Islam in South Asia: 1707-Present—Fall 2012
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UCLA Electronic Theses and Dissertations
UCLA UCLA Electronic Theses and Dissertations Title Here, There, and Elsewhere: A Multicentered Relational Framework for Immigrant Identity Formation Based on Global Geopolitical Contexts Permalink https://escholarship.org/uc/item/5817t513 Author Shams, Tahseen Publication Date 2018 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Los Angeles Here, There, and Elsewhere: A Multicentered Relational Framework for Immigrant Identity Formation Based on Global Geopolitical Contexts A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Sociology by Tahseen Shams 2018 © Copyright by Tahseen Shams 2018 ABSTRACT OF THE DISSERTATION Here, There, and Elsewhere: A Multicentered Relational Framework for Immigrant Identity Formation Based on Global Geopolitical Contexts by Tahseen Shams Doctor of Philosophy in Sociology University of California, Los Angeles, 2018 Professor Roger Waldinger, Co-Chair Professor Rubén Hernández-León, Co-Chair The scholarship on international migration has long theorized how immigrants form new identities and build communities in the hostland. However, largely limited to studying the dyadic ties between the immigrant-sending and -receiving countries, research thus far has overlooked how sociopolitics in places beyond, but in relation to, the homeland and hostland can also shape immigrants’ identities. This dissertation addresses this gap by introducing a more comprehensive analytical design—the multicentered relational framework—that encompasses global political contexts in the immigrants’ homeland, hostland, and “elsewhere.” Based primarily on sixty interviews and a year’s worth of ethnographic data on Pakistani, Bangladeshi, and Indian Muslims in California, I trace how different dimensions of the immigrants’ “Muslim” identity category tie them to different “elsewhere” contexts. -
NDA Exam History Mcqs
1500+ HISTORY QUESTIONS FOR AFCAT/NDA/CDS shop.ssbcrack.com shop.ssbcrack.com _________________________________________ ANCIENT INDIA : QUESTIONS WITH ANSWERS _________________________________________ 1. Which of the following Vedas deals with magic spells and witchcraft? (a) Rigveda (b) Samaveda (c) Yajurveda (d) Atharvaveda Ans: (d) 2. The later Vedic Age means the age of the compilation of (a) Samhitas (b) Brahmanas (c) Aranyakas (d) All the above Ans: (d) 3. The Vedic religion along with its Later (Vedic) developments is actually known as (a) Hinduism (b) Brahmanism shop.ssbcrack.com (c) Bhagavatism (d) Vedic Dharma Ans: (b) 4. The Vedic Aryans first settled in the region of (a) Central India (b) Gangetic Doab (c) Saptasindhu (d) Kashmir and Punjab Ans: (c) 5. Which of the following contains the famous Gayatrimantra? (a) Rigveda (b) Samaveda (c) Kathopanishad (d) Aitareya Brahmana shop.ssbcrack.com Ans: (a) 6. The famous Gayatrimantra is addressed to (a) Indra (b) Varuna (c) Pashupati (d) Savita Ans: (d) 7. Two highest ,gods in the Vedic religion were (a) Agni and Savitri (b) Vishnu and Mitra (c) Indra and Varuna (d) Surya and Pushan Ans: (c) 8. Division of the Vedic society into four classes is clearly mentioned in the (a) Yajurveda (b) Purusa-sukta of Rigveda (c) Upanishads (d) Shatapatha Brahmana Ans: (b) 9. This Vedic God was 'a breaker of the forts' and also a 'war god' (a) Indra (b) Yama (c) Marut shop.ssbcrack.com (d) Varuna Ans: (a) 10. The Harappan or Indus Valley Civilisation flourished during the ____ age. (a) Megalithic (b) Paleolithic (c) Neolithic (d) Chalcolithic Ans: (d) 11. -
Religion and Militancy in Pakistan and Afghanistan
