Academic literature on the topic 'Valmiki'
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Journal articles on the topic "Valmiki"
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Prof. S. Ranga. "Quest for Revolt in Joothan by Omprakash Valmiki." Creative Launcher 6, no. 4 (October 30, 2021): 22–26. http://dx.doi.org/10.53032/tcl.2021.6.4.04.
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Omprakash Valmiki, like other writers of autobiographies, articulates the Dalit confrontation in his renowned story, Joothan. He describes every aspect of his disturbing social experiences, unfolding his complete life. Thus, Omprakash Valmiki's Joothan is about the voyage of Dalit discrimination and social boycott. The Valmiki kin is under pressure for schooling and position in the social order. In the meantime, it is also the fairy-tale of a Dalit family unit in search of self-esteem and identity in the Indian Hindu society. Omprakash Valmiki portrayed his life as an untouchable and Dalit in the newly self-governing India. The tale of Joothan refers to scraps of food left on a plate; this is meant for waste and animals. India's untouchables have been obligatory to acknowledge and eat leftovers for centuries, and these terms encompasses the pain, humiliation and poverty of the group of people enforced to survive at the underneath of India's societal pyramid. Although untouchability was abolished in 1949, But Dalits is being unrelenting to face prejudice, economic deficiency, aggression and mockery. Even after attaining Independence, the Dalits had to struggle a long time to get education; Joothan takes it seriously. Valmiki shares his daring resist to escape a prearranged life of steady physical and mental agony and his transformation into a speaking subject under the influence of the great Dalit political manager, BR Ambedkar. An article of the long silenced and long denied sufferings of Dalits, Joothan is a key role to the archives of Dalit history and a proposal for a radical transform of humanity and human consciousness. Dalits are being unrelenting to face unfairness, economic deprivation, hostility and ridicule. This paper is trying to portray the Quest for Revolt in Omprakash Valmiki’s Joothan.
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Biswas, Manohar Mouli. "Nanchera Valmiki." Wasafiri 30, no. 3 (July 3, 2015): 8–9. http://dx.doi.org/10.1080/02690055.2015.1044773.
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Kumar, Dr Yogendra. "Muhurta science in view of Valmiki Ramayana (वाल्मीकि रामायण की दृष्टि में मुहूर्त विज्ञान)." Yog-garima 1, no. 1 (March 28, 2023): 27–30. http://dx.doi.org/10.52984/yogarima1105.
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If we look into the Indian tradition, we get the description of many high quality books. In that Valmiki Ramayana composed by Maharishi Valmiki has an important place in human life. Regarding this epic, Dr. Neelam Singh has told in his research paper that Ramayana is a unique Sanskrit epic written by Adi poet Valmiki. This is the part of Hindu memory through which the saga of King Rama of Raghuvansh was told. It is also called the poetry of the beginning. There are seven chapters of Ramayana which are known as Kanda. The story of Lord Shri Ram versed by Maharishi Valmiki is known as Valmiki Ramayana and is called Adikavi of Valmiki and Valmiki Ramayana is also known as Adi Ramayana.1 Throwing light on the importance of the epic, it has been told that the importance of Valmiki Ramayana is there even today and will remain so in the future. True literature has the ability to shape the future, it is in the Ramayana. Ramayana meets this criterion. He has the ability to show the way to the generations to come. In it, generosity, righteous meaning and work surrender and protection of the victim, superiority of human, friendship, obedience, fasting, sweet and plant speech etc. undoubtedly make Ramayana an immortal epic.2 Among the common people, the Ramkatha has come to be revered as the struggle of good against evil and the dignity and deep compassion of various human relationships. It is a kind of cultural document. It is a matter of pleasant surprise that even after so many years its attraction has not decreased at all. How deep is the attraction and impact of the original spirit of this epic, it can also be felt from the place Ramkatha has found in the folk tales, drama, dance, architecture, sculpture, etc. of many countries of Asia. Therefore, showing the description of importance, etc., in this research paper, astrologers will try to tell about the science of Muhurta in this epic.
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Dr. P. Mahalinge, Dr P. Mahalinge. "Omprakash Valmiki Ke Kahania." Indian Journal of Applied Research 1, no. 6 (October 1, 2011): 140–42. http://dx.doi.org/10.15373/2249555x/mar2012/48.
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PATHANIA, GAURAV J. "My Pen, My Words." CASTE / A Global Journal on Social Exclusion 5, no. 2 (May 31, 2024): 332–34. http://dx.doi.org/10.26812/caste.v5i2.671.
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[This poem is dedicated to respected Om Prakash Valmiki, who wrote the first Dalit autobiography in Hindi published in 1997, “Joothan” (Leftovers). The poem was originally written in 2009 and recited in a program chaired by Mr. Valmiki. It was revised in 2012 to mention Murdahiya, another Dalit autobiography by Professor Tulsi Ram].
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Rameshbhai, Patel Anilkumar. "Sita: Valmiki vs. Amish Tripathi." International Journal of Trend in Scientific Research and Development Volume-2, Issue-3 (April 30, 2018): 2166–69. http://dx.doi.org/10.31142/ijtsrd11693.
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Singh, Neha, and Abhilasha Singh. "Interpolations in the Valmiki Ramayan and Rationality Behind It." Dialogue: A Journal Devoted to Literary Appreciation 18, no. 02 (December 2, 2022): 11–19. http://dx.doi.org/10.30949/dajdtla.v18i2.2.
