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Journal articles on the topic 'Indian community'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Gonzales, Juan L. "Asian Indian Immigration Patterns: The Origins of the Sikh Community in California." International Migration Review 20, no. 1 (March 1986): 40–54. http://dx.doi.org/10.1177/019791838602000103.

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This article outlines the immigration and settlement patterns of Asian Indians in the United States from the turn of the century to the present decade. The focus is on the efforts of the Sikh pioneers to succeed in what can only be viewed as a hostile social environment, marked primarily by racial discrimination and legal restrictions on their entry into this country. With modifications in the U.S. immigration laws of 1965 an educated professional class of Asian Indians have monopolized the flow of immigrants from India, with the result that the Sikhs presently constitute a small proportion of the total number of Asian Indians in the U.S. However, the recent political crisis in India has served to galvanize the American Sikh community into political action. This has resulted in a political split between the Sikhs and other Asian Indians in this country. This article concludes with an analysis of the demographic composition of the “third wave” Asian Indian immigrants in the United States and their potential impact on political conditions in India.

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2

Hoare, Frank. "Community Polarization Around Cultural Adaptation in the Liturgy in a Fiji Indian Catholic Community." Mission Studies 18, no. 1 (2001): 130–52. http://dx.doi.org/10.1163/157338301x00108.

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AbstractIn this essay, veteran Columban missionary Frank Hoare analyzes a dispute in the Fiji Indian community over the possibilities of employing hierarchically-approved, Indian adaptations to the Liturgy in a parish in Fiji. Hoare suggests that at bottom the dispute was not only about popular religiosity versus official religious practice, nor was it even about the limits of syncretism in Christian faith and practice. Rather, it was a dispute that went to the heart of power and authority structures within several of the Fiji Indian villages in the parish. Ultimately, Hoare concludes, inculturation in the Fiji Indian context needs to go beyond importing practices from Indian Christianity and translating Hindu practices for use within Christian contexts: "... a true and deep inculturation cannot result from borrowing forms from India, even if approved by ecclesiastical authorities, but will only come about through ongoing dialogue with the Fiji Indian Catholics as they try to hear and understand the gospel faith which transcends all cultures and express it in symbols and forms of their lived experience."

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3

Abedalrazak, Ahmed Al-Nasiri. "THE INDIAN COMMUNITY AND ITS ECONOMIC ACTIVITY IN ZANZIBAR DURING THE 19th CENTURY." EUREKA: Social and Humanities 4 (July 31, 2019): 54–58. http://dx.doi.org/10.21303/2504-5571.2019.00961.

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The Indians were considered the main category working in trade in Zanzibar during the reign of Sultan Saeed Bin Sultan, the founder of the modern state of Zanzibar (1806-1856). The Indian traders got the appreciation and respect of Saeed Bin Sultan and they were allowed to work in trade in the region and he treated them as local traders in order to establish a commercial empire. Hence most of the Indian traders came during his rule, and in 1835, as the case with others, they came with the seasonal wind. The Indian traders were Muslims and Hindu, but they didn’t consider Zanzibar as their homeland, they used to travel to India and come back. Among them, the Moslem Bahara became prominent, most of them were rich traders, who lived in Zanzibar and took it as their homeland. The Indian traders succeeded in supporting the economics of Zanzibar and financing the Arab commercial projects and developing the internal trade. Some of them succeeded in possessing large farms of cloves. And because of their commercial activity and their economic status they succeeded in establishing an excellent social position and they taught their children reading and writing. On the other side Britain encouraged the Indians to migrate to Eastern Africa because of its need for the technical Indian working class and handcraft to make use of their experience. Hence the important role of the Indian merchants in the trade of Eastern Africa came.

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4

Kavanagh, Kathy. "Indian Community Study Valuable." Image: the Journal of Nursing Scholarship 31, no. 2 (June 1999): 106. http://dx.doi.org/10.1111/j.1547-5069.1999.tb00433.x.

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5

Pradhan, Samir. "The Indian Business Community." International Studies 47, no. 1 (January 2010): 82–84. http://dx.doi.org/10.1177/002088171104700108.

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6

Kumar, Vikas. "Recovering/Uncovering the ‘Indian’ in Indian Diplomacy: An ‘Ancient’ Tadka for a Contemporary Curry?" Journal of Asian Security and International Affairs 5, no. 2 (August 2018): 197–215. http://dx.doi.org/10.1177/2347797018783108.

