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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]. -
Why Are Relatively Poor People Not More Supportive of Redistribution? Evidence from a Randomized Survey Experiment Across 10 Countries
Why are relatively poor people not more supportive of redistribution? Evidence from a randomized survey experiment across 10 countries By Christopher Hoy and Franziska Mager∗ We test a key assumption of conventional theories about prefer- ences for redistribution, which is that relatively poor people should be the most in favor of redistribution. We conduct a randomized survey experiment with over 30,000 participants across 10 coun- tries, half of whom are informed of their position in the national income distribution. Contrary to prevailing wisdom, people who are told they are relatively poorer than they thought are less con- cerned about inequality and are not more supportive of redistri- bution. This finding is driven by people using their own living standard as a \benchmark" for what they consider acceptable for others. JEL: D31, D63, D72, D83, O50, P16, H23 Keywords: Inequality, Social Mobility, Redistribution, Political Economy Social commentators and researchers struggle to explain why, despite growing inequality in many countries around the world, there is often relatively limited support among poorer ∗ Hoy: Australian National University, JG Crawford Building, 132 Lennox Crossing, Acton Australian Capital Territory 0200 Australia, [email protected]. Mager: Oxfam Great Britain, Oxfam Great Britain Oxfam House John Smith Drive Oxford OX4 2JY United Kingdom, [email protected]. The authors are very grateful for detailed comments provided on an earlier version of this paper by Michael Norton, Daniel Treisman, Elisabeth Bublitz, Edoardo Teso, Christopher Roth, Russell Toth, Eva Vivalt, Stephen Howes, Emma Samman, Mathias Sinning, Deborah Hardoon, David Hope, Alice Krozer, David McArthur and Ben Goldsmith. -
Religion and the Abolition of Slavery: a Comparative Approach
Religions and the abolition of slavery - a comparative approach William G. Clarence-Smith Economic historians tend to see religion as justifying servitude, or perhaps as ameliorating the conditions of slaves and serving to make abolition acceptable, but rarely as a causative factor in the evolution of the ‘peculiar institution.’ In the hallowed traditions, slavery emerges from scarcity of labour and abundance of land. This may be a mistake. If culture is to humans what water is to fish, the relationship between slavery and religion might be stood on its head. It takes a culture that sees certain human beings as chattels, or livestock, for labour to be structured in particular ways. If religions profoundly affected labour opportunities in societies, it becomes all the more important to understand how perceptions of slavery differed and changed. It is customary to draw a distinction between Christian sensitivity to slavery, and the ingrained conservatism of other faiths, but all world religions have wrestled with the problem of slavery. Moreover, all have hesitated between sanctioning and condemning the 'embarrassing institution.' Acceptance of slavery lasted for centuries, and yet went hand in hand with doubts, criticisms, and occasional outright condemnations. Hinduism The roots of slavery stretch back to the earliest Hindu texts, and belief in reincarnation led to the interpretation of slavery as retribution for evil deeds in an earlier life. Servile status originated chiefly from capture in war, birth to a bondwoman, sale of self and children, debt, or judicial procedures. Caste and slavery overlapped considerably, but were far from being identical. Brahmins tried to have themselves exempted from servitude, and more generally to ensure that no slave should belong to 1 someone from a lower caste. -
Community List
ANNEXURE - III LIST OF COMMUNITIES I. SCHEDULED TRIB ES II. SCHEDULED CASTES Code Code No. No. 1 Adiyan 2 Adi Dravida 2 Aranadan 3 Adi Karnataka 3 Eravallan 4 Ajila 4 Irular 6 Ayyanavar (in Kanyakumari District and 5 Kadar Shenkottah Taluk of Tirunelveli District) 6 Kammara (excluding Kanyakumari District and 7 Baira Shenkottah Taluk of Tirunelveli District) 8 Bakuda 7 Kanikaran, Kanikkar (in Kanyakumari District 9 Bandi and Shenkottah Taluk of Tirunelveli District) 10 Bellara 8 Kaniyan, Kanyan 11 Bharatar (in Kanyakumari District and Shenkottah 9 Kattunayakan Taluk of Tirunelveli District) 10 Kochu Velan 13 Chalavadi 11 Konda Kapus 14 Chamar, Muchi 12 Kondareddis 15 Chandala 13 Koraga 16 Cheruman 14 Kota (excluding Kanyakumari District and 17 Devendrakulathan Shenkottah Taluk of Tirunelveli District) 18 Dom, Dombara, Paidi, Pano 15 Kudiya, Melakudi 19 Domban 16 Kurichchan 20 Godagali 17 Kurumbas (in the Nilgiris District) 21 Godda 18 Kurumans 22 Gosangi 19 Maha