To see the other types of publications on this topic, follow the link: Brahmin and society.
Journal articles on the topic 'Brahmin and society'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Brahmin and society.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full textAbstract:
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
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full textAbstract:
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.
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
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.
10
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.
Full textAbstract:
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.
11
Jagadeesh, Hullal, and Dr.M.B.Dalapati. "Social Reformer Shishunala Sharif Religious Movement." 'Journal of Research & Development' 15, no. 1 (2023): 33–34. https://doi.org/10.5281/zenodo.7593599.
Full textAbstract:
Shishunala Sharif (Kannada: ಸಂತ ಶಿಶುನಾಳ ಶರೀಫ) was a saint poet, philosopher and social reformer from the state of Karnataka in India. His compositions of tatvapada(moral poems) are in Kannada language. Sharif is recognized as the first ever Muslim poet in Kannada literature. Shishunala Sharif was born on 7 March 1819 in Shishuvinahala, a village in shiggaon taluk at Haveri district, Karnataka. He was the only son and a late born to his parents. Legend has it that Shishunala Sharif was conceived with the blessings of Gods. As a child, Shishunala Sharif was very charming and intelligent. After completing his studies, he worked as a school teacher for a while, before taking up the spiritual search. He found a Guru in Shri Kalasada Guru Govinda Bhatta. They both shared a very cordial relationship and often engaged in intriguing spiritual discussions. Though a Muslim by birth, Shishunala Sharif believed in Hinduism also, bringing in communal harmony. In his birth place Shishuvinahala, even today, both Hindus and Muslims can be seen worshipping him at the same temple. Shishunala Sharif was known to compose poems as per the situation and sing them to spread the message. Though he never wrote down his compositions, by word of mouth many of them have been passed down to future generations. Furthermore it is believed that Sri Govinda Bhatta, a Brahmin (priestly class in Hindu religion), did not hesitate to make him a Brahmin. Shishunala Sharif's preaching’s can be compared with those of Kabir Das's(in northern India). <strong>Key Note:</strong> Anubhava Gitegalu, Candadi Kelidara Vistara, Enidu Pelu Atmage Paramatmage, Gudiya Nodiranna Dehada, Mohada Hendati Satta Balika, Nanna Hente Nanna Hente Govinda Bhatta Spiritual context Govinda Bhatta, a Brahmin, was famous in the region as an unconventional Master. He cared little for caste or religion, and spent more time with anyone who invited him, and ate anywhere he felt like eating. Other Brahmins could not stomach his way of life. One day, Govinda Bhatta came to Shishuvinahala, and Sharifa's father found Him seated under a tree. He asked Him to accept His son as disciple. In front of the father, Govinda Bhatta called the young boy and said, “Hey Sharifa, who is your father?” The villagers laughed, but were shocked when the boy brashly said, “What kind of question are you asking? Your father and mine are the same!”. Govinda Bhatta laughed, patted the boy on the back and said, “Excellent, Sharifa! The land is fertile, the seed will sprout well. O Imam, leave Him to my care! From today, He is my son!” Sharifa followed Govinda Bhatta back to His village. The boy was found to be curious about matters beyond logic and the world, and about the secrets of creation. These qualities were nurtured by Govinda Bhatta. Society was surprised by their closeness. In the eyes of Muslims, the Master was a Kaafir (infidel) and for Brahmins, the boy was a Mleccha(outsider)
12
Bhagat, Prathibha, and Ravichandra Gurushantappa Kantekure. "An investigation into the Dharmasutras' Manusmruti Varna system." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 11 (2023): 122–27. http://dx.doi.org/10.31305/rrijm.2023.v08.n11.018.
Full textAbstract:
A wealth of knowledge on the political, judicial, and social climate of that era may be found in Manusmriti. The earliest and most well-known smriti is Manusmriti, also known as Manava dharmasastra. A standard representation of Hindu society and civilization, the Manusmriti is the most authoritative source of Hindu law. The second-century manuscript Manusmriti is credited with maintaining the varna system, which consists of four divisions within society. This classification, however, does not only apply to Manusmriti. Instead, it is a prevalent aspect—indeed, a fundamental component—of all of the Dharma literature. The challenges the Brahmin group faced during a time of extreme social upheaval seem to have been taken into consideration when the book was written. The Vyavaharapadas worldview aims to restore the oneness of the Brahmin and Kshatriya ethnic groups. Eleven The focus on this topic is intended to be seen as a gift of similarity from the ruling elite to the religious community. Apart from the Vedas, very few other literary works in the world perhaps give women as much respect and privileges as these do, as the Manu Smriti gladly attests to. It might be necessary to search for further modifications even in well-known women's activist works to properly arrange Manu Smriti. It is not very clear from everything I have looked at that women are the cornerstone of a good society. The other ancient political philosophers shared Manu's belief that women were a creature that required care and protection and could not exist on their own. However, the intellectuals' belief reduced women to subservient entities. Women have always taken a backseat to men in society. She was seldom treated with respect; occasionally, somebody would refer to her pitiful situation. The author attempted to analyze the varna system in Manusmriti as well as the position of women during that time.
13
Shrestha, Anita, and Ritu Prasad Gartoulla. "Socio-cultural Causes of Gender Disparity in Nepalese Society." Journal of Advanced Academic Research 2, no. 1 (2017): 100–111. http://dx.doi.org/10.3126/jaar.v2i1.16601.
Full textAbstract:
Gender is socially constructed idea and disparity is the problem created by the society. The study was conducted from the socio-cultural perspective so the main objective of this study was to identify the socio-cultural causes of gender disparity in five different ethnic groups: Newar, Magar, Tamang, Rai/Limbu and Brahmin/Chhetri of Kathmandu Valley. Total 390 respondents were selected randomly from the all ethnic groups. Except the role of religion, the role of culture, patriarchy system, social perception, sources of income, level of education, political awareness & involvement and gender based division of labor had significant effect to increase the gender disparity in society. Political announcement that Nepal as a secular country had effected in the perception and practices related to the religious activities of people also. The government should address the socio-cultural problem and further researcher should explore the strategies to address the problem of gender disparity.
14
Aniruddha, Saha. "Raja Rammohan Roy as a Pionears of Bengal Renaissance." ISSRA Journal of Arts, Humanities and Social Studies 01, no. 01 (2021): 71–74. https://doi.org/10.5281/zenodo.5644438.
Full textAbstract:
Raja Ram Mohan Roy was a great socio-religious reformer. He was born in a Brahmin family on 10th May, 1772 at Radhanagar, in Hoogly district of Bengal (now West Bengal). Ramakanto Roy was his father. His mother’s name was Tarini. He was one of the key personalities of “Bengal Renaissance”. He is known as the “Father of Indian Renaissance”. He re-introduced the Vedic philosophies, particularly the Vedanta from the ancient Hindu texts of Upanishads. He made a successful attempt to modernize the Indian society.
15
Mondal, Sahin Reja. "Towards the Signifying Buffalo: A Deconstructive Study of Casteism through the Dalit Lens in Bhimayana: Experiences of Untouchability." Praxis International Journal of Social Science and Literature 6, no. 8 (2023): 115–21. http://dx.doi.org/10.51879/pijssl/060813.