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There is a growing awareness in India of the need to nurture indigenous international relations (IR) traditions. India’s IR community, though, has only a cursory familiarity with indigenous traditions. Most Indian IR scholars and practitioners invoke indigenous traditions in a superficial manner. Non-English nouns are superimposed on full-fledged analyses, which creates an illusory bond with the tradition, rather than being an organic part of the argument. Often such nouns are either not found in the original sources referred to or appear in a very different context in those sources. Hurried attempts to indigenise Indian IR thought and practice result in a clumsy repackaging of contemporary ideas as ‘traditional Indian.’ It is only through empirically and theoretically sound protocols of recovery/re-engagement that the IR community can learn to think in and through the Indian tradition, and adapt the tradition to speak to contemporary challenges. Presently, without the scaffolding of heterodox Western IR traditions and Western scholarship on pre-modern Indian languages and knowledge traditions, India’s Anglophonic IR community cannot even critique the mainstream paradigm of the West. As a result, despite India’s long history of reflection on interstate relations, Western assessments and theorizations continue to dominate the modern scholarship on India’s IR, with Indians mostly reacting to foreign assessments.

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7

Coelho, Gail M. "Anglo-Indian English: A nativized variety of Indian English." Language in Society 26, no. 4 (December 1997): 561–89. http://dx.doi.org/10.1017/s0047404500021059.

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ABSTRACTThe speech of native speakers of Indian English has generally been neglected in studies of English in South Asia. This article describes a variety of Indian English used by a section of the Anglo-Indian community in Madras, South India. A comparison of this variety to available descriptions of “General” or “Educated” Indian English shows that the two are substantially similar, but that the Anglo-Indian variety differs in two features: deletion of/h/ (h-dropping) and the distribution of r-lessness. The community shows classbased variation in the phonological feature of h-dropping and in one syntactic feature: auxiliary movement in questions. Sources for features of Anglo-Indian English are discussed, including possible inheritance from both standard and non-standard BrE dialects as well as transfer from Tamil, the likely substrate Indian language for this section of the Anglo-Indian community.(South Asia, Indian English, language variation)

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8

Hendrix, Levanne R. "Intercultural Collaboration: An Approach to Long Term Care for Urban American Indians." Care Management Journals 4, no. 1 (March 2003): 46–52. http://dx.doi.org/10.1891/cmaj.4.1.46.57474.

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Most long term care of older urban American Indians is provided in the community by family, extended family, or fictive kin, and American Indians are rarely found in long term care facilities. An approach to American Indian elderly requires some understanding of Indian ways in order to be effective therapeutically and acceptable to the older Indian. Multiple interviews, a focus group, and a survey conducted in an urban Indian community revealed the consistent perception by American Indian elderly and their families that health care providers lacked information, understanding, and respect for Indian culture.

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9

Daigle, Amelie. "The translation of an imagined community in Raja Rao’s Kanthapura." Journal of Commonwealth Literature 53, no. 3 (February 13, 2017): 497–512. http://dx.doi.org/10.1177/0021989416683542.

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In Imagined Communities, Benedict Anderson describes how sacred script languages (Arabic, Chinese, Latin) were usurped in political primacy by languages based on the spoken vernacular (French, English, German). In this article I examine one instance of these complications through Raja Rao’s classic novel of Indian independence, Kanthapura, a novel written in Indian English that works both with and against Anderson’s concept of nationalism’s linguistic underpinnings. Kanthapura not only proposes a model for Indian English speakers and writers, but performs a rhetorical argument about the necessity for Indian English if India is to cohere as a nation. I argue that the residents of Kanthapura are “translated” into citizens of the nation of India. This movement of translation is echoed by the language of the novel: the largely spoken language of Kannada is translated into the largely written (in India) language of English. English in Kanthapura performs a double function, unifying the nation as a script language while also reflecting the idiosyncrasies of local regional vernaculars. Kanthapura demonstrates that a nativized form of Indian English can serve as an invaluable tool for the development of a national consciousness, and that novels written in Indian English will play a role in determining the shape and identity of the nation.

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10

Biswas, Maharaj, and Chanchal Kumar Manna. "Biochemical parameters-wise hypertension in an Indian community." Asian Pacific Journal of Health Sciences 2, no. 3 (July 2015): 86–93. http://dx.doi.org/10.21276/apjhs.2015.2.3.18.

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11

Schneider, Khal. "A Square Deal in Lake County: Anderson v. Mathews (1917), California Indian Communities, and Indian Citizenship." Journal of the Gilded Age and Progressive Era 18, no. 03 (July 2019): 263–81. http://dx.doi.org/10.1017/s1537781419000069.

