Relevant bibliographies by topics / Church of South India

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Church of South India'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Church of South India"

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Jose, Justin Pallickal, Vinod C. V, and A. Shahin Sultana. "Dalits in Catholic Church of South India." Contemporary Voice of Dalit 6, no. 1 (2013): 99–115. http://dx.doi.org/10.1177/0974354520130110.

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Webster, John C. B. "The Church of South India Golden Jubilee." International Bulletin of Missionary Research 22, no. 2 (1998): 50–54. http://dx.doi.org/10.1177/239693939802200201.

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Lalitha, E. Pushpa. "Women’s Leadership in the Church of South India." Feminist Theology 26, no. 1 (2017): 80–89. http://dx.doi.org/10.1177/0966735017714403.

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The author of this article is the first woman Bishop in the Church of South India (CSI). Her article outlines the development of women’s ministry in India, from the influence of European missionaries in the nineteenth century, and through the union of traditions which led to the formation of the CSI. Women have traditionally served in auxiliary ministries, as Bible Women or deaconesses. The story is set against the context of deeply traditional cultures. The second half of the article relates the author’s own journey through vocation and call to her present role, in which she experienced firsthand the difficulties that faced women seeking to answer a vocation to ministry.
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Jeremiah, Anderson H. M. "Dalit Christians in India: Reflections from the ‘Broken Middle’." Studies in World Christianity 17, no. 3 (2011): 258–74. http://dx.doi.org/10.3366/swc.2011.0028.

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The focus of this article is on Dalit Christian experience in India. It strives to understand the milieu and framework of religious expression within the Dalit Christian community in South India. This article consists of three sections. Firstly, it develops a comprehensive perception of what it means to be a Dalit and a Christian simultaneously; the notion of multiple belonging in practice. Secondly, it weaves the lived reality of Dalit Christians by using Gillian Rose's socio-philosophical concept of ‘the broken middle’. Thirdly, through the paradigm of the ‘broken middle’, this article furthers certain facets of a locally relevant church. In brief, by drawing upon fieldwork from various Dalit communities in South India, this article gives a perspective and a glimpse into the wider Christian experience, in order to elucidate a contextually appropriate theological framework and the need for a locally relevant church.
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Shameerudeen, Clifmond. "A Mentoring Model: A Leadership Style for Seventh-day Adventists in Southern Asia." Journal of Adventist Mission Studies 17, no. 1 (2021): 71–88. http://dx.doi.org/10.32597/jams/vol17/iss1/7/.

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The Seventh-day Adventist Church in India has been commissioned by God to be a witness to the 1.3 billion people in India of whom 80% are from a Hindu background. After a hundred years, the Southern Asian Division has a membership of 1.5 million people. There are many reasons to celebrate the success of the Seventh-day Adventist Church in India, particularly the success of the Adventist school system and the health care provided by the health institutions. However, the organization that is responsible for leading South Asians to Jesus Christ may not be able to celebrate the same success as the schools and hospitals. An evaluation of leadership practices in the Southern Asian Division is a logical place to begin. The Seventh-day Adventist model of leadership is followed to various degrees by its entities worldwide, including India. Research shows that organizations in India struggle when trying to follow Western leadership styles because Indian society is autocratic (Mehrotra and Sinha 2017:835). Researchers are convinced from years of research that a leadership style from the West is not effective when “transplanted” to India (835). This could be one of the reasons for the failure of the typical Adventist model of leadership in India. However, researchers agree that a model of leadership from within the Indian context is a possible solution because it is part of the cultural context unlike Western models that fail to consider the Indian culture and worldview. Studies show that two styles of leadership originate from Indian culture: autocratic and mentoring. The autocratic leadership style is the most prevalent because it closely follows the Indian family system. The family leader is called the karta and is an autocratic leader who leads from a “high-power distance, hierarchical and dependency prone” culture (Mehrotra and Sinha 2017, 840). The mentoring or guru style is connected to the religious heart of India. Under this model, a master leads with the goal of preparing subordinates to replace himself, perhaps becoming even better leaders than the master (Gayen 2018). The central issue in India is that the leaders of the Southern Asian Division subscribe to the autocratic style of leadership found in the Indian karta family system. The Seventh-day Adventist Church is like an extension of the Indian family. This model of leadership is contrary to the model of leadership suggested in the Seventh-day Adventist Church Manual and the Bible. Jesus’ model of leadership is very similar to the mentoring or guru model of leadership.
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Rasi, H. "ST. GEORGE’S CATHEDRAL, CHENNAICHURCH OF THE CITY A STUDY IN RELIGION AND ART." International Journal of Research -GRANTHAALAYAH 4, no. 10(SE) (2016): 25–29. http://dx.doi.org/10.29121/granthaalayah.v4.i10(se).2016.2465.