Full textAbstract:
From ancient times, Varna System (Caste System) is a pernicious feature of the Indian society in which a group of economically, socially and culturally low-graded people have been oppressed, suppressed and exploited in the Brahminical society. Casteism is an internalised hegemonic power structure that determines the sense of belonging, recognition and identity of the underprivileged and marginalised community of people in the caste-based identity politics of Indian society. It makes them feel that they are metaphorically imagined to be the signifying buffalo in the signification of the cow worshipping Brahminical society because the brahmins favourably worship the cow than the buffalo despite belonging likely to the same group of community. The term, “Dalit literature” was first introduced at the “Dalit Literature Conference” in Bombay of Maharashtra in 1958 and later on, a group of Marathi writers institutionalized themselves as the “Dalit Panthers” in 1972 to combat the caste system in their writings. Since then, Dalit literature aesthetically has emerged to shape the collective voice of the socially exploited people who desire to set the platform of Dalit revolution to register a strong protest against the stereotyped frames of caste, race and class to foreground Dalit values, rights and liberty. Besides that, it raises questions about the status and situation of the Dalits who struggle for freedom and recognition to attain society's social, cultural, political and national identity. It stimulates the revolutionary spirit of the Dalit’s “collective consciousness” in the power structure of the Brahminical society. However, Bhimayana: Experiences of Untouchability (2011) is a frame narrative that graphically interweaves and incorporates Ambedkar's experiences of untouchability, caste discrimination and resistance with the critical observation of a Dalit woman and a Hindu Brahmin about caste discrimination and violence in the contemporary discourse of the Indian society. This research paper aims to examine the deconstructive approach to the logocentric mythology of casteism to poignantly interpret its hollowness and meaninglessness on account of the caste discrimination, violence, oppression and resistance in the graphic novel, Bhimayana. It also attempts to introduce the identity politics of the Dalits to make resistance to caste stratification, inequality, dehumanization and violence, and to enlighten the social codification of the signifying buffalos, the Dalits in the signification of the cows, the brahmins of the Hindu community at the crossroad of the Hindutva ideology.
16
Wetsiriyanan, Titiratana, Viyouth Chamruspanth, and Somsak Srisontisuk. "Brahmin, Monk, Astrologer, Medium: The Transition of the Master of Ritual of Lord Ganesha in Isan." Asian Culture and History 8, no. 1 (2015): 76. http://dx.doi.org/10.5539/ach.v8n1p76.
Full textAbstract:
<p class="1Body">People in today's society are faced with risk in everyday life, whether the risk is immoral condition, a natural disaster, political conflicts, or economic turmoil. People in society are also struggling competitively to survive. Problems that arise now are significant and are beyond the ability to personally manage. Moreover, people are looking for security in their society in order to survive. The belief in a supernatural power fits so perfectly as a solution to these problems and seems to answer the questions that are happening right now. People have many beliefs in various god figures. "Ganesha" god, is a tremendous success god who can eliminate all obstacles. It was selected by the prosecution to unravel the lives of most people in Thailand now. This paper was written to explore a social phenomenon and to create interest in this field of research. The researchers have found that a group of people taking turns to act as a key leader in the ceremonies related to beliefs in Ganesha by diverse groups. The researchers used qualitative research methods by in a case study approach. Data was collected through in-depth interviews.</p>
17
Roy, Ishita. "A Critique of Sanskritization from Dalit/Caste-Subaltern Perspective." CASTE / A Global Journal on Social Exclusion 2, no. 2 (2021): 315–26. http://dx.doi.org/10.26812/caste.v2i2.292.
Full textAbstract:
Students and social scientists concerned with caste studies will agree to a socio-cultural phenomenon called Sanskritization among people of caste communities that are not recognized as belonging to castes primarily affiliated to either of the three varnas of Brahman, Kshatriya and Vaishya. What is Sanskritization? Following M. N. Srinivas, who put forward the concept of Sanskritization in Religion and Society among the Coorges of South India (1952) to explain upward social movement (?) among Hindu tribal groups or ‘lower’ caste groups imitating and gradually incorporating ‘upper’ caste people’s social, cultural behaviour, rituals, customs, and religious practices, there exist an array of works deliberating upon this collective behavioural instance called Sanskritization (Beteille, 1969; Gould, 1961; Patwardhan, 1973; Sachchidananda, 1977; Lynch, 1974). These studies have generally accepted Sanskritization as an effective tool for cultural integration between different caste groups by ensuring movements of people across caste barriers; in other words, Sanskritization spells a common idiom of social mobility (Beteille, 1969, p. 116).
 This paper does not support the view that Sanskritization has been an effective socio-cultural instrument in moving towards a society that does not swear by caste-principles. Rather, Sanskritization, a concrete social fact among the ‘lower’ castes people, seems to obliquely prove the productive logic of caste through the imitation of the Brahmin. Following Gramsci’s conceptualisation of the necessity of a subaltern initiative in any counter-hegemony project, the paper further argues that Sanskritization is regressive to the extent that it is antithetical to any such subaltern political initiative against caste.
18
Prof. Vijay. F. Nagannawar and Pooja Kamble. "Deconstructing the Identity of Dalit Women and Brahmanism in U.R.Ananthmurthy's Samskara." INTERNATIONAL JOURNAL OF CREATIVE RESEARCH THOUGHTS 11, no. 6 (2023): c350—c357. http://dx.doi.org/10.56975/189gxj60.
Full textAbstract:
This article talks about the theme of Understanding the Identity and deconstructing it of the low-caste women characters and their portrayal that is significant in the framework developed by upper-caste men in the novel, which engages with the issues of caste and gender in terms of the conflict between tradition and modernity. The paper attempts to discuss how Brahmanic structures are constructive to the identities and sexualities of the lower caste woman, and also reveal how the female body is constructed by the Brahmin patriarchy, and how the low caste women as objects of sexuality are being approached by the upper caste men, by questioning their identity as Other, which society looks from polluted minds. It is a work that defines the cultural aspects of Brahmanism that is being polluted by violating its norms, and tradition in the shade of other caste cultural practices. The main focus of the work that is being highlighted is how the strong cultural roots that Brahmanism follow is affected by the low-caste women's existence. The development that it takes, makes us understand that Brahmin patriarchy ideologies are hindered by the practices that make their culture, and tradition pave the path toward modernity.
19
Narayan, Niketa G. "THE PERSISTENCE OF THE BRAHMIN PRIESTS IN WILKIE COLLINS'STHE MOONSTONE." Victorian Literature and Culture 45, no. 4 (2017): 783–800. http://dx.doi.org/10.1017/s1060150317000213.
Full textAbstract:
When T. S. Eliotfamously called Wilkie Collins's 1868 novelThe Moonstone“the first, the longest, and the best of modern English detective novels” (The Moonstone1966, v), the implication, presumably, was that the “detectives” are the hero Franklin Blake and other English characters who carry out the detective function, such as the family lawyer, Mr. Bruff. In addition to a detective story, the novel has been read variously as imperialist, anti-imperialist, a narrative invested with economic undertones, and as an exploration of gift theory, among others. In all these iterations, however, the underlying assumption has been that the only real “detectives” in the novel are the English characters; it is they who solve the theft of the diamond and work to police it. The Brahmin priests, whose pursuit of the diamond parallels that of the English, have generally been viewed as peripheral to the main narrative; a marginal acknowledgement of the impact that India, in its various facets, had upon nineteenth-century English society. Vicki Corkran Willey calls the priests, tongue-in-cheek, “‘villains’. . . working in tandem with two other imported troublemakers – [John] Herncastle's stolen diamond and the drug, opium” (226). Timothy L. Carens describes them as practicing “dutiful self-renunciation” (246) in their search for the diamond, implying that passivity is inherent in such dutifulness, and Jenny Bourne Taylor suggests they are important only because of their use of “[c]lairvoyance [which] is projected on to them as a form of romantic fascination, [and] which they then internalize and represent” (193). Critics are in general agreement, then, that the priests are not central to the novel, and their involvement in the solving of the crime is minimal. The present essay will refute this perspective and argue that, in fact, the Brahmin priests are central to the narrative and far more active (and effective) policing agents than the English characters.
