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THE DEVADASI SYSTEM: Temple Prostitution in India
UCLA UCLA Women's Law Journal Title THE DEVADASI SYSTEM: Temple Prostitution in India Permalink https://escholarship.org/uc/item/37z853br Journal UCLA Women's Law Journal, 22(1) Author Shingal, Ankur Publication Date 2015 DOI 10.5070/L3221026367 Peer reviewed eScholarship.org Powered by the California Digital Library University of California THE DEVADASI SYSTEM: Temple Prostitution in India Ankur Shingal* Introduction Sexual exploitation, especially of children, is an internation- al epidemic.1 While it is difficult, given how underreported such crimes are, to arrive at accurate statistics regarding the problem, “it is estimated that approximately one million children (mainly girls) enter the multi-billion dollar commercial sex trade every year.”2 Although child exploitation continues to persist, and in many in- stances thrive, the international community has, in recent decades, become increasingly aware of and reactive to the issue.3 Thanks in large part to that increased focus, the root causes of sexual exploita- tion, especially of children, have become better understood.4 While the issue is certainly an international one, spanning nearly every country on the globe5 and is one that transcends “cul- tures, geography, and time,” sexual exploitation of minors is perhaps * J.D., Class of 2014, University of Chicago Law School; B.A. in Political Science with minor in South Asian Studies, Class of 2011, University of Califor- nia, Los Angeles. Currently an Associate at Quinn Emanuel Urquhart and Sul- livan, LLP. I would like to thank Misoo Moon, J.D. 2014, University of Chicago Law School, for her editing and support. 1 Press Release, UNICEF, UNICEF calls for eradication of commercial sexual exploitation of children (Dec. -
Protection of Lives and Dignity of Women Report on Violence Against Women in India
Protection of lives and dignity of women Report on violence against women in India Human Rights Now May 2010 Human Rights Now (HRN) is an international human rights NGO based in Tokyo with over 700 members of lawyers and academics. HRN dedicates to protection and promotion of human rights of people worldwide. [email protected] Marukou Bldg. 3F, 1-20-6, Higashi-Ueno Taitou-ku, Tokyo 110-0015 Japan Phone: +81-3-3835-2110 Fax: +81-3-3834-2406 Report on violence against women in India TABLE OF CONTENTS Ⅰ: Summary 1: Purpose of the research mission 2: Research activities 3: Findings and Recommendations Ⅱ: Overview of India and the Status of Women 1: The nation of ―diversity‖ 2: Women and Development in India Ⅲ: Overview of violence and violation of human rights against women in India 1: Forms of violence and violation of human rights 2: Data on violence against women Ⅳ: Realities of violence against women in India and transition in the legal system 1: Reality of violence against women in India 2: Violence related to dowry death 3: Domestic Violence (DV) 4: Sati 5: Female infanticides and foeticide 6: Child marriage 7: Sexual violence 8: Other extreme forms of violence 9: Correlations Ⅴ: Realities of Domestic Violence (DV) and the implementation of the DV Act 1: Campaign to enact DV act to rescue, not to prosecute 2: Content of DV Act, 2005 3: The significance of the DV Act and its characteristics 4: The problem related to the implementation 5: Impunity of DV claim 6: Summary Ⅵ: Activities of the government, NGOs and international organizations -
Compounding Injustice: India
INDIA 350 Fifth Ave 34 th Floor New York, N.Y. 10118-3299 http://www.hrw.org (212) 290-4700 Vol. 15, No. 3 (C) – July 2003 Afsara, a Muslim woman in her forties, clutches a photo of family members killed in the February-March 2002 communal violence in Gujarat. Five of her close family members were murdered, including her daughter. Afsara’s two remaining children survived but suffered serious burn injuries. Afsara filed a complaint with the police but believes that the police released those that she identified, along with many others. Like thousands of others in Gujarat she has little faith in getting justice and has few resources with which to rebuild her life. ©2003 Smita Narula/Human Rights Watch COMPOUNDING INJUSTICE: THE GOVERNMENT’S FAILURE TO REDRESS MASSACRES IN GUJARAT 1630 Connecticut Ave, N.W., Suite 500 2nd Floor, 2-12 Pentonville Road 15 Rue Van Campenhout Washington, DC 20009 London N1 9HF, UK 1000 Brussels, Belgium TEL (202) 612-4321 TEL: (44 20) 7713 1995 TEL (32 2) 732-2009 FAX (202) 612-4333 FAX: (44 20) 7713 1800 FAX (32 2) 732-0471 E-mail: [email protected] E-mail: [email protected] E-mail: [email protected] July 2003 Vol. 15, No. 3 (C) COMPOUNDING INJUSTICE: The Government's Failure to Redress Massacres in Gujarat Table of Contents I. Summary............................................................................................................................................................. 