Academic literature on the topic 'Brahmin and society'
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Journal articles on the topic "Brahmin and society"
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Luxmykanthan, Gowry. "Role of Brahmins in Society of Eastern Province, Sri Lanka." Shanlax International Journal of Tamil Research 7, no. 4 (2023): 27–36. http://dx.doi.org/10.34293/tamil.v7i4.6183.
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There is evidence of the existence of various social groups such as Naga, Baratas, Kabojha, Tamils, and Brahmins etc. In Eastern Sri Lanka from the third century BC onwards. Although the existence of Brahmins is observed here, it must explore whether they were found at a high level in the varna system like in Indian society. The objective of this study is to find out the history of Brahmins in the Eastern province and to reveal their role in history from ancient times to colonial period. This research uses the Historical and Descriptive methodology. Brahmi inscriptions, Mahavamsa, Deepavamsa (Pali literature), Tamil inscriptions and oral stories have been used as primary sources for this study. Based on the findings there is corroborating evidence of the continuous presence of Brahmins in Eastern Sri Lanka from the third century BC to the colonial period. As the Brahmins excelled in education, they held an influential place in the religious and other political spheres. Influences of Brahmin may have increased slightly during the rule of Cholas due to receiving land grants (chaturvedimangalam). During the medieval history of eastern Ceylon, they have power in irrigation works, and temple practices as authorities called ‘Urchapaiyar’. Although the Brahmins were influential in Eastern Sri Lanka, it is noteworthy that they were not regarded as superior to other communities such as the North Indian Varna classification
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Suresh, Kumar. "Religious Hegemony versus Freewill: A Critical Analysis of Samskara." Criterion: An International Journal in English 15, no. 5 (2024): 42–50. https://doi.org/10.5281/zenodo.14106904.
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This research paper explores how religious hegemony governs the lives of Brahmins in the villages of Karnataka during the 1960s by giving prominence to patriarchy and by investing unshakable faith in one Acharya, who is supposed to have the knowledge and wisdom of all Hindu scriptures. It reveals how such dependence of society on some Acharyas makes them handicapped, and decays their common sense and rationality while bringing up superstations and blind faith; all condition the individuals as poor decision makers or unable to make decisions at all during crucial moments of life and death. This paper reveals how people with free will exercise common sense irrespective of their low caste. If a Brahmin does something using his freewill he becomes a villain, and (d)evil in that socio-cultural milieu. Besides, this paper brings out the hypocrisy, duality, and lust of Brahamanical characters, which is worse even than an anti-Brahamanical brahamin. Moreover, this paper showcases how freewill results from the clarity of heart that helps in decision-making for the larger welfare of society. In contrast, religious hegemony prevents an individual from empathizing with others while giving way to hypocrisy.
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Pskhu, Ruzana. "Buddhist Criticism of Justification of Varṇa System by Brahmanists. On the Russian Translation of Vajrasūcī. Vajrasūcī. Trans. from Sanskrit and Notes by Ruzana V. Pskhu". Voprosy Filosofii, № 7 (липень 2024): 59–70. http://dx.doi.org/10.21146/0042-8744-2024-7-59-70.
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In the later period of the development of Indian philosophy (VII century), one of the most interesting questions marked the boundary of Brahmanic thought and its most categorical opponent, Buddhism: the question of the existence of universals. Despite the fact that at first glance this dispute seems purely philosophical and therefore comparable to a similar phenomenon in Western European philosophy, nevertheless, in the history of Indian philosophy, the problem of universals arises in a certain context, explaining their appearance as a ‘situational’ phenomenon. In the VII century, Kumārila Bhaṭṭa, in a dispute with the Buddhist Dharmakīrti, resorted to universals in justifying the legality of the Varṇa system: all brahmins are united by one common property or universal – brahmanism, due to which brahmins differ from all other people. We can talk about the existence of a certain paradigm in the Brahmin culture, which explains the social structure of ancient Indian society, and the affirmation by all philosophical systems of classical Indian philosophy, united by the name of āstika (recognizing the Vedas), and the grammatical structure of Sanskrit in Pāṇini’s work, and many other realities of Brahmin culture. The article examines the text of Vajrasūcī attributed to the early Buddhist author Aśvaghoṣa, in which a condensation of possible arguments against the Varṇa system and the exclusive status of the Brahmins is proposed. The article presents the translation of Vajrasūcī from Sanskrit into Russian.
