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Journal articles on the topic 'Jaintia Women'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Mukherjee, Sangeeta, and Sruthi P. "Women, Nature and Culture: An Ecofeminist Reading of the Matrilineal Culture of the Khasis, Jaintia and Garo Tribes of Meghalaya." Cultura de los cuidados, no. 58 (December 2, 2020): 165. http://dx.doi.org/10.14198/cuid.2020.58.15.

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Northeast India, the land of original inhabitants, follows a unique and fascinating culture and tradition as its inhabitants are closely attached to nature. Northeast India is one of those few places in the world, where matrilineal culture is still practiced. In Meghalaya, one of the northeastern states, the practice of matrilineality has been in existence for almost 2000 years among a few tribes. Khasi, Jaintia and Garo, the earliest ethnic communities of Meghalaya appear to be homogenous ones, as the youngest daughter becomes the custodian of the ancestral prospects. This practice where the womenfolk become the custodians of the cultural and natural artifacts has strong parallels in the theory of ecofeminism. By employing ecofeministic perspective to read the matrilineal culture of the tribes, the paper aims to make a parallel study on the ethnic women’s affinity towards nature. Ecofeminism celebrates the robust connect between women and nature and asserts that women serve as the advocates for nature rather than men. The paper, therefore, aims to investigate ecofeministic elements among the Khasi, Jaintia and Garo tribes of Meghalaya and tries to express an ecofeministic view concerning family, marriage, religion, and food culture of the Meghalaya tribes.

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2

Barooah, Monsumi, P. C. Joshi, and Roumi Deb. "Cultural Factors Affecting the Spread of HIV/AIDS among the Women in Jaintia Hills, Meghalaya." Indian Journal of Public Health Research & Development 10, no. 12 (December 1, 2019): 106. http://dx.doi.org/10.37506/v10/i12/2019/ijphrd/192203.

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3

Passah, Merry C. "Influence of Sociodemographic Factors on the Utilization of Contraceptive Methods Among the Married Women of Jowai Town, West Jaintia Hills District, Meghalaya." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 20, no. 1 (April 8, 2020): 181–93. http://dx.doi.org/10.1177/0972558x20913726.

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Family planning refers to the practices that help individuals or couples avoid unwanted births, regulate the intervals between pregnancies, and determine the number of children in the family. The present study was undertaken to know the extent of knowledge, attitude, and adoption of family planning methods among the married women of Jowai town, West Jaintia Hills District, Meghalaya. An attempt has also been made to find out the sociodemographic factors influencing the use of contraceptive methods among the studied population. The information on awareness as well as the use of contraceptives was collected from 719 married women of the reproductive age group 15–49 years using a structured scheduled. Among the women in Jowai town, the knowledge of family planning methods is widespread. In addition, a majority of the women have a favorable attitude towards family planning. However, there exists a gap between the knowledge and the practice of contraceptive methods among the women of Jowai town. Ingesting an oral contraceptive pill is the most preferred contraceptive method among the women. Contraceptive use among women is seen to be positively correlated with educational level and income (significant at p < 0.01), and negatively correlated with current age, age at marriage, number of live births, and family type (significant at p < 0.01). Bivariate analysis substantiates the role of women’s education, household income, current age, age at marriage, number of live births, and family type in influencing the utilization of contraceptive methods.

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4

Mondal, Soma, and Roumi Deb. "Prevalence and knowledge of HIV/AIDS among the tribal women of Jaintia Hills, Meghalaya (North East India)." Indian Journal of Sexually Transmitted Diseases and AIDS 40, no. 1 (2019): 82. http://dx.doi.org/10.4103/ijstd.ijstd_32_18.

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5

Nath, Koel, and Rohit Dwivedi. "Tribal women’s work-life balance: an identity-based approach." Gender in Management: An International Journal 36, no. 4 (March 22, 2021): 482–97. http://dx.doi.org/10.1108/gm-07-2020-0219.