4 Impunity for Attacks Against Muslims............................................................................................................... -
GLOBAL CENSORSHIP Shifting Modes, Persisting Paradigms
ACCESS TO KNOWLEDGE RESEARCH GLOBAL CENSORSHIP Shifting Modes, Persisting Paradigms edited by Pranesh Prakash Nagla Rizk Carlos Affonso Souza GLOBAL CENSORSHIP Shifting Modes, Persisting Paradigms edited by Pranesh Pra ash Nag!a Ri" Car!os Affonso So$"a ACCESS %O KNO'LE(GE RESEARCH SERIES COPYRIGHT PAGE © 2015 Information Society Project, Yale Law School; Access to Knowle !e for "e#elo$ment %entre, American Uni#ersity, %airo; an Instituto de Technolo!ia & Socie a e do Rio+ (his wor, is $'-lishe s'-ject to a %reati#e %ommons Attri-'tion./on%ommercial 0%%.1Y./%2 3+0 In. ternational P'-lic Licence+ %o$yri!ht in each cha$ter of this -oo, -elon!s to its res$ecti#e a'thor0s2+ Yo' are enco'ra!e to re$ro 'ce, share, an a a$t this wor,, in whole or in part, incl' in! in the form of creat . in! translations, as lon! as yo' attri-'te the wor, an the a$$ro$riate a'thor0s2, or, if for the whole -oo,, the e itors+ Te4t of the licence is a#aila-le at <https677creati#ecommons+or!7licenses7-y.nc73+07le!alco e8+ 9or $ermission to $'-lish commercial #ersions of s'ch cha$ter on a stan .alone -asis, $lease contact the a'thor, or the Information Society Project at Yale Law School for assistance in contactin! the a'thor+ 9ront co#er ima!e6 :"oc'ments sei;e from the U+S+ <m-assy in (ehran=, a $'-lic omain wor, create by em$loyees of the Central Intelli!ence A!ency / em-assy of the &nite States of America in Tehran, de$ict. -
Rise of Communalism
Rise of Communalism Program: B.A. Honours Subject: History Paper: VII Dr. Deepti Tiwari Assistant Professor H.O.D., Department of History, Magadh Mahila College,Patna University [email protected] 9451545311 1 Communalism is basically an ideology on which communal politics is based. Communalism believes that the people of different religions have different interests in political and economic matters. It is sometimes said to put the interests of the community above the interests of the individual. Communalism, in a broad sense means a strong attachment to one’s own community. In popular discourse in India, it is understood as unhealthy attachment to one’s own religion. However it has turned to take a negative meaning where people start promoting the interests of one community over another. It has been used as a political propaganda tool to create divide, differences and tensions between the communities on the basis of religious and ethnic identity leading to communal hatred and violence. In ancient Indian society, people of different faith coexisted peacefully. While, religion was an important part of people’s lives but there was no communal ideology or communal politics. Along with the rise of nationalism, communalism too made its appearance around the end of the nineteenth century and posed the biggest threat to the unity of the Indian people and the national movement. It is not true that communalism was a remnant of, or survival from, the medieval period. Though religion was an important part of people’s lives and they did sometimes quarrel over religion, there was hardly any communal ideology or communal politics before the 1870s. -
Hungry Bengal: War, Famine, Riots, and the End of Empire 1939-1946