Religion and Militancy in Pakistan and Afghanistan in Pakistan and Militancy Religion a report of the csis program on crisis, conflict, and cooperation Religion and Militancy in Pakistan and Afghanistan a literature review 1800 K Street, NW | Washington, DC 20006 Project Director Tel: (202) 887-0200 | Fax: (202) 775-3199 Robert D. Lamb E-mail: [email protected] | Web: www.csis.org Author Mufti Mariam Mufti June 2012 ISBN 978-0-89206-700-8 CSIS Ë|xHSKITCy067008zv*:+:!:+:! CHARTING our future a report of the csis program on crisis, conflict, and cooperation Religion and Militancy in Pakistan and Afghanistan a literature review Project Director Robert L. Lamb Author Mariam Mufti June 2012 CHARTING our future About CSIS—50th Anniversary Year For 50 years, the Center for Strategic and International Studies (CSIS) has developed practical solutions to the world’s greatest challenges. As we celebrate this milestone, CSIS scholars continue to provide strategic insights and bipartisan policy solutions to help decisionmakers chart a course toward a better world. CSIS is a bipartisan, nonprofit organization headquartered in Washington, D.C. The Center’s 220 full-time staff and large network of affiliated scholars conduct research and analysis and de- velop policy initiatives that look into the future and anticipate change. Since 1962, CSIS has been dedicated to finding ways to sustain American prominence and prosperity as a force for good in the world. After 50 years, CSIS has become one of the world’s pre- eminent international policy institutions focused on defense and security; regional stability; and transnational challenges ranging from energy and climate to global development and economic integration. -
Introduction: Islamic Reformism in South Asia1
Modern Asian Studies: page 1 of 11 C 2007 Cambridge University Press doi:10.1017/S0026749X07003186 Introduction: Islamic reformism in South Asia1 FILIPPO OSELLA∗ and CAROLINE OSELLA† ∗Department of Anthropology, University of Sussex, Brighton, BNI 9SJ, United Kingdom E-mail: [email protected] †Department of Anthropology and Sociology, School of Oriental and African Studies, Thornhaugh Street, Russell Square, London, WCIH OXG, United Kingdom E-mail: [email protected] Introduction The authors in this volume discuss contemporary Islamic reformism in South Asia in some of its diverse historical orientations and geographical expressions, bringing us contemporary ethnographic perspectives against which to test claims about processes of reform and about trends such as ‘Islamism’ and ‘global Islam’. The very use of terminology and categories is itself fraught with the dangers of bringing together what is actually substantially different under the same banner. While our authors have often found it necessary, perhaps for the sake of comparison or to help orient readers, to take on terms such as ‘reformist’ or ‘Islamist’, they are not using these as terms which imply identity—or even connection—between the groups so named, nor are they reifying such categories. In using such terms as shorthand to help identify specific projects, we are following broad definitions here in which ‘Islamic modernism’ refers to projects of change aiming to re-order Muslims’ lifeworlds and institutional structures in dialogue with those produced under Western modernity; ‘reformism’ refers to projects whose specific focus is the bringing into line of religious beliefs and practices with the core foundations of 1 We thank Edward Simpson, Benjamin Soares, Leila Zaki, John Mitchell, Kostas Retsikas, Magnus Marsden, Atreyee Sen, Simon Coleman, Irfan Ahmad and Francis Robinson for commenting on this Introduction. -
Kashmiriyat, Featured Culture of Bhakti-Sufi-Rishi Singhs, and an Junoon and the Music Concert India/Pakistan Artists
KASHMIRIYAT couv Janv 09:Layout 1 8/04/09 11:58 Page 1 Madanjeet Singh The two unique and memorable events that South Asia Foundation (SAF) organized in Srinagar to commemorate the Bhakti-Sufi-Rishi culture of Kashmiriyat, featured a jointly held India/Pakistan music concert Junoon and the Singhs, and an unprecedented exhibition of paintings by South Asian women artists. Madanjeet Singh narrates an account of these events, providing insights into age-old links between the music and art of South Asia and the pluralist culture and legacy of Kashmiriyat. KASHMIRIYAT Madanjeet Singh was born on 16 April 1924 in Lahore, present-day Pakistan. A well-known painter and a distinguished photographer, he is an internationally known author of several books on art and other subjects, closely interwoven with UNESCO’s programmes, principles and ideals. During Mahatma Gandhi’s ‘Quit India’ movement in 1942 against colonial rule, Madanjeet Singh was imprisoned. He later migrated to newly partitioned India in 1947 and worked in a refugee camp. He joined the Indian Foreign Service in 1953 and served as Ambassador of India in Asia, South America, Africa and Europe before joining UNESCO in1982, based in Paris. South Asia Foundation At the inaugural ceremony of the Institute of Kashmir Studies on 26 May 2008, Madanjeet Singh presented President Pratibha In 1995, in recognition of his lifelong devotion to the cause of Patil with a copy of his book, This My People, to which Prime communal harmony and peace, the UNESCO Executive Board Minister Jawaharlal Nehru handwrote a preface, shortly after created the biennial ‘UNESCO-Madanjeet Singh Prize for the India’s Partition in 1947. -