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Purpose This paper aims to examine the work-life balance (WLB) experiences of tribal working women belonging to the matrilineal Khasi and Jaintia communities of Meghalaya, India, using an identity-based approach. Design/methodology/approach Semi-structured interviews conducted with 18 tribal women working in the formal sector helped generate descriptions of the subjective subliminal tensions they experienced in their efforts to balance work and home life. Findings Six key themes emerged: webs of role-based responsibilities; reframing family around work; revising self-identity through work; challenges and coping tactics; traditional community influences on management of work and home life; and enacting womanhood as problem-solving. Research limitations/implications This study contributes to the literature on women and WLB in that it expands the theoretical understanding of the impact of identity work on women’s WLB. Practical implications A healthy WLB is crucial for enhanced intrinsic motivation and consequently women’s psychological empowerment and career satisfaction. This has important social and practical implications for enriching tribal women’s quality of life in India and facilitating their contribution towards the betterment of their communities and the economy at large. To this end, policymakers should launch awareness campaigns pertaining to tribal women’s WLB, to aid organizations in rolling-out contextually relevant work-life management programmes for these women. Originality/value This study extends an identity-based approach as a general theory of the self to examine matrilineal tribal women's WLB construction as a distinct form of “doing” and “being”.

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6

Cort, John E. "Gender and Salvation: Jaina Debates on the Spiritual Liberation of Women. Padmanabh S. Jaini." Journal of Religion 72, no. 4 (October 1992): 628–29. http://dx.doi.org/10.1086/489029.

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7

NAGAO, Kiomi. "The Jaina Doctrine of Women' s Salvapion." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 1 (1999): 520–17. http://dx.doi.org/10.4259/ibk.48.520.

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8

Sharma, Sukanya. "The People, the Megaliths of Cherrapunjee." Journal of Heritage Management 2, no. 1 (June 2017): 76–88. http://dx.doi.org/10.1177/2455929617722910.

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The megaliths of Cherrapunjee are part of a prehistoric cultural tradition which is intricately woven with the sociocultural life of the Khasis and Jaintias. But material changes in the nature of society and the economy in the latter half of the twentieth century have resulted in new identity formations in Cherrapunjee and this has undermined some of the presumed certainties of cultural identity. The study documents local community attitudes regarding the megaliths and how the community accessed, interacted and used the sites today. A framework for managing archaeological heritage by integrating global and local conservation approaches in Cherrapunjee was developed.

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9

Parasher-Sen, Aloka. "Bearing History—Women, Death and the Jaina Ritual ofSallekhanā." South Asia: Journal of South Asian Studies 34, no. 2 (July 15, 2011): 151–74. http://dx.doi.org/10.1080/00856401.2011.587452.

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10

Pokinko, Tomasz. "Some Contemporary Views on Jaina Values and Conduct Among Indian Lay Jainas from Jaipur and Delhi." Bulletin for the Study of Religion 39, no. 2 (May 11, 2010): 13–20. http://dx.doi.org/10.1558/bsor.v39i2.004.

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This paper is based on interviews conducted in India in the summer of 2007 with seven lay Jainas from Jaipur and Delhi: three men and four women, with ages ranging from early twenties to late sixties. The questions I am interested in are: what is the main Jaina value or values according to my interviewees? In particular, what is the place and status of ahimsa (nonviolence) among contemporary notions of value, and is ahimsa repositioned or redefined in the contemporary context? Do Jaina values impact the social sphere and if so, how? In what ways does a particular form of conduct result as a consequence of those values? What does this say about the ways contemporary Indian lay Jainas imagine society? In analyzing the positions of my interviewees, I note similarities to and differences from the position of a group of Terapanthi nuns, whom I also interviewed. By means of my ethnographic material, I demonstrate that Jaina normative moral theory, though rooted in ahimsa, nevertheless exhibits flexibility based on individual and socio-historical contexts.

