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1
Dagilytė, Akvilė. "Gandų vaidmuo sporto klubo komunikacijoje (Kauno "Žalgirio" atvejis)." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2010. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2010~D_20100302_134101-87336.
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Magistro baigiamojo darbo objektas – gandų, tikslingai skleidžiamų sporto klubo ir apie jį, priežastys, ypatybės, tikslai ir vaidmuo. Darbo tikslas – įvertinti tikslinių gandų naudojimo sporto komunikacijoje ypatumus, jų apraiškas žiniasklaidoje ir visuomenėje bei jų atliekamą vaidmenį.
Darbo tikslui pasiekti buvo iškelti šie uždaviniai: išanalizuoti užsienio ir Lietuvos autorių mokslines publikacijas gandų, kaip vienos iš organizacijos komunikacijos priemonės, tematiką; išsiaiškinti sporto klubo komunikacijos ypatumus; parengti tyrimo, siekiančio nustatyti gandų šaltinius, skleidimo priemones, tikslus, vaidmenį ir būdus kovoti su jais, metodologiją; nustatyti gandų, skleidžiamų sporto klubo komunikacijoje, iniciatorius, šaltinius, skleidimo tikslus, vaidmenį ir priemones kovoti su jais; remiantis tyrimu pateikti išvadas ir rekomendacijas, leisiančias atpažinti gandus ir juos valdyti.
Atliekant tyrimą buvo iškeltos ir patvirtintos šios hipotezės: 1) gandai sporto klubo komunikacijoje yra sezoniniai. Gandai skleidžiami komplektuojant komandą, ruošiantis sezono pradžiai, vėliau – ruošiantis finalinėms kovoms. Ištikus krizei sporto klube, gandai suaktyvėja ir sezono viduryje; 2) dauguma gandų yra paskleidžiami iš agentų, iš pačių sporto klubų ir iš jų konkurentų. Dažniausia gandų skleidimo priemonė – interneto puslapiai ir forumai; 3) gandai sporto komunikacijoje skleidžiami įvairiais pretekstais, kurių dauguma – siekiant pakelti žaidėjų kainą rinkoje, norint pakenkti deryboms... [toliau žr. visą tekstą]The subject of the master thesis is the causes, features, aims and role of the rumours purposefully spread by a sports club and about a club. The objective of the thesis is to measure peculiarities of using purposive rumours in sport, their manifestation in mass media and society, as well as their role. In order to achieve the objective of the thesis the following tasks have been set: to analyse the topic of rumours as one of the methods of communication in an organization in foreign and Lithuanian authors‘ publications; to ascertain the peculiarities of a sports club communication; to frame the methodology of the survey aiming at determination of the sources of rumours, means of dissemination, aims, role and ways of combating them; to determine the initiators, sources, aims of dissemination and role of rumours spread in a sports club communication and means of combating them; with reference to the survey, to make the conclusions and recommendations which will allow to recognize rumours and manage them. In the process of the research the following speculations have been raised and confirmed: 1) the rumours in a sports club communication are seasonal. Rumours are spread when a team is being recruited, while preparing for the start of a season, later – while preparing for the final fights. In case of the crisis in a sports club rumours become more active also in the middle of a season; 2) the majority of rumours is spread by the agents, by clubs themselves and their rivals... [to full text]
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Teišerskytė, Jolanta Marija. "Gandų raida ir funkcionavimo ypatybės: sąmokslo paradigma." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2009. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2007~D_20090908_193949-18314.
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Magistrinio darbo objektas - gandų funkcionavimo priežastys ir ypatybės, ryšys su sąmokslo teorijomis ir skandalo situacija. Tyrimo tikslas -ištirti gando raidą ir jo funcionavimo ypatybes bei nustatyti jo santykį su sąmokslų ir skandalų veikimo principais ir aplinkybėmis. Pagrindiniai darbo uždaviniai: Išanalizuoti teorinę medžiagą; Atlikti teorinės medžiagos sintezę;. Aptarti gandų sampratą, jų atsiradimo, plitimo, perdavimo priežastis ir kontekstus; Apsvarstyti interakcijos dalyvius ir gando socialines funkcijas; Pateikti sąmokslo teorijos sampratą, sąmokslų plitimo aspektus, jų politines prielaidas ir padarinius; Palyginti gandų ir sąmokslo teorijas, jų kilimo ir funcionavimo priežastis ir ypatumus. Pateikti jų gretimumo prielaidas; Išryškinti gandų ir sąmokslų technologijas ir panaudojimo ypatumus, bei galimas pasakmes individui ir visuomenei; Išanalizuoti skandalo atveju žiniasklaidos priemonių teikiamą informaciją, aptikti ir išryškinti gandų naudojimo ir skleidimo atvejus.suformuluoti išvadas ir rekomendacijas. Tyrimo analizė atskleidė gandų raidos ir trukmės priklausomybę nuo gavėjo požiūrio kritinės ar transmisinės krypties. Taip pat, kad grupės struktūra, grupės įsitraukimas į gando sklaidą, daro įtaka jo plitimui bendruomenėje. Neatsiejamas gando atsiradimui yra ir vartotojų poveikis, informacijos trūkumas ir dėlto atsiradęs poreikis įgyti papildomų žinių, siekis suprasti ir interpretuoti reiškinį, kaip ir nepasitikėjimas oficialiais šaltiniais, žiniasklaida... [toliau žr. visą tekstą]Summary The process of communication is very wide and miscellaneous. Usually inner and outer processes and models of communication, various interactions are studied and one aspect of communication is almost forgotten. Rumour is defined as information which is reported by one person to another about not very clear events and which reliability is not checked. Rumour in a person’s life, in the process of communication brings big influence, is one of information sources, method of interaction and sociability, dependence on definite society, group of features as well as an object of human’s psychology studies. The object of this work is reasons and internal of rumour working, connection with plot theory and row situation. The purpose of the research – to explore the development of rumour and internal of its working and establish its relation with principles and factors of plot and row. The main goals of the work: to deliberate conception of rumours, its rise, spread, reasons of transfer and contexts; to deliberate participants of interaction and social functions of rumour; to give conception of plot theory, aspects of plot spread, its political premises and results; to compare theories of rumours and plot, reasons and internal of its rise and working. To give its contiguity assumptions; to highlight technologies and practice internal of rumour and the plot and possible outcome to an individual and society; to analyse the information the mass media gives by row, to find and... [to full text]
3
Gedvilaitė, Ramunė. "Tolerancijos problema Lietuvos periodinėje spaudoje." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2009. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2008~D_20090908_201750-63394.
