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Journal articles on the topic 'India, civilization'
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1
Bordilovska, O. "THE PRINCIPLES AND VALUES OF INDIAN CIVILIZATION: SINCE ANCIENT TIME TO CURRENT STAY." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 136 (2018): 5–10. http://dx.doi.org/10.17721/1728-2640.2018.136.1.01.
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One of the world’s oldest civilizations India is an unique one, with uninterrupted tradition for centuries. It has given birth to four religions – Hinduism, Jainism, Buddhism and Sikhism, which are known mainly due to the principles of peaceful coexistence and non-violence. Geography, history, ethnic and linguistic variety and social structure, together with religious principles shaped this amazing civilizational pluralism, which required tolerance. Exactly these values will shape the conduct of the Republic of India after independence, both in internal and external affairs. Author deals with this continuity of civilizational values and also examines the challenges to this extremely traditional civilization in contemporary Indian development.
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Acharya, Amitav. "The Myth of the “Civilization State”: Rising Powers and the Cultural Challenge to World Order." Ethics & International Affairs 34, no. 2 (2020): 139–56. http://dx.doi.org/10.1017/s0892679420000192.
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Abstract“Civilization” is back at the forefront of global policy debates. The leaders of rising powers such as China, India, Turkey, and Russia have stressed their civilizational identity in framing their domestic and foreign policy platforms. An emphasis on civilizational identity is also evident in U.S. president Donald Trump's domestic and foreign policy. Some analysts argue that the twenty-first century might belong to the civilization state, just as the past few centuries were dominated by the nation-state. But is the rise of civilization state inevitable? Will it further undermine the liberal international order and fuel a clash of civilizations, as predicted by the late Samuel Huntington? Or might ideas from East Asian and other non-Western civilizations contribute to greater pluralism in our thinking about world order and the study of international relations?
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Spiridonova, Valeria I. "Horizons of the multicivilizational world." Civilization studies review 4, no. 2 (2022): 5–32. http://dx.doi.org/10.21146/2713-1483-2022-4-2-5-32.
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Since the beginning of the 21st century an objective process of the formation of a “plurilateral world order” has been starting in the non-Western world (China, Russia, India). It is based on new world structures – “Сivilization-States”, which fixed the “split of modernity”, the new challenge for the European modernity as a non-alternative universal development model. This process coincides with the logic of F. Braudel, who argued for the existence of self-sufficient “World-Civilizations” (Russia, China, India, Turkey) which were up to now “zones of silence”, “sleeping” civilizations. This approach justifies the equality of these civilizations with the Euro-Atlantic civilization, whose only benefit consists of thorough “historiographical” study of this civilization in comparison with others. The essential characteristics of the Euro-American “World-Civilization” include the successive displacement of the center and the periphery, which culminated in the rise of the USA; the idea of a “blank slate”, “empty” space as a source of the American nation’s exclusivity and messianism; the category of “frontier”, coupled with the principle of “cleaning out the territory” as a basis of the modern American conquest policy; implementation of the “terra nullius”, “nobody’s land” principle for the transformation of the global frontier into an open space of imperial sovereignty; a rigid division of peoples within the “civilization” – “barbarism” dichotomy. According to the historical logic and methodology of F. Braudel, Euro-American “World-Civilization” has stable material and cultural-identical limits of spread. At the same time Russian, Chinese, Indian civilizations preserve their identity through “civilizational” or “long-term” refusals. The main task of Russia is to find a new energy impulse for self-identification based on a change of the ontological vector of development, formulated by N.S. Trubetskoy in the concept of “geopolitical task” of the people. Today it may be implemented by the idea of the “Russian North” and “Northern Eurasia”.
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Jayshwal, Vijay Prasad, and Seema Kumari Shah. "Narratives of ‘Common Civilization’ of South Asia: Tracing the Origin of Shared Values and Culture." Dera Natung Government College Research Journal 8, no. 1 (December 26, 2023): 155–68. http://dx.doi.org/10.56405/dngcrj.2023.08.01.11.
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South Asia is a constructed concept. Although South Asian countries choose to function within the paradigm of independent statehood, they are undergoing overlapping developments rooted in the distant and recent colonial past. This paper reflects on the notion that South Asia has a common past. In this context, the civilizational politics of India is addressed and the discourse on civilization is unwrapped to understand its contemporary and historical perspectives. The study of South Asian history constructs that Indus valley civilization presents a common ground for cultural and civilizational associations of South Asian countries. To understand the changing form of Indian civilization over the period of time, this paper examines four variants of Indian civilization: Orientalist, Anglicist, liberal nationalist, and Hindu nationalist variants. In this discussion, the perception of Tagore and Gandhi on nationalism is considered, and discourse on civilization between Asian thinkers like Susanne Hoeber Rudolph and Western thinkers like Samuel P. Huntington are provided to understand the historical underpinning of Indian civilization.
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Yasin, Shabana, and Gull-i. Hina. "WOMEN'S EDUCATION IN ANCIENT INDIA IN THE LIGHT OF HINDU SCRIPTURES AND SCHOLARS." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 718–25. http://dx.doi.org/10.52567/pjsr.v5i02.1155.
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India has been the cradle of the ancient civilizations of the world, such as the Indus Valley civilization and the Gandhara civilization. No civilization develops and flourishes without the arts, crafts, and sciences, Nor the development of any civilization can be imagined without the vital role of women. women in ancient Indian society were not allowed to receive education. This misconception not only existed in the past but also persists today. While the Hindu scriptures, old writings and Books on Hinduism spotlight this concept that women in ancient Indian society were not only well-educated but also an important segment of society. They have the right to receive education in all fields of knowledge. Women in ancient Indian society showed their talent in different positions. As religious scholars, Preachers, teachers, Philosophers doctors, artists and in many capacities, women played positive and useful roles in society. Women in the static and traditional society of ancient India were successful in gaining respectable and honourable positions. This opportunity was not confined to the women of the upper class, women belonging to other classes had equal rights and chances to receive all kinds of education. Keywords: Education, India, Women, Vedas, Hindu society.
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Ishfaq Ahmad Mir. "INDIA'S CULTURAL RELATIONSHIP WITH ASIAN NATIONS." International Journal of Economic, Business, Accounting, Agriculture Management and Sharia Administration (IJEBAS) 3, no. 2 (March 12, 2023): 361–68. http://dx.doi.org/10.54443/ijebas.v3i2.731.
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The social customs and technological advancements that have their roots in or are connected to the ethno linguistically heterogeneous country of India are known as Indian culture. The phrase also refers to nations and cultures outside of India whose histories have ties to India via immigration, colonialism, or other forms of influence, notably in South Asia and South-East Asia. An important chapter in the history of India is the spread of Indian culture and civilization to other regions of Asia. Indian trade relations with other nations date back many centuries. The spread of Indian languages, religions, arts, and architectural styles, as well as Indian philosophy, beliefs, and practices, was an inevitable outcome of this. In certain regions of Southeast Asia, Hindu kingdoms were even founded mainly through Indian political intrigue. The Indus Valley Civilization and other early cultural regions were influential in shaping Indian culture, which is sometimes described as a synthesis of various civilizations.
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Tripathi, Prof Shubhra. "Sinitic Influence in India: Perspectives and Future Prospects." SMART MOVES JOURNAL IJELLH 8, no. 3 (March 28, 2020): 9. http://dx.doi.org/10.24113/ijellh.v8i6.10627.
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It is a well-established fact that during the ancient period Indian culture exercised a considerable influence on China, mainly through the spread of Buddhism. Later, with the passage of time, Sinitic culture spread to regions that are now known as Japan, Korea, and Vietnam, etc. on almost the same lines. Since it is beyond the scope of this paper to discuss the spread of Sinitic civilization all over the world, I shall confine myself to the spread of Sinitic civilization and culture in India. It is interesting to see how these two ancient civilizations, India and China have interacted and spread their cultural influence on each other, quietly and unobtrusively, unlike the western culture, which spread through the force of colonialism, often accompanied with violence and bloodshed.
