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Journal articles on the topic 'Indian History and culture'
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1
Patil, Dinkarrao Amrutrao. "Scientific History of Some Alien Plants In India: Origin, Implications And Culture." Plantae Scientia 1, no. 05 (January 15, 2019): 66–75. http://dx.doi.org/10.32439/ps.v1i05.66-75.
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Indian subcontinent has a rich heritage of biodiversity because of its variable geo-climatic conditions. Several exotic plant species survived since ancient period and became an integral part of Indian flora. Nay, they now seem to be iconic plants and are being venerated. They are valued by the Indians for their esteem, culture and welfare. Select 20 exotic notable species are studied from the standpoint of their origin, distribution, culture and ancient Sanskrit literature. Diverse information about them is adduced from architecture, art, archaeological sites, etymology (philology), anthropology, ancient Sanskrit and religious scriptures. Some of them were once thought introduced by western rulers in the then India few centuries ago. This belief can be easily negated based on the present investigation. They appeared to have been brought in India during pre-Columbian period. They also appear to be indicators of Indian contacts with various parts of the Old World and interestingly even New World.
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Rao, Upender. "Understanding Buddhism through Pali in India and Thailand." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 1, no. 2 (October 30, 2017): 115. http://dx.doi.org/10.25078/ijhsrs.v1i2.315.
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<p>Pali plays a vital role in the history and culture of India. It preserves the Indian culture in a systematic way. Hence an attempt of understanding the Indian culture without Pali cannot fulfil the complete purpose. In fact Pali was an important source for understanding ancient Buddhist culture and philosophy which are integral part of Indian culture. In ancient India there were Buddhist universities and people from many countries used to visit India to learn the Indian culture including Buddhist philosophical expositions. Indian languages and literatures were highly influenced by Pali language and literature.</p>
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Dalrymple, W. "The Argumentative Indian: Writings on Indian History, Culture, and Identity." Common Knowledge 12, no. 2 (April 1, 2006): 307. http://dx.doi.org/10.1215/0961754x-2005-011.
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Pye, Lucian W., and Amartya Sen. "The Argumentative Indian: Writings on Indian History, Culture, and Identity." Foreign Affairs 85, no. 3 (2006): 171. http://dx.doi.org/10.2307/20032020.
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KAYALI, Yalçın. "THE HISTORY AND CULTURE OF THE INDIAN PEOPLE." Journal of Academic Social Sciences, no. 4 (January 1, 2014): 393. http://dx.doi.org/10.16992/asos.141.
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Mines, Mattison. "Individuality and Achievement in South Indian Social History." Modern Asian Studies 26, no. 1 (February 1992): 129–56. http://dx.doi.org/10.1017/s0026749x00015973.
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One of the unresolved issues of Indian anthorpology is how to characterize and weigh the social importance of individuality and achievement in Indian social history. Of course, the individual as ‘empirical agent’ exists in India as everywhere (Dumont 1970a:9), yet because Hindu culture stresses collective identities over those of the individual, individual achievement, which is a measure of individuality, has been overlooked and sometimes outrightly rejected as a cause of history and social order (Dumont 1970a:107; 1970b; cf. Silverberg 1968). In consequence, the motivations underlying achievement that might explain historic action have also been ignored. This undervaluing of individuality and achievement has given rise to a long debate among South Asianists about the role of the individual in Indian society (e.g., Marriott 1968, 1969; Tambiah 1972:835; Beteille 1986, 1987), a debate that raises questions in wider arenas about the nature of society and culture in relation to individuals (e.g. Brown 1988; Mines 1988).
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Obeng, Pashington. "Service to God, Service to Master/Client: African Indian Military Contribution in Karnataka." African and Asian Studies 6, no. 3 (2007): 271–88. http://dx.doi.org/10.1163/156920907x212231.
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AbstractThis essay examines how African Indians (Abyssinians, Habshis, Siddis) from medieval times to the present have played significant political and military roles to forge sovereignties in the land area currently covered by the State of Karnataka, South India. I provide a brief history of the military activities of African Indians in the Indian subcontinent to foreground how the Africans deployed the unstable political climate in the Deccan, ethnicization of military culture, religious filiation, and force of personality to assert influence over communities that settled in areas bounded by present-day Karnataka.
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Chakrabarti, Dilip K. "Colonial Indology and identity." Antiquity 74, no. 285 (September 2000): 667–71. http://dx.doi.org/10.1017/s0003598x0006004x.
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This paper argues that Indian identity, as built within the colonial Indological framework of race, language and culture and its Aryan–non-Aryan dichotomy, is unacceptable to modern India and Indians. It is unacceptable because of its emphasis on the notion of Aryan invasion and the subjugation of, and interaction with, the native population. This notion, the key element of ancient Indian history, culture and archaeology, keeps a vast segment of Indian population away from a sense of positive participation in the country's past. Further, the key ingredient of this notion is the Indian Vedic literature, which thus makes it primarily a textual notion, and as long as it persists, the Indian upper castes, who ipso facto are given a place in the Aryan ruling order, have no particular reason to seek a primarily archaeologybased past for themselves. However, before we examine these twin formulations in some detail, it might be useful to look at how the question of identity is emerging as a major phenomenon in India in current years.
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Kang, Manpreet Kaur. "Bharatanatyam as a Transnational and Translocal Connection: A Study of Selected Indian and American Texts." Review of International American Studies 13, no. 2 (December 31, 2020): 61–86. http://dx.doi.org/10.31261/rias.9884.
