1. KHADI in KATHIAWAD Readers Must Be Aware That in Order to Make the Khadi Activity More Extensive and More Popular a Committee Has Been Set Up
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The Social Life of Khadi: Gandhi's Experiments with the Indian
The Social Life of Khadi: Gandhi’s Experiments with the Indian Economy, c. 1915-1965 by Leslie Hempson A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (History) in the University of Michigan 2018 Doctoral Committee: Associate Professor Farina Mir, Co-Chair Professor Mrinalini Sinha, Co-Chair Associate Professor William Glover Associate Professor Matthew Hull Leslie Hempson [email protected] ORCID iD: 0000-0001-5195-1605 © Leslie Hempson 2018 DEDICATION To my parents, whose love and support has accompanied me every step of the way ii TABLE OF CONTENTS DEDICATION ii LIST OF FIGURES iv LIST OF ACRONYMS v GLOSSARY OF KEY TERMS vi ABSTRACT vii INTRODUCTION 1 CHAPTER 1: THE AGRO-INDUSTRIAL DIVIDE 23 CHAPTER 2: ACCOUNTING FOR BUSINESS 53 CHAPTER 3: WRITING THE ECONOMY 89 CHAPTER 4: SPINNING EMPLOYMENT 130 CONCLUSION 179 APPENDIX: WEIGHTS AND MEASURES 183 BIBLIOGRAPHY 184 iii LIST OF FIGURES FIGURE 2.1 Advertisement for a list of businesses certified by AISA 59 3.1 A set of scales with coins used as weights 117 4.1 The ambar charkha in three-part form 146 4.2 Illustration from a KVIC album showing Mother India cradling the ambar 150 charkha 4.3 Illustration from a KVIC album showing giant hand cradling the ambar charkha 151 4.4 Illustration from a KVIC album showing the ambar charkha on a pedestal with 152 a modified version of the motto of the Indian republic on the front 4.5 Illustration from a KVIC album tracing the charkha to Mohenjo Daro 158 4.6 Illustration from a KVIC album tracing -
In the Name of Krishna: the Cultural Landscape of a North Indian Pilgrimage Town
In the Name of Krishna: The Cultural Landscape of a North Indian Pilgrimage Town A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Sugata Ray IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Frederick M. Asher, Advisor April 2012 © Sugata Ray 2012 Acknowledgements They say writing a dissertation is a lonely and arduous task. But, I am fortunate to have found friends, colleagues, and mentors who have inspired me to make this laborious task far from arduous. It was Frederick M. Asher, my advisor, who inspired me to turn to places where art historians do not usually venture. The temple city of Khajuraho is not just the exquisite 11th-century temples at the site. Rather, the 11th-century temples are part of a larger visuality that extends to contemporary civic monuments in the city center, Rick suggested in the first class that I took with him. I learnt to move across time and space. To understand modern Vrindavan, one would have to look at its Mughal past; to understand temple architecture, one would have to look for rebellions in the colonial archive. Catherine B. Asher gave me the gift of the Mughal world – a world that I only barely knew before I met her. Today, I speak of the Islamicate world of colonial Vrindavan. Cathy walked me through Mughal mosques, tombs, and gardens on many cold wintry days in Minneapolis and on a hot summer day in Sasaram, Bihar. The Islamicate Krishna in my dissertation thus came into being. -
Gandhi 150: “Absorb Whatever Appears Good in My Life”
