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Journal articles on the topic 'Babri'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Shendrik, Roman, Nikolay Popov, and Alexandra Myasnikova. "F-Centers in BaBrI Single Crystal." IEEE Transactions on Nuclear Science 67, no. 6 (2020): 946–51. http://dx.doi.org/10.1109/tns.2020.2983617.

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2

Lenus, A. Jestin, D. Sornadurai, K. Govinda Rajan, and B. Purniah. "Powder diffraction data on BaClI and BaBrI." Powder Diffraction 17, no. 4 (2002): 331–35. http://dx.doi.org/10.1154/1.1523874.

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The two mixed halides of barium, barium chloroiodide and barium bromoiodide, were synthesized via a solid-state reaction route. In this article, their powder XRD data are reported. A careful analysis of the X-ray data shows that both BaClI and BaBrI crystallize in the orthorhombic structure. The lattice parameters obtained are a=17.841±0.003 Å, b=8.441±0.001 Å and c=5.642±0.001 Å for BaClI (SG. Pbam, No. 55) and a=13.667±0.002 Å, b=12.012±0.001 Å and c=10.871±0.002 Å for BaBrI (SG. P2221 No. 17).

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3

Islam, Arshad. "Babri Mosque: A Historic Bone of Contention." Muslim World 97, no. 2 (2007): 259–86. http://dx.doi.org/10.1111/j.1478-1913.2007.00173.x.

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4

Gould, Harold A. "The Babri Masjid and the secular contract." Contributions to Indian Sociology 32, no. 2 (1998): 507–26. http://dx.doi.org/10.1177/006996679803200215.

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5

Jestin Lenus, A., D. Sornadurai, K. Govinda Rajan, and B. Purniah. "Luminescence behaviour of Eu2+-doped BaClI and BaBrI." Materials Letters 57, no. 3 (2002): 635–38. http://dx.doi.org/10.1016/s0167-577x(02)00843-1.

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6

Rupasov, Aleksey, Alexey Shalaev, and Roman Shendrik. "Growth of BaBrI Crystals by the Czochralski Method." Crystal Growth & Design 20, no. 4 (2020): 2547–52. http://dx.doi.org/10.1021/acs.cgd.9b01678.

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7

Shendrik, R. Yu, I. I. Kovalev, A. I. Rusakov, Yu V. Sokol’nikova, and A. A. Shalaev. "Luminescence of BaBrI Crystals Doped with Ce3+ Ions." Physics of the Solid State 61, no. 5 (2019): 830–34. http://dx.doi.org/10.1134/s1063783419050329.

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8

Шендрик, Р. Ю., И. И. Ковалев, А. И. Русаков, Ю. В. Сокольникова та А. А. Шалаев. "Люминесценция кристаллов BaBrI, активированных ионами Ce-=SUP=-3+-=/SUP=-". Физика твердого тела 61, № 5 (2019): 930. http://dx.doi.org/10.21883/ftt.2019.05.47595.33f.

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The optical properties of BaBrI crystals doped with cerium ions were studied. The possible types of cerium-containing luminescence centers are established. Based on the experimental data obtained for trivalent lanthanides, a Dorenbos diagram was constructed. According to the results of the study of the luminescence spectra measured under X-ray excitation, possible energy transfer mechanisms are assumed. This work was supported by the Russian Science Foundation, a grant of the Russian Science Foundation 17-72-10084: spectroscopy of cerium and cerium-oxygen centers, determination of cerium concentration in crystals, analysis of the results obtained. Some of the crystals investigated in the article were grown as part of the government assignment 0350-2016-0024. The data in the work were obtained using the scientific equipment of the Collective Scientific Center "Isotope-geochemical studies" of the IHP SB RAS.

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9

Gupta, Neha. "Indian archaeology in the shadow of the Babri Masjid." Antiquity 90, no. 350 (2016): 535–37. http://dx.doi.org/10.15184/aqy.2016.20.

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10

Association of Indian Progressive S. "Political implications of the demolition of the Babri Mosque." Bulletin of Concerned Asian Scholars 25, no. 4 (1993): 65–67. http://dx.doi.org/10.1080/14672715.1993.10416141.

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11

Mizoi, Kohei, Yutaka Fujimoto, Daisuke Nakauchi, Masanori Koshimizu, Takayuki Yanagida, and Keisuke Asai. "Development of Yb2+-doped SrBrI and BaBrI crystalline scintillators." Journal of Luminescence 240 (December 2021): 118399. http://dx.doi.org/10.1016/j.jlumin.2021.118399.