Hungry Bengal: War, Famine, Riots, and the End of Empire 1939-1946 By Janam Mukherjee A dissertation submitted in partial fulfillment of the requirement for the degree of Doctor of Philosophy (Anthropology and History) In the University of Michigan 2011 Doctoral Committee: Professor Barbara D. Metcalf, Chair Emeritus Professor David W. Cohen Associate Professor Stuart Kirsch Associate Professor Christi Merrill 1 "Unknown to me the wounds of the famine of 1943, the barbarities of war, the horror of the communal riots of 1946 were impinging on my style and engraving themselves on it, till there came a time when whatever I did, whether it was chiseling a piece of wood, or burning metal with acid to create a gaping hole, or cutting and tearing with no premeditated design, it would throw up innumerable wounds, bodying forth a single theme - the figures of the deprived, the destitute and the abandoned converging on us from all directions. The first chalk marks of famine that had passed from the fingers to engrave themselves on the heart persist indelibly." 2 Somnath Hore 1 Somnath Hore. "The Holocaust." Sculpture. Indian Writing, October 3, 2006. Web (http://indianwriting.blogsome.com/2006/10/03/somnath-hore/) accessed 04/19/2011. 2 Quoted in N. Sarkar, p. 32 © Janam S. Mukherjee 2011 To my father ii Acknowledgements I would like to thank first and foremost my father, Dr. Kalinath Mukherjee, without whom this work would not have been written. This project began, in fact, as a collaborative effort, which is how it also comes to conclusion. His always gentle, thoughtful and brilliant spirit has been guiding this work since his death in May of 2002 - and this is still our work. -
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 -
The Sati- a Matter of High Caste Hindus Or a General Hindu Culture: a Case Study of Roop Kanwar
Journal of Political Studies, Vol. 18, Issue 1, 141- 153 The Sati- a matter of high caste Hindus or a general Hindu Culture: A case study of Roop Kanwar. Syed Hussain Shaheed Soherwordi∗ The immolation of a widow on her late husband’s funeral pyre, which became known as sati, is considered to be the strongest expression of marital velour that a woman could demonstrate. It was declared illegal in 1829 by the British. Due to the low status of women in India, it is often the only way a widow will be revered following the passing of her husband and therefore often considered the only option appropriate. A prominent case of sati that has occurred within recent years has been the immolation of Roop Kanwar in the village of Rajasthan during September of 1987. With this case in view, Sati has become a modern phenomenon, and the reactions towards Roop Kanwar suggest that Sati is not wholly embodied within Hindu culture. Supporters of Sati are from the Rajput community and even then there is a definite line between the worship of Sati and the actual practice of it. Key Words: Sati, India, Roop Kanwar, Hindu Culture, Rajputs. Modern day sati is a subject under much scrutiny. It is a particularly startling concept traditionally bound within Hindu culture. Sati is an issue that people of the West find difficult to understand and one that is defined as something one commits, whereas Hindi speakers define sati as something in which one becomes. In Hindi, Sati means “good woman” (Harlan,1992: 115). -
D. D. Kosambi History and Society
D. D. KOSAMBI ON HISTORY AND SOCIETY PROBLEMS OF INTERPRETATION DEPARTMENT OF HISTORY UNIVERSITY OF BOMBAY, BOMBAY PREFACE Man is not an island entire unto himself nor can any discipline of the sciences or social sciences be said to be so - definitely not the discipline of history. Historical studies and works of historians have contributed greatly to the enrichment of scientific knowledge and temper, and the world of history has also grown with and profited from the writings in other branches of the social sciences and developments in scientific research. Though not a professional historian in the traditional sense, D. D. Kosambi cre- ated ripples in the so-called tranquil world of scholarship and left an everlasting impact on the craft of historians, both at the level of ideologi- cal position and that of the methodology of historical reconstruction. This aspect of D. D. Kosambi s contribution to the problems of historical interpretation has been the basis for the selection of these articles and for giving them the present grouping. There have been significant developments in the methodology and approaches to history, resulting in new perspectives and giving new meaning to history in the last four decades in India. Political history continued to dominate historical writings, though few significant works appeared on social history in the forties, such as Social and Rural Economy of North- ern India by A. N. Bose (1942-45); Studies in Indian Social Polity by B. N. Dutt (1944), and India from Primitive Communism to Slavery by S. A. Dange (1949). It was however with Kosambi’s An Introduction to the study of Indian History (1956), that historians focussed their attention more keenly on modes of production at a given level of development to understand the relations of production - economic, social and political. -