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Built in the heart of Chennai in A.D. 1815, and consecrated to the service of God on 6 January 18161, St. George’s Cathedral is an imposing structure – an oasis of peace and tranquillity – reminding us the presence of God every moment of our life. Rt. Rev. T.F. Middleton, the first Anglican Bishop in India inaugurated the church, and thought the new church was “handsomer than anyone in England”2. The Cathedral is a symbol of the sufferings, the struggles, and ultimately the success of Christianity in South India, especially Tamil Nadu.
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Ludwig, Frieder. "Tambaram: the West African Experience." Journal of Religion in Africa 31, no. 1 (2001): 49–91. http://dx.doi.org/10.1163/157006601x00031.

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AbstractTambaram 1938, held near Madras in South India, was the first conference of the International Missionary Council in which a significant number of Africans took part. It offered, therefore, a unique opportunity for the fifteen delegates from the continent. For the first time, West Africans exchanged views with South Africans about African Independent Churches, for the first time, they discussed issues such as the tolerance of polygamy in an international setting. The Africans were impressed by the efforts towards church union in India and by Gandhi's national movement. This article describes the experiences of three of the West African delegates, Alexander Babatunde Akinycle (Nigeria), Moses Odutola Dada (Nigeria) and Christian Goncalves Baeta (Gold Coast/Ghana). Baëta subsequently made a very significant contribution to West African Christianity as a church leader, theologian and academic.
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Gribben, Robert. "The Formation of the Liturgy of the Church of South India." Studia Liturgica 30, no. 2 (2000): 129–42. http://dx.doi.org/10.1177/003932070003000201.

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Samuel, Thomas. "Some Reflections on the Church of South India Liturgy since 1961." Studia Liturgica 30, no. 2 (2000): 143–50. http://dx.doi.org/10.1177/003932070003000202.

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Williams, C. Peter. "‘Too Peculiarly Anglican’: The Role of the Established Church in Ireland as A Negative Model in the Development of the Church Missionary Society’s Commitment to Independent Native Churches, 1856-1872." Studies in Church History 25 (1989): 299–310. http://dx.doi.org/10.1017/s0424208400008755.

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Henry Venn, the CMS honorary secretary between 1841 and 1872, is rightly regarded as the great exponent of self-supporting, self-propagating, and self-governing churches. I have argued elsehwere that his principles took many years to assume their final shape and that, when they did, they contained what was regarded as an ecclesiological anomaly—that there should be separate bishops for different races in the same geographical area. Between about 1856 and 1872 Venn became increasingly daring in his proposals, abandoned his support for the idea of a single European bishop wherever there were European settlers and was instrumental, not only in having Samuel Crowther appointed as the first black bishop in West Africa or in responding positively to suggestions of an Indian bishop for South India, but also in proposing, both in India and in China, that the needs of a truly culturally integrated independent ‘native’ church demanded that its structures should be separated from those of the imported European church.
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Dissertations / Theses on the topic "Church of South India"

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Rajamony, Samuel R. "Striving for church growth in South India." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Zsupos, Stefan. "En gång Dalit, alltid dalit : En ”kastlös” mans väg till prästtjänst i Church of South India." Thesis, Uppsala universitet, Teologiska institutionen, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-252546.

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Kurian, K. T. "A comparison and evaluation of the evangelistic outreach of the CMS and the CSI activities in Central Kerala Diocese of the Church of South India from 1816-1990." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Devasia, Shibi. "The Church as a Eucharistic and Prophetic Community in India| A Theological Exploration into the Challenges and Implications of a Eucharistic Ecclesiology Based on the Early Church and the Statements of the Indian Theological Association (ITA)." Thesis, Duquesne University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10790393.