Malasar 23 Holeya 20 Malai Arayan 24 Jaggali 21 Malai Pandaram 25 Jambuvulu 22 Malai Vedan 26 Kadaiyan 23 Malakkuravan 27 Kakkalan (in Kanyakumari District and Shenkottah 24 Malasar Taluk of Tirunelveli District) 25 Malayali (in Dharmapuri, North Arcot, 28 Kalladi Pudukkottai, Salem, South Arcot and 29 Kanakkan, Padanna (in the Nilgiris District) Tiruchirapalli Districts) 30 Karimpalan 26 Malayakandi 31 Kavara (in Kanyakumari District and Shenkottah 27 Mannan Taluk of Tirunelveli District) 28 Mudugar, Muduvan 32 Koliyan 29 Muthuvan 33 Koosa 30 Pallayan 34 Kootan, Koodan (in Kanyakumari District and 31 Palliyan Shenkottah Taluk of Tirunelveli District) 32 Palliyar 35 Kudumban 33 Paniyan 36 Kuravan, Sidhanar 34 Sholaga 39 Maila 35 Toda (excluding Kanyakumari District and 40 Mala Shenkottah Taluk of Tirunelveli District) 41 Mannan (in Kanyakumari District and Shenkottah 36 Uraly Taluk of Tirunelveli District) 42 Mavilan 43 Moger 44 Mundala 45 Nalakeyava Code III (A). -
Women's Studies and Contingency
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by LSE Research Online Melissa Fernández Arrigoitia, Gwendolyn Beetham, Cara E. Jones, and Sekile Nzinga-Johnson Women’s studies and contingency: between exploitation and resistance Article (Published version) (Refereed) Original citation: Fernández Arrigoitia, Melissa, Beetham, Gwendolyn, Jones, Cara E. and Nzinga- Johnson, Sekile (2015) Women’s studies and contingency: between exploitation and resistance. Feminist Formations, 27 (3). pp. 81-113. ISSN 1040-0656 DOI: 10.1353/ff.2016.0000 © 2015 Feminist Formations This version available at: http://eprints.lse.ac.uk/64149/ Available in LSE Research Online: October 2015 LSE has developed LSE Research Online so that users may access research output of the School. Copyright © and Moral Rights for the papers on this site are retained by the individual authors and/or other copyright owners. Users may download and/or print one copy of any article(s) in LSE Research Online to facilitate their private study or for non-commercial research. You may not engage in further distribution of the material or use it for any profit-making activities or any commercial gain. You may freely distribute the URL (http://eprints.lse.ac.uk) of the LSE Research Online website. Women’s Studies and Contingency: Between Exploitation and Resistance Melissa Fernández Arrigoitia, Gwendolyn Beetham, Cara E. Jones, and Sekile Nzinga-Johnson We know the numbers: 76 percent of faculty in US universities is contingent. We are captivated by the viral news pieces—“Thesis Hatement,” “Academia’s Indentured Servants,” “Death of a Professor,” and “The PhD Now Comes with Food Stamps”— and we follow hashtags on Twitter—#NotYourAdjunctSidekick. -
CENTRAL LIST of Obcs for the STATE of TAMILNADU Entry No
CENTRAL LIST OF OBC FOR THE STATE OF TAMILNADU E C/Cmm Rsoluti No. & da N. Agamudayar including 12011/68/93-BCC(C ) dt 10.09.93 1 Thozhu or Thuluva Vellala Alwar, -do- Azhavar and Alavar 2 (in Kanniyakumari district and Sheoncottah Taulk of Tirunelveli district ) Ambalakarar, -do- 3 Ambalakaran 4 Andi pandaram -do- Arayar, -do- Arayan, 5 Nulayar (in Kanniyakumari district and Shencottah taluk of Tirunelveli district) 6 Archakari Vellala -do- Aryavathi -do- 7 (in Kanniyakumari district and Shencottah taluk of Tirunelveli district) Attur Kilnad Koravar (in Salem, South 12011/68/93-BCC(C ) dt 10.09.93 Arcot, 12011/21/95-BCC dt 15.05.95 8 Ramanathapuram Kamarajar and Pasumpon Muthuramadigam district) 9 Attur Melnad Koravar (in Salem district) -do- 10 Badagar -do- Bestha -do- 11 Siviar 12 Bhatraju (other than Kshatriya Raju) -do- 13 Billava -do- 14 Bondil -do- 15 Boyar -do- Oddar (including 12011/68/93-BCC(C ) dt 10.09.93 Boya, 12011/21/95-BCC dt 15.05.95 Donga Boya, Gorrela Dodda Boya Kalvathila Boya, 16 Pedda Boya, Oddar, Kal Oddar Nellorepet Oddar and Sooramari Oddar) 17 Chakkala -do- Changayampadi -do- 18 Koravar (In North Arcot District) Chavalakarar 12011/68/93-BCC(C ) dt 10.09.93 19 (in Kanniyakumari district and Shencottah 12011/21/95-BCC dt 15.05.95 taluk of Tirunelveli district) Chettu or Chetty (including 12011/68/93-BCC(C ) dt 10.09.93 Kottar Chetty, 12011/21/95-BCC dt 15.05.95 Elur Chetty, Pathira Chetty 20 Valayal Chetty Pudukkadai Chetty) (in Kanniyakumari district and Shencottah taluk of Tirunelveli district) C.K. -
Md Dinesh Nair
