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Social Mobility: the Meaning, Types and Factors Responsible for Social Mobilit
Social Mobility: The Meaning, Types and Factors Responsible for Social Mobilit Dr. Kumar Satyendra Yadav, Assistant Professor, Statistics Dept.. Patna University, Patna Meaning of Social Mobility: Mobility stands for shift, change and movement. The change may be of a place or from one position to another. Further, change is value free i.e it cannot be said that change is for good or bad. When we prefix „social‟ along with mobility it would imply that people or individual occupying a social position, move to another position or status. In the social ladder this movement may be upward or downward or it may be inter-generational or intra- generational. In short, social mobility stands for change in the position of an individual or a group of individuals from one status to another. On mobility Sorokin was the first sociologist who wrote a book “Social and Cultural Mobility”. He was of the opinion that there is no society which is closed (Caste System in India) and no society which is completely open (Class System). He further contended that no two societies are exactly same in the amount of movement allowed or discouraged. Further the speed of movement or change may differ from one period of time to another. The rate of change depends upon the level of modernization of a given society. In this sense, mobility “provides the individual with more or less of the benefits which his economy and society have to offer.” A rickshaw puller‟s son becomes a lawyer; a clerk‟s son becomes a doctor. In each case, a change in role between father and son provides the latter with more of the good things of life. -
Diverse Genetic Origin of Indian Muslims: Evidence from Autosomal STR Loci
Journal of Human Genetics (2009) 54, 340–348 & 2009 The Japan Society of Human Genetics All rights reserved 1434-5161/09 $32.00 www.nature.com/jhg ORIGINAL ARTICLE Diverse genetic origin of Indian Muslims: evidence from autosomal STR loci Muthukrishnan Eaaswarkhanth1,2, Bhawna Dubey1, Poorlin Ramakodi Meganathan1, Zeinab Ravesh2, Faizan Ahmed Khan3, Lalji Singh2, Kumarasamy Thangaraj2 and Ikramul Haque1 The origin and relationships of Indian Muslims is still dubious and are not yet genetically well studied. In the light of historically attested movements into Indian subcontinent during the demic expansion of Islam, the present study aims to substantiate whether it had been accompanied by any gene flow or only a cultural transformation phenomenon. An array of 13 autosomal STR markers that are common in the worldwide data sets was used to explore the genetic diversity of Indian Muslims. The austere endogamy being practiced for several generations was confirmed by the genetic demarcation of each of the six Indian Muslim communities in the phylogenetic assessments for the markers examined. The analyses were further refined by comparison with geographically closest neighboring Hindu religious groups (including several caste and tribal populations) and the populations from Middle East, East Asia and Europe. We found that some of the Muslim populations displayed high level of regional genetic affinity rather than religious affinity. Interestingly, in Dawoodi Bohras (TN and GUJ) and Iranian Shia significant genetic contribution from West Asia, especially Iran (49, 47 and 46%, respectively) was observed. This divulges the existence of Middle Eastern genetic signatures in some of the contemporary Indian Muslim populations. -
Y-Chromosomal and Mitochondrial SNP Haplogroup Distribution In
Open Access Austin Journal of Forensic Science and Criminology Review Article Y-Chromosomal and Mitochondrial SNP Haplogroup Distribution in Indian Populations and its Significance in Disaster Victim Identification (DVI) - A Review Based Molecular Approach Sinha M1*, Rao IA1 and Mitra M2 1Department of Forensic Science, Guru Ghasidas Abstract University, India Disaster Victim Identification is an important aspect in mass disaster cases. 2School of Studies in Anthropology, Pt. Ravishankar In India, the scenario of disaster victim identification is very challenging unlike Shukla University, India any other developing countries due to lack of any organized government firm who *Corresponding author: Sinha M, Department of can make these challenging aspects an easier way to deal with. The objective Forensic Science, Guru Ghasidas University, India of this article is to bring spotlight on the potential and utility of uniparental DNA haplogroup databases in Disaster Victim Identification. Therefore, in this article Received: December 08, 2016; Accepted: January 19, we reviewed and presented the molecular studies on mitochondrial and Y- 2017; Published: January 24, 2017 chromosomal DNA haplogroup distribution in various ethnic populations from all over India that can be useful in framing a uniparental DNA haplogroup database on Indian population for Disaster Victim Identification (DVI). Keywords: Disaster Victim identification; Uniparental DNA; Haplogroup database; India Introduction with the necessity mentioned above which can reveal the fact that the human genome variation is not uniform. This inconsequential Disaster Victim Identification (DVI) is the recognized practice assertion put forward characteristics of a number of markers ranging whereby numerous individuals who have died as a result of a particular from its distribution in the genome, their power of discrimination event have their identity established through the use of scientifically and population restriction, to the sturdiness nature of markers to established procedures and methods [1]. -
