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Journal articles on the topic 'Marathi literature'
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1
Parulekar, Rajani, Arun Kolatkar, P. S. Rege, Narayan Surve, Mangesh Padgaonkar, and Dilip Chitre. "Six Marathi Poets." World Literature Today 68, no. 2 (1994): 313. http://dx.doi.org/10.2307/40150158.
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Dharwadker, Vinay. "Dalit Poetry in Marathi." World Literature Today 68, no. 2 (1994): 319. http://dx.doi.org/10.2307/40150159.
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Patil, Kavita. "Destitutionalised Reading of Gender and Caste in Baburao Bagul’s Short Stories." New Literaria 04, no. 01 (2023): 01–08. http://dx.doi.org/10.48189/nl.2023.v04i1.001.
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In this research paper, I analyze the effects of institutionalised ways of reading ‘gender’ and ‘caste’ in Marathi literature with reference to Baburao Bagul, one of the important Dalit writers, short stories with the help of some notions and arguments from Antonio Gramsci’s Prison Notebooks, Jacques Derrida’s essay “Structure, Sign and Play in the Discourse of Human Sciences”, Aniket Jaaware’s essay “Destitute Literature” and the book Practicing Caste: On Touching and Not Touching. Baburao Bagul’s short stories re-valuated the established institutionalized reading practices of gender and caste in literature set by the Marathi writers and critics, mostly upper-caste, before the 1960s. However, other Dalit writers did not venture to re-valuate the representation of gender and caste in literature. Before the concept of ‘Destitute Literature’ was propounded by Aniket Jaaware, most of the reading/analysis of Marathi Dalit literature followed institutionalized ways of consumption of literature. The dominant practices of reading literature in academia as well as out of it did not spare even the scholars who claimed to be different from the hegemony. The descriptions and analysis of gender and caste were mostly on the grounds of identity politics. For example, all the essays in the Marathi book Samagra Lekhak: Baburao Bagul (Complete Writer: Baburao Bagul) edited by Dr. Krushna Kirwale offer the institutionalized readings of Bagul’s stories, their form, content, and the characters. I attempt to critique such earlier writings and criticism written on Baburao Bagul’s stories and re-read the stories in destitutionalised way.
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Sarang, Vilas. "Confessions of a Marathi Writer." World Literature Today 68, no. 2 (1994): 309. http://dx.doi.org/10.2307/40150157.
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Ekbote, Maitreyi, Aishwary Jadhav, and Dayanand Ambawade. "Implementing a Hybrid Deep Learning Approach to Achieve Classic Handwritten Alphanumeric MODI Recognition." International Journal of Engineering and Advanced Technology 12, no. 1 (October 30, 2022): 58–62. http://dx.doi.org/10.35940/ijeat.a3846.1012122.
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MODI, synonymous with the Devanagari script, is an ancient script from the 17th century used by the Maratha empire as a symbol of culture and power to propagate Marathi. Due to a decline in its usage, absence of quality script database and an unavailability of good literature, identification and translation of MODI script is demanding. The present work deals with a novel study on the recognition of MODI characters and numerals by using Convolutional Neural Network (CNN) architecture. By using a traditional machine learning classifier, classification is performed, and then through a comparative analysis of Random Forest and XGBoost, the study achieves recognition accuracy of 92% for characters and 93.3% for numerals.
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Mulla, Rahesha, and B. Suresh Kumar. "Text-Independent Automatic Dialect Recognition of Marathi Language using Spectro-Temporal Characteristics of Voice." International Journal on Recent and Innovation Trends in Computing and Communication 10, no. 2s (December 31, 2022): 313–21. http://dx.doi.org/10.17762/ijritcc.v10i2s.5949.
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Text-independent dialect recognition system is proposed in this paper for Marathi language. India is rich in language varieties. Each language in turn has its unique dialect variations. Maharashtra has Marathi as official language and for Goa it is a co-official language . In literature there are very few studies available for Indian language recognition and then their respective dialect recognition. So research work available for regional languages such as Marathi is extremely limited. As a part of research work, an attempt is made to generate a case study of a low resourced Marathi language dialect recognition system. The study was carried out using Marathi speech data corpus provided by Linguistic Data Consortium for Indian Language (LDC- IL). This corpus includes four major dialects of Marathi speakers. The efficiency and performance evaluation of the explored spectral (rhythmic) and temporal features are carried out to perform classification tasks. We investigated the performance of six different classifiers; K-nearest neighbor (KNN), Naïve Bayes (NB), Support Vector Machine (SVM), Decision Tree (DT) classifier , Stochastic Gradient Descent (SGD) classifier and Ridge Classifier (RC). Experimental results have demonstrated that the RC classifier worked well with 84.24% of accuracy for fifteen spectral and temporal features. With twelve MFCCs it has been observed that SGD has outperformed among all classifiers with accuracy of 80.63%. For further study, a prominent feature subset as a part of dimensionality reduction has been identified using chi square, mutual information and ANOVA-f test. In this chi-square based feature extraction method has proven to be the best over over mutual information and ANOVA f-test.
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Richard, H. L. "Smritichitre: The Memoirs of a Spirited Wife." International Bulletin of Mission Research 44, no. 1 (June 26, 2019): 67–73. http://dx.doi.org/10.1177/2396939319838452.
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This article reviews a new translation of a classic work of Marathi literature, the autobiography of Lakshmibai Tilak, which tells the story of her life with the great Christian poet Narayan Vaman Tilak. Three English translations of the autobiography are compared, and the story of the Tilaks is summarized. The meaning of discipleship to Jesus in Hindu contexts is explored. The challenge of translation is apparent, and appeal is made for further mining of Marathi original writings to bring out in yet deeper ways the genius and significance of Tilak.
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Deshmukh, Madhuri. "The Mothers and Daughters of Bhakti: Janābāī in Marathi Literature." International Journal of Hindu Studies 24, no. 1 (April 2020): 33–59. http://dx.doi.org/10.1007/s11407-020-09270-8.
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Nerlekar, Anjali. "Key Document: Extracts from “Ajakalachya Marathi vangmayavar ‘ksha’ kiran” [An X-ray of today’s Marathi literature] by Ashok Shahane." Journal of Postcolonial Writing 53, no. 1-2 (March 4, 2017): 134–37. http://dx.doi.org/10.1080/17449855.2017.1303896.
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Kale, Sunil D., and Rajesh S. Prasad. "Author Identification on Imbalanced Class Dataset of Indian Literature in Marathi." International Journal of Computer Sciences and Engineering 6, no. 11 (November 30, 2018): 542–47. http://dx.doi.org/10.26438/ijcse/v6i11.542547.
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Deshmukh, Amit. "Where did the Games Go? Inquiry of Board Games in Medieval Marathi Literature in India." Board Game Studies Journal 16, no. 2 (October 1, 2022): 47–83. http://dx.doi.org/10.2478/bgs-2022-0019.
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Abstract India has a very prominent traditional board game culture, which is evident through numerous game boards and game pieces that are surviving. The spectrum of game board variations documented displays its association with the rich culture of crafts in India. Apart from these sets, there are ample examples of game board graffiti's present in various public spaces, temples being one of the most prominent of them. Many scholars, just to name a few, I. Finkel, R.K Bhattacharya, and L.K. Soni (published in 2011); Vasantha (2003); Fritz and Gibson (2007); Rogersdotter (2015), have documented and/or commented on these appearances of game boards in spaces. Most of these documentations are from the region of Karnataka, Tamilnadu and Andhra Pradesh. There are game board surveys from the states of Punjab (Gupta, 1926), Gujarat (Soni and Bagchi, 2011), Marwad (Samanta, 2011), Haryana (Sinha and Bishwas, 2011). Nevertheless, for some reason, there is very little work on board games in the state of Maharashtra. Though the literary documentation of sedentary games of Maharashtra is found in a book by ‘Anant Babaji Deodhar’ named ‘Marāṭhī Khēḷān̄cē Pustaka’ published in 1905; which mainly is anthropological documentation. It does not touch upon the references of this game information. Sāripata (chausar), pat Songtyā (asta chima) existed in the Marathi household until the earlier generation (Pre WWII) in form of cloth boards and wooden pieces. However, it does not show its appearance as game board graffiti's in spaces in the post-Yadav period (14th century). Few games like mancala, Indian hunt games do show their presence in graffitis but seldom in literature. Literary pieces of evidence of regional literature remain untraced. No specific research has happened in literature in this era in the context to board games and thus the paper tries to throw light on evidence of board game mentions in medieval Marathi language literature. During the same time, the game board graffiti's shows its existence in Karnataka, Rajasthan until the 17th century. So what happened to the board game culture in Maharashtra? Where did the games go? Did it acquire a different form? The paper tries to inquire about the presence/absence of board games in the 13th - 17th century Marathi literature and architecture.