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The present research paper investigates the interpolations in Valmiki Ramayan byfocusing on 'Bala Kanda's Original Ramayan (Mool Ramayan) and 'Uttara Kanda',which is composed around 500 CE. The Valmiki Ramayan is the first epic writtenby the first poet of the Literary world, the 'Adi Kavi' Guru Valmiki. It may be calledthe national epic of India. This paper highlights how the 'Uttara Kanda' stands apartnot only in its content but also in the texture of the text and the apparent gap in thequality of the poetry. Moreover, this research paper engages with several events in'Uttara Kanda' and how it differs from the other six Kandas. It also engages with thenuances in the poetic style of 'Uttara Kanda' by examining the language, style,emotion, and expressions. While depicting the incidents, a major focus of thepaper is to explore interpolation by examining various incidents, such as thePhalashruti at the end of 'Yuddha Kanda', Sita's banishment, Shambuk'stermination, the story of Valmiki Ramayan sung by Lava-Kusa, Sita's AgniPariksha etc.The Ramayan means journey or progress of Sri Ram. Sri Ram was not an ordinaryperson but Prince of solar dynasty and future king of Kaushal Pradesh. In thisunmatched and grand historical epic, we see the Journey of progress from being aprince to becoming the ruler of the heart of the people and national conciousnesstill date. By looking at the major points, this paper aims to negate and debunkcertain demeaning and baseless non-factual things which were created to blemishthe cultural fabric of India.
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Pandey, Ar Divya. "Analyzing Ancient Ayodhya City Planning Through Ancient Text." International Journal for Research in Applied Science and Engineering Technology 12, no. 4 (April 30, 2024): 1275–77. http://dx.doi.org/10.22214/ijraset.2024.59971.
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Abstract: A significant aspect revolves around the astronomical positioning detailed in Sage Valmiki's Ramayan. By employing the "Platinum Gold" software, which enables simulation of the celestial sphere, extraction of English calendar dates corresponding to events mentioned in the Valmiki Ramayan, correlating them with planetary positions has been analyzing in the paper first. The findings reveal intriguing dates for significant events in Lord Rama's life, such as his birth, battles, and the completion of his exile. The meticulous alignment of these dates with the narrative in Valmiki's Ramayan underscores the precision and authenticity of the ancient text. The study also delves into the portrayal of Ayodhya, the ancient city described in the text, providing insights into its urban planning, fortifications, housing, and cultural significance. Through a multidisciplinary approach encompassing scientific methodologies and textual analysis, this work sheds light on the historical and cultural richness encapsulated in ancient Indian scriptures, offering valuable insights into the Vedic Ramayan eras
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Regier, Willis G., and Robert P. Goldman. "The Ramayana of Valmiki, Vol. 1: Balakanda." MLN 100, no. 5 (December 1985): 1151. http://dx.doi.org/10.2307/2905459.
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Regier, Willis G. "The Ramayana of Valmiki. Volume 4. Kiskindhakanda." MLN 112, no. 5 (1997): 994–98. http://dx.doi.org/10.1353/mln.1997.0070.
Full textDissertations / Theses on the topic "Valmiki"
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Saroj, Lama. "Omprakash Valmiki ke sahitya mein dalit chetna." Thesis, University of North Bengal, 2021. http://ir.nbu.ac.in/handle/123456789/4360.
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Lama, लामा Saroj सरोज. "Omprakash Valmiki ke sahitya mein dalit chetna ओमप्रकाश वाल्मीकि के साहित्य में दलित चेतना." Thesis, University of North Bengal, 2021. http://ir.nbu.ac.in/handle/123456789/4378.
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Vencatesan, Vidya. "Le theme du compagnonnage guerrier dans le cycle de guillaume d'orange et le ramayana de valmiki : recherches comparatives." Paris 3, 1997. http://www.theses.fr/1997PA030154.