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12

Gopal, Sarvepalli, Romila Thapar, Bipan Chandra, et al. "The Political Abuse of History: Babri Masjid-Rama Janmabhumi Dispute." Social Scientist 18, no. 1/2 (1990): 76. http://dx.doi.org/10.2307/3517330.

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13

Шалаев, А. А., Р. Ю. Шендрик, А. И. Русаков, Ю. В. Сокольникова та А. С. Мясникова. "Выращивание и исследование сцинтилляционных свойств кристаллов BaBrI, активированных ионами самария". Физика твердого тела 61, № 12 (2019): 2396. http://dx.doi.org/10.21883/ftt.2019.12.48561.21ks.

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The BaBrI crystals activated by Sm2 + ions were grown by the Bridgman method. The actual samarium content in the obtained samples was determined by inductively coupled plasma mass spectrometry. The paper presents the results of a study of the optical and scintillation characteristics of the obtained crystals: photoluminescence, X-ray luminescence and absorption spectra. The light yield of the luminescence of the studied samples was estimated.

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14

Shalaev, A. A., R. Shendrik, A. S. Myasnikova, A. Bogdanov, A. Rusakov, and A. Vasilkovskyi. "Luminescence of BaBrI and SrBrI single crystals doped with Eu2+." Optical Materials 79 (May 2018): 84–89. http://dx.doi.org/10.1016/j.optmat.2018.03.017.

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15

Bacchetta, Paola. "Sacred Space in Conflict in India: The Babri Masjid Affair." Growth and Change 31, no. 2 (2000): 255–84. http://dx.doi.org/10.1111/0017-4815.00128.

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16

Chhibber, Pradeep K., and Subhash Misra. "Hindus and the Babri Masjid: The Sectional Basis of Communal Attitudes." Asian Survey 33, no. 7 (1993): 665–72. http://dx.doi.org/10.2307/2645354.

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17

Chhibber, Pradeep K., and Subhash Misra. "Hindus and the Babri Masjid: The Sectional Basis of Communal Attitudes." Asian Survey 33, no. 7 (1993): 665–72. http://dx.doi.org/10.1525/as.1993.33.7.00p0295a.

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18

Shendrik, R., A. A. Shalaev, A. S. Myasnikova, et al. "Optical and structural properties of Eu2+ doped BaBrI and BaClI crystals." Journal of Luminescence 192 (December 2017): 653–60. http://dx.doi.org/10.1016/j.jlumin.2017.07.059.

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19

Шалаев, А. А., А. И. Русаков, Р. Ю. Шендрик, А. К. Субанаков, Ю. В. Сокольникова та А. С. Мясникова. "Выращивание щелочно-земельных галоидных сцинтилляционных кристаллов и их оптические свойства". Физика твердого тела 61, № 5 (2019): 892. http://dx.doi.org/10.21883/ftt.2019.05.47588.20f.

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The features of the growth of alkaline-earth halide crystals BaBrI, BaClI and SrBrI by the Bridgman method are considered. The results of the study of the scintillation characteristics of grown crystals activated by europium ions are given. The actual content of europium in crystals was determined, and the light yield and luminescence decay times were estimated, and the X-ray luminescence spectra and absorption spectra of the obtained crystals were given.

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20

Shendrik, Roman, Alexandra Myasnikova, Alexey Rupasov, and Alexey Shalaev. "Role of electron and hole centers in energy transfer in BaBrI crystals." Radiation Measurements 122 (March 2019): 17–21. http://dx.doi.org/10.1016/j.radmeas.2019.01.008.

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21

Shalaev, Alexey, Roman Shendrik, Anton Rusakov, et al. "Luminescence of divalent lanthanide doped BaBrI single crystal under synchrotron radiation excitations." Nuclear Instruments and Methods in Physics Research Section B: Beam Interactions with Materials and Atoms 467 (March 2020): 17–20. http://dx.doi.org/10.1016/j.nimb.2020.01.023.

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22

Shalaev, A. A., R. Yu Shendrik, A. I. Rusakov, Yu V. Sokol’nikova, and A. S. Myasnikova. "Growth and Study of Scintillation Properties of BaBrI Crystals Activated by Samarium Ions." Physics of the Solid State 61, no. 12 (2019): 2403–6. http://dx.doi.org/10.1134/s1063783419120497.

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23

Islam, Syed Serajul. "The tragedy of the Babri Masjid: an expression of militant Hindu fundamentalism in India." Journal of Muslim Minority Affairs 17, no. 2 (1997): 345–51. http://dx.doi.org/10.1080/13602009708716382.

