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Relevant bibliographies by topics / Gujarat Riots, India, 2002

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Academic literature on the topic 'Gujarat Riots, India, 2002'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Gujarat Riots, India, 2002"

1

Rajeshwari, B. "Feminist Perspectives on Post-riot Judicial Inquiry Commissions in India." Journal of Asian Security and International Affairs 4, no. 2 (2017): 196–218. http://dx.doi.org/10.1177/2347797017710747.

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This article argues that though communal riots bring different experiences for men and women, yet this reality does not seem to be recognized by post-riot justice mechanisms. Justice post-riots is viewed as a ‘blanket’ term for all the victims irrespective of their gender. In so doing, women’s everyday experiences seem to get pushed under the carpet. Drawing from feminist critique of the legalistic approach to justice, this article problematizes the understanding that there is only one singular, official version of truth in post-riot situations. The article critically examines post-riot judici

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2

Sááez, Lawrence. "India in 2002: The BJP's Faltering Mandate and the Morphology of Nuclear War." Asian Survey 43, no. 1 (2003): 186–97. http://dx.doi.org/10.1525/as.2003.43.1.186.

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This article surveys some of the critical events that took place in India in 2002, paying particular attention to India's uneasy relationship with Pakistan. It also evaluates the significance of internal political developments, such as the significance of state assembly elections and the occurrence of riots in Gujarat. The survey concludes with a brief examination of India's economic developments.

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Vasa, Samia. "2002: A Reading Appeal." differences 30, no. 3 (2019): 34–62. http://dx.doi.org/10.1215/10407391-7973988.

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In 2002, the state of Gujarat in India erupted in extreme anti-Muslim violence. The sexual violence against Muslim women and girls was particularly brutal. Survivors bore witness not only to the violence and destruction but also to the intense sexual enjoyment of the Hindu rapists and rioters. My essay returns to the survivor testimonies of 2002 in an effort to rethink, on the one hand, the status of sexual pleasure/sexual violence in the riots and, on the other, the limits of feminist identification with the Muslim victim-survivors. I argue that sexuality was crucial to all the violence of 20

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4

Sekar, K. "(A14) Psychosocial Support Services in Disasters - Indian Experiences." Prehospital and Disaster Medicine 26, S1 (2011): s3—s4. http://dx.doi.org/10.1017/s1049023x11000276.

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India with 1.08 billion populations is vulnerable to earthquake (56%), floods (8%), cyclones (12%) and droughts (28%) every year. It is further compounded with refugees, riots, epidemic and endemic situations. Disaster psychosocial support and mental health services has consistently grown and standardized over the past three decades in India. The initial experiments' started in 1981 with a circus tragedy and documentation of prolonged grief reaction. In the Bhopal gas tragedy (1984) mental health services were integrated through primary care doctors. The Marathwada earthquake (1991) involved p

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5

Janmohamed, Zahir. "Ethnic Conflict and Civic Life." American Journal of Islam and Society 21, no. 1 (2004): 122–24. http://dx.doi.org/10.35632/ajis.v21i1.1822.

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While Ashutosh Varshney’s book, Ethnic Conflict and Civic Life: Hindusand Muslims in India, cannot be judged by its cover, it can be judged byits index. His exhaustive and erudite study of riots in India only includesa paltry three references to the Rashtriya Swayemsevak Sangh (RSS) andVishwa Hindu Parishad (VHP), two Hindu nationalist organizations thatplay a central role in such riots. He also fails to mention the Bajrang Dal,the militant Hindu organization responsible for many of the attacks duringthe violence in Gujarat in 2002. This seems to summarize the problemwith his book: It is intri

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Mohan, Smithi. "Fragments Shored Against Ruins: Defragmenting India through the Gathering Storm." Journal of Critical Studies in Language and Literature 6, no. 1 (2023): 12–16. http://dx.doi.org/10.46809/jcsll.v6i1.241.

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Travel between territories which exists contemporaneously is baffling in a psychogeographical sense. What had previously been considered as movement through indifferent space seems to be movement through time, into the future or into the past. The spatial assemblages within which these figures travel each have their own temporality, a rhythm that is produced and maintained by the processes that produce and maintain the human and nonhuman elements of the territory. Therefore travel narrative manifests itself as a narrative of space and difference and consequently travel writing as a format refl

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7

Patil, Tejaswini. "The Politics of Race, Nationhood and Hindu Nationalism." Asian Journal of Social Science 45, no. 1-2 (2017): 27–54. http://dx.doi.org/10.1163/15685314-04501002.

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The discussion on Hindu-Muslim conflict in India has revolved around religious or ethno-nationalist explanations. Employing the Gujarat riots of 2002 as a case study, I argue that dominant (Hindu) nationalism is linked to the ideas of “race” and has its roots in Brahminical notions of Aryanism and colonial racism. The categories of “foreign, hypermasculine, terrorist Other” widely prevalent in the characterisation of the Muslim Other, are not necessarily produced due to religious differences. Instead, social and cultural cleavages propagated by Hindu nationalists have their origins in race the

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8

GOVINDA, RADHIKA. "‘Didi, are you Hindu?’ Politics of Secularism in Women's Activism in India: Case-study of a grassroots women's organization in rural Uttar Pradesh." Modern Asian Studies 47, no. 2 (2012): 612–51. http://dx.doi.org/10.1017/s0026749x12000832.

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AbstractIn this paper I take the women's movement as the site for unpacking some of the strains and tensions involved in practical interpretations of secularism in present-day India. Several sources within and outside the movement point out that there has been a tendency to take the existence of secularism for granted, and that the supposedly secular idioms and symbols used for mobilizing women have been drawn from Hindu religio-cultural sources. Women from Dalit and religious minority communities have felt alienated by this. Hindu nationalists have cleverly appropriated these idioms and symbo

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9

Chatterjee, Moyukh. "Archives as the Infrastructure of Anti-Muslim Violence in India." Contributions to Indian Sociology 57, no. 3 (2023): 251–75. http://dx.doi.org/10.1177/00699659231208696.

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Through a reading of over 100 police First Information Reports (FIR) of the anti-Muslim pogrom in Gujarat in 2002, I suggest a compositional approach to legal archives of violence that goes beyond the binaries of absence/presence and success/failure in the court of law. Such an approach focuses on forms—repetition, aggregation and trace—that lie on the surface of police documents. Focusing on what is aggregated, repeated and even left blank, this article describes how archives comprise the infrastructure of anti-minority violence in India. I describe how police archives attach themselves to co

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10

Shamdasani, Ravina. "The Gujarat riots of 2002: primordialism or democratic politics?" International Journal of Human Rights 13, no. 4 (2009): 544–51. http://dx.doi.org/10.1080/13642980802532879.

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