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<p> Theological trends change from time to time to make the faith more meaningful and relevant to the contemporary context. To an extent, the Second Vatican Council, by its commitment to two concepts, &ldquo;ressourcement&rdquo; and &ldquo;aggiornamento,&rdquo; succeeded in this mission in the last century. The communion ecclesiology of the Council, which has its foundation in the sacrament of Eucharist, shows that the centrality of the Eucharist in the Church cannot be overlooked, because the ecclesial body of the Church is built up by the Eucharistic body of Christ. Any Eucharist-centered ecclesiology is prophetic and eschatological by nature. The &ldquo;Eucharistic&rdquo; and &ldquo;prophetic&rdquo; dimensions of the Church are not exclusive as they are seen today. Rather, these are intertwined and mutually fulfilling. This was seen very strongly in the Church of the apostolic times, and this thrust continued in the writings of the Fathers of the Church. Though there are different models of ecclesiology, the Indian Church is in need of regaining the Eucharistic ecclesiology so that it can be more &ldquo;prophetic&rdquo; in India and face its challenges courageously. Even five decades after the Second Vatican Council, the teachings of the Council have not brought about many changes in the Indian Church. Though the Church tries to be involved in social issues, clericalism or hierarchism still adversely affects the Indian Church today. The Indian Theological Association&rsquo;s indigenous ecclesiology serves as a mirror of the Indian Church, reflecting both the face of the Indian Church and the face of the country. In these reflections, the Church can engage herself in the cultural, social, economic, religious, and ecclesial context of India. I argue that if the Indian Theological Association would emphasize the centrality of the Eucharist in its indigenous ecclesiology, then its ecclesiology would be more prophetic and appealing to the Indian Church. In the pluralistic context of India, it would help the Indian Church to be challenged in its way of life and to become truly the Body of Christ and a prophetic witness to the nation. </p><p>
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Herbert, Beulah. "An analysis of gender practice of Tamil Christian women with particular reference to women of Kodambakkam Church of South India Risen Redeemer’s Church in Chennai." Thesis, Open University, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.437784.

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Phillips, Dhinakaran Robert Jaba Prasad. "Evaluating contemporary Protestant missions to children at risk in South India : investigating foundations and principles for future Christian mission." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/33269.

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The 2011 Indian Census indicates that children under the age of 18 constitute more than 400 million, and most of them are Children at Risk (CAR). This study suggests that the care and protection of children at risk is not a twentieth- or twenty-first-century secular enterprise but has precedents in Protestant missions in India from the late eighteenth century. In the first section, the study focuses on evaluating contemporary Protestant mission contexts in India and a brief historical survey of Protestant missions to CAR in India through case studies. The evaluation concentrates on the implications of the United Nations Convention on the Rights of the Child (UNCRC) for the predominant Protestant models of mission in contemporary India - which may be summarised as child evangelism, child compassion and child advocacy. The thesis argues that child care and protection is increasingly becoming secularised and professionalised. Moreover, with the emergence of new laws and with increasing, vigilance from international and national agencies, and from Hindu fundamentalists, Christian mission to CAR is itself at risk. Under these circumstances, the study also investigates whether there is a transition from ideas of 'saving' CAR to ideas of protecting the human rights of CAR. In the second section, this hypothesis is further substantiated by case studies of select Protestant churches and Christian NGOs engaging with CAR in the cities of Bangalore and Chennai. Using empirical data, it then claims that the predominant Protestant approaches of evangelism, compassion, and advocacy are still underdeveloped and inadequate primarily because the majority of caregivers working with children still perceive CAR as objects of their mission - an assumption that may be contrary to UNCRC (Articles 14 and 30). Further, it argues that the churches and agencies most active among CAR are from a 'conservative' background, who are often exclusively 'spiritual' and otherworldly in their concerns. The final and most constructive section, based on the evaluations of the empirical data, seeks to recommend a preliminary theology of mission in and through the idea of 'childness' based on Matthew 18: 2-5, an idea developed by Adrian Thatcher in the context of a theology of child participation. Based on these foundations, it suggests that UNCRC can be integrated as a set of principles for contemporary Christian missions with CAR in South India through a missiological process called 'dialogue,' emerging from a pluralistic Indian context. It further proposes that adults and children are to be perceived not as either independent (liberational) or dependent (paternalistic) agencies, but as interdependent agencies working together in God's mission. This thesis finally proposes basic principles for Christian mission to/for/with CAR - a multi-dimensional approach integrating CAR as subjects of God's mission and not just as objects.
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George, Kuruvilla. "From people's theatre to people's Eucharist : resources from popular theatre for Eucharistic reform in the Church of South India, Kerala State." Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/19786.