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Bharatanatyam is a classical dance form derived from ancient dance styles, which is now seen as representative of Indian culture. In India, it is the most popular classical dance form exerting a great impact not only on the field of dance itself, but also on other art forms, like sculpture or painting. The Indian-American diaspora practices it both in an attempt to preserve its culture and as an assertion of its cultural identity. Dance is an art form that relates to sequences of body movements that are simultaneously aesthetic and symbolic, and rooted in specific cultures. It often tells a story. Different cultures observe different norms and standards by which dances should be performed (as well as by whom they should be performed and on what occasions). At the same time, dance and dancers influence (and are influenced by) different cultures as a result of transcultural interactions. Priya Srinivasan’s Sweating Saris: Indian Dance as Transnational Labor is a particularly valuable source wherein its author critically examines a variety of Indian dance forms, especially Bharatanatyam, tracing the history of dance as well as the lived experience of dancers across time, class, gender, and culture. With the help of this text, selected journal articles, and interviews with Bharatanatyam dancers in India and the US, I explore larger issues of gender, identity, culture, race, region, nation, and power dynamics inherent in the practice of Bharatanatyam, focusing on how these practices influence and, in turn, are influenced by transnational and translocal connections.
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Tarakanov, Vasiliy, Irina Cheremushnikova, and Aleksandr Kiselev. "Indian History and Culture in the Volgograd Oriental Studies." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 22, no. 3 (September 2017): 194–200. http://dx.doi.org/10.15688/jvolsu4.2017.3.18.
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JONES, JUSTIN. "History, Culture and the Indian City - By Rajnarayan Chandavarkar." History 95, no. 319 (June 24, 2010): 359–60. http://dx.doi.org/10.1111/j.1468-229x.2010.00490_6.x.
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Mariani, Giorgio. "The Red and the Black: Images of American Indians in the Italian Political Landscape." Studia Anglica Posnaniensia 53, s1 (December 1, 2018): 327–45. http://dx.doi.org/10.2478/stap-2018-0016.
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Abstract In Italy, over the last decades, both the Left and the Right have repeatedly employed American Indians as political icons. The Left and the Right, that is, both adopted and adapted certain real or often outright invented features of American Indian culture and history to promote their own ideas, values, and political campaigns. The essay explores how well-established stereotypes such as those of the ecological Indian, the Indian as victim, and the Indian as fearless warrior, have often surfaced in Italian political discourse. The “Indiani Metropolitani” student movement resorted to “Indian” imagery and concepts to rejuvenate the languages of the old socialist and communist left, whereas the Right has for the most part preferred to brandish the Indian as an image of a bygone past, threatened by modernization and, especially, by immigration. Indians are thus compared to contemporary Europeans, struggling to resist being invaded by “foreign” peoples. While both the Left and the Right reinvent American Indians for their own purposes, and could be said to practice a form of cultural imperialism, the essay argues that the Leftist appropriations of the image of the Indian were always marked by irony. Moreover, while the Right’s Indians can be seen as instances of what Walter Benjamin (1969) described as Fascism’s aestheticization of politics, groups like the Indiani Metropolitani tried to politicize the aesthetics.
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Brayboy, Bryan McKinley Jones. "Culture, Place, and Power: Engaging the Histories and Possibilities of American Indian Education." History of Education Quarterly 54, no. 3 (August 2014): 395–402. http://dx.doi.org/10.1111/hoeq.12075.
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I am honored and humbled to have the opportunity to consider the role of history and its relationship to “American Indian education” in this special issue of theHistory of Education Quarterly.Before I offer some commentary and ideas, I want to offer a caveat—or a confession—that should inform the way my paper is read. My caveat/confession is that I am not a historian, let alone a historian of education. Instead, I am an “Indigenous” anthropologist of education. Of anthropologists, Vine Deloria Jr. has written, “Into each life, it is said, some rain must fall… But Indians have been cursed above all other people in history. Indians have anthropologists.” My own thinking about anthropology is that much of Deloria's disdain is well placed. Some of what anthropologists do, however—listen to stories and engage with people and place—is useful to conversations about what American Indian education is and can be. In this case, sometimes rain feeds growth. It is from this viewpoint of growth and possibility that I offer my thoughts on the role of history, its methods, and what this might mean for American Indian education.
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Kang, Manpreet Kaur. "Bharatanatyam as a Transnational and Translocal Connection: A Study of Selected Indian and American Texts." Review of International American Studies 13, no. 2 (December 31, 2020): 61–86. http://dx.doi.org/10.31261/rias.9884.
Full textAbstract:
Bharatanatyam is a classical dance form derived from ancient dance styles, which is now seen as representative of Indian culture. In India, it is the most popular classical dance form exerting a great impact not only on the field of dance itself, but also on other art forms, like sculpture or painting. The Indian-American diaspora practices it both in an attempt to preserve its culture and as an assertion of its cultural identity. Dance is an art form that relates to sequences of body movements that are simultaneously aesthetic and symbolic, and rooted in specific cultures. It often tells a story. Different cultures observe different norms and standards by which dances should be performed (as well as by whom they should be performed and on what occasions). At the same time, dance and dancers influence (and are influenced by) different cultures as a result of transcultural interactions. Priya Srinivasan’s Sweating Saris: Indian Dance as Transnational Labor is a particularly valuable source wherein its author critically examines a variety of Indian dance forms, especially Bharatanatyam, tracing the history of dance as well as the lived experience of dancers across time, class, gender, and culture. With the help of this text, selected journal articles, and interviews with Bharatanatyam dancers in India and the US, I explore larger issues of gender, identity, culture, race, region, nation, and power dynamics inherent in the practice of Bharatanatyam, focusing on how these practices influence and, in turn, are influenced by transnational and translocal connections.