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Magistrinio darbo objektas – tolerancijos raiška Lietuvos periodinėje spaudoje. Darbo tikslas – išanalizuoti tolerancijos problemą Lietuvos periodinėje spaudoje. Siekiant ištirti tolerancijos problemą Lietuvos periodinėje spaudoje, darbe pasirinkta ištirti romų tautos atstovų pateikimo periodinėje spaudoje („Lietuvos rytas“ ir „Vakaro žinios“ dienraščiuose) ypatumus. Tyrimo uždaviniai: išanalizuoti tolerancijos sampratą bei sklaidą visuomenėje; apžvelgti žiniasklaidos vaidmenį visuomenės pokyčiuose; išanalizuoti informacijos pateikimo spaudoje ypatumus, apžvelgiant stereotipų ir gandų vaidmenį; išanalizuoti romų vaizdavimo periodinėje spaudoje ypatumus. Tyrimo metodai: informacijos rinkimas, apdorojimas, sisteminimas; lyginamoji mokslinės ir metodinės medžiagos analizė; kokybinės ir kiekybinės informacijos šaltinių analizė; informacijos duomenų analizė. Analizuojant tolerancijos sampratą, buvo išsiaiškinta, kad ji reiškia pagarbą ir pakantą kitaip mąstančiam žmogui, jo nuostatoms, įsitikinimams ir vertybėms, nepriklausomai nuo rasės, lyties ir kitų skirtumų. Didelę įtaką žiniasklaidai padarė globalizacija, paskatinusi jos kaitą ir kitas raiškos galimybes. Atsiradus naujoms šio pasaulio problemoms, kaip pvz. terorizmas, netolerancija analizuojami tarptautiniu mastu. Tolerancija siejama su žmogaus teisėmis, kurias užtikrinti privalo kiekviena demokratinė valstybė. Tyrimas parodė, kad mūsų šalyje susiduriama su tolerancijos trūkumo problema populiariausiuose Lietuvos... [toliau žr. visą tekstą]The tolerance is apprehensible as value which if achieved can consolidate nations, prevent discrimination and assure peace and unity in the entire world. The role of media is very important because it represent the interest of community and has a possibility to influence our attitudes, opinions and thinking. So media can help to preserve the tolerance in community, promote and guide democratic values, protect ideals of the equality. The object of this master’s paper is the expression of tolerance in Lithuanian periodical press. The aim of the paper is to analyze the problem of tolerance in Lithuanian periodical press. Papers goals are to explore the conception of tolerance, review the role of tolerance in the alterations of the community, explore the media’s influence on tolerance and analyze the role of rumors, gossips and objectivity in media. In order to analyze the problem of tolerance in Lithuanian press (in the newspapers „Lietuvos rytas“ and „Vakaro žinios“), master’s work presents the analysis of the peculiarities of the Romany presentation in press. The methods of the analysis are information gathering, analysis of the data, comparative quantitative and qualitative analysis. Analysis reveals that tolerance means respect and acceptance of the persuasions, attitudes and values of the otherwise thinking people without reference to their gender or race or other differences. Tolerance has a close connection with human rights, which must be ensured by every democratic... [to full text]
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Ahir, Nisha. "Mahatma Gandhi, M.D.?" Miami University Honors Theses / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1111688178.
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Holzwarth, Simone. "Gandhi and Nai Talim." Doctoral thesis, Humboldt-Universität zu Berlin, Kultur-, Sozial- und Bildungswissenschaftliche Fakultät, 2016. http://dx.doi.org/10.18452/17651.
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Mohandas Karamchand Gandhi, Ikone der indischen Unabhängigkeitsbewegung, war überzeugt davon, dass eine neue soziale Ordnung für ein Indien frei von kolonialer Unterdrückung und basierend auf seinen Ideen von sarvodaya (Wohlstand für alle), swaraj (Selbstbestimmung) und wirtschaftlicher Unabhängigkeit nur mit einem radikalen Wandel im Bildungsbereich Realität werden konnte. Er kritisierte, dass Bildung vornehmlich auf die Bedürfnisse der städtischen Eliten, der Kolonialverwaltung und -wirtschaft ausgerichtet war und hatte die Vision einer ‚neuen‘ Bildung, später auch bekannt als Basic Education oder Nai Talim, basierend auf ruralem Handwerk und Landwirtschaft und damit fokussiert auf die ländliche Bevölkerung. Die vorliegende Dissertation rekonstruiert die Herausbildung von Gandhis Bildungsideen und verschiedene Versuche zu deren Institutionalisierung. Dabei kontextualisiert sie seine Sichtweisen vor dem Hintergrund der Debatten um diverse Vorstellungen einer neuen sozialen Ordnung in der indischen Unabhängigkeitsbewegung, zeigt auf, wie seine Bildungsideen eng verknüpft waren mit seiner Kritik an der Kolonialherrschaft und nimmt seine Ideen vom Zusammenhang zwischen Bildung und sozialer Transformation in den Blick. Besonderes Augenmerk gilt dabei Gandhis Vorstellungen von manueller Arbeit und welche Rolle er ihr im Bildungsprozess zudachte. Bei der Analyse seiner Ideen und Metaphern und seiner Vision von Nai Talim nimmt die Arbeit auch die diversen damit verbundenen Inspirationsquellen in den Blick und fokussiert auf die von ihm konstruierten symbolischen Bedeutungswelten und visuellen Elemente, die ein wichtiger Teil seiner Selbstrepräsentation und Massenmobilisierung waren und später auch ihren Niederschlag in Bildungsrealitäten fanden. Nicht zuletzt analysiert die Arbeit Institutionalisierungsprozesse, ihre Widersprüche, die Kritik an Gandhi’s Ideen und den Wandel von Gandhis ‚Pädagogik der manuellen Arbeit‘ hin zu einer ‚Pädagogisierung der manuellen Arbeit‘.Mohandas Karamchand Gandhi, the icon of the Indian independence movement, was convinced that a new social order for an India free from colonial subjugation and based on his ideas on sarvodaya (the welfare of all), swaraj (self-rule) and economic self-sufficiency could only become reality with a radical shift in education. He criticized the fact that, hitherto, education had been primarily targeted at the urban elites and the needs of the colonial government and economy and envisioned a ‘new’ education, later also known as Basic Education or Nai Talim, centred on rural crafts and agriculture and targeted especially at village populations. This dissertation traces the historical development of Gandhi’s educational ideas. It reconstructs his vision of Nai Talim primarily based on his own writings and reflections, contextualises it in ongoing debates in the independence movement on the future of India’s social order and analyses how his vision was embedded in his critique of British colonial rule and in the connection he made between education and social reconstruction. A focus thereby is also his understanding of manual labour in society and its relationship with the education process. Analysing key ideas and metaphors in his educational thought, the dissertation refers to his sources of inspiration, his use of symbolism and the visual in his self-presentation and mass mobilization and how elements of these symbolic worlds of meaning also became part of education programmes. Finally, it also deals with the diverse institutional developments based on Gandhi’s education ideas, their inherent contradictions, the criticism they generated and the shift from his ‘pedagogy of manual work’ to a ‘pedagogization of manual work’.
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Balikyogerako, Ssonko P. "Inculturating Ganda Christian faith." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p033-0785.
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Pillay, Koneshverrie. "Mahatma Gandhi : a psychobiographical study." Thesis, Nelson Mandela Metropolitan University, 2009. http://hdl.handle.net/10948/1159.
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The study is of a psychobiographical nature, employing a psychological theory as a paradigm within which to uncover the narrative of an individual’s life. There are relatively few studies of this nature, particularly with a South African focus. The study applied a qualitative psychobiographical research method which aimed to describe Mahatma Gandhi's psychological development according to Erik Erikson’s (1950) Psychosocial Developmental Theory. Mohandas Karamchund Gandhi or Mahatma Gandhi as he was generally known was a major political and spiritual leader. Although much has been written on his life, a psychobiography has not yet been written. He was chosen as the research subject through purposive sampling on the basis of interest value, uniqueness and significance of his life. The data collection and analysis was conducted according to Yin’s (1994) ‘analytic generalization’ which incorporated Erikson’s theory of psychosocial stages. Alexander’s (1988) nine proposed guidelines assisted in the process of data analysis. The study concluded that Gandhi had attained the ego virtues of hope, will, purpose, competence, fidelity love, care and wisdom as proposed by Erikson’s (1950) Psychosocial Developmental Theory within the delineated age frame.
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Milašienė, Nijolė. "Jaunimo imlumo gandams ypatumai (VPU studentų atvejis)." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2009. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2009~D_20090629_140812-22561.
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Darbą atliko Vilniaus Pedagoginio universiteto Socialinių mokslų fakulteto Sociologijos ir Politologijos katedros Politinės sociologijos magistrantūros studentė Nijolė Milašienė.
Darbo tema – jaunimo imlumo gandams ypatumai (VPU studentų atveju). Darbo vadovas – prof.habil.dr. V.Pruskus. Darbo apimtis – 60 psl.
Darbo tikslas. Atskleisti jaunimo imlumo gandams ypatumus, įtakos veiksnius bei šio reiškinio suvokimą ir vertinimą.
Uždaviniai: pateikti gando kaip socialinio reiškinio fenomeno sampratą ir jo interpretacijas įvairiose socialinėse teorijose; išsiaiškinti gando kilimo priežastis ir jo socialinę paskirtį; išnagrinėti visuomenės imlumą gandams aspektus; aptarti veiksnius skatinančius jaunimo imlumo gandams ypatumus; remiantis tyrimu, nustatyti socialinių, ekonomikos ir filosofijos mokslų specialybės studentų imlumo gandams ypatumus, juos sąlygojančius veiksnius ir jų vertinimą.