Even a cursory study of Sino-Indian interactions since ancient times will reveal the exhaustive spread of Indian thoughts and ideas on Buddhism, Ayurveda, astronomical axioms of Aryabhatta, Indian numerals including “0”, and martial art techniques of Bodhidharma etc. in China. Also, Sino-Indian trade and cultural interactions on the Silk Route, visits of Chinese scholar –pilgrims like Xuanzang and Fa Hien to India, establishment of Tamil merchant guilds in medieval South China etc. are historical facts which cannot be denied. However, one wonders, when all these were happening, what was the state of Sinitic influence on India? Was the process only one way, i.e. Indian influence on China and not vice versa? If Chinese culture and civilization influenced India, then how did they spread and to what extent? Lastly, and most importantly, what is the future and significance of Sinitic cultural influence in India? This paper attempts to answer these questions.
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Chatterjee, Shibashis, and Udayan Das. "India's civilizational arguments in south Asia: from Nehruvianism to Hindutva." International Affairs 99, no. 2 (March 6, 2023): 475–94. http://dx.doi.org/10.1093/ia/iiad020.
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Abstract India has used civilizational discourses as part of its foreign policy to articulate its rise and rightful place in the world order. This article primarily examines India's civilizational arguments in south Asia. India's civilizational arguments in the region demand scrutiny as the neighbourhood is a theatre of contestation between territorial India and the claims of its civilizational space. Analysing historical accounts on Indian civilization, official documents and domestic narratives in India about south Asia, the article makes three points. First, India's civilizational articulation oscillates between two paradigmatic and contrasting representations of Nehruvianism and Hindutva variants. Second, it is argued that despite the ascendancy of Hindutva's civilizational symbolism since 2014, India's south Asia policy shows no paradigmatic change. Finally, it points to how the Hindutva project may be detrimental to India's self-image and dealings in south Asia. The article argues that while there is no official corroboration of Hindutva's claims in India's south Asia policy, the increasing salience of the domestic discussions around Akhand Bharat (undivided India) invites complications for India in its neighbourhood. India's Hindutva-driven civilizational claims raise anxieties of an Indian cultural hegemony in an asymmetric region splintered across territorial and nationalistic lines.
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Gangopadhyay, Aaloy. "Threads of Indian Foreign Policy Down The Ages." Integrated Journal for Research in Arts and Humanities 3, no. 3 (May 5, 2023): 1–7. http://dx.doi.org/10.55544/ijrah.3.3.1.
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India has witnessed transformation and transition in foreign policy and diplomacy from Ancient Vedic Period till today. But the conceptualization of Bharatvarsha and later India has impacted formulation of foreign policy and diplomacy during the course of civilization of India. There was change in approach from war oriented policy to peace and trade oriented policy. This paper attempts to bring the journey of transition, transformation, innovation and ideation of foreign policy and diplomacy based on changing socio-political, socio-cultural and socio-economic dynamics of Indian civilizational discourse.
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Yilmaz, Ihsan, and Nicholas Morieson. "Civilizational Populism: Definition, Literature, Theory, and Practice." Religions 13, no. 11 (October 27, 2022): 1026. http://dx.doi.org/10.3390/rel13111026.
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The purpose of this article is to clarify the concept of ‘civilizational populism’ and work towards a concise but operational definition. To do this, the article examines how populists across the world, and in a variety of different religious, geographic, and political contexts, incorporate and instrumentalize notions of ‘civilization’ into their discourses. The article observes that although a number of scholars have described a civilization turn among populists, there is currently no concrete definition of civilization populism, a concept which requires greater clarity. The article also observes that, while scholars have often found populists in Europe incorporating notions of civilization and ‘the clash of civilizations’ into the discourses, populists in non-Western environments also appear to have also incorporated notions of civilization into their discourses, yet these are rarely studied. The first part of the article begins by discussing the concept of ‘civilizationism’, a political discourse which emphasizes the civilizational aspect of social and especially national identity. Following this, the article discusses populism and describes how populism itself cannot succeed unless it adheres to a wider political programme or broader set of ideas, and without the engendering or exploiting of a ‘crisis’ which threatens ‘the people’. The article then examines the existing literature on the civilization turn evident among populists. The second part of the article builds on the previous section by discussing the relationship between civilizationism and populism worldwide. To do this, the paper examines civilizational populism in three key nations representing three of the world’s major faiths, and three different geographical regions: Turkey, India, and Myanmar. The paper makes three findings. First, while scholars have generally examined civilizational identity in European and North American right-wing populist rhetoric, we find it occurring in a wider range of geographies and religious contexts. Second, civilizationism when incorporated into populism gives content to the key signifiers: ‘the pure people’, ‘the corrupt elite’, and ‘dangerous ‘others’. In each case studied in this article, populists use a civilization based classification of peoples to draw boundaries around ‘the people’, ‘elites’ and ‘others’, and declare that ‘the people’ are ‘pure’ and ‘good’ because they belong to a civilization which is itself pure and good, and authentic insofar as they belong to the civilization which created the nation and culture which populists claim to be defending. Conversely, civilizational populists describe elites as having betrayed ‘the people’ by abandoning the religion and/or values and culture that shaped and were shaped by their civilization. Equally, civilizational populists describe religious minorities as ‘dangerous’ others who are morally bad insofar as they belong to a foreign civilization, and therefore to a different religion and/or culture with different values which are antithetical to those of ‘our’ civilization. Third, civilizational populist rhetoric is effective insofar as populists’ can, by adding a civilizational element to the vertical and horizontal dimensions of their populism, claim a civilizational crisis is occurring. Finally, based on the case studies, the paper defines civilizational populism as a group of ideas that together considers that politics should be an expression of the volonté générale (general will) of the people, and society to be ultimately separated into two homogenous and antagonistic groups, ‘the pure people’ versus ‘the corrupt elite’ who collaborate with the dangerous others belonging to other civilizations that are hostile and present a clear and present danger to the civilization and way of life of the pure people.
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Singh, Pushpendra Kumar, Pankaj Dey, Sharad Kumar Jain, and Pradeep P. Mujumdar. "Hydrology and water resources management in ancient India." Hydrology and Earth System Sciences 24, no. 10 (October 5, 2020): 4691–707. http://dx.doi.org/10.5194/hess-24-4691-2020.
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Abstract. Hydrologic knowledge in India has a historical footprint extending over several millenniums through the Harappan civilization (∼3000–1500 BCE) and the Vedic Period (∼1500–500 BCE). As in other ancient civilizations across the world, the need to manage water propelled the growth of hydrologic science in ancient India. Most of the ancient hydrologic knowledge, however, has remained hidden and unfamiliar to the world at large until the recent times. In this paper, we provide some fascinating glimpses into the hydrological, hydraulic, and related engineering knowledge that existed in ancient India, as discussed in contemporary literature and revealed by the recent explorations and findings. The Vedas, particularly, the Rigveda, Yajurveda, and Atharvaveda, have many references to the water cycle and associated processes, including water quality, hydraulic machines, hydro-structures, and nature-based solutions (NBS) for water management. The Harappan civilization epitomizes the level of development of water sciences in ancient India that includes construction of sophisticated hydraulic structures, wastewater disposal systems based on centralized and decentralized concepts, and methods for wastewater treatment. The Mauryan Empire (∼322–185 BCE) is credited as the first “hydraulic civilization” and is characterized by the construction of dams with spillways, reservoirs, and channels equipped with spillways (Pynes and Ahars); they also had an understanding of water balance, development of water pricing systems, measurement of rainfall, and knowledge of the various hydrological processes. As we investigate deeper into the references to hydrologic works in ancient Indian literature including the mythology, many fascinating dimensions of the Indian scientific contributions emerge. This review presents the various facets of water management, exploring disciplines such as history, archeology, hydrology and hydraulic engineering, and culture and covering the geographical area of the entire Indian subcontinent to the east of the Indus River. The review covers the period from the Mature Harappan Phase to the Vedic Period and the Mauryan Empire.