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Guenther, Alan M. "Ghazals, Bhajans and Hymns: Hindustani Christian Music in Nineteenth-Century North India." Studies in World Christianity 25, no. 2 (August 2019): 145–65. http://dx.doi.org/10.3366/swc.2019.0254.
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When American missionaries from the Methodist Episcopal Church arrived in India in the middle of the nineteenth century, they very soon published hymn-books to aid the Christian church in worship. But these publications were not solely the product of American Methodists nor simply the collection of foreign songs and music translated into Urdu. Rather, successive editions demonstrate the increasing participation of both foreigners and Indians, of missionaries from various denominations, of both men and women, and of even those not yet baptised as Christians. The tunes and poetry included were in both European and Indian forms. This hybrid nature is particularly apparent by the end of the century when the Methodist press published a hymn-book containing ghazals and bhajans in addition to hymns and Sunday school songs. The inclusion of a separate section of ghazals was evidence of the influence of the Muslim culture on the worship of Christians in North India. This mixing of cultures was an essential characteristic of the hymnody produced by the emerging church in the region and was used in both evangelism and worship. Indian and foreign evangelists relied on indigenous music to draw hearers and to communicate the Christian gospel.
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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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M, Athira. "Torn between Cultures: Reading Shashi Tharoor’s Riot." SMART MOVES JOURNAL IJELLH 9, no. 1 (January 29, 2021): 60–66. http://dx.doi.org/10.24113/ijellh.v9i1.10878.
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Shashi Tharoor is a distinctivevoice in the Postcolonial Indian literature in English with his remarkable contribution of more than 16 works of fiction and non-fiction. Postcolonialism refers to a set of theoretical concepts, approaches and interventions which deals with the diverse effects of the interaction between the colonizer and the colonized. History, politics and culture have always been a dominant preoccupation of the Indian English novelists. The compulsive obsession was perhaps inevitable since the genre originated and developed concurrently with the climatic phase of colonial rule. As a diplomat and writer, Shashi Tharoor has explored the diversity of culture in his native country. He has made his point in many of his interviews that the novel is full of collisions of various sorts- personal, political, cultural, emotional and violent. Riot is a novel about the ownership of history, about love, hate, cultural collision, religious fanaticism and the impossibility of knowing the truth. The novel chronicles the mystery of an American 24-year old lady, Priscilla Hart. The intention of this paper is to explore the cultural conflict between the East and the West and an attempt is made to examine Shashi Tharoor’s Riot as a conveyor of the various distinguishable features to the divergent cultures. The characters of Riot are facing problems and striving to achieve their identities as Indians and as individuals in Indian society. Lakshman, though an educated Indian, cannot share his intellectual ideas with any fellow Indians, but feels quite comfortable with Priscilla, an American lady. Yet, he cannot completely forego his Indian identity and is aware of their irreconcilable gap between their culture, values and outlook towards life.
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Wickramasinghe, Chandima S. M. "The Indian Invasion of Alexander and the Emergence of Hybrid Cultures." Indian Historical Review 48, no. 1 (May 12, 2021): 69–91. http://dx.doi.org/10.1177/03769836211009651.
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Alexander the Great usurped the Achaemenid Empire in 331 bc, captured Swat and Punjab in 327 bc, and subdued the region to the west of the Indus and fought with Porus at the Hydaspes in 326 bc. But he was forced to return home when the army refused to proceed. Some of his soldiers remained in India and its periphery while some joined Alexander in his homeward journey. When Alexander died in 323 bc his successors ( diodochoi) fought to divide the empire among themselves and established separate kingdoms. Though Alexander the Great and related matters were well expounded by scholars the hybrid communities that emerged or revived as a result of Alexander’s Indian invasions have attracted less or no attention. Accordingly, the present study intends to examine contribution of Alexander’s Indian invasion to the emergence of Greco-Indian hybrid communities in India and how Hellenic or Greek cultural features blended with the Indian culture through numismatic, epigraphic, architectural and any other archaeological evidence. This will also enable us to observe the hybridity that resulted from Alexander’s Indian invasion to understand the reception the Greeks received from the locals and the survival strategies of Greeks in these remote lands.
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Hakim, Hasnan. "Modernity and Culture." American Journal of Islam and Society 20, no. 2 (April 1, 2003): 136–39. http://dx.doi.org/10.35632/ajis.v20i2.1868.
