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Academic literature on the topic 'Bhil (Indic people)'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Bhil (Indic people)"

1

Sahoo, Sarbeswar. "The Holy Spirit in the Household." Pneuma 45, no. 2 (October 24, 2023): 222–42. http://dx.doi.org/10.1163/15700747-bja10094.

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Abstract Why are the Bhil tribals increasingly converting to Pentecostalism in India? Drawing on more than a decade of in-depth ethnographic fieldwork among the Bhils in southern Rajasthan, this article argues that the Pentecostals have approached conversion not as “change of religion” (dharma parivartan) but as “holistic transformation of life” (jeevan parivartan). In a context in which the state has been withdrawing from providing basic social services to people at its margins, the pentecostal churches have come to play a vital role. Specifically, the article discusses that the presence of the Holy Spirit has brought about three major transformations—miracle healing, ethical subjectivity, and gender relations—in the lives of the Bhils. Finally, the article concludes that by combining developmental programs with prayer and fellowship, the pentecostal churches have not only brought ethical transformations among the Bhils but have also converted them “to a morally inspired existence.”
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A, RAJKUMAR, HELEN D, and BALAJI V. "Application of triangular neutrosophic relational map in bhil tribes." Journal of Management and Science 7, no. 1 (June 30, 2017): 110–19. http://dx.doi.org/10.26524/jms.2017.13.

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India has traditionally been the home of different cultures and people. Bhil tribe is the third most populous advasi group in India after the Gonds and the Santhals and inhabit a large area spread over the states of Rajasthan, Gujarat and Madhya Pradesh. This paper adopts a derivation of new fuzzy tool called Triangular Neutrosophic relational map (TrNRM) to find ranking using two concepts of problem which is further interlinked by NRM methods
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Kumar, Om Prakash, and Amit Soni. "Socio-Cultural Lifestyle of Tri-Natives: Gond, Bhil and Santhal." Indian Journal of Research in Anthropology 8, no. 2 (February 26, 2023): 97–105. http://dx.doi.org/10.21088/ijra.2454.9118.8222.5.

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Tribal lifestyle is deeply associated with their culture, art and craft. A larger mass of tribal people live in rural areas. In central India, the area of Vindhya, Satpuda and Aravali Mountain ranges, starching from east to west in the states of West Bengal, Orissa, Jharkhand, Telangana, Chhattisgarh, Madhya Pradesh, Maharashtra, Gujarat and Rajasthan form a big tribal belt. Gond, Bhil and Santhal are the three biggest tribal communities residing in this central tribal region of India. These three dominating groups are comparatively developed then other tribal groups of the area, though their overall economy is still based on agriculture and labor work resulting in economic backwardness. But, new generation is gradually, getting educated and exposed to salaried jobs and modern technology. Due to better communication, exposure, marketization and modernization their culture is changing with time and need. Though, they have strong bond with their indigenous culture, religion and art, which has kept their tradition and lifestyle intact with relevant changes. But, changing lifestyle and economy has affected their art and craft. Themes, raw material and technology are changing their forms, symbols and patterns. Paintings have shifted from walls to canvas and taken professional shape. Festive and regular enjoyment with dance and music had developed as stage performance. But, they have not at all lost touch with their roots and cultural awareness is again revitalizing their bond with traditional dance, music and other art and craft forms. Celebrations are still celebrated with tribal songs and dances within the village's open courtyard. There are also several cultural and culinary habits, languages, social structures inclusive of marriage, and varieties of consciousness.
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Bragta, Sanjeev Kumar. "Dr. Bhim Rao Ambedkar’s Views on Social Justice: An Appraisal." Technium Social Sciences Journal 25 (November 9, 2021): 583–89. http://dx.doi.org/10.47577/tssj.v25i1.5013.