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Khokhar, Sonika. "Modern Indian Literature in Translation." International Journal of English Literature and Social Sciences 7, no. 4 (2022): 274–77. http://dx.doi.org/10.22161/ijels.74.40.
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The translation is essential to communicate the meaning of one language into another without disturbing the originally felt emotions. It has been noticed that translation has always been primary to Indian literature, and especially Indian English literature. Encouraging translation talent in India is also a relatively new and interesting space. Since the vernacular writings have been translated into English, it’s getting easier for the audiences to understand the point of view of the writers. It is the strength of this vernacular pen that makes writings so dynamic in Indian languages. In the Indian context translation to English is also an act of harmony as it brings voices of protest and those of the subaltern as well, to the advantaged and the powerful challenging them in their space. This research will focus on Marathi subaltern writings translated into English and their impact on the readers, especially the literature created by Dalits (formerly referred to as Untouchables), one of the most exploited and silenced communities in India.
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Chitre, Dilip. "Key document: From Introduction to An Anthology of Marathi Poetry (1967)." Journal of Postcolonial Writing 53, no. 1-2 (March 4, 2017): 83–87. http://dx.doi.org/10.1080/17449855.2017.1298508.
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Srika, M. "A Critical Analysis on “Revolution 2020” - An Amalgam of Socio- Political Commercialization World Combined with Love Triangle." SMART MOVES JOURNAL IJELLH 7, no. 10 (October 31, 2019): 6. http://dx.doi.org/10.24113/ijellh.v7i10.10255.
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Literature is considered to be an art form or writing that have Artistic or Intellectual value. Literature is a group of works produced by oral and written form. Literature shows the style of Human Expression. The word literature was derived from the Latin root word ‘Litertura / Litteratura’ which means “Letter or Handwriting”. Literature is culturally relative defined. Literature can be grouped through their Languages, Historical Period, Origin, Genre and Subject. The kinds of literature are Poems, Novels, Drama, Short Story and Prose. Fiction and Non-Fiction are their major classification. Some types of literature are Greek literature, Latin literature, German literature, African literature, Spanish literature, French literature, Indian literature, Irish literature and surplus. In this vast division, the researcher has picked out Indian English Literature. Indian literature is the literature used in Indian Subcontinent. The earliest Indian literary works were transmitted orally. The Sanskrit oral literature begins with the gatherings of sacred hymns called ‘Rig Veda’ in the period between 1500 - 1200 B.C. The classical Sanskrit literature was developed slowly in the earlier centuries of the first millennium. Kannada appeared in 9th century and Telugu in 11th century. Then, Marathi, Odiya and Bengali literatures appeared later. In the early 20th century, Hindi, Persian and Urdu literature begins to appear.
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Ahmad, Asrar, Mohd Afsahul Kalam, and Zaffar Hussain. "SANKHAHOLI (EVOLVULUS ALSINOIDES LINN): A VALUABLE HERB OF UNANI MEDICINE." Journal of Biological & Scientific Opinion 10, no. 4 (September 10, 2022): 45–48. http://dx.doi.org/10.7897/2321-6328.104159.
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Sankhaholi (Evolvulus alsinoides) is a small perennial herb belonging to the family Convolvulaceae. It is also known as Vishnukranti (Sanskrit), Sankhavalli (Marathi) and Vishnukraandi (Tamil). According to Unani Medicine the notable medicinal properties reported for the treatment of flatulence, haemorrhoids, diabetes, frequency of micturition, burning micturition, gonorrhea, syphilis, and other renal and bladder diseases. It contains pentatriacontane, triacontane and betasitosterol. Various pharmacological properties reported are Antihypertensive, Antioxidant, Anti Stress, Hypolipidaemic etc. This review presents a detailed survey of the literature on the identification of plant, phytochemistry and medicinal properties from the perspective of Unani Medicine and pharmacological studies.
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Kumari, Pramod. "Dalit Literary Discourse : Mapping the Journey from Pain to Tale." Dialogue: A Journal Devoted to Literary Appreciation 18, no. 02 (December 2, 2022): 26–32. http://dx.doi.org/10.30949/dajdtla.v18i2.4.
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The Present paper traces the journey of Dalit Literature in India andrepresentation of Dalit Characters in the works of Indian Writers.Dalits, the marginalized, outcastes, have undergone a long period ofhard sufferings and travails till Dalit Literature has come of an age inPost- Independence Era with some canonical Indian texts by thewriters like Premchand. Dalit Literature in India emerged for the firsttime in Marathi and from thereon it went on in other Southern statesand then to Northern regions of India. The paper also interweaves init the famous Dalit Charatcers like Gangi, Velutha, Bakha of theUntouchables Chamar family of A Fine Balance; Dalits Portrayed byBama. Towards An Aesthetics of Dalit Literature is a famous criticalwork in the area of Dalit Literature by Dalit writer Sharan KumarLimbale. The literary works voiced the community's pangs and itbecame united resultantly to find a better treatment in the society andbecame united for their cause. Its aestheticism lies in the challengesand pains borne by the Dalits. Dalit works are an emancipation of thecommunity.
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Digamberrao, Kale Sunil, and Rajesh S. Prasad. "Author Identification using Sequential Minimal Optimization with rule-based Decision Tree on Indian Literature in Marathi." Procedia Computer Science 132 (2018): 1086–101. http://dx.doi.org/10.1016/j.procs.2018.05.024.
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Shuddhodhan P. Kamble. "Repression and Resistance in Dalit Feminist Literature." Creative Launcher 6, no. 3 (August 30, 2021): 79–82. http://dx.doi.org/10.53032/tcl.2021.6.3.16.
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Feminist movements and Dalit feminist movement in India are mainly based on the experience of Repression and gender discrimination. Patriarchy, gender disparity and sexual violence are the basic reasons for these movements and they also find place prominently in the writings of Dalit women as they have come forward to write their experiences from women's point of view around 1980s. Baby Kamble, Urmila Pawar in Marathi, Geeta Nagabhushan in Kannada, P. Shivakami, Bama in Tamil have got national level consideration. Dalit women were raped; insulted and abused by the upper caste people. They are insecure in the society as they have been exploited on the various levels. This feeling of insecurity of the Dalit women is the central theme of their writings. These women writers have come forward to express their ideas, their experiences in social violence as well as in domestic violence and thus they protest their traditional existence with anger and anguish. Geeta Nagabhushan’s dalit novels, Barna’s Sangati (2005), P. Shivakani's Grip of Change (2006) are initial important writings of dalit feminism; Datit feminism writing is different from the conventional way of Feminist writing. Their experiences, expression, method of narration are extremely different from the upper caste women writers. It is found that every woman in the world has been degraded to second grade citizenship. The Dalit women in India suffer more due to their Dalit identity.
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Mhapankar, Umesh, and Milind Shah. "A Spectrotemporal EEG Mapping Approach for Decoding Imagined Marathi Language Phonemes." Engineering, Technology & Applied Science Research 14, no. 2 (April 2, 2024): 13604–10. http://dx.doi.org/10.48084/etasr.6954.