Mainstream Weekly Mainstream, VOL LVI No 41 New Delhi September 29, 2018 Gandhi 150: “Absorb whatever appears good in my life” Saturday 29 September 2018 by D.M. Diwakar I. Introduction The stage is all set to mark the 150th birth anniversary of Mahatma Gandhi with great fanfare on October 2, 2019. It is a pleasant moment for a proud nation to pay sincere gratitude and tributes to the Father of the Nation. This is also an occasion to remember his ideals, vision, philosophy, programmes and actions, a moment for an introspection to review critically the journey that we have made so far and pledge ourselves with commitments and determination to fine-tune, customise, and adapt those elements and values as our future destinations and course of actions to work for the reconstruction of a non-violent order in society, nation and the world that should be free from structural violence. This exercise is intended to flag some issues through Gandhi’s lens, based on a brief recapitulation of his writings about what he was observing on his birthday in his lifetime. The question arises: Can we find any insight from those observations during the lifetime of Mahatma Gandhi for today? An attempt is made here to focus on the issues that he had been flagging. Is there any message from those documents for today? In other words, if Gandhi would have been with us today what would have been his way of observing his birthday? I will rely mainly on the Collected Works of Mahatma Gandhi (CWMG) for this purpose. -
Chapter I Introduction
CHAPTER I INTRODUCTION Nonviolence is the pillar of Gandhi‘s life and work. His concept of nonviolence was based on cultivating a particular philosophical outlook and was integrally associated with truth. For him, nonviolence not just meant refraining from physical violence interpersonally and nationally but refraining from the inner violence of the heart as well. It meant the practice of active love towards one‘s oppressor and enemies in the pursuit of justice, truth and peace; ―Nonviolence cannot be preached‖ he insisted, ―It has to be practiced.‖ (Dear John, 2004). Non Violence is mightier than violence. Gandhi had studied very well the basic nature of man. To him, "Man as animal is violent, but in spirit he is non-violent.‖ The moment he awakes to the spirit within, he cannot remain violent". Thus, violence is artificial to him whereas non-violence has always an edge over violence. (Gandhi, M.K., 1935). Mahatma Gandhi‘s nonviolent struggle which helped in attaining independence is the biggest example. Ahimsa (nonviolence) has been part of Indian religious tradition for centuries. According to Mahatma Gandhi the concept of nonviolence has two dimensions i.e. nonviolence in action and nonviolence in thought. It is not a negative virtue rather it is positive state of love. The underlying principle of non- violence is "hate the sin, but not the sinner." Gandhi believes that man is a part of God, and the same divine spark resides in all men. Since the same spirit resides in all men, the possibility of reforming the meanest of men cannot be ruled out. -
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. -
Modi's First Speech in Parliament June 2014 Honourable Madam Speaker
Modi’s first speech in Parliament June 2014 Honourable Madam Speaker, I am in this house for the first time today. My entry is also new, and the opportunity to give a speech is also happening for the first time. The parliamentary traditions of this House have been very high. There are many senior veterans in this House who are very experienced. Veterans with an experience of three or four decades in which they have raised the questions/problems of the nation, resolved them, and consistently worked hard for the nation, are sitting in this house today. When a new person like me says something, there may be some lapses in maintaining the dignity and decorum of the House. For being new, you will forgive those lapse, I am fully certain. 01:40 More than 50 respected members of the Lok Sabha presented their opinions on the President's speech. I heard almost all the speeches, some while sitting in the House and some while sitting in my room. Respected Mallikarjunaji, eespected Mulayam Singhji, respected Dr Thambhiduraiji, Bhartuhariji, leaders of Trinamool Congress. I heard the veterans. It is true that a tone was conveyed, that “you have said a lot of things but how will you do it ? When will you do it ?” I believe that the right topic is touched, and it is very natural for these questions to be raised. I will recount an experience of mine In Gujarat. I had just become the new Chief Minister in Gujarat. Once I said in the house, “I want to provide electricity in the villages of Gujarat 24 hours a day”. -