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. -
India – IND39899 – Arya Samaj – Conflict with Sikhs – Punjab 13 February 2012
Country Advice India India – IND39899 – Arya Samaj – Conflict with Sikhs – Punjab 13 February 2012 1. Please provide some background information on the Brahmin Arya Samag BAS, e.g. its purpose, where it is based, and the nature of its activities. No exact matches were located for a group named ‘Brahmin Arya Samag’. Information has been located referring to the Arya Samaj, which is a Hindu sect.1 2 The first Arya Samaj was established in in 1875. In terms of geographical presence, two journal articles were located which state that the first Arya Samaj was located in Mumbai.3 4 However, another source, available on the Princeton University Press website, states that the first Arya Samaj was located in Punjab.5 Its founder, Swami Dayanand, was apparently from a Brahmin family, although sources differ as to whether he was born at Tankara, Guijarat6 or at Kathiawar, north of Mumbai.7 According to the Arya Samaj Australian chapter’s website, the movement initially gained footholds in Punjab, Uttar Pradesh, Bihar and Rajasthan states. Eventually, the movement came to have a national presence.8 A book published in 2004 stated that Arya Samaj continued to be active across India and internationally: Almost all Indian states, except probably Meghalaya and Nagaland, today have flourishing Arya Samajes and most of them boast of a provincial organisation of their 1UK Home Office 2004, India Country Report, October, Section 6.30 2 ‘Religions and Castes’ (Undated), Department of Revenue, Rehabilitation and Disaster Management website http://punjabrevenue.nic.in/gaz_asr9.htm – Accessed 27 January 2012 3 Sharma, S.K. -
Film Genres, the Muslim Social, and Discourses of Identity C. 1935–1945
Article BioScope Film Genres, the Muslim Social, and 6(1) 27–43 © 2015 Screen South Asia Trust Discourses of Identity c. 1935–1945 SAGE Publications sagepub.in/home.nav DOI: 10.1177/0974927615586930 http://bioscope.sagepub.com Ravi S. Vasudevan1 Abstract This article explores the phenomenon of the Muslim social film and “Islamicate” cinema of pre-Partition India to suggest a significant background to cinema’s function in the emergence of new states. In particu- lar, it seeks to provide an account of how discussions of genre and generic difference framed issues of audience and identity in the studio period of Indian film, broadly between the mid-1930s and mid-1940s. Rather than focus too narrowly on identity discourses in the cinema, I try to move among amorphous and dispersed senses of audience, more calibrated understandings related to a trade discourse of who films would appeal to, and finally, an agenda of social representation and audience address that sought to develop in step with a secular nationalist imagining of the Muslim community and its transformation. Keywords Muslim social, Mehboob, K.A. Abbas, Islamicate, oriental, Lahore This article explores the phenomenon of the Muslim social film and “Islamicate” cinema of pre-Partition India to suggest a significant background to cinema’s function in the emergence of new states. In particu- lar, it seeks to provide an account of how discussions of genre and generic difference framed issues of audience and identity in the studio period of Indian film, broadly between the mid-1930s and mid-1940s. Rather than focus too narrowly on identity discourses in the cinema, I try to move among amorphous and dispersed senses of audience, more calibrated understandings related to a trade discourse of who films would appeal to, and finally, an agenda of social representation and audience address that sought to develop in step with a secular nationalist imagining of the Muslim community and its transformation.