The People of India
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ODISHA REVIEW VOL. LXXI NO. 5 DECEMBER - 2014 MADHUSUDAN PADHI, I.A.S. Commissioner-cum-Secretary RANJIT KUMAR MOHANTY, O.A.S, ( SAG) Director DR. LENIN MOHANTY Editor Editorial Assistance Production Assistance Bibhu Chandra Mishra Debasis Pattnaik Bikram Maharana Sadhana Mishra Cover Design & Illustration D.T.P. & Design Manas Ranjan Nayak Hemanta Kumar Sahoo Photo Raju Singh Manoranjan Mohanty The Odisha Review aims at disseminating knowledge and information concerning Odisha’s socio-economic development, art and culture. Views, records, statistics and information published in the Odisha Review are not necessarily those of the Government of Odisha. Published by Information & Public Relations Department, Government of Odisha, Bhubaneswar - 751001 and Printed at Odisha Government Press, Cuttack - 753010. For subscription and trade inquiry, please contact : Manager, Publications, Information & Public Relations Department, Loksampark Bhawan, Bhubaneswar - 751001. Five Rupees / Copy E-mail : [email protected] Visit : http://odisha.gov.in Contact : 9937057528(M) CONTENTS Shrikshetra, Matha and its Impact Subhashree Mishra ... 1 Good Governance ... 3 India International Trade Fair - 2014 : An Overview Smita Kar ... 7 Mo Kahani' - The Memoir of Kunja Behari Dash : A Portrait Gallery of Pre-modern Rural Odisha Dr. Shruti Das ... 10 Protection of Fragile Ozone Layer of Earth Dr. Manas Ranjan Senapati ... 17 Child Labour : A Social Evil Dr. Bijoylaxmi Das ... 19 Reflections on Mahatma Gandhi's Life and Vision Dr. Brahmananda Satapathy ... 24 Christmas in Eternal Solitude Sonril Mohanty ... 27 Dr. B.R. Ambedkar : The Messiah of Downtrodden Rabindra Kumar Behuria ... 28 Untouchable - An Antediluvian Aspersion on Indian Social Stratification Dr. Narayan Panda ... 31 Kalinga, Kalinga and Kalinga Bijoyini Mohanty .. -
List of OBC Approved by SC/ST/OBC Welfare Department in Delhi
List of OBC approved by SC/ST/OBC welfare department in Delhi 1. Abbasi, Bhishti, Sakka 2. Agri, Kharwal, Kharol, Khariwal 3. Ahir, Yadav, Gwala 4. Arain, Rayee, Kunjra 5. Badhai, Barhai, Khati, Tarkhan, Jangra-BrahminVishwakarma, Panchal, Mathul-Brahmin, Dheeman, Ramgarhia-Sikh 6. Badi 7. Bairagi,Vaishnav Swami ***** 8. Bairwa, Borwa 9. Barai, Bari, Tamboli 10. Bauria/Bawria(excluding those in SCs) 11. Bazigar, Nat Kalandar(excluding those in SCs) 12. Bharbhooja, Kanu 13. Bhat, Bhatra, Darpi, Ramiya 14. Bhatiara 15. Chak 16. Chippi, Tonk, Darzi, Idrishi(Momin), Chimba 17. Dakaut, Prado 18. Dhinwar, Jhinwar, Nishad, Kewat/Mallah(excluding those in SCs) Kashyap(non-Brahmin), Kahar. 19. Dhobi(excluding those in SCs) 20. Dhunia, pinjara, Kandora-Karan, Dhunnewala, Naddaf,Mansoori 21. Fakir,Alvi *** 22. Gadaria, Pal, Baghel, Dhangar, Nikhar, Kurba, Gadheri, Gaddi, Garri 23. Ghasiara, Ghosi 24. Gujar, Gurjar 25. Jogi, Goswami, Nath, Yogi, Jugi, Gosain 26. Julaha, Ansari, (excluding those in SCs) 27. Kachhi, Koeri, Murai, Murao, Maurya, Kushwaha, Shakya, Mahato 28. Kasai, Qussab, Quraishi 29. Kasera, Tamera, Thathiar 30. Khatguno 31. Khatik(excluding those in SCs) 32. Kumhar, Prajapati 33. Kurmi 34. Lakhera, Manihar 35. Lodhi, Lodha, Lodh, Maha-Lodh 36. Luhar, Saifi, Bhubhalia 37. Machi, Machhera 38. Mali, Saini, Southia, Sagarwanshi-Mali, Nayak 39. Memar, Raj 40. Mina/Meena 41. Merasi, Mirasi 42. Mochi(excluding those in SCs) 43. Nai, Hajjam, Nai(Sabita)Sain,Salmani 44. Nalband 45. Naqqal 46. Pakhiwara 47. Patwa 48. Pathar Chera, Sangtarash 49. Rangrez 50. Raya-Tanwar 51. Sunar 52. Teli 53. Rai Sikh 54 Jat *** 55 Od *** 56 Charan Gadavi **** 57 Bhar/Rajbhar **** 58 Jaiswal/Jayaswal **** 59 Kosta/Kostee **** 60 Meo **** 61 Ghrit,Bahti, Chahng **** 62 Ezhava & Thiyya **** 63 Rawat/ Rajput Rawat **** 64 Raikwar/Rayakwar **** 65 Rauniyar ***** *** vide Notification F8(11)/99-2000/DSCST/SCP/OBC/2855 dated 31-05-2000 **** vide Notification F8(6)/2000-2001/DSCST/SCP/OBC/11677 dated 05-02-2004 ***** vide Notification F8(6)/2000-2001/DSCST/SCP/OBC/11823 dated 14-11-2005 . -
Hinduism Around the World