Calendars Tell History : Social Rhythm and Social Change in Rural Pakistan.', History and Anthropology., 25 (5)
Durham Research Online Deposited in DRO: 20 November 2014 Version of attached le: Accepted Version Peer-review status of attached le: Peer-reviewed Citation for published item: Mughal, M. A. Z. (2014) 'Calendars tell history : social rhythm and social change in rural Pakistan.', History and anthropology., 25 (5). pp. 592-613. Further information on publisher's website: http://dx.doi.org/10.1080/02757206.2014.930034 Publisher's copyright statement: This is an Accepted Manuscript of an article published by Taylor Francis Group in History and Anthropology on 18/06/2014, available online at: http://www.tandfonline.com/10.1080/02757206.2014.930034. Additional information: Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full DRO policy for further details. Durham University Library, Stockton Road, Durham DH1 3LY, United Kingdom Tel : +44 (0)191 334 3042 | Fax : +44 (0)191 334 2971 https://dro.dur.ac.uk Calendars Tell History: Social Rhythm and Social Change in Rural Pakistan Muhammad Aurang Zeb Mughal Durham University Abstract Time is an important element of social organization. The temporal models such as the calendar provide social rhythm by regulating various activities. -
Religious Traditions in Modern South Asia
Downloaded by [University of Defence] at 01:29 24 May 2016 Religious Traditions in Modern South Asia This book offers a fresh approach to the study of religion in modern South Asia. It uses a series of case studies to explore the development of religious ideas and practices, giving students an understanding of the social, politi- cal and historical context. It looks at some familiar themes in the study of religion, such as deity, authoritative texts, myth, worship, teacher traditions and caste, and some of the key ways in which Buddhism, Hinduism, Islam and Sikhism in South Asia have been shaped in the modern period. The book points to the diversity of ways of looking at religious traditions and considers the impact of gender and politics, and the way religion itself is variously understood. Jacqueline Suthren Hirst is Senior Lecturer in South Asian Studies at the University of Manchester, UK. Her publications include Sita’s Story and Śaṃkara’s Advaita Vedānta: A Way of Teaching. John Zavos is Senior Lecturer in South Asian Studies at the University of Manchester, UK. He is the author of The Emergence of Hindu Nationalism in India. Downloaded by [University of Defence] at 01:29 24 May 2016 Religious Traditions in Modern South Asia Jacqueline Suthren Hirst and John Zavos Downloaded by [University of Defence] at 01:29 24 May 2016 First published 2011 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN Simultaneously published in the USA and Canada by Routledge 711 Third Avenue, New York, NY 10017 Routledge is an imprint of the Taylor & Francis Group, an informa business © 2011 Jacqueline Suthren Hirst and John Zavos The right of Jacqueline Suthren Hirst and John Zavos to be identified as authors of this work has been asserted by them in accordance with sections 77 and 78 of the Copyright, Designs and Patents Act 1988. -
An Ethnographic Exploration of Islamic Revivalism in Pakistan
