Relevant bibliographies by topics / Indian Calendars

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

Academic literature on the topic 'Indian Calendars'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Indian Calendars"

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Chatterjee, S. K. "Indian Calendars." International Astronomical Union Colloquium 91 (1987): 91–95. http://dx.doi.org/10.1017/s0252921100105901.

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The first treatise on calendric astronomy was compiled C1300 B.C.and is known as “The Vedāṅga Jyautiṣa. It gives rules for framing calendar covering a five-year period, called a ‘Yuga’. In this yuga-period calendar, there were 1830 civil days, 60 solar months, 62 synodic lunar months, and 67 sidereal lunar months. The calendar was luni-solar, and the year started from the first day of the bright fortnight when the Sun returned to the Delphini star group. Corrections were made, as required, to maintain this stipulation to the extent possible. The Vedāṅga calendar was framed on the mean motions of the luminaries, the Sun and the Moon, and was based on approximate values of their periods. Vedāṅga Jyautiṣa calendar remained in use for a very long time from C 1300 B.C. to C 400 A.D. when Siddhānta Jyautiṣa calendar based on true positions of the Sun and the Moon came into use and gradually replaced totally the Vedāṅga calendar.
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Misri, Deepti. "Dark Ages and Bright Futures." Public Culture 32, no. 3 (September 1, 2020): 539–65. http://dx.doi.org/10.1215/08992363-8358710.

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This article examines the shape of time for those living in Indian-occupied Kashmir, focusing particularly on two calendars that became embroiled in a “calendar war” in Indian-occupied Kashmir in the year 2017. The first was the annual calendar of the Jammu and Kashmir Bank, which proudly featured twelve “talented youth[s]” of the state. The second was a “countercalendar” circulated online by the anonymously run pro-azadi (self-determination) Facebook group Aalaw, featuring a rather different image of Kashmiri youth. Situating these calendars against a larger backdrop of visual representations of time in occupied Kashmir, this article examines how each calendar mobilized narratives about the past, present, and future in Kashmir, narratives that were negotiated through competing gendered images of youth via rhetorics of ability and disability. The article takes up the tensions between two strands of disability studies: liberal approaches that emphasize the celebration of disability and biopolitical critiques that foreground the violent production of debilitation, to consider how Kashmiri visual production suggests a vision of crip futures for those now living with disabilities in Kashmir.
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Rajarajeswari, G. "Concept of Time in Indian Astronomy." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (April 1, 2020): 128–31. http://dx.doi.org/10.34293/sijash.v7i4.2065.

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Time is an important tool for mankind. We follow it with clocks and calendars. It is very important to measure time, as it keeps track of the age of people, animals and anything around us. Measuring time is always relative and not absolute.The need for fixing proper time for performing rituals urged the astronomical quest in India..Astronomy is a science which plays a vital role in our day to day life.The Hindu Calendar is called Pañcāṅga. Pañcāṅga is a tool for knowing the movement and position of various celestial objects. It is used to calculate the auspicious timings of any day for performing the rituals.It is based on the positions of Sun and Moon.Calculation and measurement of time had been a need and an enigma for man from time immemorial. As time passed man used various methods and devices for its measurement. Man keeps improving upon his methods and devices.
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Bhatnagar, A. K. "Effect of the New Equinox Definition on the Zero-Point of Longitude of the Indian Calendar." Symposium - International Astronomical Union 141 (1990): 186. http://dx.doi.org/10.1017/s0074180900086745.

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Indian calendars follow a sidereal system of astronomy taking a fixed initial point on the ecliptic as the origin from which the longitudes are measured. Its position for the official Indian Calendar has been defined by the Calendar Reform Committee (1955) as the point on the ecliptic whose true tropical longitude was 23°15′00″ as on 21 March 1956, 0h UT. Its position was determined upto the year 1984 in accordance with Newcomb's value for general precession using the relation where T is in centuries of 36525 ephemeris days from 1900 January 0.5 ET. Recent changes in the location and the motion of the equinox with reference to the epoch J2000.0 have necessitated corresponding changes to be included in the determination of the mean and true positions of the above initial point. The new algorithm worked out is where T is in Julian centuries of 36525 days from J2000.0.
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Kuranbaeva, Umida. "THE HARD FATE OF THE DEFENDERS OF NATIONAL VALUES." Alatoo Academic Studies 19, no. 4 (December 30, 2019): 213–20. http://dx.doi.org/10.17015/aas.2019.194.24.