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Rashkovskii, E. "India: Image of Civilization." World Economy and International Relations, no. 3 (2003): 66–73. http://dx.doi.org/10.20542/0131-2227-2003-3-66-73.
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Langermann, Y. Tzvi. "Babylonian and Indian Wisdoms in Islamicate Culture." Oriens 46, no. 3-4 (November 26, 2018): 435–75. http://dx.doi.org/10.1163/18778372-04603004.
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Abstract The interaction of Islamicate civilization with those civilizations that preceded it or were contemporaneous with it has focused for the most part on Hellenistic civilization, and the huge body of scientific and philosophical literature which was translated and absorbed in the first centuries after the appearance of Islam. This paper aims to present two small but much needed correctives to this understanding. In the first section I argue that the “Greek” astronomy that was translated into Arabic ought more correctly to be described as Greco-Babylonian astronomy. In the second I turn to India: not only was a great deal of Indian knowledge absorbed at the time of the great translation movement, we must recall that the exchanges with India carried on well beyond the early Abbasids. I illustrate these points with some new materials in the fields of medicine, philosophy, and alchemy.
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Gvili, Gal. "The Woman Question and China-India Horizons in Xu Dishan's Shangren Fu." Comparative Literature Studies 58, no. 4 (November 1, 2021): 780–806. http://dx.doi.org/10.5325/complitstudies.58.4.0780.
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Abstract In the 1921 short story Shangren fu, Xu Dishan challenges nineteenth century developmental thought, which saw the condition of women in certain societies as touchstone to these societies' level of civilization. The link between civilization and the “the woman question” circulated across Asia, disseminated by new disciplines such as folklore studies, and through missionary education, which enshrined female literacy as the first rung in the ladder of civilizational progress. Many Chinese writers portrayed female characters simultaneously as emblems of national backwardness and of hopes to rise from “savagery” to “civilization.” My reading of Xu Dishan's work reveals a radical alternative to this view. Xu Dishan drew upon ancient Indian folktales to imagine a nonlinear literary horizon in which women do not stand for the nation but embody transregional possibilities. Taking Xu Dishan's work as a key intervention in Chinese literary culture, this study seeks to move beyond the notion that modern knowledge “arrived” in China from Europe by way of Japan exclusively, by revealing India in particular to be a critical site through which Chinese fiction grappled with the woman question as part of a larger discussion about the meaning of civilization in the modern world.
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Srivastava, Jayati. "The narratives and aesthetics of the civilizational state in the ‘new’ India." International Affairs 99, no. 2 (March 6, 2023): 457–74. http://dx.doi.org/10.1093/ia/iiad031.
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Abstract The term ‘civilizational state’ is used by emerging powers, including India, to mark themselves as distinct from the Westphalian states. This article addresses the following questions: why does India invoke this term despite its association with illiberal states? What ideological foundations and resources inform this narrative? And how does the ‘new’ India envision its role in international politics? Using an interpretive analysis of select texts and imagery, the article delineates the intellectual roots and aesthetic resources deployed by ‘new’ India to bring forth a civilizational state narrative which has become an important tool of power projection at both domestic and international levels. It argues that the recent shift from ‘civilization’ to ‘civilizational state’ draws its intellectual roots from early Hindutva idealogues. It is based on a conflict-ridden/homogenous understanding of civilization, making it ambivalent towards an inclusive/plural civilizational narrative articulated and nurtured by the nationalists. Internationally, the civilizational state narrative is geared towards reinforcing ‘new’ India's claim to be in the league of great powers; projecting itself as a power with a difference. Being the world's largest democracy helps in reinforcing this narrative, but signs of a shift towards a homogenous civilizational narrative will have wider implications for India's role in international politics.
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Kumar, Suneel, Muhammad Ali, and Pasand Ali Khoso. "Emergence and Decline of the Indus Valley Civilization in Pakistan." Global Sociological Review V, no. II (June 30, 2020): 9–22. http://dx.doi.org/10.31703/gsr.2020(v-ii).02.
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Indus Valley Civilization is one of the oldest civilizations in the world dating back to 7000BCE. The explored sites of the civilization span present day Pakistan and India. The following paper explore the Indus Valley Civilization through the sites in Pakistan. The paper highlights feature of various stages of the Indus Valley, for example, Early Food Producing Era (7000-4000 BCE), Regionalization Era – Early Harappan Era (4000-2600 BCE), Integration Era (Early Harappan Phase) (2600 – 1900), Localization Era (Late Harappan Phase) (1900 – 1300), and Indus Valley from 1300 BCE to Present. In doing so, the paper discusses the geography, environment, material culture, subsistence patterns, political and social organization of each era. Finally, it explores the various theories of decline of Indus Valley Civilization, drawing on various sources. In the conclusion, the paper provides recommendations for future focus on the archaeological sites in Pakistan enhance our understanding of the civilizations.
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Slavíček, Jan. "S. P. Huntington’s Civilizations Twenty-Five Years On." Central European Journal of International and Security Studies 14, no. 02 (June 30, 2020): 53–85. http://dx.doi.org/10.51870/cejiss.a140203.
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The study is based on the concept of Huntington's civilizations. They were used as a methodological basis for an analysis of the changes in their geopolitical power between 1995–2020 with the following conclusions: 1) The large population growth of 1995-2020 has been driven primarily by African, Islamic and Hindu civilizations, 2) Economically, the unquestionable superiority of Western civilization has remained, although its share has declined. A large economic growth has been mainly seen in the Confucian and Hindu civilizations, 3) Of the core countries, the USA, Russia, and China match the status of superpowers, while for India it seems to be only a matter of time, 4) Most of the civilizations are economically highly compact and their compactness has increased over the last 25 years (except of African civilization) and 5) The Western, Hindu and Latin-American civilizations are politically highly compact. Conversely, the African, Islamic, Orthodox and Confucian civilizations show low cohesion. The Muslim civilization is the least compact – politically as well as economically. 6. The superpowers (United States, China, Russia and India) will remain or become the most important players in the multipolar world of the 21<sup>st</sup> century. However, it is a question whether the most important issue will be the relations of the Western and non-Western world or the mutual relations among the other three (actual or rising) superpowers.
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DALE, STEPHEN F. "“Silk Road, Cotton Road or . . . . Indo-Chinese Trade in Pre-European Times”." Modern Asian Studies 43, no. 1 (January 2009): 79–88. http://dx.doi.org/10.1017/s0026749x07003277.
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AbstractIndia and China were the most important producers of textiles in the world prior to the industrial revolution. However, whereas the Western historiography usually discusses Indian cotton and Chinese silk in connection with European imports, or with their sales in the Indian Ocean and the Middle East, cotton and silk were also exchanged between India and China. Indeed, Indian cotton and Chinese silk were probably the principal manufactured goods exchanged between these civilizations. Although Indian records are fragmentary, especially when compared with the voluminous Chinese sources, Indian cotton goods are known to have reached the Indianized states in Xinjiang in the early Common Era (CE), and may have been produced there, in Khotan and the neighbouring states, by the time that indigenous silk production was known to exist in India in the fourth and fifth centuries CE. Yet, while in later centuries large amounts of cotton cloth were produced in China while indigenous centres of silk production developed in India, exchanges of the finest types of cotton and silk cloth continued, usually driven by cultural and social factors in each civilization.
