VOLUME 39 NUMBER 2&3 Combined Issue July-September & October
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Copyright by Aarti Bhalodia-Dhanani 2012
Copyright by Aarti Bhalodia-Dhanani 2012 The Dissertation Committee for Aarti Bhalodia-Dhanani certifies that this is the approved version of the following dissertation: Princes, Diwans and Merchants: Education and Reform in Colonial India Committee: _____________________ Gail Minault, Supervisor _____________________ Cynthia Talbot _____________________ William Roger Louis _____________________ Janet Davis _____________________ Douglas Haynes Princes, Diwans and Merchants: Education and Reform in Colonial India by Aarti Bhalodia-Dhanani, B.A.; M.A. Dissertation 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 Doctor of Philosophy The University of Texas at Austin May 2012 For my parents Acknowledgements This project would not have been possible without help from mentors, friends and family. I want to start by thanking my advisor Gail Minault for providing feedback and encouragement through the research and writing process. Cynthia Talbot’s comments have helped me in presenting my research to a wider audience and polishing my work. Gail Minault, Cynthia Talbot and William Roger Louis have been instrumental in my development as a historian since the earliest days of graduate school. I want to thank Janet Davis and Douglas Haynes for agreeing to serve on my committee. I am especially grateful to Doug Haynes as he has provided valuable feedback and guided my project despite having no affiliation with the University of Texas. I want to thank the History Department at UT-Austin for a graduate fellowship that facilitated by research trips to the United Kingdom and India. The Dora Bonham research and travel grant helped me carry out my pre-dissertation research. -
Volume Ninety-Four : (Feb 17, 1947
1. A LETTER DEVIPUR , February 17, 1947 My reply to your previous letter was still pending when I got this second one from you. But there was nothing in your first letter that needed immediate reply. At present there is great strain on me, both physical and mental. My work here instead of getting easier is becoming more difficult each day, as oppsition is increasing. All the same, my faith and courage are steadily growing. After all, I am here to do or die, am I not? There is no middle course here. .1 It is not certain when the third stage of my tour will begin. I have to reach Haimchar on the 24th. .2 The further programme will depend on how exhausted I feel. I shall be satisfied if God sustains me through the programme even up to the 24th. [From Gujarati] Eklo Jane Re, p. 144 2. ADVICE TO A CONGRESS WORKER3 DEVIPUR , February 17, 1947 Did you realize that by indulging in this vain display you would acerbate communal passions? This display means nothing to me. .4 but it will leave a legacy of ill-will behind which will continue to poison the communal relations in this village for a long time to come. You are a Congressman. Did not it occur to you, knowing my strong views on khadi, that ribbons and buntings made of mill cloth would only hurt me? I wouldn’t have felt so hurt if, instead of floral decorations, you had presented me with garlands of yarn. They are decorative, and 1 Omissions as in the source 2 Ibid 3 A grand reception had been arranged for Gandhiji at Devipur. -
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 -
Charles Freer Andrews. a Paradigm Shifter in Mission Work in India
Perichoresis Volume 11. Issue 1 (2013): 123-144 DOI 10.2478/ perc-2013-0006 CHARLES FREER ANDREWS. A PARADIGM SHIFTER IN MISSION WORK IN INDIA ADRIAN GIORGIOV * Emanuel University of Oradea ABSTRACT. Charles Freer Andrews is one of the outstanding personalities in the history of Christian missions in India. The description of his portrait and missionary activity is not an easy task, especially because of his involvement in the nationalistic movement in India. Andrews was a revolutionary primar- ily in the area of missions. He applied some missionary principles which are widely accepted today, but were hardly understood in his time. It is not the purpose of this study to give a biography of Charles Freer Andrews. There are a number of biographical works that deal with it. This study gives only a short account of his biography in terms of dates, places and events. It is the purpose of this study to reflect on Andrews’ work in India and for India as well as on how his contemporaries and later critics evaluated his philosophy, activity, and achievements. KEY WORDS: Mission, Indian Nationalistic Movement, Catalyst of reconciliation, Christian dialogue with other religions, Incarnational Ministry Introduction Charles Freer Andrews is one of the outstanding personalities in the history of Christian missions in India. The description of his portrait and missionary activity is not an easy task, especially because of his involvement in the nationalistic move- ment in India. Andrews was a revolutionary primarily in the area of missions. He applied some missionary principles which are widely accepted today, but were hardly understood or practiced in his time. -
