Question Bank SOCIAL SCIENCE Teacher’S Manual
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E-Digest on Ambedkar's Appropriation by Hindutva Ideology
Ambedkar’s Appropriation by Hindutva Ideology An E-Digest Compiled by Ram Puniyani (For Private Circulation) Center for Study of Society and Secularism & All India Secular Forum 602 & 603, New Silver Star, Behind BEST Bus Depot, Santacruz (E), Mumbai: - 400 055. E-mail: [email protected], www.csss-isla.com Page | 1 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology Preface Many a debates are raging in various circles related to Ambedkar’s ideology. On one hand the RSS combine has been very active to prove that RSS ideology is close to Ambedkar’s ideology. In this direction RSS mouth pieces Organizer (English) and Panchjanya (Hindi) brought out special supplements on the occasion of anniversary of Ambedkar, praising him. This is very surprising as RSS is for Hindu nation while Ambedkar has pointed out that Hindu Raj will be the biggest calamity for dalits. The second debate is about Ambedkar-Gandhi. This came to forefront with Arundhati Roy’s introduction to Ambedkar’s ‘Annihilation of Caste’ published by Navayana. In her introduction ‘Doctor and the Saint’ Roy is critical of Gandhi’s various ideas. This digest brings together some of the essays and articles by various scholars-activists on the theme. Hope this will help us clarify the underlying issues. Ram Puniyani (All India Secular Forum) Mumbai June 2015 Page | 2 E-Digest - Ambedkar’s Appropriation by Hindutva Ideology Contents Page No. Section A Ambedkar’s Legacy and RSS Combine 1. Idolatry versus Ideology 05 By Divya Trivedi 2. Top RSS leader misquotes Ambedkar on Untouchability 09 By Vikas Pathak 3. -
The Pneumatic Experiences of the Indian Neocharismatics
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Birmingham Research Archive, E-theses Repository THE PNEUMATIC EXPERIENCES OF THE INDIAN NEOCHARISMATICS By JOY T. SAMUEL A Thesis Submitted to The University of Birmingham for the Degree of DOCTOR OF PHILOSOPHY School of Philosophy, Theology and Religion College of Arts and Law The University of Birmingham June 2018 i University of Birmingham Research e-thesis repository This unpublished thesis/dissertation is copyright of the author and /or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any success or legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. i The Abstract of the Thesis This thesis elucidates the Spirit practices of Neocharismatic movements in India. Ever since the appearance of Charismatic movements, the Spirit theology has developed as a distinct kind of popular theology. The Neocharismatic movement in India developed within the last twenty years recapitulates Pentecostal nature spirituality with contextual applications. Pentecostalism has broadened itself accommodating all churches as widely diverse as healing emphasized, prosperity oriented free independent churches. Therefore, this study aims to analyse the Neocharismatic churches in Kerala, India; its relationship to Indian Pentecostalism and compares the Sprit practices. It is argued that the pneumatology practiced by the Neocharismatics in Kerala, is closely connected to the spirituality experienced by the Indian Pentecostals. -
Abstract Kamaladevi Chattopadhyaya, Anti
ABSTRACT KAMALADEVI CHATTOPADHYAYA, ANTI-IMPERIALIST AND WOMEN'S RIGHTS ACTIVIST, 1939-41 by Julie Laut Barbieri This paper utilizes biographies, correspondence, and newspapers to document and analyze the Indian socialist and women’s rights activist Kamaladevi Chattopadhyaya’s (1903-1986) June 1939-November 1941 world tour. Kamaladevi’s radical stance on the nationalist cause, birth control, and women’s rights led Gandhi to block her ascension within the Indian National Congress leadership, partially contributing to her decision to leave in 1939. In Europe to attend several international women’s conferences, Kamaladevi then spent eighteen months in the U.S. visiting luminaries such as Eleanor Roosevelt and Margaret Sanger, lecturing on politics in India, and observing numerous social reform programs. This paper argues that