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This thesis proposes a methodology for invigorating the celebration of the Eucharist in the Church of South India in Kerala State, India. The proposed scheme uses the dramatic and didactic resources from the People’s Theatre. The aim is to develop a “People’s Eucharist” that will bring the laity of the church into the centre of liturgical action. The first chapter discusses the meaning of the Eucharist and the role of the liturgy in the celebration of the Eucharist. The Eucharist is not only the church’s commemoration of the Last Supper and the passion of Christ; it is also its celebration of God’s victory in Jesus Christ. It is a means of reconciliation, transformation, communion and renewal through the ministry of the Holy Spirit. It is argued here that a good liturgy will facilitate the active participation of the whole congregation in the eucharistic celebration. It will enable the worshippers to experience the liberating and transforming presence of Christ in their midst. The worshippers will find their own stories enmeshed in the story of God’s salvation. They will encounter the vision and the challenge of the Kingdom of God. It is also argued that the inculturation of the liturgy is absolutely essential if the church’s liturgy is to be relevant and meaningful to insiders and outsiders. The second chapter, which is in three parts, contains an evaluation of the liturgical life of the Church of South India. In the first part it is argued that the liturgies of the CSI, namely, The Order of the Lord’s Supper (1950/’79) and its two alternate forms, are inadequate to meet the needs of the growing church to day. The church needs a liturgy that has close affinities to the life, struggles and the mission of the people of God, and which reflects the best of India’s spirituality and culture. The second part of the chapter contains the findings of a field survey conducted in the four Kerala CSI dioceses to discover people’s experience of the Eucharist. On their basis, it is contended that the liturgical worship in these dioceses fails to provoke people to transcend the boundaries of their private religious experiences and to take up the concerns of the Kingdom of God in the context of the church’s social tasks. The third part suggests certain guiding principles for liturgical renewal.
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Arles, Siga. "Theological education in relation to the identification of the task of mission and the development of ministries in India, 1947 to 1987 : with special reference to the church of South India." Thesis, University of Aberdeen, 1990. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU026818.

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Part I studies the pre-independence developments in Mission, Ministry and Theological Education, commenting on the structures of theological education such as the Serampore College and United Theological College; the structures of coordination under the National Christian Council, the significance of national independence, church union and the Lindsay and Ranson studies. Part II deals with the developments in Indian Christian Theology and the theology of mission under the influence of indigenous theologians such as PD Devanandan, MM Thomas, the group of thinkers in the Christian Institute for the Study of Religion and Society and the Ecumenical Christian Centre, specially in the context of religious pluralism and poverty in India. It notes the cause and the concern of the polarising tendency of the conservative evangelicals and also the influences of the Western Christian structures. Part III studies the changing image of ministry itself and identifies the developments in ministry, formation of indigenous mission societies and parachurch ministries. Part IV journeys through select events and ventures that made significant contribution to lead theological education into relevant understanding of mission in India. It studies the Harrison Report on Theological Education in India, the attempts toward cooperation through the Board of Theological Education, the forming of one national structure for theological education in the Board of Theological Education on the Senate of Serampore College, and the national study of priorities in theological education. Part V studies the developments in the search for relevance in the Church of south India and in the theological education of its ministry as illustrated in the Tamilnadu Theological Seminary. The thesis concludes attesting that there is definite growth in relevance in Indian theological education, shaped both by lay and professional forces in the never ending search for relevance.
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Arles, N. "The understanding of pastoral care and counselling in the Church of South India, with special reference to the work of the Christian Counselling Centre, Vellore." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/18399.