20
Kadel, Purna Bahadur. "Preservice Teachers’ Perceptions of Intercultural Communicative Competence: A Pathway to Peace and 21st Century Skills in Nepal." Jo-ELT (Journal of English Language Teaching) Fakultas Pendidikan Bahasa & Seni Prodi Pendidikan Bahasa Inggris IKIP 11, no. 2 (2024): 143. https://doi.org/10.33394/jo-elt.v11i2.12667.
Full textAbstract:
Intercultural communicative competence is an essential attribute and phenomenon to maintain harmony and a sense of cosmopolitanism in a diverse and heterogeneous society like Nepal. This study explored preservice teachers’ perceptions of the importance of intercultural communicative competence and what specific 21st-century skills are enhanced by intercultural communicative competence. In order to address the research questions, the hermeneutic phenomenological research design was adopted to carry out this study. The in-depth- interview was administered as a tool to collect the lived experiences of the participants. Eight preservice teachers were selected from 4 strata: madheshi community, ethnic community, untouchable community, and brahmin community as participants for this study. The findings of this study were maintaining peace and promoting social cohesion, developing global citizens, prescribing ICC in school curriculum, blessing ICC for heterogeneous society, promoting ICC through English and Nepali languages, and enhancing 21st-century skills by ICC. Intercultural communicative competence plays a significant role in promoting human civilization, confidence, and sense of security in the society.
21
Manju, Manju, and Dr Nempal Singh. "Thematic Concern and Technical Features in Karnad’s Tale-Danda." International Journal of Teaching, Learning and Education 2, no. 4 (2023): 8–14. http://dx.doi.org/10.22161/ijtle.2.4.2.
Full textAbstract:
Girish Karnad, a writer, explores Kalyan-Kranti's last days in his play Tale-danda. Girish hopes to draw attention to the divisions in Indian society and government. The centuries-old societal problem of caste is given the attention it deserves. Sharana's effort to outlaw it was brought to life. The plot revolves on the unconventional union of a Brahmin bride and a Cobbler groom. The failed marriage and its aftermath highlight the crude nature of the caste system. Sovidev's political plotting against his own father, Bijjal, is emblematic of the universal lust for power. Karnad brilliantly illustrates the social and political tensions of modern civilization by merging these two subjects.
22
Kandel, Ishwori Prasad. "The Maoist Insurgency and Peace Process in Nepal." Pragya Darshan प्रज्ञा दर्शन 5, no. 1 (2023): 23–28. http://dx.doi.org/10.3126/pdmdj.v5i1.52257.
Full textAbstract:
The Nepalese civil war, or People’s War, was the result of stalled peace negotiations between the democratic government and the paramilitary wing of the Communist Party of Nepal (Maoist). Nepal's first decade of democracy is considered turbulent due to frequent government changes, internal party battles and corruption. Politics continued to be dominated by the Brahmin and Chhetri castes with an underrepresentation of ethnic minorities and women. Nepal Communist Party Maoist said that the insurgency began to fight against the 250 years long monarchy, deeply rooted economic & social discrimination & prejudices, Feudal system and against all kinds of injustices & inequalities prevalent in the society.
23
Pal, Satanik. "Caste Groups." Comparative Sociology 22, no. 1 (2023): 74–94. http://dx.doi.org/10.1163/15691330-bja10074.
Full textAbstract:
Abstract The following article seeks to establish caste groups in India as Weberian status groups. Dumont and Weber’s understanding of caste, while partially correct in this area, sought to establish caste as uniquely Indian, through their orientalist leanings. The Brahmin caste was seen by most orientalists as being an exclusive group of ascetic priests who headed Hindu society. By attempting to demonstrate the political and economic factors behind their dominance, the author here seeks to de-exoticize these assumptions, and calls for the term caste to be replaced by status. This will allow us to compare endogamous caste groups or jatis in India with status groups in premodern and modern complex societies all over the world.
24
Blackburn, Stuart. "The Brahmin and the Mongoose: The Narrative Context of a Well-Travelled Tale." Bulletin of the School of Oriental and African Studies 59, no. 3 (1996): 494–507. http://dx.doi.org/10.1017/s0041977x00030615.
Full textAbstract:
Once upon a time, scholars believed that tracing the history and diffusion of folktales led to knowledge of a shared human culture. The enlightenment of the twentieth century, however, rooted out this superstition, with its evolutionary and devolutionary premises, and replaced it with a rigorous identification of tales, descriptions of their contents, and, more recently, analyses of the circumstances of their telling. The textual precision and ethnographic depth of these studies, not to mention the increasing number of folktale indexes, have taken us far beyond the naiveté of those nineteenth-century claims for a Buddhist or mytho-poetic origin to virtually all folk narrative. Deriving, for example, an English proverb (‘Don't count your chickens before they hatch’) from a Sanskrit story about a man whose dreams destroy him is almost as entertaining as it is untenable. One wonders, however, if, in reaction to such excesses, research did not retreat into a safer but more limited sphere by studying the stories of a single society. Without wishing to return to the hyperbole of those early folktale scholars, this essay acknowledges their comparative vision, bold hypotheses, and dedication to the international study of the folktale.
25
Waha, Kristen Bergman. "SYNTHESIZING HINDU AND CHRISTIAN ETHICS IN A. MADHAVIAH'S INDIAN ENGLISH NOVELCLARINDA(1915)." Victorian Literature and Culture 46, no. 1 (2018): 237–55. http://dx.doi.org/10.1017/s1060150317000419.
Full textAbstract:
The novels of Indian writerA. Madhaviah (1872–1925) are deeply ambivalent toward British Protestant missions in the Madras Presidency. The son of a Brahmin family from the Tirunelveli District in what is now the state of Tamil Nadu, Madhaviah had the opportunity to form close intellectual relationships with British missionaries and Indian Christian converts while studying for his B.A. at the Madras Christian College, completing his degree in 1892. Although he remained a Hindu throughout his life, Madhaviah's first English novel,Thillai Govindan(1903), praises some missionaries for their moral characters, naming in particular the Madras Christian College's principal, William Miller (1838–1923); however, the same novel also criticizes other unnamed Madras missionaries for extravagant lifestyles that squandered the money of unsuspecting supporters in Britain (64). Madhaviah's deep commitment to late-nineteenth and early twentieth-century Indian women's reform movements, including widow remarriage, the abolition of child marriage, and women's education, meant that he often agreed with British missionaries championing similar reforms in Indian society. However, his early novels also criticize the proselytizing activities of missionaries, particularly in educational settings. In his Tamil novelPadmavati Carittiram(1898, 1899) and English novelSatyananda(1909), Madhaviah exposes missionary attempts to take advantage of a young pupil's inexperience in an educational setting or to exploit a quarrel between pupil and family members to secure a conversion. Yet in contrast, Madhaviah's final English novel,Clarinda: A Historical Novel(1915), offers perhaps the most positive depiction of an Indian Christian conversion in his fiction. A historical novel that reimagines the life of a renowned eighteenth-century Marathi Brahmin woman convert living in Thanjavur, Madhaviah'sClarindaoffers Christian conversion as a liberating decision for the young Clarinda. Her conversion allows her as a widow to escape the patriarchal control of her abusive husband's family and to contribute to her community as a philanthropist and an early social reformer. While Madhaviah remained critical of certain conversion tactics, which could transgress ethical boundaries, Madhaviah also acknowledged that missionary goals for women's improved lot within society often intersected with his own convictions.