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24

Shaw, Julia. "Ayodhya's sacred landscape: ritual memory, politics and archaeological ‘fact’." Antiquity 74, no. 285 (2000): 693–700. http://dx.doi.org/10.1017/s0003598x00060087.

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Great astonishment has been expressed at the recent vitality of the Hindu religion at Ajudhia [sic], and it was to test the extent of this chiefly that … this statement has been prepared. As the information it contains may be permanently useful, I have considered it well to give it a place here. This information is as correct as it can now be made and that is all that I can say CARNEGY(1870: appendix A)After the destruction of Ayodhya's Babri mosque in 1992 by supporters of the Vishva Hindu Parishad (VHP), the statement above seems laden with premonition of the events to come (Rao 1994). More importantly, Carnegy’s comments highlight that the mosque’s destruction was not simply the result of 20th-century politics. The events surrounding and following the outbreak of violence in 1992 have resulted in more ‘spilt ink’ than Carnegy could ever have imagined. This literature can be divided into two main categories; firstly, the initial documentation submitted to the government by a group of VHP aligned historians, which presented the ‘archaeological proof’ that the Babri mosque had occupied the site of a Hindu temple dating to the 10th and 11th century AD (VHP1990; New Delhi Historical Forum 1992). This was believed to have marked the birthplace of the Hindu god Rama (hence the name Rama Janmabhumi — literally ‘birthplace of Rama’), and been demolished at the orders of the Mughal emperor Babur during the 16th century. As a response, a second group of ‘progressive’ Indian historians began a counter-argument, based on the same ‘archaeological proof’ that no such temple had ever existed (Gopal et al. 1992; Mandal 1993). The second category is a growing body of literature which has filled many pages of international publications (Rao 1994; Navlakha 1994). Especially following the World Archaeology Congress (WAC) in Delhi (1994), and subsequently in Brač, Croatia (1998), this has been preoccupied with finding an acceptable route through the battlefield which arises as a result of the problematic, but recurrent, marriage between archaeology, folklore and politics (Kitchen 1998; Hassan 1995).

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25

Mohanty, Rajendra. "SECULARISM- ON THE TOUCHSTONES OF NEWSPAPER HEADLINES “A STUDY OF THE NEWSPAPER HEADLINES ON ALLAHABAD HIGH COURT VERDICT ON‘RAM JANMABHOOMI-BABRI MASJID’ ISSUE”." International Journal of Research -GRANTHAALAYAH 3, no. 10 (2015): 43–56. http://dx.doi.org/10.29121/granthaalayah.v3.i10.2015.2931.

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Secularism is the backbone of the Indian Constitution. According to article 25, all those who reside in India are free to confess, practice and propagate religion of one’s choice subject of course to social health and law and order (1). The pluralistic character of the country, which has been attributed as the greatest asset of India, sometimes, however, becomes the liability when communal frenzy takes shape. Hence, the role of mass media becomes extremely important in maintaining the pluralist character of the society and thereby strengthening the democracy of the country. This paper seeks to look into how the newspapers represented one of the most important news events of our time- the Allahabad High Court Verdict on ‘Ram Janmabhoomi-Babri Masjid’ issue- the issue that has witnessed several communal violence’s over last several decades.

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26

Ma, Chao, Junying Zhang, Xin Li, Ying Liang, Yaojing Chen, and Zhanjun Zhang. "P2-248: Prevalence and predictors of mild cognitive impairment in old age: Results from the BABRI Study." Alzheimer's & Dementia 9 (July 2013): P447—P449. http://dx.doi.org/10.1016/j.jalz.2013.05.894.

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27

Yang, Yiru, Chenlong Lv, He Li, et al. "Community-based Model for Dementia Risk Screening: The Beijing Aging Brain Rejuvenation Initiative (BABRI) Brain Health System." Journal of the American Medical Directors Association 22, no. 7 (2021): 1500–1506. http://dx.doi.org/10.1016/j.jamda.2020.12.024.

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28

Edge, Peter W. "History, Sacred History and law at the Intersection of Law, Religion and History." Studies in Church History 56 (May 15, 2020): 508–28. http://dx.doi.org/10.1017/stc.2019.28.

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Lawyers, both practitioners and academics, engage with legal history in a variety of ways. Increasing attention is being paid to legal regulation of history and memory. This article argues that the interaction of law and history is particularly problematic within the context of a dispute with a religious element. It will use three case studies to illustrate these challenges: (1) The repeal of the Fradulent Mediums Act 1951 by the Consumer Protection from Unfair Trading Regulations 2008; (2) The Babri Masjid / Ram Temple dispute in Ayodhya, India; and (3) The Hindmarsh Island bridge controversy in South Australia. These case studies show the difficulties legal actors face when confronted with incompatible secular and sacred histories and diverse ways of ‘knowing history’, but also the importance, nonetheless, of understanding history in order to understand the relationship between law and religion.