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AbstractIn 1917, California's Supreme Court upheld the Eastern Pomo man Ethan Anderson's right to vote. The court recognized that Anderson lived and worked like his white neighbors and, most importantly, did not live in “tribal relations” and was subject to local jurisdiction. But Anderson, his lawyers, the opposing counsel, and the court never denied that he was a member of an Indian community. In fact, local authorities and the federal government had long acknowledged that Indian communities existed in Lake County, and they had both legitimized small Indian community landholdings as the homes of self-sufficient Indian laborers. Now, as Indian citizenship seemed to signal to local and federal authorities more claims on the state, both denied responsibility for those communities. Although citizenship seemed to stand as the categorical opposite of “Indians, not taxed,” Anderson's vindicated voting rights was not an end point of a successful program of assimilation, but one aspect of Indians’ ongoing pursuit of community security through their engagements with local and federal authorities.

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12

Kutty, Faisal. "Indian Muslims: rebuilding a community." Journal of Muslim Minority Affairs 17, no. 1 (April 1997): 167–77. http://dx.doi.org/10.1080/13602009708716366.

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13

Sangavarapu, Lalit, Shakti Mishra, Abraham Williams, and G. R. Gangadharan. "The Indian Banking Community Cloud." IT Professional 16, no. 6 (November 2014): 25–32. http://dx.doi.org/10.1109/mitp.2014.97.

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14

Vavroušková, Stanislava. "Ways to understand India: The Czech experience." Acta Orientalia Vilnensia 9, no. 2 (January 1, 2008): 125–32. http://dx.doi.org/10.15388/aov.2008.2.3705.

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Oriental Institute of the Czech Academy of SciencesTo promote and further the understanding of India in the Czech Republic, Czech Indologists (in addition to their academic activities) publish articles, analyses and books on Indian history, culture and politics in the Czech language and deliver lectures intended for the general public. They continue in the tradition of the founders of Czech Indian studies (e.g. Vincenc Lesný, Moritz Winternitz), who were active in the first half of the 20th century. The Indian Association, founded in 1934 and affiliated with the Oriental Institute in Prague, promoted mutual contacts between India and Czechoslovakia and organised visits of prominent Indians (e.g. R. Tagore, J. Nehru, S. Ch. Bose) to Czechoslovakia in the years prior to World War II. The Friends of India Association (founded 1990) offers public lectures and organises exhibitions of Indian art, performances of Indian artists, and occasionally, courses of Indian languages. In close cooperation with the academic community, the association tries to provide unbiased, balanced information on India which is based on academic research, personal experience, and very often, life-long dedication to the country and its people.

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15

Sasmita, MOHANTY. "ZAMBIA: ASSERTION AND RESISTANCE. READING CONFLICTS BETWEEN THE ZIMBABWEANS AND THE INDIAN DIASPORA." Conflict Studies Quarterly, no. 33 (October 5, 2020): 42–52. http://dx.doi.org/10.24193/csq.33.3.

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Over the period, the relationship between the native communities and the diaspora has become one of the incompatible relationship, and thereby led to the emergence of mistrust, division and resentment among the native communities. This has become more conspicuous concerning the native communities and the Indian diaspora in Zimbabwe (former Rhodesia). Within this backdrop, bringing the debate on the insider versus outsider, the article presents a complex picture of contemporary community conflicts between the native communities and Indian diaspora in Zimbabwe. The paper discusses the context and reasons of ethnic assertion among the native communities and their resistance towards the Indian diaspora. It explores the role of the state in the entire episodes of community conflicts in Zimbabwe. It argues that though the Indians are politically minority community, they have established their dominant position in economic sphere, and the economic prosperity of the Indian diaspora community has much contributed to the emergence of community conflicts in Zimbabwe. Keywords: ethnic assertion, resistance, community conflict, Indian diaspora, Zimbabwe.

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16

Rosenthal, Nicolas G. "Repositioning Indianness: Native American Organizations in Portland, Oregon, 1959––1975." Pacific Historical Review 71, no. 3 (August 1, 2002): 415–38. http://dx.doi.org/10.1525/phr.2002.71.3.415.

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This article examines the processes of community building among American Indians who migrated to Portland, Oregon, in the decades following World War II, contextualized within a larger movement of Indians to the cities of the United States and shifts in government relations with Indian people. It argues that, during the 1960s, working-and middle-class Indians living in Portland came together and formed groups that enabled them to cultivate "Indianness" or to "be Indian" in the city. As the decade wore on, Indian migration to Portland increased, the social problems of urban Indians became more visible, and a younger generation emerged to challenge the leadership of Portland's established Indian organizations. Influenced by both their college educations and a national Indian activist movement, these new leaders promoted a repositioning of Indianness, taking Indian identity as the starting point from which to solve urban Indian problems. By the mid-1970s, the younger generation of college-educated Indians gained a government mandate and ascended to the helm of Portland's Indian community. In winning support from local, state, and federal officials, these leaders reflected fundamental changes under way in the administration of U.S. Indian affairs not only in Portland, but also across the country.