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Giri, Gita. "Comparison of Academic Performances of Students among Various Ethnic Groups in Godawari Municipality." Janabhawana Research Journal 3, no. 1 (2024): 83–98. http://dx.doi.org/10.3126/jrj.v3i1.68389.
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Ethnic groups are fundamental unit of social system. Ethnicity is the source of the person’s self-actualization. This research is based on the perception of Nepali society that Brahmin/Chhetri and male students are higher education achievers. The study aimed to compare differences in academic performances of students among various ethnic groups (Brahmin/Chhetri vs non-Brahmin/Chhetri) and gender (male vs female). Data consisted examination result related with pre-board examination held in Jana Bhawana Campus since 2015 to 2022. Results of those students who have participated fully were considered. Data analysis was done using SPSS 20. Data are presented using descriptive statistics tools like percentage, mean and standard deviation. Academic performance results are presented by using percentage, t-tests and p-values. The finding showed that there are no differences in academic performance among Brahmin/Chhetri and non-Brahmin/Chhetri students whereas significance difference exists between male and female, where female students outperformed male. Awareness in education learning behavior and reducing in absenteeism can help in gaining academic success.
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Putri, Dwi Anggita, Meliana Sari Samosir, Dedi Irwanto, and LR Retno Susanti. "ESTABLISHMENT OF KEDIRI KINGDOM HIGH CLASS STRATIFICATION BY BRAHMANIC EDUCATION." Journal of Asian and African Social Science and Humanities 8, no. 2 (2022): 58–67. http://dx.doi.org/10.55327/jaash.v8i2.267.
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This study was conducted to determine the formation of the upper class stratification of the Kingdom of Kediri by Brahmin education. This kingdom is a fractional kingdom of the Medang Kamula Kingdom or it can also be called the Isyana Kingdom. The kingdom of Kediri gave a lot of color to civilization in the archipelago which was then named Indonesia at this time. The Kingdom of Kediri had a fairly wide area of power during its golden age, so in this study the author wanted to find out how the education of brahmins during the time of the Kingdom of Kediri was, like what the highest social stratification or top class existed in the society of the Kingdom of Kediri and the correlation of brahmin education to the formation of the upper class. in the Kingdom of Kediri. The method used in this study is the historical method with data collection carried out by searching for sources or data contained in books, journals, and articles related to the Kingdom of Kediri. The results in this article indicate that it can be used as an interesting material for teaching about the Kediri Kingdom and can be knowledge for the readers of this research.
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Ranjana. "Construction of an intellectual identity by Maithil Brahmins during the age of Vidyapati." Open Access Research Journal of Multidisciplinary Studies 4, no. 2 (2022): 092–93. http://dx.doi.org/10.53022/oarjms.2022.4.2.0109.
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The paper aims to explore the notion of a social group, that constructed an intellectual characteristics’ identity, during Vidyapati’sMithila. The Maithili Brahmins, among these social groups, formed their distinctive identity for a long time. In the process, they determined the social norms in contemporary society. The paper also tries to analyse the state’s attitude in this identity’s creation process which permitted the Maithili Brahmin scholars, on the basis of their sacred texts, Dharmasastras (religious books), to regulate contemporary social order. Their works of literature, in Vidyapati’sMithila, reflect the formation of symmetry, for the validation of their identity and domination, between the challenges at the political and cultural levels. The paper, through the analysis of this literature, attempts to study the legitimacy of the Brahminical hierarchy and regulation of daily life in contemporary Mithila.
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Gagan, Sharma, and Rashmi Saxena Dr. "Development policy and the history of Dalit movement in India." International Journal of Trends in Emerging Research and Development 2, no. 4 (2024): 143–49. https://doi.org/10.5281/zenodo.14757570.
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Dalit literature primarily acts as a human and social history record, exploring the experiences of those who have lived through centuries of economic and social exploitation in India. On the other hand, social equality is making inroads into Indian society. Activists' efforts and the revolutionary potential of Dalit literature are responsible for this encouraging trend. More and more Dalit people are speaking up and sharing their experiences, which is helping to propel conversations about social justice and equality, which is leading to a more equal and inclusive society.