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Individuals facing verbal communication impairments resulting from brain disorders like paralysis or autism encounter significant challenges when unable to articulate speech. This research proposes the design and development of a wearable system capable of decoding imagined speech using electroencephalogram (EEG) signals obtained during the mental process of speech generation. The system’s main objective is to offer an alternative communication method for individuals who can hear and think but face challenges in articulating their thoughts verbally. The design suggested includes user-friendliness, wearability, and comfort for seamless integration into daily life. A minimal number of electrodes are strategically placed on the scalp to minimize invasiveness. Achieving precise localization of the cortical areas responsible for generating the EEG patterns during imagined speech is vital for accurate decoding. Literature studies are utilized to determine the cortical positions associated with speech processing. Due to the inherent limitations in EEG spatial resolution, meticulous experiments are conducted to map the scalp positions onto their corresponding cortical counterparts. Specifically, we focus on identifying the scalp location over the superior temporal gyrus (T3) using the internationally recognized 10-20 electrode placement system by employing a circular periphery movement with a 2 cm distance increment. Our research involves nine subjects spanning various age groups, with the youngest being 23 and the oldest 65. Each participant undergoes ten iterations, during which they imagine six Marathi syllables. Our work contributes to the development of wearable assistive technology, enabling mute individuals to communicate effectively by translating their imagined speech into actionable commands. This innovation ultimately enhances their social participation and overall well-being.
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JOHARI, DR SANJAY. "Caste Conflict In Vijay Tendulkar’s Play ‘Kanyadan’." Journal of Language and Linguistics in Society, no. 12 (November 18, 2021): 7–11. http://dx.doi.org/10.55529/jlls.12.7.11.
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Literature is the mirror of society. This is so because literature gives shape to civilization and impacts on social norms. It changes the entire atmosphere. Mostly literature changes the political issues and it also exposes in justice. Literature presents before us the real human existence. In English literature there are many dramatists who present the emerging issues in the contemporary life. Girish Karnard, Mahesh Dattni and Vijay Tendulkar are the famous dramatists who show the mirrorto the society by their deft artistic excellence. Vijay Tendulkar one of the most celebrated marathi dramatists, who presents the realistic problems of human society which are emerging in contemporary life. No phase of problem is intouched with his literature that is not depicted in his writings. That is why his plays become the high criticism of Indian society. He penetrates into the inner souls of his characters, especially the women in patriarchal society. In this way Tendulkar presents the complexity of human relationship in contemporary life. He has shown conflicts, violence and sex characterized in his plays.
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Satyanarayana, K. "The political and aesthetic significance of contemporary Dalit literature." Journal of Commonwealth Literature 54, no. 1 (July 21, 2017): 9–24. http://dx.doi.org/10.1177/0021989417718378.
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This article attempts to offer a critique of cultural critic D. R. Nagaraj’s theoretical approach to the analysis of contemporary Dalit literature. According to Nagaraj, contemporary Dalit literature is a literature of decultured Dalits which articulates rights and entitlements in liberal polity. Rejecting claims of a separate aesthetics for Dalit literature, he locates Dalit literary contributions in the broad sphere of Indian culture and argues for a new aesthetics for Indian culture. His aim is to recover from the Indian tradition the civilizational contribution of Dalit writers, such as folk and oral cultural forms. This framework undermines the theoretical innovation and aesthetic significance of contemporary Dalit literature. Proposing Dalit literature as a form of contemporary politics in the sphere of modern Indian literary culture, Marathi Dalit critic and writer Baburao Bagul presents Dalit literature as a modern, written, and Ambedkarite tradition that reconfigured modernity, invented new modes of writing, and imagined Dalit as a generic identity, lived experience, and perspective in modern Indian literary history. Dalit literature is human and democratic, Bagul argues, as it draws on the humanist legacy of Buddha, Christ, Phule, Ambedkar, and also the Western Enlightenment. A reading of some Dalit texts, following the discussion of Bagul, illustrates the limitations of Nagaraj’s approach.
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Ghosh, Subho. "Modern Indian Literature in Translation: Bama’s Karukku and Sangati." International Journal of English Literature and Social Sciences 8, no. 6 (2023): 182–87. http://dx.doi.org/10.22161/ijels.86.27.
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As a discipline, Translation studies is comparatively new and is still in the process of mapping its territory because the mode of transmitting cultural elements through literary translation is a complicated task encompassing a compendium of experiences: including history, social structure, religion, traditional customs and everyday usage. The translation is indispensable to enquire about the tenor of one language into another without doling the central felt sentiments. It has been discerned that translation has ever been elementary to Indian English literature. Manifesting translation sagacity in India is even a relatively new and fascinating respite. Inasmuch the vernacular scrawls have been translated into English, it’s getting more facile for the readers to understand the viewpoint of the scribers. It is the strength of this vernacular pen that makes writings so dynamic in Indian languages. In the Indian context translation to English tremendously works also as an accord as it brings the voices of protest and those of the subaltern as well, to the availed and the powerful challenging them in their space. This research will especially focus on Marathi subaltern writings which are translated into English and their influence on the readers, especially the literature created by Dalits, one of the most bleeding and exploited communities in India.
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Ghosh, Subho, and Namrata Chakrabortty. "Modern Indian Literature in Translation: Bama’s Karukku and Sangati." International Journal of English Literature and Social Sciences 8, no. 6 (2023): 182–87. http://dx.doi.org/10.22161/ijels.86.28.
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As a discipline, Translation studies is comparatively new and is still in the process of mapping its territory because the mode of transmitting cultural elements through literary translation is a complicated task encompassing a compendium of experiences: including history, social structure, religion, traditional customs and everyday usage. The translation is indispensable to enquire about the tenor of one language into another without doling the central felt sentiments. It has been discerned that translation has ever been elementary to Indian English literature. Manifesting translation sagacity in India is even a relatively new and fascinating respite. Inasmuch the vernacular scrawls have been translated into English, it’s getting more facile for the readers to understand the viewpoint of the scribers. It is the strength of this vernacular pen that makes writings so dynamic in Indian languages. In the Indian context translation to English tremendously works also as an accord as it brings the voices of protest and those of the subaltern as well, to the availed and the powerful challenging them in their space. This research will especially focus on Marathi subaltern writings which are translated into English and their influence on the readers, especially the literature created by Dalits, one of the most bleeding and exploited communities in India.
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Et. al., Pooja P. Walke. "A Survey on “Machine translation Approaches for Indian Languages”." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 10, 2021): 4792–94. http://dx.doi.org/10.17762/turcomat.v12i3.1941.
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Translation has always helped India to knit Indians together with respect to its rich culture and literature. Ideas and concepts like ‘Indian ancient literature’,’Indian rich culture’,’Indian philosophy’ and ‘Indian knowledgeable systems’ would have been impossible in the absence of translations with their natural integrationist mission.Machine Translation assist to translate Information presented in one language to other language. Information can be present in form of text, speech and image translating this information helps for sharing of information and ultimately information gain.Translation process is an extremely complex & challenging process. It requires an in-depth knowledge about grammar of both the languages i.e. Source language and Target language to frame the rules for target language generation. Marathi is a regional Indian language and consists of a lot of literature that could be useful if projected in the universal English language. As manual translation is a tedious task, we propose a literature survey about machine translation systems that translates Indian Languages into English Language using various Machine translation approaches like RBMT, SMT, NMT, Hybrid translation
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Ms. Somojyoti Banerjee. "Locating and Interrogating the Savarna Trace in Selected Marathi Dalit Short Stories." Creative Launcher 7, no. 2 (April 30, 2022): 50–55. http://dx.doi.org/10.53032/tcl.2022.7.2.06.
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In the present time modern urban India denies the existence of caste prejudices and caste-based discriminations. Educated urban people talk of “caste” as concept which is centuries old and quite outdated. But how far it is true is a matter of question. Since even today when it comes to marriage, educated families look for boys or girls from the same caste, caste consciousness always remain at the back of the mind of an educated youth while forming the friend circle, and caste discrimination becomes more prominent when the so called educated modern urban families do not allow their domestic help to use the same plates. Down the ages it has been observed that the Savarnas or the so-called upper caste people have always occupied the central position in the society and continuously shaped and dictated the fate of the Dalits leaving them no choice to construct their lives according to their own will and wish. Literature, however, has always been the mimetic platform which has inspired the common people to rethink, reevaluate and bring about reformative and revolutionary changes. The present paper attempts to hear those unheard voices of the Dalits who have long been oppressed by the upper caste people in this casteist Indian society. The present paper analyses two short stories written by two prolific Dalit writers namely Baburao Bagul and Sharankumar Limbale. Through a close reading of Bagul’s “When I Hid My Caste” and Limbale’s “The Dalit Brahmin”, the present paper aims to identify and comprehend how instrumental and phenomenal is the trace of the upper caste in the lives of the Dalits and how this hegemonic savarna social system has caused the unbuilding of the identity which the Dalits have so ambitiously built equal to that of the Savarnas.
