousand and live on the Nilgiri plateau in South India. Kotas refer to themselves by various terms that implicate indig- enous status, including “tribals,” ādivāsīs, and “mountain peoples.” Although in some situations Kotas stress their tribal status and in others they emphasize their modernity, most do not consider these to be in opposition. The ways Kotas view themselves today in relation to their forefathers, their spirits of the dead, their gods, and tribal and non-tribal others, are in various ways discern- able in Kota song texts and musical styles. Analysis of performance style and texts of Kota mourning songs, devotional songs, and popular styles provides nuanced perspectives on how Kotas position themselves socially and culturally in the contemporary world. keywords: Kota—Nilgiris—Tamil—tribal—music—indigeneity—modernity Asian Ethnology Volume 73, Numbers 1–2 • 2014, 61–89 © Nanzan Institute for Religion and Culture s the articles in this special issue illustrate, the question of what constitutes A indigeneity in any part of the world is entangled with issues of who has the right to define and apply the term. To anthropologists, indigeneity is entangled with a technical notion of tribe and a concomitant set of social, political, and cul- tural structures. To those outside the academy, indigeneity conjures up a range of images associated with a community’s long-standing habitation in a place. To the state, indigenous groups are potent symbols of history and place that reso- nate internationally. -
Emotional Dimensions of Ritual Music Among the Kotas, a South Indian Tribe 1Iiiiiiil..1Iiiiii@
Emotional Dimensions of Ritual Music among the Kotas, a South Indian Tribe 1IIiiiiil..1IiiiII@ Richard K. Wolf Ethnomusicology, Vol. 45, No.3. (Autumn, 2001), pp. 379-422. Stable URL: http://links.jstor.org/sici?sici=0014-1836%28200123%2945%3A3%3C379%3AEDORMA%3E2.0.CO%3B2-7 Ethnomusicology is currently published by Society for Ethnomusicology. Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/about/terms.html. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/journals/sem.html. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is an independent not-for-profit organization dedicated to creating and preserving a digital archive of scholarly journals. For more information regarding JSTOR, please contact [email protected]. http://www.jstor.org/ Sun Oct 8 15:06:372006 VOL. 45, No.3 ETHNOMUSICOLOGY FALL 2001 Emotional Dimensions of Ritual Music Among the Kotas, a South Indian Tribe RICHARD K. WOLF / Harvard University I. Theoretical Introduction ome, the prefix "ethno," in Ethnomusicology, implies that we have T the potential to delineate an indigenous way of thinking or represen tation, something fundamental about a cultural system, which can enhance our understanding of how music is related to the culture in which is it em bedded. -
Data Source : Todd M. Johnson, Ed., World Christian Database (Leiden/Boston: Brill, July, 2014)
Least evangelized megapeoples 1 The globe’s largest unevangelized peoples: 247 Peoples over 1 million in population in the year 2015 and less than 50% evangelized. Data source : Todd M. Johnson, ed., World Christian Database (Leiden/Boston: Brill, July, 2014). Country People Name Population 2015 Language Autoglossonym Christians Chr% Evangelized Ev% Afghanistan Afghani Tajik (Tadzhik) 8,002,000 tajiki-afghanistan 800 0.0% 1,601,000 20.0% Afghanistan Hazara (Berberi) 2,604,000 hazaragi central 1,000 0.0% 574,000 22.0% Afghanistan Pathan (Pukhtun, Afghani) 11,995,000 pashto 2,400 0.0% 2,761,000 23.0% Afghanistan Southern Pathan 1,600,000 paktyan-pashto 320 0.0% 198,000 12.4% Afghanistan Southern Uzbek 2,590,000 özbek south 260 0.0% 466,000 18.0% Algeria Algerian Arab 23,684,000 jaza'iri general 9,500 0.0% 9,128,000 38.5% Algeria Arabized Berber 1,219,000 jaza'iri general 1,200 0.1% 544,000 44.6% Algeria Central Shilha (Beraber) 1,483,000 ta-mazight 300 0.0% 378,000 25.5% Algeria Hamyan Bedouin 2,836,000 hassaniyya 280 0.0% 582,000 20.5% Algeria Lesser Kabyle (Eastern) 1,002,000 tha-qabaylith east 5,000 0.5% 421,000 42.0% Algeria Shawiya (Chaouia) 2,129,000 shawiya 0 0.0% 479,000 22.5% Algeria Southern Shilha (Shleuh) 1,113,000 ta-shelhit 1,000 0.1% 363,000 32.6% Algeria Tajakant Bedouin 1,666,000 hassaniyya 0 0.0% 262,000 15.8% Azerbaijan Azerbaijani (Azeri Turk) 8,182,000 azeri north 820 0.0% 2,701,000 33.0% Bangladesh Chittagonian 13,475,000 bangla-chittagong 17,500 0.1% 5,542,000 41.1% Bangladesh Rangpuri (Rajbansi) 10,170,000 rajbangshi -
Abstract of Speakers' Strength of Languages and Mother Tongues - 2011