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This book contains the output from a series of discussions leading to an American Social Science Research Council (SSRC) conference in Aix-enProvence, France in September 1998. The 18 essays address some aspects of the history of the Mediterranean-Middle East and Indian Ocean-South Asian areas between the 1890s and 1920s, when modernity and colonialism struck these areas. Despite the lack of a precise definition of moder nity, the contributors unravel how the advent of "European" modernity in transportation, military power, media, and imperialistic or colonial tendency shaped these areas' culture and social structures. Many of the essays focus upon eighteenth- and nineteenth-century urban areas in port cities and important cities like Izmir, Haifa, Alexandria, Cairo, Basra, and Istanbul. This alludes to the fact that the cosmopolitan areas, especially coastal or port cities, are the locus of change, instead of rural areas. Throughout the book, modernization in Asia is treated less as an overpowering energy enacting inevitable social change than as a contested arena where subjugated people actively adapted, resisted, or altered the course of modernization inflicted by European colonialism. The introduction by C. A. Bayly and L. T. Fawaz provides background sketches of the challenge of area studies in history and long-term historical trends affecting the Mediterranean and Indian Ocean rim circa I 600-1920. Three broad strokes are identified: the relative decline of such Muslim empires as the Ottomans, Safavids, Mughals or Deccan, due to their growing irrelevance or colonial encroachment; European mercantilistimperialistic efforts in the maritime affairs of the Mediterranean, Red Sea, and Indian Ocean; and sweeping social change in Muslim societies due to embracing or reacting against the European onslaught or a pure reconstruction of culture and thought (e.g., Wahhabism, the Young Turks, and the pan-Islamic movement in Egypt and India). Against this backdrop, all chapters weave diverse, indepth, and interesting analyses at the macro, micro, or societal and individual levels ...
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Jena, Prajesh. "Reflection of Indian Culture in Shashi Deshpande’s A Matter of Time." SMART MOVES JOURNAL IJELLH 9, no. 5 (May 27, 2021): 112–22. http://dx.doi.org/10.24113/ijellh.v9i5.11048.
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Shashi Deshpande is a well-known name in the field of Indian literature and is a contemporary writer from Karnataka. She portrays in her novel "A Matter of Time" the truth of Indian society in Indian families. The importance of culture for Indian women is also discussed. Her novels are distinguished for their genuine depictions of the Indians and their history. She used Indian names and the role of Indian Middle Class Women in her novel A Matter of Time through the character Sumi. She talks about Indian Women, Indian Culture, Indian Religion, Indian Family, Religions and Beliefs, Family Traditions, and Emotions, among other topics. A Matter of Time is a multi-generational novel that moves around the plight and predicament of Indian women whose lives are deeply rooted in Indian beliefs, superstitions, conventions and traditions.
Women have been living and breathing silently for thousands of years under the umbrella of patriarchy and with their "gazing." With the foundation of patriarchy, the disparity between man and woman, in its unwritten form, has developed through language, customs, rituals, myths and practises. Myths, rituals, and customs contribute to the evolution and establishment of human society. They are naturally developed, but are indeed societal buildings and help in developing patriarchal ideologies. They are believed to be natural. They are, therefore, essential to women's subjugation in our society.
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MENON, R. R. "Indian Culture at the Cross Roads." Australian Journal of Politics & History 12, no. 2 (June 28, 2008): 194–201. http://dx.doi.org/10.1111/j.1467-8497.1966.tb00691.x.
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James, CLR. "Cricket in West Indian culture." Index on Censorship 29, no. 4 (July 2000): 166–71. http://dx.doi.org/10.1080/03064220008536783.
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Adams, Richard N. "Guatemalan Ladinization and History." Americas 50, no. 4 (April 1994): 527–43. http://dx.doi.org/10.2307/1007895.
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Recent years have seen a significant increase in the use of history by social scientists. It is less and less common that studies in anthropology, sociology, and political science evaluate variables without attention to their antecedents. There still survive, however, concepts and theories built originally on synchronic assumptions. One of these theories, ladinization, has been the subject of considerable contention.“Ladinization” derives from “Ladino,” a term used in Guatemala and adjacent areas of Mexico, El Salvador, and Honduras to refer to the non-Indian natives of those countries. I am not sure when “ladinization” entered the social science vocabulary, but it may have been with the work of North American anthropologists in the 1930s and 1940s. It described what observers thought of as a process whereby Indians were becoming Ladinos or more Ladino-like. The term was not favored by Guatemalan Ladinos, who generally spoke of “civilizing” the Indians, by which they meant that Indian customs should be discarded in favor of Ladino. In espousing this theme, Guatemalan indigenistas of the “generation of the 20s” often blurred the relation of race to culture; some argued that Indians were capable of being “civilized,” others that such changes could only be secured by introducing Europeans to interbreeding.
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Margarita, Smirnova, and Vasilenko Elena. "Features of transformation and synthesis of national art of India in contemporary design." SHS Web of Conferences 69 (2019): 00111. http://dx.doi.org/10.1051/shsconf/20196900111.
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The article examines the influence of the national culture of India on modern design. The reflection of ethnic features in different types of art is considered. At the present stage of design development it is important to preserve the age-old traditions of art and culture, synthesis with modern life, materials and technologies. In this regard, of particular interest is the national culture, formed under the influence of economic and geographical (crossing the most important migration and trade routes of Eurasia), climatic conditions, artistic traditions and ancient religious beliefs. Empirical, theoretical and analytical research methods are necessary for the study of ethnic style design. For better perception, the history of Indian culture, which is rich in ancient religious buildings and monuments of architecture, was studied. The heritage of folk culture is a contribution to the art of designing modern design. The study revealed that the ethnic (Indian) style in design, has undergone numerous changes in its development, United the traditions of different cultures. Born before our era, Indian art has transformed from laconic and elementary forms into exquisite and multifaceted with an abundance of a decorative pattern. The growing interest of modern society in ethnic design, national art of the East, and in particular India, gives new opportunities for designers to use the centuries-old heritage of these countries in their activities.
