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Joan Martinez.P65
NMML OCCASIONAL PAPER PERSPECTIVES IN INDIAN DEVELOPMENT New Series 32 Social Metabolism and Environmental Conflicts in India Joan Martinez-Alier Leah Temper Federico Demaria ICTA, Universitat Autonoma de Barcelona, Spain Nehru Memorial Museum and Library 2014 NMML Occasional Paper © Joan Martinez-Alier, Leah Temper and Federico Demeria, 2014 All rights reserved. No portion of the contents may be reproduced in any form without the written permission of the author. The findings, interpretations, and conclusions expressed herein are those of the author and do not reflect the opinion of the Nehru Memorial Museum and Library Society, in whole or part thereof. Published by Nehru Memorial Museum and Library Teen Murti House New Delhi-110011 e-mail : [email protected] ISBN : 978-93-83650-34-7 Price Rs. 100/-; US $ 10 Page setting & Printed by : A.D. Print Studio, 1749 B/6, Govind Puri Extn. Kalkaji, New Delhi - 110019. E-mail : [email protected] NMML Occasional Paper Social Metabolism and Environmental Conflicts in India* Joan Martinez-Alier, Leah Temper and Federico Demaria Abstract This paper explains the methods for counting the energy and material flows in the economy, and gives the main results of the Material Flows for the economy of India between 1961 and 2008 as researched by Simron Singh et al. (2012). Drawing on work done in the Environmental Justice Organisations, Liabities and Trade (EJOLT) project, some illustrations are given of the links between the changing social metabolism and ecological distribution conflicts. These cover responses to bauxite mining in Odisha, conflicts on sand mining, disputes on waste management options in Delhi and ship dismantling in Alang, Gujarat. -
The Life Ad Afterlife of the Mahatma
Indi@logs Vol 1 2014, pp. 103-122, ISSN: 2339-8523 ------------------------------------------------------------------------------------------------ GADHI ISM VS . G ADHI GIRI : THE LIFE AD AFTERLIFE OF THE MAHATMA 1 MAKARAND R. P ARANJAPE Jawaharlal Nehru University [email protected] Received: 11-05-2013 Accepted: 01-10-2013 ABSTRACT This paper, which contrasts Rajkumar Hirani’s Lage Raho Munna Bhai (2006) with Richard Attenborough’s Gandhi (1982), is as much a celebration of Bollywood as of Gandhi. It is to the former that the credit for most effectively resurrecting the Mahatma should go, certainly much more so than to Gandhians or academics. For Bollywood literally revives the spirit of Gandhi by showing how irresistibly he continues to haunt India today. Not just in giving us Gandhigiri—a totally new way of doing Gandhi in the world—but in its perceptive representation of the threat that modernity poses to Gandhian thought is Lage Raho Munna Bhai remarkable. What is more, it also draws out the distinction between Gandhi as hallucination and the real afterlife of the Mahatma. The film’s enormous popularity at the box office—it grossed close to a billion rupees—is not just an index of its commercial success, but also proof of the responsive chord it struck in Indian audiences. But it is not just the genius and inventiveness of Bollywood cinema that is demonstrated in the film as much as the persistence and potency of Gandhi’s own ideas, which have the capacity to adapt themselves to unusual circumstances and times. Both Richard Attenborough’s Oscar-winning epic, and Rajkumar Hirani’s Lage Raho Munna Bhai show that Gandhi remains as media-savvy after his death as he was during his life. -
Bollywood Lens Syllabus
Bollywood's Lens on Indian Society Professor Anita Weiss INTL 448/548, Spring 2018 [email protected] Mondays, 4-7:20 pm 307 PLC; 541 346-3245 Course Syllabus Film has the ability to project powerful images of a society in ways conventional academic mediums cannot. This is particularly true in learning about India, which is home to the largest film industries in the world. This course explores images of Indian society that emerge through the medium of film. Our attention will be focused on the ways in which Indian society and history is depicted in film, critical social issues being explored through film; the depicted reality vs. the historical reality; and the powerful role of the Indian film industry in affecting social orientations and values. Course Objectives: 1. To gain an awareness of the historical background of the subcontinent and of contemporary Indian society; 2. To understand the sociocultural similarities yet significant diversity within this culture area; 3. To learn about the political and economic realities and challenges facing contemporary India and the rapid social changes the country is experiencing; 4. To learn about the Indian film industry, the largest in the world, and specifically Bollywood. Class format Professor Weiss will open each class with a short lecture on the issues which are raised in the film to be screened for that day. We will then view the selected film, followed by a short break, and then extensive in- class discussion. Given the length of most Bollywood films, we will need to fast-forward through much of the song/dance and/or fighting sequences. -