Ecofeminism in India: from the Chipko Movement to the Case of Narmada Valley Development Project
Master’s Degree Programme Second Cycle (D.M. 270/2004) in International Relations Final Thesis Ecofeminism in India: From the Chipko Movement to the Case of Narmada Valley Development Project Supervisor Ch. Prof. Bruna Bianchi Assistant supervisor Ch. Prof. Geraldine Ludbrook Graduand Eleonora Passantino 836571 Academic Year 2015/ 2016 Contents List of Abbreviations…………..…………………………………………………………..5 Abstract.......................................................................................................................7 Introduction…………………………………………………………………………...……15 I. Ecofeminism in India 1. Introduction: Environment versus Development………………………………...19 1.1. Environmental Movements in India……………………………………….21 1.2. Development Narrative…………………………………………………….22 2. Ecofeminism and Feminist Environmentalism…………………………………..26 2.1. Indian Ecofeminist Theories……………………………………………….28 2.2. The Feminine Principle…………………………………………………….36 2.3. Feminist Political Ecology………………………………………………….39 2.4. Grassroots Responses…………………………………………………….45 II. The Chipko Movement 1. Women and the Forests……………………………………………………………47 2. The Chipko Movement……………………………………………………………..52 2.1. Heritage of Forest Satyagraha in Garhwal Himalaya…………………..54 2.2. Chipko Movement Action…………………………………………………..64 III. The Narmada Valley Development Project 1. The Narmada River………………………………………………………………...73 2. The Narmada Valley Development Project: Environmental and Social Damage……………………………………………………………………………...77 2.1. The Sardar Sarovar Project: Resettlement and Rehabilitation Issue from -
Collected Works of Mahatma Gandhi, Volume 98
1. GIVE AND TAKE1 A Sindhi sufferer writes: At this critical time when thousands of our countrymen are leaving their ancestral homes and are pouring in from Sind, the Punjab and the N. W. F. P., I find that there is, in some sections of the Hindus, a provincial spirit. Those who are coming here suffered terribly and deserve all the warmth that the Hindus of the Indian Union can reasonably give. You have rightly called them dukhi,2 though they are commonly called sharanarthis. The problem is so great that no government can cope with it unless the people back the efforts with all their might. I am sorry to confess that some of the landlords have increased the rents of houses enormously and some are demanding pagri. May I request you to raise your voice against the provincial spirit and the pagri system specially at this time of terrible suffering? Though I sympathize with the writer, I cannot endorse his analysis. Nevertheless I am able to testify that there are rapacious landlords who are not ashamed to fatten themselves at the expense of the sufferers. But I know personally that there are others who, though they may not be able or willing to go as far as the writer or I may wish, do put themselves to inconvenience in order to lessen the suffering of the victims. The best way to lighten the burden is for the sufferers to learn how to profit by this unexpected blow. They should learn the art of humility which demands a rigorous self-searching rather than a search of others and consequent criticism, often harsh, oftener undeserved and only sometimes deserved. -
1. LETTER to WANDA DYNOWSKA Your Letter. You Are Suspicious