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Anderson, Gary Clayton, and John C. Ewers. "Plains Indian History and Culture: Essays on Continuity and Change." Western Historical Quarterly 29, no. 2 (1998): 246. http://dx.doi.org/10.2307/971353.
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Galler, Robert W., and John C. Ewers. "Plains Indian History and Culture: Essays on Continuity and Change." American Indian Quarterly 22, no. 3 (1998): 410. http://dx.doi.org/10.2307/1184830.
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Greymorning, Stephen, and John C. Ewers. "Plains Indian History and Culture: Essays on Continuity and Change." Ethnohistory 45, no. 2 (1998): 377. http://dx.doi.org/10.2307/483071.
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Molyneaux, Brian L., and John C. Ewers. "Plains Indian History and Culture: Essays on Continuity and Change." Journal of American History 84, no. 4 (March 1998): 1469. http://dx.doi.org/10.2307/2568100.
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Rutz, Henry J. "Capitalizing on Culture: Moral Ironies in Urban Fiji." Comparative Studies in Society and History 29, no. 3 (July 1987): 533–57. http://dx.doi.org/10.1017/s0010417500014717.
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To an historian or anthropologist familiar with land problems in Fiji, nothing would have been less predictable than the urban discontents over land rights since independence, for these disturbances, in an ethnically plural society whose colonial history is marked by hostility between Indians and Fijians, were among the Fijians themselves. During the whole of the colonial period, from cession of the islands to Britain in 1874 to independence in 1970, the coexistence of Europeans, Indians (first imported as indentured labor), and Fijians had been forged out of land law. Successive colonial administrations labored for four decades around the turn of the century to secure for Fijians a precapitalist system of property rights that would become a bulwark against encroachment by a white planter and settler community. The system “by law established” subsequently became the basis for hostility between several generations of rural Fijian landowners and a growing number of landless Indian peasants. By the time self-government arrived in the mid-1960s, Indian access to land and Fijian resistance thereto was the most important issue threatening the stability of the new state, and government-commissioned reports and legislative acts pointed to this conflict of interest as the most significant problem for an independent Fiji. But the authoritative history written from commission reports and based on administrative policy often conceals another history, that formed by the experience of everyday life, where opposed groups confront each other over interests not always visible to legislators and judges, and often less so to scholarly observers.
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Nefedova, Darya N. "Indian Cinema: Past and Present." Journal of Flm Arts and Film Studies 8, no. 3 (September 15, 2016): 106–14. http://dx.doi.org/10.17816/vgik83106-114.
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Indian cinema is a unique, original phenomenon of world culture with a rich history and deep roots. The dawn of the era of cinema in India is referred up to 1913, when the film 'Raja Harishchandra' by J.G. Phalke was shot. Further development of cinema going in different directions in several chronologically successive stages, and the most famous center of the film industry has gradually led Bollywood in Northern India. The early cinema works are not enough accessible to study, and the first stage is clearly traced in the span of 1940-1960s, when the plot has become the basis of the social problems of the society, directly connected with striving for independence. 1970-1980s were characterized by relative imperturbation in the country and the lives of the Indians, so the results of this time became widely known in the USSR and influenced on Russian melodrama. The first Indian TV-series wore melodramatic and mythoephic nature. In 1990s the process of globalization touched upon film industry in India. As a result the films underwent substantial Europeanization, but on the other hand appealed to domestic traditions and values, performing a kind of popularization and propaganda. There is a fully manifested characteristic of the Indian film industry mixture of genres called "masala". In 2000s the line of reasonable combination of modern trends with traditional culture and national originality of cinema went on. Currently, the Indian film industry continues to develop. Conservative technology combined with modern technical equipment are actively used in the shooting process and in the cinematic action. However despite this the cinema of India is a vivid example of conservation of the unique national art in a world cultural unification process.
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Stewart, Fenn. "Grey Owl in the White Settler Wilderness: “Imaginary Indians” in Canadian Culture and Law." Law, Culture and the Humanities 14, no. 1 (October 8, 2014): 161–81. http://dx.doi.org/10.1177/1743872114552247.
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This article considers Grey Owl’s tenure in Saskatchewan’s Prince Albert National Park as a “telling instance” of the ways in which iconic Canadian wilderness spaces have been constructed in white settler culture and law – not only through the erasure of Indigenous people(s), but also through highly visible forms of cultural appropriation, including the installation of “imaginary Indians.” Placed in the context of the complex history of Treaty Six, the story of Grey Owl reveals how white settler culture and law have been constructed with reference to two “imaginary Indians”: the “Bolshevik Indian” and the “Park Ranger Indian.” The former, figured as a source of lawlessness and destruction, is erased from the terrain of the nation; the latter, represented in this case by Grey Owl, figures the “consent” of “Indians” to settler law, “naturalizes” Canadian sovereignty, and bestows upon the nation a heritage of “Indian” culture that it is otherwise felt to be lacking.
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Bhatia, Sunil, and Kumar Ravi Priya. "Decolonizing culture: Euro-American psychology and the shaping of neoliberal selves in India." Theory & Psychology 28, no. 5 (October 2018): 645–68. http://dx.doi.org/10.1177/0959354318791315.