STATEMENT-1 ABSTRACT OF SPEAKERS' STRENGTH OF LANGUAGES AND MOTHER TONGUES - 2011 Presented below is an alphabetical abstract of languages and the mother tongues with speakers' strength of 10,000 and above at the all India level, grouped under each language. There are a total of 121 languages and 270 mother tongues. The 22 languages specified in the Eighth Schedule to the Constitution of India are given in Part A and languages other than those specified in the Eighth Schedule (numbering 99) are given in Part B. PART-A LANGUAGES SPECIFIED IN THE EIGHTH SCHEDULE (SCHEDULED LANGUAGES) Name of Language & mother tongue(s) Number of persons who Name of Language & mother tongue(s) Number of persons who grouped under each language returned the language (and grouped under each language returned the language (and the mother tongues the mother tongues grouped grouped under each) as under each) as their mother their mother tongue) tongue) 1 2 1 2 1 ASSAMESE 1,53,11,351 Gawari 19,062 Assamese 1,48,16,414 Gojri/Gujjari/Gujar 12,27,901 Others 4,94,937 Handuri 47,803 Hara/Harauti 29,44,356 2 BENGALI 9,72,37,669 Haryanvi 98,06,519 Bengali 9,61,77,835 Hindi 32,22,30,097 Chakma 2,28,281 Jaunpuri/Jaunsari 1,36,779 Haijong/Hajong 71,792 Kangri 11,17,342 Rajbangsi 4,75,861 Khari Boli 50,195 Others 2,83,900 Khortha/Khotta 80,38,735 Kulvi 1,96,295 3 BODO 14,82,929 Kumauni 20,81,057 Bodo 14,54,547 Kurmali Thar 3,11,175 Kachari 15,984 Lamani/Lambadi/Labani 32,76,548 Mech/Mechhia 11,546 Laria 89,876 Others 852 Lodhi 1,39,180 Magadhi/Magahi 1,27,06,825 4 DOGRI 25,96,767 -
Languages of India Being a Reprint of Chapter on Languages
THE LANGUAGES OF INDIA BEING A :aEPRINT OF THE CHAPTER ON LANGUAGES CONTRIBUTED BY GEORGE ABRAHAM GRIERSON, C.I.E., PH.D., D.LITT., IllS MAJESTY'S INDIAN CIVIL SERVICE, TO THE REPORT ON THE OENSUS OF INDIA, 1901, TOGETHER WITH THE CENSUS- STATISTIOS OF LANGUAGE. CALCUTTA: OFFICE OF THE SUPERINTENDENT OF GOVERNMENT PRINTING, INDIA. 1903. CALcuttA: GOVERNMENT OF INDIA. CENTRAL PRINTING OFFICE, ~JNGS STRERT. CONTENTS. ... -INTRODUCTION . • Present Knowledge • 1 ~ The Linguistio Survey 1 Number of Languages spoken ~. 1 Ethnology and Philology 2 Tribal dialects • • • 3 Identification and Nomenolature of Indian Languages • 3 General ammgemont of Chapter • 4 THE MALAYa-POLYNESIAN FAMILY. THE MALAY GROUP. Selung 4 NicobaresB 5 THE INDO-CHINESE FAMILY. Early investigations 5 Latest investigations 5 Principles of classification 5 Original home . 6 Mon-Khmers 6 Tibeto-Burmans 7 Two main branches 7 'fibeto-Himalayan Branch 7 Assam-Burmese Branch. Its probable lines of migration 7 Siamese-Chinese 7 Karen 7 Chinese 7 Tai • 7 Summary 8 General characteristics of the Indo-Chinese languages 8 Isolating languages 8 Agglutinating languages 9 Inflecting languages ~ Expression of abstract and concrete ideas 9 Tones 10 Order of words • 11 THE MON-KHME& SUB-FAMILY. In Further India 11 In A.ssam 11 In Burma 11 Connection with Munds, Nicobar, and !lalacca languages 12 Connection with Australia • 12 Palaung a Mon- Khmer dialect 12 Mon. 12 Palaung-Wa group 12 Khaasi 12 B2 ii CONTENTS THE TIllETO-BuRMAN SUll-FAMILY_ < PAG. Tibeto-Himalayan and Assam-Burmese branches 13 North Assam branch 13 ~. Mutual relationship of the three branches 13 Tibeto-H imalayan BTanch. -
Rain, God, and Unity Among the Kotas
Rain, God, and Unity among the Kotas The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Wolf, Richard Kent. 1997. Rain, god, and unity among the Kotas. In Blue Mountains Revisited: Cultural Studies on the Nilgiri hills, ed. Paul Hockings, 231–92. Delhi: Oxford University Press. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:10307761 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Rain, God, and Unity among the .. i Kotas RicHARD KENT WoLF Father god who, with the black cow, 10 set the first pillar Where are you? ... Lamp lamp where are you? come god! Are you in torf,ba·l? come god! Are you under the ne· rl tree? come god! ... Are you in ponic? come god! 'vefke· vefke·', a Kota song from Kolme·l In the story behind the epigraphical song and others like it, a community finds that divine presence depends on communal har mony, unity, and righteous living. Among the Kotas it is a formula tion found in various guises: the folklore of devotional music, stories of divine locales, and the ritual structure of worship. In this essay I will analyse all of these forms in a rain-making ceremony the Kotas perform every summer, just before the monsoon.1 The rain cer emony and the eclectic approach I have employed to discuss it will, I hope, allow us to explore in depth what unity means in Kota society, how Kotas have interpreted its relative absence as they have as sessed their past and present, and how these questions may have been affected by notions of 'tribe,' Hinduism, and morality pro jected upon the Kotas from without.