1. LETTER TO WANDA DYNOWSKA NEW DELHI, July 7, 1947 MY DEAR UMA, Your letter. You are suspicious. Sardar is not so bad as you imagine. He has no anti-European prejudice. Don’t be sentimental but deal with cold facts and you will succeed. My movement is uncertain. You will come when I am fixed up somewhere. Love. BAPU From a copy: Pyarelal Papers, Courtesy: Pyarelal 2. LETTER TO DR. D. P. GUPTA NEW DELHI, July 7, 1947 DEAR DR. GUPTA, Your letter.1 Faith to be faith stands all trials and thanks God. Are not the prayers of your Muslim neighbours sufficient encoura- gement for you to persist in well-doings? Yours sincerely, M. K. GANDHI From a photostat: C. W. 10570 1 The addressee, whose son had suffered injuries at the hands of Muslim rioters, had written that he could no longer have any faith in the doctrine of winning one’s enemy by love notwithstanding the sympathetic attitude of Muslim neighbours who prayed for his son’s recovery. VOL. 96 : 7 JULY, 1947 - 26 SEPTEMBER, 1947 1 3. LETTER TO ABDUL GHAFFAR KHAN [July 7, 1947]1 DEAR BADSHAH, No news from you. I hope you had my long letter and that you have acted up to it. Your and my honour is involved in strict adherence to non-violence on our part in thought, work and deed. No news up to now (9.30) in the papers.2 Love. BAPU Mahatma Gandhi—The Last Phase, Vol. II, pp. 279–80 4. MESSAGE TO KINDERGARTEN SCHOOL July 7, 1947 Are all the Bal Mandirs which are coming up these days worthy of the name? This is a question to be considered by all who are interested in children’s. -
Shanlax International Journal of Arts, Science and Humanities
Shanlax International Journal of Arts, Science and Humanities (A PEER-Reviewed-Refereed/Scholarly Quarterly Journal with Impact Factor) Vol. 5 Special Issue 2 September, 2017 Impact Factor: 3.025 ISSN: 2321 – 788X UGC approved Journal No: 43960 National Seminar on GENDER AND LAW: A CHALLENGE TO SAFE WORLD ORDER 20 & 21 September 2017 Organized By RC: 10 Gender Studies - Indian Sociological Society (ISS) And Department of Sociology Volume – 2 Special Issue Editor Dr.C.Hilda Devi Professor Department of Sociology Mother Teresa Women's University MOTHER TERESA WOMEN’S UNIVERSITY Kodaikanal PREFACE GENDER AND LAW: A CHALLENGE TO SAFE WORLD ORDER Law and Gender equality, maps the issue of Gender and Law reforms upon a canvas of History and Politics, and explores strategies which could safeguard women’s rights within India’s fear of complex social and political boundaries. Law is pervasive and affects many aspects of people’s lives, women and men alike. Law and justice impact people’s capacity to accumulate endowments, enjoy returns to such endowments, access rights and resources, and act as free, autonomous agents in society. The World Development Report (WDR) 2012 on Gender Equality and Development highlights the relevant role of law and justice in achieving gender equality. Teaching about gender is increasingly looked as a way to make progress in a global culture that continues to uphold men and boys' entitlement to control women and girls. The Convention on the Elimination of All Forms of Discrimination against Women, ratified by the UK in April 1986, is an international bill of rights for women which recognizes the role of culture and tradition in perpetuating gender discrimination. -
Volume Ninety-Seven : (Sep 27, 1947
1. HINDUSTANI 1 Shri Kakasaheb Kalelkar writes: If the Muslims of the Indian Union affirm their loyalty to the Union, will they accept Hindustani as the national language and learn the Urdu and Nagari scripts? Unless you give your clear opinion on this, the work of the Hindustani Prachar Sabha will become very difficult. Cannot Maulana Azad give his clear opinion on the subject? Kakasaheb says nothing new in his letter. But the subject has acquired added importance at the present juncture. If the Muslims in India owe loyalty to India and have chosen to make it their home of their own free will, it is their duty to learn the two scripts. It is said that the Hindus have no place in Pakistan. So they migrate to the Indian Union. In the event of a war between the Union and Pakistan, the Muslims of the Indian Union should be prepared to fight against Pakistan. It is true that there should be no war between the two dominions. They have to live as friends or die as such. The two will have to work in close co-operation. In spite of being independent of each other, they will have many things in common. If they are enemies, they can have nothing in common. If there is genuine friendship, the people of both the States can be loyal to both. They are both members of the same Commonwealth of nations. How can they become enemies of each other? But that discussion is unnecessary here. The Union must have a common inter provincial speech. -
Redalyc.Writing Educational Spaces in Twentieth-Century Reformist