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Cette etude qui se veut comparatiste, se propose de mettre en lumiere les differents echos et correspondances qui existent entre le ramayana de valmiki et le cycle de guillaume d'orange dans le traitement du compagnonnage guerrier. Elle est composee de 4 parties successives : compagnon de guerre, ami, lignage et femme. Sur le champ de bataille le heros a interet a ne pas se retrouver seul. Ses adversaires s'acharnent contre lui et la mort le guette. Il choisit un allie militaire qui le pourvoit en armes, en montures et lutte a ses cotes. Guillaume et gui se battent de concert tout comme rama et sugriva pour vaincre la mort. Parfois il se ligue avec l'ennemi de son ennemi, lui promet des benefices politiques, militaires et sociaux. Rainouart et vibhishana trahissent les leurs pour assurer la victoire de guillaume et rama. Le compagnon de guerre comble la solitude physique du heros mais il continuerait a sombrer dans la solitude affective et morale s'il n'y avait pas a ses cotes son ami, cet alter ego qui le suit, fidele comme une ombre. Vivien et guillaume au meme titre que lakshmana et rama constituent un personnage collectif car chacun represente un des aspects de l'ideal heroique. Etre d'exception, le heros epique suscite de grands devouements a cote de l'amitie mutuelle. Girart et bertrand vouent un culte a vivien qu'ils adorent; hanuman et guha venerent en rama leur maitre. Souvent la parente fournit le cadre propice a l'eclosion de l'amitie. Le lignage est une unite de defense invincible et le heros et ses freres et neveux presentent un des plus saisissants exemples d'unanimisme. Les aymerides et les ikshvakus incarnent l'esprit de clan. Dans cet univers resolument male, les heroines epiques indiennes et leurs consoeurs francaises font piece a la personnalite ecrasante du heros. Ces nouvelles eves s'arrogent des fonctions plus visibles et s'adaptent aux circonstances ou elles se trouvent placees. Cela dit, la misogynie epique reste sous-jacenteThis thesis is a comparative study of the theme of male solidarity and cooperation in the valmiki ramayana and the cycle de guillaume d'orange. It is divided into 4 chapters which study the role played by the military ally, the alter ego, the family and the women in the life of an epic hero. On the battle field the hero recognises that he is not in a position to win the battle all by himself. The enemy forces far outnumber his and he would do well to take on a military ally who will supply him with men and arms and also fight faithfully by his side. Guillaume choses gui and rama finds such an ally in sugriva. This ally may also be his enemy's enemy as is the case of rainouart or vibhishana, both of whom betray their own kith and kin in exchange for a kingdom and social recognition. However the ally remains a political contact who meets certain material needs, but it is only the friend who fulfills the emotional void within. Guillaume and vivien like rama and lakshmana together form the composite hero. The charismatic persona of the hero often attracts great devotion from secondary characters who worship him selflessly. Such is the love of hanuman and guha for rama, girart and bertrand revere vivien likewise. The family provides a favourable milieu for the flowering of such friendships ; vivien is guillaume's nephew, and lakshmana is rama's half brother. The aymerides like the ikshvakus provide each other with unconditional material and moral support. The uncle nephew bond rivals with the fraternal, paternal and filial bonds. In this very androcentric world, women characters of both the french and indian poems, namely sita, kausalya etc like guibourc, hermenjart and others play a very visible and public role as wives, mothers and daughters. They represent the voice of chivalric honour, provide wise political counsel and even battle with the hero. Yet the latent misogynistic attitudes never let these women characters disturb the conservative patriarchal set-up
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Nunan, Thomas Ahlers. "Renegotiating a Beheading: Literary Opposition to Varna Hierarchy in Shambuka's Story." Oberlin College Honors Theses / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1368363299.
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Wikström, Norma. "Natan Valmin : Arkeologi mellan vetenskap och litteratur." Thesis, Uppsala universitet, Antikens kultur och samhällsliv, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-325652.
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Tanhua, T. (Tiina). "Lukion päättävän nuoren valmius tehdä koulutustaan ja uravalintaansa koskevia päätöksiä." Bachelor's thesis, University of Oulu, 2019. http://jultika.oulu.fi/Record/nbnfioulu-201905211860.
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Tiivistelmä. Tässä kandidaatintutkielmassa käsittelen nuoren valmiuksia tehdä koulutus- ja työuraansa koskevia valintoja, sekä tasa-arvon ongelmia korkeakoulutukseen hakeutumisessa. Opetus- ja kulttuuriministeriö aloittivat yhdessä korkeakoulujen kanssa hankkeen nopeuttaa korkeakouluun ja työelämään siirtymistä. Yhtenä hankkeen osa-alueena korkeakoulujen tulee kehittää opiskelijavalintoja niin, että vuoteen 2018 mennessä pitkää valmistautumista vaativista valintakokeista on luovuttu, ja vuoteen 2020 mennessä korkeakoulujen tulee lisätä suoravalintaa niin, että nykyistä merkittävästi suurempi osa hakijoista saa koulutuspaikan suoraan ylioppilastutkinnon arvosanojen perusteella.
Tarkastelen kandidaatintutkielmassani, miten ylioppilastutkinnon painottaminen korkeakoulujen opiskelijavalinnassa siirtää painetta yhä aikaisempaan vaiheeseen nuoruutta, jolloin nuoren pitäisi jo lukion, tai jopa peruskoulun viimeisten luokkien aikana, pyrkiä tekemään koulutusalaansa ja sitä kautta uravalintaansa koskevia päätöksiä. Tarkastelen psykologisten teorioiden valossa, millaiset ovat nuorella valmiudet, jotta hän pystyisi näitä valintoja tehdä. Kandidaatintutkielmassani käsittelen lisäksi valintakokeiden muutosta ja miten se vaikuttaa eri taustaisten hakijoiden asemaan. Korkeakoulupaikoista on kova kilpailu, joten on ensiarvoisen tärkeää, että hakijat tulevat kohdelluksi tasa-arvoisesti. Toteutan kandidaatintutkielmani kirjallisuuskatsauksena.
Johtopäätöksenä esitetään, että ylioppilastutkinnon arvosanojen painottaminen korkeakouluun haettaessa siirtää painetta tehdä ratkaisevia päätöksiä yhä aikaisempaan vaiheeseen. Nuoruudessa ajatuksen kehitys on vielä kesken ja tulevaisuus voidaan nähdä epävarmana, mutta paine tehdä tulevaisuuden kannalta merkittäviä valintoja on siirtymässä jo peruskoulun ylimmille luokille, sekä lukioon.