Title a Revival of Gandhism in India? : Lage Raho Munna Bhai and Anna
A Revival of Gandhism in India? : Lage Raho Munna Bhai and Title Anna Hazare Author(s) ISHIZAKA, Shinya Citation INDAS Working Papers (2013), 12: 1-13 Issue Date 2013-09 URL http://hdl.handle.net/2433/178768 Right Type Research Paper Textversion author Kyoto University INDAS Working Papers No. 12 September 2013 A Revival of Gandhism in India? Lage Raho Munna Bhai and Anna Hazare Shinya ISHIZAKA 人間文化研究機構地域研究推進事業「現代インド地域研究」 NIHU Program Contemporary India Area Studies (INDAS) A Revival of Gandhism in India? Lage Raho Munna Bhai and Anna Hazare Shinya Ishizaka∗ A 2006 record hit Bollywood comedy film, Lage Raho Munna Bhai, where a member of the Mumbai mafia began to engage in Gandhigiri (a term meaning the tenets of Gandhian thinking, popularised by this film) by quitting dadagiri (the life of a gangster) in order to win the love of a lady, was sensationalised as the latest fashion in the revival of Gandhism. Anna Hazare (1937-), who has used fasting as an effective negotiation tactic in the anti-corruption movement in 2011, has been more recently acclaimed as a second Gandhi. Indian society has undergone a total sea change since the Indian freedom fighter M. K. Gandhi (1869-1948) passed away. So why Gandhi? And why now? Has the recent phenomena of the success of Munna Bhai and the rise of Anna’s movement shown that people in India today still recall Gandhi’s message? This paper examines the significance of these recent phenomena in the historical context of Gandhian activism in India after Gandhi. It further analyses how contemporary Gandhian activists perceive Anna Hazare and his movement, based upon interviews conducted with them during fieldwork in India in the period August-September 2011. -
MOI July October 2011
Vol.6, Issue 2-3 July-October -2011 The Forgotten Fast of Irom Sharmila Armed Forces Special Powers Act, 1958 We should be there: The Left and Cancell Koodankulam Project the Anna moment Lip-Service to Inclusive Growth Odisha's Little Gandhians Planning Commission's Poverty Definition: A Historic Victory of Domestic Workers Struggle An Insult to the Poor July - October 2011 Send in subscriptions, sponsorships, donations, and articles to: The Movement of India (MoI) National Alliance of Peoples' Movements (NAPM) C/O 6/6 (Basement), Jangpura B, Mathura Road, New Delhi – 110 014, India. Phone: 011 2437 4535; Mobile: +91 9818 905316 Email: [email protected] July - October 2011 1. Editorial 4 2. The Forgotten Fast of Irom Shrmila 5 3. Why Did NAPM Decide to Support Anna Hazare's Anti-Corruption Movement 10 4. We should be there: The Left and the Anna moment 12 5. Lip-Service to Inclusive Growth 17 6. How little can a person live on? 20 7. “Planning Commission's Poverty Definition: An Insult to the Poor” 23 8. Koodankulam: A Nuclear Chain Reaction 25 9. Cancell Koodankulam Project 27 10. Odisha's Little Gandhians 29 11. A Historic Victory of Domestic Workers Struggle 32 12. News & Notes 34 The Why Did NAPM Decide Forgotten M.Ravishankar Fast to Support Anna Hazare's of Irom Sharmila Anti-Corruption Movement Lip-Service “Planning Commission's Poverty Definition: to An Insult to the Poor” Inclusive Growth July - October 2011 his issue of the MOI covers a significant period in the democratic history of the Tcountry. -
Representation of Sikh Character in Bollywood Movies:A Study on Selective Bollywood Movies
PJAEE, 17(6) (2020) REPRESENTATION OF SIKH CHARACTER IN BOLLYWOOD MOVIES:A STUDY ON SELECTIVE BOLLYWOOD MOVIES Navpreet Kaur Assistant Professor University Institute of Media Studies, Chandigarh University, Punjab, India [email protected] Navpreet Kaur, Representation Of Sikh Character In Bollywood Movies: A Study On Selective Bollywood Movies– Palarch’s Journal of Archaeology of Egypt/Egyptology 17(6) (2020), ISSN 1567-214X. Keywords: Bollywood, Sikh, Sikh Character, War, Drama, Crime, Biopic, Action, Diljit Dosanhj, Punjab Abstract Sikhs have been ordinarily spoken to in mainstream Hindi film either as courageous warriors or as classless rustics. In the patriot message in which the envisioned was an urban North Indian, Hindu male, Sikh characters were uprooted and made to give entertainment. Bollywood stars have donned the turban to turn Sikh cool, Sikhs view the representation of the community in Bollywood as demeaning and have attempted to revive the Punjabi film industry as an attempt at authentic self-representation. But with the passage of time