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17

VAHED, GOOLAM. "CONSTRUCTIONS OF COMMUNITY AND IDENTITY AMONG INDIANS IN COLONIAL NATAL, 1860–1910: THE ROLE OF THE MUHARRAM FESTIVAL." Journal of African History 43, no. 1 (March 2002): 77–93. http://dx.doi.org/10.1017/s0021853702008010.

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This article is concerned with the historical construction of communities, cultures and identities in colonial Natal, in this case an Indian grouping that emerged from the heterogeneous collection of indentured workers imported between 1860 and 1911. Despite the difficulties of indenture, Indians set about re-establishing their culture and religion in Durban. The most visible and public expression of ritual was the festival of Muhurram, which played an important role in forging a pan-Indian ‘Indianness’ within a white and African colonial society. This was significant when one considers that the nationalist movement was in its formative stages and there was no national identity when indentured workers had left India.

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18

Haig, Joan M. "From Kings Cross to Kew: Following the History of Zambia's Indian Community through British Imperial Archives." History in Africa 34 (2007): 55–66. http://dx.doi.org/10.1353/hia.2007.0004.

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In the summer months of 2005 I traveled to London for the purpose of carrying out archival research in the Oriental and India Office Collection (OIOC) of the British Library at Kings Cross. My aim was to document the history of Indian immigration to the former British protectorate of Northern Rhodesia (present-day Zambia), about which very little has been published. The OIOC contains a vast amount of material relating to Asia and Africa—reportedly some 14 kilometers of shelving—including the India Office Records (IOR) and its key manuscripts detailing Indians' migration to British Central Africa.Indians' arrival into Northern Rhodesian territory can be traced in these archives to 1905, and I was interested in the period from then until the independence of the country in 1964. The information held in the IOR is partic ularly rich: because the India Office acted as an intermediary among the Colonial Office in London, the Governor's Office in Northern Rhodesia, and the Government of India in New Delhi, the records bring together and represent the concerns of all the official actors. However, when India achieved sovereignty in 1947 the doors of the India Office closed and matters relating to the Indian diaspora were transferred to the Commonwealth Relations Office and the Dominion and Colonial Offices, whose interests were empire-wide. These sets of files are presently held in the National Archives at Kew.

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19

Lambert, Eric, Yuning Wu, Shanhe Jiang, Karuppannan Jaishankar, Sudershan Pasupuleti, Jagadish Bhimarasetty, and Brad Smith. "Support for community policing in India and the US: an exploratory study among college students." Policing: An International Journal of Police Strategies & Management 37, no. 1 (March 11, 2014): 3–29. http://dx.doi.org/10.1108/pijpsm-01-2011-0098.

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Purpose – While there is a growing body of studies on the people's views of community policing, there have been a very few cross-national studies. The purpose of this paper is to compare and contrast students’ views on community policing from India and the USA. Design/methodology/approach – The data were from a survey from a total of 434 Indian and 484 US college students. Findings – Punitive orientation had a significant effect on attitudes toward community policing, but was related to an increase in the support in India and reduction of support in the USA. Among the Indian respondents, concern for crime and support for aggressive policing had positive associations with support for community policing, and police involvement in the community had a negative association. Among the US respondents, age, educational level, and perceptions of police effectiveness had positive associations with support for community policing, and holding a punitive orientation had a negative association. Originality/value – This study represents the attempt to examine Indian perceptions of community policing empirically. Uncovering factors that affect public support for community policing can provide useful references for police administrators to develop policies and practices that encourage more active community involvement in crime control.

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20

Jathol, Iqra. "Hindutva: Impacts on Indian Muslim Community." PAKISTAN LANGUAGES AND HUMANITIES REVIEW 3, no. 1 (June 30, 2019): 1–10. http://dx.doi.org/10.47205/plhr.2019(3-i)2.1.

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21

Ramaiah, Maddi, and Prudhivi Ramakrishna. "Pseudocholinesterase Deficiency in an Indian Community." Journal of Pharmacy Practice and Community Medicine 3, no. 1 (January 1, 2017): 27–30. http://dx.doi.org/10.5530/jppcm.2017.1.6.

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22

Srivastava, Anil K., and Pankaj Baipai. "Community-based Rehabilitation: The Indian Perspective." World Federation of Occupational Therapists Bulletin 52, no. 1 (November 2005): 39–44. http://dx.doi.org/10.1179/otb.2005.52.1.008.

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23

Abdul Samad, Mohammed. "Islamic micro finance: tool for economic stability and social change." Humanomics 30, no. 3 (August 5, 2014): 199–226. http://dx.doi.org/10.1108/h-12-2013-0085.