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29

Pai, Sudha. "Dalit Question and Communalism in Uttar Pradesh in the 2000s." Social Change 48, no. 4 (2018): 645–52. http://dx.doi.org/10.1177/0049085718800881.

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After widespread violent riots following the Ram Janma Bhoomi Babri Masjid (RJBBM) Movement and the destruction of the Babri Masjid in December 1992, there were no major riots in Uttar Pradesh (UP) in the second half of the 1990s. Political parties, including the Bharatiya Janata Party (BJP), attempted to use the Ram Mandir issue during elections in the late 1990s but did not get a response. However, during the 2000s, the state witnessed a new ‘saffron wave’. Riots took place in the eastern districts of Mau in 2005, Gorakhpur in 2007 and there was a spurt of communal tension in some western districts from 2011 leading to violent riots in Muzaffarnagar and surrounding districts in September 2013. Based on a study of the communal riots mentioned earlier (Pai & Kumar, 2018, Everyday Communalism: Riots in Contemporary Uttar Pradesh, New Delhi: Oxford University Press), it is argued that during the 2000s, UP experienced a post-Ayodhya phase of communalism, markedly different from the earlier phase during the RJBBM period. Our study points to a clear shift in the theory and praxis of Hindutva and thereby, from older forms of communalism to newer ones, more suited to the contemporary socio-economic and political context. The riots enabled the BJP to create deep-seated communal polarisation, consolidate the Hindu vote and win elections, at the centre and later in UP. In this article, the focus is on one significant aspect of the riots in eastern and western UP, which differentiates it from earlier riots––the Dalit Question, its relationship to communalism and the part played by dalits. Election studies and data suggest that some sections of the dalits––who do not form a homogeneous group––supported the BJP during the 2014 and 2017 elections in UP simultaneously a section were co-opted into the ambit of the larger identity of Hindu. The BJP leadership reworked their ideology and strategies of Hindutva to mobilise dalits in order to gain their support and win power. Yet, paradoxically from 2015, and more stridently in 2018, we find large sections of dalits opposing the BJP.

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30

GUHA, SUDESHNA. "Negotiating Evidence: History, Archaeology and the Indus Civilisation." Modern Asian Studies 39, no. 2 (2005): 399–426. http://dx.doi.org/10.1017/s0026749x04001611.

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Following the destruction of the Babri Masjid in Ayodhya in December 1992, the discipline of archaeology has been increasingly exploited for meeting the demands of religious nationalism in India, for offering material proof for the primordiality of Hindu dharma, and for substantiating claims that the ‘Vedic Hindu’ had an indigenous origin within the subcontinent. Over the last decade, statements such as ‘new astrological and archaeological evidence has come to light which suggests that the people who composed the Vedas called themselves Aryans and were indigenous to India’ (Prinja 1996: 10), have not only propped up the doctrinaire of Hindutva, but have also acquired an official sanctioning from many within the professional community of Indian archaeologists (e.g. Lal 1998), who are actively involved in a programme of promoting the premise that it is possible to unearth true histories objectively through archaeological means (Gupta 1996: 142).

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31

Das, Suranjan. "The 1992 Calcutta Riot in Historical Continuum: A Relapse into ‘Communal Fury’?" Modern Asian Studies 34, no. 2 (2000): 281–306. http://dx.doi.org/10.1017/s0026749x0000336x.

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Calcutta's failure to insulate itself from the communal hysteria that plagued the length and breadth of India in the aftermath of the demolition of Babri Masjid on 6 December 1992 came as a rude shock to the city's intelligentsia. True, the Great Calcutta Killing of August 1946 had initiated a vicious circle of communal rioting in the subcontinent climaxing in the ‘truncated settlement’ of 15 August 1947. The events of 1946–47 were viewed by left-wing intellectuals as a defeat of radicalism in post-Second World War Bengal politics. But the structural disarticulation between class and politics experienced during these Partition days was rapidly bridged in the western half of British Bengal that came to form a part of the Indian union. While other regions of India continued to be struck by periodic bouts of Hindu–Muslim violence, West Bengal remained relatively free of the communal virus. Calcutta, its capital city, emerged as the crucible of the country's left and democratic politics.