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Bruder, Anne. "Dear Alma Mater: Women's Epistolary Education in the Society to Encourage Studies at Home, 1873–1897." New England Quarterly 84, no. 4 (2011): 588–620. http://dx.doi.org/10.1162/tneq_a_00131.
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Anna Ticknor, a Boston Brahmin, founded America's first correspondence school. Hailing from across the nation, all students were women. The letters they exchanged with their instructors between 1873 and 1897 opened up flexible spaces of self-definition, encouragement, and disguise that came to mediate—and enable—a new kind of women's education in Victorian–era America.
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Kodakandla, Nitin. "Dalits, Reform, and the Brahmin Social World in Viswanatha Satyanarayana’s Nīla Peṇḍli". International Journal of Social Science Research and Review 8, № 2 (2025): 175–84. https://doi.org/10.47814/ijssrr.v8i2.2591.
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The nineteenth and twentieth centuries witnessed the rise of social reform as a transformative force in Indian society, challenging entrenched caste hierarchies and reconfiguring social relationships. Viswanatha Satyanarayana’s novels, deeply engaged with the issues of social reform and the politics of modernity and tradition, have however remained largely overlooked in social science research. Through a critical reading of Viswanatha’s Nīla Peṇḍli from a social science perspective, this article makes a start in engaging with his political thought. Nīla Peṇḍli portrays the relentless advance of social reform and interrogates the eagerness with which society is embracing it without considering its consequences. By examining conservative responses to social reform and Dalit assertion, this article throws light on the anxieties of the Brahmin conservatives in the face of these changes, and the discursive strategies they adopt to negotiate and be relevant in a changing world.
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K, Sarweshwaran. "Shakthasamayam Thoughts in Bharathiyar's Works." International Research Journal of Tamil 4, S-11 (2022): 17–25. http://dx.doi.org/10.34256/irjt224s113.
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He created many innovative works in many areas, such as religion, philosophy, art, social reform, women's upliftment, freedom, condemnation of superstitions, mercy, and humanity. In that way, his view on religion is admirable. Being born into a Brahmin clan, he was naturally inclined towards piety and religious thinking. At the same time, he also tried to look at them in a humanistic way. Because of that, he thought that there was a need for reform in society and religion to solve the woes of mankind. He directly condemned the superstitions traditionally practised by the Brahmins, which were not mentioned in the Vedas. He was very much attracted by Vedanta and sang many reconciliation songs mixed with Advaitha (dualistic) thoughts. However, he was deeply devoted to Goddess Parashakthi. Most of his Shakthi songs are composed in such a way, that the Almighty Shakthi should help the society prosper, for him to make revolutions, and to improve the lives of the poor. He records in many songs that the Goddess Shakti is present in his actions and words. Let us look at the composition of his Shakthi songs, which are arranged in such a way that he mentions that Shakthi is the cause of his activity, just as all life in the world needs a force to function.
Books on the topic "Brahmin and society"
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Berendt, Joachim Ernst. The world is sound, Nada Brahma: Music and the landscape of consciousness. Destiny, 1991.
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Dandekar, Deepra. The Subhedar's Son. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190914042.001.0001.
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The book The Subhedar’s Son: A Narrative of Brahmin-Christian Conversion from Nineteenth-Century Maharashtra is based on an annotated translation of the Marathi book Subhedārāchā Putra written in 1895 by Rev. Dinkar Shankar Sawarkar. This book explores the experience of Christian conversion among Brahmins from the earliest Anglican missions of the Bombay Presidency (Church Missionary Society) established in the nineteenth century. Investigating how Brahmin converts counterbalanced social and family ostracism and accusations of procolonialism by retaining upper-caste and Marathi identity, this book demonstrates how retaining multiple identities facilitated Christian participation in the early nationalist and reformist intellectual movements of Maharashtra. Further, Brahmin Christians contributed to the burgeoning vernacular literary market as authentic rationalists and modernists, who countered atheism and challenged Hindu social-religious reform as inadequate. Not only did early vernacular Christian literature contribute to the precipitation of knowledge on ‘religion’ in colonial Maharashtra, as sets of dichotomized ideas and identities, but converts also transcended these dichotomized binaries by staging ‘conversion’ as a discursive activity straddling emergent religious, ethnic, and caste differences. Discussing whether nineteenth-century Marathi upper-caste converts constituted an ethnic community, the book explores how interstitial identity between multiple and ascribed ethnicities in colonial Maharashtra produced Brahmin Christians as a political minority whose demographic strength dwindled with the independence of India. Their presence today, elicited only within the history of vernacular literature from nineteenth-century Maharashtra, reveals how converts sought to integrate themselves with both Marathi and Christian society by rearticulating Christian devotion within Indic frameworks of Bhakti.
