Revisiting the Bengal Famine of 1943-441
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Protection of Lives and Dignity of Women Report on Violence Against Women in India
Protection of lives and dignity of women Report on violence against women in India Human Rights Now May 2010 Human Rights Now (HRN) is an international human rights NGO based in Tokyo with over 700 members of lawyers and academics. HRN dedicates to protection and promotion of human rights of people worldwide. [email protected] Marukou Bldg. 3F, 1-20-6, Higashi-Ueno Taitou-ku, Tokyo 110-0015 Japan Phone: +81-3-3835-2110 Fax: +81-3-3834-2406 Report on violence against women in India TABLE OF CONTENTS Ⅰ: Summary 1: Purpose of the research mission 2: Research activities 3: Findings and Recommendations Ⅱ: Overview of India and the Status of Women 1: The nation of ―diversity‖ 2: Women and Development in India Ⅲ: Overview of violence and violation of human rights against women in India 1: Forms of violence and violation of human rights 2: Data on violence against women Ⅳ: Realities of violence against women in India and transition in the legal system 1: Reality of violence against women in India 2: Violence related to dowry death 3: Domestic Violence (DV) 4: Sati 5: Female infanticides and foeticide 6: Child marriage 7: Sexual violence 8: Other extreme forms of violence 9: Correlations Ⅴ: Realities of Domestic Violence (DV) and the implementation of the DV Act 1: Campaign to enact DV act to rescue, not to prosecute 2: Content of DV Act, 2005 3: The significance of the DV Act and its characteristics 4: The problem related to the implementation 5: Impunity of DV claim 6: Summary Ⅵ: Activities of the government, NGOs and international organizations -
Compounding Injustice: India
INDIA 350 Fifth Ave 34 th Floor New York, N.Y. 10118-3299 http://www.hrw.org (212) 290-4700 Vol. 15, No. 3 (C) – July 2003 Afsara, a Muslim woman in her forties, clutches a photo of family members killed in the February-March 2002 communal violence in Gujarat. Five of her close family members were murdered, including her daughter. Afsara’s two remaining children survived but suffered serious burn injuries. Afsara filed a complaint with the police but believes that the police released those that she identified, along with many others. Like thousands of others in Gujarat she has little faith in getting justice and has few resources with which to rebuild her life. ©2003 Smita Narula/Human Rights Watch COMPOUNDING INJUSTICE: THE GOVERNMENT’S FAILURE TO REDRESS MASSACRES IN GUJARAT 1630 Connecticut Ave, N.W., Suite 500 2nd Floor, 2-12 Pentonville Road 15 Rue Van Campenhout Washington, DC 20009 London N1 9HF, UK 1000 Brussels, Belgium TEL (202) 612-4321 TEL: (44 20) 7713 1995 TEL (32 2) 732-2009 FAX (202) 612-4333 FAX: (44 20) 7713 1800 FAX (32 2) 732-0471 E-mail: [email protected] E-mail: [email protected] E-mail: [email protected] July 2003 Vol. 15, No. 3 (C) COMPOUNDING INJUSTICE: The Government's Failure to Redress Massacres in Gujarat Table of Contents I. Summary............................................................................................................................................................. 4 Impunity for Attacks Against Muslims............................................................................................................... -
GLOBAL CENSORSHIP Shifting Modes, Persisting Paradigms
ACCESS TO KNOWLEDGE RESEARCH GLOBAL CENSORSHIP Shifting Modes, Persisting Paradigms edited by Pranesh Prakash Nagla Rizk Carlos Affonso Souza GLOBAL CENSORSHIP Shifting Modes, Persisting Paradigms edited by Pranesh Pra ash Nag!a Ri" Car!os Affonso So$"a ACCESS %O KNO'LE(GE RESEARCH SERIES COPYRIGHT PAGE © 2015 Information Society Project, Yale Law School; Access to Knowle !e for "e#elo$ment %entre, American Uni#ersity, %airo; an Instituto de Technolo!ia & Socie a e do Rio+ (his wor, is $'-lishe s'-ject to a %reati#e %ommons Attri-'tion./on%ommercial 0%%.1Y./%2 3+0 In. ternational P'-lic Licence+ %o$yri!ht in each cha$ter of this -oo, -elon!s to its res$ecti#e a'thor0s2+ Yo' are enco'ra!e to re$ro 'ce, share, an a a$t this wor,, in whole or in part, incl' in! in the form of creat . in! translations, as lon! as yo' attri-'te the wor, an the a$$ro$riate a'thor0s2, or, if for the whole -oo,, the e itors+ Te4t of the licence is a#aila-le at <https677creati#ecommons+or!7licenses7-y.nc73+07le!alco e8+ 9or $ermission to $'-lish commercial #ersions of s'ch cha$ter on a stan .alone -asis, $lease contact the a'thor, or the Information Society Project at Yale Law School for assistance in contactin! the a'thor+ 9ront co#er ima!e6 :"oc'ments sei;e from the U+S+ <m-assy in (ehran=, a $'-lic omain wor, create by em$loyees of the Central Intelli!ence A!ency / em-assy of the &nite States of America in Tehran, de$ict. -
Rise of Communalism