Triveni Mandir
26 Havan Mantras AUM SHRI PRAJA PATAY SWAHAA TRIVENI MANDIR AUM SHRI AGNIYAY SWAHAA AUM SHRI PRITHVEEYAY SWAHAA AUM SHRI GAURIYAYA SWAHAA 2014 AUM SHRI GANAPATTIYAY SWAHAA AUM SURIYO JYOTIR JYOTIR WARCHO SWAHAA AUM AGNI JYOTIR JYOTIR WARCHO SWAHAA AUM BHOORBHUVAH SWAH, TATSAVITUR VARNAGYAM BHARGO DEVVASYAA DHEE MAHI DHEE YO YONA PRAACHODAJAAT SWAHAA (3) AUM SHRI VARUN AAYAY SWAHAA AUM SHRI RUDRA AAYAY SWAHAA AUM SHRI MARUT AAYAY SWAHAA AUM SHRI VAAYU AAYAY SWAHAA AUM SHRI LAKSHMI MAATA AAYAY SWAHAA AUM HRING SHRI SARASWATI AAYAY SWAHAA AUM SHRI DURGA MAATA AAYAY SWAHAA AUM NAMO BHAGWATAY VASUSEVAAYAA SWAHAA AUM SHRI BRAHMANAY SWAHAA AUM SHRI VISHNUAY SWAHAA AUM NAMAH SHIVAAYAA SWAHAA AUM SHRI HANUMATAYAA SWAHAA AUM SHRI ISHTAA DEVAYAY SWAHAA AUM SHRI KUL-DEWATAAAY SWAHAA AUM SHRI SURYAADI NAW GRAHAA DEVTA AAYAY SWAHAA AUM SARVAY DEO AAYAY SWAHAA AUM SAVAY DEVI AAYAY SWAHAA AUM SAVAY PITRI SWAHAA AUM SARVAS MAI SARVA BEEJAAYAY SARVA BHOOTAATEANAY SWAHAA AUM NAMO NARAYAN AAYAY SWAHAA (3) AUM PURNA MEDAH, PURNA IDAM, PURNAT PURNA म煍जीवितं मे संदेशः। MU DAKSHYATAY, PURNASYA PURNAMAA DAAYAA PURNA majjīvitaṁ me saṁdeśaḥ. MEWAH VASHISHT YA TAY AUM PURNA AHUTI GUAM SHANTI SWAHAA. My Life is my Message Triveni Mandir 2014 - Morning Services Booklet 2 25 Opening prayer Aarti Gajananam Bhoota Ganadi Sevitam, Om Jai Jagadish Hare Swami Jaya Jagadish Hare Kapittha Jambu Phalasara Bhakshitam Bhakta janon ke sankat Daasa janon ke sankat Kshan me door kar Umasutam Shoka Vinasha Karanam Om Jai Jagadish Hare Namami Vighneswara Pada Pankajam Jo dhyave phal -
Journal of the National Human Rights Commission India Volume – 16 2017 EDITORIAL BOARD Justice Shri H
JOURNAL OF THE NATIONAL HUMAN RIGHTS COMMISSION INDIA Volume – 16 2017 EDITORIAL BOARD Justice Shri H. L. Dattu Chairperson, NHRC Justice Shri P. C. Ghose Prof. Ranbir Singh Member, NHRC Vice-Chancellor, National Law University, Dwarka, New Delhi Justice Shri D. Murugesan Prof. T. K. Oommen Member, NHRC Emeritus Professor, Centre for the Study of Social Systems, School of Social Sciences, Shri S. C. Sinha Jawaharlal Nehru University, New Delhi Member, NHRC Smt. Jyotika Kalra Prof. Sanjoy Hazarika Member, NHRC Director, Commonwealth Human Rights Initiative, New Delhi Shri Ambuj Sharma Prof. S. Parasuraman Secretary General, NHRC Director, Tata Institute of Social Sciences (TISS), Mumbai Shri J. S. Kochher Prof. Ved Kumari Joint Secretary (Trg. & Res.), Faculty of Law, Law Centre-I, NHRC University of Delhi, Delhi Dr. Ranjit Singh Prof. (Dr.) R. Venkata Rao Joint Secretary (Prog. & Admn.), Vice-Chancellor, National Law School NHRC of India University, Bangalore EDITOR Shri Ambuj Sharma, Secretary General, NHRC EDITORIAL ASSISTANCE Dr. M. D. S. Tyagi, Joint Director (Research), NHRC Shri Utpal Narayan Sarkar, AD (Publication), NHRC National Human Rights Commission Manav Adhikar Bhawan, C-Block, GPO Complex, INA New Delhi – 110 023, India ISSN : 0973-7596 ©2017, National Human Rights Commission All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without prior written permission of the Publisher. DISCLAIMER The views expressed in the articles incorporated in the Journal are of the authors and not of the National Human Rights Commission. The Journal of the National Human Rights Commission, Published by Shri Ambuj Sharma, Secretary General on behalf of the National Human Rights Commission, Manav Adhikar Bhawan, C-Block, GPO Complex, INA, New Delhi – 110 023, India. -