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Pires, Raquel Gonçalves. "Compulsory heterosexuality and Caribbean queer identities: an investigation of Achy Obejas's Memory mambo and Shani Mootoo's Valmiki's daughter." Universidade do Estado do Rio de Janeiro, 2015. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=8685.
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Esta dissertação pretende investigar de que forma idéias construídas socialmente impõem a heterossexualidade e afetam indivíduos não heterosexuais das ilhas Caribenhas, conforme ilustrado nos romances Memory Mambo, da Cubana-Americana Achy Obejas e Valmikis Daughters, da Trinitária-Canadense Shani Mootoo. Este trabalho se concentra na análise de políticas sexuais ligadas à homossexualidade tanto nas ilhas do Caribe quanto nos Estados Unidos da América. Em Memory Mambo, a protagonista Juani Casas deseja entender como sua condição de exilada cubana molda sua identidade sexual e como seu lesbianismo afeta seus relacionamentos familiares e amorosos. Reconstruindo sua história através de uma memória não confiável, Juani procura descobrir como sua sexualidade e sua nacionalidade estão ligadas, para que ela possa conciliar as duas. Em Valmikis Daughter, Viveka Krishnu e seu pai Valmiki Krishnu tentam esconder seus verdadeiros desejos por causa dos comportamentos supostamente corretos que foram designados tanto para homens quanto para mulheres em Trinidad, e mais especificamente na sociedade indo-caribenha. Pai e filha sofrem com a opressão e tentam não se tornarem vítimas de homofobia constante, ele escondendo sua sexualidade e ela deixando a ilha. Assim, através da representação literária, Obejas e Mootoo participam de uma discussão necessária sobre as consequencias das políticas sexuais na construção identitária de Caribenhos que vivem nas ilhas ou em destinos diaspóricosThis thesis intends to examine how socially constructed ideas of compulsory heterosexuality affect non-conforming individuals from the Caribbean, as illustrated in the novels Memory Mambo by Cuban-American Achy Obejas and Valmikis Daughter by Trinidadian-Canadian Shani Mootoos. This work primarily focuses on the analysis of sexual politics concerning homosexuality both in the islands of the Caribbean and in the United States of America. In Memory Mambo protagonist Juani Casas wishes to understand how her condition of Cuban exile has shaped her sexual identity and how her lesbianism affects her relationships with family members and lovers. Reconstructing her story by means of an unreliable memory, Juani attempts to discover the deep connection between her sexuality and her nationality so that she can make sense of both. In Valmikis Daughter, Viveka Krishnu and her father Valmiki Krishnu try to conceal their true desires because of so-called correct behavior prescribed for both men and women in Trinidad, and more specifically in a Hindu-Caribbean society. Father and daughter suffer from oppression and try not to be victims of constant homophobia by either hiding their sexuality or fleeing the island. Thus, through literary representation, both Obejas and Mootoo engage in a much-needed discussion about the consequences of sexual politics in the identity construction of Caribbean individuals living on the islands or in diasporic destinies
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Mello, Cintia Valéria de. "Os trabalhadores sem terra no processo de formação do assentamento Valmir Mota: Cascavel, Paraná (1999-2017)." Universidade Estadual do Oeste do Paraná, 2018. http://tede.unioeste.br/handle/tede/3886.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
This research aims to study life trajectories of workers of Valmir Mota Settlement, located in Cajati Complex, in Cascavel, Paraná. We seek meanings and meanings attributed by these subjects over achievement and struggle for land. Workers who live in the Settlement have spent about 15 years in other camps. They are Dorcelina Folador, Casa Nova, Sirlene Cézar, Resistência Camponesa, 1° de Agosto, 7 de Setembro and Olga Benário. Our objective is to understand worker in historical process of being seated, which involves contradictions lived during settlement process, permanencies, organization, conflicts in settlement and spanning from first occupations.
Esta pesquisa tem como objetivo analisar as trajetórias de vida dos trabalhadores do Assentamento Valmir Mota, localizado no Complexo Cajati, no Município de Cascavel, Paraná. Compreender os sentidos e significados atribuídos por esses sujeitos à conquista e a luta pela terra em um processo que contextualiza um Assentamento onde vivem trabalhadores que passaram por pelo menos 15 anos entre os acampamentos Dorcelina Folador, Casa Nova, Sirlene Cézar, Resistência Camponesa, 1° de Agosto, 7 de Setembro e Olga Benário. O objetivo é entender o trabalhador no processo histórico de fazer-se assentado, as contradições vividas durante o processo, as permanências, a organização e conflitos existentes dentro do assentamento, desde as primeiras ocupações.
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Pastório, Inês Terezinha. "A mulher no processo produtivo familiar com sustentabilidade no Assentamento Valmir Mota de Oliveira - Cajati - Cascavel/Pr." Universidade Estadual do Oeste do Paraná, 2015. http://tede.unioeste.br:8080/tede/handle/tede/1504.