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This article is devoted to the history, unique culture and traditions of the Indian people, described in the writings of Abu Rayhan Biruni “Athar al-Baqiyah”, “Tafhim” and “India”, which are the primary sources on the history of India. It analyzes and classifies information that is collected from scientific literature on the works of Abu Rayhan Biruni. To date, the works of Abu Rayhan Beruni on the history, ethnography, chronology, toponymy, calendars, holidays and religious events of the above-mentioned peoples occupy one of the main places in research works.
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Shylaja, B. S. "Stone Inscriptions from South Asia as Sources of Astronomical Records." Proceedings of the International Astronomical Union 14, A30 (August 2018): 176–78. http://dx.doi.org/10.1017/s1743921319004010.

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AbstractStone inscriptions from all over India provide records of eclipses, solstices and planetary conjunctions. Extending the study to South Asia, to include Cambodia, Sri Lanka, Nepal and Thailand, threw light on many new aspects such as evolution of calendars independently from the influence of Indian system of time measurement as early as the 3rd Century BCE. Many interesting records of planetary conjunctions are available. One record from Cambodia hints at a possible sighting of the 1054 supernova, while another from Thailand suggests a pre-planetary nebula event.
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Parpola, Asko. "Beginnings of Indian Astronomy with Reference to a Parallel Development in China." History of Science in South Asia 1 (December 28, 2013): 21. http://dx.doi.org/10.18732/h2vc7s.

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Hypotheses of a Mesopotamian origin for the Vedic and Chinese star calendars are unfounded. The Yangshao culture burials discovered at Puyang in 1987 suggest that the beginnings of Chinese astronomy go back to the late fourth millennium BCE. The instructive similarities between the Chinese and Indian luni-solar calendrical astronomy and cosmology therefore with great likelihood result from convergent parallel development and not from diffusion.
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Ng, Su Fang. "Indian Interpreters in the Making of Colonial Historiography: New Light on Mark Wilks’s Historical Sketches of the South of India (1810–1817)*." English Historical Review 134, no. 569 (August 2019): 821–54. http://dx.doi.org/10.1093/ehr/cez213.

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Abstract A forgotten archive at Oxford, the working library of Mark Wilks (1759–1831), sometime Resident of Madras who wrote the influential Historical Sketches of the South of India (1810), offers evidence of Anglo-Indian collaboration in the early colonial period following the 1799 defeat of Tipu Sultan. Examining new manuscript evidence, this article shows how Wilks, a friend of Colin Mackenzie, the surveyor of Mysore, used texts from the vast Mackenzie Collection to compose his history, abstracting selected translations for his own library. Wilks had the help of Mackenzie’s assistants, in particular Kavali Venkata Lakshmayya. Lakshmayya (and others) provided Wilks with translations of land grants and genealogical narratives, both of which were used to establish historical chronology. Because the British saw themselves as restorers of ancient Indian practices, chronology was as important for public policy as for historiography. Working with Wilks, Lakshmayya compiled a large manuscript folio that was at once a table to convert dates among western, Islamic, and Indian calendars, and a historical abstract giving a timeline of key events. This and other manuscripts show Wilks’s use of the Mackenzie Collection beyond only inscriptions. Historical chronology was established through a mix of sources: inscriptions, narrative accounts, and published works. Moreover, Wilks incorporated narratives written by native interpreters into Historical Sketches. Indian history was the result of Anglo-Indian collaboration. Native interpreters contributed significant intellectual labour, and their historiographical work laid the foundation for the writing of the early history of South India.
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Therrell, Matthew D., and Makayla J. Trotter. "Waniyetu Wówapi: Native American Records of Weather and Climate." Bulletin of the American Meteorological Society 92, no. 5 (May 1, 2011): 583–92. http://dx.doi.org/10.1175/2011bams3146.1.

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Pictographic calendars called waniyetu wówapi or “winter counts” kept by several Great Plains Indian cultures (principally the Sioux or Lakota) preserve a record of events important to these peoples from roughly the seventeenth through the nineteenth centuries. A number of these memorable events include natural phenomena, such as meteor storms, eclipses, and unusual weather and climate. Examination of a selection of the available winter count records and related interpretive writings indicates that the Lakota and other native plains cultures recorded many instances of unusual weather or climate and associated impacts. An analysis of the winter count records in conjunction with observational and proxy climate records and other historical documentation suggests that the winter counts preserve a unique record of some of the most unusual and severe climate events of the early American period and provide valuable insight into the impacts upon people and their perceptions of such events in the ethnographically important region of the Great Plains.
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Cohen, Ariel. "The Changes In Calendars In The Ancient World As A Tool To Teach The Development Of Astronomy." Journal of Astronomy & Earth Sciences Education (JAESE) 5, no. 1 (July 25, 2018): 67–84. http://dx.doi.org/10.19030/jaese.v5i1.10193.