Hipotezės: tikėtina, kad jaunimas domisi gandais, nes jie skatina ieškotis išsamesnės, tikslesnės informacijos – pasitvirtino; imlumą gandams labiausiai įtakoją šeima ir žiniasklaida – pasitvirtino; ekonominiams gandams imlesni ekonomiką studijuojantys studentai negu socialinius mokslus studijuojantys studentai – nepasitvirtino; politiniams gandams imlesni socialinių mokslų studentai negu filosofijos mokslų studentai – nepasitvirtino; gandai reikalingi, nes skatina oficialius informacijos teikėjus teikti visuomenei iššsamesnę ir visapusiškesnę informaciją – pasitvirtino.
Tyrimo objektas. Jaunimo... [toliau žr. visą tekstą]The work was made by Nijolė Milašienė, Political sociology master‘s degree student of VPU Social sciences faculty Sociology and political sciences department. The subject of the work is youth‘s peculiarities in receptivity for the rumours. The director of the work is prof.hab.dr. V.Pruskus. The largeness of the work is 60 pages. The purpose of the investigation is to ascertain the VPU students’ receptivity for the rumours and the factors that influence it with reference to the investigation. For actualising this purpose there were tasks raised: • to represent the rumour’s as the social phenomenon conception and to discuss the interpretations of rumour in different theories; • to represent the causes of raising rumour and the social destination; • to inspect the aspects of society’s receptivity for the rumours; • to analyse the distribution of rumours among youth (students); to ascertain factors that influence youth’s (students’) receptivity for the rumours and to distinguish types that are current among the youth (students). Hypotheses of the investigation: 1. it is probable that rumours stimulate to look for more comprehensive, precise information – was proved; 2. the receptivity for the rumours influence the most family and mass-media – was proved; 3. students that study economics are more receptive for the economical rumours than students that study social sciences – was not proved; 4. social sciences’ students are more receptive for the political rumours than... [to full text]
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Vettickal, Thomas V. "Sarvodaya of Mahatma Gandhi, realistic utopia." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq35355.pdf.
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Bansal, Anupam. "Indira Gandhi National Centre for Arts." Kansas State University, 1996. http://hdl.handle.net/2097/36073.
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Sharma, Sanjeev. "An inquiry into Kenneth Frampton's 'Critical Regionalism' : Charles Correa's Gandhi Memorial Museum & Balkrishna Doshi's Gandhi Labor Institute." Kansas State University, 1994. http://hdl.handle.net/2097/36068.
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Cox, Peter. "Gandhi and post-development : re-enchanting emancipation." Thesis, University of Liverpool, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.577191.
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Historically, emancipation has been interpreted as inseparable from modernity. Emancipation has been configured in terms of an increase in reason and a commensurate 'disenchantment' and a banishment of the sacred. The emergence of post-development as a recognisable discourse within the field of development studies and practice has raised important questions regarding understandings of social progress. Notable in the literature and practice of post-development is an increased reference to the human spirit and 'spirituality' as an integral part of the process of social liberation. According to Marxist theory, such reference undermines its emancipatory potential. This thesis provides an alternative way of interpreting this return of the sacred by arguing that post-development is more fruitfully interpreted as a reinvention of Gandhian praxis. Moreover, the conjunction of Gandhian categories with post-colonial and post-developmental analyses provide an alternative lens through which to frame a model of emancipation more appropriate to the context of post-modernity. This process foregrounds issues of agency and identity in social change locating discussion of the spiritual in activist narrative as central to the structural processes of social change. The framework produced by these discussions is subsequently employed in order to examine the verity of environmentalist claims to emancipation. The argument is informed by ongoing post-development activism in North India and a range of new social movement activity. Fundamental to the approach is the need to focus on the ongoing processes involved in social transformation as a means to emancipation, rather than to any pre-determined aims. In conclusion, I show how the conjunction of Gandhian thought and post-development. is providing a framework for re-enchanted understandings of emancipatory action. Contingent upon their location, such emancipations are applicable to the 'North' as well as the 'South'.
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Jalia, Aftab Amirali. "Refiguring the sketch : the Nari Gandhi cartographic." Thesis, Massachusetts Institute of Technology, 2008. http://hdl.handle.net/1721.1/43905.
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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Architecture, 2008.Includes bibliographical references (p. 115-117).
Nariman Dossabhai Gandhi, one of the earLiest proponents of organic architecture Taliesin and heaviLy influenced by Frank LLoyd Wright's teachings on the same subj personal understanding of the term: organic, extending it beyond his mentor's architectural rendition. Nari Gandhi defied the Legal and social norms that govern most present day ... Less-known exemplar of the organic ideology. This study of his works is placed in th that saw the emergence of new social thought, culture and architectural ... nation wanting to renew its physical identity. My thesis looks at his Life, unusual working ... and attempts to understand the ramifications of the rarity he embodied. A 37 mln film, researched and shot in India, accompanies this text and is the first like and works.
by Aftab Amirali Jalia.
S.M.
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Power, Shahed Ahmed. "Gandhi and deep ecology : experiencing the nonhuman environment." Thesis, University of Salford, 1990. http://usir.salford.ac.uk/14753/.
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The present study concentrates on the experience of nature in the life of Mohandas K. Gandhi. This detailed environmental biography of Gandhi follows him from the early years in India, through his years in England as a young man and on to South Africa where his beliefs about humanity's proper relationship with the nonhuman world were shaped. There is also a detailed examination of his dietary and nature-cure experiments which date from his years in England, 1888 - 1891, with a discussion of the original works that he cites in his own writings. Diet involves a most intimate relationship with the nonhuman environment. Gandhi sought a diet which involved the least unavoidable violence and which the poor could afford. Health for Gandhi was a state of total well-being - social, physical and spiritual. Gandhi established communities of workers dedicated to service, first in South Africa at Phoenix Settlement and Tolstoy Farm, and then in India at Sabarmati Ashram and Sevagram. Here his respect for the integrity of other living beings was tested by experience. Rabid dogs, the threat of venomous snakes to both livestock and humans, and the nuisance of monkeys pilfering from the ashram's fruit trees and vegetables were situations that had to be resolved. Since its inception in 1972 the Deep Ecology movement has been linked with the name of the Norwegian ecophilosopher Arne Naess, who has also devoted many years to an analysis of Gandhi's philosophy. The experience of nature and reflection on humanity's right relationship with the nonhuman environment is brought up to the present-day via a consideration of some of the individuals and indigenous people that deep ecology acknowledges as part of its background, such as Henry Thoreau, John Muir, Mary Austin, Aldo Leopold and Richard St. Barbe Baker.
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Jahanbegloo, Ramin. "Gandhi et la pensee occidentale (thoreau, ruskin, tolstoi)." Paris 4, 1998. http://www.theses.fr/1997PA040264.
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Cinquante apres son assassinat, m. K. Gamdhi reste indeniablement l'une des figures politiques et morales les plus marquantes de l'histoire de l'humanite. Homme d'une profondeur quasiment insondable et personnage hors de commun, gandhi etait a la fois un grand sage et un grand politicien. Au contraire des vieux sages indiens, gandhi considerait la politique comme une dimension de la vie humaine a trouvers laquelle il fallait essayer d'atteindre ce qu'il appelait "l'esprit de verite". La vision politique de gandhi se presente donc comme un nouvelle attitude dans la pensee politique de l'indemoderne. En verite l'attitude de gandhi en ce domaine releve strictement de son evolution spirituelle. On doit rappeler qu'il a ete profondement marque pas d'autres sources intellectuelles que la pensee indienne et notamment par trois grands penseurs du xixe siecle: ruskin, thoreau et tolstoi. Si le royaum de dieu est en vous de tolstoi permet a gandhi de vivifier sa passion pour la parole du christ et de raffermir sa foi en l'ahimsa, unto this last de ruskin, lui offre une nouvelle vision pratique de la vie de la communaute. Quant a h. D. Thoreau, il consolide intellectuellement la valeur de satyagraha inaugure par gandhi en afrique du sudMahatma gandhi was one of those rare human beings who was simultaneously a theoretician and practicioner of non-violence. Gandhi possessed an inner conviction that non-violence was not only one of the key words of his own century but of centuries still to come. It is in this sense that his ideas on non-violence and tolerance transcend the context of india itself, even though these ideas were initially conceived in relation to india's independence and future. Nevertheless, in spite of what may seem obvious, it is no mere truism to state that gandhi would not have been gandhi had he not been born indian. But at the same time, gandhi also sought support for his ideas of tolerance and non-violence in other cultures. In all likelihood, he was deeply influenced by three thinkers of the west: thoreau, ruskin andtolstoy. It was leo tolstoy who exerted the greatest influence on gandhi's thought through his concept of love. Thoreau's book, on the duty of civil disobedience provided gandhi with a solid foundation for his satyagraha in south africa. And last but not least, ruskin awakened gandhi's conscience on the idea of community and simplicity
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Daley, Kevin Luke. "Gandhi and the problem of Indian unity, 1944-48." Thesis, University of Canterbury. Department of History, 1988. http://hdl.handle.net/10092/2418.