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Purpose – The purpose of this paper is to highlight the benefits of starting Islamic microfinance (IMF) in India and the core concepts of IMF. Design/methodology/approach – Methodology of the paper is exploratory in nature and analysing of a new concept for implementation. Findings – The brief findings have been that Indian masses, especially the poor minority community and lower middle class, are in a pathetic situation financially, as per survey analysis. IMF can play a very critical role in providing deliverance from financial slavery. Research limitations/implications – Limitations of the paper have been that the survey was done in a limited area and within a particular community and financial background. Practical implications – Research finding of the paper demonstrates a practical roadmap or a blueprint on the need of starting IMF in India. Social implications – Social implications of the paper are that if the research findings are implemented and IMF were to be offered in India, the mass suicides committed specially by the Indian farmers can be contained to a great extent and can be virtually stopped. Originality/value – The paper is original in concept, as IMF is totally new to the Indian scenario, and the paper is of high value for regulators to seriously think on initiating the IMF machinery in India for the benefit of all Indians.

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24

Shen, Simon. "Exploring the Neglected Constraints on Chindia: Analysing the Online Chinese Perception of India and its Interaction with China's Indian Policy." China Quarterly 207 (September 2011): 541–60. http://dx.doi.org/10.1017/s0305741011000646.

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AbstractIn recent years, the governments of China and India have initiated a strategic partnership. Talks of creating an integrated “Chindia” economic hub have been commonplace. Many studies have been undertaken from conflicting perspectives on bilateral relations at the high level, but how ordinary Chinese people view their contemporary Indian counterparts and how this provides a civic dimension to the partnership remains under-explored. In an authoritarian nation where exhibiting sentiments contrary to the party-state's policy is not encouraged and remains uncommon, the Chinese have increasingly relied upon the internet to express their views on various aspects of policy, including that towards India. Using systematic, qualitative research on the online community, this article categorizes the various opinions expressed by Chinese internet users about India, the Indians and Beijing's Indian policy; analyses the apparent huge gap between these perceptions and the official rhetoric of Beijing; and forecasts how such perceptions might influence future Sino-Indian relations.

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25

V.Guruprasad, V. Guruprasad, Sebestina A D’Souza, and KR Banumathe KR.Banumathe. "Modified Falls Behavioral Scale for Indian Community Dwelling Older Adults." International Journal of Scientific Research 1, no. 2 (June 1, 2012): 152–54. http://dx.doi.org/10.15373/22778179/jul2012/53.

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26

Шарма Сушіл Кумар. "Why Desist Hyphenated Identities? Reading Syed Amanuddin's Don't Call Me Indo-Anglian." East European Journal of Psycholinguistics 5, no. 2 (December 28, 2018): 92–107. http://dx.doi.org/10.29038/eejpl.2018.5.2.sha.