Rise of Communalism Program: B.A. Honours Subject: History Paper: VII Dr. Deepti Tiwari Assistant Professor H.O.D., Department of History, Magadh Mahila College,Patna University [email protected] 9451545311 1 Communalism is basically an ideology on which communal politics is based. Communalism believes that the people of different religions have different interests in political and economic matters. It is sometimes said to put the interests of the community above the interests of the individual. Communalism, in a broad sense means a strong attachment to one’s own community. In popular discourse in India, it is understood as unhealthy attachment to one’s own religion. However it has turned to take a negative meaning where people start promoting the interests of one community over another. It has been used as a political propaganda tool to create divide, differences and tensions between the communities on the basis of religious and ethnic identity leading to communal hatred and violence. In ancient Indian society, people of different faith coexisted peacefully. While, religion was an important part of people’s lives but there was no communal ideology or communal politics. Along with the rise of nationalism, communalism too made its appearance around the end of the nineteenth century and posed the biggest threat to the unity of the Indian people and the national movement. It is not true that communalism was a remnant of, or survival from, the medieval period. Though religion was an important part of people’s lives and they did sometimes quarrel over religion, there was hardly any communal ideology or communal politics before the 1870s. -
Hungry Bengal: War, Famine, Riots, and the End of Empire 1939-1946
Hungry Bengal: War, Famine, Riots, and the End of Empire 1939-1946 By Janam Mukherjee A dissertation submitted in partial fulfillment of the requirement for the degree of Doctor of Philosophy (Anthropology and History) In the University of Michigan 2011 Doctoral Committee: Professor Barbara D. Metcalf, Chair Emeritus Professor David W. Cohen Associate Professor Stuart Kirsch Associate Professor Christi Merrill 1 "Unknown to me the wounds of the famine of 1943, the barbarities of war, the horror of the communal riots of 1946 were impinging on my style and engraving themselves on it, till there came a time when whatever I did, whether it was chiseling a piece of wood, or burning metal with acid to create a gaping hole, or cutting and tearing with no premeditated design, it would throw up innumerable wounds, bodying forth a single theme - the figures of the deprived, the destitute and the abandoned converging on us from all directions. The first chalk marks of famine that had passed from the fingers to engrave themselves on the heart persist indelibly." 2 Somnath Hore 1 Somnath Hore. "The Holocaust." Sculpture. Indian Writing, October 3, 2006. Web (http://indianwriting.blogsome.com/2006/10/03/somnath-hore/) accessed 04/19/2011. 2 Quoted in N. Sarkar, p. 32 © Janam S. Mukherjee 2011 To my father ii Acknowledgements I would like to thank first and foremost my father, Dr. Kalinath Mukherjee, without whom this work would not have been written. This project began, in fact, as a collaborative effort, which is how it also comes to conclusion. His always gentle, thoughtful and brilliant spirit has been guiding this work since his death in May of 2002 - and this is still our work. -
The Sati- a Matter of High Caste Hindus Or a General Hindu Culture: a Case Study of Roop Kanwar
Journal of Political Studies, Vol. 18, Issue 1, 141- 153 The Sati- a matter of high caste Hindus or a general Hindu Culture: A case study of Roop Kanwar. Syed Hussain Shaheed Soherwordi∗ The immolation of a widow on her late husband’s funeral pyre, which became known as sati, is considered to be the strongest expression of marital velour that a woman could demonstrate. It was declared illegal in 1829 by the British. Due to the low status of women in India, it is often the only way a widow will be revered following the passing of her husband and therefore often considered the only option appropriate. A prominent case of sati that has occurred within recent years has been the immolation of Roop Kanwar in the village of Rajasthan during September of 1987. With this case in view, Sati has become a modern phenomenon, and the reactions towards Roop Kanwar suggest that Sati is not wholly embodied within Hindu culture. Supporters of Sati are from the Rajput community and even then there is a definite line between the worship of Sati and the actual practice of it. Key Words: Sati, India, Roop Kanwar, Hindu Culture, Rajputs. Modern day sati is a subject under much scrutiny. It is a particularly startling concept traditionally bound within Hindu culture. Sati is an issue that people of the West find difficult to understand and one that is defined as something one commits, whereas Hindi speakers define sati as something in which one becomes. In Hindi, Sati means “good woman” (Harlan,1992: 115). -
India – IND39899 – Arya Samaj – Conflict with Sikhs – Punjab 13 February 2012