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Kumbhojkar, Shraddha. "Royals in Maharashtrian Writings: A Polyphony of Narratives." Victorian Literature and Culture 52, no. 1 (2024): 212–25. http://dx.doi.org/10.1017/s1060150323000748.
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This article examines a range of texts produced by authors from different caste-class backgrounds in the Bombay Presidency in Western India between the 1850s and the 1920s. They were composed for commemorating special occasions such as the diamond jubilee of Queen Victoria's accession to the throne (1897) or the visits to India of the Prince of Wales (1876, 1922) and King George V (1911). These texts offer an opportunity for us to understand the various points of view about the British royalty as manifested in the world of Marathi speakers ranging from the harshly critical to the unabashedly loyalist, with many shades in between. The yardstick of modern nationalism has a fixed and negative image of what royalism represented for the colonial subjects. This article seeks to redress the balance.
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Bajaj, Nikita. "Suppression to Assertion: A Critical Study of the Selected Poems of Namdeo Dhasal and N.D. Rajkumar." SMART MOVES JOURNAL IJELLH 7, no. 11 (November 28, 2019): 21. http://dx.doi.org/10.24113/ijellh.v7i11.10128.
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This research paper deals with Dalit poetry in reference to the two collections of poems, namely, A Current of Blood by Namdeo Dhasal and Give Us This Day a Feast of Flesh by N.D. Rajkumar. The selected poems from these collections are critically analysed with the objective of seeking for the picture of Dalits’ life as created by the poets in their poems as well as analysing the poems as the critique of the caste hierarchy. Dhasal who is one of the significant poets of Marathi Literature and Rajkumar who has contributed immensely to Tamil literature spew out their anger and vehemence to castigate the upper-classes of the Indian society which have always acted as the oppressors of the Dalit caste. The poems of these two poets become the voice of the caste which had been silenced for long and thus their poetry has led to assertion of Dalit identity in the mainstream society.
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Kadam, Dipali M. "Diasporic consciousness in contemporary Indian women’s fiction in English: at a glance." RUDN Journal of Studies in Literature and Journalism 27, no. 3 (October 12, 2022): 532–40. http://dx.doi.org/10.22363/2312-9220-2022-27-3-532-540.
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Diasporic literature is a pivotal term in literature that includes the literary works of the authors who are the outsiders for their native country but their work is deeply rooted in homeland by reflecting native culture, background, displacement and so on. Indian women’s literary work is at the forefront of diasporic literature. The advent of Indian women novelists on the literary horizon is an important development in the Indian English literature. These women writers have also contributed to other genres, such as drama, poetry and short stories, not only in English but also in regional languages like Hindi, Marathi, Bengali, Punjabi, Tamil, Kannada and so on. Some modern women writers flourish their writing in the form of fables as a literary genre in an impressive way to focus on the specific themes. In last two decades, Indian women’s writing in English is blossomed, both published in India and abroad. The present paper is the review of diasporic consciousness in select works of contemporary Indian women novelists. It focuses on the attempt to highlight the quest for identity of those women who played a crucial role in defining themselves through their literary work in diasporic background.
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Keerthana, K. "An overview of Pethavan (The Begetter) as a Dalit Literature." Shanlax International Journal of Arts, Science and Humanities 10, S1 (September 14, 2022): 202–4. http://dx.doi.org/10.34293/sijash.v10is1.5780.
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Dalit Literature is a body of texts produced by writers whose caste background used to be referred to as “Untouchable” or “Scheduled Caste” and whose writings engages with caste, caste discrimination and their life from a Dalit point of view. This literature is specifically written to present the typical social, cultural and historical aspects of the Dalit communities. Dalit Literature emerged in the 1960s in Marathi language and it soon appeared in Bangla, Hindi, Kannada, Punjabi, Sindhi and Tamil languages through narratives such as poem, short stories and autobiographies which stood out due to their stark portrayal of reality and the Dalit political scene.The word “Dalit” mean “ground”, “suppressed”, “crushed” or “broken to pieces”.The term Dalit is used as an adjective or noun to describe the people or communities that have remained down- trodden or at the margins of society throughout India’s long Social and History. The famous 19th century social reformer and the protagonist of thee4 interests of Dalits in Maharashtra, Jyotiba Phule first used this term in the context of the exploitation of the people who were conventionally called “Shudra” and “Outcaste”. The term “Dalit” is not an indicative term but it refers to such people and communities that are historically and structurally suppressed and excluded from the mainstream of society. “Dalit” is not a caste but a socio-economic category of discriminated people belonging to many castes and social groups speaking many languages. Dr. Babasaheb Ambedkar used the term to give a new respectful and empowering identity to the so called “untouchable” castes in preference to the term “Harijan” (Children of God), which was found to be a patronizing word.
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Constable, Philip. "Early Dalit Literature and Culture in Late Nineteenth- and Early Twentieth-Century Western India." Modern Asian Studies 31, no. 2 (May 1997): 317–38. http://dx.doi.org/10.1017/s0026749x00014323.
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The formation of the Dalit Panthers and the flourishing of Dalit literature in the 1970s saw the advent of a new connotation for the Marathi word ‘Dalit’. Chosen by the Mahar community leaders themselves, the title ‘Dalit’ was used by them to replace the titles of untouchable, Backward or Depressed Classes and Harijans, which had been coined by those outside the Dalit communities to describe the Mahar and Chambhar jatis. ‘Dalit’ identified those whose culture had been deliberately ‘broken’, ‘crushed to pieces’ or ‘ground down’ by the varna Hindu culture above them. As such, it contained an explicit repudiation of all the Hindu cultural norms of untouchability, varna structure and karma doctrine which varna Hindu society had imposed. The adoption of this new title was an affirmation of the Dalit community's struggle for cultural independence and separate identity. Yet this struggle for an independent cultural identity was not merely a cultural struggle of the 1970s, but one which stretched back almost a century to what, retrospectively, must be seen as the inception of Dalit literature and culture in the activities of the Anarya Dosh Pariharak Mandal and the first Dalit writings of Gopal Baba Valangkar in 1888. This article aims to recover this much-neglected early history of the Dalit communities of western India at the turn of the twentieth century. In particular, it examines how these early Dalit communities came to articulate an emergent Dalit cultural identity through the construction of a syncretic form of bhakti Hindu culture.
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Vyas, Aparna. "A Cultural Psychological Reading of Dalit Literature: A Case Study of Joothan By Om Prakash Valmiki." CASTE / A Global Journal on Social Exclusion 1, no. 2 (October 31, 2020): 157–68. http://dx.doi.org/10.26812/caste.v1i2.188.
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Dalit literature has been a major cultural artefact in the struggles against caste-based oppression and discrimination. It negotiates a collective identity for Dalits as well as introduces the variability in the negotiations for the same. The present paper focuses on the nuances of one such negotiation- the making of a Hindi Dalit writer. At the theoretical backdrop of cultural psychology, utilizing the conceptual machinery of Zittoun, the paper analyzes the autobiographical narrative of Om Prakash Valmiki. It identifies the ruptures and the transitional processes in Valmiki’s life. These processes of transitions include identity redefinition, knowledge and skills; and meaning making. These processes were facilitated by varied resources like social, cognitive and symbolic. The relocation to the city led to the change in his frame of activity. Afterwards, at each stage of his life, his social circle got broadened, his cognitive skills got enhanced and symbolic resources were used at progressively higher level of reflexivity. The major social resources were found to be the people with whom he came in contact after relocating to the city. The cognitive resources were found to be Hindi mainstream literature, Marathi Dalit literature and theatrical devices. The symbolic resources were the works of Phule, Ambedkar and Marx. Accessibility and utilization of all these resources eased the reconfiguration of the semiotic prism reifying his identity as a Hindi Dalit writer, thereby, enabling him transform the caste-based experiences on the plane of fiction challenging the power hierarchy embedded in social reality.