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32

Bizarri, Gregory, Edith D. Bourret-Courchesne, Zewu Yan, and Steve E. Derenzo. "Scintillation and Optical Properties of ${\rm BaBrI}\!:\!{\rm Eu}^{2+}$ and ${\rm CsBa}_{2}{\rm I}_{5}\!:\!{\rm Eu}^{2+}$." IEEE Transactions on Nuclear Science 58, no. 6 (2011): 3403–10. http://dx.doi.org/10.1109/tns.2011.2166999.

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33

Morimoto, Kohkichi, Mitsuhiro Watanabe, Taichi Sugizaki, Jun-ichiro Irie, and Hiroshi Itoh. "Intestinal Bile Acid Composition Modulates Prohormone Convertase 1/3 (PC1/3) Expression and Consequent GLP-1 Production in Male Mice." Endocrinology 157, no. 3 (2016): 1071–81. http://dx.doi.org/10.1210/en.2015-1551.

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Abstract Besides an established medication for hypercholesterolemia, bile acid binding resins (BABRs) present antidiabetic effects. Although the mechanisms underlying these effects are still enigmatic, glucagon-like peptide-1 (GLP-1) appears to be involved. In addition to a few reported mechanisms, we propose prohormone convertase 1/3 (PC1/3), an essential enzyme of GLP-1 production, as a potent molecule in the GLP-1 release induced by BABRs. In our study, the BABR colestimide leads to a bile acid-specific G protein-coupled receptor TGR5-dependent induction of PC1/3 gene expression. Here, we focused on the alteration of intestinal bile acid composition and consequent increase of total TGR5 agonistic activity to explain the TGR5 activation. Furthermore, we demonstrate that nuclear factor of activated T cells mediates the TGR5-triggered PC1/3 gene expression. Altogether, our data indicate that the TGR5-dependent intestinal PC1/3 gene expression supports the BABR-stimulated GLP-1 release. We also propose a combination of BABR and dipeptidyl peptidase-4 inhibitor in the context of GLP-1-based antidiabetic therapy.

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34

Talbot, Cynthia. "Inscribing the Other, Inscribing the Self: Hindu-Muslim Identities in Pre-Colonial India." Comparative Studies in Society and History 37, no. 4 (1995): 692–722. http://dx.doi.org/10.1017/s0010417500019927.

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The nature of medieval Hindu-Muslim relations is an issue of great relevance in contemporary India. Prior to the 200 years of colonial subjection to the British that ended in 1947, large portions of the Indian subcontinent were under Muslim political control. An upsurge of Hindu nationalism over the past decade has led to demands that the state rectify past wrongs on behalf of India's majority religion.' In the nationalist view, Hindu beliefs were continually suppressed and its institutions repeatedly violated during the many centuries of Muslim rule from 1200 C.E. onward. The focal point of nationalist sentiment is the most visible symbol of Hinduism, its temples. As many as 60,000 Hindu temples are said to have been torn down by Muslim rulers, and mosques built on 3,000 of those temples' foundations. The most famous of these alleged former temple sites is at Ayodhya in North India, long considered the birthplace of the Hindu god Rama. The movement to liberate this sacred spot, supposedly defiled in the sixteenth century when the Babri Masjid mosque was erected on the ruins of a Rama temple, was one of the hottest political issues of the late 1980s and early 1990s. Tensions reached a peak in December 1992, when Hindu militants succeeded in demolishing the mosque.

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35

Urita, Michiko. "The Xenophilia of a Japanese Ethnomusicologist." Common Knowledge 27, no. 1 (2021): 86–103. http://dx.doi.org/10.1215/0961754x-8723047.

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This autobiographical, sociological, and musicological essay, written for a symposium on xenophilia, concerns how the love of a foreign culture can lead to a better understanding and renewed love of one’s own. The author, a Japanese musicologist, studied Hindustani music with North Indian masters, both Hindu and Muslim, and concluded that it is the shared concept of a “sound-god” that brings them together on stage in peaceful celebration with audiences from religious communities often at odds. The author’s training in ethnomusicology began in India in 1992, immediately after the violent demolition of the Babri Masjid mosque in Ayodhya by militant Hindus, but even at that time she found no trace of such belligerence in the Hindustani musical world. Years later, while conducting research on the Shinto music rituals of her own culture, she discovered a little-known imperial and aristocratic cult of Myō’onten, a Japanese form of the Hindu goddess of music, Saraswati, who is presently an object of devotion for both Hindu and Muslim musicians in North India. This essay, based on nearly three decades of research in India and Japan, offers some answers to a question raised repeatedly in the Common Knowledge symposium on xenophilia: What is the source of the xenophilic impulse and the power that sustains it?