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Baba Sahib Bhim Rao Ambedkar views on social justice are the very basis of the Indian Constitution. The social justice means providing equal social opportunities to everyone to develop their personalities, associated with equality and social rights. In every state it becomes important to secure a social order based on justice and creating an equal opportunity available to everyone. Mostly, the people are being treated with discrimination in size, color, caste, religion, race in the society because of they are mostly uneducated and from marginalized sections of the society that creates a social disorder and inequality among them. Hence, the need of the social justice is an inevitable and is the only weapon to prosper the people towards their active participation in the development and mainstream of the society. However, it becomes important to establish an egalitarian social, economic and political order in diverse society like India. It’s in this backdrop the article tries to explore the concept of social justice and Ambedkar view on it. How far Ambedkar’s reflection is visible in Indian Constitution and its relevance in the present times.
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Purswani, Kishore, and Rekha Bharadwaj. "Executive Education: BHEL’s Perspective." NHRD Network Journal 12, no. 1 (January 2019): 43–53. http://dx.doi.org/10.1177/2631454119838671.

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Bharat Heavy Electricals Limited (BHEL) is one of the most preferred employers. Good HR practices, favourable individual development opportunities, an employee-friendly work environment and development opportunities makes it so. In fact, training and development has been at the core in the glorious journey of BHEL. Way back in the 1960s even before the factories came up, training schools (later known as Human Resource Development Centres–HRDCs) were the first to come up at BHEL plants in Bhopal, Hardwar and Hyderabad. BHEL takes pride in the fact that it was the first among the pioneers in Indian PSUs to establish an exclusive set-up for training people, when terms like OD/HRD were still new to HR professionals and academicians in India. In the present times of VUCAD2 (volatile, uncertain, complex, ambiguous and digitally disruptive) business environment, this quest for learning–unlearning and relearning has become all the more important. Thus, BHEL has created Corporate Learning and Development (CLD) function with the underlying theme ‘Learn-Share-Develop for Tomorrow’ for ‘Creating BHEL of Tomorrow’. Through various interventions at various levels, we ensure that the prime resource of the organization–the human capital– is always in a state of readiness to meet the dynamic challenges posed by the fast changing environment.
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6

Kumar, Ramesh Kumar. "A Critical Appraisal Of Human Rights Law In India: With Special Reference To Enforcement System." Legal Research Development: An International Refereed e-Journal 1, no. I (September 30, 2016): 01–06. http://dx.doi.org/10.53724/lrd/v1n1.02.

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In this respect, it is highly appropriate & relevant to mention over here that Dr. Bhim Rao Ambedkar who was the architect of Constitution of India because he was drafted the same. He stated that Article 32 of Constitute of India is the soul of Constitution of India which is guaranteed for the enforcement In the light of above, it can be said that such rights which are available, without enforcement or implementation are worthless. Despites, the availability of enforcement system, people is not being able to get the required justice. Enforcement system for Human Rights & its Law is as under, just at a glance: Supreme Court of India, High courts of the state Concerned, The National Human Rights Commission, State Human Rights Commissions, Human Rights Court, Public Grievance system and other required systems. Now a –days, the condition of enforcement system of human rights & its Law is very misery & in very serious condition in India. Many reasons or causes are behind the same as under: social economic, political, moral, spiritual, scientific, psychological, technical, cultural, traditional & custom and usage, lack of awareness, literacy, accessibility to people, life style, living standard, culture, thoughts, mind, attitude, atmosphere and practice of people of India, subjecting to time and circumstances. Keeping in view the aforesaid things, this research paper has been written which is helpful and beneficial for research scholar, students, Professors, teachers, institutions or organizations, governments, society, and other required persons concerned.
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7

Shaw, Kajal. "Mobile Phone Usage Pattern of Women of Santal Tribe in West Bengal, India." Journal of Communication and Management 3, no. 01 (March 22, 2024): 11–17. http://dx.doi.org/10.58966/jcm2024312.