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When teaching an introductory science survey course to college students learning astronomy at the Hebrew University of Jerusalem, Israel, we have devoted four hours to teaching the history of astronomy as a fruitful strategy to introduce important concepts surrounding the development of general scientific knowledge throughout history. In order to illustrate the impact of improved accuracy of astronomical measurements, we propose using the example the development of the calendars and, in particular, the widespread Hebrew calendars used throughout the adjacent Millennia of B.C. and A.C. The changes in the several determinations of the Hebrew calendar are demonstrated based on Babylonian and Jewish documents as well as works by al-Khwarizmi from the 9th century AD, found in the Khuda Bakhsh Oriental Library, in Patna India. Our experience suggests that the teaching of calendar development and evolutions demonstrates the interconnectedness between scientific endeavors and social-religious traditions.
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Dissertations / Theses on the topic "Indian Calendars"

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Scott, Kerry M., and University of Lethbridge Faculty of Arts and Science. "A contemporary winter count." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Native American Studies, 2006, 2006. http://hdl.handle.net/10133/1302.

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The past is the prologue. We must understand where we have been before we can understand where we are going. To understand the Blackfoot Nation and how we have come to where we are today, this thesis examines our history through Indian eyes from time immemorial to the present, using traditional narratives, writings of early European explorers and personal experience. The oral tradition of the First Nations people was a multi-media means of communication. Similarly, this thesis uses the media of the written word and a series of paintings to convey the story of the Blackfoot people. This thesis provides background and support, from the artist’s perspective, for the paintings that tell the story of the Blackfoot people and the events that contributed to the downfall of the once-powerful Nation. With the knowledge of where we have been, we can learn how to move forward.
x, 153 leaves : col. ill. ; 29 cm
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Simonin, Martine. "Manuscrit Aubin no 20 Codex mexicanus no20 (fonds mexicain de la Bibliothèque Nationale de France) manuscrit mixtèque préhispanique /." Villeneuve d'Ascq : Presses universitaires du Septentrion, 1997. http://catalog.hathitrust.org/api/volumes/oclc/39190595.html.

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Cardoso, Walmir Thomazi. "O céu dos Tukano na escola Yupuri: construindo um calendário dinâmico." Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/11272.

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Made available in DSpace on 2016-04-27T16:58:30Z (GMT). No. of bitstreams: 1 Walmir Thomazi Cardoso.pdf: 6739632 bytes, checksum: 1c5abc59a4709404ebee2cf65e51e7d2 (MD5) Previous issue date: 2007-09-28
In this work I will show as I constructed, with the Brazilian Tukano Indians, a different concept in relation to the traditional calendars. The stellar dynamic calendars are constituted of circles with representations that if relate with the constellations observed in the Sky. Thus, to reach the objective to construct the dynamic calendars I studied the Tukano constellations and I used techniques of angular measures using the hands with students at Scholl Tukano Yupuri. I constructed with the students of the School Tukano Yupuri a notebook of constellations that served like a base for inquiries concerning the conceptions of this people, regarding the relations between the Nature and the constellations positions. The aboriginal constellations of the Tukano are associates with meteorological phenomena, the vegetal world, the animal world, and spiritual world also. In this study the tradition of the culture of the old aboriginals was congregated to the inquiries of the students to produce the stellar dynamic calendars. This is one of the points stronger than they associate this work with the Ethnomathematics Program
Ao longo desse trabalho, mostro como construí com os índios um calendário estelar dinâmico que consiste em um conceito diferente em relação aos calendários tradicionais Os calendários estelares dinâmicos são constituídos de círculos com representações que se relacionam com as constelações observadas no Céu. Assim, para atingir o objetivo de construir os calendários dinâmicos estudei as constelações Tukano e usei técnicas de medidas angulares usando as mãos. Construí com os estudantes da Escola Tukano Yupuri um caderno de constelações que serviu de base para investigações acerca das concepções desse povo, a respeito das relações entre a Natureza próxima e o ocaso das constelações. As constelações indígenas dos Tukano estão associadas com fenômenos meteorológicos, do mundo vegetal, animal, espiritual e socioambiental. Nesse estudo a tradição da cultura dos velhos indígenas foi reunida às investigações dos estudantes para produzir os calendários estelares dinâmicos. Esse é um dos pontos mais fortes que associam esse trabalho com o Programa Etnomatemática
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Lara, Galicia Aline. "Xiuhpoualli : el calendario mesoamericano en las manifestaciones rupestres del valle del Mezquital, Hidalgo, México." Paris, EHESS, 2015. http://www.theses.fr/2015EHES0070.

