“Why Did We Have the Partition?” the Making of a Research Interest
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Lohit District GAZETTEER of INDIA ARUNACHAL PRADESH LOHIT DISTRICT ARUNACHAL PRADESH DISTRICT GAZETTEERS
Ciazetteer of India ARUNACHAL PRADESH Lohit District GAZETTEER OF INDIA ARUNACHAL PRADESH LOHIT DISTRICT ARUNACHAL PRADESH DISTRICT GAZETTEERS LOHIT DISTRICT By S. DUTTA CHOUDHURY Editor GOVERNMENT OF ARUNACHAL PRADESH 1978 Published by Shri M.P. Hazarika Director of Information and Public Relations Government of Amnachal Pradesh, Shillong Printed by Shri K.K. Ray at Navana Printing Works Private Limited 47 Ganesh Chunder Avenue Calcutta 700 013 ' Government of Arunachal Pradesh FirstEdition: 19781 First Reprint Edition: 2008 ISBN- 978-81-906587-0-6 Price:.Rs. 225/- Reprinted by M/s Himalayan Publishers Legi Shopping Corqplex, BankTinali,Itanagar-791 111. FOREWORD I have much pleasure in introducing the Lohit Distri<^ Gazetteer, the first of a series of District Gazetteers proposed to be brought out by the Government of Arunachal Pradesh. A'Gazetteer is a repository of care fully collected and systematically collated information on a wide range of subjects pertaining to a particular area. These information are of con siderable importance and interest. Since independence, Arunachal Pra desh has been making steady progress in various spheres. This north-east frontier comer of the country has, during these years, witnessed tremen dous changes in social, economic, political and cultural spheres. These changes are reflected in die Gazetteers. 1 hope that as a reflex of these changes, the Lohit District Gazetteer would prove to be quite useful not only to the administrators but also to researdi schplars and all those who are keen to know in detail about one of the districts of Arunachal Pradesh. Raj Niwas K. A. A. Raja Itanagar-791 111 Lieutenant Governor, Arunachal Pradesh October 5, i m Vili I should like to take this opportunity of expressing my deep sense of gratitude to Shri K; A. -
Adaptation of the List of Backward Classes Castes/ Comm
GOVERNMENT OF TELANGANA ABSTRACT Backward Classes Welfare Department – Adaptation of the list of Backward Classes Castes/ Communities and providing percentage of reservation in the State of Telangana – Certain amendments – Orders – Issued. Backward Classes Welfare (OP) Department G.O.MS.No. 16. Dated:11.03.2015 Read the following:- 1. G.O.Ms.No.3, Backward Classes Welfare (OP) Department, dated.14.08.2014 2. G.O.Ms.No.4, Backward Classes Welfare (OP) Department, dated.30.08.2014 3. G.O.Ms.No.5, Backward Classes Welfare (OP) Department, dated.02.09.2014 4. From the Member Secretary, Commission for Backward Classes, letter No.384/C/2014, dated.25.9.2014. 5. From the Director, B.C. Welfare, Telangana, letter No.E/1066/2014, dated.17.10.2014 6. G.O.Ms.No.2, Scheduled Caste Development (POA.A2) Department, Dt.22.01.2015 *** ORDER: In the G.O. first read above, orders were issued adapting the relevant Government Orders issued in the undivided State of Andhra Pradesh along with the list of (112) castes/communities group wise as Backward Classes with percentage of reservation, as specified therein for the State of Telangana. 2. In the G.O. second and third read above, orders were issued for amendment of certain entries at Sl.No.92 and Sl.No.5 respectively in the Annexure to the G.O. first read above. 3. In the letters fourth and fifth read above, proposals were received by the Government for certain amendments in respect of the Groups A, B, C, D and E, etc., of the Backward Classes Castes/Communities as adapted in the State of Telangana. -
10 Religious Reform Movements in Modern India: the Ramakrishna Mission and Swami Vivekananda- Flexiprep