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The late sixties in India saw the emergence of counselling centres, new courses and literature on pastoral counselling. These centres emphasised skills, used various therapies, advocated a non-directive approach and a "paid to care" model. However, the practice of counselling raised tensions between psychology, culture and theology. This thesis translates these tensions into a series of research questions which are addressed in a form of five hypotheses tested throughout the chapters using historical, theological and socio-economic/cultural methodologies in the context of a case study of the Christian Counselling Centre (CCC) in Vellore. This thesis traces pastoral care and pastoral carers in the missions period from 1706 to 1947 and in the Church of South India. The traditional form of pastoral care developed during this period included preaching, healing, sustaining, reconciling and nurturing with guidance as the predominant emphasis. Conflicts arose between the theory and practice of pastoral care. The Synod and Diocesan councils' interpretation of pastoral care as aiding evangelism, and addressing pastoral situations, proved impossible in practice as pastors had large pastorates with administrative duties. The limitations of the advice-giving form of pastoral care in meeting the problems of urbanisation and industrialisation were shown by the Christian Mass Movements, the Rethinking Group, the Tambaram Conference of 1938, the Christian Home Movement and the Industrial Missions. VT Kurien introduced Rogerian non-directive counselling. The suggestions of counselling, education, specialised training for clergy and laity and borrowing insights from human sciences led to 1) the development of chaplains in industries and hospitals; 2) the training of the laity and the clergy in counselling and industrial missions; 3) new courses in pastoral counselling; 4) the formation of the CCC and 5) an increase in literature on pastoral care and counselling.
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Jayakumar. "Conversions and re-conversions in South Gujarat an analytical study of the responses of the converts and re-converts in the context of persecution /." Columbia, SC : Columbia Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.023-0217.

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Books on the topic "Church of South India"

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Church, South India United. South India United Church (SIUC), 1908-2008: Centenary reflections : centenary of Church Union in South India. CSI Diocese of Madras, 2009.

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Church, South India United. South India United Church (SIUC), 1908-2008: Centenary reflections : centenary of Church Union in South India. CSI Diocese of Madras, 2009.

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Church, South India United. South India United Church (SIUC), 1908-2008: Centenary reflections : centenary of Church Union in South India. CSI Diocese of Madras, 2009.

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Church, South India United. South India United Church (SIUC), 1908-2008: Centenary reflections : centenary of Church Union in South India. CSI Diocese of Madras, 2009.

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Church Union in South India. South India United Church (S.I.U.C.), 1908-2008 centenary reflections : centenary of Church Union in South India. Christian Literature Society, 2009.

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Christian Literature Society for India and Church of South India. Diocese of Madras, eds. South India United Church (SIUC), 1908-2008: Centenary reflections : centenary of Church Union in South India. CSI Diocese of Madras, 2009.

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Kamsler, Brigette C. A church is born: Church of South India inauguration. Edited by Columbia University Libraries and Foreign Missions Conference of North America. India Committee. The Burke Library (Columbia University Libraries), 2015.

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I.S.P.C.K. (Organization) and CSS (Organization), eds. Church of South India: Life in union, 1947-1997. Jointly published by Indian Society for Promoting Christian Knowledge and Christava Sahitya Samithi, Tiruvalla, 1999.

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I.S.P.C.K. (Organization), ed. Mission: Reviewed and reconstructed. I.S.P.C.K., 2008.

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Universidad Católica Boliviana. Instituto Superior de Estudios Teológicos. Departmento de Misionología., ed. Caminos de la teología India. Editorial Verbo Divino, 2000.

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Book chapters on the topic "Church of South India"

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Devasahayam, Bishop V. "Church of South India (CSI)." In Christianity. Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-024-2241-2_24.

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Loane, Edward. "South India: “Reunion by Destruction”." In William Temple and Church Unity. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40376-2_5.

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Markham, Ian S. "The Church of South India (United)." In The Wiley-Blackwell Companion to the Anglican Communion. John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118320815.ch32.

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Sarkar, Biplab, Aznarul Islam, Pravat Kumar Shit, and Susmita Ghosh. "Assessment of Water Pollution and Aquatic Toxicity of the Churni River, India." In River Health and Ecology in South Asia. Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83553-8_13.

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Tucker, S. "South Indian Sketches; Containing a Short Account of Some of the Missionary Stations, Connected with the Church Missionary Society in Southern India. In Letters to a Young Friend." In Women and Empire 1750-1939. Routledge, 2021. http://dx.doi.org/10.4324/9781003101888-13.

