Relevant bibliographies by topics / Lambadi (Indic people) India

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Academic literature on the topic 'Lambadi (Indic people) India'

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Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Lambadi (Indic people) India"

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McHugh, James. "Grape wine in ancient and early Medieval India: The view from the centre." Indian Economic & Social History Review 58, no. 1 (January 2021): 113–44. http://dx.doi.org/10.1177/0019464620981002.

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Grape wine is not mentioned in our earliest texts from South Asia, the Vedas nor in the epics, yet these texts contain evidence of an established drinking culture based on grain and sugarcane liquors. When did grapes and wine appear in the Indic cultural world and how were they received? Previous scholarship has focused on peripheral, Hellenised, wine-producing regions, like Gandhāra, or on finds of Roman amphorae, thus emphasising possible influences on Indic drinking culture from regions to the West. This article explores wine from the Indian perspective. When did grapes and wine first appear in the Indic textual record and in what contexts? Why did people in India choose to import grape wine when they already had plenty of local drinks? Far from being passively Hellenised, Indic drinking cultures consciously adopted wine-as-foreign. The article considers how this prestigious, somewhat new drink was assigned a place in Indian drinking culture, as well as briefly exploring representations of wine from a grape-producing region, Kashmir. By the first millennium CE, wine was apparently the most prestigious liquor in South Asia, joining grain drinks, sugarcane drinks and betel to constitute a culture of recreational intoxicants that is distinctive in global drug history.
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SAIDULU, Pendem, Sateesh SUTHARI, Ramesh KANDAGATLA, Ragan AJMEERA, and Raju S. VATSAVAYA. "Ethnobotanical Knowledge Studied in Pocharam Wildlife Sanctuary, Telangana, India." Notulae Scientia Biologicae 7, no. 2 (June 21, 2015): 164–70. http://dx.doi.org/10.15835/nsb729516.

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A survey was conducted in 31 fringe villages of Pocharam wildlife sanctuary, Telangana, India, during 2010 to 2012, in order to explore and document the ethnobotanical knowledge of Yerukulas and Lambadis communities. There was revealed the use of 173 Angiosperm species. The pattern of the plant use as per habitat (terrestrial/aquatic), habit (growth form), plant part (organ) and taxonomic category (families), nativity and occurrence (wild/cultivated) were established. Dicots contribute more than Monocots to the medicinal and ethnobotanical use. This might be due to the species strength in the region. When the plant use-data were analyzed, trees contributed with 68 uses, followed by herbs (51), climbers (32) and shrubs (22). Perhaps this was a reflection of the floristic composition and the prevailing Phanero-therophytic climate. Out of the 173 plant taxa that were noted as being utilized by the ethnic people in the sanctuary, the greatest number (154; 89.1%) were indigenous and wild. The introduced species were the crops under cultivation and planted. Although the local people use plants for various purposes, they largely serve medicinal scopes (83.24%) and for subsistence (21.96%).
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Khan, Sameer ud Dowla. "Bengali (Bangladeshi Standard)." Journal of the International Phonetic Association 40, no. 2 (July 8, 2010): 221–25. http://dx.doi.org/10.1017/s0025100310000071.

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Bengali ( /baŋla/) is an Indo-European language (Indic branch) spoken by over 175 million people in Bangladesh and eastern India (Dasgupta 2003: 352; Lewis 2009). The speech illustrated below is representative of the standard variety widely spoken in Dhaka and other urban areas of Bangladesh.
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Chapple, Christopher Key. "Sacrifice and Sustainability." Worldviews: Global Religions, Culture, and Ecology 12, no. 2-3 (2008): 221–36. http://dx.doi.org/10.1163/156853508x359994.

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AbstractSacrifice in the Jewish, Hellenistic, and Christian traditions involves a giving up, a surrendering of something for the sake of a greater good. Sacrifice in times past took the form of a bloody offering. In Christianity this has been replaced with the Eucharist, which promotes human conscience and adherence to a moral code. Sacrifice in the ancient Vedic traditions of India entailed the offering of an animal or the symbolic offering of a human being that correlated bodily parts to functions of society and the cosmos. Sacrifice in India in rare instances still includes the killing of animals. Ritual throughout India, known as Puja, celebrates the body, the senses, and their connection with the physical world through offerings of fruits, flowers, incense, and other ritual objects.The contemporary challenge presented by the need to develop sustainable lifestyles can draw from both traditions of sacrifice. The Mediterranean model urges people to do with less for the sake of a greater good. The Indic model encourages people to recognize the web of relations among humans, nature, and animals and develop sensitivity to the need for the protection of the earth. Both models of sacrifice can serve as inspiration for the development of reasonable patterns for resource management.
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Bera, Abhijit, Mrinal Kanti Ghose, and Dibyendu Kumar Pal. "Sentiment Analysis of Multilingual Tweets Based on Natural Language Processing (NLP)." International Journal of System Dynamics Applications 10, no. 4 (October 2021): 1–12. http://dx.doi.org/10.4018/ijsda.20211001.oa16.