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La thèse vise à comprendre l'espace symbolique de la Vallée du Mezquital, Mexique, à partir de la distribution des ensembles de peintures rupestres qui s'y trouvent. Celles-ci sont interprétées comme étant une transcription du calendrier mésoaméricain aztèque et hñahñü-otomi préhispanique : le xiuhpohualli. Le corpus comprend 110 ensembles qui constituent une sorte d'écriture déployée dans l'espace et renvoient aux cosmovisions des groupes de l'époque préhispanique. La convention glyphique mise en œuvre a révélé deux aspects d'importance : premièrement, que les modèles qui figurent dans chaque ensemble sont ordonnés de façon à pouvoir être lus ; deuxièmement, qu'une icône peut représenter une action. La fonction des ensembles rupestres était de transmettre une information religieuse concernant une des activités les plus importantes de toute la Mésoamérique : l'activité rituelle. Les peintures rupestres fixent la géographie sacrée inscrite dans l'espace-temps symbolique ; les figures représentent les dieux, reconnaissables dans leur identité ; elles évoquent leurs fêtes ; elles construisent un modèle qui organise la rotation spatio-temporelle d'un univers en forme de quinconce : un centre et les quatre points cardinaux. Les peintures rupestres contiennent également des évocations qui renvoient au sacrifice et au nahualisme. Nous sommes manifestement en présence d'un système d'écriture fondé sur des icônes -ou glyphes-, de contenu conceptuel, pouvant être compris par tous les groupes de la région. Cette « écriture » rupestre de la Vallée du Mezquital constitue un langage politique, économique et cosmologique
The work explains the understanding of the symbolic space of the Valley of Mezquital, Mexico, from the distribution of rock art sites. To this is interpreted that these paintings was a transcript of an Aztec and Hñähñü- Otomi Mesoamerican prehispanic calendar: The Xiuhpohualli. Includes a reading at 110 rock art sites. The glyph convention's revealed two aspects of importance: first, that the ensembles can are ordered for to reading; second, an icon can represent an action. The function of rock art was to convey religious information about one of the most important activities throughout Mesoamerica. The emphasis on the characteristics of the Mesoamerican, such sacred geography inscribed in the symbolic space-time, the figures which represent the gods end emphasizing their identity, their festivals, but also a model that represents the universe as a kind of space-time clock or rotation, including the design of a cosmographic world with the figure of quinqunce, that is to say, the sacred space was divided by a center and four directions of the universe with their four corners. Also, the representation of the body, sacrifice, nahualism, it is represents in the writing system based on icons or glyphs as conceptual aspect that could be understood by all groups and that this writing allowed political language, economic and sacred
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De, Leon Ceto Reynaldo Miguel. "Résistance et religion au Guatemala. Le cas des Maya Ixil, 1930-1990." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH111.

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Dans une perspective sociologique et politique, notre étude porte sur l’histoire des Ixil et plus particulièrement sur les périodes emblématiques de la résistance de ce peuple maya au Guatemala en examinant les rapports religieux, sociaux et culturels à l’œuvre, ainsi que les ruptures et les continuités jusqu’à la fin du XXe siècle. La résistance maya est un phénomène récurrent, ponctué de nombreuses rébellions, qui s’inscrit dans la longue durée. Elle est multiforme et se manifeste jusqu’à aujourd’hui à travers la défense du territoire et de la communauté, le maintien des langues, de la mémoire collective et des traditions, et la persistance de la spiritualité maya.La résistance maya s’exprime également dans les rapports du peuple ixil avec les églises catholique et évangéliques, dans les mouvements sociaux (organisations paysannes et indiennes), dans les guérillas et dans les Communautés de Population en Résistance. C’est à cette résistance que les maya (dont les Ixil) doivent leur survie en tant que peuple et la permanence de leur culture jusqu’à nos jours
We studied the history of the maya-Ixil people in Guatemala from a political and social science perspective, particularly the emblematic periods of resistance. We examined the underlying religious, social and cultural forces as well as the historical breakpoints and continuities from the Spanish conquest to the end of the 20th century.Mayan resistance is a long-term phenomenon, marked by the recurrent outbursts of rebellions. It is multifaced and manifests itself through the protection of community land, the upkeep of native languages, collective memory and traditions and the persistence of Maya spirituality.Mayan resistance expresses itself in the relationship between the Ixil people and the Catholic or Evangelical churches, social movements (peasant and indigenous organizations), guerilla movements and Communities of People in Resistance.Mayan resistance has allowed the Maya (and Ixil) to survive as a people and perpetuate their culture until today
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Books on the topic "Indian Calendars"