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Ben-Herut, Gil. The King’s Fleeting Authority and His Menacing Vaiṣṇava Brahmins. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878849.003.0006.
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Chapter 5 deals with interactions between devotees and the political other, such as kings and Brahmin ministers at kings’ courts, and locates a complex message in Harihara’s treatment of the court as a worldly and ethically corrupting arena but also a useful power center for the betterment of the society of devotees. In Ragaḷegaḷu stories that involve the court, the role of the opponent other is always taken up by Vaiṣṇava Brahmins, who are repeatedly depicted as corrupt and devious. The chapter concludes with a reflection on the possible social conditions that might have enabled Harihara to freely express his basically anti-court stance.
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Aktor, Mikael. Social Classes. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702603.003.0005.
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The notions of class (varṇa) and caste (jāti) run through the Dharmaśāstra literature on all levels. They regulate marriage, economic transactions, work, punishment, penance, entitlement to rituals, identity markers like the sacred thread, and social interaction in general. Although this social structure was ideal in nature and not equally confirmed in other genres of ancient and medieval literature, it has nevertheless had an immense impact on Indian society. The chapter presents an overview of the system with its three privileged classes, the Brahmins, the Kṣatriyas, and the Vaiśyas, the fourth underprivileged class, the Śūdras, and, at the bottom of the society, the lowest so-called untouchable castes. It also discusses the understanding of human differences that lies at the center of the system and the possible economic and political motivations of the Brahmin authors of the texts.
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Lubin, Timothy. The Vedic Student. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702603.003.0008.
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This chapter examines the form and purpose of the Vedic studentship, and the special importance that came to be attached to it as Brahmins sought to reposition their tradition as a basis for establishing religious and legal norms for society. Studentship took the form of a regimen (vrata) of mildly ascetical observances (strict chastity and restrictions on speech, diet, and dress, along with other ritual duties), collectively known as brahmacarya. This regimen, probably at first constitutive of Brahmin status, is extended in the Vedic codes of domestic ritual (gṛhyasūtras) to two other classes of male Āryas as well. The initiation into this observance, symbolically a rebirth through the Veda, becomes in fact the marker of Ārya social status and it provides a template for a multitude of other similar expiatory or supererogatory regimens that structure the life of Smārta Brahmanical piety.
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Ben-Herut, Gil. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190878849.003.0008.
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The conclusion provides an overview of Harihara’s treatment of the early Kannada Śivabhakti tradition in the Ragaḷegaḷu. The overview is organized according to several themes that are central in the broader study of South Asian devotional traditions: the tradition’s public memory, social inequity and conservatism, iconic worship and traditional ritual, orthodoxy and its rejection, and religious others. Harihara’s literary project is considered in terms of its appeal to large and multiple audiences in contemporaneous society, including Brahmin and educated elites and non-elite communities. The conclusion ends with discussing the need for developing more nuanced and context-sensitive methods for understanding pre-modern devotional traditions in South Asia.
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Cultural Revolt in a Colonial Society: The Non-Brahman Movement in Western India. Manohar Publications, 2011.
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Gallo, Ester. On Irony, Brahminism, and Intergeneration. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199469307.003.0008.
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Chapter seven looks at intergenerational engagement with brahmins’ contemporary politics of identity through the perspective of irony. It delves into how older sections of Nambudiri society critically engage with contemporary political uses of the past for class claims and community building by neo-orthodox Nambudiri youth. This section analyses the formation of the modern YKS in the 1990s, as promoted by educated Nambudiris— often living in the diaspora— to counter the (supposedly) persistent subordination of the community to more successful middle-class strata. The chapter suggest how contemporary attempts to reframe a fragment of ‘glorious history’, rather than allowing middle-class Nambudiris to escape from the ‘backward’ public representation, have the effect of exacerbating public perceptions of Nambudiris as the embodied antinomy of the present.