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The last four years of Gandhi's life saw the end of British
rule in India and the emergence of the sovereign states of India
and Pakistan. This thesis examines Gandhi's political progress
during the period. It provides an account of how and why it came
about that the independence of India was accompanied by partition.
As late as 1946, the partition of India seemed an unlikely
prospect: the British preferred a unitary India, Congress was
committed on principle to Indian unity, and the Muslim League
leaders intended to use their demand for "Pakistan" as a means of
securing separate representation for Indian Muslims in an all India
Union. However, while partition seemed unlikely,
independence was known to be imminent: from mid-1945, H.M.G. was
increasingly determined to effect a rapid transfer of power.
The central argument of this study is that Gandhi played an
important role in determining the outcome of Indian independence.
At a profound level, the spirit of Gandhianism had long informed
the Indian political culture within which the independence debate
took place. In the period 1944 to 1948, the impact of Gandhianism
contributed to the rise of sentiments which eventually compromised
Indian unity. Furthermore, changing political conditions during
this turbulent period often brought Gandhi to the front rank of
the Congress leadership. On such occasions, fired by the Gandhian
vision of an idealized future Indian society, his was a voice
raised in consistent opposition to proposals likely to promote an
equal, or nearly equal, distribution of power between Congress and
the League at the Centre. Moreover, Gandhi's enthusiasm in this
respect impelled him to attempt to subvert British intermediary efforts when, from time to time, such efforts appeared likely to
succeed in reconstructing the power structure so as to accommodate
the essence of the demands of the Muslim political separatists.
By early 1947, in the absence of a power-sharing arrangement,
the only alternative was partition: H.M.G. had placed a time
limit on the Raj, and communalist forces were so aroused at the
social level as to require that independence be informed by some
form of Muslim separatism. This thesis contends that the Congress
leaders settled upon partition as the preferred form of separatism
to be implemented in the independence scheme. It analyzes the
nature of Gandhi's eventual acquiescence to the Congress leaders'
decision for partition, and examines the Mahatma's militant
response to the reality of Pakistan.
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Look, Wing-kam, and 陸詠琴. "Jose Rizal and Mahatma Gandhi: nationalism and non-violence." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31951429.
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Look, Wing-kam. "Jose Rizal and Mahatma Gandhi : nationalism and non-violence /." Hong Kong : University of Hong Kong, 1997. http://sunzi.lib.hku.hk/hkuto/record.jsp?B18736683.
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Ferigate, Anderson Azevedo. "A presença de Gandhi na literatura de Cecília Meireles." Universidade Federal de Juiz de Fora (UFJF), 2018. https://repositorio.ufjf.br/jspui/handle/ufjf/6971.
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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
A obra literária de Cecília Meireles, especialmente a poesia, é bastante conhecida por boa parte dos apreciadores da literatura nacional, especialmente por livros como Viagem e Romanceiro da Inconfidência. No entanto, ainda há um aspecto de sua obra pouco estudado pela crítica e pela academia: a intensa relação que a autora estabeleceu com a cultura indiana. Pretende-se, portanto, mostrar a presença, na literatura ceciliana, especificamente nas crônicas e nas poesias, dos princípios filosóficos mais determinantes do legado do Mahatma Gandhi, o principal líder político e religioso da Índia no século XX, a saber: Satyagraha – a busca pela Verdade e o Ahimsa – o princípio da Não-Violência. Mostra-se, também, que essa intensa relação intercultural com o país se deu desde muito cedo na vida da escritora e percorreu de maneira direta ou indireta toda sua trajetória literária, seja na busca de autoconhecimento, de desapego, como na tentativa de aplicar aqueles valores éticos de Gandhi em sua própria vida e que aparecem refletidos em sua literatura. A dissertação vem, portanto, contribuir, no âmbito das relações interculturais, para a discussão acadêmica a respeito da forte presença de Gandhi na literatura de uma das mais reconhecidas escritoras de língua portuguesa, Cecília Meireles.
Meireles’ literaly work, especially the poetry, is well known by most of national literature appreciators, particularly for books like “Viagem” and “Romanceiro da Inconfidência”. However, there is still an insufficiently studied aspect of her work by critics and the literary academy: the intensive relation that she established with the Indian culture. Therefore, it is intended to present, in her production, specifically on her chronicles and poetry, the most defining philosophical principles from Mahatma Gandhi, India’s most important political and religious leader from the 20th century, i.e. Satyagraha – the seek for the Truth and Ahimsa – the Non-Violence principle. It is also known that this massive intercultural relation with the country began in the early years of Meireles and covered, directly or indirectly, all her literary work, either on the seek for self-knowledge and detachment or on the attempt to apply Gandhi’s ethical values on her own life, which is reflected in her literature. Thus this dissertation contributes, in the context of intercultural relations, to the academic discussion about the strong presence of Gandhi on the work of one of the most renowned writers of Portuguese language, Cecília Meireles.
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Gonsalves, Tahira. "Gandhi, nationalism and the subaltern, an examination of Indian historiography." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ52905.pdf.
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Eisenmann, Annette. "Voluntary suffering and nonviolence in the philosophy of Mahatma Gandhi." Thesis, Queen's University Belfast, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317113.
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Latronche, Marie-France. "L'influence de Gandhi en France de 1919 à nos jours." Paris 4, 1989. http://www.theses.fr/1988PA040130.
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L'on commença à parler de Gandhi en France, au moment où il lança le premier mouvement de désobéissance civile en inde, le 6 avril 1919. Dans la presse, on le représenta d'abord comme un agitateur politique. Mais assez vite, le caractère spécifique de sa révolution suscita l'intérêt parmi quelques intellectuels. En 1922, l'orientaliste louis Massignon publiait un texte de Gandhi, et en 1923, Romain Rolland le révélait a l'occident à travers son essai Mahatma Gandhi. Pour les intellectuels de droite il était une menace contre l'occident, tandis que ceux de gauche s'intéressaient à ses méthodes. Son image pendant la période de l'entre-deux-guerres était tributaire des idéologies qui s'opposaient. En décembre 1931, il donna une conférence à paris puis se rendit en suisse, auprès de Romain Rolland. Apres son passage, se constitua à paris, un "groupe des amis de Gandhi" qui donnait des informations sur son action. Des pacifistes, des catholiques, des économistes étaient influencés par certaines de ses idées. En 1942, Lanza Del Vasto publia son pèlerinage aux sources. A partir de 1955, il entreprit une action non-violente à cause du problème algérien, qui permit à l'opinion publique de se familiariser avec ce nouveau moyen de revendication sociale. Aujourd'hui, le message de Gandhi survit principalement à travers le concept de non-violence, au sein de mouvements politiques ou religieux. Cet aspect de son idéologie a été privilégié au détriment de l'ensemble de son message. La double influence, indienne d'une part et occidentale d'autre part, que Gandhi a reçue, fait de sa pensée une synthèse de deux cultures. Celle-ci est avant tout une philosophie de l'action et une réflexion sur la civilisation, qui ouvre de nombreuses perspectives de rechercheThe name Gandhi was first spoken about in France, when Gandhi initiated his first movement of civil disobedience on the 6th of April 1919. In the press, he was first portrayed as a political agitator. But quickly, the specific character of his revolution aroused interest among certain french intellectuals. In 1922, the orientalist Louis Massignon published one of Gandhi’s texts and in 1923, Romain Rolland exposed him to the western world through his essay Mahatma Gandhi. For the rightwing intellectuals, he was a threat to the west, whereas those of the leftwing were interested in his principles. His image will thus be, during the inter-war period, dependent upon the ideologies which opposed each other. In December 1931, he addressed a meeting in Paris, and then went to Switzerland, to meet Romain Rolland. After his passage in Paris, a group known as the "friends of Gandhi" was formed, informing the public of his deed in India. Pacifists, Catholics and economists alike, were influenced by his ideas. In 1942, Lanza Del Vasto published le pèlerinage aux sources and from 1955, on the occasion of the algerian problem, he began a non-violent action, which permitted the public opinion to familiarize itself with this innovative means of social demand. Today Gandhi’s message survives mainly through the concept of non-violence, in political or religious movements. This particular aspect of his ideology has been rigorously adhered to throughout his whole message. The twofold influence, indian on the one hand and western on the other, gives to Gandhi’s thought process a synthesis of two cultures. This latter is mainly a philosophy of action and a reflection on civilization, which opens many research perspectives
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Sinha, Rajiv K. "Quaternary alluvial sedimentology of the Gandak-Kosi interfan, north Bihar, India." Thesis, University of Cambridge, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260473.