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Multilingual Sentiment analysis plays an important role in a country like India with many languages as the style of expression varies in different languages. The Indian people speak in total 22 different languages and with the help of Google Indic keyboard people can express their sentiments i.e reviews about anything in the social media in their native language from individual smart phones. It has been found that machine learning approach has overcome the limitations of other approaches. In this paper, a detailed study has been carried out based on Natural Language Processing (NLP) using Simple Neural Network (SNN) ,Convolutional Neural Network(CNN), and Long Short Term Memory (LSTM)Neural Network followed by another amalgamated model adding a CNN layer on top of the LSTM without worrying about versatility of multilingualism. Around 4000 samples of reviews in English, Hindi and in Bengali languages are considered to generate outputs for the above models and analyzed. The experimental results on these realistic reviews are found to be effective for further research work.
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6

Parida, Biswajita, Sanket Sunand Dash, and Dheeraj Sharma. "Role of culture-specific rights, responsibilities and duties in industry 4.0: comparing Indic and Western perspectives." Benchmarking: An International Journal 28, no. 5 (April 29, 2021): 1543–57. http://dx.doi.org/10.1108/bij-05-2020-0257.

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PurposeThe increasing globalization of business has led to increasing demand for executives who can function in cultural milieus different from their own. This demand has been exacerbated by the fact that globalization has not led to cultural homogenization and hence, for good or bad, executives are not able to universally apply the home country's conceptualizations of rights, responsibilities and duties and must operate within the constraints of host country's cultural environments. Hence, business scholars and global executives increasingly need to reflect on the conceptualization of rights, responsibilities and duties; understand the historical context which has led to different conceptualizations across geographies and appreciate and harness these differences for improving business effectiveness. This paper helps in this endeavor by explaining the differences and similarities that exists between the Indian and Western cultures regarding the concepts of roles, responsibilities and duties. This exposition will help multinational organizations improve their internal practices and employee training methods.Design/methodology/approachThis study attempts to trace the differences and similarities in the conceptualization of rights, duties and responsibilities between the Western tradition and the Indic tradition by literature review. The Indic tradition refers to the broad cultural paradigm that shapes the thinking of the people of Indian subcontinent. The prominent sources of the Indic tradition include Hinduism and Buddhism. India was a British colony for two hundred years and is home to one of world's largest English-speaking population. There are more Muslims in the Indian subcontinent than in the Middle East (Grim and Karim, 2011). Hence, the Indic tradition has also been substantially influenced by the Western and Islamic traditions.FindingsThe paper argues that Westerners and Indians have different conceptualization of rights, duties and responsibilities and their relative importance. Broadly speaking, Indian ethos focuses on context-specific responsibilities while the Western attitude focuses on universal rights. These differing conceptualizations have been shaped by the cultural history of the two regions and are manifested in the decision-making styles, levels of individual autonomy and views on the ethicality of actions. There is a need to train expatriate Western and Indian managers on these issues to enable smooth functioning.Research limitations/implicationsThe cross-cultural literature has tended to lump together all non-Western civilizations under the category of East thereby ignoring significant differences between them. The Far-East countries of China, Korea, Taiwan and Japan have been highly influenced by the Confucian ethics. India-specific social systems like the caste system, division of human life span into stages with specific responsibilities, enduring worship of nature and Western influence through colonization have been absent in these countries or much less marked. The paper aims to bring forward the distinguishing features in Indian thought that contributes to its distinctive attitude toward rights, responsibilities and duties; contrast it with the Western views on rights and duties and identify the relevance of the discussion to the business context.Practical implicationsThe cross-cultural training needs to emphasize both conflict resolution and behavioral aspects. For example, the conflict resolution process in Western countries can be more algorithmic with conflicts being rationally determined by consistent application as well-defined rules (as nature of duties is more universal in Western tradition). On the other hand, conflict resolution practices in India need to be contextual and may require appeals to higher ideals (as nature of duties is more contextual and idealistic in Eastern tradition).Social implicationsThe differences in attitudes regarding rights, responsibility and duties between the West and India suggest the need for cross-cultural training of managers and contextual conflict resolution techniques. The need is exacerbated by the increase in the number of multinational corporations (MNCs). Earlier, most MNCs were headquartered in the West and hence cross-cultural training was primarily geared to help Western expatriates fit into the host country culture (Nam et al., 2014). The growth of Asian MNCs has increased the need of cross-cultural training for Asian expatriates (Nam et al., 2014).Originality/valueThe training processes can be customized to supplement cultural strengths and promote behaviors that are culturally inhibited. Employees in India can be trained to emphasize the value of assertiveness in communication, the need to articulate one's personal success and appreciate the rigid nature of rules in Western contexts. Similarly, Westerners can be trained to emphasize the importance of context in business interactions, the need to forge personal relations for business success and the importance of paternalistic behavior in securing employees commitment.
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De GOURDON, Côme Carpentier. "The Rise of the Hindu Religious Factor in Indian Politics and State Theory." Outlines of global transformations: politics, economics, law 11, no. 4 (October 16, 2018): 219–32. http://dx.doi.org/10.23932/2542-0240-2018-11-4-219-232.