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11

Rocher, Ludo, and Padmanabh S. Jaini. "Gender and Salvation: Jaina Debates on the Spiritual Liberation of Women." Journal of the American Oriental Society 113, no. 2 (April 1993): 308. http://dx.doi.org/10.2307/603057.

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12

Mccormick, Ruth. "Book Reviews : Women and Social Work: Towards a Woman-Centered Practice. By Jaina Hanmer and Daphne Statham. Chicago: Lyceum Books, 1989, 166 pp., $13.00 (paperback." Affilia 5, no. 3 (October 1990): 118–20. http://dx.doi.org/10.1177/088610999000500313.

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13

Leslie, Julia. "Paul Dundas: The Jains. (Library of Religious Beliefs and Practices.) xii, 276 pp. London and New York: Routledge, 1992. £40 (paper £12.99). - Padmanabh S. Jaini: Gender and salvation: Jaina debates on the spiritual liberation of women, xxix, 229 pp. Berkeley, Los Angeles and London: University of California Press, 1991. $29.95." Bulletin of the School of Oriental and African Studies 58, no. 3 (October 1995): 584–87. http://dx.doi.org/10.1017/s0041977x00013355.

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14

Riyaz, Aamir. "Buddhist ethics of Pancha Shila: A Solution to the Present Day and Future Problems." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 1 (2018): 215–27. http://dx.doi.org/10.15290/idea.2018.30.1.16.

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Most of the religions of the world are based on some fundamental moral principles of good conduct/virtues and prohibits its followers to do anything which is not good for the welfare of the society as a whole. This fundamental moral principal of good conduct, in Buddhism, is known as Pancha Shila (Five Precepts or Five Virtues). Pancha Shila is the basic assumption of moral activities for both households as well as for renunciates. It forms the actual practice of morality. Each time the precepts are upheld, the moral volitions are strengthened, until morality becomes a habitualtrait through the condition of repetition. For the smooth functioning of a society, every Buddhist has to follow the five moral precepts i.e. abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from falsehood, abstaining from taking intoxicants. Jainism, Christianity, Hinduism and Islam too accept such ethical codes with little modification. These are called cardinal virtues. Jaina concept of Pancha Mahavrata is very close to Buddhist concept of Pancha Shila. In Jainism these are; Ahimsa (Abstinence from all injury to life), Satyam (Abstinence from falsehood), Asteyam (Abstinence from stealing), Brahmacharyam (abstinence from self indulgence), Aparigraha (Abstinence from all attachment). Mahatma Gandhi too accepted these five cardinal virtues given by Jainism but he added two more in it which are; Fearlessness and Faith in God. The five precepts of Buddhism offers the moral conducts following which everyone can avoid evil deeds and can contribute in making this world a better world for present and future generations. The precept of abstaining from killing leads to the respect for other’s life. The precept of abstaining from stealing leads to the respect for other’s property. The precept of abstaining from sexual misconduct leads to the respect for one’s own dignity and dignity of other’s especially women. The precept of abstaining from falsehood leads to the respect for honesty. The precept of abstaining from taking alcohol leads to innumerable number of good qualities like respect for a clear mind, respect for modesty of other human beings, respect for money, respect for one’s own dignity, respect for other’s life and so on. The five precepts of Buddhism make a person disciplined, which is one of the most important ingredients for the development of overall personality of a person. A developing country cannot become a developed one unless its citizens are disciplined. If we analyze the five precepts given by Buddhism then, we find that the solution for most of world problems lies in it. If everyone follows five precepts then, I think this world will be transformed into a better place, a place where people have respects for other’s life and property, where everybody’s interest will be taken care of, where people will have an altruistic approach towards society. In short, this world can be transformed into a heaven.

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15

"A study on the relation between socio-economic characteristics and HIV/AIDS among the tribal women of Jaintia Hills, Meghalaya." Indian Journal of Forensic Medicine & Toxicology, July 24, 2020. http://dx.doi.org/10.37506/ijfmt.v14i3.10729.

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