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Latronche, Marie-France. "L'Influence de M.K. Gandhi en France de 1919 à nos jours." Lille 3 : ANRT, 1990. http://catalogue.bnf.fr/ark:/12148/cb37615044d.
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Michels, Hjort Natalie. "Gandalf : Thinker, Teacher, Mentor, Grouch." Thesis, Högskolan för lärande och kommunikation, Högskolan i Jönköping, HLK, Ämnesforskning, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:hj:diva-23494.
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The Lord of the Rings is one of the most read novels throughout history. Its popularity is huge and it has a fan-base matched only by that of Star Trek and Star Wars. It is believed that its popularity is due to its applicability and its many interesting characters – which all have different personalities and appeal to different people. One of the most popular main characters is the powerful wizard Gandalf. In this essay, I argue that in Tolkien’s novel The Lord of the Rings, Gandalf's relationship to Frodo is constructed as a mentorship as defined by the modern pedagogical research, in order to examine what affect Gandalf's mentoring has on Frodo. In order to confirm this, it will first be established that Gandalf and Frodo has the potential to be in a mentoring relationship. Second, a close reading of the novel will be undertaken, analyzing Gandalf's and Frodo's interaction, comparing it to the interaction between a "good mentor" and his mentee, as defined by modern pedagogical research. Third, I will analyze how Gandalf's actions as a mentor influence Frodo's development and actions in the novel. This study shows that Gandalf and Frodo did indeed interact in the way of a mentor and his mentee. Furthermore, Gandalf performed his role the way a "good mentor" should; he asked questions, challenged productivity, encouraged risk-taking, helped to identify goals, listened actively, offered encouragement, promoted independence, provided feedback, shared critical knowledge, provided structure and gradually granted Frodo more responsibilities – the way a "good mentor" should. This all contributed to Frodo's success in helping him develop confidence, competence, self-knowledge, self-sufficiency and determination.
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Gandy, Amy Sarah. "A Transmission electron microscopy study of the interaction betweeen defects in amorphous silicon and a moving crystalline amorphous interface." Poitiers, 2008. http://theses.edel.univ-poitiers.fr/theses/2008/Gandy-Amy/2008-Gandy-Amy-These.pdf.
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Transmission electron microscopy (TEM) has been used to investigate the damage produced following high temperature (350˚C) Xe implantation into [100] Si at fluencies (>1x1016 Xe ions/cm2) and energy (250keV) which produce a buried amorphous layer; and the defect structures produced following thermal anneals of 400˚C, 600˚C or 800˚C for 30 minutes. Analysis of these samples yielded results which suggested that the Xe gas contained within the amorphous layers was swept by the amorphous/crystalline interfaces during solid phase epitaxial re-crystallisation (SPEG) into large bubbles elongated along a direction perpendicular to the interfaces. In order to further investigate this sweeping effect, buried amorphous layers were produced in Si by implanting Li at liquid nitrogen temperature and post implanting the layers with 1x1016 He ions/cm2. Contrary to the spherical bubbles produced under similar conditions in crystalline Si, irregular shaped bubbles were formed in the amorphous layer. Results from in-situ TEM studies showed that these bubbles are mobile at temperatures lower than expected in crystalline Si. Thus, upon reaching the moving interfaces between amorphous and crystalline Si, the bubbles are forced back into the amorphous material which ultimately results in coalescence of the gas into larger bubbles once the two interfaces combine. In addition, microtwins have been shown to form in regions of the re-crystallising layer where there exists an excess of interstitial-type defects. This is contrary to previous microtwin nucleation models which suggested that microtwins are either formed on [111] planes or on bubblesL'endommagement induit par implantation de xénon dans le silicium a été étudié par microscopie électronique à transmission (MET). Les implantations réalisées à 350°C, à une énergie de 250keV et pour des fluences supérieures à >1x1016 Xe ions/cm2 conduisent à la formation d'une couche amorphe enterrée. Les observations effectuées sur les échantillons recuits montrent la présence d'une rangée de grandes cavités allongées dans la direction perpendiculaire à l'interface. Ceci suggère que, lors de la recristallisation du silicium, le déplacement simultané des deux interfaces entraîne le déplacement du gaz jusqu'à son confinement dans de larges bulles. Afin de mieux appréhender les mécanismes qui conduisent au mouvement des bulles, de l'hélium à faible dose a été implanté dans du silicium préalablement amorphisé par implantation de Li à basse température. L'implantation d'hélium dans le silicium amorphe conduit à la formation de bulles de forme irrégulière. Ce résultat diffère du silicium cristallin où des bulles sphériques sont obtenues pour des conditions d'implantation identiques. Les expériences réalisées ‘in situ’ dans le MET montrent clairement d'une part que les bulles sont poussées par l'interface, et d'autre part la nucléation de micromacles. Il a été mis en évidence au cours de cette étude que les bulles sont mobiles à plus basse température dans le silicium amorphe que dans la phase cristalline. Lors de la recristallisation, les bulles se trouvent alors confinées dans le matériel amorphe, ce qui résulte en leur coalescence et à la formation de larges bulles une fois que les deux fronts de recristallisation se sont rejoints. De plus, il a été établi que la formation de micromacles dans la région recristallisée est liée à un excès de défauts de type interstitiels dans la zone amorphe. Ce résultat est contraire aux modèles de la littérature qui suggèrent que les micromacles se forment soit sur des plans {111} soit sur les bulles
27
Kleinhans, Jan-Peter. "Why are Gandhi and Thoreau AFK? : In Search for Civil Disobedience online." Thesis, Uppsala universitet, Medier och kommunikation, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-204675.
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This thesis investigates if Distributed Denial-of-Service attacks constitute a valid form ofcivil disobedience online. For this purpose a multi-dimensional framework is established,drawing on Brownlee’s paradigm case and classical theory of civil disobedience. Threedifferent examples of DDoS attacks are then examined using this framework - the attacksfrom the Electronic Disturbance Theater in support of the Zapatista movement;Anonymous’ Operation Payback; Electrohippies’ attack against the World TradeOrganization. Following the framework, none of these DDoS attacks are able to constitute acivilly disobedient act online. The thesis then goes on and identifies four key issues, drawingon the results from the examples: The loss of 'individual presence', no inimitable feature ofDDoS attacks, impeding free speech and the danger of western imperialism. It concludes thatDDoS attacks cannot and should not be seen as a form of civil disobedience online. Thethesis further proposes that online actions, in order to be seen as civilly disobedient actsonline, need two additional features: An 'individual presence' of the protesters online tocompensate for the remoteness of cyberspace and an inimitable feature in order to berecognizable by society. Further research should investigate with this extended framework ifthere are valid forms of civil disobedience online.