© 2021 Authors. Center for Study of Religion and Religious Tolerance, Belgrade, Serbia.This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License Muhammad Bilal1 Original scientific paper Fatima Jinnah Women University UDC 28:141.336(549.1) Pakistan THE POLITICS OF POPULAR ISLAM: AN ETHNOGRAPHIC EXPLORATION OF ISLAMIC REVIVALISM IN PAKISTAN Abstract In the post-9/11 scenario, the rise of the Taliban and their coalition with Al- Qaeda have engendered new discourses about Islam and Pakistan. In this paper, I present a multi-sited ethnography of Bari Imam, a popular Sufi shrine in Paki- stan while re-evaluating certain suppositions, claims and theories about popular Islam in the country. Have militarization, Shariatisation, and resurgence move- ments such as the Taliban been overzealously discussed and presented as the representative imageries of Islam? I also explore the Sufi dynamics of living Islam, which I will suggest continue to shape the lives and practices of the vast major- ity of Pakistani Muslims. The study suggests that general unfamiliarity of people outside the subcontinent with the Sufi attributes of living Islam, together with their lack of knowledge of the varieties of identification, observance and experi- ence of Islam among Pakistanis, limit not only their understanding of the land of Pakistan, but also their perception of its people and their faith (Islam). Keywords: popular Islam, Sufism, extremism, shrine, multi-sited ethnogra- phy, Pakistan Introduction The first decade of the 21st century witnessed a vitally important shift to- wards Islamic revitalization worldwide with Pakistan a flash point of the reforma- tion discourse. -
Islam in Modern South Asia: Continuity and Change Since the Early Twentieth Century Muhammad Qasim Zaman Princeton University December, 2016
Key Issues in Religion and World Affairs Islam in Modern South Asia: Continuity and Change since the Early Twentieth Century Muhammad Qasim Zaman Princeton University December, 2016 Muhammad Qasim Zaman is a faculty South Asia (postcolonial India, Pakistan, and member in Near East Studies and Religion at Princeton University. He has Bangladesh) is home to almost a third of the written on the relationship between Muslim population worldwide. After Indonesia, religious and political institutions in Pakistan today is the second most populous medieval and modern Islam, on social Muslim country in the world. What are the and legal thought in the modern Muslim directions in which some of the major Islamic world, on institutions and traditions of learning in Islam, and on the flow of trends have evolved in this region since the ideas between South Asia and the Arab beginning of the twentieth century? Somewhat Middle East. He is the author of Religion more specifically, how has the religious and Politics under the Early landscape changed in Pakistan since its Abbasids (1997), The Ulama in inception, in 1947, as the first state in the Contemporary Islam: Custodians of Change (2002), Ashraf Ali Thanawi: modern world to have been established in the Islam in Modern South Asia (2008), name of Islam? These are the questions I and Modern Islamic Thought in a Radical propose to briefly address here. I begin, Age: Religious Authority and Internal however, with some illustrations of what has not Criticism (2012). With Robert W. Hefner, changed very much in this landscape. he is also the co-editor of Schooling Islam: The Culture and Politics of Modern Muslim Education (2007); with Roxanne In mid-1960, with Ayub Khan (president, 1958- L. -
Bhagat Singh
Making Of A Revolutionary Bhagat Singh Making Of A Revolutionary Over half a century ago, a bomb was thrown in the central Legislative Assembly, Delhi, to make the deaf hear. Bhagat Singh, the leader of the group, which committed this heroic act, has today become an official mar- tyr of the capitalist-landlord government. In his memory, ministers give speeches, garland statues and inaugurate exhibitions. This is not surprising. When leaders of the oppressed masses die, the ruling class uses these meth- ods to divert the people from their revolutionary ideas by glorifying their name. Therefore, while exploiters make a mockery of Bhagat Singhs mar- tyrdom, the working class and the people of India must once again remem- ber the revolutionary ideas of one of its bravest sons and pledge itself to the cause for which he and his comrades made the ultimate sacrifice. Born in 1917, Bhagat Singh belonged to a family well known for its anti-imperialist views. Ajit Singh, his uncle, was a nationalist leader who was imprisoned for his opposition to British imperialism. As Bhagat Singh grew up, India and the world underwent great changes. First, the needs of the First Imperialist War (1914-1918) led to a growth in industry and with that the numbers of the working class. Secondly, the revolution in Russia (1917) led by the working class gave inspiration to the liberation struggles in the colonial countries. In these circumstances, the Congress, led by Gandhi, started the Non- co-operation Movement. Thousands flooded the streets in response to Gandhis call. The days of British rule seemed num- bered. -