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We are living in an age of reaffirmation and revival of religious/national and cultural identities as a reaction to the sweeping onslaught of socio-economic, cultural and technological globalization. In India the demand for a definition of national identity based on Hinduism or on Hindutva (Hinduness) predates the achievement of independence in 1947 and it was gradually reinforced by successive political crises, such as the partition between India and Pakistan, successive wars with Pakistan, the continuing separatist agitation in the Kashmir Valley and the rise of large-scale Islamist terrorism since the 11th of September 2001 if not before. Historically a distinction has been made between Hinduism, as the religion and way of life of more than a billion people in India and in other countries and Hindutva, a cultural ideology and a sociopolitical doctrine which defines a modernized version of Hindu or in broader sense Indic civilisation (encompassing Buddhism, Jainism, Sikhism and other indigenous minority religions). Many Hindus do not accept the premises or least the political theory of Hindutva whereas Hindutva proponents may not be ‘believers’ in the ritual and theological aspects of Hindu Dharma and may define themselves as sceptics, materialists or atheists. However they conceive of the common Hindu national civilisation and millenary historical heritage as the cement that can bind the country’s diverse people together and they usually reject the ‘secular’ view that India is the home of a composite culture forged out of many domestic and foreign elements and consisting of diverse ethnic groups which were brought together as a nation by British colonization. This paper succinctly retraces the evolution and expansion of Hindu nationalism in the politics of the country and distinguishes between the various nuances of the ideology which is now the source of inspiration for the National Democratic Alliance led by Prime Minister Narendra Modi. It strives to answer the often asked question: Is India becoming a Hindu State?
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Sravyasree, R., P. Radhika, Seema, and D. Srinivasa Chary. "Mapping of Tribal Products and Assessing the Business Potential in Bhadradri Kothagudem, Telangana." Asian Journal of Agricultural Extension, Economics & Sociology, December 14, 2020, 180–88. http://dx.doi.org/10.9734/ajaees/2020/v38i1130466.

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The tribes in India usually depend on collection and sale of agricultural and forests products for their need and source of income especially for those residing close to and in the forest fringe villages. Hence, this study was conducted to document the forest products collected by the people with the aim of contributing knowledge that could help increase the business potential of these forest products. The study employed simple random sampling technique for selection of sixty (60) respondents from the three tribal groups of Koya, Kondareddie and Lambada. Primary data were collected from 20 tribals from each tribal group and the secondary data was collected from sources like Tribal Welfare department, websites, journals, research papers, tribal stores records and books. The result revealed that majority of the forest products were collected by Koya and Kondareddie tribal groups. The products include amla, bamboo, honey, mahua flowers, tamarind and tendu leaves. These groups are also involved in making of bamboo baskets. On the other hand, Amla, tamarind and honey were collected by Lambada group as they are seen to be shifting towards other occupations. From the 216 family members of 60 tribal respondents, about 91 members were involved in collection of forest products. Majority (53%) of the people spend 50 - 100 days in collecting forest produce and around 42% spent 5-8 hours per day. In addition, about 28% each spent 1 - 4 hours and 9 - 12 hours for collection of forest produce in a day. The study also found that all the collected forest products by the tribals in the study area can be further processed to add value and enhance price. The price difference in raw and value added products ranged from 30%to as high as 1593%.
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9

"Sentiment Analysis of Multilingual Tweets based on Natural Language Processing (NLP)." International Journal of System Dynamics Applications 10, no. 4 (October 2021): 0. http://dx.doi.org/10.4018/ijsda.20211001oa16.