Social and Education History E-ISSN: 2014-3567 [email protected] Hipatia Press España Bagchi, Barnita Writing Educational Spaces in Twentieth-Century Reformist Indian Discourse Social and Education History, vol. 1, núm. 1, febrero, 2012, pp. 78-100 Hipatia Press Barcelona, España Available in: http://www.redalyc.org/articulo.oa?id=317027589005 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative Instructions for authors, subscriptions and further details: http://hse.hipatiapress.com Writing Educational Spaces in Twentieth Century Reformist Indian Discourse Barnita Bagchi1 1) Utrecht University Date of publication: February 23rd, 2012 To cite this article: Barnita, B. (2012). Writing Educational Spaces in Twentieth Century Reformist Indian Discourse. Social and Education History,1 (1), 78100. doi: 10.4471/hse.2012.04 To link this article: http://dx.doi.org/10.4471/hse.2012.04 PLEASE SCROLL DOWN FOR ARTICLE The terms and conditions of use are related to the Open Journal System and to Creative Commons NonCommercial and NonDerivative License. HSE Social and Education History Vol. 1 No. 1 February 2012 pp. 78 100 Writing Educational Spaces in Twentieth Century Reformist Indian Discourse Barnita Bagchi Utrecht University Abstract This paper analyses discourse and practice around educational spaces in twentiethcentury India, with attention to notions of region, nation, and the international, and a concurrent focus on the gendering of such spaces. My focus is 19201960. -
Moved by Love the Memoirs of Vinoba Bhave
MOVED BY LOVE THE MEMOIRS OF VINOBA BHAVE (By Kalindi , Translated into English by Marjorie Sykes ) Preface This book is not Vinobaji's autobiography. He himself used to say that if he were to sit down and write, the result would not be 'the story of the self', I but a story of the 'not-self', because he was 'Vinoba the forgetful'. So he neither wrote nor dictated any such story of the not-self. But during the course of his thousands of talks he used to illustrate his topics by examples from experience, and these naturally included some incidents from his own life. This book is simply an attempt to pick out such incidents from different places and string them together. It follows that there are limits to what can be done. This is not a complete life story, only a glimpse of it. There is no attempt to give a full picture of every event, every thought, every step of the way. It brings together only chose incidents and stories which are to be had in Vinoba's own words. Some important events may therefore not be found in it, and in some places it will seem incomplete,, because the principle followed is to use only Vinoba's own account. Nevertheless, in spite of these limitations the glimpses will be found to be complete in themselves. Children are fond of playing with a 'jigsaw puzzle', where a complete picture, painted on a wooden plank, has been cut up into small parts of many shapes and sizes; the aim is to fit them together into their proper places and so re-build the picture. -
Eminent Indian Educationists : Their Life and Thoughts Marjorie Sykes - a Profile Anil Sethi*
3 Eminent Indian Educationists : Their Life and Thoughts Marjorie Sykes - A Profile Anil Sethi* Some of you would have heard of Marjorie Sykes (1905-1995), one of the outstanding school teachers and educationalists in India. Not only are Sykes’s life and work a great inspiration, she also offered innumerable insights into education, schools and teaching as a calling. This short essay introduces you to the educational world of Marjorie Sykes. Sykes was one of those foreigners who chose to become Indian because India held out an extraordinary charm for her. She first savoured this Madras (now Chennai). She stayed through the ideas and examples of on until the 1990s, absorbed in a some of the stalwarts of our national wide variety of ideas, activities and movement. British by birth, Sykes projects inspired by Gandhi, Tagore, came to India in the autumn of 1928 C.F. Andrews and various Christian to teach at Bentick Girls’ High School, traditions, notably Quakerism1. Marjorie Sykes painted life on * Professor, Department of Education in Social Sciences and Humanities, NCERT New Delhi 1 Quakerism: a Christian movement devoted to peaceful principles, eschewing formal doctrine, sacraments, and ordained ministers and believing in the inward authority of experience. The Quakers’ emphasis on spiritual equality, made them sensitive to social justice. They were empathetic to the cause of Indian nationalism and many of them were Mahatma Gandhi’s trusted friends. Sykes was so influenced by the movement and its work in India that she authored the book, Quakers in India: A Forgotten Century (London, 1980). a vast canvas.