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The paper analyses Syed Amanuddin’s “Don’t Call Me Indo-Anglian” from the perspective of a cultural materialist. In an effort to understand Amanuddin’s contempt for the term, the matrix of identity, language and cultural ideology has been explored. The politics of the representation of the self and the other that creates a chasm among human beings has also been discussed. The impact of the British colonialism on the language and psyche of people has been taken into account. This is best visible in the seemingly innocent introduction of English in India as medium of instruction which has subsequently brought in a new kind of sensibility and culture unknown hitherto in India. Indians experienced them in the form of snobbery, racism, highbrow and religious bigotry. P C Ray and M K Gandhi resisted the introduction of English as the medium of instruction. 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In Problematizing Language Studies, Cultural, Theoretical and Applied Perspectives: Essays in Honour of Rama Kant Agnihotri. (pp. 83-116.) S. I. Hasnain and S. Chaudhary (eds). Delhi: Akar Books. Retrieved from: https://halshs.archives-ouvertes.fr/halshs-00549309/document Naik, M K. (1973). Indian Poetry in English. Indian Literature. 16(3/4) 157-164. Retrieved from: www.jstor.org/stable/24157227 Pai, S. (2018). Indo-Anglians: The newest and fastest-growing caste in India. Retrieved from: https://scroll.in/magazine/867130/indo-anglians-the-newest-and-fastest-growing-caste-in-india Pearson, M. N. (1987). The Portuguese in India. Cambridge: Cambridge UP. Rai, S. (2012). India’s New ‘English Only’ Generation. Retrieved from: https://india.blogs.nytimes.com/2012/06/01/indias-new-english-only-generation/ Ray, P. C. (1932). Life and Experiences of a Bengali Chemist. Calcutta: Chuckervertty, Chatterjee & London: Kegan Paul, Trench, Trubner. Retrieved from: https://archive.org/details/ in.ernet.dli.2015.90919 Rig Veda. Retrieved from: http://www.sanskritweb.net/rigveda/rv09-044.pdf. Rocha, E. (2010). Racism in Novels: A Comparative Study of Brazilian and South American Cultural History. Newcastle upon Tyne: Cambridge Scholars Publishing. Rushdie, S., West, E. (Eds.) (1997). The Vintage Book of Indian Writing 1947 – 1997. London: Vintage. Sen, S. (2010). Education of the Anglo-Indian Community. Gender and Generation: A Study on the Pattern of Responses of Two Generations of Anglo-Indian Women Living During and After 1970s in Kolkata, Unpublished Ph D dissertation. Kolkata: Jadavpur University. Retrieved from: http://shodhganga.inflibnet.ac.in/bitstream/10603/176756/8/08_chapter% 203.pdf Stephens, H. M. (1897). The Rulers of India, Albuqurque. Ed. William Wilson Hunter. Oxford: Clarendon Press. Retrieved from https://archive.org/details/in.ernet.dli.2015.156532 Subramaniam, A. (2017). Speaking of Ramanujan. Retrieved from: https://indianexpress.com/ article/lifestyle/books/speaking-of-ramanujan-guillermo-rodriguez-when-mirrors-are-windows-4772031/ Trevelyan, G. O. (1876). The Life and Letters of Lord Macaulay. London: Longmans, Geeen, & Co. Retrieved from: https://archive.org/details/lifelettersoflor01trevuoft Williams, B. R. (2002). Anglo-Indians: Vanishing Remnants of a Bygone Era: Anglo-Indians in India, North America and the UK in 2000. Calcutta: Tiljallah Relief. Yajurveda. Retrieved from: http://vedpuran.files.wordpress.com/2011/10/yajurved.pdf Yule, H., Burnell A. C. (1903). Hobson-Jobson: A Glossary of Colloquial Anglo-Indian Words and Phrases, and of Kindred Terms, Etymological, Historical, Geographical and Discursive. Ed. William Crooke. London: J. Murray. Retrieved from: https://archive.org/ details/hobsonjobsonagl00croogoog

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Oonk, Gijsbert. "‘After Shaking his Hand, Start Counting your Fingers’: Trust and Images in Indian Business Networks, East Africa 1900-2000." Itinerario 28, no. 3 (November 2004): 70–88. http://dx.doi.org/10.1017/s0165115300019847.

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In this study, I examine how ‘ethnic’ trading networks are created and recreated, but may also fracture and fall apart. This occurred among some Indian groups in East Africa, who initially strengthened their economic and cultural ties with India by maintaining intensive trade relations and taking brides from the homeland. However, after just one generation, their economic focus was on East Africa, Japan and the UK. Many of today's well-off Indian businessmen in East Africa show little economic interest in India. In fact, Gujarati businessmen in East Africa created new, rather negative images of their counterparts in Gujarat. During the last century, their overall image of Indians in India was transformed from one of a ‘reliable family or community members’ to one of ‘unreliable, corrupt and, untrustworthy ‘others’.

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Straus, Ann Terry, and Debra Valentino. "Gender and Community Organization Leadership in the Chicago Indian Community." American Indian Quarterly 27, no. 3 (2003): 523–32. http://dx.doi.org/10.1353/aiq.2004.0086.

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Bhaskaran, Harikrishnan, Sandeep Sharma, Pradeep Nair, and Harsh Mishra. "Encroachers and victims: Framing of community dynamics by small-town journalists in Dharamshala, India." Newspaper Research Journal 41, no. 3 (August 29, 2020): 333–48. http://dx.doi.org/10.1177/0739532920950045.

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Dharamshala is home to the Tibetan Government-in-Exile. Its small-town journalism landscape is unique due to specific forms of community journalism practice adopted by Indian and Tibetan journalists. The Tibetan press there faces a paradox: simultaneously “local and community specific” for Tibetans-in-exile, “refugee voices” for the international community, and “foreign journalism” for Indians. This framing study identified interpretive packages in news coverage of conflict and integration between Dharamshala communities, by examining stories from community news outlets. Indian Hindi journalists enact a “community booster” role by actively framing issues of conflict in favor of the community, while Tibetan journalists’ approach was comparatively more balanced.

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Jain, Rajendra K. "India and Britain’s First Application to Join the European Community, 1961–1963." India Quarterly: A Journal of International Affairs 77, no. 1 (January 20, 2021): 59–77. http://dx.doi.org/10.1177/0974928420983097.

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The first British application to join the European Economic Community (EEC) in July 1961 came at a time when India confronted an acute foreign exchange crisis and chronic trade deficits and when it was heavily dependent on the UK as a major market. Unlike the widely held belief, this article argues that India engaged Community institutions in a proactive and calibrated manner from the outset till de Gaulle vetoed British membership in January 1963. It highlights the crucial role of the Indian Mission in Brussels and its first ambassador to EEC in efforts to seek redressal of Indian concerns and secure a viable trade arrangement with the Community.