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The phenomenal rise of mobile phones in the country can be ascribed to the construction of a wide network and diverse mobile phone services available to users from all walks of life. The greatest success of the mobile phone revolution can be explained by its increasing density and remotest reach where no roads exist or people struggle for basic healthcare facilities. It has become a ubiquitous part of life. This commonplace instrument has become an important communication tool in the modern world. With 52,963 residents, West Bengal makes up 5.8% of the state’s total population and 5.01% of all tribal people in the country. Santal, which shares common states of habitation with West Bengal, Jharkhand, Odisha, Bihar, and Tripura, is the third most populous tribe after Bhil and Gond. The usage patterns of women of Santal tribe in West Bengal, India, served as the basis for this study. The Singur block in West Bengal’s Hooghlydistrict served as the study’s location. Ten Santal tribal women in the age range of 18 to 38 were chosen in total. We conducted in-depth interviews with every participant. It was discovered that women of all ages owned mobile phones, either from self-affordance purchases or inheritance from male family members. They use their phones for various reasons, such as making calls and chatting on social media platforms like WhatsApp, but mostly for their own or their children’s educational requirements
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Pandey, Manish Kr. "Dr. Ambedkar’s Thoughts on Nationalism." Journal of Ravishankar University (PART-A) 29, no. 2 (October 14, 2023): 33–39. http://dx.doi.org/10.52228/jrua.2023-29-2-3.

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The psychological concept of nationalism establishes a sense of fraternity in the society on cultural, ethnic, racial, religious and linguistic basis. One of the nation builders of modern India, Dr. Bhim Rao Ambedkar coined a narrative of Nationalism about freedom of India from social inequality and untouchability. He talked about freedom of India from social inequality and untouchability. This could be understood as a subaltern narrative about the upliftment of downtrodden, deprived and marginalised sections of the society; the section that did not have any participation in public life of colonial India. In this research paper, we will study the various aspects of Dr. Ambedkar's nationalism, in which he firmly stated that without emancipation of deprived people (Dalits), Indian freedom struggle was not deemed to be complete. He has presented the concept of practical nationalism in contrast to western and Indian extremist concepts, some aspects of which we will discuss in this article.
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9

Dizaji, Farzaneh Maleki. "The Indian Tribal Art Market." Journal of Social and Development Sciences 7, no. 4(S) (January 26, 2017): 23–28. http://dx.doi.org/10.22610/jsds.v7i4(s).1501.

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Abstract: In the study of art market of Indian tribal, creativeeconomy, cultural economy effect on consumer behavior, governmentprotection, changes of cultural believes and religion by tribal for increasing market, art economic etc. has been considered. In Indian tribal art economics, creative imagination coming from their culture, believes, religions etc. So it becomes more sensitive and restricted. The Field work was conducted in Bhopal (IGRMS), Madhya Pradesh, India. Data collection was performed by qualitative informal depth interview and quantitative data by questionnaire. Tools and technique were including photography, observation; case study (Bhil and Rathwa communities) Research duration was fromMay2015 to March 2016. Consumers of Indian tribal art divided to four categories: foreigners, NRI, artist and very rare common people. The government protection of Tribal art is based on Article 342. The protection is governed by the Ministry of Culture and Ministry of Tribal affairs, Government of India. And also by organizations like IGRMS, TRIFED, TRTI, Lalit Kala Academy etc. Protection of arts in India is performed under section 22 of the copy right Act 1957, intellectual property right and also scheme of “Market Development of Tribal Products/ Produce. In conclusion art marketing doesn’t have a particular formula for all type of art because they have different target audience.Keywords: Art Market, Creative Economy, Cultural Economy, Indian Tribal Art, Indira Gandhi Rashtriya Manav Sangrahalaya (IGRMS)
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Saha, Atrayee. "Rural Employment Generation In India: A Critical View From Rajasthan." South Asia Research 39, no. 1 (January 10, 2019): 23–42. http://dx.doi.org/10.1177/0262728018816404.

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Rural employment generation was initiated in India through the National Rural Employment Guarantee Act (NREGA) in 2005 and related NREGS schemes, to provide better social and food security to socially and economically depressed rural workers. By now, the implementation of this scheme is known to be not equally satisfactory throughout India, with significant variations in different states and localities. This article, based on intensive fieldwork over 1 year in remote villages of Deogarh and Bhim blocks of Rajasamand district, explores the functioning of the scheme in rural Rajasthan. It identifies three important roadblocks to effective NREGA implementation and analyses their impact: persistence of caste-based inequalities and social interactions among different groups of rural people, differential occupational interests of potential workers and lack of initiative of the respective panchayats.
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Books on the topic "Bhil (Indic people)"

1

Deb, Moutoshi. Immigrant tribes of Tripura: (Bhil, Orang, Munda, Santal). Agartala: Tribal Research and Cultural Institute, Government of Tripura, 2018.