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Previous issue date: 2015-12-10This work has as object of study the Role of Women in Family Production Process with Sustainability in the Valmir Mota de Oliveira Settlement Cajati, Cascavel/Pr. As a general objective, it was decided to characterize the participation of women in the dynamic and legitimation of the familiar production process with sustainability in the settlement. As guiding questions, two were defined: what is the participatory role of women in family production process and construction of sustainability in the settlement Valmir Mota de Oliveira Cajati, Cascavel/PR? The initial hypothesis was that the institutional and participatory democratic spaces of women in public policies and in family productive processes with sustainability are shaped and limited in the logic of the hegemonic mode of production of capital and find breaking possibilities in the fight for control and attainment of social and property rights in that settlement. To clarify these issues, we used the field research, consisting in a case study, through the literature review technique. For the field study, 33 women and a coordinator from the settlement were listed. Semi-structured interviews and a questionnaire were carried out for women enrolled as samples of the subjects studied. Furthermore, the quali-quantitative research approach was used. Thus, the analysis was made quantitatively and qualitatively with content analysis. As a result, it showed that the participation of women in the family production process with sustainability in the Valmir Mota de Oliveira settlement takes place actively, and thus has a real and significant importance with the end result and diversity of crops; the funds raised through policies for rural and settlements are slow and insufficient to conditions of dignity as soon as access to the plot occurs, being necessary to do the infrastructure of the plot with its own funds obtained by the manpower sale in farms or businesses nearby. The income of many families still does not come only from the plot, because they need to carry out other activities for the maintenance of the family's needs and organization of production on the plot. Therefore, It is necessary a review in the form of the provision of these policies so that families can access resources more quickly for occupation of the plot and start of production
Essa dissertação tem como objeto de estudo a Mulher no Processo Produtivo Familiar com Sustentabilidade no Assentamento Valmir Mota de Oliveira Cajati Cascavel/Pr. Como objetivo geral, definiu-se caracterizar a participação da mulher na dinâmica e legitimação do processo produtivo familiar com sustentabilidade no assentamento. Como questão norteadora, delimitou-se: qual o papel participativo da mulher no processo produtivo familiar e de construção da sustentabilidade no Assentamento Valmir Mota de Oliveira - Cajati, Cascavel PR? A hipótese de que se partiu foi a de que os espaços institucionais e democráticos participativos da mulher nas políticas públicas e nos processos produtivos familiares com sustentabilidade se moldam e se limitam na lógica do modo de produção hegemônico do capital e encontram possibilidades de ruptura na luta pelo controle e efetivação dos direitos sociais e de propriedade no Assentamento referido. Para elucidar essas questões, utilizou-se a pesquisa de campo, se constituindo em um estudo de caso, com o uso da técnica de revisão bibliográfica. Para o estudo de campo, foram elencadas 33 mulheres e uma coordenadora do referido assentamento. Foram realizadas entrevistas semiestruturadas e aplicação de questionário para as mulheres arroladas como amostra do universo investigado. Além disso, pautou-se na abordagem de pesquisa quali-quantitativa. Assim, a análise dos dados foi feita de forma quantitativa e qualitativamente com a análise de conteúdo. Como resultados, obteve-se que a participação da mulher no processo produtivo familiar com sustentabilidade no assentamento Valmir Mota de Oliveira se dá de forma ativa, tendo, portanto, uma importância real e significativa junto ao resultado final e na diversidade de culturas; os recursos obtidos por meio de políticas para o rural e assentamentos são morosos e insuficientes para dar condições de dignidade logo que o acesso ao lote ocorre, sendo necessário que façam a infraestrutura do lote com recursos próprios obtidos por meio da venda da mão de obra em fazendas ou empresas próximas. A renda de muitas famílias ainda não provém apenas do lote, pois precisam exercer outras atividades para a manutenção das necessidades da família e organização da produção no lote. É necessário, então, que seja revista a forma de concessão dessas políticas para que as famílias possam acessar os recursos de forma mais rápida para a ocupação do lote e início da produção
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Oiva, A. (Annukka). "Strategiakeskeinen kyvykkyyden johtaminen ja organisaation strateginen valmius:kahden johtamismallin testaus." Doctoral thesis, University of Oulu, 2007. http://urn.fi/urn:isbn:9789514284441.