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Chakrabarti, S. P. "Structures in India: Indian Heritage of Structures and Civilization." Structural Engineering International 1, no. 3 (August 1991): 6. http://dx.doi.org/10.2749/101686691780617409.
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Egedy, Gergely. "Nation vs. Civilization? The Rise of „Civilizational States”." Polgári szemle 17, Special Issue (2021): 241–50. http://dx.doi.org/10.24307/psz.2021.0017.
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After the end of the Cold War, the triumphant West came to the conclusion that the values which it represented were of universal relevance, and this in turn would provide the basis for its long-term hegemony. However, this assumption has been challenged – or even disproven by the spectacular rise of the so-called „civilizational states”, i.e., states that define themselves not as nation-states but as civilizations, trying to revive the traditions of their erstwhile empires. This study first wishes to explore the main characteristics of the most important civilizational states, China, Russia, India and Turkey, and then it points out that in contrast to these self-conscious countries the civilization of the West has to cope with serious internal problems threatening its existence. The conclusion of the author is that the West has no other choice than to renounce its claims on universalism and at the same time defend by all means its own unique cultural legacy.
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Kalberg, Stephen. "Max Weber’s Sociology of Civilizations: The Five Major Themes." Journal of China in Global and Comparative Perspectives 8, no. 2022 (2022): 3–23. http://dx.doi.org/10.24103/jcgcp.en.2022.1.
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As is well known, Max Weber’s three-volume Economic Ethics of the World Religions on China, India and ancient Israel yields ‘contrast case’ analyses that isolate the uniqueness of ‘Western’ and ‘modern Western’ rationalism. Less well known is the sociology of civilizations contained in these volumes and in Economy and Society. This study identifies five themes that, taken in combination, are central to this project. Uniquely, Weber’s approach to the study of civilizations stresses a) the researcher’s capacity to understand the subjective meaning of action by persons in groups quite different from those familiar in the modern West, b) the constitution of the distinct ‘rationalisms’ of varying civilizations past and present, and c) the capacity of values to ‘rationalize’ action beyond utilitarian calculations. Comprehension of each civilization on its own terms comes here to the forefront, as does the unusually broad – civilizational – range of Weber’s sociology.
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Shamsuddin, Salahuddin. "Islamic Urdu Literature: A Heretical Islamic Literature in Indian Subcontinent." Advances in Social Sciences Research Journal 10, no. 6 (June 24, 2023): 378–89. http://dx.doi.org/10.14738/assrj.106.14920.
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The Intellectual heritage of India is an integral part of Islamic civilization in Indian subcontinent and the development of Islamic civilization in India represents a regional pattern or a local formation of this civilization that occurred as a reaction and in response to the developments that were the result of Islam's insistence on survival in India and its fear for itself of being lost. The link among Urdu, Persian, Arabic and Turkish literatures is that each of them is considered influenced in its dimensions by Islamic civilization that emerges from the religion, science and art, and it is not permissible under any circumstances to sever the link among them, and we give an example for that saying that Persian literature is influenced by Arabic literature and the ancient Turkish literature is influenced by Persian literature influenced by Arabic literature, and Urdu literature is influenced by Arabic, Persian and Turkish literature, and from here we find similarities among these literatures that depict and speak about Islamic civilization in its various manifestations. Language of these different literatures is influenced by Arabic, as they contain countless Arabic words that evidence that they are all branched out from one origin, which is Islamic religion.
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Paribok, Andrei V. "Super-concise theses on the linguistic aspects of the theory of civilization-specific rationality." Philosophy Journal 16, no. 2 (2023): 54–61. http://dx.doi.org/10.21146/2072-0726-2023-16-2-54-61.
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The article describes the linguistic conditionalities and correlations of four civilization-specific types of rationality: (1) The Great West (BZ), the heir of the ancient civilization. (2) The Afro-Asian (AA) civilization, in its current state represented by the populous Arab-Islamic world and a more ancient version of the Jewish culture. (3) The South Asian (SA) civilization, which is originated in the central part of the northern India, which defined the cultures of Indochina (except Vietnam) and earlier Indonesia. (4) The Far Eastern (DV) civilization formed in China, which spread to its neighboring countries. The author explores the correlations with the types of a developed writing based on the tiers of the linguistic structure of each of the civilizations, as well as the results of the ultimate semantic-ontological transition. The only related theory belongs to Andrei Smirnov and is called the Logic-of-sense theory. Some of its results have found their application in the thoughts expressed in this paper.
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Rashedul, Mohammad. "Reveal the Civilization of Contemporary Islam in Children in India." International Journal of Science and Society 2, no. 2 (July 6, 2020): 279–88. http://dx.doi.org/10.54783/ijsoc.v2i2.122.
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Civilization and culture in the arm of the continent of India had undergone the rise and fall since the colonialism era until the independence day. It can be illustrated by the domination of political map which had existed since the arrival of foreign nation, especially England until they got their indepence. The condition of Indian society at that time was full of contradiction, religion coflicts, quarrelling, robbery, various race, certain group interest dominating, and etc. From this condition, it born many great islamic political figures like Syeh Ahmad Sirhindi, Shah Waliyullah and the next generation, Sayyid Ahmad Khan and the next generation, Indian Moslem League. Which finally made India and Pakistan Independence (1947 M) and Bangladesh’s (1971M). Next, these three countries, which are the same in term of historical country have also various dynamic and sophisticated improvement of Islam.
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Dr. Shagufta Firdous and Dr Yasmeen Kausar. "ANALYSIS OF IQBAL'S POETRY FROM THE PERSPECTIVE OF INDIAN CIVILIZATION." Tasdiqتصدیق۔ 4, no. 2 (December 30, 2022): 80–88. http://dx.doi.org/10.56276/tasdiq.v4i2.102.
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Every artist reflects the culture and civilization in which he reaches the age of consciousness, in his writings. In Allama Iqbal's poetry, glimpses of the different nations living in India and the civilization born from their cooperation are seen consciously and unconsciously, sometimes he creates religious characters to express it, and sometimes he describes the social style and philosophy of the people living in his surroundings by using poetic figures. The beauty of his poetry is that he takes care of all the aspects related to a specific culture. He has also described this cultural diversity in his style of expression and choice of poetic vocabulary; thus, his poetry emerges as a representative of Indian civilization and culture. In this paper, Allama Iqbal's poetry has been examined in the background of Indian culture and civilization.
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Demidov, Konstantin. "EAST-WEST: RECONCEPTUALIZATION OF A GLOBAL PROJECT?" Vostokovedenie i Afrikanistika, no. 1 (2021): 7–36. http://dx.doi.org/10.31249/rva/2021.01.01.
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The review examines new views of Western authors on the process of globalization. The focus is on the phenomenon of the rise of China and India and the related restructuring of relations between West and East. Various materials show the insufficient readiness of Western civilization to accept the challenge from the two most rapidly developing civilizations of the East.
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Poungpattana, Rattanaporn. "Reconceptualizing Indianization: A Study of the Art of the Local Female Deities." MANUSYA 7, no. 2 (2004): 14–31. http://dx.doi.org/10.1163/26659077-00702002.
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It was formerly known and agreed generally that the earliest Southeast Asian people did not create their own civilization, but adopted models from India. Accordingly, civilization in Southeast Asia is called "Indianization". Yet there are three mains schools of thought giving different views of the characteristics of Southeast Asian civilization. While the first school, led by Coedes, points out that civilization in Southeast Asia is not so different from its Indian models, the second school, led by Wolters, suggests that Southeast Asian civilization is completely different from the Indian one due to the process called 'localization'. Compromisingly, the last school, led by Mabbett, proposes the harmonious living of the two cultures in local societies. As the debates are still uncompromised, the article offers the examination of the case study of female deities in an attempt to compromise those debates. According to the observation on the case study, it can be summed up that Wolters and Mabbett's suggestions seem closer to the real situation, and that Southeast Asia has its own typical civilization.