Hinduism Around the World Numbering approximately 1 billion in global followers, Hinduism is the third-largest religion in the world. Though more than 90 percent of Hindus live on the Indian subcontinent (India, Pakistan, Bangladesh, Sri Lanka, Nepal, and Bhutan), the Hindu diaspora’s impact can still be felt today. Hindus live on every continent, and there are three Hindu majority countries in the world: India, Nepal, and Mauritius. Hindu Diaspora Over Centuries Hinduism began in the Indian subcontinent and gradually spread east to what is now contemporary Southeast Asia. Ancient Hindu cultures thrived as far as Cambodia, Thailand, the Philippines, Vietnam, and Indonesia. Some of the architectural works (including the famous Angkor Wat temple in Cambodia) still remain as vestiges of Hindu contact. Hinduism in Southeast Asia co-worshipped with Buddhism for centuries. However, over time, Buddhism (and later Islam in countries such as Indonesia) gradually grew more prominent. By the 10th century, the practice of Hinduism in the region had waned, though its influence continued to be strong. To date, Southeast Asia has the two highest populations of native, non-Indic Hindus: the Balinese Hindus of Indonesia and the Cham people of Vietnam. The next major migration took place during the Colonial Period, when Hindus were often taken as indentured laborers to British and Dutch colonies. As a result, Hinduism spread to the West Indies, Fiji, Copyright 2014 Hindu American Foundation Malaysia, Mauritius, and South Africa, where Hindus had to adjust to local ways of life. Though the Hindu populations in many of these places declined over time, countries such as Guyana, Mauritius, and Trinidad & Tobago, still have significant Hindu populations. -
SOCIAL DYNAMIC STATUS and ITS REFLECTION on USE of FAMILY PLANNING METHODS in an INDIAN VILLAGE: the CASE of ‘GAURA’ VILLAGE (UP), INDIA Vimalesh Kumar Singh &
52/TheThe Third Third Pole, Pole Vol. 5-7, PP 52-61:2007 SOCIAL DYNAMIC STATUS AND ITS REFLECTION ON USE OF FAMILY PLANNING METHODS IN AN INDIAN VILLAGE: THE CASE OF ‘GAURA’ VILLAGE (UP), INDIA Vimalesh Kumar Singh &. M. B. Singh Department of Geography, Banaras Hindu University, Varanasi-221005, U P India [email protected] Abstract Present paper aims at examining the recent transformation of the village society, which is caste ridden, conservative and sluggish to adopt new innovations. The paper is mainly based on primary data collected through interview schedules from 80 families and 123 married women respondents on stratified random basis from Gaura village of Mirzapur District, Uttar Pradesh. On the basis of social dynamic status in a rural population of Gaura village the study pinpoints that Yadav, Gupta, Lohar, and Harijan (Scheduled caste) castes are static communities while Kurmi has been found single progressive caste. Brahmin and Kumhar are categorized as retrogressive castes. The paper also highlights the position of spouse on the practice of family planning methods. This study was undertaken to assess the extent of awareness among married women towards the various aspects of family planning. It was found that majority of the respondents had knowledge and awareness about various aspects of family planning but its adoption is of low magnitude. Women were the major users of permanently contraceptives (tubectomy) as contrary to men. Some women were found with the use of oral pills but the use of loops, condom and copper-T was almost absent in the study village. Key words: Family planning attitude, never users, contraceptives, caste, traditional social hierarchy. -
Diverse Genetic Origin of Indian Muslims: Evidence from Autosomal STR Loci
Journal of Human Genetics (2009) 54, 340–348 & 2009 The Japan Society of Human Genetics All rights reserved 1434-5161/09 $32.00 www.nature.com/jhg ORIGINAL ARTICLE Diverse genetic origin of Indian Muslims: evidence from autosomal STR loci Muthukrishnan Eaaswarkhanth1,2, Bhawna Dubey1, Poorlin Ramakodi Meganathan1, Zeinab Ravesh2, Faizan Ahmed Khan3, Lalji Singh2, Kumarasamy Thangaraj2 and Ikramul Haque1 The origin and relationships of Indian Muslims is still dubious and are not yet genetically well studied. In the light of historically attested movements into Indian subcontinent during the demic expansion of Islam, the present study aims to substantiate whether it had been accompanied by any gene flow or only a cultural transformation