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Comeaux, Malcolm L. "Creating indian lands: the boundary of the salt river indian community." Journal of Historical Geography 17, no. 3 (July 1991): 241–56. http://dx.doi.org/10.1016/s0305-7488(05)80001-5.

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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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Fu, Steven S., Kristine L. Rhodes, Christina Robert, Rachel Widome, Jean L. Forster, and Anne M. Joseph. "Designing and Evaluating Culturally Specific Smoking Cessation Interventions for American Indian Communities." Nicotine & Tobacco Research 16, no. 1 (July 26, 2013): 42–49. http://dx.doi.org/10.1093/ntr/ntt111.

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Abstract Introduction: American Indians have the highest smoking rates in the United States, yet few randomized controlled trials of culturally specific interventions exist. This study assessed American Indians’ opinions about evidence-based treatment and attitudes toward participating in clinical trials. Methods: Six focus groups were conducted based on smoking status (current/former smoker), sex, and elder status (55 years and older or younger). Meetings were held at local American Indian community organizations. This project was accomplished in partnership with the American Indian Community Tobacco Projects, a community–academic research partnership at the University of Minnesota. Thematic qualitative data analyses were conducted. Results: Participants desired the following: (a) programs led by trained American Indian community members, (b) the opportunity to connect with other American Indian smokers interested in quitting, and (c) programs promoting healthy lifestyles. Strategies desired for treatment included (a) free pharmacotherapy, including nicotine replacement therapy (NRT); (b) nominal incentives, e.g., gift cards for groceries; and (c) culturally specific program components such as American Indian images, education on traditional tobacco use, and quit-smoking messages that target the value of family and include narratives or story telling in recruitment and program materials. Biochemical verification of smoking abstinence, such as salivary cotinine or carbon monoxide breathalyzers, is likely acceptable. Standard treatment or delayed treatment control groups were viewed as potentially acceptable for randomized study designs. Conclusions: Rigorously conducted randomized controlled trials of culturally specific smoking cessation interventions are sorely needed but will only be accomplished with the commitment of funders, researchers, and collaborative trusting relationships with the community.

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Rajwar, Sushmita. "India and Mozambique: Evolving Relations." Insight on Africa 11, no. 2 (July 2019): 219–32. http://dx.doi.org/10.1177/0975087819851319.

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India and Mozambique both have a long history of friendly relations that have been built upon traditional linkages dating back to the pre-colonial period. There has been the exchange of Indian merchants and businessmen to Mozambique even before Vasco da Gama set sail for Africa and India. Due to the migration based on trading, the Indians have settled in Mozambique as traders. These ancient people-to-people contacts have been further built upon in modern times, to forge a strong bilateral relationship based on regular political contacts, ever-deepening economic engagement and well-integrated Indian community in Mozambique. India has a history of supporting African nations in their freedom struggle and it did support Mozambique too. In fact, India was amongst the first countries to open its embassy in Mozambique immediately after its independence. The Indian Ambassador was among those who witnessed the historic moment of the Portuguese flag coming down and new Mozambican flag going up in 1975. This article would try to trace the relationship between India and Mozambique in the past and will bring out the important areas for further co-operation between the two nations.

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Suppiah, S. Maartandan A/l, Dr Mohd Khairie Ahmad, and Assoc Prof Dr Norhafezah Yusof. "Leadership Communication Conception of Malaysian Hindus and its Relevancy to Mahathir’s Leadership." Jurnal The Messenger 11, no. 1A (June 2, 2019): 94. http://dx.doi.org/10.26623/themessenger.v11i1a.827.

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<p><em>Literatures proposed that culture does influence the success of leadership communication. Mahathir was criticised to be a leader who promotes the betterment of the majority community and marginalised the Indians. Despite of that, the Indians in Malaysia showed advancement in various sectors including politics, economy and social. Therefore, this exploratory study aims to bridge the gap by investigating the attributes that link between Mahathir’s leadership communication and Indian community. Qualitative methodology was utilized and data were collected through a series of intensive interviews with 15 informants consists of Indian political, non-governmental organisation and community representatives. Based on the thematic analysis, two main attributes that strongly link to Indian culture were identified: leadership communication conception (Sattva Guna) and characteristics of good leadership communication (Sattva characteristics). This study has contributed to enhance understanding of leadership communication from multi-cultural context, specifically about the Indian’s cultural conceptions.</em></p>

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Rubenstein, Bruce A., and Edmund J. Danziger. "Survival and Regeneration: Detroit's America Indian Community." Michigan Historical Review 18, no. 1 (1992): 87. http://dx.doi.org/10.2307/20173318.