Ram Prasad Bismil - Poems
Classic Poetry Series Ram Prasad Bismil - poems - Publication Date: 2013 Publisher: Poemhunter.com - The World's Poetry Archive Ram Prasad Bismil(11 June 1897 - 19 December 1927) Ram Prasad Bismil (Hindi: ??? ?????? '???????') was an Indian revolutionary who participated in Mainpuri Conspiracy of 1918, and the Kakori conspiracy of 1925, both against British Empire. As well as being a freedom fighter, he was also a patriotic poet. Ram, Agyat and Bismil were known as his pen names which he used in Urdu and Hindi poetry. But, he became popular with the last name "Bismil" only. He was associated with Arya Samaj where he got inspiration from Satyarth Prakash, a book written by Swami Dayanand Saraswati. He also had a confidential connection with Lala Har Dayal through his guru Swami Somdev, who was a renowned preacher of Arya Samaj. Bismil was one of the founder members of the revolutionary organisation Hindustan Republican Association. Bhagat Singh praised him as a great poet- writer of Urdu and Hindi, who had also translated the books Catherine from English and Bolshevikon Ki Kartoot from Bengali. Several inspiring patriotic verses are attributed to him. The famous poem "Sarfaroshi ki Tamanna" is also popularly attributed to him, although some progressive writers have remarked that 'Bismil' Azimabadi actually wrote the poem and Ram Prasad Bismil immortalized it. <b> Early life Ram Prasad Bismil was born at Shahjahanpur, a historical city of Uttar Pradesh (U.P.) in a religious Hindu family of Murlidhar and Moolmati. <b> Grandfather's migration </b> His grandfather Narayan Lal was migrated from his ancestral village Barbai and settled at a very distant place Shahjahanpur in U.P. -
History ANCIENT INDIA
CHAPTER www.ssbcrackexams.com History ANCIENT INDIA Pre History Palaeolithic Age or Mesolithic Age or Neolithic Age or Old stone age Late Stone age New Stone age (500,000-10,000 BC) (10,000-4,000 BC) (6,000-1,000 BC) Pre Historic Phases Stone Age Primary Culture Major Site Importance Lower Palaeolithic Flakes,Chopper Kashmir, Punjab, Whole India except - Head axe and pebble tools, Fossil of Chopping Culture Sind and Kerala. Main :- Sohan(Punjab), Homo Erectus from Hathnaura Singrauli basin (U.P.), Chhotanagpur (Narmada basin) (Jharkhand), Assam, Narmada, Andhra - Represented by Sohan Culture (now Pradesh, Karnataka. in Pakistan.) Middle Scraper/Booer Culture Navasa (Maharashtra), Didwana - Varieties of Blades, Points, Borer and Palaeolithic (Rajasthan), Bhimbetka (MP), Bankura Scraper made of Flakes. and Purulia (West Bengal), Narmada - 200 rock shelters and caves are Valley etc. located on Bhimbetka hills having thousands of paintings. Upper Palaeolithic Blade and Burin A.P. (Kurnool, Chittor) Karnataka, - The age of Neanderthal Man Culture Central MP, Jharkhan Plateau, U.P., - Earlier "Homo Sapiens" Rajasthan, Gujrat - Harpoon, blade tools from Renugunta (A.P.) - Bone tools from Kurnool. Meslithic Age Microliths Culture or Karnataka, Rajasthan (Bagor, Tilwara), - Microlith (a great technological Fluting & Gometrical Gujrat (Langhanj), M.P., Tamil development, introduction of tools Nadu,West Benal (Birbhanpur), U.P. compound tools) (Sarai Nahar Rai) - Man still a savage but pottery maing (Tilwara) and permanent habitation found, still a hunder, fisher. - Earlies Farming community - Kinship became the basis of social organisation - Pit dwelling houses Kashmir (Burzahom, Gufkral), Assam - Food begain to be cooked by fire (Daojili Hading), Garohill Meghalaya, Neolithic Age Polished tool culture -Evidence of dogs, circular huts made Bihar (Chirand), Peninsular India, Amri, of bamboo, bone-tools, hand made Kotdiji, Mehargarh etc pottery etc - Also called "Neolithic Revolution" -Boat making, spinning cotton and wool.