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Multilingual Sentiment analysis plays an important role in a country like India with many languages as the style of expression varies in different languages. The Indian people speak in total 22 different languages and with the help of Google Indic keyboard people can express their sentiments i.e reviews about anything in the social media in their native language from individual smart phones. It has been found that machine learning approach has overcome the limitations of other approaches. In this paper, a detailed study has been carried out based on Natural Language Processing (NLP) using Simple Neural Network (SNN) ,Convolutional Neural Network(CNN), and Long Short Term Memory (LSTM)Neural Network followed by another amalgamated model adding a CNN layer on top of the LSTM without worrying about versatility of multilingualism. Around 4000 samples of reviews in English, Hindi and in Bengali languages are considered to generate outputs for the above models and analyzed. The experimental results on these realistic reviews are found to be effective for further research work.
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Dissertations / Theses on the topic "Lambadi (Indic people) India"

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Deshpande, Prachi. "Narratives of pride : history and regional identity in Maharashtra, India c.1870-1960 /." Thesis, Connect to Dissertations & Theses @ Tufts University, 2002.

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Thesis (Ph.D.)--Tufts University, 2002.
Adviser: Sugata Bose. Submitted to the Dept. of History. Includes bibliographical references (leaves 243-254). Access restricted to members of the Tufts University community. Also available via the World Wide Web;
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Songate, Joelouis L. "A historical study of the changes in the Hmar society of Manipur resulting from the introduction of Christianity 1910-1935." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Haokip, Jangkholam. "A theological study of identity among the tribal people of North-East India with a special reference to the Kukis of Manipur." Thesis, University of Aberdeen, 2010. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=166222.

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This thesis investigates the struggle for identity among the tribal people of North-East India with a special reference to the Kuki people of Manipur. It explores the cultural and religious traditions of the people and the changes brought to them in the process of western colonial administration and Christianization in the early part of the twentieth century.  It also investigates the socio-political and cultural situation of the people under the Independent India.  The thesis explores debates within sociology between primordialist and constructivist theoretical perspectives and concludes that, while identity is a social construct, it reflects the real socio-economic, cultural and political context within which it emerges and real struggles for justice and dignity on the part of marginalised peoples.  It is in this light that the current ethnic movements in North-East India are understood and their limitations are described and shown to result from the lack of a critical theological reflection.  This study demonstrates that Christianity, although playing an important role in the formation of the peoples’ identity in the new setting, neglected their traditional cultural values and hence became a factor contributing to the peoples’ identity crisis.  Dalit theology is taken as a dialogue partner in search of relevant theological response to the issue, but it is pointed out that while they have much in common, the additional task for tribal theology is to take into consideration the primal religious past as well as the difficult and complex socio-political realities shaping their present experience in a post-colonial, globalised world. The thesis outlines aspects of Kuki tradition which may contribute to a local theology and, in that process, can shape a new sense of identity, restoring dignity to the Kuki, while respecting the freedom and humanity of other peoples.
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Norström, Christer. ""They call for us" strategies for securing autonomy among the Paliyans, hunter-gatherers of the Palni Hills, South India /." Stockholm : Dept. of Social Anthropology, Stockholm University : Distributed by Almqvist & Wiskell International, 2003. http://catalog.hathitrust.org/api/volumes/oclc/53098755.html.

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Chilka, Rashmi Bali. "The politics of location : bonded labor in Jaunsar Bawar, North India /." Thesis, Connect to this title online; UW restricted, 1997. http://hdl.handle.net/1773/10501.

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Zimik, Mathanmi. "Communicating the Gospel to the Meitei through their social networks." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Mu¨hlan, Eberhard. "Family structures among Adivasis in India : a description and comparison of family structures and lives within the patrilineal tribe of Saoras in Orissa and the matrilineal tribe of Khasis in Meghalaya, India." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683361.

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Angelova, Iliyana. "Baptist Christianity and the politics of identity among the Sumi Naga of Nagaland, northeast India." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:653e1bad-b11b-42be-994c-b4e7c396d12c.