Kamaladevi’s experience within Congress throughout the 1930s demonstrates the importance of gender in Indian nationalist politics; that her critique of Western “international” women’s organizations must be acknowledged as a precursor to the politics of modern third world feminism; and finally, Kamaladevi is one of the twentieth century’s truly global historical agents. KAMALADEVI CHATTOPADHYAYA, ANTI-IMPERIALIST AND WOMEN'S RIGHTS ACTIVIST, 1939-41 A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of History By Julie Laut Barbieri Miami University Oxford, Ohio 2008 Advisor____________________________ (Judith P. Zinsser) Reader_____________________________ (Mary E. Frederickson) Reader_____________________________ (David M. Fahey) © Julie Laut Barbieri 2008 For Julian and Celia who inspire me to live a purposeful life. Acknowledgements March 2003 was an eventful month. While my husband was in Seattle at a monthly graduate school session, I discovered I was pregnant with my second child. -
Open Chindhade Final Dissertation
The Pennsylvania State University The Graduate School Department of German PRESENTING AND COMPARING EARLY MARATHI AND GERMAN WOMEN’S FEMINIST WRITINGS (1866-1933): SOME FINDINGS A Dissertation in German by Tejashri Chindhade © 2010 Tejashri Chindhade Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy August 2010 The dissertation of Tejashri Chindhade was reviewed and approved* by the following: Daniel Purdy Associate Professor of German Dissertation Advisor Chair of Committee Thomas.O. Beebee Professor of Comparative Literature and German Reiko Tachibana Associate Professor of Japanese and Comparative Literature Kumkum Chatterjee Associate Professor of South Asia Studies B. Richard Page Associate Professor of German and Linguistics Head of the Department of German *Signatures are on file in the Graduate School. ii Abstract In this dissertation I present the feminist writings of four Marathi women writers/ activists Savitribai Phule’s “ Prose and Poetry”, Pandita Ramabai’s” The High Caste Hindu Woman”, Tarabai Shinde’s “Stri Purush Tualna”( A comparison between women and men) and Malatibai Bedekar’s “Kalyanche Nihshwas”( “The Sighs of the buds”) from the colonial period (1887-1933) and compare them with the feminist writings of four German feminists: Adelheid Popp’s “Jugend einer Arbeiterin”(Autobiography of a Working Woman), Louise Otto Peters’s “Das Recht der Frauen auf Erwerb”(The Right of women to earn a living..), Hedwig Dohm’s “Der Frauen Natur und Recht” (“Women’s Nature and Privilege”) and Irmgard Keun’s “Gilgi: Eine Von Uns”(Gilgi:one of us) (1886-1931), respectively. This will be done from the point of view of deconstructing stereotypical representations of Indian women as they appear in westocentric practices. -
Unit 12 Resistance and Protest* Structure 12.0 Objectives 12.1 Introduction 12.2 Caste
Unit 12 Resistance and Protest* Structure 12.0 Objectives 12.1 Introduction 12.2 Caste: Characteristic of Indian Society 12.2.1 Caste and the Ideology of Hierarchy 12.3 Early Critiques and Struggles 12.3.1 Feminist Crusade against the Patriarchy: Rambai, Tarabai and Beyond 12.3.2 Contributions of Phule and Ambedkar: Dalits' Fight against caste Oppression 12.4. The New Social Movements and the Caste Question 12.5 Lets Sum Up 12.6 Key Words 12.7 Further Readings 12.8 Specimen Answers 12.0 Objectives After reading this unit, you should be able to: elaborate that caste practices and rituals have met with strong resistance and protest; understand that culture of resistance and protest at the intellectual and religious level ; Discuss subaltern perspectives on caste. * * written by Kanika Kakar, Delhi University 1 12.1 Introduction There is a common perception regarding Hinduism subscribed by its adherents that relates essentially to its pluralistic content and tolerant tradition. This portrayal of Hinduism as a template for tolerance glosses over its most divisive element — caste and silences the struggles and protests launched by those outside the Hindu framework. To regard India in the context of single-system of Hindu conception of social order is therefore inadequate. The resistance and protests launched by non-Hindu and non-Brahmanical forces makes it necessary to relate theory of social structure with the idea of change. They bring into questioning the functional presuppositions of social system/caste system (Singh, Yogendra 1986:66) and the dominant idea that India is a nation of Hindus. -