Hari Nair 915-747-7544 | [email protected] | Web |
Hari Nair 915-747-7544 j [email protected] j web j Appointments The University of Texas at El Paso El Paso, TX Assistant Professor, Department of Physics Sep. 2018 { present The University of Texas at El Paso El Paso, TX Visiting Assistant Professor, Department of Physics Sep. 2017 { Sep. 2018 Colorado State University Fort Collins, CO, USA Postdoctoral Researcher, Department of Physics Feb 2016 { Aug 2017 University of Johannesburg Johannesburg, South Africa Postdoctoral Researcher, Department of Physics Oct 2014 { Dec 2015 JCNS-2 & Peter Grunberg Institute J¨ulich, Germany Scientific Staff, Forschungszentrum J¨ulichGmbH Apr 2011 { Jul2014 Indian Institute of Science Bangalore, India Postdoctoral Researcher, Department of Physics Feb 2011 { Apr 2011 Indian Institute of Science Bangalore, India Researcher, Department of Physics Oct 2009 { Sep 2010 Visiting positions Universitat zu K¨oln K¨oln,Germany Researcher, II. Physikalisches Institut Oct 2010 { Jan 2011 Forschungszentrum J¨ulich GmbH J¨ulich, Germany Visiting Researcher, Institut fur Festk¨orperforschung (IFF) Jun 2009 { Sep 2009 Max Planck Institute for Chemical Physics of Solids Dresden, Germany Visiting Researcher May 2008 { Jul 2008 Leibniz Institute for Solid State and Materials Research Dresden, Germany Visiting Researcher Oct 2006 { Dec 2006 Education Indian Institute of Science Bangalore, India PhD in experimental condensed matter physics Jun. 2002 { Dec. 2009 Mahatma Gandhi University Kerala, India MSc in Physics from C. M. S. College 2000 { 2002 Kerala University Kerala, India BSc in Physics from T. K. M. College 1997 { 2000 Grants/ Awards/ Honours 2020: (1) coPI in National Science Foundation Major Research Instrumentation program award to UTEP to acquire an MPMS. -
Gandhi's View on Judaism and Zionism in Light of an Interreligious
religions Article Gandhi’s View on Judaism and Zionism in Light of an Interreligious Theology Ephraim Meir 1,2 1 Department of Jewish Philosophy, Bar-Ilan University, Ramat Gan 5290002, Israel; [email protected] 2 Stellenbosch Institute for Advanced Study (STIAS), Wallenberg Research Centre at Stellenbosch University, Stellenbosch 7600, South Africa Abstract: This article describes Gandhi’s view on Judaism and Zionism and places it in the framework of an interreligious theology. In such a theology, the notion of “trans-difference” appreciates the differences between cultures and religions with the aim of building bridges between them. It is argued that Gandhi’s understanding of Judaism was limited, mainly because he looked at Judaism through Christian lenses. He reduced Judaism to a religion without considering its peoplehood dimension. This reduction, together with his political endeavors in favor of the Hindu–Muslim unity and with his advice of satyagraha to the Jews in the 1930s determined his view on Zionism. Notwithstanding Gandhi’s problematic views on Judaism and Zionism, his satyagraha opens a wide-open window to possibilities and challenges in the Near East. In the spirit of an interreligious theology, bridges are built between Gandhi’s satyagraha and Jewish transformational dialogical thinking. Keywords: Gandhi; interreligious theology; Judaism; Zionism; satyagraha satyagraha This article situates Mohandas Karamchand Gandhi’s in the perspective of a Jewish dialogical philosophy and theology. I focus upon the question to what extent Citation: Meir, Ephraim. 2021. Gandhi’s religious outlook and satyagraha, initiated during his period in South Africa, con- Gandhi’s View on Judaism and tribute to intercultural and interreligious understanding and communication. -
Revisiting the Assassination of the Mahatma*
61 MRIDULA MUKHERJEE Revisiting the Assassination of the Mahatma* On January 30, 1948, in a little over six months after the tragedy of the Partition, another tragedy visited the fledgling state.1 If Partition could largely be ascribed to Muslim communalism, aided by colonialism, then Hindu communalism bears the responsibility for the assassination of the “greatest living Hindu”. In Nehru’s words:2 Communalism resulted not only in the division of the country, which inflicted a deep wound in the heart of the people which will take a long time to heal if it ever heals but also assassination of the Father of the Nation, Mahatma Gandhi. Gandhiji’s assassination was a premeditated act. In November 1947, Karyanand Sharma, the CPI kisan leader from Bihar, had warned that the demand for a Hindu Raj “was very bad and behind it there was a conspiracy to murder Gandhiji and Panditji.”3 Gandhi himself understood the true nature of the abortive attempt that was made on his life on January 20, 1948. When a co-worker wondered if the bomb blast was accidental, he replied: “The fool; Don’t you see, there is a terrible and widespread conspiracy behind it?”4 In his Presidential Address to the Hindu Mahasabha in 1937, Savarkar, the creator of the concept of Hindutva, the first to *Excerpt from the Presidential Address ( Modern India) Indian History Congress, 2011, Malda, West Bengal 62 MARXIST propound the two-nation theory, and the organiser of the conspiracy to murder the Mahatma, declared: ‘India cannot be assumed today to be an unitarian and homogenous nation, but on the contrary there are two nations in the main, Hindus and Muslims, in India.’ He refers to ‘centuries of a cultural, religious and national antagonism between the Hindus and the Moslems’. -