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Ssenyondo, John B. "Ganda customary marriage and Christian marriage a search for a relationship /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Mickleburgh, Andrew Ross. "The relevance of marriage for Ganda women in Bwaise, Kampala, Uganda." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/251640.
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Jayaraman, Rukmani Carleton University Dissertation Political Science. "The operational code belief system and leadership behaviour: the case of Indira Gandhi." Ottawa, 1991.
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Nazarchuk, Jeffrey H. (Jeffrey Harold) Carleton University Dissertation Geology. "Structure and geochronology of the greater Himalaya, Kali Gandaki Region, West-Central Nepal." Ottawa, 1993.
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Prasad, Upendra. "Gandhivadi samajavada /." Nai Dilli : Namana Prakasana, 2001. http://catalogue.bnf.fr/ark:/12148/cb38847828z.
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Kripalani, Coonoor. "A comparative study of the political concepts of M.K. Gandhi and Mao Zedong, 1919-1949." Thesis, [Hong Kong : University of Hong Kong], 1986. http://sunzi.lib.hku.hk/hkuto/record.jsp?B12034150.
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Stainle, Stéfano [UNESP]. "Gandalf: a linha na agulha de Tolkien." Universidade Estadual Paulista (UNESP), 2016. http://hdl.handle.net/11449/141473.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Com essa pesquisa pretende-se, a partir de uma abordagem teórico-crítica de O Senhor dos Anéis, obra máxima de J. R. R. Tolkien, analisar o modo de atuação da personagem Gandalf, de forma a esclarecer e melhor compreender como essa personagem atua na narrativa e, com essa atuação, possibilita a existência da narrativa em si mesma, equilibrando ou desequilibrando o compasso do enredo. A forma como ela se movimenta e se manifesta no enredo é que permite concluir que cabe a Gandalf a responsabilidade de ser o urdidor dos elementos narrativos. Ele possilita que os elementos distintos da obra se conectem e dessa forma impulsionem a narrativa. Para tal análise há a mobilização de teorias que se referem à atuação da personagem e ao contexto literário em questão. Tais teorias são relacionadas aos gêneros romance, épica, contos de fadas, novelas de cavalaria e mito, bem como a psicanálise, religião, personagem e herói. Partindo do estudo da referida personagem, intenciona-se contribuir, em última instância, para uma melhor compreensão do universo ficcional criado pelo autor e um melhor entendimento dos recursos utilizados na composição da atuação da referida personagem na narrativa, aspecto que até o momento não foi adequadamente abordado e analisado pela crítica especializada na obra do autor.
With this research it is intended to analyse the way of acting of the character Gandalf departing from a theoretical-critical approach of The Lord of the Rings, J. R. R. Tolkien’s masterpiece, and by this, searching the enlightment and better understanding of how this character acts on the paths of the narrative and how this acting makes possible the existence of narrative itself, by balancing or even unbalancing the plot’s compass. The way he moves and acts in the plot allows us to conclude that Gandalf is the responsible for manipulating the narrative elements. He makes possible the connection among different elements of the plot, boosting the narrative. There is a mobilization of theories concerning the character's performance and the literary context to do such analysis. The theories are related to the genres novel, epic, fairy tale, romance and myth, as well as to the psychoanalysis, the religion, the character and the hero. Departing from the study of the referred character, it is intended to contribute, in the last resort, to a better understanding of the fictional universe created by the author and a better comprehension of the resources used in the composition of the reported character’s performance in the narrative, an aspect that was not properly approached and analysed by the critics on the work of the author.
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Stainle, Stéfano. "Gandalf : a linha na agulha de Tolkien /." Araraquara, 2016. http://hdl.handle.net/11449/141473.
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Orientador: Aparecido Donizete RossiBanca: Karin Volobuef
Banca: Marcio Scheel
Resumo: Com essa pesquisa pretende-se, a partir de uma abordagem teórico-crítica de O Senhor dos Anéis, obra máxima de J. R. R. Tolkien, analisar o modo de atuação da personagem Gandalf, de forma a esclarecer e melhor compreender como essa personagem atua na narrativa e, com essa atuação, possibilita a existência da narrativa em si mesma, equilibrando ou desequilibrando o compasso do enredo. A forma como ela se movimenta e se manifesta no enredo é que permite concluir que cabe a Gandalf a responsabilidade de ser o urdidor dos elementos narrativos. Ele possilita que os elementos distintos da obra se conectem e dessa forma impulsionem a narrativa. Para tal análise há a mobilização de teorias que se referem à atuação da personagem e ao contexto literário em questão. Tais teorias são relacionadas aos gêneros romance, épica, contos de fadas, novelas de cavalaria e mito, bem como a psicanálise, religião, personagem e herói. Partindo do estudo da referida personagem, intenciona-se contribuir, em última instância, para uma melhor compreensão do universo ficcional criado pelo autor e um melhor entendimento dos recursos utilizados na composição da atuação da referida personagem na narrativa, aspecto que até o momento não foi adequadamente abordado e analisado pela crítica especializada na obra do autor.
Abstract: With this research it is intended to analyse the way of acting of the character Gandalf departing from a theoretical-critical approach of The Lord of the Rings, J. R. R. Tolkien's masterpiece, and by this, searching the enlightment and better understanding of how this character acts on the paths of the narrative and how this acting makes possible the existence of narrative itself, by balancing or even unbalancing the plot's compass. The way he moves and acts in the plot allows us to conclude that Gandalf is the responsible for manipulating the narrative elements. He makes possible the connection among different elements of the plot, boosting the narrative. There is a mobilization of theories concerning the character's performance and the literary context to do such analysis. The theories are related to the genres novel, epic, fairy tale, romance and myth, as well as to the psychoanalysis, the religion, the character and the hero. Departing from the study of the referred character, it is intended to contribute, in the last resort, to a better understanding of the fictional universe created by the author and a better comprehension of the resources used in the composition of the reported character's performance in the narrative, an aspect that was not properly approached and analysed by the critics on the work of the author.
Mestre
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Ho, Pui-chi Christine, and 何佩芝. "Contemporary heroines: are they conformers orrevolutionaries? : a study of Jiang Qing and Indira Gandhi." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2001. http://hub.hku.hk/bib/B31953025.
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Vagale, Uday Kumar. "Bangalore-Future Trends In Public Open Space Usage. Case Study: Mahatma Gandhi Road, Bangalore." Thesis, Virginia Tech, 2004. http://hdl.handle.net/10919/9941.
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From 'Pensioners Paradise' or 'Garden City' to 'Silicon Valley' or 'Garbage City', the city of Bangalore has come a long way. One of the interesting aspects of life in Bangalore is 'public life' and the use of public space. However the quality of public spaces in Bangalore has deteriorated over the years due to several reasons. Rapid development, increase in traffic, encroachment into public spaces and lack of management of public spaces have all contributed to this. The CBD (Central Business District) area, especially M.G. Road has evolved as the de-facto centre of Bangalore. Hence a space that used to cater to a city of 2 million in 1980 has to now cater to a city of 5 million. This has led to congestion on M.G. Road, especially along the sidewalk, where people jostle each other to get to their destinations and one can no longer take a leisure stroll or promenade in comfort. Although the sidewalk has been historically an important public space, it is now slowly being reduced to the function of circulation.
The increase in population has also altered the demands on public spaces in Bangalore. The cosmopolitan image that Bangalore has acquired has resulted in the creation of many eclectic spaces such as pubs, open-air cafés, and food courts. The common man is being left out of this semi-public realm because of affordability, causing a social rift. Also with pressure increasing on the streets it is becoming difficult to cater to these needs in an appropriate manner. The public realm is slowly diminishing and the semi-private realm is filling the void. This calls for a re-evaluation of the role of a street and how it is functioning in Bangalore and exploration of new spatial types of public spaces, which can be introduced in the public realm. Public spaces should reconcile these differences rather than aggravate them. With pressure on land due to increasing population and density a contest for space is inevitable. What is important is to reconcile these differences and evolve a strategy through which public space can be returned to the people irrespective or religion, caste, creed, class or political alignment for the common good without compromising on aesthetics. At the same time the poor and deprived need to feel a sense of belonging and ownership in the city. Public space is one of the few mediums for such expressions and hence the duty of the city to provide it.