phenomenon. An array of 13 autosomal STR markers that are common in the worldwide data sets was used to explore the genetic diversity of Indian Muslims. The austere endogamy being practiced for several generations was confirmed by the genetic demarcation of each of the six Indian Muslim communities in the phylogenetic assessments for the markers examined. The analyses were further refined by comparison with geographically closest neighboring Hindu religious groups (including several caste and tribal populations) and the populations from Middle East, East Asia and Europe. We found that some of the Muslim populations displayed high level of regional genetic affinity rather than religious affinity. Interestingly, in Dawoodi Bohras (TN and GUJ) and Iranian Shia significant genetic contribution from West Asia, especially Iran (49, 47 and 46%, respectively) was observed. This divulges the existence of Middle Eastern genetic signatures in some of the contemporary Indian Muslim populations. -
August 19, 2021 Dear President and Esteemed University Administrators
August 19, 2021 Dear President and esteemed university administrators, We write to you to express our serious concern regarding an event to be held September 10-12, 2021, entitled “Dismantling Global Hindutva” (DGH). This event is being promoted as co-sponsored by your institution with your institution’s name and logo appearing on the DGH website, promotional materials, and social media posts. If this event is not endorsed by your institution, or if the logo is being utilized in contravention to university policy, we respectfully request that you: 1. ask the event organizers to remove your university’s name and logo from its website, promotional materials, and social media posts, 2. ensure the safety and wellbeing of Hindu students, faculty, and staff on your campus who may feel targeted, threatened, or face hostility or harassment as a result of this partisan, anti-Hindu event. The Hindu American Foundation (HAF) which we represent, wholeheartedly supports free speech and academic freedom as we are guided by the Hindu precepts of satya (truthfulness), vāda and saṃvāda (debate and discussion), and viveka (discernment). We ask that institutions of higher learning support the same and also privilege academic integrity by promoting open inquiry, encouraging a diversity of viewpoints, and modeling constructive disagreement. This event, however, is the antithesis of all of these values. The DGH organizers trade on the prestige of your institution’s name to host, not an academic conference, but a partisan event related to politics in India. The event platforms activists with extensive histories of amplifying Hinduphobic discourse even while denying the existence of Hinduphobia. -
O)){|P in SOCIOLOGY
SOCIO-ECONOMIC DEPRIVATION OF MUSLIMS IN LOCK AND LAC INDUSTRIES: A COMPARATIVE STUDY OF ALIGARH AND HYDERABAD ABSTRACT THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF IBoctor of $i)tlos;o)){|p IN SOCIOLOGY BY SADAF NASIR UNDER THE SUPERVISION OF PROF. ARDUL MATIN DEPARTMENT OF SOCIOLOGY AND ?50CIAL WORK ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 2011 ABSTRACT The title of the thesis is 'Socio-Economic Deprivation of MusUms in Lock and Lac Industries: A Comparative Study of AUgarh and Hyderabad'. The focus of the study is to examine dispossession and loss of downtrodden Muslim workers of Aligarh lock industry and Hyderabad lac industry respectively. Deprivation of Muslim workers have been examined in terms of (a) material deprivation, (b) Social deprivation, (c) multiple deprivation viz. low income, poor housing and unemployment. The present study is primarily based on field work carried out during April 2009 to March 2010 in Aligarh (U.P.) and Hyderabad (A.P.). The objectives of this study are to explore the socio-economic deprivation of Muslims in Aligarh Lock Industry (Uttar Pradesh) and Hyderabad Lac Industry (Andhra Pradesh) within the fi-amework of relative deprivation. Important issues in this study are as follows: (1) Selected socio-economic indicators viz., family backgroimd, education, income, housing status, health and hygiene and political dimension of the respondents are to be assessed in Aligarh and Hyderabad. (2) To explore the causes and consequences of socio-economic deprivation of Muslims in the lock and Lac industries. (3) To examine, whether the Muslim children supplement to their family income? (3) To assess how and why the Muslims in lock and lac industry are socially and economically deprived. -