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Arora, Priyanka. "A Critical Analysis of Sharankumar Limbale’s Hindu: A Novel (2010)." SMART MOVES JOURNAL IJELLH 8, no. 4 (April 28, 2020): 74. http://dx.doi.org/10.24113/ijellh.v8i4.10524.
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A Critical Analysis of Sharankumar Limbale’s Hindu: A Novel (2010) This paper critically analysis Sharankumar Limbale’s Hindu: A Novel (2010). It is set in a small casteist village of Achalpur in Maharashtra and is translated from Marathi (2003) by Arun Prabha Mukherjee in 2010. Dalit literature has undergone a transformation in the twenty-first century and Sharankumar Limbale is an active participant in it. The paper, thus, traces this very trajectory along with providing a detailed analysis of the plethora of techniques Limbale employs to present a world of Dalits, which is not binary world but one where characters are grey and humane; where the path Dr. B. R. Ambedkar left for them to follow is not liberating enough; where the struggle against casteism is as much internal as it is external; where the women and the lower class are doubly oppressed; and where the Dalit movement’s trajectory is in question. This paper then addresses these themes and tries to comprehend what Limbale tries to project through his work.
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Queen, Christopher. "Reading Dalit Autobiographies in English: A Top Ten List." CASTE / A Global Journal on Social Exclusion 2, no. 2 (December 18, 2021): 281–94. http://dx.doi.org/10.26812/caste.v2i2.338.
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Dalit autobiography has joined protest poetry as a leading genre of Dalit Literature since the nineteen seventies. Finding their inspiration in the social and political activism of B. R. Ambedkar (1891-1956), leader of the India’s anti-caste movement and a founding father of the Republic, low caste men and women have documented their struggles and victories in the face of ongoing violence and deprivation. Surveying ten life narratives translated into English from Marathi, Hindi, and Kannada, the essay treats works by Ambedkar, Daya Pawar, Sharankumar Limbale, Baby Kamble, Laxman Gaikwad, Siddhalingaiah, Omprakash Valmiki, Urmila Pawar, Vasant Moon and Namdeo Nimgade. Tracing the origins of Dalit autobiography in the writings of Siddharth College and Milind College students in the 1950s, protest writers in the 1960s, and the Dalit Panthers and their followers in the 1970s, the survey identifies recurring themes of social exclusion, poverty, patriarchy, survival and assertion in the realms of politics, employment, education, and religion. These intimate testimonials share a radical vision of social transformation across caste, class, gender, linguistic and geographic boundaries and provide a needed corrective to mainstream portraits of modern Indian social history.
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Эралиева, Ы. "ИНДИЙСКАЯ ЛИТЕРАТУРА В РУССКИХ И КЫРГЫЗСКИХ ТРАНСФОРМАЦИЯХ." Vestnik Bishkek Humanities University, no. 50 (January 15, 2020): 88–91. http://dx.doi.org/10.35254/bhu.2019.50.52.
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Аннотация: В данной статье прослеживается эволюция переводов индийской литературы на русский язык, осуществленные в ХХ веке с санскрита, с урду, с хинди, с гуджарати, с ория, с маратхи, с бенгальского, а также с английских переводов. На кыргызский язык произведения индийской литературы были переведены с русских трансформаций во второй половине ХХ века. В статье анализируется эквивалентность оригиналов и переложений на русский и кыргызский языки, дана оценка значимости и художественной ценности переложений. Также оценивается интеллектуальный труд русских и кыргызских переводчиков, открывших для современных читателей богатый мир индийского художественного слова. Ключевые слова: перевод, литература, индийский рассказ, труд, значимость, переводчик, автор, поэзия, популярность, традиция, герой, культура, достояние. Аннотация: Бул макалада ХХ кылымда санскриттен, урду, хинди, гуджарати, ория, маратхи, бенгал жана англис тилдеринен индия адабиятынын орус тилине котормолорунун эволюциясына байкоо салынат. Индия адабиятынын чыгармалары кыргыз тилине ХХ кылымдын экинчи жарымында орус котормолорунан которулган. Макалада оригинал менен орус, кыргыз тилдерине котормолорунун экви- валенттүүлүгү талданат, котормолордун адабий баалуулуктарына баа берилет.Ошондой эле индия көркөм сөзүнүн бай дүйнөсүн азыркы окурмандарга ачып берген орус жана кыргыз котормочуларынын интеллектуалдык эмгегине баа берилет. Түйүндүү сөздөр: котормо, адабият, индия ангемеси, эмгек, маанилуулук, котормочу, автор, поэзия, популярдуулук, салт, каарман, маданият, баалуулук. Annotation: This article traces the evolution of translations of Indian literature into Russian, carried out in the twentieth century from Sanskrit, from Urdu, from Hindi, from Gujarati, from Oriya, from Marathi, from Bengali, as well as from English translations. The works of Indian literature were translated into Kyrgyz from Russian transformations in the second half of the 20th century. The article analyzes the equivalence of originals and transcriptions into Russian and Kyrgyz languages, assesses the significance and artistic value of transcriptions. The intellectual work of Russian and Kyrgyz translators, who have opened up the rich world of Indian art words to modern readers, is also evaluated. Keywords: translation, literature, Indian story, work, significance, translator, author, poetry, popularity, tradition, hero, culture, wealth.
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Muñoz Valdivieso, Sofía. ""Mine ear is much enamour'd of thy note": Shakespeare’s Intercultural Dream in the Indian Subcontinent." Sederi, no. 19 (2009): 101–21. http://dx.doi.org/10.34136/sederi.2009.5.
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Tim Supple’s 2006 production of A Midsummer Night’s Dream has been hailed by some critics as the successor of Peter Brook’s revolutionary 1970 version, a vision that changed perceptions of the play and became a classic in the history of its performance. Supple’s Midsummer uses about half of Shakespeare’s English text, with the rest translated into Hindi, Bengali, Marathi, Malayalam, Tamil, Sanskrit and Sinhala. It maintains the plot and characters intact, although it includes elements of local theatrical traditions in music, dance, martial arts and acrobatics. The production defies attempts at classification, since it presents features of “foreign” Shakespeare plays yet it braids the Indian-language dialogues into Shakespeare’s original English and extends the alienation effect of a foreign language production to audiences throughout the world. The international success of this production since it premiered in Britain as part of the 2006-07 Royal Shakespeare Company’s Complete Works Festival at Stratford is meaningful beyond considerations of aesthetic and theatrical value. The present paper discusses Tim Supple’s A Midsummer Night’s Dream within the contexts of foreign Shakespearean performance and intercultural theatre, and it analyses the contribution of the production to current debates about the importance of Shakespeare as international cultural capital.
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Dolvi, Dr Jayasree. "The Ideas that India's Great Nationalist and Patriot, Veer Savarkar, Had." Journal of Language and Linguistics in Society, no. 11 (September 24, 2021): 39–46. http://dx.doi.org/10.55529/jlls.11.39.46.
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Vinayak Damodar Savarkar was a notable writer who made progress in the fields of verse, fiction, and brief tale composing. He was likewise a brief tale essayist.. He was also a short story writer.. He was known for his work in all three of these genres. He was an Indian politician who advocated for democratic and secular states, in addition to his other roles as a religious reformer, a social worker, and a liberation warrior for his country. In addition to being a historian, he worked toward improving the quality of the language. In addition to this, he was the first journalist writing in the Marathi language to contribute to newsletters published in countries other than his own. In spite of the fact that he was active in politics, he wrote works of literature, which propelled him from the position of revolutionary patriot to the position of founding father of the Hindu Rashtra or Hindutva ideology. Savarkar did not commit his idea to paper in the form of a book; rather, his writing expresses both his philosophy of life and his straightforward love of intellectual pursuits. [Citation needed] The important ideas that veer Svarkar, a well-known Indian nationalist and patriot, held will be analyzed in this paper so that we can have a better understanding of his perspective. The study combined descriptive and analytical approaches in order to arrive at a result through the application of a qualitative research technique.