Also the absence of iconic public spaces as landmarks has resulted in Bangalore remaining an imageless city, a former middle-class city with no apparent vernacular. Today Bangalore has no real city centre to represent its image and cater to its citizens. The elements of a city centre already exist as observed by Rao & Tewari; it is a matter of giving it structure and a sense of place.
Bangalore today confronts several problems with respect to its public spaces ' lack of an imageable city centre; contest for urban and public space based on class and caste; privatisation / corporatisation of public space. To curtail violent and disruptive demonstration of ideas and aspirations by various interest groups especially those of the suppressed, the city needs a democratic, civic space in the perceived/evolving heart of the city ' M.G. Road. Such a space would attempt to bridge the zoning of Bangalore and the lack of imageability of the city; providing its citizens a space to speak their minds, to protest, to celebrate, to mourn, to recreate and most importantly to unite.
The thesis document comprises three sections. The first section deals with theory pertaining to the design of public spaces that provides a basis to evaluate public spaces in Bangalore, and draw conclusions, which can be applied in the design project. It draws from public space theory pertaining to the issues identified earlier. The second section provides a brief history of urbanisation of Bangalore. It describes the use of public space from colonial times to the present and draws conclusions for future development of public spaces in Bangalore. The last section applies and tests the conclusions arrived at in the previous two chapters through a design project for a site on Mahatma Gandhi Road. The design process and final product comprises the third section.Master of Landscape Architecture
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Desai, I. R. B. "Producing the Mahatma : communication, community and political theatre behind the Gandhi phenomenon 1893-1942." Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.522879.
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Ahluwalia, Sanjam. "CONTROLLING BIRTHS, POLICING SEXUALITIES: A HISTORY OF BIRTH CONTROL IN COLONIAL INDIA, 1877-1946." University of Cincinnati / OhioLINK, 2001. http://rave.ohiolink.edu/etdc/view?acc_num=ucin980270900.
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Ramanathapillai, Rajmohan. "Nonviolence, ecology and war : extending Gandhian theory /." *McMaster only, 1997.
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Tattvamasi. "Mahātmā Gāndhī kā ṭrasṭīśipa siddhānta /." Naī Dillī : Rāṣṭrīya Gāndhī Saṅgrahāya tathā Rādhā Pablikeśansa, 2003. http://catalogue.bnf.fr/ark:/12148/cb391866894.
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Ho, Pui-chi Christine. "Contemporary heroines : are they conformers or revolutionaries? : a study of Jiang Qing and Indira Gandhi /." Hong Kong : University of Hong Kong, 2001. http://sunzi.lib.hku.hk:8888/cgi-bin/hkut%5Fabs%5Fpdf?B23425611.
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Oommen, George. "Gandhi's portrayal of Jesus stemming from his reading of the Sermon on the Mount a Reformed perspective /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p036-0394.
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Ortiz, Alejos Dante Fernando. "Indices reproductivos del ganado vacuno en la cuenca lechera de Lima." Bachelor's thesis, Universidad Nacional Mayor de San Marcos, 2006. https://hdl.handle.net/20.500.12672/732.
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Se determinaron los índices reproductivos: edad al primer servicio (EPS), edad al primer parto (EPP), intervalo parto – primer servicio (IPPS), intervalo parto – concepción (IPC) o días abiertos, intervalo entre partos (IEP), número de servicios por concepción (NSC), tasa de concepción al primer servicio (TCPS) y tasa de concepción global (TCG), en 559 vacas de cuatro establos de la Cuenca Lechera de Lima, relacionándolos con variables tales como establo, estación de parto y número de parto, para evaluar su efecto sobre estos índices. La estación de parto clasificó a los animales en: nacidos durante Diciembre a Marzo (Verano), Abril a Agosto (Invierno), y Setiembre a Noviembre (Primavera); y, el número de parto las clasificó en primíparas y multíparas. Los resultados obtenidos muestran que la EPS fue de 17.5 ± 0.1 meses (n igual a 559), la EPP fue de 27.2 ± 0.2 meses (n igual a 455), l IPPS fue de 109.2 ± 1.5 días (n igual a 1233), el IPC fue de 181.1 ± 3.4 días (n igual a1035), el IEP fue de 15.2 ± 0.1 meses (n igual a 775), el NSC fue de 2.41, la TCPS fue de 46.1% (66.9 y 36.5% en vaquillas y vacas, respectivamente) y la TCG fue de 41.5%.--- Reproductive indexes were determined: age to the first service (EPS), age to the first childbirth (EPP), calving – first service interval (IPPS), childbirth conception interval (IPC) or open days, among childbirths interval (IEP), number of services per conception (NSC), conception first service rate (TCPS) and global conception rate (TCG), in 559 cows of 4 farms from Lima. Reproductive indexes were relationed with farm, calving season and parity to evaluate their effect on these. Calving season determined three groups: Summer (December to March), Winter and Spring (April to August and September to November, respectively), and parity classified primiparous and multiparous. EPS and EPP were 17.5 ± 0.1 months (n same to 559) and 27.2 ± 0.2 months (n same to 455), respectively. IPPS, IPC and IEP were of 109.2 ± 1.5 days (n same to 1233), 181.1 ± 3.4 days (n same to 1035), and 15.2 ± 0.1 months (n same to 775), respectively. NSC was 2.41. TCPS and TCG were 46.1% (66.9% in heifers and 36.5% in cows) and 41.5%, respectively.
Tesis
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Stewart, Peter. "Ideas against imperialism, Gandhi, the Communist party of India and some ideas related to social change /." Title page and abstract only, 1990. http://web4.library.adelaide.edu.au/theses/09AR/09ars851.pdf.
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Kuriakose, Karikottuchira Gandhi. "Implications and application of the educational philosophy of Mahatma Gandhi to the United Nation's Literacy Program /." Access Digital Full Text version, 1995. http://pocketknowledge.tc.columbia.edu/home.php/bybib/11848339.
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Thesis (Ed.D.)--Teachers College, Columbia University, 1995.Includes tables. Typescript; issued also on microfilm. Sponsor: Florence McCarthy. Dissertation Committee: Douglas Sloan. Includes bibliographical references (leaves 152-159).
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STANBURY, PAMELA COOK. "PROCESSES OF VILLAGE COMMUNITY FORMATION IN AN AGRICULTURAL SETTLEMENT SCHEME: THE INDIRA GANDHI NAHAR PROJECT, INDIA." Diss., The University of Arizona, 1987. http://hdl.handle.net/10150/184165.
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Anthropological research conducted in the Indira Gandhi Nahar Project area of the western Indian state of Rajasthan during 1984-1985 assessed the impact of agricultural land settlement planning on village community formation. The large-scale project, begun in 1957, has brought irrigation water to the extremely arid Thar desert and has brought irrigation water to the extremely arid Thar desert and has dramatically altered the social and physical landscape. Significant efforts have been made by the Government of Rajasthan to select settlers from the poor and landless population, as part of a social welfare policy, allocate agricultural land to them and create new settler communities. A single village, one of the earliest established by the project, was selected for the study of community formation. Historical and contemporary data were collected on five themes: (1) the settler household, (2) kinship, (3) patronage, (4) institution building, and (5) socieconomic stratification. For each theme area, a series of questions were asked regarding the impact of settlement planning. Although settlement planning has been a major influence on the study village, research revealed that settlers arrived under highly diverse circumstances and played diverse roles in the process of community growth. Research also revealed that the village community has maintained some traditional features of Indian social organization in the face of great upheaval associated with settlement. Both the indigenous families and some of the earliest unplanned settlers have developed large local kinship networks, assumed positions of wealth in a hierarchical caste system, and have been involved in building political institutions based on a stratified system. They have also been responsible for attracting later settlers, including both landless agriculturalists and, to a limited extent, service workers. The settlers selected according to settlement policies have not developed extensive kin networks and have been less active in institution building and developing patronage relationships.