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Abstract The research idea emerged from the practical questions that the researcher encountered when acting as a HR director: How to ensure the ability of the organization to execute strategic goals? Which management processes and practices help strengthen the capability of the organization? With what kind of meters can Organizational Strategic Readiness be measured? The aim of the research is to construct a strategy-focused capability management model in order to improve the organization's capability faster than the rate at which overall development takes place in the industry and to strengthen Organizational Strategic Readiness. Two management models will be tested. Capability here means a combination that results from the process of integrating tangible and intangible assets and that is embedded in the organizational infrastructure and practices in the organization's operation. Capability reflects what an organization can do and refers to organizational, rather than human, expertise or technology-induced benefits. The products and servicing arising from such capabilities are of particularly high value to customers. Capability determines the ability of the organization to generate value, profitability and productivity trends, and future business opportunities. Strategic capabilities are necessary in order to achieve strategic aims and the strategy execution is based on them. However, strategic aims require always stretched efforts because, when they are set, the organization does not yet have the capabilities required to achieve them. Organizational capabilities must be developed to the level of the strategic aims in order to ensure that the latter can be achieved. Therefore, from the strategy implementation point of view, it is essential to manage the capabilities in the way and with the speed required by strategic challenges. To manage strategic capabilities is to manage strategy execution. The solution to the problem where a strategy has not been implemented is not necessarily to draw up a new strategy but rather to evaluate the gap between organizational capabilities and strategic aims and then to develop strategic capabilities. Organizational Strategic Readiness describes whether the organization has access to the necessary management processes and practices for strategy execution and capability improvement. The research sets out from the People Capability Maturity Model (P-CMM), which was tested in collaboration with 19 organizations representing the energy, electronics, forest and metal industries, and healthcare and education, in the private and public sectors. The aim was to test how well the selected management model meets the requirements of capability management. The model was found to be insufficient for this purpose so it was extended into a strategy-focused capability management model in accordance with constructive research methodologyTiivistelmä Tutkimusidea virisi tutkijan kohtaamista käytännön kysymyksistä hänen toimiessaan henkilöstöjohtajana. Miten varmistaa, että organisaatio kykenee toimeenpanemaan strategiset tavoitteet? Millä johtamisprosesseilla ja -käytännöillä voidaan tukea organisaation kyvykkyyden vahvistumista? Millä mittareilla voidaan mitata organisaation strategista valmiutta? Tutkimuksen tarkoituksena on luoda strategiakeskeinen kyvykkyyden johtamismalli, jonka avulla voidaan parantaa organisaation kyvykkyyttä toimialan kehitysvauhtia nopeammin sekä vahvistaa organisaation strategista valmiutta. Tutkimuksessa testataan kahta johtamismallia. Kyvykkyydellä tarkoitetaan aineettomien ja aineellisten pääomien integroitumisprosessin tuloksena syntynyttä yhteenliittymää, joka on kietoutunut organisaation infrastruktuuriin ja ilmenee organisaation toiminnassa vakiintuneina käytäntöinä. Kyvykkyys kuvaa, mitä organisaatio osaa tehdä ja viittaa organisaation ominaisuuteen, ei yksittäisten ihmisten osaamisiin tai teknologian tuomaan hyötyyn. Niiden tuottamilla tuotteilla ja palveluilla on erityisen paljon arvoa asiakkaille. Kyvykkyys määrittää organisaation suoritus- ja kilpailukyvyn sekä tulevaisuuden liiketoimintamahdollisuudet. Strategiset kyvykkyydet ovat kyvykkyyksiä, jotka ovat välttämättömiä strategisten tavoitteiden saavuttamiseksi. Strategian toimeenpanosuunnitelma perustuu niihin. Strategiset tavoitteet ovat kuitenkin aina lähtökohtaisesti venymisen tavoitteita; tavoitteita asetettaessa organisaatiolla ei ole vielä kyvykkyyttä toimeenpanna niitä. Organisaation kyvykkyyden tulee kehittyä organisaation strategisten tavoitteiden tasolle, jotta strategiset tavoitteet toteutuvat. Siksi strategian toimeenpanon kannalta on oleellista kyky johtaa kyvykkyyksiä strategisten haasteiden edellyttämällä tavalla ja vauhdilla. Strategisten kyvykkyyksien johtaminen on strategian toimeenpanon johtamista. Toteutumattoman strategian ratkaisuna ei välttämättä ole uuden strategian määrittäminen, vaan organisaation kyvykkyyden ja strategisten tavoitteiden välisen kuilun arviointi ja strategisten kyvykkyyksien kehittäminen. Organisaation strateginen valmius kuvaa onko organisaatiolla strategian toimeenpanon ja kyvykkyyksien vahvistumisen edellyttämät johtamisprosessit ja -käytännöt. Tutkimuksen lähtökohtana oli kyvykkyyden johtamismalli (People Capability Maturity Model, P-CMM). Sitä testattiin yhteistyössä 19 eri organisaation kanssa. Organisaatiot toimivat energia-, elektroniikkateollisuus-, metsäteollisuus-, metalliteollisuus-, terveydenhuolto- ja koulutusaloilla sekä valtion, kunnan ja aluetoimijasektoreilla. Testauksen tarkoituksena oli tutkia johtamismallin toimivuutta kyvykkyyden johtamiseksi. Johtamismalli osoittautui kuitenkin riittämättömäksi. Siksi sitä laajennettiin konstruktiivisella menetelmällä strategiakeskeisen kyvykkyyden johtamismalliksi
Books on the topic "Valmiki"
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Aiyer, N. Chandrasekhara. Valmiki Ramayana. Chennai: The C.P. Ramaswami Aiyer Foundation, 2012.
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Ayyangar, C. R. Sreenivasa. The Ramayana of Valmiki. Madras: Little Flower Co., 1991.
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DASGUPTA, Sashibhushan. Trayi: Valmiki ; Kalides ; Rabindvanath. Calcutta: Suprim, 1989.
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India, Zoological Survey of, ed. Fauna of Valmiki Tiger Reserve. Calcutta: The Survey, 1998.
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Vālmīki. Sundarakandam of Srimad Valmiki Ramayana. Madras: Sri Ramakrishna Math, 1995.
Find full textBook chapters on the topic "Valmiki"
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Pollock, Sheldon I. "4. The Rāmāyaṇa Text and the Critical Edition." In The Ramayana of Valmiki: An Epic of Ancient India, Volume I, edited by Robert P. Goldman, 82–93. Princeton: Princeton University Press, 1985. http://dx.doi.org/10.1515/9781400884551-007.
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Nathan, Leonard E. "5. Translating the Rāmāyaṇa." In The Ramayana of Valmiki: An Epic of Ancient India, Volume I, edited by Robert P. Goldman, 94–95. Princeton: Princeton University Press, 1985. http://dx.doi.org/10.1515/9781400884551-008.