India After Independence
10 India After Independence A New and Divided Nation When India became independent in August 1947, it faced a series of very great challenges. As a result of Partition, 8 million refugees had come into the country from what was now Pakistan. These people had to be found homes and jobs. Then there was the problem of the princely states, almost 500 of them, each ruled by a maharaja or a nawab, each of whom had to be persuaded to join the new nation. The problems of the refugees and of the princely states had to be addressed immediately. In the longer term, the new nation had to adopt a political system that would best serve the hopes and expectations of its population. Fig. 11Fig. – Mahatma Gandhi's ashes being immersed in Allahabad, February 1948 Less than six months after independence the nation was in mourning. On 30 January 1948, Mahatma Gandhi was assassinated by a fanatic, Nathuram Godse, because he disagreed with Gandhiji’s conviction that Hindus and Muslims should live together in harmony. That evening, a stunned nation heard Jawaharlal Nehru’s moving statement over All India Radio: “Friends and comrades, the light has gone out of our lives and there is darkness everywhere … our beloved leader … the Father of the Nation is no more.” 128 OUR PASTS – III 2021-22 India’s population in 1947 was large, almost 345 Activity million. It was also divided. There were divisions Imagine that you are a between high castes and low castes, between the British administrator majority Hindu community and Indians who practised leaving India in 1947. -
Dr. Jhillu Singh Yadav – Scientist Par Excellence a Tribute
Issue in Honor of Dr. Jhillu S. Yadav ARKIVOC 2016 (ii) 1-8 Dr. Jhillu Singh Yadav – Scientist par excellence A Tribute Dedicated to Dr. Jhillu Singh Yadav on the occasion of his outstanding contribution to organic synthetic chemistry I feel privileged to pay tribute to Dr. J. S. Yadav, who has been magnificent as a co-mentor (during my initial career as research fellow) and colleague after I joined the Institute as a scientist. Dr. Yadav was born on the 4th of August, 1950 in Azamgarh, Uttar Pradesh, India. After school in Uttar Pradesh (largest state in India), he Joined Banaras Hindu University, Varanasi (one of the oldest Universities in India) in 1968 and pursued his Bachelors and Masters degrees. He completed his Ph.D in a span of three years from the National Chemical Laboratories, Pune and was awarded a doctorate from Maharaja Sayajirao University of Baroda in 1976 where he was involved in Isolongifolene chemistry under the supervision of Prof. Sukh Dev. He worked as Research Associate at Rice University, Houston, USA and as a postdoctoral fellow at the University of Wisconsin, USA between 1977-1980. He returned to India and joined National Chemical Laboratories as Scientist (1980-1986) and started work on pheromones and fatty acids. In 1986, he moved to the Regional Research Laboratory, Hyderabad (presently known as CSIR- Indian Institute of Chemical Technology) and initiated a new era in the field of synthesis. He became the Director in 2003 and headed the crown institute of CSIR (CSIR-IICT) for 9 years (2003-2012). The scientific career of Dr. -
On the Art of Dying: Death and the Specter of Gandhi
VINAY LAL On the Art of Dying: Death and the Specter of Gandhi Such was the end, Echecrates, of our friend: concerning whom I may truly say, that of all men of his time whom I have known, he was the wisest and justest and best. —Plato, Phaedo i: the timepiece and the last walk On the evening of January 30, 1948, around ten minutes past five o’clock, Gandhi emerged from the interior of Birla House, where he had been immersed in a meeting with his close associate Sardar Patel, and began to walk towards the garden for his customary evening prayer. A crowd was gathered as usual to catch a glimpse of the old man and seek his audience; among those awaiting his presence were the American journalist Vincent Sheean and BBC’s Delhi correspon- dent, Bob Stimson. But something was amiss: though scarcely a Protestant, Gandhi could well have been mistaken for one, considering that he swore both by punctuality and by the maxim that “cleanliness is next to Godliness,” and yet this evening the prayer meeting had not commenced at 5 pm. Gandhi had failed to keep time, prompting Stimson to remark to Sheean, “Well, this is strange. Gandhi’s late. He’s 1 Vincent Sheean, Lead, Kindly Light: practically never late.’1 Gandhi’s life was governed by the watch to an Gandhi and the Way to Peace (New unusual degree, but he was no prisoner of time; remarkably, though York: Random House, 1949), 202. he adhered to a meticulous, even punishing, schedule for much of his life, Gandhi was generous in giving his time to others, whatsoever their station in life. -