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36

Lazzaretti, Vera. "The Burden of Security." Journal of Extreme Anthropology 4, no. 1 (2020): 74–93. http://dx.doi.org/10.5617/jea.7526.

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After the Babri mosque in the northern Indian city of Ayodhya was destroyed in 1992 by mobs of ‘volunteers’ mobilised by Hindu nationalist forces, a deed of license between the Uttar Pradesh Sunni Central Waqf Board and the Uttar Pradesh state government was signed. Through this license a portion of land in the Gyan Vapi mosque premises in Banaras (Varanasi) was handed over to the state for security purposes. The Gyan Vapi mosque is less than fifty meters from the Kashi Vishvanath temple, a notable Hindu pilgrimage destination. Although at the centre of security issues for centuries, the mosque has been a target of the Hindu nationalist movement that since the 1980s has aimed at the ‘liberation’ of allegedly originally Hindu places of worship. By analysing the evolution of security discourses in local Hindi newspapers and drawing on ethnography of everyday policing at the Kashi Vishvanath-Gyan Vapi compound, this article discusses moral frictions involved in securing a contested place of worship and argues that scopes and objects of securitisation can shift. In the case I discuss, the predominately Hindu police are shown to play an ambiguous role, caught as they are between their duty to secure the disputed mosque and their likely adherence to the increasingly dominant Hindu nationalist discourse. In overcoming these moral frictions, police through their everyday activity contribute to the shift of the object of securitisation from the mosque to the more ‘acceptable’ temple.

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37

Paunksnis, Šarūnas. "Book Review: Jha, Krishna and Jha, Dhirendra K. 2012. Ayodhya: The Dark Night. The Secret History of Rama’s Appearance in Babri Masjid. New Delhi: Harper Collins." International Journal of Area Studies 9, no. 1 (2014): 91–94. http://dx.doi.org/10.2478/ijas-2014-0006.

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38

Desanges, J. "Babii." Encyclopédie berbère, no. 9 (April 1, 1991): 1294. http://dx.doi.org/10.4000/encyclopedieberbere.1242.

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39

Hoppe, Bert. "Babyn Jar." osteuropa 71, no. 1-2 (2021): 5. http://dx.doi.org/10.35998/oe-2021-0001.

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40

Golvin, L. "Bari." Encyclopédie berbère, no. 9 (April 1, 1991): 1361–65. http://dx.doi.org/10.4000/encyclopedieberbere.1296.

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41

Davies, Franziska. "Babyn Jar vor Gericht." osteuropa 71, no. 1-2 (2021): 23. http://dx.doi.org/10.35998/oe-2021-0002.

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42

Ahmed, Akbar S. "Riot After Riot." American Journal of Islam and Society 5, no. 2 (1988): 285–87. http://dx.doi.org/10.35632/ajis.v5i2.2721.

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One of the great paradoxes of the modern world is that India, the land that produced such major world religions as Buddhism Jainism is now torn apart by caste and communal violence. Pakistan and Sri Lanka, like India, face severe ethnic problems. Law and order are to be emphasized. Caste and community must be protected by the executive branch of the Indian Government. This bas been laid down in the rules framed by the legislative branch. When this is not done there is a breakdown. No one is safe and no group is secure. In India today this is clearly the case. This book by M. J. Akbar is a collection of 15 journalistic pieces, written for Akbar's newspaper and magazine, The Telegraph and Sunday over the last decade. Because it is journalism, the important "burning" issues are covered such as the Moradabad massacre in 1980, the slaughter of the Uttar Pradesh Harijans in 1981 and the ongoing Babri Masjid controversey. It is journalism, but the writing is of high quality and evocative: "It is early morning and a mist lies on the river, making the pre-dawn haze more blurred. A part of the Howrah Bridge looms through the gauze, like a picture deliberately created by a photographer in search of art. The fires are out." (p. 170) Akbar's material is hard, brittle, compelling stuff. He writes with the passion of the committed and his commitments are to secularism, to humanity, to the truth, as he sees it, on the ground. Here, a brief account of Dr. Akbar's cultural background seems appropriate: He was born in 1951 and has become the English-speaking voice of post-Midnight's Children of India. The significance of post 1947 independence as a dividing line is generally not fully appreciated. Missing is the literary, sentimental romanticism of the earlier Indian generation of writers. Don Moraes and Ved Mehta already appear as dated figures of the past. Their India is another country. In Akbar's background there is no punting on English rivers, laboring at Oxford intonations, getting drunk after the Oxford-Cambridge boat race nor leisurely reading of the English romantic poets on the banks of the Cam. Akbar lives in the urban nightmare of Calcutta and in his nostrils is the smell of burning flesh and rotting corpses. Missing, though he is aware of the loss, is the romantic vision of Nehru and the religious idealism of Gandhi. Akbar is an Indian writing with a white-hot pen for Indians of today's India ...