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Satyanarayana, K., and Joel Lee. "Joothan." In Concealing Caste, 151–58. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192865243.003.0015.
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Abstract Part II of Concealing Caste: Passing and Personhood in Dalit Literature contains autobiographical writings by Dalit authors addressing the theme of hidden identity. This chapter is a selection from Omprakash Valmiki’s celebrated Hindi-language autobiography Joothan, translated here by Joel Lee. In the selection, Valmiki describes his experience as a twenty-something apprentice draftsman at the Ordnance Factory Training Institutes of Jabalpur and then Ambarnath on the outskirts of (then) Bombay—places very far removed from his childhood experiences in an Uttar Pradesh village. In Ambarnath, Valmiki is befriended by the Kulkarnis, a Maharashtrian brahmin family. As Valmiki and Savita—the daughter of the family—grow close, it emerges that the Kulkarnis have assumed Valmiki is brahmin, creating a delicate situation.
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"Valmiki Pratibha (The Genius of Valmiki): A Study in Genius." In The Politics and Reception of Rabindranath Tagore's Drama, 115–24. Routledge, 2014. http://dx.doi.org/10.4324/9781315752860-13.
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Majumdar, Sharmila. "VALMIKI PRATIBHA AND ITS AFTERLIFE." In Rabindranath Tagore's Drama in the Perspective of Indian Theatre, 157–66. Anthem Press, 2020. http://dx.doi.org/10.2307/j.ctvt9k5zq.14.
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Valmiki, Omprakash. "Dread." In Concealing Caste, 43–54. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192865243.003.0003.
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Abstract Part I of Concealing Caste: Passing and Personhood in Dalit Literature contains short stories by Dalit authors addressing the theme of hidden identity. The second of these is Omprakash Valmiki’s ‘Dread’ (Bhay), published in 2000 and translated from Hindi by Joel Lee. The story is set first in a Valmiki basti of Dehradun and later in a residential colony for middle-class government employees elsewhere in the city. Traversing these spaces that correspond to his family’s past and present, the central character Dinesh attempts to meet his mother’s demands to maintain a Dalit ritual tradition, demands that threaten to upend his carefully constructed life.
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Knott, Kim. "4. Divine heroes: the epic tradition." In Hinduism: A Very Short Introduction, 38–47. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198745549.003.0004.
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The story of Rama (or Ramayana) exists in thousands of written and oral versions. The most well known is the one attributed to Valmiki that was passed down to him by the sage Narada. ‘Divine heroes: the epic tradition’ summarizes the principle events of the account of the story of Rama as attributed to Valmiki. It is a study of kingship, but also of human roles and relationships. Do the many different versions and genres through which the story of Rama is communicated point to a more profound diversity—of Hindu traditions, communities, and practices, indeed of ‘hinduisms’, related loosely to one another by a narrative thread?
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"Valmiki (siglos IV-III a. de C.)." In Voces de la mística I, 16–18. Herder, 2011. http://dx.doi.org/10.2307/j.ctvt9k0wh.5.
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Valmiki, Omprakash, and Aaron Sherraden. "Shambuk’s Severed Head." In Performing the Ramayana Tradition, 63–64. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197552506.003.0004.
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This poem by leading Dalit poet Omprakash Valmiki focuses on the symbolic figure of Shambuk from the Ramayana narrative, whose head is severed by Sri Ram for his alleged transgression in practicing asceticism. It serves as an introduction to the following chapter on three anti-caste Hindi dramas in which Shambuk figures as a Dalit icon within the larger framework of education and social emancipation.
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Lipner, Julius. "A Remaking of Hinduism? or, Taking the Mickey Out of Valmiki." In Religion and Media, 320–38. Stanford University Press, 2002. http://dx.doi.org/10.1515/9781503617933-019.
Full textReports on the topic "Valmiki"
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Nevanlinna, Heikki, Tapani Kivinen, Jussi Paatero, Mirjam Kellinsalmi, Tiera Laitinen, Yrjö Kivinen, Tuulia Hongisto, Meri Pajunpää, and Pyry Pajunpää. Nurmijärven geofysiikan observatorio 70 vuotta 1952–2022. Finnish Meteorological Institute, June 2023. http://dx.doi.org/10.35614/isbn.9789523361768.