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Gupta, Gauri Shankar. "India's Foreign Policy." Mongolian Journal of International Affairs, no. 12 (September 2, 2013): 8–20. http://dx.doi.org/10.5564/mjia.v0i12.90.
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India is an ancient civilization with a multiethnic, multireligious and multilingual society. Freedom of thought and expression, democracy, nonviolence and tolerance form an integral part of Indian ethos. Since times immemorial these values have played an important role in the evolution of Indian civilization. As a result, India was able to absorb and assimilate alien cultures, religions and ideas, still retaining its distinctive identity. Because of this immense process of assimilation and absorption, Indian society is popularly called an ‘Indian Mosaic’. Today almost all possible religious, ethnic and cultural groups co-exist in India peacefully, making India the most pluralistic society in the world. Seventh largest in size, the country is home to over onesixth of humanity. In recent times India has been one of the fastest growing economies and in terms of purchasing power parity has been ranked as the fourth largest economic powerhouse in the world. Though pursuit of national interest remains the single most important guiding factor in determining a country’s foreign policy; national history, ethos and international realities are important factors impacting foreign policy imperatives. Therefore, at the very outset, I would like to briefly summarize the ancient Indian thoughts which have bearing on India’s foreign policy. DOI: http://dx.doi.org/10.5564/mjia.v0i12.90 Mongolian Journal of International Affairs No.12 2005: 8-20
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Mustaqim and Muhbib Abdul Wahab. "Ilmu dalam Berbagai Peradaban." Mimbar Kampus: Jurnal Pendidikan dan Agama Islam 23, no. 2 (June 1, 2024): 950–58. http://dx.doi.org/10.47467/mk.v23i2.1591.
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The history of science has a long journey. The progress of science is in line with the development of human civilization at that time. In the history of Ancient Civilizations such as Ancient Rome, Ancient Yuanani, Ancient India have given birth to very brilliant works and philosophers. The progress of science and technology today is evidence of the glory of past science. The purpose of this research is to describe the role of science in society and its development in ancient civilizations as well as the influence and contribution in the world of science today. The results showed that ancient civilizations have contributed greatly to world civilization, such as advances in science and technology, medicine, astronomy, mathematics and others. However, science in its journey experienced challenges and controversies including contradictions in religious and political beliefs but still developed to give direction to the world. And the legacy of science is a legacy of intellectual property to prepare ourselves to be more advanced in the future.
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Khan, S., E. Dialynas, V. K. Kasaraneni, and A. N. Angelakis. "Similarities of Minoan and Indus Valley Hydro-Technologies." Sustainability 12, no. 12 (June 16, 2020): 4897. http://dx.doi.org/10.3390/su12124897.
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This review evaluates Minoan and Indus Valley hydro-technologies in southeastern Greece and Indus Valley Pakistan, respectively. The Minoan civilization first inhabited Crete and several Aegean islands shortly after the Late Neolithic times and flourished during the Bronze Age (ca 3200–1100 BC). At that time, the Minoan civilization developed fundamental technologies and reached its pinnacle as the first and most important European culture. Concurrently, the Indus Valley civilization populated the eastern bank of the Indus River, its tributaries in Pakistan, and the Ganges plains in India and Nadia (Bangladesh), spreading over an area of about one million km2. Its total population was unknown; however, an estimated 43,000 people resided at Harappa. The urban hydro-technologies, characteristics of a civilization can be determined by two specific aspects, the natural and the social environment. These two aspects cover a variety of factors, such as climate and social conditions, type of terrain, water supply, agriculture, water logging, sanitation and sewerage, hygienic conditions of communities, and racial features of the population. Therefore, these factors were used to understand the water resources management practices in early civilizations (e.g., Minoan and Indus Valley) and similarities, despite the large geographic distance between places of origin. Also discussed are the basic principles and characteristics of water management sustainability in both civilizations and a comparison of basic water supply and sanitation practices through the long history of the two civilizations. Finally, sustainability issues and lessons learned are considered.
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Kumari, Madhu, and Shubhangi Rathore Rathore. "Project Udbhav: Integrating Ancient Wisdom with Modern Indian Military Pedagogy." Electronic Journal of Social and Strategic Studies 05, no. 05 (2024): 99–119. http://dx.doi.org/10.47362/ejsss.2024.5505.
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Throughout history, humanity has seen many destructive wars, especially in India. Early wars in India were fought by the people of the Indus Valley civilization, who were skilled in building forts for defense. Hindu civilization had a rich knowledge of warfare, military strategies, and martial arts. Ancient political thinkers considered War as an extension of politics, a fallout of interstate relations. Strategies were both offensive and defensive. The ancient Indian thinkers instated war as a means of increasing royal glory and outright conquest. The battles depicted in the epics of Ramayana and Mahabharata provide valuable information about the warfare mechanism of the ancient period. 'Project UDBHAV,' a collaborative effort between the Indian Army and the United Services Institution of India (USI), and the government of India, emphasized the project's significance, aiming to revisit India's ancient military thoughts. The initiative seeks to synthesize ancient knowledge, particularly from texts like Chanakya's Arthashastra and Thirukkural, with modern military practices. Examining historical campaigns, leaders, and examples like the Naval Battle of Saraighat, the paper highlights the enduring relevance of ancient Indian military strategies. The paper will also focus on contemporary military practices addressing modern challenges and the importance of Indian historical strategies in tackling diplomatic complexities.
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Kumar, Vinod. "Hindu Temple Architecture in India." Studies in Art and Architecture 3, no. 1 (March 2024): 26–34. http://dx.doi.org/10.56397/saa.2024.03.04.
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Religious edifices in India seems to have developed during the urban phase of Indus Sarasvati or Harappan civilization (3200-2600 BCE) and continuing afterwards, till the sixth century CE. The certain concepts of Gods and human beings have led to the emergence of temple as an architectural body. The relationship of Indus valley’s people with the God or gods can be surmised in conformity with the antiquarian remains discovered in archaeological excavations conducted at the sites of Indus Sarasvati Civilization during the several last decades.
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Chaudhary, Ankita, and Gaurav Sharma. "PROJECTION OF WOMEN IN NAIPAUL’S INDIAN TRAVELOGUES." SCHOLARLY RESEARCH JOURNAL FOR INTERDISCIPLINARY STUDIES 10, no. 73 (September 1, 2022): 17602–14. http://dx.doi.org/10.21922/srjis.v10i73.11661.
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This paper seeks to represent the Indian women in V.S. Naipaul’s Indian travelogues – An Area of Darkness, India: A Wounded Civilization, and India: A Million Mutinies Now. Naipaul’s three books on India are not only a discourse of a diasporic individual who returns to his ancestral land to re-establish the severed ties with the homeland, but it is also a cultural, social, political, and economic representation of India towards the end of the nineteenth century. While portraying the lives of Indians in these three books, Naipaul has also portrayed how Indian women cope with the changing society. Through years of discrimination and subjugation holding them back, Indian women gradually stand up against the patriarchal society, and Naipaul’s on his three books on India record how these women cope with the changing societal norms.
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Satpathy, Chinmayee. "RELIGIOUS PRACTICES OF THE TEMPLES IN ANCIENT EGYPT AND PURI SHRI JAGANNATH TEMPLE IN INDIA: COMPARATIVE OVERVIEW." MAN, ENVIRONMENT AND SOCIETY 3, no. 1 (2022): 211–34. http://dx.doi.org/10.47509/mes.2022.v03i01.15.