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Sengupta, Saswati. Mutating Goddesses. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190124106.001.0001.
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It is an enduring contradiction that Hindus revere their goddesses but their society is dominated by Brahmanical patriarchy. Although we assume that the worship of goddesses implies the celebration of so-called female power, we overlook how the development of such practices of devotion occurred within a highly patriarchal society that subjugated women in everyday life. Addressing this oversight, Mutating Goddesses traces the shifting fortunes of four goddesses—Manasā, Caṇḍī, Ṣaṣṭhī, and Lakṣmī—and their mutation within the goddess-invested tradition of Bengal’s Hinduism. It uses the vibrant laukika archive comprising religious practices and beliefs that, unlike the ṣāstrik perspective, have not been affected by the emergence and consolidation of the male Brahman and the Sanskrit language. Using narratives such as kathās, laukika bratakathās, and maṅgalkābyas, Sengupta explores the period between the fifteenth and twentieth centuries and investigates the correlation of gender, caste, and class in the sanctioning of female subjectivities through goddess formation. Thus, she excavates the multiple and layered heritage of Bengal to illustrate how tradition is a result of strategic selection by those in power.
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Wink, André. South Asia and Southeast Asia. Edited by Jerry H. Bentley. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199235810.013.0024.
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For many centuries, South Asia and Southeast Asia did not constitute two distinct regions of the world but one. This one region encompassed the bulk of the landmasses, islands and maritime spaces which were affected by the seasonal monsoon winds. Throughout its fertile and often extensive river plains it adopted recognizably similar patterns of culture and settled organization. Early geographers mostly referred to it as ‘India’. This article describes the expansion of agriculture and settled society; kings and Brahmans; a graveyard of cites in the Mediterranean that were centers of power and civilization geography and the world-historical context; the Indo-Islamic world; pathways to early modernity; and the effects of European imperialism.
Book chapters on the topic "Brahmin and society"
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Toelle, Jutta. "10. Is It Time for Brahms, Again?" In Classical Music Futures. Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0353.10.
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The essay focuses on classical music practices in the German-speaking world. Several big questions are addressed, such as the age group of audiences and the seemingly old-fashioned canonic repertory. These two issues, coupled with the high subsidies that classical music receives, makes the classical music practices vulnerable. In addition, pressure is increasing as many concert halls and theatres are awaiting overdue renovation work which turns out to be extremely costly. Within this setting, non-institutionalised classical music performers are having an easy game, as they address diverse audiences, perform diverse musics, and are not subsidized. While the challenge for the traditional institutions is immense, the knowledge that classical music practices can play many different roles in a society makes the discussions exciting and future-proof.
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Singh, Kundan, and Krishna Maheshwari. "Imagining the Hindus and Hinduism." In Colonial Discourse and the Suffering of Indian American Children. Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-57627-0_4.
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AbstractThe mythical representation of the colonized by the colonizer cannot happen without engaging in fabrications and falsehoods. While accounting for the contentions made by the Francophone postcolonial thinkers on the issue of projection, this chapter builds a new postcolonial theory called the Indian Postcolonial Theory that is applied to show that the contentions of James Mill on Ancient India, Hindus, and Hinduism were a complete fabrication. They were rooted in the socio-political conditions James Mill wanted to transform in his domestic context. When Mill wrote about the Hindu Brahmins and Kshatriyas, he essentially was speaking about the English clergy and aristocrats. He described the Hindu form of governance, laws, and taxation structure in light of the Utilitarian reform of the British socio-political conditions he vehemently sought and clamored for. Mill emptied all the filth that he thought existed in British society onto the Hindu society to create its representation. By putting Mill’s writings in the History next to his writings for the British domestic context, we show as clearly as daylight the nature and degree of Mill’s projections and fabrications on Ancient India, Hinduism, and the Hindu people.
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"Peasant and Brahmin: consolidating ‘traditional’ society." In Indian Society and the Making of the British Empire. Cambridge University Press, 1988. http://dx.doi.org/10.1017/chol9780521250924.007.
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Dandekar, Deepra. "The Subhedar’s Son (Subhedārāchā Putra)." In The Subhedar's Son. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190914042.003.0001.