9/22/2021 Chapter – 10 Religious Reform Movements in Modern India: The Ramakrishna Mission and Swami Vivekananda- FlexiPrep FlexiPrep Chapter – 10 Religious Reform Movements in Modern India: The Ramakrishna Mission and Swami Vivekananda (For CBSE, ICSE, IAS, NET, NRA 2022) Get unlimited access to the best preparation resource for CBSE/Class-10 : get questions, notes, tests, video lectures and more- for all subjects of CBSE/Class-10. Attend a meeting of the Arya Samaj any day. They are also performing yajana and reading the scriptures. This was the basic contribution of Mool Shanker an important representative of the religious reform movement in India from Gujarat. He later came to be known as Dayanand Saraswathi. He founded the Arya Samaj in 1875. ©FlexiPrep. Report ©violations @https://tips.fbi.gov/ The most influential movement of religious and social reform in northern India was started by Dayanand Saraswathi. He held that the Vedas contained all the knowledge imparted to man by God and essentials of modern science could also be traced in them. 1 of 2 9/22/2021 Chapter – 10 Religious Reform Movements in Modern India: The Ramakrishna Mission and Swami Vivekananda- FlexiPrep He was opposed to idolatry, ritual and priesthood, particularly to the prevalent caste practices and popular Hinduism as preached by the Brahmins. He favoured the study of western science. With all this doctrine, he went about all over the country and in 1875 founded the Arya Samaj in Bombay. Satyarth Prakash was his most important book. The use of Hindi in his writings and preaching made his ideas accessible to the common people of northern India. -
Sources of Maratha History: Indian Sources
1 SOURCES OF MARATHA HISTORY: INDIAN SOURCES Unit Structure : 1.0 Objectives 1.1 Introduction 1.2 Maratha Sources 1.3 Sanskrit Sources 1.4 Hindi Sources 1.5 Persian Sources 1.6 Summary 1.7 Additional Readings 1.8 Questions 1.0 OBJECTIVES After the completion of study of this unit the student will be able to:- 1. Understand the Marathi sources of the history of Marathas. 2. Explain the matter written in all Bakhars ranging from Sabhasad Bakhar to Tanjore Bakhar. 3. Know Shakavalies as a source of Maratha history. 4. Comprehend official files and diaries as source of Maratha history. 5. Understand the Sanskrit sources of the Maratha history. 6. Explain the Hindi sources of Maratha history. 7. Know the Persian sources of Maratha history. 1.1 INTRODUCTION The history of Marathas can be best studied with the help of first hand source material like Bakhars, State papers, court Histories, Chronicles and accounts of contemporary travelers, who came to India and made observations of Maharashtra during the period of Marathas. The Maratha scholars and historians had worked hard to construct the history of the land and people of Maharashtra. Among such scholars people like Kashinath Sane, Rajwade, Khare and Parasnis were well known luminaries in this field of history writing of Maratha. Kashinath Sane published a mass of original material like Bakhars, Sanads, letters and other state papers in his journal Kavyetihas Samgraha for more eleven years during the nineteenth century. There is much more them contribution of the Bharat Itihas Sanshodhan Mandal, Pune to this regard. -
Introduction
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction The Invention of an Ethnic Nationalism he Hindu nationalist movement started to monopolize the front pages of Indian newspapers in the 1990s when the political T party that represented it in the political arena, the Bharatiya Janata Party (BJP—which translates roughly as Indian People’s Party), rose to power. From 2 seats in the Lok Sabha, the lower house of the Indian parliament, the BJP increased its tally to 88 in 1989, 120 in 1991, 161 in 1996—at which time it became the largest party in that assembly—and to 178 in 1998. At that point it was in a position to form a coalition government, an achievement it repeated after the 1999 mid-term elections. For the first time in Indian history, Hindu nationalism had managed to take over power. The BJP and its allies remained in office for five full years, until 2004. The general public discovered Hindu nationalism in operation over these years. But it had of course already been active in Indian politics and society for decades; in fact, this ism is one of the oldest ideological streams in India. It took concrete shape in the 1920s and even harks back to more nascent shapes in the nineteenth century. As a movement, too, Hindu nationalism is heir to a long tradition. Its main incarnation today, the Rashtriya Swayamsevak Sangh (RSS—or the National Volunteer Corps), was founded in 1925, soon after the first Indian communist party, and before the first Indian socialist party. -