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Since ancient times, two ancient civilizations of the world such as the Indus Valley Civilization and the Egyptian Civilization though geographically fall apart from one another; they were well connected through the sea routes for maritime trading and cultural exchange as described in the ancient texts and archival records. The maritime trading also resulted in the social and cultural exchange between the two civilizations as well. The article focuses primarily on the striking resemblances observed between the Puri Shri Jagannath temple in India with that of the temples of ancient Egypt in terms of the religious worship of the deities, ritual practices in the temples, arts and architecture, celebration of temple festivals, religious record keeping, the role of king as the first servitor, humanisation of God and daily offering rituals, the concept of the state deity and God-King relationship etc. Though it is very difficult to trace the origin and evolution of the religio-cultural system and ritual practices in the temples of both the regions Odisha in India and ancient Egypt, however this similar system and arrangements might have been originated and evolved at one place at some point in time, might have gradually spread over to the other places in course of time.
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Ahmad, Khalil. "GEOGRAPHIC, HISTORIC, POLITICAL, RIPARIAN, AND SOCIO-ECONOMIC FACTORS THAT LEAD TO PAKISTAN AS A LAND OF PENTA MESOPOTAMIA." Pakistan Journal of Social Research 04, no. 01 (March 31, 2022): 330–35. http://dx.doi.org/10.52567/pjsr.v4i1.656.
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The research aims to investigate Pakistan’s geographic, historic, political, riparian, and socio-economic factors that lead to Pakistan as a Land of Penta Mesopotamia. Pakistan is situated in South Asia along the coast of Arabian Sea, bordering Afghanistan in west, China in north, Iran in southwest, Arabian Sea in South and Hindustan (India) lies in the east. Historically, the land of Pakistan has been the host of Neolithic period’s South Asian multi Indus valley civilization (IVC) that includes Gandhara, Harappan, Mehrgarh, Mohenjo-Daro, Takht-i-Bahi and Texila civilizations that emerged during 3,300 BCE to 1300 BCE. Muslim Civilizations emerged from 712 to 1857 and British colonial culture also developed from 1857-1947 in this area. The Indus valley civilization flourished parallel to the Mesopotamian civilizations. Mesopotamian civilization includes the Assyrian and Babylonian Civilization that emerged in Iraq in between the two rivers of Euphrates and Tigris from 3,100 B.C. to 332 B.C. and is referred to the “Cradle of Civilizations”. Since Mesopotamian civilization attracted all the ancient civilizations in West Asia to nourish because of its friendly ecological environments, fertile land and rich alluvium soils. Pakistan’s geography also attracted the Indus valley civilizations that emerged in the confluence of seven perennial rivers i.e. Sutlej, Ravi, Chenab, Jhelum, Indus, Swat and Kabul rivers, credited as the “Cradle of South Asian Indus valley Civilizations”. Pakistan’s strategic location in the region, her favorable ecosystem for biodiversity, favorable multi seasons, fertile land, friendly ecological conditions, rich agricultural environment, rich alluvium soils, strategic multiple riparian potentials that originate from Himalayan, Karakorum, and Hindu-Kush mountain ranges, remained lucrative for South Asian Indus valley civilizations. Pakistan’s geography also remained very attractive to the sub regions of Asia i.e. Central, South and West Asia because it has provided and has been providing the Mesopotamians agrarian transit economy to landlocked countries of Afghanistan and Central Asian States from the shortest possible sea route of Arabian Sea and visa-vi to oil rich states of Middle East via China Pakistan Economic Corridor (CPEC). Mesopotamian’s cultural, ecological, geographic, historic, riparian, socio-economic, socio-political equilibrium and similar factors are founded in the Indus valley civilizations that erect the sufficient evidence to prove that “Pakistan is a Land of Penta Mesopotamia”. Keywords: Civilizations, Confluence, Fertile land, Mesopotamia, Riparian potentials.
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Nuri, Janan, and Khayal Hamad. "Resurrection after death between religious myths and the Old Testament." Islamic Sciences Journal 11, no. 5 (March 17, 2023): 137–61. http://dx.doi.org/10.25130/jis.20.11.5.6.
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Religious myths are an essential part of the formation of human thought and civilization,Thus, a group of ancient religions and beliefs arose, which were rituals, legends, magic and sorcery, and an attempt to control hidden forces and draw closer to them using certain rites, such as offering sacrifices and offerings. Then, human religions such as, religion appeared in Mesopotamia civilization, Hammurabi canons, Greek and Zoroastrian divine philosophies in Persia, Confucianism, Buddhism and Taoism in the Far East, Hinduism in India, Ammonia and Akhenatene in the Pharaohs and others, until the revelation of monotheistic religions of Judaism, Christianity, and Islam .
The books of the Torah contained a lot of important historical information of ancient civilizations. The Hebrews of that civilization took a lot in the field of myths, stories, and acquaintances and included them in their Torah through translation. The impact of the Jews on the etiquette of the Mesopotamian civilization was reflected in the development of their basic religious beliefs through what They quoted and translated from that civilization. This was clearly beyond doubt, through what came in the biblical texts that carried many books and religious poems among its Asfar of the Torah.
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Nartok, Esra Elif. "‘Hindu civilization’ in business: the World Hindu Economic Forum's intellectual project." International Affairs 99, no. 2 (March 6, 2023): 495–513. http://dx.doi.org/10.1093/ia/iiad018.
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Abstract Scholarly debates on ‘civilization states’ now include India as a potential exemplar, in light of the Bharatiya Janata Party's (BJP) insistence on a greater Hindu culture and tradition rooted in ancient India. Most of these debates are located in politico-cultural contexts, whereas this article does something different. It examines an economic organization, the World Hindu Economic Forum (WHEF), which centres its business strategy and identity around the rhetoric of civilization. WHEF is a distinctive and understudied transnational elite platform that has organic connections with the BJP and Hindu nationalist circles around the world. Drawing on WHEF documentation and interviews with WHEF members, and employing a Gramscian approach, this article sheds light on three social aspects of utilizing the civilizational rhetoric in WHEF's business strategy: a justification of development rooted in the past, a claim of superiority over the West, and a promise of development for the future. It argues that all three aspects make up a particular elite conception of the world shaped around the WHEF members' ideological and material interests. Based on this elite agency, this article argues that the rhetoric of civilization is a product of today's existing global political economy and ultimately serves to reinforce Hindu nationalist sentiments along with neo-liberal market-oriented ideas.
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Mondal, Tarun Kumar. "Mapping India since 1767: transformation from colonial to postcolonial image." Miscellanea Geographica 23, no. 4 (October 31, 2019): 210–14. http://dx.doi.org/10.2478/mgrsd-2019-0023.
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Abstract Indian civilization has over 2500 years of mapping tradition. With the establishment of the Survey of India in 1767, British rulers initiated the mapping of colonial India with high precision and accuracy. They started mapping to establish British power and supremacy in the Indian subcontinent that portrayed a British image of India. Following independence in 1947, the Survey of India and other national agencies started mapping India for planning and development. Hence, questions have been raised that, how far British image of India have been transformed into an Indian image. In this context, in this paper an attempt has been made to analyse the mapping of India from the perspectives of transforming a colonial into a postcolonial image. The transformation occurred mainly in terms of purpose i.e. maps as a tool for the expansion of territory to planning, development and governance, from analogue to digital in method and in strategy from restricted to liberal access.
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Gommans, Jos. "Trade and Civilization around the Bay of Bengal, c. 1650–1800." Itinerario 19, no. 3 (November 1995): 82–108. http://dx.doi.org/10.1017/s0165115300021331.