Recasting Caste: Histories of Dalit Transnationalism and the Internationalization of Caste Discrimination
Recasting Caste: Histories of Dalit Transnationalism and the Internationalization of Caste Discrimination by Purvi Mehta A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Anthropology and History) in the University of Michigan 2013 Doctoral Committee: Associate Professor Farina Mir, Chair Professor Pamela Ballinger Emeritus Professor David W. Cohen Associate Professor Matthew Hull Professor Mrinalini Sinha Dedication For my sister, Prapti Mehta ii Acknowledgements I thank the dalit activists that generously shared their work with me. These activists – including those at the National Campaign for Dalit Human Rights, Navsarjan Trust, and the National Federation of Dalit Women – gave time and energy to support me and my research in India. Thank you. The research for this dissertation was conducting with funding from Rackham Graduate School, the Eisenberg Center for Historical Studies, the Institute for Research on Women and Gender, the Center for Comparative and International Studies, and the Nonprofit and Public Management Center. I thank these institutions for their support. I thank my dissertation committee at the University of Michigan for their years of guidance. My adviser, Farina Mir, supported every step of the process leading up to and including this dissertation. I thank her for her years of dedication and mentorship. Pamela Ballinger, David Cohen, Fernando Coronil, Matthew Hull, and Mrinalini Sinha posed challenging questions, offered analytical and conceptual clarity, and encouraged me to find my voice. I thank them for their intellectual generosity and commitment to me and my project. Diana Denney, Kathleen King, and Lorna Altstetter helped me navigate through graduate training. -
Copyright by Nathan Alexander Moore 2016
Copyright by Nathan Alexander Moore 2016 The Report committee for Nathan Alexander Moore Certifies that this is the approved version of the following report: Redefining Nationalism: An examination of the rhetoric, positions and postures of Asaduddin Owaisi APPROVED BY SUPERVISING COMMITTEE: _______________________ Syed Akbar Hyder, Supervisor ______________________ Gail Minault Redefining Nationalism: An examination of the rhetoric, positions and postures of Asaduddin Owaisi by Nathan Alexander Moore, B.A. Report Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Master of Arts The University of Texas at Austin December 2016 Abstract Redefining Nationalism: An examination of the rhetoric, positions and postures of Asaduddin Owaisi Nathan Alexander Moore, MA The University of Texas at Austin, 2016 Supervisor: Syed Akbar Hyder Asaduddin Owaisi is the leader of the political party, All India Majlis-e-Ittehad-ul- Muslimeen, and also the latest patriarch in a family dynasty stretching at least three generations. Born in Hyderabad in 1969, in the last twelve years, he has gained national prominence as Member of Parliament who espouses Muslim causes more forcefully than any other Indian Muslim. To his devotees, he is the Naqib-e-Millat-The Captain of the community. To his detractors he is “communalist” and an “opportunist.” He is an astute political force that is changing the face and tone of Indian politics. This report examines Owaisi’s rhetoric and postures to further study Muslim-Indian identity in the Indian Republic. Owaisi’s calls for the Muslims to uplift themselves also echo the calls of Muhammad Iqbal (d. -
Raja Ram Mohan Roy (1772 — 1833)