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Adopting a decolonizing framework, this article examines the role of mainstream Euro-American psychology in shaping neoliberal conceptions of self in many postcolonial nations such as India. We specifically draw on our respective ethnographic research to analyze identity formation in Indian cultural contexts. Our article is organized around three goals. First, we show how Indian outsourcing industries have become heavily reliant on Euro-American “personality tests” and are used for recruitment, screening, promotion, cross-cultural communication, and to motivate employees to become happy and positive workers. Second, we examine the tensions around identity or values that Indian youth face while embracing the ideology of Western corporate culture and acquiring new transnational identities. Third, we analyze how mental health in India is being shaped by neoliberalism by investigating the villagers’ narratives in Nandigram, who encountered brutal acts of political violence by the state of West Bengal in India.
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Hoxie, Frederick E., and Rennard Strickland. "Tonto's Revenge: Reflections on American Indian Culture and Policy." Western Historical Quarterly 29, no. 3 (1998): 394. http://dx.doi.org/10.2307/970593.
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Jones, Arun W. "Indian Christians and the Appropriation of Western Civilisation in the Nineteenth Century." Studies in World Christianity 23, no. 1 (April 2017): 4–18. http://dx.doi.org/10.3366/swc.2017.0166.
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While the western Christian missionary desire to ‘civilise’ Christians from other cultures has been well documented and researched, the desire of local Christians to appropriate western civilisation in the face of missionary resistance to such appropriation has not been critically studied. This article examines debates in nineteenth-century North India missionary conferences between Indian Christians who wanted to adopt many accoutrements of western civilisation, and missionaries who wanted Indian Christians to retain as much of their Indian culture as possible. The article also looks at parallel cases in sub-Saharan Africa. It argues that local Christians were extracting and employing materials from European civilisation and culture to create new religious and social identities for themselves in their own particular contexts. This argument provides a counterpoint to Homi Bhabha's view of hybridity and mimicry as processes imposed by foreign western imperial regimes on subject peoples. In the process of creating new communal identities, local Christians clashed with missionaries who were at least partly motivated by the ideal of a native and indigenous church, but who also were worried about losing their authority to westernised Asian and African Christians in the emerging church. Local Christians also clashed with other members of their own society who wanted the former to keep their low social status. Indian Christians’ understandings of what counted as indigenous – which could include foreign influences – differed in significant ways from missionary and some Indian views of indigeneity.
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Trautmann, Thomas R. "Does India Have History? Does History Have India?" Comparative Studies in Society and History 54, no. 1 (January 2012): 174–205. http://dx.doi.org/10.1017/s0010417511000636.
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It was the unanimous opinion of the early Orientalists of British India that India had no history, at least in the sense of historical writings. Like every consensus, it contained many variations of detail, as we shall see, but as the view of experts it was widely influential for a long time. For example, R. C. Majumdar gave a thoughtful version of this view at the beginning of the multivolumeHistory and Culture of the Indian People(Majumdar 1951) by Indian scholars, published shortly after independence. But the consensus was eroded by the rise of what we may call the “colonial knowledge” paradigm, which asserted a close connection between European rule and European knowledge of India. It tended to discredit the old consensus and to lighten the specific gravity of Orientalist knowledge, simplifying it as an object of historical explanation. This development has cleared an opening, in recent decades, for a rush of new studies tending to create an opposing consensus, that Indiadidhave history of a kind, it being the task of scholars to explicate what kind, exactly, that was (for example, Pathak 1966; Warder 1972; Thapar 1992; Wagoner 1993; Ali, ed. 1999; Narayana Rao, Shulman, and Subrahmanyam 2001; Guha 2004; Mantena 2007). This in itself has been very much to the good, by reopening questions that had been closed by the old consensus. The old consensus itself, by contrast, was dismissed without much examination, and was attributed to colonial interest, cultural misunderstanding, or insufficient grasp of Indian languages and literatures. The old consensus now is seen as a simple ideological projection, easily explained and dismissed, with little complexity or interest for historical investigation. But this simplifying action of the prevailing paradigm renders invisible some of the very real effects of the old consensus, effects whose explanation can be very valuable to us. In order to gain the benefit it holds we have to take it seriously, trying both to explain it historically and to decide whether or in what way it is true.
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Pandey, Uma Shanker. "French Academic Forays in the Eighteenth-Century North India." Indian Historical Review 46, no. 2 (December 2019): 195–206. http://dx.doi.org/10.1177/0376983619889515.
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French adventurers’ academic forays in the 18th century in India has so far received little scholarly attention. Except some stray remarks and mentioning, it has not been taken up systematically. The present article is an exercise to show that some of the French military adventurers had been touched and impressed by Indian culture and civilization. They, therefore, carried out passionate explorations of Indian books and manuscripts, not only to understand India better but also to acquaint the Occident more. in the process, some them emerged as great collectors. they were pioneers also, in the sense that they were forerunners to the British Indologists who appeared on Indian academic horizon in the last quarter of the 18th century. Anquetil Duperron, Polier, and Gentil were among the the great collectors of books and manuscripts during the time.
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Roy, Suddhabrata Deb. "The Indian Superheroine costume: Analysing Indian comics’ first superheroine." Film, Fashion & Consumption 10, no. 1 (April 1, 2021): 313–24. http://dx.doi.org/10.1386/ffc_00027_7.