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This doctoral thesis explores the entanglement of religion and identity politics in the Indo-Burma borderlands and the indigenisation of Christianity there through grassroots processes of cultural revivalism. The ethnographic focus is on the Sumi Naga from the state of Nagaland in Northeast India. While the Sumi started converting to Baptist Christianity at the beginning of the twentieth century, conversion rates accelerated especially in the 1950s and again in the 1970s when two evangelical revivals swept across the lands of the Sumi and resulted in their conversion en masse. Significantly, these Great Revivals coincided in time with the most turbulent political history of this borderland region, as the Sumi, alongside all other Naga, were waging an armed struggle against the Indian nation-state for their right to self-determination and independence. While this struggle is now largely being fought with political rather than military means, it remains ideologically motivated by Naga perceptions of their distinct ethnic identity, history and culture compared to the rest of India. Baptist Christianity has played a central role in shaping and sustaining these perceptions. Over the past several decades following the Second Great Revival in the 1970s there has been a movement from within Sumi society to reconstruct and redefine their identity by drawing heavily on both their contemporary religion (Baptist Christianity) and their 'good' pre-Christian culture, which had been demonised and rejected in the course of earlier conversions. Discourses have been circulating in public space on the urgent need to reconceptualise collective Sumi identity by reviving, or preserving, those aspects of pre-Christian Sumi culture that are perceived as 'good' and constitutive of Sumi-ness but are currently 'under threat' of being gradually lost to modernity and foreign influences. These discourses are directly linked to processes of cultural revivalism across Nagaland, which have been motivated by a sense of the perceived loss of 'good' cultural heritage and cultural roots. This thesis is an ethnographic study of these processes of identity (re)construction within a Sumi Naga community. It sets out to examine the ways in which Baptist Christianity is central to everyday life in a Sumi village and how it plays an important role in forging group cohesion and solidarity through ritual practice and various forms of fellowship. The thesis then proceeds to study the phenomenon of cultural revivalism in both its discursive and practical manifestations. The thesis argues that the cultural revival has not reduced the centrality of Baptist Christianity to Sumi self-ascriptions and perceptions of identity, but is rather thought to have enriched it and given it a stronger cultural foundation. Hence, a Sumi Naga Christianity is being created which is perceived as unique, indigenous and distinct in its own right. The thesis attempts to explore the essence of this vernacular Christianity against the backdrop of its specific historical, economic, political and spiritual context and the all-encompassing Naga struggle against the Indian nation-state. In pursuing these issues, the thesis locates itself within debates on the intersection between religion and identity politics, which prevail in many contemporary contributions to the anthropology of Christianity.
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Behera, Subhakanta. "Oriya literature and the Jagannath cult, 1866-1936 : quest for identity." Thesis, University of Oxford, 1999. http://ora.ox.ac.uk/objects/uuid:7b160f8c-be65-44da-a2e0-99522274060b.

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Jhala, Jayasinhji. "Marriage, hierarchy and identity in ideology and practice an anthropological study of Jhālā Rājpūt society in western India, against a historical background, 1090-1990 A.D. /." 1991. http://catalog.hathitrust.org/api/volumes/oclc/28878956.html.

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Books on the topic "Lambadi (Indic people) India"

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Rāṭhoḍa, Ātmārāma Kanīrāma. Tāṇdā. 2nd ed. Yavatamāḷa: Rājadūta Prakāśana, 2002.

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Nehru Memorial Museum and Library, ed. Colonialism and its nomads in South India. New Delhi: Nehru Memorial Museum and Library, 2012.

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Rāṭhoḍa, Haribhāū. Lamāṇa Bañjārā āṇi Vañjārī. Mumbaī: Sambodhī Prakāśana, 1994.

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Rāṭhoḍa, Haribhāū. Lamāṇa Bañjārā āṇi Vañjārī. Mumbaī: Sambodhī Prakāśana, 1994.

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Ghumantū jātiyoṃ kā lokasāhitya aura bhāshā kā vaijñānika adhyayana. Dillī: Mittala eṇḍa Saṃsa, 2014.

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Naik, D. B. Budakaṭṭina Lambāṇi gādegaḷu. Gulabargā: Bañjārā Prakāśana, 2001.

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The last Lambada. New Delhi: Sterling Publishers, 1998.

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Sōmlāl, Kētāvat. Bhārat Bañjārā bāpōti =: The history of Banjaras. Hyd. [Hyderabad]: Sahachara Book Mark, 2008.

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Rāṭhoḍa, Rāvajī. Tāṇḍela. Auraṅgābāda: Sāketa Prakāśana, 1999.

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Jadhav, Puttappa R. A key note on banjara and gypsy. Bangalore: Bewel Trust, 1996.

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