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Earth medicine: Ancestors' ways of harmony for many moons. [San Francisco]: HarperSanFrancisco, 1994.

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Hoskins, Janet. The play of time: Kodi perspectives on calendars, history, and exchange. Berkeley: University of California Press, 1993.

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United States Congress Senate Committee on Indian Affairs. Legislative calendar, One hundred fifth Congress, 1997-1998. Washington, DC: U.S. G.P.O., 1999.

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(Firm), Osian's. Osian's film memorabilia and the fine popular cultures of India: Includes Indian film & Hollywood memorabilia, rare books & portfolios, vintage advertisements & calendars, contemporary photography & graphic arts. Mumbai: Osian's-Connoisseurs of Art Private Ltd., 2005.

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Chatterjee, S. K. Indian calendric system. New Delhi: Publications Division, Ministry of Information and Broadcasting, 1998.

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Alfonso, Torres Rodríguez, ed. Calendario y astronomía en Mesoamérica. México, D.F: Instituto de Investigaciones Antropológicas, Universidad Nacional Autónoma de México, 2009.

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Los Guanes: Con el código, las claves, los glifos y la revelación de su increíble calendario. [Colombia]: Editorial Cabra Mocha, 2004.

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Intercultural Resources (New Delhi, India), ed. Social movements in India. New Delhi: Intercultural Resources, 2010.

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Sewell, Robert. The Indian calendar: With tables for the conversion of Hindu and Muhammadan into A.D. dates, and vice versa. Delhi: Motilal Banarsidass Publishers, 1995.

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Whittaker, Gordon. Calendar and script in protohistorical China and Mesoamerica: A comparative study of day names and their signs. Bonn: Holos, 1991.

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Book chapters on the topic "Indian Calendars"

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Chakravarty, A. K. "Calendars in India." In Encyclopaedia of the History of Science, Technology, and Medicine in Non-Western Cultures, 1041–44. Dordrecht: Springer Netherlands, 2016. http://dx.doi.org/10.1007/978-94-007-7747-7_8485.

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Syan, Hardip Singh. "Calendar (Nanakshahi), Sikhism." In Encyclopedia of Indian Religions, 81–83. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0846-1_562.

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Chambers, Neil. "Calendar of Correspondence." In The Indian and Pacific Correspondence of Sir Joseph Banks, 1768–1820, 441–500. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315475936-2.

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Chambers, Neil. "Calendar of Correspondence." In The Indian and Pacific Correspondence of Sir Joseph Banks, 1768–1820, 449–88. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315476018-2.

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Chambers, Neil. "Calendar of Correspondence." In The Indian and Pacific Correspondence of Sir Joseph Banks, 1768–1820, 407–46. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315476056-2.

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Yao-Yong, Duan, and Li Wen-Lin. "The Influence of Indian Trigonometry on Chinese Calendar-Calculations in the Tang Dynasty." In Ancient Indian Leaps into Mathematics, 45–54. Boston, MA: Birkhäuser Boston, 2009. http://dx.doi.org/10.1007/978-0-8176-4695-0_3.

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Beezley, William H. "Creating a Revolutionary Culture: Vasconcelos, Indians, Anthropologists, and Calendar Girls." In A Companion to Mexican History and Culture, 420–38. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444340600.ch24.

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Gislén, Lars, and J. C. Eade. "The Influence of India on Southeast Asian Astronomy: Of Calendars and Calculations." In Historical & Cultural Astronomy, 635–51. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-62777-5_22.

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Lochetti, Gaia. "Development of seasonal calendars for sustainable diets – experiences from Guatemala, Mali and India." In Orphan Crops for Sustainable Food and Nutrition Security, 174–81. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003044802-16.