26
Smriti, Smriti. "Education of Women in Early Vedic Period." International Journal of English Literature and Social Sciences 8, no. 5 (2023): 116–22. http://dx.doi.org/10.22161/ijels.85.20.
Full textAbstract:
Education in ancient India was free from any external control like that of the state or the government or any party politics. It was one of the king’s duties to see that the learned pundits pursued their studies and their duty of imparting knowledge without interference from any source whatever. So, education did not suffer from any communal interest or prejudices in India.” Said by P.N.Prabhu. In earlier times, Hindus considered education as a process of life. The education system for girls and women were favorable and available for them. In Rig Vedic Society, “child marriage did not exist” so the young girls were also able to study and education was given the utmost importance. But with time, the education system has lost its essence and quality in and after the 21st century. With some physical training, sports has also been fully removed and knowledge is forced through books and indoor teaching. This has limited the analytically thinking capacity of the youth that would help one to be more active and alert. This research work will be introducing the major missing aspects of the previous works presented in this field with some suggestions to retrieve it. • Educational status of non-Brahmin women are nowhere mentioned. • Both men and women were well trained in the military art, medicine, the science of weapons and were also trained for war-like situations. Education was only for Brahmans.
27
Reetz, Dietrich. "In Search of the Collective Self: How Ethnic Group Concepts were Cast through Conflict in Colonial India." Modern Asian Studies 31, no. 2 (1997): 285–315. http://dx.doi.org/10.1017/s0026749x00014311.
Full textAbstract:
When the concept of Western nationalism travelled to India in the nineteenth and the beginning of the twentieth century it was carried by British officialdom and an increasingly mobile and articulate Indian élite that was educated in English and in the tradition of British society. Not only did it inspire the all-India nationalist movement, but it encouraged regional politics as well, mainly in ethnic and religious terms. Most of today's ethnic and religious movements in South Asia could be traced back to their antecedents before independence. Looking closer at the three major regional movements of pre-independence India, the Pathans, the Sikhs and the Tamils, one finds a striking similarity in patterns of mobilization, conflict and concept irrespective of their association with the national movement (Red Shirt movement of the Pathans, Sikh movement of the Akalis) or independent existence in opposition to Congress (non-Brahmin/Tamil movement)
28
Adhikari, Laxmi, and Mahalaxmi Thapa. "Exploring Forms and Practices of Menstruation in the Changing Social System: A Study of Suryabinayak-05, Katunje, Bhaktapur." Baneshwor Campus Journal of Academia 3, no. 1 (2024): 133–42. http://dx.doi.org/10.3126/bcja.v3i1.65637.
Full textAbstract:
Menstruation forms and practices with restriction have a long history not only in a single culture and region but in various religions and cultures may vary according to the level of their cultural norms, values and superstitions. The aim of the study is to explore the forms of practices of menstruation in the changing Nepali society. The qualitative data were collected from the Suryabinayak-05, Katunje, Bhaktapur district. All total 10 potential research participants were selected for in-depth interview along with non-participant observation in the field. The study indicates that the women from Brahmin and Chhetri community affiliated to Hindu religion are practicing almost all forms of discrimination due to menstruation. Stay in a separate room, eating in a separate room, bathing in separate bathroom, be away from social activities and not participate in religious activities. This discrimination should be addressed through awareness programs in the community.
29
Pramod, Ranjan. "Share on Back Benches: Caste Composition of Bihar's Media." Forward Press 3, no. 6 (2011): 21–26. https://doi.org/10.5281/zenodo.6792427.
Full textAbstract:
In the first-pass survey of Bihar's Media, we could not find any journalists from the deprived sections of society in authoritative positions. Suspecting that even if they have not become classroom monitors, they can be found somewhere on the back benches, we decided in June 2009 to enlarge the scope of the survey. This time, in addition to the 42 institutions of Hindi and English media, 5 Urdu newspapers published from Patna were also included in the survey. Covering 230 journalists of 47 media institutions in the survey, we found that 73 per cent posts are held by upper-caste Hindus (Brahmin, Bhumihar, Rajput, Kayastha). OBC Hindus have only 10 per cent; Muslim Ashrafs 12 per cent and 4 per cent is covered by Pasmanda (Backward) Muslims. The presence of women is about 4 per cent. We found only 3 Dalit journalists in media institutions in Patna.
30
Sugiman. "Implementasi Ajaran Catur Warna Dalam Merajut Kebersamaan Guna Mencapai Tujuan Pembangunan Nasional." Widya Aksara : Jurnal Agama Hindu 24, no. 2 (2019): 134–44. http://dx.doi.org/10.54714/widyaaksara.v24i2.59.
Full textAbstract:

 In life in the community often appear differences in social status which is often a conflict between the rich, the poor, becoming employees, becoming workers and so on. In the national development arena in Indonesia, every community / citizen has a role to play a role in the implementation of National Development in accordance with their respective competencies, abilities. In the teachings of Catur Warna in the life of the people have blended so that it does not look conspicuous because each color of each has involved each of them, fostering the unity and unity of our country together helping each other, helping each other, supporting each other in the national development is Realizing a prosperous, peaceful, peaceful society based on Pancasila and the 1945 Constitution Catur Warna Conditions in National Development is very strategic regarding the duties and functions of each of us can each of us each. Brahmin has the duty of Mehayu-hayu for peace, interconnected peace, respect for those who love each other, peace-struck people. A Warna Kesatriya has the duty to guarantee the preservation of the nation and the State to improve an honest and clean authoritative Government System for the realization of the goals of National Development. Warna Waisya has a role, regulates and improves the economy in order to lift it, the people and the country. While Warna Sudra has a role and role in national development in order to create a harmonious relationship between helping and completing the work of the Brahmin Color, the Kesatriya leaves of Warna Sudra, so that each other is involved, and in National Development can show Synergy, togetherness about mutual cooperation, a sense of unity and bonding are maintained in harmony with the physical and mental.
 
31
Deepthi, Menon. "Subaltern Hues in Devaki Nilayamgode's Memoirs." Literary Druid 3, Special Issue 1 (2021): 50–58. https://doi.org/10.5281/zenodo.5203153.
Full textAbstract:
<em>Antharjanam, Memoirs of a Namboodiri Woman, </em><em>is the first full-length account of a Namboodiri (Kerala Brahmin) woman’s life, a compilation of Smt. Devaki Nilaymgode’s memoirs, translated from Malayalam by Radhika P. Menon and Indira Menon, reads like a single book with logically sequenced chapters. Minority discourses have gained considerable currency in the recent decades providing platforms for the surfacing of the marginalised groups, as part of a shift of paradigm in cultural discourses. Due to the economic/cultural/caste-class forwardness of her community, Devaki Nilaymgode cannot be literally treated as a ‘subaltern’ in the strict sense of the term. What is crucial here is to see that the gendered, old, homely, semiliterate Brahmin woman and a non-professional writer, who had experienced life within the confinements of a pungent paternal world and who has survived in a society which was eclipsed by the dominant concerns of the commanding group, is attempting at expressing her innermost feelings through the possibilities of narration, rendering new scripts for women’s lives, deciphering submerged subaltern voices/presences, during the process. Dealing with the subjective resources of the author’s memory, I attempt to foreground how a life narrative becomes a reclamation of agency particularly by those who have been marginalised through class, race or gender and as a mode of self-expression, inventing a new identity beyond their caste/gender frame. I have adopted a flexible theoretical application of feminist, Marxist, Postcolonial critical approaches, with modifications suitable to women’s experiences in the textual context to excavate the re-presentation of the marginalia that had eluded the grasp of compressive categorizations.</em>
32
Gautam, Mani Bahadra. "Orwell’s “A Hanging” and Kingston’s “Girlhood Among Ghosts”: Narratives of the Imperial World." SCHOLARS: Journal of Arts & Humanities 4, no. 2 (2022): 124–34. http://dx.doi.org/10.3126/sjah.v4i2.47428.