Country Advice India India – IND39899 – Arya Samaj – Conflict with Sikhs – Punjab 13 February 2012 1. Please provide some background information on the Brahmin Arya Samag BAS, e.g. its purpose, where it is based, and the nature of its activities. No exact matches were located for a group named ‘Brahmin Arya Samag’. Information has been located referring to the Arya Samaj, which is a Hindu sect.1 2 The first Arya Samaj was established in in 1875. In terms of geographical presence, two journal articles were located which state that the first Arya Samaj was located in Mumbai.3 4 However, another source, available on the Princeton University Press website, states that the first Arya Samaj was located in Punjab.5 Its founder, Swami Dayanand, was apparently from a Brahmin family, although sources differ as to whether he was born at Tankara, Guijarat6 or at Kathiawar, north of Mumbai.7 According to the Arya Samaj Australian chapter’s website, the movement initially gained footholds in Punjab, Uttar Pradesh, Bihar and Rajasthan states. Eventually, the movement came to have a national presence.8 A book published in 2004 stated that Arya Samaj continued to be active across India and internationally: Almost all Indian states, except probably Meghalaya and Nagaland, today have flourishing Arya Samajes and most of them boast of a provincial organisation of their 1UK Home Office 2004, India Country Report, October, Section 6.30 2 ‘Religions and Castes’ (Undated), Department of Revenue, Rehabilitation and Disaster Management website http://punjabrevenue.nic.in/gaz_asr9.htm – Accessed 27 January 2012 3 Sharma, S.K. -
Film Genres, the Muslim Social, and Discourses of Identity C. 1935–1945
Article BioScope Film Genres, the Muslim Social, and 6(1) 27–43 © 2015 Screen South Asia Trust Discourses of Identity c. 1935–1945 SAGE Publications sagepub.in/home.nav DOI: 10.1177/0974927615586930 http://bioscope.sagepub.com Ravi S. Vasudevan1 Abstract This article explores the phenomenon of the Muslim social film and “Islamicate” cinema of pre-Partition India to suggest a significant background to cinema’s function in the emergence of new states. In particu- lar, it seeks to provide an account of how discussions of genre and generic difference framed issues of audience and identity in the studio period of Indian film, broadly between the mid-1930s and mid-1940s. Rather than focus too narrowly on identity discourses in the cinema, I try to move among amorphous and dispersed senses of audience, more calibrated understandings related to a trade discourse of who films would appeal to, and finally, an agenda of social representation and audience address that sought to develop in step with a secular nationalist imagining of the Muslim community and its transformation. Keywords Muslim social, Mehboob, K.A. Abbas, Islamicate, oriental, Lahore This article explores the phenomenon of the Muslim social film and “Islamicate” cinema of pre-Partition India to suggest a significant background to cinema’s function in the emergence of new states. In particu- lar, it seeks to provide an account of how discussions of genre and generic difference framed issues of audience and identity in the studio period of Indian film, broadly between the mid-1930s and mid-1940s. Rather than focus too narrowly on identity discourses in the cinema, I try to move among amorphous and dispersed senses of audience, more calibrated understandings related to a trade discourse of who films would appeal to, and finally, an agenda of social representation and audience address that sought to develop in step with a secular nationalist imagining of the Muslim community and its transformation. -
Accountability for Mass Violence Examining the State’S Record
Accountability for mass violence Examining the State’s record By Surabhi Chopra Pritarani Jha Anubha Rastogi Rekha Koli Suroor Mander Harsh Mander Centre for Equity Studies New Delhi May 2012 Preface Contemporary India has a troubled history of sporadic blood-letting in gruesome episodes of mass violence which targets men, women and sometimes children because of their religious identity. The Indian Constitution unequivocally guarantees equal legal rights, equal protection and security to religious minorities. However, the Indian State’s record of actually upholding the assurances in the secular democratic Constitution has been mixed. This study tries to map, understand and evaluate how effectively the State in free India has secured justice for victims of mass communal violence. It does so by relying primarily on the State’s own records relating to four major episodes of mass communal violence, using the powerful democratic instrument of the Right to Information Act 2005. In this way, it tries to hold up the mirror to governments, public authorities and institutions, to human rights workers and to survivors themselves. Since Independence, India has seen scores of group attacks on people targeted because of their religious identity1. Such violence is described in South Asia as communal violence. While there is insufficient rigorous research on numbers of people killed in religious massacres, one estimate suggests that 25,628 lives have been lost (including 1005 in police firings)2. The media has regularly reported on this violence, citizens’ groups have documented grave abuses and State complicity in violence, and government-appointed commissions of inquiry have gathered extensive evidence on it from victims, perpetrators and officials. -
Justifications of Empire in the Fiction of British India