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Bhatnagar, A. K. "Effect of the New Equinox Definition on the Zero-Point of Longitude of the Indian Calendar." In Inertial Coordinate System on the Sky, 186. Dordrecht: Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-009-0613-6_67.

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Conference papers on the topic "Indian Calendars"

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Gupta, Sudhir, Vinay Pandit, and K. S. Rajan. "Remote sensing based season calendar for Indian districts using MODIS data." In 2009 IEEE International Geoscience and Remote Sensing Symposium. IEEE, 2009. http://dx.doi.org/10.1109/igarss.2009.5417313.

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Rana, D. P., N. J. Mistry, and M. M. Raghuwanshi. "Novel Usage of Gujarati Calendar in Temporal Association Rule Mining for Temperature Analysis of Surat, India." In 2014 International Conference on Soft Computing & Machine Intelligence (ISCMI). IEEE, 2014. http://dx.doi.org/10.1109/iscmi.2014.20.

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Sharma, Manoj, and Alpana Sharma. "Truth of evidence collection, follow up and patient retrieval systems for gynaecological cancer patients: An Indian survey." In 16th Annual International Conference RGCON. Thieme Medical and Scientific Publishers Private Ltd., 2016. http://dx.doi.org/10.1055/s-0039-1685351.

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Introduction: The Evidence Based Medicine in oncological sciences is founded on many factors. Pathetic state of patient retrieval system and follow up are some of the inherent problems faced in developing countries. The absence of follow up seems to affect the patient survival, intervention in case of predictive recurrence, and it also fails to fortifies authenticity of research and survival data. Paper outlines histrionics, evolved/recommended methodologies, nationwide survey with regards to authenticity of Evidence Based Practices in Oncological research. It opens the facts sheet of awareness, practice of follow-up and obstacles faced in India institutions. Relevant for obstetricians adopting Gynec Oncology. Aims and Objective: (1) To Evaluate the Evidence based practice of Gynec Oncology, (2) To evaluate the effectiveness of follow up methodologies, (3) Compliance of institutions and oncologist with regards to follow-up of Gynec cancer patients. Materials and Methods: The follow up methodology propagated; 1–6 address system (IARC 3 Address System), 2-Postcarding, 3-SMS/Telephony, 4-Door to door patient retrieval, 5-Family Physician referrals/feedback, 6-Software Alert on follow up defaulters in the Hospital Based Cancer Registry. etc. A stock taking was started 10 years back with repeated circulars on dates of “The National Cancer Calendar” (one date every months) that were sent to some 10,000 E-mail address of personnel/institutions connected with oncological sciences. Over five years 150 postgraduate examinees and 50 faculty in various institutions were interviewed on their 1 - Practicing Evidence Based Gynec Oncology and 2 - Understanding of Follow up/patient retrieval system practices in Gynec cancers. As an inspector of a major medical accreditation institution 50 institutions were inspected and existence of their follow up methodologies were evaluated. 100 post graduate dissertations reviewed, were studied with regards to status of follow up in the study carried out or the existence of follow-up system in the institution. Undergraduate students and their text books were searched if they are educated about follow up and necessity of patient retrieval system and its significance in Medical sciences. Faculty/Specialist of Obs and Gyn departments were interviewed for the same. Observations and Results: Response to circulars on follow up in cancer patients was cold shouldered, 95 percent of examinee PG students did not know how to follow up the cancer patients, out which as many as 90 percent of their institutions did not have any follow up system in order. 99 percent of dissertation did not show any effort from the side of candidate for patient retrieval system in order to fortify the research data. Only 20 percent institutions had infrastructure and significant effort (including door to door retrieval) on following up the patients that are treated there. Non of the undergraduate text books had guidelines or teaching in follow up so were total blankness of concept of follow up with undergraduate students. The awareness of Evidence based practice of Gynec oncology in most of the faculty of Obs and Gyne Departments was abysmal and “Not Necessary or Not possible” issue. Conclusion: Death and prolongation of survival both in curable and not so curable gynec cancers is directly related to Patient retrieval through follow up that generates evidence on Indian patients. In order to improve the survival and timely therapeutic intervention, follow up has to be strengthen at under graduate and post graduate medical teaching. This also applies for the authenticity of oncological research data that is produced in large numbers in developing countries. This is especially significant in the large poor socio economic gynec cancer patient population with poor literacy levels and far off homes from cancer treatment centres.
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