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DOLVI, Dr JAYASREE. "The Ideas That India's Great Nationalist And Patriot, Veer Svarkar, Had." Journal of Psychology and Political Science, no. 22 (March 30, 2022): 34–41. http://dx.doi.org/10.55529/jpps.22.34.41.
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Vinayak Damodar Savarkar was a notable writer who made progress in the fields of verse, fiction, and brief tale composing. He was likewise a brief tale essayist.. He was also a short story writer.. He was known for his work in all three of these genres. He was an Indian politician who advocated for democratic and secular states, in addition to his other roles as a religious reformer, a social worker, and a liberation warrior for his country. In addition to being a historian, he worked toward improving the quality of the language. In addition to this, he was the first journalist writing in the Marathi language to contribute to newsletters published in countries other than his own. In spite of the fact that he was active in politics, he wrote works of literature, which propelled him from the position of revolutionary patriot to the position of founding father of the Hindu Rashtra or Hindutva ideology. Savarkar did not commit his idea to paper in the form of a book; rather, his writing expresses both his philosophy of life and his straightforward love of intellectual pursuits. [Citation needed] The important ideas that veer Svarkar, a wellknown Indian nationalist and patriot, held will be analyzed in this paper so that we can have a better understanding of his perspective. The study combined descriptive and analytical approaches in order to arrive at a result through the application of a qualitative research technique.
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Dr Ravindra D. Hajare. "Exploring New Aesthetics of Tribal Poetry with Reference to Korku, Pawari and Banjara Dialects." Creative Saplings 1, no. 8 (November 25, 2022): 22–43. http://dx.doi.org/10.56062/gtrs.2022.1.8.171.
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Gond, Korku, Bhill, Pardhan, Madia, Pawar, Santhali are some tribal communities settled in the hills and forest of India. Many of them are found spread in Maharshtra. The area called Gondwan has the largest number of Gond and Pardhan communities, and once they had their territory there. Similarly, the Korku tribe is settled in the Melghat area of Vidarbha and Pawari in the western region of the Sahyadri. During the course of time, they lost their script, but they were able to preserve their dialects and culture, which is rich and erotic. They sing several folk songs at the festivities and cultural gatherings. Now, due to the spread of education and facilities, many talented poets and writers from the communities have come forward and produced a lot of literature, particularly poetry. They used Marathi script for their poetic expressions. The poets like Ramgopal Bhilavekar in Korku dialect, Santosh Pawara in Pawari dialect and Dr. Veera Rathod in Banjara dialect are some of the important names whose poems in their respective dialects have been taken for the study.
This research article is an attempt to bring fore the tribal consciousness expressed by them and a serious and novel attempt to explore their aesthetics with some examples by translating them into English. Hopefully, it will provide an international platform for these tribal senses and sensibilities and bring before the developed world community the richness of rebellious thoughts and a beautiful cadence of content essential in their short but simple compositions.
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Waha, Kristen Bergman. "SYNTHESIZING HINDU AND CHRISTIAN ETHICS IN A. MADHAVIAH'S INDIAN ENGLISH NOVELCLARINDA(1915)." Victorian Literature and Culture 46, no. 1 (March 2018): 237–55. http://dx.doi.org/10.1017/s1060150317000419.
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The novels of Indian writerA. Madhaviah (1872–1925) are deeply ambivalent toward British Protestant missions in the Madras Presidency. The son of a Brahmin family from the Tirunelveli District in what is now the state of Tamil Nadu, Madhaviah had the opportunity to form close intellectual relationships with British missionaries and Indian Christian converts while studying for his B.A. at the Madras Christian College, completing his degree in 1892. Although he remained a Hindu throughout his life, Madhaviah's first English novel,Thillai Govindan(1903), praises some missionaries for their moral characters, naming in particular the Madras Christian College's principal, William Miller (1838–1923); however, the same novel also criticizes other unnamed Madras missionaries for extravagant lifestyles that squandered the money of unsuspecting supporters in Britain (64). Madhaviah's deep commitment to late-nineteenth and early twentieth-century Indian women's reform movements, including widow remarriage, the abolition of child marriage, and women's education, meant that he often agreed with British missionaries championing similar reforms in Indian society. However, his early novels also criticize the proselytizing activities of missionaries, particularly in educational settings. In his Tamil novelPadmavati Carittiram(1898, 1899) and English novelSatyananda(1909), Madhaviah exposes missionary attempts to take advantage of a young pupil's inexperience in an educational setting or to exploit a quarrel between pupil and family members to secure a conversion. Yet in contrast, Madhaviah's final English novel,Clarinda: A Historical Novel(1915), offers perhaps the most positive depiction of an Indian Christian conversion in his fiction. A historical novel that reimagines the life of a renowned eighteenth-century Marathi Brahmin woman convert living in Thanjavur, Madhaviah'sClarindaoffers Christian conversion as a liberating decision for the young Clarinda. Her conversion allows her as a widow to escape the patriarchal control of her abusive husband's family and to contribute to her community as a philanthropist and an early social reformer. While Madhaviah remained critical of certain conversion tactics, which could transgress ethical boundaries, Madhaviah also acknowledged that missionary goals for women's improved lot within society often intersected with his own convictions.
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Mondal, Sahin Reja. "Towards the Signifying Buffalo: A Deconstructive Study of Casteism through the Dalit Lens in Bhimayana: Experiences of Untouchability." Praxis International Journal of Social Science and Literature 6, no. 8 (August 25, 2023): 115–21. http://dx.doi.org/10.51879/pijssl/060813.
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From ancient times, Varna System (Caste System) is a pernicious feature of the Indian society in which a group of economically, socially and culturally low-graded people have been oppressed, suppressed and exploited in the Brahminical society. Casteism is an internalised hegemonic power structure that determines the sense of belonging, recognition and identity of the underprivileged and marginalised community of people in the caste-based identity politics of Indian society. It makes them feel that they are metaphorically imagined to be the signifying buffalo in the signification of the cow worshipping Brahminical society because the brahmins favourably worship the cow than the buffalo despite belonging likely to the same group of community. The term, “Dalit literature” was first introduced at the “Dalit Literature Conference” in Bombay of Maharashtra in 1958 and later on, a group of Marathi writers institutionalized themselves as the “Dalit Panthers” in 1972 to combat the caste system in their writings. Since then, Dalit literature aesthetically has emerged to shape the collective voice of the socially exploited people who desire to set the platform of Dalit revolution to register a strong protest against the stereotyped frames of caste, race and class to foreground Dalit values, rights and liberty. Besides that, it raises questions about the status and situation of the Dalits who struggle for freedom and recognition to attain society's social, cultural, political and national identity. It stimulates the revolutionary spirit of the Dalit’s “collective consciousness” in the power structure of the Brahminical society. However, Bhimayana: Experiences of Untouchability (2011) is a frame narrative that graphically interweaves and incorporates Ambedkar's experiences of untouchability, caste discrimination and resistance with the critical observation of a Dalit woman and a Hindu Brahmin about caste discrimination and violence in the contemporary discourse of the Indian society. This research paper aims to examine the deconstructive approach to the logocentric mythology of casteism to poignantly interpret its hollowness and meaninglessness on account of the caste discrimination, violence, oppression and resistance in the graphic novel, Bhimayana. It also attempts to introduce the identity politics of the Dalits to make resistance to caste stratification, inequality, dehumanization and violence, and to enlighten the social codification of the signifying buffalos, the Dalits in the signification of the cows, the brahmins of the Hindu community at the crossroad of the Hindutva ideology.
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Suardi, Didi. "Al-Maraghi Description Methodology." Medina-Te : Jurnal Studi Islam 17, no. 1 (April 1, 2022): 30–38. http://dx.doi.org/10.19109/medinate.v17i1.7959.