Poetry Series M.D DINESH NAIR - poems - Publication Date: 2012 Publisher: Poemhunter.com - The World's Poetry Archive M.D DINESH NAIR(9 -21) My poems tresspss the boundaries of caste, creed, nationaity and lines flip not, the lands wither not and thoughts never retreat. My negation of the concept of God is highly motivated by my own convictions and transparency of thoughts validated by common reading of the most illustrative science based articles has revealed to me the non existence of the supernatural of any Stephen Hawkins. the scientist who explained the mystery of time, the big bang theory and the various aspects of rational thinking is a great hero to me. If you think that what you think of God and religion otherwise is correct, I just leave you there and in this regard I humbly reject all your demands on reconsidering my conviction.. M.D Dinesh Nair, Lecturer in English, Sri Chaitanya Group of Colleges, Vijayawada, INDIA. e-mail: mddnair@ www.PoemHunter.com - The World's Poetry Archive 1 A Breath I Cherish I cherish your breath a lot. As your breath is a sweet sob That chimes out tales for a reverie. Perhaps you breathe for none but me. At times I miss your breath As I flee to a world of solitude. But then is heard your breath winding in To reach the peaks of my utopia. Your breath gets cannonised And my entity rebounds unto you again. A love is born and blossomed As I search for you in the dark. I cherish your breath a lot. -
The Portraiture of Stockholm Syndrome: Cultural Dislocation in Phillis Wheatley’S Poetry Collection and Selected African American Texts
English Studies at NBU, 2018 pISSN 2367-5705, eISSN 2367-8704 Vol. 4, Issue 1, pp. 41-60 www.esnbu.org THE PORTRAITURE OF STOCKHOLM SYNDROME: CULTURAL DISLOCATION IN PHILLIS WHEATLEY’S POETRY COLLECTION AND SELECTED AFRICAN AMERICAN TEXTS Emmanuel Adeniyi Federal University Oye-Ekiti, Ekiti State, Nigeria Abstract One of the tropes that have often been glossed over in African American literature is the concept of Stockholm Syndrome. The syndrome emphasises irrationality and abnormal psychological or mental disposition of Stockholm Syndrome sufferers towards individuals responsible for their pitiable conditions. This article examines the conception and its nexus with slavery and the use of religion (Christianity) as an ideological tool for the indoctrination or brainwashing of African slaves and their descendants in the United States of America. I argue that the syndrome, though conceived as a correlate of Freudian ego-defence mechanism, operates like a psychedelic or hallucinogenic drug which, according to Karl Marx, dulls the reasoning capacity and cerebration of the sufferers and prevents them from thinking rationally. Besides, it alters their perception of reality forcing them to accept abnormality as normality in a bid to create an escapist route for their fears, hurt feelings and pent-up wounds. Keywords: Stockholm Syndrome, African American literature, Phillis Wheatley, Transatlantic slavery, Ego-Defence Mechanism Article history: Received: 20 March 2018; Reviewed: 9 April 2018; Accepted: 20 June 2018; Published: 30 June 2018 Copyright © 2018 Emmanuel Adeniyi The Portraiture of Stockholm Syndrome: Cultural Dislocation in Phillis Wheatley’s Poetry Collection and Selected African American Texts by Emmanuel Adeniyi is an open access article distributed under a Creative Commons Attribution-NonCommercial 4.0 International License which permits non-commercial use, distribution, and reproduction in any medium, provided the original author and source are credited. -
Abolition of Slavery in Travancore, Particularly the Works of Lady Missionaries Like Mrs
International Journal of Home Science 2017; 3(3): 336-339 ISSN: 2395-7476 IJHS 2017; 3(3): 336-339 © 2017 IJHS Rani Gowry Lakshmi Bai: Abolition of slavery in www.homesciencejournal.com Received: 24-07-2017 Travancore Accepted: 25-08-2017 Renjini P Renjini P and Dr. C Natarajan Ph.D Research Scholar, Department of History, Annamalai University, Abstract Chidambaram, Tamil Nadu, Slavery the terrible evil, that existed in Kerala particularly in Travancore even from the early period of India her history. It is in fact a universal evil. As far as the origin of slavery is concerned with the beginning of the caste system in Travancore. Generally people were categorised as Brahman, Kshetriya, vaishiyas and Dr. C Natarajan Sudras. Of these the Sudras were considered as the Dalits and might have been reduced to the status of Associate Professor, slaves. From here slavery began to develop in Travancore. Slavery and Slave trade are common in that Department of History, period. In the early period of human life slavery might have had its crude and primitive nature. The main Annamalai University, reason for the so called situation is lack of education that reduced their thinking capacity. In some areas Chidambaram, Tamil Nadu, of Travancore there were some kinds of badge used by the Dalit people for showing them as slaves. For India example pulayas of Kollam used ornaments, made out of stones and metals. They had no right to use gold and silver. Generally these ornaments were known as “Kallumala”. These kallumala were absolutely the symbol of slavery. many social reformers came forward for eliminating this slavery. -
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.