Being Muslim in Pluralistic Society: a Discussion on Pluralism in Indian Context
www.ijcrt.org © 2018 IJCRT | Volume 6, Issue 1 March 2018 | ISSN: 2320-2882 Being Muslim in Pluralistic Society: A Discussion on Pluralism in Indian Context By Zahoor Ahmad PhD (Research scholar) Department of History Baghwant University Ajmer, India & Mohd Anzar war PhD (Research scholar) Department of Sociology University of Kashmir, Srinagar, India – 190006 & Dr Sandeep Kumar Pandey (Assistant Professor) Department of History Bagwant University Ajmer, India Abstract Pluralism has been the main feature of Indian society; India is a democratic and pluralistic country in which almost every religion exists. Pluralism refers to the existence together in our society of people of different beliefs, ways of life, cultures, races, religions, ancestries and so on. But in the contemporary Indian society Muslims are being discriminated in terms of education, religion, employment, etc. This is evident from the various studies carried out in the area of sociology of religion. The study has been carried out in Indian context and aimed to trace the various problems of pluralism in India. This paper attempts to examine being Muslims in the pluralistic society, problems faced by the Muslims in the pluralistic society, factors for discrimination in the pluralistic society and so on. The paper is based on secondary sources of data and other relevant literature wherever necessary. The statement will also be supplanted by participant observation of the authors. Key words: (pluralism, problems faced by Muslims, Indian context) 1. Introduction Pluralism in its broadest sense refers to the belief that a diversity of beliefs and practices should be accommodated within a society with equal citizenship rights. -
Combating Trafficking of Women and Children in South Asia
CONTENTS COMBATING TRAFFICKING OF WOMEN AND CHILDREN IN SOUTH ASIA Regional Synthesis Paper for Bangladesh, India, and Nepal APRIL 2003 This book was prepared by staff and consultants of the Asian Development Bank. The analyses and assessments contained herein do not necessarily reflect the views of the Asian Development Bank, or its Board of Directors or the governments they represent. The Asian Development Bank does not guarantee the accuracy of the data included in this book and accepts no responsibility for any consequences of their use. i CONTENTS CONTENTS Page ABBREVIATIONS vii FOREWORD xi EXECUTIVE SUMMARY xiii 1 INTRODUCTION 1 2 UNDERSTANDING TRAFFICKING 7 2.1 Introduction 7 2.2 Defining Trafficking: The Debates 9 2.3 Nature and Extent of Trafficking of Women and Children in South Asia 18 2.4 Data Collection and Analysis 20 2.5 Conclusions 36 3 DYNAMICS OF TRAFFICKING OF WOMEN AND CHILDREN IN SOUTH ASIA 39 3.1 Introduction 39 3.2 Links between Trafficking and Migration 40 3.3 Supply 43 3.4 Migration 63 3.5 Demand 67 3.6 Impacts of Trafficking 70 4 LEGAL FRAMEWORKS 73 4.1 Conceptual and Legal Frameworks 73 4.2 Crosscutting Issues 74 4.3 International Commitments 77 4.4 Regional and Subregional Initiatives 81 4.5 Bangladesh 86 4.6 India 97 4.7 Nepal 108 iii COMBATING TRAFFICKING OF WOMEN AND CHILDREN 5APPROACHES TO ADDRESSING TRAFFICKING 119 5.1 Stakeholders 119 5.2 Key Government Stakeholders 120 5.3 NGO Stakeholders and Networks of NGOs 128 5.4 Other Stakeholders 129 5.5 Antitrafficking Programs 132 5.6 Overall Findings 168 5.7 -
Role of Arya Samaj in Cultural Awareness and Freedom