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Comics are an important form of Indian popular culture. Like other forms of popular culture which have engaged with superheroes, male superheroes have dominated the comic book industry in India. Costumes enable the social construction of these characters in comics, determine their characteristic traits and emphasize their gendered roles. Female characters have had to struggle against multiple patriarchal social processes which are integral to the global comics’ culture. Costumes play a critical role in how these characters engage with the overall narrative of the comics. The article analyses the costume of Shakti ‐ Indian comics’ first superheroine. It locates her costume within the broader literature available on graphic novels, comics and costumes. The article attempts to analyse the processes by which Shakti’s costume restricts her to a normative femininity where the power and authority of women become socially acceptable only when they are expressed or asserted without challenging patriarchal social norms.
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Richter, Daniel K. "Whose Indian History?" William and Mary Quarterly 50, no. 2 (April 1993): 379. http://dx.doi.org/10.2307/2947082.
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Devanathan, Sangeeta. "Indian Consumers’ Assessment of ‘Luxuriousness’: A Comparison of Indian and Western Luxury Brands." IIM Kozhikode Society & Management Review 9, no. 1 (August 3, 2019): 84–95. http://dx.doi.org/10.1177/2277975219859778.
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The concept of luxury is relative in nature and the perceived luxuriousness of a brand is influenced by a number of subjectivities. In the Indian context, the history of colonization and the dominance of Western cultures for the past many decades have created a preference for luxury brands of Western origin, which is reflected in the perceptions of luxuriousness of the brand. However, the ‘Westernization’ of the Indian society is intertwined with a milieu of traditions and cultures which are strongly embedded in ‘Indian-ness’, where, consumptions linked to the Indian cultural traditions and celebrations create a distinction between products that have their origins in Indian culture versus those that stemmed from the Western world. This study compares the perceived luxuriousness of Western brands (LV and Hermes) to Indian luxury brands (Sabyasachi and AND) and examines the effect of the cultural origins of a product in the context women’s fashion, where a saree is seen as a product that originates from Indian culture, vis-à-vis evening dresses, which are perceived as a primarily Western concept. The results of the study reveal that though the perceived luxuriousness of Western brands is higher than those of Indian origin, there is a clear moderating effect of the cultural origin of the product. Western brands attempting to occupy the luxury space in products which have their cultural origins in India (example Hermes marketing sarees) are perceived as being less luxurious than Indian brands present in the same product category (Sabyasachi sarees). The reverse was also found to be true, where Indian luxury brands attempting to create a space for themselves in products which are considered to be of Western origins were perceived to be less luxurious than brands their Western counterparts.
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Fausz, J. Frederick, and Helen C. Rountree. "The Powhatan Indians of Virginia: Their Traditional Culture: The Civilization of the American Indian Series." Journal of Southern History 57, no. 2 (May 1991): 300. http://dx.doi.org/10.2307/2210418.
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Birgani, Shiva Zaheri, and Maryam Jafari. "Arundhati Roy’s The God of Small Things (TGST): Diaspora." SIASAT 4, no. 2 (April 28, 2020): 7–15. http://dx.doi.org/10.33258/siasat.v4i2.51.
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This paper attempts to analyze the mentioned novel based on postcolonial studies in Arundhati Roy's The God of Small Things. The concepts that can be mentioned in this novel are history, diaspora, hybridity, the role of women in Indian society, globalization, resistance and orientalism. These concepts are used from postcolonial theorists, Homi K. Bhabha . Colonization is a period of time. This is history itself. In developing the dominance of colonization, writers played a main role. Knowledge and power are the dominating themes that over-rule the deep nature of imperialism and literature. These themes indicate the superior literature, culture and tradition as the standard form of acceptance. Colonization is a period of time. This is history itself. In the result of the colonization, the migration and transition were not avoidable issues. Therefore, in this displacement, the new identity has been made. People’s customs, cultures and beliefs are mixed with colonizers’ unconsciously. India is a multicultural country. There are many various cultures in this country. And also during the colonization and the dominance of Britain over India, the changes were made in its customs and cultures. Arundhati Roy is an Indian writer and female activist.
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Birgani, Shiva Zaheri, and Maryam Jafari. "Arundhati Roy’s The God of Small Things (TGST): Diaspora." SIASAT 5, no. 2 (April 28, 2020): 7–15. http://dx.doi.org/10.33258/siasat.v5i2.51.
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This paper attempts to analyze the mentioned novel based on postcolonial studies in Arundhati Roy's The God of Small Things. The concepts that can be mentioned in this novel are history, diaspora, hybridity, the role of women in Indian society, globalization, resistance and orientalism. These concepts are used from postcolonial theorists, Homi K. Bhabha . Colonization is a period of time. This is history itself. In developing the dominance of colonization, writers played a main role. Knowledge and power are the dominating themes that over-rule the deep nature of imperialism and literature. These themes indicate the superior literature, culture and tradition as the standard form of acceptance. Colonization is a period of time. This is history itself. In the result of the colonization, the migration and transition were not avoidable issues. Therefore, in this displacement, the new identity has been made. People’s customs, cultures and beliefs are mixed with colonizers’ unconsciously. India is a multicultural country. There are many various cultures in this country. And also during the colonization and the dominance of Britain over India, the changes were made in its customs and cultures. Arundhati Roy is an Indian writer and female activist.
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Ruud, Arild Engelsen. "The Indian Hierarchy: Culture, Ideology and Consciousness in Bengali Village Politics." Modern Asian Studies 33, no. 3 (July 1999): 689–732. http://dx.doi.org/10.1017/s0026749x9900342x.