UNIT – II SOCIAL THINKERS RAJA RAM MOHAN ROY (1772 — 1833) Introduction: Raja Ram Mohan Roy was a great socio-religious reformer. He was born in a Brahmin family on 10th May, 1772 at Radhanagar, in Hoogly district of Bengal (now West Bengal). Ramakanto Roy was his father. His mother’s name was Tarini. He was one of the key personalities of “Bengal Renaissance”. He is known as the “Father of Indian Renaissance”. He re- introduced the Vedic philosophies, particularly the Vedanta from the ancient Hindu texts of Upanishads. He made a successful attempt to modernize the Indian society. Life Raja Ram Mohan Roy was born on 22 May 1772 in an orthodox Brahman family at Radhanagar in Bengal. Ram Mohan Roy’s early education included the study of Persian and Arabic at Patna where he read the Quran, the works of Sufi mystic poets and the Arabic translation of the works of Plato and Aristotle. In Benaras, he studied Sanskrit and read Vedas and Upnishads. Returning to his village, at the age of sixteen, he wrote a rational critique of Hindu idol worship. From 1803 to 1814, he worked for East India Company as the personal diwan first of Woodforde and then of Digby. In 1814, he resigned from his job and moved to Calcutta in order to devote his life to religious, social and political reforms. In November 1930, he sailed for England to be present there to counteract the possible nullification of the Act banning Sati. Ram Mohan Roy was given the title of ‘Raja’ by the titular Mughal Emperor of Delhi, Akbar II whose grievances the former was to present 1/5 before the British king. -
Caste & Untouchability
Paggi fr. Luigi s.x. * * * * * * * * Caste & untouchability Pro Manuscripto Title: Caste & untouchability. A study-research paper in the Indian Subcontinent Authored by: Paggi fr. Luigi sx Edited by: Jo Ellen Fuller- 2002 Photographs by: Angelo fr. Costalonga sx Printed by: “Museo d’Arte Cinese ed Etnografico di Parma” - 2005 © 2005 Museo d’Arte Cinese ed Etnografico © Paggi fr. Luigi sx A few years ago, my confreres (Xaverian Missionaries working in Bangladesh) requested that I conduct a four-day course on caste and untouchability. Probably, I benefited as much from teaching the course as my student-confreres did since the process helped me crystallize my ideas about Hinduism and the ramifications of certain aspects of this religion upon the cultures of the subcontinent. From time to time, I am invited to different places to deliver lectures on these two topics. I usually accept these invitations because I am convinced that those who would like to do something to change the miserable lot of so many poor people living in the Indian Subcontinent must be knowledgeable about the caste system and untouchability. People need to be aware of the negative effect and the impact of these two social evils regarding the abject misery and poverty of those who are at the bot- tom of the greater society. It seems that people living in the Indian Subcontinent , no matter which reli- gion they belong to, are still affected (consciously or unconsciously) by these as- pects of Hinduism that have seeped into other religions as well. In order to prepare myself for the task of lecturing (on caste and untoucha- bility), I read and studied many books, magazines and articles on these two evil institutions of Hinduism, which have affected the social life of most of the people living in the Indian Subcontinent. -
Introduction to Indian Politics
Munich Personal RePEc Archive Introduction to Indian Politics Borooah, Vani University of Ulster December 2015 Online at https://mpra.ub.uni-muenchen.de/76597/ MPRA Paper No. 76597, posted 05 Feb 2017 07:28 UTC Chapter 1 Introduction to Indian Politics In his celebrated speech, delivered to India’s Constituent Assembly on the eve of the 15th August 1947, to herald India’s independence from British rule, Jawaharlal Nehru, India’s first Prime Minister, famously asked if the newly independent nation was “brave enough and wise enough to grasp this opportunity and accept the challenge of the future”. If one conceives of India, as many Indians would, in terms of a trinity of attributes – democratic in government, secular in outlook, and united by geography and a sense of nationhood – then, in terms of the first of these, it would appear to have succeeded handsomely. Since, the Parliamentary General Election of 1951, which elected the first cohort of members to its lower house of Parliament (the Lok Sabha), India