ISSN NO.: 2321-290X RNI No. : UPBIL/2011/43595 SHRINKHLA : VOL-2 * ISSUE-6*SEPTEMBER-2013 Role of Arya Samaj in Cultural Awareness and Freedom movement of India Abstract The story of freedom struggle of India is very encouraging and pride –giving, which should be read and understood by every Indian as a national duty. In the history of freedom struggle there is a special role of social and religious reform movements. Although these movements were superficially aiming at religious reforms, but their nature was not utterly religious. These reform movements are said to be the symbols of Indian reawakening. Dr.Jakaria in his book has clarified that the reawakening of India was mainly spiritual and before rising to the national movement it propounded many social and religious reform movements. Thus, Indian renaissance was different from that of the Europe of 16th century and after coming in contact with western culture the Indians developed a pride for their culture. At that time Dayanand Saraswati gave the slogan" Back to the Vedas" to Indians. Arya Samaj also had an important impact on national awakening because its basic aim was Indian independence and its actual essence was nationalism. Swami Dayanand was the first great religious leader who used the words Swa, Swaraj, Swabhasha and Swadeshi. He started Arya Samaj movement, which had strong nationalistic feelings. The contribution of Arya Samaj in relation to national and political enlightenment was so great that the British government became irritated and the British rulers started crushing the chief of the Arya Samaj. It is obvious that the religious movement which began in the 19th century was not only related to religion but it also laid stress on individual freedom, social equality justice, democracy and national independence. -
The Telangana Reservation in Favour of Socially and Educationally Backward Classes of Muslims Act, 2007
THE TELANGANA RESERVATION IN FAVOUR OF SOCIALLY AND EDUCATIONALLY BACKWARD CLASSES OF MUSLIMS ACT, 2007. (ACT NO. 26 OF 2007) ARRANGEMENT OF SECTIONS Sections 1. Short title, extent and commencement. 2. Definitions. 3. Declaration of Muslim Community and Groups as Backward Classes. 4. Reservation in favour of Backward Classes of Muslim Communities and Groups. 5. Percentage of Reservations. 6. Power to amend the Schedule. 7. Power to make provision by notification. 8. Power to remove difficulties. 9. Repeal of Ordinance. Schedule. THE TELANGANA RESERVATION IN FAVOUR OF SOCIALLY AND EDUCATIONALLY BACKWARD CLASSES OF MUSLIMS ACT, 2007.1 ACT No.26 OF 2007. 1. (1) This Act may be called the 2Telangana Reservation Short title, extent in favour of Socially and Educationally Backward Classes of and Muslims Act, 2007. commencement. (2) It extends to the whole of the State of 2Telangana. (3) It shall be deemed to have come into force on the 6th July, 2007. 2. In this Act, unless the context otherwise requires,- Definitions. (a) “Commission” means the 2Telangana Commission for Backward Classes constituted under the provisions of 3the Telangana Commission for Backward Classes Act, Act 20 of 1993. 1993; (b) “Educational Institutions” means a college, a school imparting education up to and inclusive of tenth class or other institution by whatever name called whether managed by the Government, private body, local authority or University and carrying on the activity of imparting education therein whether technically, professionally including medical 1. The Andhra Pradesh Reservation in favour of Socially and Educationally Backward Classes of Muslims Act, 2007 received the assent of the Governor on the 9th August, 2007. -
Page 400-454
400 4. Policy of the Agitators : The leaders of the movement are not believers in the policy of non-violence for achieving their objects. In order to terrorise the State Government and its Muslim officials, some Hindus of Poona, such as Dr. Gore residing in Rasta Peth, G. M. Nalavade, Khadivle, Vaidya and others, are considering plans to prepare bombs and send them to Hyderabad for use in the agitation. At the beginning of February this year, while speaking at a meeting of the Hindu Maha Sabha Working Committee in Delhi, Barrister Savarkar, the President, was reported to have allowed full and unrestricted discretion to individual workers to pursue any plan in furtherance of the struggle without even making any fetish of non-violence. Savarkar was said to he contemplating the launching of secret subversive propaganda amongst the State subjects and spreading the cult of terrorism. In connection with the Hyderabad agitation meeting were held at Nagpur, Amraoti, Akola and Yeotmal districts of the C. P., and speeches were made stating that the launching of the satyagraha amounted to a declaration of war which could not be carried on through non-violence. The processionists were armed with lathis, a huge knife was displayed in the meeting, and the conduct of the Arvi Hindus in the riot of 1925 was praised. 