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The Subaltern studies project has been a major contribution towards rethinking the role of groups such as peasants, lower castes, labourers or women in forming the course of Indian history. The project has also brought the issues of culture, ideology and consciousness to the forefront of Indian history writing. Although the importance of non-elite action on the historical developments of the Indian independence movement has already been noted by more mainstream historians, the concertedness of the project has created a whole new situation in which the subalternist perspective has become a new paradigm for Indian history writing, indeed, the subalternist perspective has increasingly come to dominate the formation of perspectives and concepts. As Masselos points out, the Subaltern studies has become the establishment.
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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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Joshi, Indu, and Jitendra Kumar Chaudhary. "THE INTERRELATIONS OF ART IN INDIAN RELIGION AND CULTURE." International Journal of Research -GRANTHAALAYAH 7, no. 11 (November 30, 2019): 265–67. http://dx.doi.org/10.29121/granthaalayah.v7.i11.2019.3750.
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English : By observing the historical background of Asia, the role of the individual, society, religion, culture and art is seen in an important role in each other. The history in which religion, culture and art is not important, then it becomes a blank history.
Hindi: एशिया की ऐतिहासिक पृष्ठभूमि में अवलोकन करने पर व्यक्ति, समाज, धर्म, संस्कृति और कला की बेआवाज एक-दूसरे में महत्वपूर्ण भूमिका दृष्टिगत होता है। जिस इतिहास में धर्म, संस्कृति और कला का महत्व नही है तो वह कोरा इतिहास होकर रह जाता है।
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Bustamam-Ahmad, Kamaruzzaman. "The History of Jama‘ah Tabligh in Southeast Asia: The Role of Islamic Sufism in Islamic Revival." Al-Jami'ah: Journal of Islamic Studies 46, no. 2 (December 26, 2008): 353–400. http://dx.doi.org/10.14421/ajis.2008.462.353-400.
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The article examines the history of Jama‘ah Tabligh in Southeast Asia, especially in Kuala Lumpur and Aceh. The author traces the historical background of this religious movement with particular reference to the birth place of Jama‘ah Tabligh , India. The author investigates the major role of Indian in disseminating Islam in Southeast Asia, especially in Malaysia and Indonesia. Many scholars believe that Islam came to Southeast Asia from India (Gujarat), and this is the reason why many Islamic traditions in this region were influenced by Indian culture. However, to analyze Islamic movement in Southeast Asia one should take into consideration the Middle East context in which various Islamic movements flourished. Unlike many scholars who believe that the spirit of revivalism or Islamic modernism in Southeast Asia was more influenced by Islam in the Middle East than Indian, the author argues that the influence of Indian Muslim in Southeast Asia cannot be neglected, particularly in the case of Jama‘ah Tabligh.
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Ganson, Barbara. "The Evueví of Paraguay: Adaptive Strategies and Responses to Colonialism, 1528-1811." Americas 45, no. 4 (April 1989): 461–88. http://dx.doi.org/10.2307/1007308.
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The Evueví (commonly known as the “Payaguá”), a Guaycuruan tribe in southern South America, dominated the Paraguay and Paraná rivers for more than three centuries. Non-sedentary, similar in nature to the Chichimecas of northern Mexico and the Araucanians of southern Chile, the Evueví were riverine Indians whose life was seriously disrupted by the westward expansion of the Spanish and Portuguese in the Gran Chaco and Mato Grosso regions. This study will identify Evueví strategies for survival and analyze the nature of intercultural contact between the Indian and Spanish cultures. A study of the ethnohistory of the Evueví contributes to an understanding of the cultural adaptation of a non-sedentary indigenous tribe on the Spanish frontier whose salient features were prolonged Indian wars, Indian slavery, and missions. Such an analysis also provides an opportunity to analyze European attitudes and perceptions of a South American indigenous culture. Unlike other Amerindians, the unique characteristic of the Evueví was that Europeans perceived them as river pirates during the colonial era.
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Sarkar, Sumit. "Popular culture, community, power: Three studies of modern Indian social history." Studies in History 8, no. 2 (August 1992): 309–23. http://dx.doi.org/10.1177/025764309200800207.
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Adamu, Abdalla Uba. "Transcultural Connections." African and Asian Studies 16, no. 1-2 (March 16, 2017): 103–27. http://dx.doi.org/10.1163/15692108-12341373.
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The virtual addiction of Muslim Hausa youth to Indian films has a long history, which stretched to the first Indian films screen in northern Nigerian cinemas in the 1960s. The cultural convergence between what the Hausa see as representations of Indian cultural behavior – in terms of social mores, dressing, social interaction – all served to create what they perceive as a convergence between Indian ‘culure’ and Muslim Hausa culture. This paper traces the evolutionary attachment of the Hausa to Indian films and culture. In particular, it traces the various ways through Hausa youth use various devices to adopt, or adapt Indian popoular culture to suit their own re-worked creative pursuits. As a study of transnational fandom, it provides vital insight into how cultural spaces are collapsed, despite spatial and religious spaces.
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Bee, Robert, Raymond J. DeMallie, and Alfonso Ortiz. "North American Indian Anthropology: Essays on Society and Culture." Ethnohistory 43, no. 3 (1996): 521. http://dx.doi.org/10.2307/483459.
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