the Bollywood makers experimented with the role and images of Sikh character. Sunny Deol's starrer movie Border and Gadar led a foundation of Sikh identity and real image of Sikh community and open the doors for others. This paper examines representation of Sikhs in new Bollywood films to inquire if the romanticization of Sikhs as representing rustic authenticity is a clever marketing tactic used by the Bollywood. Introduction Bollywood is the sobriquet for India's Hindi language film industry, situated in the city of Mumbai, Maharashtra. It is all the more officially alluded to as Hindi film. The expression "Bollywood" is frequently utilized by non-Indians as a synecdoche to allude to the entire of Indian film; be that as it may, Bollywood legitimate is just a piece of the bigger Indian film industry, which incorporates other creation communities delivering films in numerous other Indian dialects. -
Photos of God 3
chromolithographs that proliferated in the 1930S produced a similar effect through the semiosis created by their inter- ocularity and, of course, through their sheer ubiquity. The prints collectively, through their many hundred million acts of consumption, consolidate an internally referential landscape that came to exist in parallel throughout India. We are confronted with not so much a temporal 'traverse'41 as a spatial shadow, an ideal space and time that runs alongside everyday reality.42 We have already had some sense of the enduring popularity of images such as Kailash Pati Shankar through the variety of different versions that have ~\\~1:.~ ~u m~ "~Th:~~1:. \\~rou '\0 Qocument is tbe way in wbicb images entered everyday spaces. The anthropologist McKim Marriott's photographs from the 1940S and '50S in rural Uttar Pradesh and urban Maharashtra are one of the few records we have of this everday penetration. A 1952 photograph of a Brijbasi bromide postcard of Kailash Pati Shankar placed inside a copy of the Bhagvata Purana by a wealthy landlord (illus. 75) allows us to glimpse, through Marriott's lens, one small fragment of the spatial shadow of popular images insinuating ~..=.==-,~ themselves into the smallest (indeed thinnest) ;'-"=,::-,:- SHREE SATYANARAlN - - - J everyday spaces. We see here in its purest form the emergence of a new form of authority (the mass- 74 Narottam Narayan Sharma. Shree Satyanarain, 1950S offset print of produced visual) in conjunction with the old (the rural mid-1930S image. Published by S. S. Brijbasi. 'oralization'43 of texts by learned intermediaries), the local political consequences of which are described in of Brijbasi (the disseminator of the most significant more detail in chapter seven. -
Why I Became a Hindu
Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita -
Université De Montréal /7 //F Ç /1 L7iq/5-( Dancing Heroines: Sexual Respectability in the Hindi Cinema Ofthe 1990S Par Tania
/7 //f Ç /1 l7Iq/5-( Université de Montréal Dancing Heroines: Sexual Respectability in the Hindi Cinema ofthe 1990s par Tania Ahmad Département d’anthropologie Faculté des arts et sciences Mémoire présenté à la Faculté des études supérieures en vue de l’obtention du grade de M.Sc. en programme de la maîtrise août 2003 © Tania Ahrnad 2003 n q Université (1111 de Montréal Direction des bibliothèques AVIS L’auteur a autorisé l’Université de Montréal à reproduire et diffuser, en totalité ou en partie, par quelque moyen que ce soit et sur quelque support que ce soit, et exclusivement à des fins non lucratives d’enseignement et de recherche, des copies de ce mémoire ou de cette thèse. L’auteur et les coauteurs le cas échéant conservent la propriété du droit d’auteur et des droits moraux qui protègent ce document. Ni la thèse ou le mémoire, ni des extraits substantiels de ce document, ne doivent être imprimés ou autrement reproduits sans l’autorisation de l’auteur. Afin de se conformer à la Loi canadienne sur la protection des renseignements personnels, quelques formulaires secondaires, coordonnées ou signatures intégrées au texte ont pu être enlevés de ce document. Bien que cela ait pu affecter la pagination, il n’y a aucun contenu manquant. NOTICE The author of this thesis or dissertation has granted a nonexclusive license allowing Université de Montréal to reproduce and publish the document, in part or in whole, and in any format, solely for noncommercial educational and research purposes. The author and co-authors if applicable retain copyright ownership and moral rights in this document. -
A Comparative Reading of Taylor and Gandhi on Holistic Identity