Water in Yoruba Belief and Imperative for Environmental Sustainability
Journal of Philosophy, Culture and Religion www.iiste.org ISSN 2422-8443 An International Peer-reviewed Journal Vol.28, 2017 Water in Yoruba Belief and Imperative for Environmental Sustainability Adewale O. Owoseni Department of Philosophy, University of Ibadan, University of Ibadan Post Office, Nigeria Abstract The observation by scholars that the typical African people are often overtly religious in matters of interpreting reality demands a critical outlook with allusion to apt consideration of phenomena in relevant locale within the African space. The phenomenon of water has received copious attention worldwide and the need to consider this within an African nay Yoruba worldview is timely. The Yoruba of Southwestern Nigeria are wont to express that ‘water is the converge of good health, no one can despise it’ – omi labuwe, omi labumi, eni kan kii ba omi s’oota . This expression among other narratives convey a symbolic and paradoxical representation of water, which depicts the metaphysical dialectics of water in Yoruba belief. Basically, it renders the phenomenon of water as an entity that has the potency to vitalize and disrupt life-forms, given the beliefs regarding its place in relationship with certain animals like buffalo, fish and some endangered species, plants, trees as well as humans. Resultant impediments that fraught environmental order such as flood, draught and water borne diseases or outbreak in this regard are often linked to these beliefs. This is believed to be due to negating demands of the essential place of water by aberrant practices/acts, abuse, negligence of venerating ancestral grooves, goddesses or spirit. In lieu of this, this discourse adopts a hermeneutic analysis of the phenomenon and argues that the understanding of water in indigenous Yoruba belief is underscored by the dialectics of positive and negative causes that also impact the course of environmental sustainability. -
Traditional Knowledge Systems and the Conservation and Management of Asia’S Heritage Rice Field in Bali, Indonesia by Monicavolpin (CC0)/Pixabay
ICCROM-CHA 3 Conservation Forum Series conservation and management of Asia’s heritage conservation and management of Asia’s Traditional Knowledge Systems and the Systems Knowledge Traditional ICCROM-CHA Conservation Forum Series Forum Conservation ICCROM-CHA Traditional Knowledge Systems and the conservation and management of Asia’s heritage Traditional Knowledge Systems and the conservation and management of Asia’s heritage Rice field in Bali, Indonesia by MonicaVolpin (CC0)/Pixabay. Traditional Knowledge Systems and the conservation and management of Asia’s heritage Edited by Gamini Wijesuriya and Sarah Court Forum on the applicability and adaptability of Traditional Knowledge Systems in the conservation and management of heritage in Asia 14–16 December 2015, Thailand Forum managers Dr Gamini Wijesuriya, Sites Unit, ICCROM Dr Sujeong Lee, Cultural Heritage Administration (CHA), Republic of Korea Forum advisors Dr Stefano De Caro, Former Director-General, ICCROM Prof Rha Sun-hwa, Administrator, Cultural Heritage Administration (CHA), Republic of Korea Mr M.R. Rujaya Abhakorn, Centre Director, SEAMEO SPAFA Regional Centre for Archaeology and Fine Arts Mr Joseph King, Unit Director, Sites Unit, ICCROM Kim Yeon Soo, Director International Cooperation Division, Cultural Heritage Administration (CHA), Republic of Korea Traditional Knowledge Systems and the conservation and management of Asia’s heritage Edited by Gamini Wijesuriya and Sarah Court ISBN 978-92-9077-286-6 © 2020 ICCROM International Centre for the Study of the Preservation and Restoration of Cultural Property Via di San Michele, 13 00153 Rome, Italy www.iccrom.org This publication is available in Open Access under the Attribution Share Alike 3.0 IGO (CCBY-SA 3.0 IGO) license (http://creativecommons.org/licenses/by-sa/3.0/igo). -