401 On February 11 th 1939, at a meeting at Nasik, B. V. Devre of Poona said that without armed opposition the Hindus could not possibly obtain their rights in a State like Hyderabad. On March 29th, at a meeting at Poona to give farewell to a jatha of volunteers bound for Hyderabad, B. -
Ijhams-Significance of Arya Samaj in Eradicating
BEST: International Journal of Humanities, Arts, Medicine and Sciences (BEST: IJHAMS) ISSN (P): 2348-0521, ISSN (E): 2454-4728 Vol. 8, Issue 2, Feb 2020, 1-12 © BEST Journals SIGNIFICANCE OF ARYA SAMAJ IN ERADICATING SUPERSTITIONS AND THUS SAFEGUARDING THE NATION Dr. REKHA MAITRA Associate Professor-Hospitality & Hotel Administration, FMS, MRIIRS, Haryana, India ABSTRACT Arya Samaj, a religious system was formed by Sanyasi Dayanand Saraswati in April, 1875 at Bombay. It was developed with a purpose of bringing about social reforms in the society and to inculcate the strong value and ethics system in youngsters. Academician and researcher D. Vable i mention that Dayanand Saraswati, a strong leader in Indian history, wanted to promote Vedas and Vedic way of life. Similarly, Dr. K.P. Jaiswal validated the concept and evolution of Arya Samaj. He laid stress on the foundation of the Arya Samaj.According to him “Arya Samaj brought the reformation in society by making vital changes in the societal concepts. This overhauling led to changes in the mindset of the people of India as well as followers of different religious and educational organization. This National movement was endorsed by the vast number of nationalists. In the contemporary era, Arya Samaj has maintained the stance of strong Vedic culture in followers. In today’s parlance, the well-educated people are also influenced by planetary positions and follow methods to overcome the ill effects of planets. Many a times, rituals are observed as a part of the tradition or out of fear; without trying to understand the need, cause or effect. -
Buddhis Buddhism M in Early Medieval India in Early Medieval
University of Delhi Satyawati College (Evening) Ashok Vihar Phase-III, Delhi-110052 National Seminar on Buddhis m in Early Medieval India Friday, 15th September 2017 Keynote Address: Prof. Baidya Nath Labh Sanchi & Jammu University Member, ICHR Organized by Satyawati College (Eve) (University of Delhi) Ashok Vihar Phase III, Delhi -110052, Web: http: /satyawatievedu.ac.in , Email id- [email protected] 1 University of Delhi Satyawati College (Evening) Ashok Vihar Phase-III, Delhi-110052 About the College Satyawati College (Eve.) takes its name after Behan Satyawati, established in 1973. The college currently has over 2400 students and is committed to providing meaningful education which inculcate students with the spirit of scientific temper and enhance skill base of faculty and researchers to face the challenges of an increasingly competitive world. The college frequently organizes various faculty training programs, seminars and conferences on national and international issues. This academic session 2017 -18, the college has planned to organize one day national seminar on “Buddhism in Early Medieval India” on Friday, 15th September 2017. Background Buddhism is a world religion, which arose in and around the ancient Kingdom of Magadha in Bihar, and is based on the teachings of Gautama Buddha. During Gupta dynasty (~4th to 6th century), due to the growth in Mahayana Buddhism, and the adoption of Buddhist ideas into Hindu schools, the differences between Buddhism and Hinduism blurred. Padmasambhava is said to have brought Tantric Buddhism to Tib et in the 8th century with the help of Santarakshita abbot of Nalanda and founder of the Yogacara-Madhyamika. Atiśa is considered an indirect founder of the Geluk school of Tibetan Buddhism.