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About seven years ago the journalItinerarioissued a special volume on theAncien Régimein India and Indonesia that carried the papers presented at the third Cambridge-Leiden-Delhi-Yogyakarta conference. The aim of the conference was a comparative one in which state-formation, trading net-works and socio-political aspects of Islam were the major topics. Thumbing through the pages of this issue (while preparing this essay) I had the impression that the results of the conference went beyond its initial comparative goals. Directly or indirectly, several papers stressed that during the early-modern phase India and Indonesia were still part of a cultural continuum that was only gradually broken up by the ongoing process of European expansion during the nineteenth century. It appeared that even after the earlier course of so-called ‘Indianisation’ – a designation that unjustly conveys an Indian ‘otherness’ – India and the Archipelago shared many characteristics, especially in terms of their political and religious orientation. More importantly, these shared traits were shaped by highly mobile groups of traders, pilgrims and courtiers who criss-crossed the Bay of Bengal, traversing both the lands above and below the winds.
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Peter Itambu, Makarius. "Transoceanic Interconnectivities Between India- Tanzania Coastal Communities from the Antiquity to Contemporaries: The Archaeologic Perspectives from the Ancient Maritime Trade Connections via the Indian Ocean." Journal of Indian Ocean Studies 31, no. 1 (May 22, 2023): 27–38. http://dx.doi.org/10.32381/jios.2023.31.01.3.
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The currently available archaeological and historical records indicate that since the prehistoric times, India and Tanzania shared a very long antiquity in terms of human civilization through the Indian Ocean maritime trade especially during the Neolithic period in aspects such as maritime trade links, ancient technology transfer, and intermarriages, expressly in monumental built heritage assets along the coast of the Indian Ocean. Outstandingly, the East African coast and its offshore islands preserve a lot of ancient remnants of built heritage assets, religious and symbolic entities, and socio-cultural traditions. Archaeologically, Swahili culture, which is one of the most powerful African civilizations along the coastal towns and littoral regions in East Africa is to some extent predisposed and inspired by Indian elements of early civilizations. The prehistoric contacts between the Indian Ocean communities of East Africa and Indian subcontinent have left some legacies in terms of language, crop and animal domestication, trade, architecture, and intermarriage. Some of these cultural elements are clearly visible in the forms of a spectacular series of historic stone towns along the coast and littoral regions of Tanzania for instance, especially ones that contain ruins of houses, mosques, and tombs built of coral limestones are typically Indian heritage inspired, which significantly influenced coastal and littoral societal socio-cultural developments in Tanzania.
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Akbar, Reza. "SEJARAH PERKEMBANGAN ILMU FALAK DALAM PERADABAN INDIA DAN KETERKAITANNYA DENGAN ISLAM." Jurnal Ilmiah Islam Futura 17, no. 1 (August 1, 2017): 50. http://dx.doi.org/10.22373/jiif.v17i1.1511.
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Although it is acknowledged that Islamic astronomy developed very rapidly during the Abbasid period (750-1258 AD), it should be noted that before the advancement of astronomy of the Islamic world, Muslim scholars of the time were very incentive to translate astronomical books from other nations, one of them was from India. There were at least two factors that led to the emergence and development of astronomical science in pre-Islamic Indian civilization. The first, the teachings of Hinduism that made the sun as the ruler and source of life. The second, the influence of civilization from other nations such as Egypt, Persia, and Greece. In pre-Islamic times, there were a number of names of historical figures of Indian astronomy namely Lagadha, Yajnavalkya (800-900 BC), Aitareya Brahmana (about 900-800 BC), Aryabhata (476-550 AD), Varahamihira (499-587 AD) Brahmagupta (598-668 AD), Bhaskara II (1114-1185 AD), and Nilakantha Somayaji (1444-1544 AD). While in Islam, there was a number of names namely Mulla Farid, Mulla Chand, Mulla Tayyib, Mulla Mahmud Jaunpuri (1606-1651 AD), Ghulam Hussain Jaunpuri (1790-1862 AD) and others. The results of civilization of Indian astronomy is clearly visible with the ancient astronomical texts, the concept of the universe, the Hindu calendar, observatory, zij (astronomical tables), and astronomical tools such as gnomon, Yasti Yantra, Ghati Yantra, astrolabe, and others.
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Yengibaryan, R. V. "Mass and uncontrolled immigration as a threat to the civil, legal and civilizational stability in Western European countries and Russia." Journal of Law and Administration 15, no. 3 (December 2, 2019): 3–9. http://dx.doi.org/10.24833/2073-8420-2019-3-52-3-9.
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Introduction. Following the collapse, or rather self-liquidation, of the Soviet Union-USSR world events began to develop at a kaleidoscopic speed. Europe, Russia and the United States ceased to be central actors in global politics. Huge civilization countries such as China, India and the African continent broke into global politics with ever-increasing power. The united bloc of Islamic countries began to make aggressive claims to the entire world community, and especially to the countries of Christian civilization. And the most important and unexpected thing is that the peoples, nations, communities everywhere began to return to their civilizational, religious and spiritual roots.Materials and methods. Various methods such as comparative law, systemic, logical analysis and other methods were used in writing this article.The results of the study. The attempt to globalize the world by the socio-political criterion “capitalism socialism” failed. The world community, or rather its political, economic and intellectual elite, was given a clear message: ideologies of all kinds communism, fascism, nationalism, socialism eventually undergo transformation, split into sub streams and practically disappear, but the world religions and civilizations remain.Discussion and conclusion. The world globalized spontaneously and naturally, with financial, economic, political and technological dimensions playing the major role. At the same time globalization laid the foundation of new contradictions among countries that enjoy different social, economic levels of development and belong to various civilizations. Moreover, the interests of civilizations living in different time dimensions began to clash, like Islam that lives in 1441 and other countries that have been living in the 21st century for the second decade. The ideology of multiculturalism both in Western Europe and in the USA turned out to be unrealizable in practice, just like the communist ideology that has sunk into oblivion.
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عباس فضلي, أ. م. د. نادية فاضل. "Community composition of India and its impact on national unity." مجلة العلوم السياسية, no. 52 (March 13, 2019): 149–85. http://dx.doi.org/10.30907/jj.v0i52.69.
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India is today the largest democratic state in the Third World and has been able to maintain its national unity in the near future. The history of Indian civilization is more than 5,000 years old. It has achieved its heritage, culture, philosophy, traditions, national unity and unity and has taken its place among nations seeking progress and progress. Which are still visible to the present day, because of their history of civilization and achievements, and the fusion of cultures of invading peoples over the centuries with the culture of diverse Indian society, but despite being a secular state, Has put into place through its governments various forms of exclusion and marginalization towards the people of India, especially Muslims, and this has affected the performance of the State and credibility since independence in 1947 and to this day, but this does not mean that it is a country that does not have the elements of national unity and practices of democratic action so far at least, Democratic, in terms of elections and voting in the Indian states is still in place, but the social, religious and class divisions overlap to produce conflicts that surfaced from time to time, threatening to be dismantled if political leaders do not come to improve the measure So that the extent of conflicts in India to the extent of the outbreak of war in various denominations sectarian, religious, social and economic.
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Le Thi Bich, Thuy. "EPIC - THE SOURCE OF THE “SOFT POWER” OF INDIAN CULTURE IN SOUTHEAST ASIA." Journal of Science Social Science 65, no. 11 (November 2020): 45–53. http://dx.doi.org/10.18173/2354-1067.2020-0070.