has proceeded to elect, in unbroken sequence, another 15 such cohorts so that the most recent Lok Sabha elections of 2014 gave to the country a government drawn from members to the 16th Lok Sabha. Given the fractured and fraught experiences with democracy of India’s immediate neighbours (Pakistan, Bangladesh, Sri Lanka, Nepal, Myanmar) and of a substantial number of countries which gained independence from colonial rule, it is indeed remarkable that independent India has known no other form of governmental authority save through elections. Elections (which represent ‘formal democracy’), are a necessary, but not a sufficient, condition for ‘substantive democracy’. -
Rajya Sabha and Its Secretariat a Performance Profile 2013
Rajya Sabha and its Secretariat A Performance Profile 2013 RAJYA SABHA SECRETARIAT PRINTED BY THE GENERAL MANAGER NEW DELHI GOVERNMENT OF INDIA PRESS, MINTO ROAD, NEW DELHI-110002 NOVEMBER 2014 Hindi version of the Publication is also available PARLIAMENT OF INDIA Rajya Sabha and its Secretariat: A Performance Profile—2013 RAJYA SABHA SECRETARIAT NEW DELHI NOVEMBER 2014 F.No. RS.2/1/2014-PWW © 2014 Rajya Sabha Secretariat Rajya Sabha Website: http://parliamentofindia.nic.in http://rajyasabha.nic.in E-mail : [email protected] Price: ` 60.00 Published by Secretary-General, Rajya Sabha and Printed by the General Manager, Government of India Press, Minto Road, New Delhi. P R E F A C E This publication provides information about the work transacted by the Rajya Sabha, its Committees and the Secretariat during the year 2013. It is meant to familiarize the readers with different aspects of the functioning of the Rajya Sabha. As an overview, it provides relevant details which are interesting about the working of Parliament and will be of use to the Members of Parliament as well as the general public. NEW DELHI; SHUMSHER K. SHERIFF November 2014 Secretary-General, Rajya Sabha. C O N T E N T S PAGES 1. House at Work (i) Question Hour . 1-2 (ii) Legislation . 2 (iii) Significant legislative developments during the year 2013 . 2—8 (iv) Discussion on the working of the Ministries . 8 (v) Discussion on matters of urgent public importance . 9 (vi) Private Members’ Resolutions . 9-10 (vii) Statutory Resolutions . 10 (viii) Government Resolutions . 10-11 (ix) Motions under Rule 168 (No-Day-Yet-Named Motions)……. -
PANDITA RAMABAI SARASVATI M
PANDITA RAMABAI SARASVATI m CLEMENTINA BUTLER Presented to the library of the UNIVERSITY OF TORONTO by Victoria College r+re umrzjs chough of canaba U/£0i£Y BOUUDINS3 fOUONTO JLOANJ.U*Uf CO]ajp Wild W££Kd Pandita Ramabai Sarasvati Pioneer in the Movement for the Educa- tion of the Child-widow of India By CLEMENTINA BUTLER Chairman Executive Committee American Ramabai Association Fleming H7 KeveH Company London and Edinburgh Copyright, 1922, by FLEMING H. REVELL COMPANY 1)1 I New York: 158 Fifth Avenue Chicago : 17 North Wabash Ave. London: 21 Paternoster Square Edinburgh: 75 Princes Street Introduction WIDOW without resources, a Hindu widow Aburdened with the handicap of religious fanaticism and superstition which weighed down any aspirations for betterment, and hedged about in all avenues of effort, and yet a valiant spirit which, recognizing a vision and a command, went forth for its fulfillment. This was Pandita Ramabai, the courageous soul who first saw the crying need of the child-widow, who realized the economic loss to the nation of setting apart a great class by ostracism to enforced inaction; the one who realized the right of the child to live, to work, and to have development of her powers in spite of the supposed curse of the gods upon her life. It was in 1886 that this little woman, coming unknown and unsupported save by her own strength of conviction, landed on these shores and made her appeal for the child-widow of India. Modern, bustling America hardly knew that such a class existed, and the missionary folk who did know were not fully aware of the weight upon the girl-child heart of feeling condemnation because of the belief that the curse of the gods was the 4 INTRODUCTION cause of the death of the boy or man to whom she was betrothed.