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Varghese, Joshy P. "The Metaphysics of Diversity and Authenticity: A Comparative Reading of Taylor and Gandhi on Holistic Identity." Thesis, Boston College, 2013. http://hdl.handle.net/2345/bc-ir:104265.
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Thesis advisor: Arthur MadiganThe human self and society in general have always been in transition and transformation. Our senses of ourselves and of our society are in dialectical relation with our sense of whether or to what degree we feel part of important dimensions such as religion and politics, which are both an expression of our identity and factors that may sometimes change our identity. In modern western society it seems that identity has shifted from what Charles Taylor calls "embeddedness" in religion to a mode of life where religion is, to a great extent, expected to be a personal matter and even a personal choice. This is not impossible to understand, and historical work shows us that there are important continuities between the modern reason that rejects religion and the religion that it rejects. In this complicated process there is no mistaking the emergence of a democratic politics that rests to a significant degree on the rational project of modernity. We might even say that the success of that politics is one of the most important signs of the success of modern reason. In any case, we see in the west the development of a political system that has made society increasingly secular and religion increasingly private. This is not the case everywhere in the world. In may other places outside the "west" religion and its expressions are more public and individuals consider religion as a significant factor in defining their self-identity. In these places, many people are found expressing and promoting an identity that they consider meaningful in a world that is not fundamentally defined--or only defined--by the sort of secular political system that restricts religious beliefs and practices to the private domain. In these places, there is somewhat less difficulty with the sort of dilemma that we find in many liberal secular parts of the modern west, where even public expressions of religious beliefs are protested or challenged even though the right to such expressions are constitutionally guaranteed for all citizens. The dialectics of religion and politics and their importance in defining human self-identity is the central domain for my research, though I need many detours into other cultural factors in order to substantiate my claims. Bouncing back and forth between western and eastern religious, philosophical, and political perspectives, I finally found some points of contacts in Charles Taylor and Mohandas Karamchand Gandhi. They became my focus of this research. Still, I felt it necessary to offer a preliminary account of secularism, as our present context, in order to set the background of my exploration of the works and, in some important respects, the lives of Taylor and Gandhi. Hence, my first chapter is an overview of the sources of secularism in the West and in India. The second chapter deals with the Taylorian understanding of diversity, authenticity, and holistic identity. My third chapter is on Gandhi's understanding of diversity, authenticity, and holistic identity. My fourth and final chapter brings to light my own sense of our prospects for an integral understanding of religion, politics, and self-identity within the contexts of post-religious, post-secular, and post-metaphysical thinking. While claims for secular humanism and secular politics have always been somewhat convincing to me, I was not sure why religion should be necessarily so `problematic' for such a program. In fact, the pathologies of both reason and religion have become more explicit to us today. Secularism seems to repeat the exclusivism of the anti-secular stance of some religions by becoming anti-religious itself. Indeed, among secularists and even atheists there is a general trend to consider religions as intrinsically "anti-humanistic" in nature. It is true that secular humanism has sometimes helped religions to explore how deeply "humanistic" they are at heart, in their revelations and traditions. So perhaps, it is possible to have comprehensive frames and theories of humanism and secularism from within the boundaries of religions themselves without negating or diminishing either the spiritual or the secular. A dialogue between Taylor and Gandhi can be useful for us today especially as pointers toward such a humanistic approach to self, religion and politics. This dialogue between these western and the eastern thinkers can enlarge, enrich, and enlighten each other. What we then see, on the one hand, is the limit of a purely secular politics that is lacking a proper metaphysical foundation to guarantee the religious needs of humanity; and on the other hand, we also see the hesitation and struggle of religions to accommodate the demands of secularism. In both cases, we have reason to hope for a new `metaphysics of diversity and authenticity' which in turn might validate a role for religion, and perhaps also the ethical principles that it yields. Still, this is an incomplete and inconclusive dialectic and in that sense only a contribution to ongoing debate. I thank for your attention to my narrative and my proposals. Let me conclude now, so that I can listen to your stories, because you too help me to define myself
Thesis (PhD) — Boston College, 2013
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Vyas, Ashwin G. "Systematic Statement of Mahatma Gandhi's Theory of Social Stratification." Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc331565/.
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This study presents the major ideas of Mahatma Gandhi on social stratification and social inequality. The methodology consists of systematically reading and analyzing the literature through which the theoretical components of social stratification in Gandhi's writings become more explicit, and evaluating these theoretical components. A systematic statement of Gandhi's theory of social stratification included the following five components. First, social differentiation is inherent in human nature. Gandhi believed in the universality of social differentiations and was convinced that societies were organized into the divisions on the basis of vocations. Second, relations among strata imply that a division of labor is essential for the stability and organization of society. Gandhi also implied that this division of labor is necessary and functional. Third, normative patterns establish traditions of heredity. To Gandhi, the four divisions in society defined a person's "calling" which is essential for social organization. Fourth, the system of stratification is the universal law that everyone is obliged to follow. Gandhi tried to legitimize social stratification through moral and religious values of the society. Fifth, social stratification system defines duties only and does not confer any privileges. To Gandhi, the divisions of people into strata was the best possible adjustment of social stability and progress. While accepting some form of social stratification for the benefit of total funcioning of the society, Gandhi refused to accept that social inequality necessarily grows out of the process of social stratification. To maintain the hereditary law of social stratification and reduce the inequality, Gandhi suggested the abolition of the present caste system and the revival of four orders of social organization, the removal of the concept of untouchability, the regulation of trusteeship, decentralization of power, the increase of women's status, and vocational education for all.
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Nuñez, Nuñez Marco Antonio. "Evaluación del comportamiento agronómico de cinco lineas de Gandul." Universidad Mayor de San Andrés. Programa Cybertesis BOLIVIA, 2010. http://www.cybertesis.umsa.bo:8080/umsa/2010/nunez_nm/html/index-frames.html.
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La práctica de producción de cultivos tradicionales principalmente arroz y maíz en los departamentos de Beni, Pando, y en la región norte del departamento de La Paz tienen como consecuencia la extracción excesiva de nutrientes. El Gandul (Cajanus cajan L. Millsp) se presenta como alternativa para los pequeños agricultores por sus cualidades de recuperadora de suelos y como cultivo de segundo estrato, para implementación de Sistemas Agroforestales. Aporta también abundante fertilización nitrogenada al suelo, por su capacidad para fijar nitrógeno atmosférico con ayuda de las bacterias del género Rhizobium (Aponte, 1995). Debido a sus elevados porcentajes de proteína de 18% -21 % en seco y 8% en verde, se muestra como opción para la elaboración de alimentos balanceados y en la alimentación humana (Salas et al., 2001). Se utilizaron 5 líneas del ICRISAT (Instituto Internacional de Investigaciones en Cultivos de los Trópicos Semiáridos) de la India: ICPL 13829, ICPL 87, ICPL 88039, ICP 7035, ICPL 96058, distribuidas en Bloques al azar en tres comunidades Tsimane’. El objetivo del estudio fue evaluar agronómicamente y caracterizar fenológicamente las 5 líneas en estudio. El diseño utilizado fue diseño de Bloques al azar distribuidos en las 3 comunidades en estudio. Respecto a su fenología las líneas fueron clasificadas por su ciclo de duración: ICPL-96058 y ICPL-13829 como líneas tardías o de larga duración con 213 días y 178 días respectivamente, ICP-7035 es de media duración con 134 días, ICPL-88039 y ICPL-87 son líneas precoces o de corta duración con 112 días y 113 días respectivamente. En cuanto a rendimiento en grano seco; la línea ICP-7035 muestra el promedio más elevado con 1899.4 kg/ha, seguida por ICPL-87 con 1231.1 kg/ha, el tercer promedio más alto lo presenta la línea ICPL-13829 con 1224.7 kg/ha, la línea ICPL-88039 con 1043.3 kg/ha presenta el segundo promedio mas bajo, la línea ICPL-96058 con 739.5 kg/ha presenta el promedio más bajo del estudio