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The power of each nation is determined by many factors, including the role of its culture. Culture is seen as an effective tool of soft power to affirm the image of our country in the international community. As one of the originating centers of Asian civilization and one of the largest, oldest civilizations in the world, India's soft power exists naturally in its own long historical culture. The Indian epic is considered to be the source of soft power, the link between the world and Indian culture, helping Indian culture expand its influence on other countries and the world. In this article, we focus on presenting the unique features of thinking, soul, thought, and “Indian spirit” reflected in the epic - the source of Indian culture and the epic continuation in countries in Southeast Asia. Thereby, this article helps its readers have a comprehensive view of the Indian epic - the source of “soft power” of Indian culture in Southeast Asian countries to strengthen and develop the relationship between India and other countries in Southeast Asia more and more sustainably and lasting.
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Ahmad Shairgojri, Aadil, and Ishfaq Ahmad Mir. "INDIA’S BEAUTY AND STRENGTH LIES IN ITS UNITY IN DIVERSITY." International Journal of Social Science, Educational, Economics, Agriculture Research and Technology (IJSET) 1, no. 8 (July 31, 2022): 391–96. http://dx.doi.org/10.54443/ijset.v1i8.43.
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There are many distinct faiths, castes, dialects, and ways of life in India. However, there is always a sense of oneness in the midst of our differences. The same spirit of togetherness that led to our freedom is essential to our nation's continued growth and well-being. We can only grow into great nations if there is peace. People of various classes, sects, and religions have coexisted peacefully in India for centuries. To make matters worse, they've been cohabiting for decades. This clearly demonstrates the Indian people's extraordinary tolerance and cohesion. The country is a fantastic example of the concept of unity in diversity. The world's oldest civilization is found in India. We have been ruled by a variety of people from different religions and cultures over the course of 5000 years. In addition, a large number of individuals immigrated to India, which welcomed them with open arms. This interaction has allowed us to see a wide range of religious, cultural, racial, and religious diversity in our country. But despite the country's many differences, the Indian people persevered through the darkest hours and dealt with every crisis with a united spirit. "Unity among difference" is the thread that links all Indians together. There are a number of different sorts of diversity in India, as well as a wide range of definitions of "diversity," which we'll cover below. In India, there are a variety of civilizations, religions, languages, and customs that may be traced from Jammu to Kanyakumari. However, India's concept of unity in variety is characterized by people coming together in love and harmony, despite their differences.
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Mishra, Shangrila. "An Expatriate’s perspective of India: A study of India- A Wounded Civilization." Humanities and Development 16, no. 1-2 (December 6, 2021): 145–51. http://dx.doi.org/10.61410/had.v16i1-2.28.
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Expatriate writing, born out of a paradox between movement and resettlement, a sense of belongingness and alienation, has come to occupy a significant position between cultures and countries. It provides fresh perspectives and raises new theoretical formulations. In the process of trying to understand, or rather unravel, it constructs new identities since such creative expressions involve redefining positions and renegotiating boundaries of the emotional and psychological space one can relate to or which one considers his very own. Cultures travel within the psychological realm with the writers living abroad as they shuttle between the physical and psychological paradigms of two different nations. Cultural theories today are being rewritten by such writers who occupy the “in between’ position living on the peripherals of two cultures.
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Faizah, Nur, and Nura'zirah Binti Roslan. "THE ROLE OF SINDHIND ZIJ AS THE FIRST ISLAMIC ASTRONOMICAL CALCULATION TABLE IN INDIAN CIVILIZATION." Al-Hilal: Journal of Islamic Astronomy 5, no. 2 (October 30, 2023): 135–54. http://dx.doi.org/10.21580/al-hilal.2023.5.2.18158.
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Astronomy has developed in India since prehistoric times. However, astronomy’s first work appeared during the Vedanga Jyotisa era, written by Lagadha, the oldest literary book in India. Using qualitative methods with a library research approach, it was found that Indian astronomers researched Astronomy and wrote books. One of the books that first made Muslim scientists interested in the world of astronomy was the book Brāhmasphuṭasiddhānta, which was translated into Arabic by Al-Fazari (d. 796 AD) during the Caliphate of Al-Manṣūr from the Abbasid dynasty. Al-Fazari (d. 796 AD) became the first Muslim astronomer to compile Zij, with his calculations converted into the Hijri Calendar. After Al-Fazari (d. 796 AD) collected this Zij, other Zijs were born, which became the forerunners for the composition of the epimeris and other counts. Around the beginning of the 11th century, Al-Biruni (973-1048 AD) spread da'wah to India and introduced the study of Islamic astronomy in India.
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Hussein, Ikram Sherwan, and Zryan Salar Hama Arif. "Minaret, Importance in Islamic civilization." Halabja University Journal 8, no. 1 (March 30, 2023): 140–56. http://dx.doi.org/10.32410/huj-10454.
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Islamic minaret is considered one of the most important and prominent architectural structures in mosques, and it did not exist at the beginning of Islamic civilization during the era of the Prophet (peace be upon him) because of the preoccupation with spreading the Islamic call/Da’wa and the simplicity of Islamic architecture in the early first century H., after the extensive Islamic conquests in the reign of Omar Ibn Al-Khattab. When the Muslims met the Christian and Zoroastrian and other societies, they were getting acquainted with the great civilizations of this period, including the Christian Romans, the Zoroastrian Persians, the Buddhists, and the Hindus in India and the Far East. Each of these civilizations had an impact on Muslims, especially in the field of architecture. When the Muslims saw the churches of the Levant with high towers, where bells were hung, they used it as a means to call and gather their followers to pray and perform their worship or announce the death of a member of their community. Also, the Muslims built minarets inside or beside the mosques to call the Muslims and remind them of the time of prayers.
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Karthik, S., and Sangeeta Mukherjee. "State of Praxis in The Oath of Vayuputras: An Eco-Critical Perspective." Theory and Practice in Language Studies 12, no. 7 (July 4, 2022): 1428–34. http://dx.doi.org/10.17507/tpls.1207.24.
Full textAbstract:
The depletion and drying of river water across India is a growing problem in the contemporary period. The ecologists have raised a huge concern regarding the depletion of river water in India. The drying, depletion, and disappearance of the rivers in India can be traced back to the Indus Valley Civilization. The ecological disturbance on land resulted in the loss of the Saraswati River. Amish Tripathi is a renowned figure in the realm of popular Indian mythological fiction. He has not only re-narrated the mythology of India but has also retold the history and geological reasons for the disappearance of the Saraswati River in his novel The Oath of Vayuputras (2013). The research article views the novel from a deep eco-critical perspective to examine the rationale behind the drying and depletion of the Saraswati River due to the destructive production and disposal of Somras and its toxic waste in the river. The article aims at showing the ecological disturbance in the biosphere which is the result of the progress of the human race towards civilization. The shunning of the eco-centric attitude and the development of a capitalistic attitude in humans towards other living beings have resulted in this disrupted eco-system in the present biosphere.
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Mandal, Gopal. "Raja Ram Mohan Roy: The Father of Modern India’s Renaissance." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 8 (August 14, 2023): 154–58. http://dx.doi.org/10.31305/rrijm.2023.v08.n08.026.
Full textAbstract:
Raja Ram Mohan Roy, known as the “Father of Modern India’s Renaissance,” worked tirelessly for social change. He is credited with bringing about a new era of enlightenment and liberal development in India. Because of the significant contributions he made to India’s development in the 18th and 19th centuries, he is usually referred to as the “father of modern Indian renaissance”. These advancements enhance Indian culture in every way. However, few people in Raja Ram Mohan Roy’s era were fully aware of the new age’s importance. The goal of human civilization should be interdependence between people and nations rather than independence in isolation, and this should apply to both individuals and nations. His goal was to fully reawaken the Indians to their individual cultural identities and to help them better understand the realities that were unique to their respective civilizations in the spirit of sympathetic cooperation. In this article, we discuss and explore Raja Ram Mohan Roy’s remarkable life and the contributions he made to society.