5 : How Hindus Worship
29 March 2020 #5 4-6 : Describe the different forms of worship : HOW HINDUS WORSHIP 7-9 : Explain the importance of worship Key Question : What are Puja and Arati? KEY DIFFERENCES IN WORSHIP IN SHAIVISM AND VAISHNAVISM : Read through the information sheets and create a table of differences between the way Shaivites and Vaishnavas worship. Shaivism Vaishnavism 4-6 : Describe the Arati ceremony / 7-9 : Explain the ritual of Puja Key Question : What are Puja and Arati? VAISHNAVISM : Vaishnavism is one particular tradition or denomination within Hinduism, which focuses on the worship of Vishnu. It has become very popular in Britain in the last sixty years due to the International Society for Krishna Consciousness (ISKCON), also known as the Hare Krishna movement. Vaishnava worship is based on the Upanishads, the Vedas and the Puranas, especially the Bhagavad Gita and concentrates on the concept of bhakti (personal devotion). Worship often consists of praying specific mantras (for example ‘Hare Krishna’) and the practice of repetitive prayer known as ‘japa’. Some consider Shiva to be a Vaishnava, and one well-known picture shows Rama praying before Shiva, that is, an avatar of Krishna praying before the god Shiva. Vaishnavas consider that Vishnu is within them as the ‘antaryami’ or God within, and their aim in life is to serve Vishnu or one of his avatars in the spiritual realm of vaikuntha. 4-6 : Describe the Arati ceremony / 7-9 : Explain the ritual of Puja Key Question : What are Puja and Arati? SHAIVISM : Shaivites, or Shaivas, are the second largest group of Hindus in India today. -
Copyright by Mohammad Raisur Rahman 2008
Copyright by Mohammad Raisur Rahman 2008 The Dissertation Committee for Mohammad Raisur Rahman certifies that this is the approved version of the following dissertation: Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India Committee: _____________________________________ Gail Minault, Supervisor _____________________________________ Cynthia M. Talbot _____________________________________ Denise A. Spellberg _____________________________________ Michael H. Fisher _____________________________________ Syed Akbar Hyder Islam, Modernity, and Educated Muslims: A History of Qasbahs in Colonial India by Mohammad Raisur Rahman, B.A. Honors; M.A.; M.Phil. 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 August 2008 Dedication This dissertation is dedicated to the fond memories of my parents, Najma Bano and Azizur Rahman, and to Kulsum Acknowledgements Many people have assisted me in the completion of this project. This work could not have taken its current shape in the absence of their contributions. I thank them all. First and foremost, I owe my greatest debt of gratitude to my advisor Gail Minault for her guidance and assistance. I am grateful for her useful comments, sharp criticisms, and invaluable suggestions on the earlier drafts, and for her constant encouragement, support, and generous time throughout my doctoral work. I must add that it was her path breaking scholarship in South Asian Islam that inspired me to come to Austin, Texas all the way from New Delhi, India. While it brought me an opportunity to work under her supervision, I benefited myself further at the prospect of working with some of the finest scholars and excellent human beings I have ever known. -
J:\GRS=Formating Journals\EA 3