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Jaworska, Agnieszka. "O mojej Babci." Zeszyty Wiejskie 23 (December 30, 2017): 269–71. http://dx.doi.org/10.18778/1506-6541.23.23.

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Walfiyah, Reno Walfiyah, and Narsen Afatara Afatara. "KEUNIKAN BABI." Gorga : Jurnal Seni Rupa 7, no. 1 (2018): 1. http://dx.doi.org/10.24114/gr.v7i1.10832.

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Tugas akhir ini merupakan visualisasi berdasarkan imajinasi penulis dalam bentuk lukisan, dengan subject matter keunikan babi. Terdapat sudut pandang yang berbeda ada yang menghalalkan babi ada pula agama yang mengharamkan babi. Di suatu tempat babi menjadi ukuran derajat atau tingkatan masyarakat, babi juga menjadi sajian wajib saat ritual untuk suatu agama tertentu. Secara umum orang memandang babi adalah sebagai hewan yang paling menjijikan, hal tersebut didasarkan dengan beberapa alasan seperti hewan pemakan kotorannya sendiri, hewan yang selalu memuntahkan makanannya kemudian dimakan lagi dan ditambah dengan cacing pita yang sangat identik dengan babi menjadikan orang tambah kurang suka terhadap hewan yang satu ini. Permasalahan yang dimunculkan dalam tugas akhir ini adalah: 1). Apasaja hal-hal yang menarik dari babi sehingga diangkat ke dalam karya seni lukis, 2). Mengapa keunikan babi dapat menjadi konsep penciptaan seni lukis, 3) Bagaimana cara memvisualisasikan keunikan babi dalam karya seni. Berdasarkan rumusan masalah, maka tulisan ini memiliki tujuan: 1). Mendeskripsikan apa saja keunikan babi, 2). Mendeskripsikan keunikan babi sebagai konsep karya seni lukis, 3) Memvisualisasikan ke dalam wujud karya seni lukis dengan subject matter keunikan babi. Kata Kunci: Babi dan Unik

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Martin, Barbara. "Babi Yar." Emulations - Revue de sciences sociales, no. 12 (September 7, 2018): 67–79. http://dx.doi.org/10.14428/emulations.012.004.

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e ravin de Babi Yar, à la périphérie de Kiev, est resté inscrit dans la mémoire collective comme le tragique point de départ de l’Holocauste. Employé par les Nazis comme lieu d’exécution durant les deux années d’occupation de la ville, près de 100.000 personnes, issues de divers groupes ethniques, politiques et sociaux, y ont trouvé la mort entre 1941 et 1943. Cet article analyse le devenir de Babi Yar après la guerre ainsi que les facteurs qui ont empêché sa transformation, à commencer par le contexte défavorable de l’ère stalinienne, suivi d’un dégel partiel dans les années 1960-1970, et d’une libéralisation mémorielle entachée d’incohérences au cours de la période postcommuniste. Il s’agit ici d’explorer les transformations du ravin de Babi Yar à travers ces différentes époques et de passer en revue les divers enjeux d’une commémoration qui demeure, sinon impossible, du moins problématique et semée d’embûches.

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Rahman, Md Aminur, Rayhan Rashed, Sharmin Akther Purabi, Noshin Ulfat, Sriram Chellappan, and A. B. M. Alim Al Islam. "Dakter Bari." Proceedings of the ACM on Human-Computer Interaction 5, CSCW1 (2021): 1–30. http://dx.doi.org/10.1145/3449118.

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N. L. P., Sriyani, and A. A. Oka. "STUDI KUALITAS ORGANOLEPTIK KULIT BABI GULING DARI BAHAN BAKU BABI BALI DAN BABI LANDRACE." Majalah Ilmiah Peternakan 21, no. 3 (2018): 91. http://dx.doi.org/10.24843/mip.2018.v21.i03.p01.