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This paper examines the Tafsir al-Maraghi by Shaykh Ahmad Mustafa al-Maraghi. The results of this study conclude that the methodology of Tafsir al-Marâghi has its own characteristics, in terms of systematic writing, al-Maraghi writes down the verses of the Qur'an first at the beginning of the discussion; next he explains each vocabulary; explain the meaning of the verse globally; explain the reasons for the revelation of the verse, setting aside terms that are difficult to understand; avoiding irrational stories; selective in including the isrā'iliyat story; and adapt to the situation, conditions and muhkatab. As for the method used in al-Maraghi's interpretation, namely using the ijmali and tahlili methods, while the style used is adabi Ijtima'i which is oriented to life literature. This study uses library research by using literatures related to the Al-Maraghi Tafsir Methodology. There are two sources of data in this study, namely primary data and secondary data. This type of research is descriptive-inductive, which tries to explain clearly and systematically about the Al-Maraghi Tafsir Methodology taken and compiled from several authoritative sources. After the data has been collected, it is then reduced and described again, so that it is more clear and systematic, so that it can answer the research being studied
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Silva, Ana Paula Monteiro da, Luana Afonso Costa, and Roberto Wagner Lopes Goes. "EROSÃO DENTÁRIA EM ATLETAS MARATONISTAS: revisão de literatura." Scientia Generalis 4, no. 2 (October 26, 2023): 300–315. http://dx.doi.org/10.22289/sg.v4n2a25.
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The aim of this study is to bring a discussion about dental erosion in marathon athletes. To be able to explore the prevalence of dental erosion and its characteristics. In addition, analyzing the athletes diet and their routine in dealing with erosion, suggesting actions adopted by dentists in the practice of neutralizing dental erosion and providing guidance to patients who are marathon athletes. The methodology that was used in this study was a narrative literature review. It is evident that athletes are often considered to be highly healthy beings, however, when their oral health is analyzed it is considered to be downfalling. For athletes to perform perfectly well in their activities, in addition to their physical health, there needs to be routine monitoring with a multidisciplinary team, which should include a dentist specialized in Sports Dentistry. This way, complications and dental pain will not interfere with their running performance. When starting a race, it is essential to stay hydrated, and sports drinks are capable of replacing salts and body fluids that were eliminated through sweat, in addition to promoting muscular energy. Dental erosion is diagnosed when the surface of the tooth suffers frequent and prolonged exposure to acidic elements such as citrus fruits, reflux, coffee, soft drinks and sports drinks. Isotonic drinks have an average hydrogen potential (pH) of 2, becoming highly erosive to the tooth enamel. It has yet not been found in research a way to replace the isotonic drink with another, less acetic sports drink. It is necessary for the dentist to have an understanding about the pathology to be able to act with preventive measures, treatment methods and a diagnosis. Patients who are athletes must be aware and willing to be a good collaborator so that together with the dental professional they can complete the treatment with success.
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R, Bhuvaneswari, Cynthiya Rose J S, and Maria Baptist S. "Editorial: Indian Literature: Past, Present and Future." Studies in Media and Communication 11, no. 2 (February 22, 2023): 1. http://dx.doi.org/10.11114/smc.v11i2.5932.
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IntroductionIndian Literature with its multiplicity of languages and the plurality of cultures dates back to 3000 years ago, comprising Vedas, Upanishads, Puranas and Epics like Ramayana and Mahabharata. India has a strong literary tradition in various Indian regional languages like Sanskrit, Prakrit, Pali, Hindi, Marathi, Bengali, Oriya, Tamil, Kannada, Telugu, Malayalam and so on. Indian writers share oral tradition, indigenous experiences and reflect on the history, culture and society in regional languages as well as in English. The first Indian novel in English is Bankim Chandra Chatterjee’s Rajmohan’s Wife (1864). Indian Writing in English can be viewed in three phases - Imitative, First and Second poets’ phases. The 20th century marks the matrix of indigenous novels. The novels such as Mulk Raj Anand’s Untouchable (1935), Anita Nair’s Ladies Coupé (2001), and Khuswant Singh’s Memories of Madness: Stories of 1947 (2002) depict social issues, vices and crises (discrimination, injustice, violence against women) in India. Indian writers, and their contribution to world literature, are popular in India and abroad.Researchers are keen on analysing the works of Indian writers from historical, cultural, social perspectives and on literary theories (Post-Colonialism, Postmodernity, Cultural Studies). The enormity of the cultural diversity in India is reflected in Indian novels, plays, dramas, short stories and poems. This collection of articles attempts to capture the diversity of the Indian land/culture/landscape. It focuses on the history of India, partition, women’s voices, culture and society, and science and technology in Indian narratives, documentaries and movies.Special Issue: An Overview“Whatever has happened, has happened for goodWhatever is happening, is also for goodWhatever will happen, shall also be good.”- The Bhagavad-Gita.In the Mahabharata’s Kurukshetra battlefield, Lord Krishna counsels Arjuna on how everything that happens, regardless of whether it is good or bad, happens for a reason.Indian Literature: Past, Present and Future portrays the glorious/not-so-glorious times in history, the ever-changing crisis/peace of contemporary and hope for an unpredictable future through India’s literary and visual narratives. It focuses on comparison across cultures, technological advancements and diverse perspectives or approaches through the work of art produced in/on India. It projects India’s flora, fauna, historical monuments and rich cultural heritage. It illustrates how certain beliefs and practices come into existence – origin, evolution and present structure from a historical perspective. Indian Literature: Past, Present and Future gives a moment to recall, rectify and raise to make a promising future. This collection attempts to interpret various literary and visual narratives which are relevant at present.The Epics Reinterpreted: Highlighting Feminist Issues While Sustaining Deep Motif, examines the Women characters in the Epics – Ramayana and Mahabharata. It links the present setting to the violence against women described in the Epics Carl Jung’s archetypes are highlighted in a few chosen characters (Sita, Amba, Draupati). On one note, it emphasises the need for women to rise and fight for their rights.Fictive Testimony and Genre Tension: A Study of ‘Functionality’ of Genre in Manto’s Toba Tek Singh, analyses the story as a testimony and Manto as a witness. It discusses the ‘Testimony and Fictive Testimony’ in Literature. It explains how the works are segregated into a particular genre. The authors conclude that the testimony is to be used to understand or identify with the terror.Tangible Heritage and Intangible Memory: (Coping) Precarity in the select Partition writings by Muslim Women, explores the predicament of women during the Partition of India through Mumtaz Shah Nawaz’s The Heart Divided (1990) and Attia Hosain’s Sunlight on a Broken Column (2009). It addresses ‘Feminist Geography’ to escape precarity. It depicts a woman who is cut off from her own ethnic or religious group and tries to conjure up her memories as a means of coping with loneliness and insecurity.Nation Building Media Narratives and its Anti-Ecological Roots: An Eco-Aesthetic Analysis of Khushwant Singh’s Train to Pakistan, analyses the post-Partition trauma in the fictional village, Mano Majra. It illustrates the cultural and spiritual bond between Mano Majrans — the inhabitants of Mano Majra — and nature (the land and river). It demonstrates how the media constructs broad myths about culture, religion, and nation. According to the authors, Mano Majrans place a high value on the environment, whilst the other boundaries are more concerned with nationalism and religion.Pain and Hopelessness among Indian Farmers: An Analysis of Deepa Bhatia’s Nero’s Guests documents the farmers’ suicides in India as a result of debt and decreased crop yield. The travels of Sainath and his encounters with the relatives of missing farmers have been chronicled in the documentary Nero’s Guests. It uses the Three Step Theory developed by David Klonsky and Alexis May and discusses suicide as a significant social issue. The authors conclude that farmers are the foundation of the Indian economy and that without them, India’s economy would collapse. It is therefore everyone’s responsibility—the people and the government—to give farmers hope so that they can overcome suicidal thoughts.The link between animals and children in various cultures is discussed in The New Sociology of Childhood: Animal Representations in Leslie Marmon Silko’s Garden in the Dunes, Amazon’s Oh My Dog, and Netflix’s Mughizh: A Cross-Cultural Analysis. It examines the chosen works from the perspectives of cross-cultural psychology and the New Sociology of Childhood. It emphasises kids as self-sufficient, engaged, and future members of society. It