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Ilmatieteen laitoksen Nurmijärven geofysiikan observatorio aloitti toimintansa syksyllä 1952. Observatorion päätehtävä oli ylläpitää jatkuvia magneettisia rekisteröintejä muualla Suomessa tehtävien magneettisten kartoitustöiden tueksi. Ilmatieteen laitoksen johdolla tehty magneettinen kartoitustyö saatiin päätökseen vuonna 1930, mutta yli kaksikymmentä vuotta myöhemmin tarvittiin magneettisen kartta-aineiston päivitys. Työhön saatiin Sodankylän geofysiikan observatorion johtaja Eyvind Sucksdorff (1899–1955) vuonna 1945. Sucksdorff oli jättänyt Sodankylän observatorion sen tuhouduttua Lapin sodassa 1944. Hänet nimitettiin Ilmatieteen laitoksen geofyysikon virkaan. Eyvind Sucksdorff aloitti kartoitustyöhön tarvittavat magneettiset maastomittaukset vuonna 1946 ja samaan alkoi myös Nurmijärven observatorion suunnittelu. Observatorion havaintorakennukset saatiin valmiiksi 1951 ja ensimmäinen kokonainen havaintovuosi oli 1953. Magneettisten rekisteröintien ohella observatorio oli Ilmatieteen laitoksen sääasema. Eyvind Sucksdorffin työt magnetismin alalla jäivät kesken, kun hän kuoli yllättäen vuonna 1955. Töiden jatkajaksi tuli Eyvindin poika Christian (1928–2016). Nurmijärven observatorion havaintojen ylläpito saatiin vakinaisemmalle kannalle, kun observatorioon saatiin pysyvää henkilökuntaa ja päärakennus toimisto- ja asuintilaksi. Observatorion paikallisjohtajaksi nimitettiin FM Matti Kivinen (1924–2010) vuonna 1957. Hänen johtajakautensa kesti vuoteen 1988 saakka. Kivisen jälkeen observatorion johtajuutta hoiti FT Kari Pajunpää (1956–2022) vuoteen 2018 saakka. Kansainvälisen Geofysiikan vuoden (IGY, 1957–1958) aikana Nurmijärven observatorion havaintotoiminta laajeni, kun sinne perustettiin Posti- ja lennätinhallituksen ionosondi ionosfäärin luotauksiin kaukomaille suunnattujen radiolähetyksien tueksi. Luotaukset jatkuivat vuoteen 1987 saakka. Vuonna 1961 Helsingin yliopisto perusti observatorion alueelle seismologisen havaintoaseman osana maailmanlaajuista maanjäristyksien havaintoverkkoa. IGY:n aikana Ilmatieteen laitos käynnisti revontulien valokuvausrekisteröinnit usealla asemalla Lapissa. Revontulikuvaukset jatkuvat edelleen uudemman sukupolven kameroilla. Vuonna 1959 observatoriossa aloitettiin ilma- ja sadevesinäytteiden radioaktiivisuuksien analysointi, kun ilmakehässä suurvaltojen toimesta tehtyjen ydinräjähteiden jäljiltä radioaktiivisen säteilyn määrä oli kohoamassa maassammekin selvästi yli luonnollisen tason. Ilmatieteen laitos piti osaltaan yllä säteilyn valvontaan liittyviä mittauksia ja tutkimusta. Toiminnan alkuaikoina pääosan radioaktiivisuuteen liittyvistä töistä teki FM Rolf Mattsson (1933–). 1960- ja 1970-luvuilla Nurmijärven observatorion operatiiviselle vastuulle perustettiin useita eri maiden rahoittamia havaintolaitteita. Tärkeitä toimijoita olivat Saksan Max-Planck-Instituutti ja Alaskan yliopisto. Edellinen ionosfääriluotaimen kautta ja jälkimmäinen magneettisten pulsaatioiden osalta. Yhteistyö Oulun yliopiston ja Sodankylän geofysiikan observatorion kanssa oli tiivistä. 1970-luvulta lähtien käynnistyi havainto- ja rekisteröintijärjestelmien automatisointi ja siirtyminen digitaalisiin laitteisiin. Observatorion alkuajoista lähtien toimineet analogiset magneettiset rekisteröinnit uusittiin moderneilla digitaalisilla laitteilla 1990-luvulla, jolloin valokuvausperiaatteella toimineet rekisteröinnit voitiin lopettaa. Magneettiset absoluutti-instrumentit korvattiin samoihin aikoihin uusilla ajanmukaisilla laitteilla. Samoja magnetometrejä hankittiin myös magnetometriverkon IMAGE käyttöön eri puolilla Suomea. Nurmijärven magneettiset rekisteröinnit liitettiin vuonna 1991 kansainväliseen INTERMAGNET-verkkoon, jolloin observatorion magneettiset datat ovat reaaliajassa käytettävissä maailmalla esimerkiksi avaruussään monitorointiin. Magnetismin alalla uutena toimintamuotona käynnistyi 1990-luvulla magneettinen testilaboratorio, missä voitiin kalibroida erilaisia magneettikenttää mittavia laitteita. Laboratorio erikoistui myös avaruuteen lähetettävien mittalaitteiden magneettisen puhtauden määrityksiin. Työtä tehtiin muun muassa yhdessä ukrainalaisen avaruustutkimuslaitoksen kanssa. Magneettinen testilaboratorio akkreditoitiin (MIKES) vuonna 2007, mutta sen toiminta on keskeytynyt. Kaikkiaan Nurmijärven observatoriossa on ollut toiminnassa 15 erilaista geofysikaalista rekisteröintijärjestelmää. Niistä osa on ollut ulkomaisten yhteistyötahojen havaintolaitteistoja, mutta merkittävä yhteistyökumppani havaintojen alalla on ollut Sodankylän geofysiikan observatorio. Nurmijärven observatorion rekisteröintien automatisointi ja havaintojen liittäminen tietoliikenneverkkoihin vähensi tarvetta ylläpitää observatoriolla vakinaista henkilökuntaa, koska tarvittavat huoltotoimet ja mittaukset voidaan pääasiassa tehdä Helsingistä käsin. Samalla tarpeettomiksi käyneet asuinrakennukset ja käytöstä poistuneet vanhentuneet mittauskopit voitiin purkaa.