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The annotated translation of the novel The Subhedar’s Son constitutes the main bulk of this book. The translation consists of fifteen chapters describing Rev. Shankar Balwant and his wife’s religious conversion to Christianity from a conservative Hindu Brahmin clan in 1849 at Nasik. These chapters closely explain the nature of the first Church Missionary Society mission in Nasik. The translation also describes the close interaction between the defeat of the Maratha Empire at British hands and the emotions of individual Brahmins, who converted to Christianity out of the feelings of frustration. While the first chapters discuss the Maratha defeat and the loss of Hindu grandeur, the latter part of the book unravels individual Brahmin expectations and the persecution faced by converts, despite intellectual ferment and conviction.
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Upton, Robert E. "Reforming Hindu Society." In The Thought of Bal Gangadhar Tilak. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198900658.003.0005.
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Abstract This chapter looks at Tilak’s efforts to revive Hindu society, with a focus on caste identities and their relationship to social power and authority. It examines Tilak’s espousal of a radical kshatriyatva, ‘warriorness’, among all castes, a highly gendered identity reflecting concerns over lost manliness within Hindu society. The chapter is thus concerned with Tilak’s conception of masculinity and its relationship to individual and social power, forming a complement to studies examining Tilak’s dismissive views of the education of women. Tilak’s self-strengthening, martializing agenda, very prominent in the Gita Rahasya, also informed Tilak’s consistent calls for the military enlistment of Indians, even urging them immediately after his release from imprisonment for sedition to fight in the King-Emperor’s armies in the Great War. This was no egalitarian conception of caste identity, for Tilak was in fact hostile to the claims to social authority of self-professed kshatriyas themselves, and to distinct non-Brahmin political organization and representation. Rather, Brahmins, appropriating aspects of kshatriya identity, were the natural leaders of Hindu society, which would maintain distinctions between varnas, as shown by Tilak’s coolness to the eradication of untouchability and hostility to inter-caste marriage.
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Uberoi, J. P. S. "Religion, Civil Society and the State in India." In Mind and Society, edited by Khalid Tyabji. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199495986.003.0016.
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This chapter is a detailed analysis of the relations between religion, civil society and the state within the context of both medieval Hinduism and Islam in India. It considers the relations between Brahmin, King and sannyasi in the Hindu context and ethos and the concepts of sharia’t, tariqat, and hukumat within the Muslim one including the points of view of its various schools. The parallelism in the underlying structure of the two systems is clearly highlighted. The whole discussion is set in the context and concept, as generally agreed, of India today as multi-religious nation, a modern plural society and a federal secular state. Indian modernity is considered as a transformation of medievalism that finally led to the constitution of the Indian federal state.
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Block, Adrienne Fried. "The Chambered Nautilus." In Amy Beach, Passionate Victorian, The Life and Work of an American Composer, 1867–1944. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195074086.003.0015.
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Abstract “The Chambered Nautilus” Is An Apt metaphor for Beach’s Boston life. Her personal “shell” was the house on Commonwealth Avenue. But she was also comfortably lodged in the bosom of Boston’s Brahmin society and was established as a composer in its musical community. Regarding the time in her life that was now coming to an end, Beach would later write, “I belonged to a happy period that may never come again.”
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Keller, Morton, and Phyllis Keller. "Derek Curtis Bok and the Worldly University." In Making Harvard Modern. Oxford University Press, 2001. http://dx.doi.org/10.1093/oso/9780195144574.003.0022.
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During the last three decades of the twentieth century, the meritocratic Harvard of Conant and Pusey evolved into the more worldly university of Derek Bok (1971–91) and Neil Rudenstine (1991–2001). This is not to suggest that Harvard sloughed off its intensely meritocratic character, or even its Brahmin antecedents. And of course Harvard faculty at least since World War II had been conspicuously engaged in public affairs. But the prevailing culture shifted. Worldliness—Harvard as a participant in, as much as an observer of, the larger society—became the dominant tone in the late twentieth century. To the social elitism of Brahmin Harvard, and the disciplinary emphasis of meritocratic Harvard, there now was the ever-expanding social engagement of worldly Harvard. After Nathan Pusey announced his intention to leave the presidency in June 1971, Harvard turned to the heady business of deciding who was to be his successor. Students wanted someone young, accessible, sensitive to their educational wants and needs. Faculty members sought an eminent scholar attentive to the life of the (academic) mind. Nor could politics be ignored in this post-1969 age: one professor called for “a man who conveys a sense of sympathy with values from quite far left to somewhat right of center.” Corporation fellow Hugh Calkins later recalled that the search committee “saw Harvard as within a forest of perplexing issues, through which no clear path was visible.” The most troubling problem was an apparent shift in the prevailing view of the university’s purpose. Harvard, he observed, traditionally sought to educate “leaders of high intellectual capacity in scholarly, professional, business and public life.”Now there was a widespread sense that “intellectual capacity is suspect as a confederate of inequality and injustice.” Given these conditions, Calkins and his colleagues were uncertain whether to look for a leader with a clear vision of Harvard’s future or for one without preconceptions.