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Khan, Themrise. "South–South Migration." In India Migration Report 2022. Routledge India, 2022. http://dx.doi.org/10.4324/9781003315124-12.

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Modi, Renu. "Healthcare of Africans in India." In South-South Cooperation. Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230316812_7.

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Hettne, Björn. "India." In Newly Industrializing Countries and the Political Economy of South-South Relations. Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-09753-1_4.

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Ekka, Batuel. "Lutheran Church in India." In Christianity. Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-024-2241-2_31.

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Furber, Holden. "East India Companies." In South East Asia. Routledge, 2022. http://dx.doi.org/10.4324/9781003101666-15.

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Conference papers on the topic "Church of South India"

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Ralte, Lalchhanhima. "P5.17 Attitudes of church leaders on hiv prevention among the presbyterian church leaders of aizawl, mizoram, india." In STI and HIV World Congress Abstracts, July 9–12 2017, Rio de Janeiro, Brazil. BMJ Publishing Group Ltd, 2017. http://dx.doi.org/10.1136/sextrans-2017-053264.633.

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Amayeva, Daglara. "Russian Orthodox Church In The South Of Russia In Xix-Xx Centuries." In International Scientific Conference «Social and Cultural Transformations in the Context of Modern Globalism» dedicated to the 80th anniversary of Turkayev Hassan Vakhitovich. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.10.05.375.

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Raman, K. S., Sukhdarshan Kumar, and B. B. Neogi. "Exploration In Bengal Basin India - An Overview." In Offshore South East Asia Show. Society of Petroleum Engineers, 1986. http://dx.doi.org/10.2118/14598-ms.

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Ramanna, Nishlyn. "Jazz, space and power in apartheid South Africa: The army and the church." In Situating Popular Musics, edited by Ed Montano and Carlo Nardi. International Association for the Study of Popular Music, 2012. http://dx.doi.org/10.5429/2225-0301.2011.29.

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Рidhorbunskyi, M. A. "South-eastern influences the formation and establishment of church music in Kievan Rus." In IX International symposium «Humanities and Social Sciences in Europe: Achievements and Perspectives». East West Association GmbH, 2016. http://dx.doi.org/10.20534/ix-symposium-9-23-27.

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F. Jones, I., P. Sangvai, A. Biswal, et al. "Complex Imaging Challenges - Offshore South East India." In 70th EAGE Conference and Exhibition - Workshops and Fieldtrips. European Association of Geoscientists & Engineers, 2008. http://dx.doi.org/10.3997/2214-4609.20148072.

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Sangvai, Pranaya, Ajoy Biswal, Mohit Mathur, et al. "Complex imaging challenges: Offshore south east India." In SEG Technical Program Expanded Abstracts 2008. Society of Exploration Geophysicists, 2008. http://dx.doi.org/10.1190/1.3054839.

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"Production Risks of Maize Cultivation in South India." In 6th International Conference on Advances in Engineering Sciences and Applied Mathematics. International Institute of Engineers, 2016. http://dx.doi.org/10.15242/iie.a1216028.

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Subramaniam, S., M. Kalyanasundaram, N. Appusamy, and S. Mariappan. "Menace of a Traditional Custom in South India." In American Thoracic Society 2023 International Conference, May 19-24, 2023 - Washington, DC. American Thoracic Society, 2023. http://dx.doi.org/10.1164/ajrccm-conference.2023.207.1_meetingabstracts.a4646.

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Ntuli, S., H. N. Muyingi, A. Terzoli, and G. S. V. R. K. Rao. "Powerline networking as an alternative networking solution: a South African experience." In 2006 IEEE Power India Conference. IEEE, 2006. http://dx.doi.org/10.1109/poweri.2006.1632490.

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Reports on the topic "Church of South India"

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Ardery, Julie. Changing church in the south: religion and politics in Elba, Alabama. University of New Hampshire Libraries, 2006. http://dx.doi.org/10.34051/p/2020.5.

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Gunjal, S. Resource book on city farming in South India. Resource Centres on Urban Agriculture and Food Security (RUAF); International Water Management Institute (IWMI)., 2009. http://dx.doi.org/10.5337/2011.212.