Full textAbstract:
George Orwell’s “A Hanging” unfolds sordid realities of the colonial enterprise in South Asia when humans remain subservient to imperial power politics whereas Maxine Hong Kingston’s “Girlhood Among Ghosts” explores some of the issues existent in Asian–American society. These narratives employed in these essays express individual subjective speculations and collective experiences from historical perspectives as the narrators collect the events from their past life in societies different from their original locations. Considering the protagonists’ experience of their past life, this paper exposes the protagonists’ experiences and their sufferings in exile. In this paper, I argue that Orwell’s and Kingston’s narratives of hanging and throat-cut embody a realistic picture of the British imperial police against the native Hindu Brahmin and American hegemony respectively. Orwell’s narrative anticipates anticipate the fall of the British Empire in South Asia that actually took place in 1947 whereas Kingston sheds light on Asian–Americans’ predicament in decline from the world scene.
33
Dr., Brijesh Kumar. "Dalit Aesthetics- An Alternative Way of Looking into Literature." International Journal of English Language, Literature in Humanities (IJELLH) III, no. IV (2015): 87–94. https://doi.org/10.5281/zenodo.5033855.
Full textAbstract:
The margins of the nation displace the center; the peoples of the periphery return to rewrite the history and fiction of the metropolis?. (Homi Bhabha. 1990:6) Among the literary reviewers and critics of literature, it has always been a controversial question to fix ?What constitutes the literariness of a work of literature?? In its response, many scholars have tried to formulate various theories since the birth of literature till now. Their theories incorporate various rules, in other words literary aesthetics, which are a pre-requisite for every standard work of art and literature. In the Indian context, the classical rules of literature are found in Bharatmuni’s Natyasastra, an ancient Sanskrit text on dramaturgy, and other Brahmanic books written in Sanskrit. Since most of the books written on the above formula are religious, they can?t represent the whole of the Indian society because it is divided into Vernas which are; Brahmin, Kshatriya, Vaishya and Sudra.
34
Stoker, Valerie. "CONCEIVING THE CANON IN DVAITA VEDANTA: MADHVA'S DOCTRINE OF "ALL SACRED LORE"." Numen 51, no. 1 (2004): 47–77. http://dx.doi.org/10.1163/156852704773558223.
Full textAbstract:
AbstractThe past decade has witnessed a growing scholarly interest in the Veda's status as a canon for precolonial, Brahminical Hinduism. In an effort to refute the notion that Hinduism is a purely Orientalist construct, several scholars have attempted to locate an indigenous set of shared religious beliefs in Brahmins' consistent reference to the Veda as the standard for religious orthodoxy. Yet even as such arguments posit the Veda as a unifying feature for the diverse Hindu tradition, their very emphasis on the Veda's role as a canon reveals a plurality of understandings of the Veda's nature and message. Heeding J.Z. Smith's (1982) assessment of the role of canon in religious traditions, scholars interested in the Veda's significance for Hinduism have analyzed how specific Brahmin communities innovatively reinterpret the Veda to preserve its relevance in the face of changing circumstances. Because these circumstances are often beyond the pale of Brahminical society, scholarly emphasis on the Veda's canonicity historicizes the Brahminical tradition, highlights that tradition's links to other communities, and breaks down the Orientalist monolith. This article contributes to this ongoing academic discussion by considering the historically significant, highly controversial, and yet insufficiently understood construction of the Vedic canon on the part of Tau.lava philosopher and saint, Śrī Madhvācārya (1238-1317). Focusing on Madhva's doctrine of sarvavidyājāta or "the collection of all sacred lore" presented in his R.gvedic commentary, this article examines how Madhva challenges common conceptions of the Vedic canon's external parameters, internal structure, and core truths in ways that still invoke established exegetical norms. I argue that both the success and the controversy surrounding Madhva's version of the canon indicate that the category of Vedic orthodoxy was central to medieval South Indian Brahminical identity. At the same time, however, notions of normative and non-normative Vedic exegesis were being reconsidered in light of changing religious needs.
35
Pokhrel, Shiba Raj. "Institutions and rural economy in Rolpa district of Nepal." Geographical Journal of Nepal 12 (April 1, 2019): 135–52. http://dx.doi.org/10.3126/gjn.v12i1.23420.
Full textAbstract:
This paper aims to analyze a pertinent academic debate pragmatically whether institutions assist in promoting life standard and betterment of the common people or they act just as an instrument to perpetuate poverty and fulfill the interest of vested group. To accomplish this task, Marxist, Post-Marxist theories are taken into consideration in order to indicate how an institution or the process of institutionalization as such is debated and perceived in social science academia. Likewise, the research also uses the popular research methodology of pragmatism which focuses on data collection, analysis and field study. The research is conducted in Sunil Smirti Gaupalika (Rural Municipality) of Rolpa district and focuses on the role of institutions in order to transform particularly the economic life of the people. The research divides institutions into two parts. The first one includes the governmental local institution Gaupalika. The second part includes INGO/NGOs. This division enables to decipher and historicize what these government and non government institutions have done independently and collectively to uplift the life of target group. The research finds that INGO/NGOs and locals institution in the remote village like Sunil Smirti Gaupalika have played significant roles on uniting the economically poor and make individual and collective efforts to fight against poverty. They work to find out the poor and economically weak section of the society by setting target group, generating the awareness and providing conductive environment for putting collective effort in their fight against poverty to a certain extent. Therefore, these two types of institutions have been found tremendously supportive in uniting what Marx calls “have-nots” of Sunil Smirti Gaupalika. However, the research also finds that mostly Brahmin/Chhetri communities have been benefitted by these programs. In comparison the ratio of economic growth between Brahmin-Chhetri community and Janjati community-Dalit community, the first one is found to be accelerating whereas the second one is slower and sluggish.
36
Suraj, Prasad, and Sen Anjan. "Mithila art: An analysis of various styles and symbolic values of Mahbubani Painting." International Journal of Arts, Humanities and Social Studies 3, no. 6 (2021): 43–53. https://doi.org/10.5281/zenodo.5769116.
Full textAbstract:
Folk art is a form of art which represents the cultural identity of a society, and is made by individuals without any formal training in art. In the Mithila region of Bihar, Madhubani painting is a folk art depicting Hindu style of painting that has now attained worldwide recognition. In its original form, it was used by women to decorate the walls and floors of their houses during the time of festivals, and to this date, it is mainly women from the Brahmin, Kayastha, and Dalit communities who practice this type of painting. Thus, there is a distinct social as well as gender stratification involved in Madhubani painting, and the present study tries to explore these issues and their social, economic, and cultural impacts on the society in general, and women in particular. The study would use both primary as well as secondary sources. Data related to different forms of folk art and their micro regional variations, socio-economic attributes etc. has been collected through primary survey that will include face to face interviews, focus group discussions, and in-depth observation. Based on these data, the study will try to assess the symbolic values of Madhubani painting as well as the role of socio-cultural fabric of the geographic space within which it is located in the evolution and development of different styles of Madhubani painting in the region
37
Young, Richard Fox. "Holy Orders: Nehemiah Goreh's Ordination Ordeal and the Problem of 'Social Distance' in Nineteenth-Century North Indian Anglicanism." Church History and Religious Culture 90, no. 1 (2010): 69–88. http://dx.doi.org/10.1163/187124110x506491.