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Block, Adrienne Fried. "Amy Beach’s Boston." In Amy Beach, Passionate Victorian, The Life and Work of an American Composer, 1867–1944. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195074086.003.0010.
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Abstract Toward The End Of Her Life, Beach looked back gratefully to her early years in Boston, that “happy period” in a city that was “very musical indeed.” 1 It is hard to imagine another city-or indeed another time-that would have been as supportive of her as a woman and a musician. The special bonding that took place between patrons and artists, the high value that its Brahmin aristocracy placed on music as an art, and the support its individuals and musical institutions offered to its resident composers and performers resulted in a thriving community of musicians and helped create America’s first school of high art music. When George Whitefield Chadwick called Amy Beach “one of the boys,” he was welcoming her into that school. When the leading performing organizations in Boston-the Boston Symphony, the Handel and Haydn Society, and the Kneisel Quartet-presented her as a pianist and gave the premieres of her compositions, they were providing a woman a level of support that few, if any, other cities began to match.
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Menezes, Dwayne Ryan. "The Curious Case of the Drs. D’Abreu: Catholicism, Migration and a Kanara Catholic Family in the Heart of the Empire, 1890-1950." In Translocal Lives and Religion: Connections between Asia and Europe in the Late Modern World. Equinox Publishing, 2021. http://dx.doi.org/10.1558/equinox.31741.
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In the late 19th and early 20th centuries, several Catholics from South Kanara in British India, whether as British subjects or Indo-Portuguese Catholics, journeyed across the wider British, Portuguese and Catholic worlds. Wherever they travelled or settled, they often strategically deployed their Catholicism (more precisely, Roman Catholicism), distinctive Anglo-Luso-Brahmin culture and ambiguities about their racial heritage to overcome structural barriers to the mobility and assimilation of South Asians. Catholicism, with its numerous institutions, lay and clerical transnational networks, and doctrinal emphasis on universalism emerged as a particularly valuable tool that some could deploy for the purpose of assimilation. Catholicism would not only facilitate intermarriages with Catholics of other ethnicities, but also enable racial “passing” and other forms of strategic ethnic reidentification. By focusing on the d’Abreu family from Mangalore, members of which journeyed to the British Isles since 1890, this study shall uncover the forgotten history of an Indo-Portuguese Catholic family that embedded itself within the heart of British society. It shall explore how, by strategically emphasizing the Catholic and Portuguese markers of their multifaceted identities and connecting to Catholic institutions and networks, the pioneering d’Abreu immigrant could embed himself within local Catholic society in Birmingham as a successful, presumably Portuguese, medical doctor, while his sons could acquire an education at Stonyhurst, become prominent surgeons, and marry into the British gentry and aristocracy. It shall explore both the transnational practices and networks of Catholicism and investigate the extent to which Catholicism could facilitate migration and aid assimilation.
Conference papers on the topic "Brahmin and society"
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Rani, Puja, Swapan Gupta, and Geeta Anjum Khwaja. "Early Onset Seizures in Vacuolating Megalencephalic Leukoencephalopathy with Subcortical Cysts (MLC-Vander Knaap Disease) in a Brahmin Family." In 20th Joint Annual Conference of Indian Epilepsy Society and Indian Epilepsy Association. Thieme Medical and Scientific Publishers Private Ltd., 2018. http://dx.doi.org/10.1055/s-0039-1694902.
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STASZEL, Pawel. "The BRAHMS results on the proton-to-pion ratio pT-dependence in the RHIC range of baryo-chemical potential." In European Physical Society Europhysics Conference on High Energy Physics. Sissa Medialab, 2010. http://dx.doi.org/10.22323/1.084.0036.
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