Manjur Ali FORGOTTEN AT THE MARGIN : MUSLIM MANUAL SCAVENGERS Manual scavenging has been thrust upon a community who is then persuaded to be happy with its own marginality. In the Indian context, where division of labour of an individual is decided by his caste, this lack of economic alternative should be construed as a major principle of casteism. It is not just a ‘division of labour’, but also the “division of labourer”. It justifies manual scavenging in the name of ‘job’. Despite all the laws against caste practices, it’s most inhuman manifestation i.e. manual scavenging is still practiced in India. To deal with such a “dehumanizing practice” and “social stigma” the Union government passed a law known as Prohibition of Employment as Manual Scavengers and their Rehabilitation Bill, 2013. This Bill will override the previous one as it had “not proved adequate in eliminating the twin evils of insanitary latrines and manual scavenging from the country.” It is in this context, that this paper would like to deal with Muslim manual scavengers, a little known entity in social science. The first question this paper would like to discuss is about the caste among Indian Muslims despite no sanction from the religion. Secondly, this paper shall deal with Muslim manual scavengers, an Arzal biradari, including their social history. This section will try to bring forth the socio-economic context of Muslim manual scavengers who live an ‘undignified’ life. Third section will deal with the subject of inaccessibility of scheme benefit meant for all manual scavengers? What has been the role of State in providing a dignified life to its citizens? A critical analysis of the movement against manual scavenging shall also be covered. -
The Story of Indenture Book Title
ANU Press Chapter Title: ‘Such a long journey’: The story of indenture Book Title: Levelling Wind Book Subtitle: Remembering Fiji Book Author(s): BRIJ V. LAL Published by: ANU Press. (2019) Stable URL: https://www.jstor.org/stable/j.ctvr7fcdk.8 JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms This book is licensed under a Creative Commons Attribution-NonCommercial- NoDerivatives 4.0 International License (CC BY-NC-ND 4.0). To view a copy of this license, visit https://creativecommons.org/licenses/by-nc-nd/4.0/. ANU Press is collaborating with JSTOR to digitize, preserve and extend access to Levelling Wind This content downloaded from 223.190.124.245 on Thu, 16 Apr 2020 19:05:30 UTC All use subject to https://about.jstor.org/terms 2 ‘Such a long journey’: The story of indenture1 But the past must live on, For it is the soul of today And the strength of the morn; A break to silent tears That mourn the dream of stillborn. — Churamanie Bissundayal2 Between 1834 and 1920, over 1 million Indian men and women were transported across the seas to serve as indentured labourers to sugar colonies around the world. -
Contempt and Labour: an Exploration Through Muslim Barbers of South Asia
religions Article Contempt and Labour: An Exploration through Muslim Barbers of South Asia Safwan Amir Madras Institute of Development Studies, University of Madras, Chennai 600020, India; [email protected] Received: 9 September 2019; Accepted: 4 November 2019; Published: 6 November 2019 Abstract: This article explores historical shifts in the ways the Muslim barbers of South Asia are viewed and the intertwined ways they are conceptualised. Tracing various concepts, such as caste identity, and their multiple links to contempt, labour and Islamic ethical discourses and practices, this article demonstrates shifting meanings of these concepts and ways in which the Muslim barbers of Malabar (in southwest India) negotiate religious and social histories as well as status in everyday life. The aim was to link legal and social realms by considering how bodily comportment of barbers and pious Muslims intersect and diverge. Relying on ethnographic fieldwork among Muslim barbers of Malabar and their oral histories, it becomes apparent that status is negotiated in a fluid community where professional contempt, multiple attitudes about modernity and piety crosscut one another to inform local perceptions of themselves or others. This paper seeks to avoid the presentation of a teleology of past to present, binaries distinguishing professionals from quacks, and the pious from the scorned. The argument instead is that opposition between caste/caste-like practices and Islamic ethics is more complex than an essentialised dichotomy would convey. Keywords: barber; Ossan; caste; Islam; contempt; labour; Mappila; Makti Thangal; Malabar; South Asia 1. Introduction The modern nation-state of India has maintained an ambiguous relationship with caste and minority religions especially concerning reservation policies in various state and non-state sectors.