Full textAbstract:
AbstractUsing the example of Nehemiah Goreh, a mid nineteenth-century Brahmin Hindu convert to Christianity, the essay explores how Anglican missionaries interacted with Indian counterparts, sometimes encouraging their ordination (as was the case in the South), or (as was the case in the North) placing obstacles in their way. After an agonistically 'cognitive' struggle with Christian faith, Goreh was recommended for ordination by the Low-Church Anglican missionaries of Benares, only to be denied 'Holy Orders' by superiors in Calcutta, who felt that ordination would entail social intercourse of a kind detrimental to British status in colonial society. Having been a 'subaltern' of mission for some twenty years, Goreh converted again, this time to High-Church Anglicanism. I demonstrate that he did this not only to secure his ordination (High-Church Anglicans being less averse to having Indian counterparts), but also because, in the process of understanding the faith he had embraced, he had become convinced by High-Church Tractarians of the “Grace of Orders.” I argue, therefore, that Goreh's little-known ordination quest demonstrates exemplary integrity, politically and theologically.
38
Putu, Wina Hendrayani, Gde Artawan, and I. Nyoman Yasa. "Character Representation in The Collection of Sagra Short Stories by Oka Rusmini." JURNALISTRENDI : JURNAL LINGUISTIK, SASTRA, DAN PENDIDIKAN 8, no. 2 (2023): 229–37. http://dx.doi.org/10.51673/jurnalistrendi.v8i2.1597.
Full textAbstract:
This research is a qualitative descriptive study aimed at understanding the representation of character identity in the collection of short stories titled "Sagra" by Oka Rusmini. Data was collected using observation and note-taking methods, with the researcher herself as the research instrument. The data analysis involved data collection, data reduction, data presentation, and drawing conclusions.The research findings revealed the representation of character identity in two aspects (1) Caste as the determinant of identity: The caste system plays a significant role in shaping identity and is a commonly found patriarchal culture in various societies. The Sudra caste is negatively viewed by the society around the griya (traditional Balinese house). (2) Hegemony of customs and stratification in Bali. The stratification in Bali is maintained by authoritative traditions, reinforced by familial ethics. Fanaticism is also developed and created by the noble class to legitimize the hegemony that when a woman ascends in caste, she should be respected by fellow Sudras, but her status remains below those of pure Brahmin lineage.
39
Rani, Jai Vasumathi Valli, and M. Nagalakshmi. "Societal Reflections through Gender Lens: An Examination of Kamala and Kanyadaan." Integrated Journal for Research in Arts and Humanities 5, no. 3 (2025): 110–14. https://doi.org/10.55544/ijrah.5.3.12.
Full textAbstract:
Vijay Tendulkar’s plays Kamala and Kanyadaan serve as powerful critiques of societal structures through the lens of gender inequality. This paper examines how Tendulkar employs these works to reflect the systemic oppression, exploitation, and marginalization faced by women in Indian society. In Kamala, the protagonist Jaisingh Jadav exploits both his wife Sarita and Kamala, an uneducated tribal woman, for personal and professional gain, exposing the dehumanization of women within patriarchal institutions such as marriage and journalism. Similarly, Kanyadaan explores the intersections of caste and gender, depicting the struggles of Jyoti, a Brahmin woman who marries a Dalit man, Arun, only to confront domestic violence and societal backlash. Both plays highlight the transformation of female characters from passive victims to assertive individuals, challenging societal norms. Through a feminist critique, this study underscores the persistence of gender deformity, caste hierarchies, and institutional failures in contemporary India. The analysis reveals Tendulkar’s vision of societal reform, advocating for equality and justice. By dissecting themes of subordination, emancipation, and resilience, this paper contributes to understanding the intersectional dynamics of gender, caste, and power in modern Indian drama.
40
Magarati, Shyam Lal. "Exploration of Dalit Trauma in Sarad Paudel's Likhe." Contemporary Research: An Interdisciplinary Academic Journal 6, no. 1 (2023): 151–62. http://dx.doi.org/10.3126/craiaj.v6i1.55400.
Full textAbstract:
Dalit community has been suffered in every aspect due to the institutionalized discrimination of the Hindu caste system in Nepal which is also known as the output of the religious and political reasons. This unfair practice has left a clear mark of social division, exclusion and inequality severely ruining Dalits' life and identity. Sarad Paudel addresses this issue and offers a glimpse of being a Dalit or untouchable in his novel Likhe. He narrates episodes of verbal and physical violence; recurrent inter- and intra-caste discrimination, which depicts the traumatic existence of that oppressed community. Other dominations and discriminations are less traumatic in the comparison of the cultural trauma caused by untouchability, which is like an incurable disease. Therefore, the aim of this paper is to examine the Dalit trauma as represented in this novel. To analyze the representation of traumatic experience in Dalits, the researcher has tried to apply the theoretical insights based on Jeffrey C. Alexander, Stuart Hall, Sigmund Freud and Cathy Caruth's exploration on trauma. This paper attempts to reveal how Dalit people have been living in the society bearing harsh torture, trauma and inhuman treatment in the context of Hindu Brahmin dominated society. This study adds new avenue for academic discussion in the field of academia so as to address the age-long discriminatory system in order to create a just and healthy society without any forms of discrimination in the name of race, class caste, color and gender. Therefore, this issue needs further exploration in academic discourse.
41
Yadav, Shiv Kumar. "Dalits in the Past and Present: Experiences of Chamars from Nepal Tarai." Patan Pragya 12, no. 02 (2023): 85–94. http://dx.doi.org/10.3126/pragya.v12i02.64205.
Full textAbstract:
This paper is about the caste system, status of one of the Dalit community (Chamar) and the change taking place in such community over the period of time. Caste system is the division of people based on occupational diversity which is unique feature of Hindu society.
 According Hindu varna system, society is hierarchically divided as Brahmin, Kshatriya, Vaishya and Sudra. In this hierarchy, Dalits were kept at the bottom with duty as labourers and service providers. Belonging to Shudra varna they were discriminated in the name of so called untouchable caste. The results of untouchability were manifested in various areas of social practice including work and wage. It made Dalits to at the margin of the society. Later on the provision of punishment if any case of untouchability was found in practice was made. Even after the implementation of legal provision that considers discriminatory or untouchable practices against Dalits as illegal activities there is still the practice of untouchability. Till the date most of Dalits including Chamars in Tarai are engaged in age-old traditional occupation or manual works.
 Based on the previous literatures and few narratives collected through interviews this paper argues that the status of Chamar, one of the Dalit communities of Tarai was facing various problems including untouchability in the past and even today they are experiencing problems of various kinds including untouchability. However, social and cultural movement of Dalits in eastern Tarai of Nepal is a struggle for changing status of Dalits including Chamars.
42
Kruijtzer, Gijs. "MADANNA, AKKANNA AND THE BRAHMIN REVOLUTION: A STUDY OF MENTALITY, GROUP BEHAVIOUR AND PERSONALITY IN SEVENTEENTH-CENTURY INDIA." Journal of the Economic and Social History of the Orient 45, no. 2 (2002): 231–67. http://dx.doi.org/10.1163/156852002760247122.