Congress Activities 1944
Congress Activities 1944 Congressmen in Gujerat Districts have been returned unopposed during the recent elections to local bodies. A statement issued in this connection by prominent Congressmen of Gujerat like Jiwanlal H. Diwan and Khandubhai K. Desai declares that the underlying intention of contesting these elections is not to work the adminstration of these bodies but to show the extent of Congress influence over the public, the people's faith in the Congress policy and hatred towards the present policy of Government. The Gujerat Congress Seva Dal opened a “Workers' Training Class” in the premises of the Gujerat Vidyapith, Ahmedabad, from May 5th. About 100 candidates have joined. An informal meeting of about 50 Congressmen was held at Bombay on May 9th under the presidentship of Nagindas T. Master when resolutions were adopted (1) reiterating the unflinching faith of Congressmen in Gandhi's leadership and (2) exhorting all Congressmen to continue the constructive programme of the Congress, offer help to the victims of the recent explosions and render assistance in redressing the hardship caused by food shortage, famine and disease. M. R. Masani, H. R. Pardiwala, Joachim Alva, Mrs. Violet Alva and Ishwarbhai S. Patel were prominent amongst those attended. At Poona about 25 Congressmen assembled on May 21st under the presidentship of V. P. Limaye and appointed a Committee with B. M. Gupte as President and A. T. Dandavate as Secretary to organise collections for the Kasturba Memorial Fund and 5,000 spindles of yarn to be presented to M. K. Gandhi on his next birth-day. The Committee further decided to take up mass spinning and render all possible assistance to Rashtra Seva Dal Branches. -
Topic :- Mohandas Karamchand Gandhi
DR. JYOTI PRABHA ASSISTANT PROFESSOR DEPARTMENT OF HISTORY M.R.M. COLLEGE, L.N.M.U., DARBHANGA 2ND SEMESTER, SESSION: 2019-21 CC- 5 : HISTORY OF IDEAS UNIT- 1: HISTORY OF IDEAS, ANCIENT AND MEDIEVAL TOPIC :- MOHANDAS KARAMCHAND GANDHI Mohandas Karamchand Gandhi ( 2 October 1869 – 30 January 1948) was an Indian lawyer, anti-colonial nationalist, and political ethicist, who employed nonviolent resistance to lead the successful campaign for India's independence from British Rule, and in turn inspire movements for civil rights and freedom across the world. The honorific Mahātmā (Sanskrit: "great-souled", "venerable"), first applied to him in 1914 in South Africa, is now used throughout the world. Born and raised in a Hindu family in coastal Gujarat, western India, Gandhi was trained in law at the Inner Temple, London, and called to the bar at age 22 in June 1891. After two uncertain years in India, where he was unable to start a successful law practice, he moved to South Africa in 1893 to represent an Indian merchant in a lawsuit. He went on to stay for 21 years. It was in South Africa that Gandhi raised a family, and first employed nonviolent resistance in a campaign for civil rights. In 1915, aged 45, he returned to India. He set about organizing peasants, farmers, and urban labourers to protest against excessive land-tax and discrimination. Assuming leadership of the Indian National Congress in 1921, Gandhi led nationwide campaigns for easing poverty, expanding women's rights, building religious and ethnic amity, ending untouchability, and above all for achieving Swaraj or self-rule.