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Penelitian bertujuan untuk mengetahui perbandingan kualitas organoleptik kulit babi guling yang berasal daribabi bali dan babi landrace. Kulit babi guling ini adalah salah satu bagian dari babi guling yang paling digemarikonsumen, bentuk dan teksturnya hampir menyerupai kerupuk. Babi yang digunakan pada penelitian ini adalahbabi bali yang yang didatangkan dari Desa Gerokgak, Kabupaten Buleleng dipelihara secara ekstensif dengandiberikan pakan tradisional seadanya dan babi landrace dipelihara secara intensif yang diberikan pakan komersial.Berat babi yang digunakan relatif sama yaitu ± 20 kg dan dilanjutkan dengan proses penggulingan. Selanjutnyauuji organoleptik kulit babi guling dilakukan dengan menggunakan uji hedonik kepada 20 panelis semi terlatih.Uji hedonik yang dilakukan meliputi warna, aroma, tekstur, citarasa, ketebalan kulit, kerenyahan (crispy) danpenerimaan keseluruhan. Data yang diperoleh dianalisis menggunakan analisis non-parametrik dengan uji-tmenurut Mann-Whitney dibantu dengan program SPSS 16. Dari hasil penelitian didapatkan tingkat kesukaanpanelis terhadap variabel warna, aroma, tekstur, cita rasa, ketebalan kulit dan kerenyahan (crispy) dari kulit babiguling yang berasal dari babi bali nyata lebih tinggi daripada babi landrace (P<0,05). Dapat disimpulkan bahwapanelis lebih menyukai kulit babi guling yang berasal dari babi bali daripada babi landrace.

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Bad’jor, Darija. "Streit um Babyn Jar." osteuropa 71, no. 1-2 (2021): 123. http://dx.doi.org/10.35998/oe-2021-0009.

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Islam, MN, MS Rahman, MS Alom, and M. Akhteruzzaman. "Performance of different crops productivity enhancement through adaptation of crop varieties at charland in Bangladesh." Bangladesh Journal of Agricultural Research 40, no. 4 (2016): 629–40. http://dx.doi.org/10.3329/bjar.v40i4.26938.

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Charland that are emerged as islands within the river channel or as attached land to the riverbanks as a result of erosion and accretion. In crop production systems, screening of adaptable crop varieties for charland is necessary to address the climate change issues. Hence, five separate experiments were conducted at charland of the Padma River in Kushtia district during November 2012 to May 2013 to select suitable varieties of lentil, hybrid maize, soybean, potato and mustard for increasing crop productivity. The experiment comprised of four lentil varieties viz. BARI Masur-4, BARI Masur-5, BARI Masur-6 and a local cultivar; four hybrid maize varieties namely BARI Hybrid maize-5, BARI Hybrid maize-7, BARI Hybrid maize-9 and Pacific-11; three soybean varieties like BARI Soybean-5, BARI Soybean-6 and Shohag; four potato varieties viz., BARI Alu-7, BARI Alu-8, BARI Alu-31 and Belgium; and five mustard varieties viz., BARI Sarisha-11, BARI Sarisha-13, BARI Sarisha-14, BARI Sarisha-15 and BARI Sarisha-16 were evaluated separately in five trials for their adaptation in charland. Among the studied crops, lentil var. BARI Masur-6, maize var. BARI Hybrid maize-9, soybean var. BARI Soybean-6, potato var. BARI Alu-7 and mustard var. BARI Sarisha-11performed better in the charland under climate change situation in Bangladesh.Bangladesh J. Agril. Res. 40(4): 629-640, December 2015

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Talukder, MAH, MS Rahman, Z. Haque, KK Barman, and UK Laily. "Dissemination of BARI released potato varieties in Rangpur region of Bangladesh." Progressive Agriculture 32, no. 1 (2021): 17–21. http://dx.doi.org/10.3329/pa.v32i1.55711.

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The experiment was conducted during rabi season 2019-2020 at Rangpur and Kurigram districts under Agricultural Research Station, On Farm Research Division, Alamnagar, Rangpur to promote and disseminate newly released potato variety, BARI Alu-35, BARI Alu-36, BARI Alu-37, BARI Alu-40 and BARI Alu-41among the potato growers of Rangpur sadar Upzilla in Rangpur and Chilmari Upazilla in Kurigram. The experiment was arranged in a randomized complete block design (RCBD) with four dispersed replications. The treatments included T1: BARI Alu-35, T2: BARI Alu-36, T3: BARI Alu-37, T4: BARI Alu-40 and T5: BARI Alu-41. BARI Alu-41 showed excellent performance and higher yield followed by BARI Alu-40 and BARI Alu-36. Farmers were happy to observe the performance of the varieties and demanded quality seed for next year cultivation. The highest common scab infection was observed in (BARI Alu-35) (1.62%) where the lowest in BARI Alu-41. Maximum virus infected was found in BARI Alu-40 (2.29%), where the lowest infection was observed in BARI Alu-41 (1.22%). Progressive Agriculture 32 (1): 17-21, 2021

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