Full textAbstract:
AbstractThe article joins in the early modernity debate by investigating identity formation and the sense of public and private domains at the court of Golkonda. The rise of a class of Brahmin 'men of the pen' through the dynamics of the revenue farming system led to tensions among the Golkonda elite, resulting in a heightened sense of identity and the use and reuse of stereotypes of 'the other.' The article also shows how the Europeans, and especially the Dutch, were integral to Golkonda society and its group processes and that 'othering' by Dutch sources was context dependent to the same extent as othering by early modern South Asians. Cet article contribue au débat sur les early modernities en examinant la formation des identités et la prise de conscience de l'existence de domaines public et privé à la cour de Golconde. L'ascension d'une classe de scribes brahmanes, engendrée par le système des fermes foncières, entraîna des tensions au sein de l'élite de Golconde, résultant en un accroissement de la conscience identitaire et de l'utilisation et réutilisation de stéréotypes qualifiant l'Autre. Cet article montre également comment les Européens, et plus particulièrement les Hollandais, étaient partie prenante de la société golcondienne et de ses processus de groupe, et comment la création de l'image de l'Autre, tant dans les sources hollandaises que chez les Indiens, a été dépendante du contexte.
43
Dhobi, Saleem. "Impact Analysis of Caste Dynamics in Education in Nepal." ACADEMIA 5, no. 1 (2025): 177–86. https://doi.org/10.3126/ta.v5i1.77183.
Full textAbstract:
This paper examines caste dynamics that affect the status of education in Nepal. How people get vulnerable to the implications of the caste hierarchy that directly controls their lives in society is the primary question to be dealt with in this article. The objective of the paper is to explore the effects of caste hierarchy in Hindu social system wherein an individual’s caste determines her or his education attainment. Generally, children from the so-called upper caste families have better education than those of the so-called lower caste families because of the social, economic and cultural privilege given to the people of the so-called upper castes including Brahmin, Chhetris, and Baishya. In contrast, the children from the Dalit families are usually deprived of societal opportunities including education and cultural priority. The finding of the research demonstrates that people from the Dalits (so-called lower families) have been marginalized, underprivileged and sidelined in almost all arenas of lives and therefore, their societal status has been lower and their lifestyles have been poorer than those of the so-called upper caste groups which are valued and prioritized in almost all affairs of Nepalese society. The dichotomy between the so-called upper caste and the so-called lower caste groups has created a rift and still retains in the overall society. Consequently, both of these communities segregate each other in terms of cultural practices and social activities. The reflection of the caste hierarchy can also be perceived in the political domain as well. By using the qualitative research design, the paper has been prepared for justifying the assumption that caste dynamics affect the education standing of people in Nepal.
44
Thapa, Bal Bahadur. "Balkrishna as a Hindu Reformist in Narayan Dhakal's Pretkalpa (The Age of the Dead): A Critique of New Traditionalism." SCHOLARS: Journal of Arts & Humanities 6, no. 2 (2024): 50–64. http://dx.doi.org/10.3126/sjah.v6i2.68740.
Full textAbstract:
This paper examines reformation in the Nepali society as represented in Narayan Dhakal's novel Pretkalpa (The Age of the Dead). The novel advocates social reform in the Hindu society as modernity in Nepal during the early decades of the twentieth century. The paper hinges on the following research questions: How are modernity and reformation connected? To what extent does social/religious reformation contribute to modernity? Under the influence of reformist ideas from Dayanand Saraswati's Satyārtha Prakāś (The Light of Truth), Balkrishna, the protagonist of Dhakal’s novel – a Kashi educated Brahmin pundit – leads a series of reformation initiatives to change discriminatory practices across the lines of caste, gender, and class. To examine his reformist initiatives based on the Vedic knowledge, this paper recontextualizes Subir Sinha et al.'s critique of the discourse of new traditionalism in relation to the politics of development and environmentalism in India. Threatened by the reformation efforts of Balkrishna, the state – under the leadership of Chandra Shamsher – does everything it can do to retain the orthodox Hinduism, casteism, and feudalism. Eventually, the feudal Rana system based on the practices like cākarī and caplusī (sycophancy and flattery) prevails, exposing the vulnerability of new traditionalism and thereby of the conservative modernity as well. Discussing modernity, reformation, and new traditionalism, and their connections between and among them to analyze the novel, the paper foregrounds new traditionalism as a significant concept to examine modernity in Nepal.
45
Huston, James L. "Response 1: “For We Had Hugged the Delusion…”." Journal of the Gilded Age and Progressive Era 5, no. 3 (2006): 225–31. http://dx.doi.org/10.1017/s153778140000308x.
Full textAbstract:
I wish to thank the editors of the Journal of the Gilded Age and Progressive Era for giving me a chance to react to Richard Schneirov's engaging article on periodizing the Gilded Age. I tend to agree with his generalizations and approach to the subject, having only some small qualifications to offer, largely concerning the quest for periodization, the timing of the break from one type of society to another, and the role of the Civil War. It seems that modern historians have revised somewhat the comment of George III to Edward Gibbons, “Scribble, scribble, scribble, eh, Mr. Gibbons?” Now it has become, “Quibble, quibble, quibble, eh, Mr. Historian?” Well, such seems to be our fate. However, on one interpretation there is no quibbling at all: somewhere in the years called the Gilded Age came the mightiest transition that the society of the United States has ever experienced. The quote in the title of this short piece attests to the realization that such was the case: it is from the Brahmin historian, James Ford Rhodes writing about the Great Railroad Strike of 1877: “For we had hugged the delusion that such social uprisings belonged to Europe and had no reason of being in a free republic where there was plenty of room and an equal chance for all.” The political economy inherited from the Revolution had failed, and it was beginning to be recognized that a new political economy was emerging.
46
तिवारी Tiwari, जीवनाथ Jivanath. "तीन घुम्ती उपन्यासमा लैङ्गिक उत्पीडन र प्रतिरोधी चेतना {Sexual Harassment and Resistance Consciousness In the Tinghumti Novel}". Pragyan 6, № 1 (2023): 93–102. http://dx.doi.org/10.3126/pragyan.v6i1.54712.