emphasises universal traits that apply to all people, regardless of culture. It acknowledges anthropomorphized cartoons create a bond between kids and animals.Life in Hiding: Censorship Challenges faced by Salman Rushdie and Perumal Murugan, explores the issues sparked by their writings. It draws attention to the aggression and concerns that were forced on them by the particular sect of society. It explains the writers’ experiences with the fatwa, court case, exile, and trauma.Female Body as the ‘Other’: Rituals and Biotechnical Approach using Perumal Murugan’s One Part Woman and Matrubhoomi: A Nation Without Women, questions the society that limits female bodies for procreation and objectification. It talks about how men and women are regarded differently, as well as the cultural ideals that apply to women. It explains infertility, which is attributed to women, as well as people’s ignorance and refusal to seek medical help in favour of adhering to traditional customs and engaging in numerous rituals for procreation.Life and (non) Living: Technological and Human Conglomeration in Android Kunjappan Version 5.25, explores how cyborgs and people will inevitably interact in the Malayalam film Android Kunjappan Version 5.25. It demonstrates the advantages, adaptability, and drawbacks of cyborgs in daily life. It emphasises how the cyborg absorbs cultural and religious notions. The authors argue that cyborgs are an inevitable development in the world and that until the flaws are fixed, humans must approach cyborgs with caution. The Challenges of Using Machine Translation While Translating Polysemous Words, discusses the difficulty of using machine translation to translate polysemous words from French to English (Google Translate). It serves as an example of how the machine chooses the formal or often-used meaning rather than the pragmatic meaning and applies it in every situation. It demonstrates how Machine Translation is unable to understand the pragmatic meaning of Polysemous terms because it is ignorant of the cultures of the source and target languages. It implies that Machine Translation will become extremely beneficial and user-friendly if the flaws are fixed.This collection of articles progresses through the literary and visual narratives of India that range from historical events to contemporary situations. It aims to record the stories that are silenced and untold through writing, film, and other forms of art. India’s artistic output was influenced by factors such as independence, partition, the Kashmir crisis, the Northeast Insurgency, marginalisation, religious disputes, environmental awareness, technical breakthroughs, Bollywood, and the Indian film industry. India now reflects a multitude of cultures and customs as a result of these occurrences. As we examine the Indian narratives produced to date, we can draw the conclusion that India has a vast array of tales to share with the rest of the world.Guest Editorial BoardGuest Editor-in-ChiefDr. Bhuvaneswari R, Associate Professor, School of Social Sciences and Languages, Vellore Institute of Technology, Chennai. She has pursued her master’s at the University of Madras, Chennai and doctoral research at HNB Central University, Srinagar. Her research areas of interest are ELT, Children/Young Adult Literature, Canadian writings, Indian literature, and Contemporary Fiction. She is passionate about environmental humanities. She has authored and co-authored articles in National and International Journals.Guest EditorsCynthiya Rose J S, Assistant Professor (Jr.), School of Social Sciences and Languages, Vellore Institute of Technology, Chennai. Her research interests are Children’s Literature, Indian Literature and Graphic Novels.Maria Baptist S, Assistant Professor (Jr.), School of Social Sciences and Languages, Vellore Institute of Technology, Chennai. His research interests include Crime/Detective fiction and Indian Literature.MembersDr. Sufina K, School of Science and Humanities, Sathyabama Institute of Science and Technology, Chennai, IndiaDr. Narendiran S, Department of Science and Humanities, St. Joseph’s Institute of Technology, Chennai, India
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Nahar, Syamsu, Salminawati Salminawati, and Rb Mhd Marhot Khoirud Zaman. "Instilling Character Values in Early Childhood According to the Qur'an Surah Luqman Verses 12-15 (Study of Tafsir Al-Maraghi and At-Tarbawi)." JMKSP (Jurnal Manajemen, Kepemimpinan, dan Supervisi Pendidikan) 8, no. 2 (July 20, 2023): 853–65. http://dx.doi.org/10.31851/jmksp.v8i2.12500.
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This research discusses Character Values in the Qur'an Surah Luqman Verses 12-15 (Study of Tafsir Al Maraghi and At Tharbawi). This research is a literature research or literature review, namely research that examines or examines critically, knowledge, ideas, or findings contained in an academically oriented body of literature, and formulates theoretical and methodological contributions to certain topics. In this study the author used the Quran research method. In relation to the discussion in this study, the author quotes the interpretation of the Qur'anic verses through the book Tafsir Al-Maraghi which examines the cultivation of character education values in early childhood. To maximize the discussion of the tafsir study, the author strengthens the content of the thesis writing with the tahlili tafsir method. The results of the analysis show that the values of character education contained in the Qur'an Surah Luqman Verses 12-15 (Study of Tafsir Al Maraghi and At Tharbawi) there are several values, namely: Character of gratitude to Allah, Character of faith in Allah, Character of obedience and filial piety to parents, Character of doing good, character of worship, social character.
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Cracolici, Stefano. "Le donne illustri di Faustina Maratti Zappi." Giornale storico della letteratura italiana 195, no. 650 (April 2018): 179–214. http://dx.doi.org/10.1484/j.gsli.5.129750.
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Hidayah, Nurul, and Moh Jufriyadi Sholeh. "Nasionalisme dalam al-Qur‘an (Studi Tematik Terhadap Ayat-ayat Nasionalisme Perspektif Ahmad Musthafa al-Maraghi)." Al-Insyiroh: Jurnal Studi Keislaman 7, no. 1 (March 16, 2021): 148–65. http://dx.doi.org/10.35309/alinsyiroh.v7i1.4328.
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Nowadays, various ideologies that are pro and contra to nationalism have begun to grow and develop. This nationalism cannot be separated from faith and religion. This is evidenced by the explanation of several verses of the al-Qur'an explicitly discussing nationalism. This study aims to describe the general representative of nationalism according to Ahmad Musthofa al-Maraghi. In this study, using a qualitative approach with the type of literature review, namely by using a thematic method that is descriptive analysis. In collecting data, this research will rely entirely on the interpretation of al-Maraghi by Ahmad Musthofa Al-Maraghi, as the primary source of books, research journals as secondary sources, which are relevant to this research. The results of this study indicate that the general representation of nationalism according to Ahmad musthafa al-Maraghi in (QS. Al-Anbiya; 92), (QS. Al-A'raf: 160), (QS. Al-Baqarah: 144) is a constructive nationalism. spirit of nationalism by upholding all kinds of regulations for the sake of advancing the nation. There are at least three equal principles so that nationalism does not conflict with the Koran and Islamic syaria. Namely nationalism in the form of unity, the grouping of humans based on descent by maintaining their integrity, as well as love for the homeland
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Azmi, Ahmad Sanusi, Mohd Yusuf Ismail, Zulhilmi Mohamed Nor, Amiruddin Mohd Sobali, and Amran Abdul Halim. "Qur’ānic References in Sīra Literature: A Prolegomenon to The Orientalist Studies." Maʿālim al-Qurʾān wa al-Sunnah 12, no. 13 (June 1, 2017): 70–78. http://dx.doi.org/10.33102/jmqs.v12i13.8.
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The work of interpretation on the Malay Archipelago, especially in the Malay Land in the early 20th century was greatly influenced by the reformation of Islam in Middle East, triggered by Syaykh Muhammad Abduh (1849-1905). The works of the reformists have insired many Islah scholars, especially in the study of interpretations. This article discusses how far the methodology and thinking of a local interpretation scholar, Syaykh Mustafa Abdul Rahman Mahmud (1918-1968) have contributed to the interpretation of Tafsir al-Quran al-Hakim, focusing on the first volume. Therefore, this research has found that Syaykh Mustafa Abdul Rahman Mahmud methodology and thinking culture in the first volume of the Tafsir al-Quran al-Hakim was influenced by the innovation flow, adopting the Tafsir al-Manar and Tafsir al-Maraghi as reference and guide.
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Weinberg (book author), M. Grazia Sumeli, and Anne Urbancic (review author). "Invito alla lettura di Dacia Maraini." Quaderni d'italianistica 16, no. 2 (October 1, 1995): 320–22. http://dx.doi.org/10.33137/q.i..v16i2.10363.
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Wood, Sharon, and Bruce Merry. "Dacia Maraini and the Written Dream of Women in Italian Literature." Modern Language Review 93, no. 3 (July 1998): 855. http://dx.doi.org/10.2307/3736577.
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Picchietti, Virginia, and Bruce Merry. "Dacia Maraini and the Written Dream of Women in Italian Literature." Italica 75, no. 2 (1998): 278. http://dx.doi.org/10.2307/480148.
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