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2

Mehta, Prakash Chandra. Changing face of Bhils. Udaipur: Shiva Publishers Distributors, 1998.

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3

Ela, Śarmā Sī. Bhīla samāja, kalā, evaṃ saṃskr̥ti =: Bhil samaj, kala avam sanskriti. Jilā Jayapura, Rājasthāna: Mālatī Prakāśana, 1999.

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4

Candākāshī, Yogīrāj B̤āvo Arjanpūrī. Bhelan jī tārīk̲h̲a. Ḥaidarābādu, Sindhu: Ais. Pī. Ḍī. Pablīkeshanu, 2000.

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5

K, Sinha R. The Bhilala of Malwa. Calcutta: Anthropological Survey of India, Ministry of Human Resource Development, Dept. of Culture, Govt. of India, 1995.

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6

Sharma, S. L. Ethnicity and stratification among tribals in urban setting. Jaipur: Rawat Publications, 1996.

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7

Kumar, Bachchan. The Bhils: An ethno-historic analysis. Delhi: Sharada Pub. House, 1997.

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8

Kāle, Mālinī. Bhīla saṅgīta aura vivecana. Udayapura: Himāṃśū Pablikeśanas, 1987.

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Shah, Hawabai Mustafa. Aboriginal tribes of India and Pakistan, the Bhils & Kolhis. Karachi: Sindhi Kitab Ghar, 1990.

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10

Soni, Lok Nath. Bhil sub-groups in caste milieu. Calcutta: Anthropological Survey of India, Ministry of Human Resource Development, 1993.

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Book chapters on the topic "Bhil (Indic people)"

1

Rashkow, Ezra. "Narmada Bachao, Manav Bachao." In The Nature of Endangerment in India, 205—C5.N4. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192868527.003.0006.

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Abstract The title of Chapter 5, ‘Narmada Bachao, Manav Bachao’, is taken from one of the main slogans of the Save the Narmada movement, and literally means ‘Save the Narmada, Save the Humans’. Drawing on oral history fieldwork conducted while living in a punarvasan or resettlement colony with Bhils displaced by the Sardar Sarovar Dam on the Narmada River, as well as fieldwork conducted in displaced villages in the hills directly above the reservoir created by the dam, it asks whether people who lived through one of the most famous environmental battles in modern Indian history, and who suffered the loss of their ancestral homes in the river valley, see themselves as ‘endangered’. While Narmada Bachao Andolan activists often argued that Adivasi culture itself was being drowned out along with Adivasi lands and villages, the assessment was much more complex amongst displaced villagers themselves. Looking back on Bhil history, this chapter reflects on how the same general paradigm which sees the Bhils as threatened with extermination has been applied to these communities at least since the outset of the colonial encounter in the early nineteenth century.
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Rashkow, Ezra. "Endangered Species & Societies in India." In The Nature of Endangerment in India, 70—C2.N4. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192868527.003.0003.

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Abstract Chapter 2 begins to document how the Indian situation departs from, and complicates, the global narrative of interlinking biological and cultural endangerment. It addresses the problems of interwoven discourses of indigenous and environmental endangerment by focusing on two major Adivasi (‘tribal’) populations in India, the Bhils and the Gonds. It explicitly challenges the common perception of these people as forest communities who are disappearing along with their forests, as hunting societies that are becoming extinct along with hunted species, or as wild tribes that are disappearing along with the wilderness. It is often said that traditional ecological lifestyles and livelihoods are becoming endangered or even extinct, and the comparison is frequently made with disappearing wildlife. Yet the parallel between endangered wildlife and human ways of life is as problematic as it is explanative. Both the Bhils and Gonds, with their massive combined populations totalling some 30 million, are not so much ‘tribes’ as large-scale umbrella identities, each with a wide variety of cultural ecologies and livelihood strategies. To generalize that they were all historically forest-dwelling communities that lost their forests would simply be inaccurate. Despite the complicated nature of Adivasi identity, global indigenous stereotypes of ‘the ecological Indian’ and ‘the vanishing Indian’ are still often mapped onto the Adivasi situation. Why it is assumed that the end of forest dwelling must also mean the end of Adivasi culture is the central consideration here.
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