Full textAbstract:
उपन्यासकार विश्वेश्वरप्रसाद कोइरालाको तीन घुम्ती उपन्यासले इन्द्रमायाका माध्यमबाट नेपाली समाजमाविद्यमान पितृसत्ताको उत्पीडन तथा विभेदलाई अभिव्यक्त गरेको छ । नेपाली समाजको विकासमा युगौंदेखि सामन्तवादी संस्कारको प्रभाव रहेको देखिन्छ । सामन्ती समाजको परिवारमा सामन्तवादको प्रभाव रहेको देखिन्छ । नेपाली समाजमा पुरुषको शासकीय वर्चस्व रहेको पाइन्छ । सामन्ती समाजमा परिवारभित्र बाबुको भूमिका रहेको देखिन्छ । नेपाली समाजमा पनि परिवारभित्र बाबुको भूमिका प्रमुख रहेको पाइन्छ । छोराहरूलाई बाबुको सम्पतिको हकदार मानिने कुरा वर्तमानमा पनि कायम रहेको देखिन्छ । समाजमा महिलाको भूमिका स्वतन्त्र रहेको देखिँदैन, किनभने नारीको विवाह नहुँदासम्म उसले बाबुको रेखदेखमा चल्नुपर्ने हुन्छ त्यस्तै विवाहपछि पतिका आदेशमा चल्नुपर्ने हुन्छ भने बुढ्यौलीमा छोराको अधिनमा जीवन चलाउनुपर्ने भएकाले उनीहरू जन्मदेखि मृत्यु नहुँदासम्म पुरुषकै बन्धनमा रहेको देखिन्छ । नारीलाई स्वतन्त्रता चाँहिदैन भन्ने नेपालीसमाजको क्रियाकलाप विपरीत इन्द्रमायाले जन्म घरमा बाबुको आज्ञा अवज्ञा गरी पर्वते बाहुन केटालाई आफैपति वरण गर्नु, विवाह घरमा पतिसँग मात्र सहवास गरेर बच्चा जन्माउनुपर्ने सामाजिक परम्परा विपरीत अन्य पुरुषबाट गर्भधारण गरेर छोरी जन्माउनु, पति र छोरी मध्ये एकलाई रोज्नुपर्दा मातृत्वलाई महतव दिएर पतिको सहाराविना पनि नारीहरूले जीवन चलाउन सक्छन् भन्ने प्रतिरोधी चेतना प्रस्तुत गरेकी छ । उसको पितृसत्ताविरुद्धको विद्रोहले सचेत नारीहरु लैङ्गिक विभेदका लागि सङ्र्ष गरेर आफ्नो स्वपन कायम राख्न सक्षम रहेको देखिन्छ । {Novelist Bishweshwar Prasad Koirala's Tinghumti novel has expressed the oppression and discrimination of patriarchy in Nepali society through Indramaya. Feudal culture seems to have influenced the development of Nepali society for ages. Feudalism seems to have an influence on the family of feudal society. In Nepali society, male domination is found. In feudal society, the role of father seems to be within the family. In Nepali society too, the role of father is found to be prominent in the family. The fact that sons are considered to be entitled to father's property seems to be maintained even today. The role of women in the society does not seem to be independent, because a woman has to be under the care of her father till she gets married. Contrary to the Nepali society's practice that women do not want freedom, Indramaya disobeys her father's orders at home and chooses a mountain Brahmin boy as her own husband. It has presented a resistance consciousness that women can lead a life even without the support of their husbands. Her revolt against patriarchy seems to have enabled conscious women to maintain their dream by fighting for gender discrimination.}
47
Khatiwada, Som Prasad. "SACRAMENT AS A CULTURAL TRAIT IN RAJVAMSHI COMMUNITY OF NEPAL." Researcher: A Research Journal of Culture and Society 3, no. 3 (2018): 13–32. http://dx.doi.org/10.3126/researcher.v3i3.21547.
Full textAbstract:
Rajvamshi is a local ethnic cultural group of eastern low land Nepal. Their traditional villages are scattered mainly in Morang and Jhapa districts. However, they reside in different provinces of West Bengal India also. They are said Rajvamshis as the children of royal family. Their ancestors used to rule in this region centering Kuchvihar of West Bengal in medieval period. They follow Hinduism. Therefore, their sacraments are related with Hindu social organization. They perform different kinds of sacraments. However, they practice more in three cycle of the life. They are naming, marriage and death ceremony. Naming sacrament is done at the sixth day of a child birth. In the same way marriage is another sacrament, which is done after the age of 14. Child marriage, widow marriage and remarriage are also accepted in the society. They perform death ceremony after the death of a person. This ceremony is also performed in the basis of Hindu system. Bengali Brahmin becomes the priests to perform death sacraments. Shradha and Tarpana is also done in the name of dead person in this community.Researcher: A Research Journal of Culture and SocietyVol. 3, No. 3, January 2018, Page: 13-32
48
Vozchikov, Dmitrii V. "“THE BAREFOOT NOBLEMEN”: THE NAYARS AS SEEN BY THE VENETIANS OF THE SECOND HALF OF THE 16TH CENTURY." Studia Religiosa Rossica: Russian Journal of Religion, no. 4 (2023): 38–54. http://dx.doi.org/10.28995/2658-4158-2023-4-38-54.
Full textAbstract:
The article deals with the imagery of the Nayar (Nair) warrior caste group in two famous 16th century Venetian travelogues. These accounts were written by the merchants Cesare Federici (traveled in the Middle East and Asia in 1563–1581) and Gasparo Balbi (traveled in 1576–1588). Their descriptive particularities are compared with the ones of some Portuguese accounts of South Asia. Federici and Babli both linked their Nayar accounts to Cochin (Kochi), an ancient city, which thrived of maritime commerce. For the merchants, the Nayars seemed analogous to the European nobility, these recklessly brave noble warriors were always loyal to their king, despised death, walked barefoot, used sword and rondache in combat and had “common women”. Federici told about his personal communication with one of them. Balbi’s Nayar account is distinguished by his particular attention to the hypergamic relations between the Nayar women and Brahmin men. Balbi tried to observe the complex Hindu society of the South through the lens of the European trifunctional model. Although these Venetian authors proved to be partly dependent on the Portuguese descriptive pattern of India, their accounts contained some unique details of everyday life of 16thcentury Kerala.
49
Parikkappalli, Joshy P. M. "Reimagining Resources: Analyzing the Politics of Dalit Land Struggles in Kerala, India with Special Reference to Chengara." CASTE / A Global Journal on Social Exclusion 6, no. 1 (2025): 96–115. https://doi.org/10.26812/caste.v6i1.1737.
Full textAbstract:
This article explores the history of land alienation in Kerala, the representation of land in social reform movements and the ongoing land struggle in Chengara. The movements discussed in the present study have similarities in terms of the nature of social mobilization, which transcended the Brahmin-imposed sub-caste fragmentations and provided common platforms for the assertion of rights of the deprived sections. Even though the reform movements orchestrated by Ayyankali and Poykayil Appachan unified the slave castes around the issues of common concern, subsequently the ruling class succeeded in thwarting the movement by employing the strategy of sub-caste fragmentation. Similarly, the Chengara movement has also been facing the same plight. The Sadhujana Vimochana Samyukthavedi, inspired by Ayyankali’s movement, succeeded in constructing a Dalit identity around the issue of land. However, the ruling class, with ardent support from the Communist Party of India (Marxist), tried hard to destroy the movement. The sub-caste issues played a vital role in the weakening of the movement. Therefore, the study observes that the guidance of a charismatic leader is significant in social mobilization, particularly in a caste-ridden society, for building trust and unity among the deprived sections and countering the maneuvers of the ruling class.
50
Ritika, Pawar, and Jayatee Bhattacharya Dr. "Exploring the Psychological Hurdles Encountered by Urban Indian Women: A Study of Shobhaa De's Second Thoughts and Strange Obsession." Criterion: An International Journal in English 15, no. 2 (2024): 106–18. https://doi.org/10.5281/zenodo.11103528.
Full textAbstract:
Urban women in India are considered to be those “privileged” females who live in metropolitan cities, have easy access to good education, developed infrastructures, advanced technologies and many facilities that rural population can only think of. Urban female population are believed to be more liberal and freer to choose a career they want, but this is true only for a very small percentage of females. Most women in Urban areas are cooped up in household chores and the relatively small percentage of women (as compared to men) who are working are paid less than their male employees. In urban India, nearly half of the women do not not leave their houses even once in a given day, The reasons for the same can be various- burden of household chores, taking care of their infants, dominating partner who won’t let them work or socialise. Shobhaa de is one such author among many, who talked and wrote about such issues. Shobhaa De was born in 1948, named Shobha Rajadhyaksha by her Brahmin parents in Maharashtra. She always dreamt of a perfect marriage since her early years but her first marriage ended in divorce and currently she lives with her second husband and two kids in Mumbai. She is the originator and editor of three magazines- ‘Stardust’, ‘Society’ and ‘Celebrity’.