The Metaphysics of Diversity and Authenticity: A Comparative Reading of Taylor and Gandhi on Holistic Identity Author: Joshy P. Varghese Persistent link: http://hdl.handle.net/2345/bc-ir:104265 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2013 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College Graduate School of Arts and Science Department of Philosophy THE METAPHYSICS OF DIVERSITY AND AUTHENTICITY: A COMPARATIVE READING OF TAYLOR AND GANDHI ON HOLISTIC IDENTITY a dissertation by JOSHY P. VARGHESE Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy April, 2013 ©Copy Right by JOSHY P. VARGHESE 2013 ABSTRACT THE METAPHYSICS OF DIVERSITY AND AUTHENTICITY: A COMPARATIVE READING OF TAYLOR AND GANDHI ON HOLISTIC IDENTITY By Joshy P. Varghese Director: Prof. Jeffrey Bloechl The human self and society in general have always been in transition and transformation. Our senses of ourselves and of our society are in dialectical relation with our sense of whether or to what degree we feel part of important dimensions such as religion and politics, which are both an expression of our identity and factors that may sometimes change our identity. In modern western society it seems that identity has shifted from what Charles Taylor calls “embeddedness” in religion to a mode of life where religion is, to a great extent, expected to be a personal matter and even a personal choice. This is not impossible to understand, and historical work shows us that there are important continuities between the modern reason that rejects religion and the religion that it rejects. -
Syllabus Gandhi V2.Pdf
Gandhi and the Politics of Resistance Neil Desai Course Name: Politics of Resistance: the Philosophy of Mahatma Gandhi Instructor: Name: Neil Desai Email: [email protected] Phone: 347-833-1178 Office Hours: By appointment Course Description in SIS/Introduction to the Class ! Political resistance has exploded over the past few years, spreading from Ben Arous and Tahrir Square to Jantar Mantar, Zuccotti Park, Puerta de Sol, Euromaidan, Ferguson, and most recently to our very own Rotunda. This course will take us back to where it all started, and explore the ideas of the man who, more than any other, was responsible for inventing Civil Disobedience. This will not, primarily, be a class on Gandhi’s life. Instead, we will examine the original writings of both Gandhi and some of his major contemporaries to better understand what civil disobedience is, what it is not, in what historical contexts it has been effective, and how it is still relevant today. Required Texts: All readings are available for free online. They can be accessed via the links provided in the course schedule. Students who prefer a paper copy can also find some of them in the library. Course Expectations: • The Code of Honor of the University of Virginia reads as follows: “On my honor, I pledge that I will not lie, cheat, or steal.” Students are expected to adhere to this code at all times, both inside and outside of class. It is especially important considering the nature of our subject matter, and students are encouraged to relate material from the class to their day-to-day experience as a member of our Community of Trust. -
Hindu Religion & Moral Education for Class Eight
Prescribed by National Curriculum and Textbook Board as a Textbook for Class VIII for the Academic Year 2013 Hindu Religion & Moral Education For Class Eight Written by Professor Dr. Paresh Chandra Mandal Professor Dr. Dulal Kanti Bhowmik Bishnu Das Dr. Dhirendra Nath Tarafder Dr. Shishir Mallik Shikha Das Edited by Professor Niranjan Adhikary Translated by Dr. Dhirendra Nath Tarafder Surajit Roy Majumder National Curriculum and Textbook Board, Dhaka Published by National Curriculum and Textbook Board 69-70, Motijheel Commercial Area, Dhaka- 1000 [Alt right reserved by the Publisher] Trial Edition First Edition: December, 2012 Co-ordinator Gouranga Lal Sarkar Computer Compose Perform Color Graphics (Pvt.) Ltd. Cover Sudarshan Bachar Sujaul Abedeen Illustrated by Ujjal Ghose Design National Curriculum & Textbook Board For free distribution form academic year 2010 by the Government of Bangladesh Printed by : PREFACE Education is the pre-requisite for the holistic development in our national life. To cope with the challenges of the fast changing world and to lead Bangladesh to the doorstep of development and prosperity, a well educated and skilled population is needed. In order to build up a nation imbued with the spirit of the Language Movement and our Liberation War, the secondary education aims at flourishing the talents and prospects inherent in the learners. Besides, the other aims also include expansion and consolidation of the basic knowledge and skills of the learners acquired at the primary level in order to make them fit for entry into higher education. The aims of secondary education further emphasise on developing these learners as skilled and competent citizens of the country through the process of acquiring knowledge at the backdrop of socio-economic, cultural and environmental settings.