Centers Booklet
THE INSTITUTION The Institute for Social and Economic Change was established in 1972 by the visionary, scholar, statesman and a distinguished social scientist Prof. V K R V Rao. It has always been conceived as an all-India institute of interdisciplinary research and training in social sciences. The principal objective of the Institute is conducting research, pure and applied, in social sciences and enlarging the canvas to include doctoral programme, training and policy dissemination. The main objectives of the Institute summarily stated are to: ● undertake pure and applied research in social sciences encompassing all aspects of a developing society in an inter- disciplinary framework; ● assist central, state and local governments by providing advice based on policy-related studies; ● undertake regular training of doctoral students and teachers in universities and colleges, and for the officials and political functionaries, particularly at local levels; ● maintain a documentation and data centre in social sciences; ● take all measures within the competence of the Institute for the promotion of pure and applied research in social and economic development and change; ● assist the multilateral organisations such as the World Bank, Asian Development Bank, UNFPA , UNICEF, WHO and ILO in undertaking research and training programmes and ● collaborate with universities, research institutions and the non- governmental organisations (NGO) in the region in improving the quality of research and training. CENTRE FOR STUDY OF SOCIAL CHANGE AND DEVELOPMENT (CSSCD) The Centre for Study of Social Change and sociology, they have lately been Development (CSSCD) has been carved out of bypassed in the pursuit of the erstwhile Sociology Unit which was founded understanding change and by none other than Professor M N Srinivas, the development in other arenas. -
Nepal Living Standards Survey 2010/11
NEPAL LIVING STANDARDS SURVEY 2010/11 STATISTICAL REPORT VOLUME TWO CENTRAL BUREAU OF STATISTICS National Planning Commission Secretariat Government of Nepal November 2011 NEPAL LIVING STANDARDS SURVEY 2010/11 STATISTICAL REPORT VOLUME TWO CENTRAL BUREAU OF STATISTICS National Planning Commission Secretariat Government of Nepal November 2011 i Published by Central Bureau of Statistics Thapathali, Kathmandu Nepal Phone: 4229406, 4261506, 4245946-48 Fax: 977-1-4227720 E-mail: [email protected] Web site : www.cbs.gov.np First Edition: November 2011 1,500 copies Printed in Nepal ii iii iv PREFACE It is my pleasure to present the main results of the third Nepal Living Standards Survey (NLSS III). NLSS III is a nation-wide household survey conducted year round through February 2010 to February 2011 which consists of multiple topics related to household welfare. The last Living Standards Survey (NLSS II) was conducted in 2003/04 which updated the poverty profile of the country prepared originally on the basis of the information provided by the first Living Standards Survey (NLSS I) conducted in 1995/96. The present survey has been conducted at a time when political and economic changes are taking place in the country. The survey results are presented in two statistical volumes covering twenty sections of the household questionnaire. The re-introduction of the anthropometric section in the household questionnaire in NLSS III and its successful implementation has provided us new opportunities of multidimensional analysis of the survey data. In fact, the successful completion of the survey has elevated the survey capacity of the CBS in designing, operation, data management and analysis as well. -
Fiction, Film, Painting, and Comparative Literature
CLCWeb: Comparative Literature and Culture ISSN 1481-4374 Purdue University Press ©Purdue University Volume 15 (2013) Issue 6 Article 7 Fiction, Film, Painting, and Comparative Literature Ramona L. Ceciu Jadavpur University Follow this and additional works at: https://docs.lib.purdue.edu/clcweb Part of the American Studies Commons, Comparative Literature Commons, Education Commons, European Languages and Societies Commons, Feminist, Gender, and Sexuality Studies Commons, Other Arts and Humanities Commons, Other Film and Media Studies Commons, Reading and Language Commons, Rhetoric and Composition Commons, Social and Behavioral Sciences Commons, Television Commons, and the Theatre and Performance Studies Commons Dedicated to the dissemination of scholarly and professional information, Purdue University Press selects, develops, and distributes quality resources in several key subject areas for which its parent university is famous, including business, technology, health, veterinary medicine, and other selected disciplines in the humanities and sciences. CLCWeb: Comparative Literature and Culture, the peer-reviewed, full-text, and open-access learned journal in the humanities and social sciences, publishes new scholarship following tenets of the discipline of comparative literature and the field of cultural studies designated as "comparative cultural studies." Publications in the journal are indexed in the Annual Bibliography of English Language and Literature (Chadwyck-Healey), the Arts and Humanities Citation Index (Thomson Reuters ISI),