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Saleem, Raja M. Ali, Ihsan Yilmaz, and Priya Chacko. Civilizationist Populism in South Asia: Turning India Saffron. European Center for Populism Studies (ECPS), 2022. http://dx.doi.org/10.55271/pp0009.

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The 21st century has witnessed a significant shift in how the concept of nationalism is understood. A political marriage between identity politics and populism has resulted in “civilizationism,” a new form of nationalism that entails an emotionally charged division of society into “the people” versus “the Other.” All too often, the divisive discourses and policies associated with civilizationalist populism produce intercommunal conflict and violence. This paper draws on a salient case study, India’s Hindutva movement, to analyze how mainstream populist political parties and grassroots organizations can leverage civilizationist populism in campaigns to mobilize political constituencies. In surveying the various groups within the Hindutva movement and conducting a discourse analysis of their leaders’ statements, the paper shows the central role of sacralized nostalgia, history, and culture in Hindutva populist civilizationism. By analyzing the contours and socio-political implications of civilizationist populism through this case study, the paper contributes to the theoretical understanding of the concept more generally.
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Kim, Kyuseok. South Korea’s higher education should make inroads in India. East Asia Forum, 2024. http://dx.doi.org/10.59425/eabc.1708700400.

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Arora, Saurabh, Arora, Saurabh, Ajit Menon, M. Vijayabaskar, Divya Sharma, and V. Gajendran. People’s Relational Agency in Confronting Exclusion in Rural South India. Institute of Development Studies (IDS), 2021. http://dx.doi.org/10.19088/steps.2021.004.

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Social exclusion is considered critical for understanding poverty, livelihoods, inequality and political participation in rural India. Studies show how exclusion is produced through relations of power associated with gender, caste, religion and ethnicity. Studies also document how people confront their exclusion. We use insights from these studies – alongside science and technology studies – and rely on life history narratives of ‘excluded’ people from rural Tamil Nadu, to develop a new approach to agency as constituted by two contrasting ways of relating: control and care. These ways of relating are at once social and material. They entangle humans with each other and with material worlds of nature and technology, while being mediated by structures such as social norms and cultural values. Relations of control play a central role in constituting exclusionary forms of agency. In contrast, relations of care are central to the agency of resistance against exclusion and of livelihood-building by the ‘excluded’. Relations can be transformed through agency in uncertain ways that are highly sensitive to trans-local contexts. We offer examples of policy-relevant questions that our approach can help to address for apprehending social exclusion in rural India and elsewhere.
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Chakravorty, Nishant. India-wide subscription to research journals paves path for Global South. Edited by Sara Phillips. Monash University, 2022. http://dx.doi.org/10.54377/01f3-1710.

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Arasu, Sibi, and Kaavya Pradeep Kumar. Ways of Telling: A Handbook for Reporting on Climate Change in South India. Indian Institute for Human Settlements, 2021. http://dx.doi.org/10.24943/wthrccsi02.2021.

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Stories around climate change are not easy to tell. They are complex, technical, and develop slowly. In newsrooms where speed is king, accurate and comprehensive reporting on environmental crises often takes a hit. Scientific rigour and accuracy, sensitive representations and consistent reportage on more slow-onset events such as drought and sea-level rise are critical to build public awareness and set the agenda for more ambitious climate policies that cater to the needs of the most vulnerable.
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TAHIR-KHELI, SHIRIN, and KENT L. BIRINGER. Cooperative Monitoring Center Occasional Paper/Reducing Risk in South Asia: Managing India - Pakistan Tensions. Office of Scientific and Technical Information (OSTI), 2001. http://dx.doi.org/10.2172/782586.

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Chandrasekhar, C. P. A Comparative Assessment of How Trade Liberalization and the Economic Crisis Have Impacted India and South Africa. International Centre for Trade and Sustainable Development, 2010. http://dx.doi.org/10.7215/co_in_20101217.

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Kishore, Avinash, Muzna Alvi, and Timothy J. Krupnik. Development of balanced nutrient management innovations in South Asia: Lessons from Bangladesh, India, Nepal, and Sri Lanka. International Food Policy Research Institute, 2019. http://dx.doi.org/10.2499/p15738coll2.133513.

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