University of Pennsylvania ScholarlyCommons Honors Program in History (Senior Honors Theses) Department of History 4-20-2007 The White Author's Burden: Justifications of Empire in the Fiction of British India Leslie M. Reich University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/hist_honors Part of the History Commons Reich, Leslie M., "The White Author's Burden: Justifications of Empire in the Fiction of British India" (2007). Honors Program in History (Senior Honors Theses). 4. https://repository.upenn.edu/hist_honors/4 A Senior Thesis Submitted in Partial Fulfillment of the Requirements for Honors in History. Faculty Advisor: Lisa Mitchell This paper is posted at ScholarlyCommons. https://repository.upenn.edu/hist_honors/4 For more information, please contact [email protected]. The White Author's Burden: Justifications of Empire in the Fiction of British India Abstract The White Author’s Burden: Justifications of Empire in the Fiction of British India identifies a transformation in Anglo-Indian literature by exploring various fictional works (including novels, short stories, and poems) written by British authors between 1800 and 1924. Before 1857 (the year of the widespread Indian Rebellions that challenged British rule), Anglo-Indian literature focused exclusively on British life in India. Interactions with Indians were minimal, if present at all. After this date, however, British authors began to portray India and Indians almost entirely in ways that justified their own rule. This shift in the literature suggests that the British felt a new need to justify their empire. This thesis focuses on three literary themes offered by British authors that served to legitimize British rule in India in the second half of the nineteenth century: (1) the state of Indian women; (2) the alleged rivalry between Hindus and Muslims; and (3) the perceived incompetence of educated Indians for political rule. -
The Debate on Sati in Colonial India Author(S): Lata Mani Source: Cultural Critique, No
Contentious Traditions: The Debate on Sati in Colonial India Author(s): Lata Mani Source: Cultural Critique, No. 7, The Nature and Context of Minority Discourse II (Autumn, 1987 ), pp. 119-156 Published by: University of Minnesota Press Stable URL: http://www.jstor.org/stable/1354153 Accessed: 30-08-2015 20:14 UTC REFERENCES Linked references are available on JSTOR for this article: http://www.jstor.org/stable/1354153?seq=1&cid=pdf-reference#references_tab_contents You may need to log in to JSTOR to access the linked references. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. University of Minnesota Press is collaborating with JSTOR to digitize, preserve and extend access to Cultural Critique. http://www.jstor.org This content downloaded from 128.103.149.52 on Sun, 30 Aug 2015 20:14:41 UTC All use subject to JSTOR Terms and Conditions Contentious Traditions: The Debate on SATI in Colonial India Lata Mani he abolition of sati by the British in 1829 has become a founding moment in the history of women in moder India.' The legisla- tive prohibition of sati was the culmination of a debate during which 8,134 instances of sati had been recorded mainly, though not ex- clusively, among upper caste Hindus, with a high concentration-63 percent-in the area around Calcutta City.2The debate, initiated pri- marily by colonial officials, is regarded as signifying the concern for the status of women that emerges in the nineteenth century. -
An Exceptional Famine; Not Nature but Churchill's War Effort and British
Mukt Shabd Journal ISSN NO : 2347-3150 An exceptional famine; Not nature but Churchill’s war effort and British policies that contributed to the Bengal famine of 1943. Bappajit chatterjee (M.A in History) W.B SET 2018, ASSSITANT TEACHER MALDA, WEST BENGAL, INDIA. ‘Famine or no famine, Indians are breeding like rabbits’ - Winston Churchill. AbstractAbstract- -D roughtsFrom time and faminesimmemorial are integral Droughts part andof human famines civilization. are integral Like thepart other of countrieshuman incivilization. the world IndiaLike other have countrieswitnessed in some the worldserious India famines have fromwitnessed ancient some times. serious During famines the time from of theancient British times. India During there thehave time the of Bengal the ‘British famine India of 1770,’ there the has Chalisa the Bengal famine famine in 1783, of 1770, the Dojithe BaraChalisa famine famine of 1791in 1783, etc. theEvery Doji famine Bara hadfamine its ofclose 1791 connection, etc. Every with famine crop hadfailure, its closseveree droughtsconnection due with to croplack failure,of rainfall severe etc, droughts which means due to nature lack of was rainfall main etc, factor which behind means all nature those famines.was the Butmain ther factore have behind another all thoseexample famines. like the But 1943 there great have Bengalanother famine example which like completelythe 1943 camegreat as Bengal a result famine of British which policy completely Failure. came This as famine a result came of Britishduring thepoli timecy Failure. of the Second This famine World War.came In during this paper the time I tried of the to Secondexplain Worldthe British War. policyIn this failure paper ,that I have actually tried takento explain about the 3.5 millionBritish ofpolicy lives.