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Thomas, Richard H., and Edmund Jefferson Danziger. "Survival and Regeneration: Detroit's American Indian Community." Western Historical Quarterly 23, no. 4 (November 1992): 515. http://dx.doi.org/10.2307/970320.

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Burt, Larry, and Edmund Jefferson Danzinger. "Survival and Regeneration: Detroit's American Indian Community." American Historical Review 98, no. 2 (April 1993): 587. http://dx.doi.org/10.2307/2167007.

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Masson, Jack K. "Conflict and Tragedy: Canada's East Indian Community." Amerasia Journal 15, no. 2 (January 1989): 27–48. http://dx.doi.org/10.17953/amer.15.2.r1534n24p3523338.

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Peters. "Urban Indian Psychiatric Patients in Community Care." American Indian and Alaska Native Mental Health Research 1, no. 2 (1987): 16–31. http://dx.doi.org/10.5820/aian.0102.1987.16.

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Tong, Steven YC, and Angela M. Kearns. "Community-associated MRSA from the Indian subcontinent." Lancet Infectious Diseases 13, no. 9 (September 2013): 734–35. http://dx.doi.org/10.1016/s1473-3099(13)70231-7.

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Wynne-Jones, Stephanie. "The Indian Ocean as a cultural community." Azania: Archaeological Research in Africa 42, no. 1 (January 2007): v—vi. http://dx.doi.org/10.1080/00672700709480446.

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Jacobson, Sharol F., Deborah Booton-Hiser, John H. Moore, Karethy A. Edwards, Sue Pryor, and Janis M. Campbell. "Diabetes Research in an American Indian Community." Image: the Journal of Nursing Scholarship 30, no. 2 (June 1998): 161–65. http://dx.doi.org/10.1111/j.1547-5069.1998.tb01273.x.

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Nandi, D. N., Gauranga Banerjee, S. P. Mukherjee, Asit Ghosh, P. S. Nandi, and S. Nandi. "Psychiatric morbidity of a rural Indian community." British Journal of Psychiatry 176, no. 4 (April 2000): 351–56. http://dx.doi.org/10.1192/bjp.176.4.351.

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BackgroundCross-sectional studies give no indication of the changes that may occur in the mental health status of a community in course of times. Studies should be designed to assess these changes.AimsTo assess the changes, if any, in the prevalence of mental disorders in a rural community after an interval of 20 years in the context of its changing socioeconomic conditions.MethodA door-to-door survey of the prevalence of psychiatric morbidity in two villages was conducted by a team of psychiatrists. The survey was repeated after 20 years by the same team and by the same method. Changes in the mental health status of the community were compared.ResultsTotal morbidity per 1000 fell from 116.8 to 105.2. Morbidity in men fell from 86.9 to 73.5 per 1000 and in women from 146.8 to 138.3 per 1000. Rates of anxiety, hysteria and phobia had fallen dramatically and those of depression and mania had risen significantly.ConclusionThe level of psychiatric morbidity showed no statistically significant change. The morbidity pattern (relative proportion of type of morbidity), however, showed some interesting changes. Similar studies should be done on a larger sample.

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Sachan, D. "Indian cabinet approves controversial community health training." BMJ 347, no. 22 1 (November 22, 2013): f7008. http://dx.doi.org/10.1136/bmj.f7008.

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Gross, Jillian L. "Understanding Community Colleges in the Indian Context." New Directions for Community Colleges 2017, no. 177 (March 2017): 61–70. http://dx.doi.org/10.1002/cc.20242.

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Krishna, V. V. "The Emergence of the Indian Scientific Community." Sociological Bulletin 40, no. 1-2 (March 1991): 89–107. http://dx.doi.org/10.1177/0038022919910106.

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Taylor, Steve, Manjit Singh, and Deborah Booth. "A Diasporic Indian Community: Re-Imagining Punjab." Sociological Bulletin 56, no. 2 (May 2007): 221–42. http://dx.doi.org/10.1177/0038022920070203.

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Cummins, Crescentia, John Doyle, Larry Kindness, Myra J. Lefthand, Urban J. Bear Donʼt Walk, Ada L. Bends, Susan C. Broadaway, et al. "Community-Based Participatory Research in Indian Country." Family & Community Health 33, no. 3 (July 2010): 166–74. http://dx.doi.org/10.1097/fch.0b013e3181e4bcd8.

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Rohisha, IK, and M. Jibin. "COVID-19—A new normal Indian community." Journal of Family Medicine and Primary Care 10, no. 1 (2021): 15. http://dx.doi.org/10.4103/jfmpc.jfmpc_1043_20.

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