Bibliografie tematiche / New Delhi (India) Religious life and customs

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Letteratura scientifica selezionata sul tema "New Delhi (India) Religious life and customs"

Autore: Grafiati
Pubblicato: 4 giugno 2021
Ultima modifica: 14 febbraio 2022

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Articoli di riviste sul tema "New Delhi (India) Religious life and customs"

1

Austin, Dennis, and Peter Lyon. "The Bharatiya Janata Party of India." Government and Opposition 28, no. 1 (January 1, 1993): 36–50. http://dx.doi.org/10.1111/j.1477-7053.1993.tb01304.x.

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Observers of The Indian Political Scene Have Been puzzled by the performance and prospects of the Bharatiya Janata Party. It is the largest opposition group in the central legislature in New Delhi, and forms the government in four northern states, Uttar Pradesh, Madhya Pradesh, Himachal Pradesh and Rajasthan. The elements of opposition and government have taken new shape; and the rise of the BJP, say critics, constitutes a challenge not simply to Congress but to the Nehru-established state and its secular democratic inheritance. Its leaders couch their appeal in relation to the religious senti
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2

Subramony, Dr R. "Sufism in Jammu." IJOHMN (International Journal Online of Humanities) 5, no. 3 (June 7, 2019): 81–102. http://dx.doi.org/10.24113/ijohmn.v5i3.114.

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Sufism entered the Indian subcontinent in the twelfth century as a new socio-religious force. Within a short period, it mushroomed to different parts of India. Fro Punjab to Rajputana, from Jammu and Kashmir to Kerala, sufism influenced the life and thought of the people. Though on the eve of its advent, Muslim population in most parts of India was virtually negligible, yet the sufis hardly faced any local resistance to their activities. Sufism reviewed enthusiastic social response. It adjusted itself with the indigenous cultural modes in a smooth manner. As a result, it became a catalyst in s
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3

Suresh, Mayur. "The social life of technicalities: ‘Terrorist’ lives in Delhi’s courts." Contributions to Indian Sociology 53, no. 1 (January 22, 2019): 72–96. http://dx.doi.org/10.1177/0069966718812523.

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How do we imagine the place of courtrooms in relation to society? There have been two dominant ways that ethnographers have viewed trials. The first treats trials as ways of understanding social structures and political power. In relation to terrorism trials, the courtroom becomes the arena in which nationalist politics can be re-enacted. There is the space of a pre-existing society—with all its hierarchies and conflicts—and the court case is then merely affixed to the social. The second way, which has a minor role in scholarship on India, has imagined courtrooms as theatrical spaces in which
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4

Redlinger, Daniel. "Die frühe Sultanatsarchitektur in Nordindien im 12.–14. Jahrhundert als herrschaftspolitisches, identitätsstiftendes Ausdrucksmittel im Spannungsfeld wechselnder Legitimierungsstrategien." Das Mittelalter 20, no. 1 (June 1, 2015): 11–28. http://dx.doi.org/10.1515/mial-2015-0002.

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Abstract The following paper discusses how the experience and perception of contingency and strategies to cope with it are evident in the architecture of the Muslim ruling class during the early Delhi Sultanate (1190–1320). The discussed building is the most important Friday Mosque in this context, a quasi-visualized symbol of the thematic concept of rulership for the new Muslim political elite. This ruling class established itself in Northern India in the late 12th century within a multi-ethnic, multi-religious and socially heterogeneous society, in which extremely different forms of communic
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Шарма Сушіл Кумар. "Why Desist Hyphenated Identities? Reading Syed Amanuddin's Don't Call Me Indo-Anglian." East European Journal of Psycholinguistics 5, no. 2 (December 28, 2018): 92–107. http://dx.doi.org/10.29038/eejpl.2018.5.2.sha.

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The paper analyses Syed Amanuddin’s “Don’t Call Me Indo-Anglian” from the perspective of a cultural materialist. In an effort to understand Amanuddin’s contempt for the term, the matrix of identity, language and cultural ideology has been explored. The politics of the representation of the self and the other that creates a chasm among human beings has also been discussed. The impact of the British colonialism on the language and psyche of people has been taken into account. This is best visible in the seemingly innocent introduction of English in India as medium of instruction which has subseq
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Cherukuri, Suvarna. "Sexual Violence against Women, the Laws, the Punishment, and Negotiating the Duplicity." Laws 10, no. 2 (April 13, 2021): 27. http://dx.doi.org/10.3390/laws10020027.

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On 16 December 2012, India erupted in national outrage against the rape of a 23-year-old female student in New Delhi, christened “Nirbhaya” (fearless). In the aftermath, there was a convergence of multiple discourses that framed post-independent India’s feminist consciousness. In 2020, four men convicted of Nirbhaya’s rape and murder were executed. An eight-year old girl in Kashmir was brutally raped and murdered in January 2018. The trial court sentenced the main accused to life in prison. In December 2019, four men held in yet another horrific rape and death of a 27-year veterinarian in Hyde
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Khara, Tani, and Matthew B. Ruby. "Meat Eating and the Transition from Plant-Based Diets among Urban Indians." M/C Journal 22, no. 2 (April 24, 2019). http://dx.doi.org/10.5204/mcj.1509.

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India has one of the world’s highest proportions of plant-based consumers relative to its total population (Sawe). However, the view that India is a predominantly vegetarian nation is likely inaccurate, as recent findings from the 2014 Indian Census indicate that only three in ten Indians self-identity as vegetarian (Census of India). Other studies similarly estimate the prevalence of vegetarianism to range from about 25% (Mintel Global) to about 40% (Euromonitor International; Statista, “Share”), and many Indians are shifting from strict plant-based diets to more flexible versions of plant-ba
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8

Kabir, Nahid. "Why I Call Australia ‘Home’?" M/C Journal 10, no. 4 (August 1, 2007). http://dx.doi.org/10.5204/mcj.2700.

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 Introduction I am a transmigrant who has moved back and forth between the West and the Rest. I was born and raised in a Muslim family in a predominantly Muslim country, Bangladesh, but I spent several years of my childhood in Pakistan. After my marriage, I lived in the United States for a year and a half, the Middle East for 5 years, Australia for three years, back to the Middle East for another 5 years, then, finally, in Australia for the last 12 years. I speak Bengali (my mother tongue), Urdu (which I learnt in Pakistan), a bit of Arabic (learnt in the Middle East); but
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9

Kuang, Lanlan. "Staging the Silk Road Journey Abroad: The Case of Dunhuang Performative Arts." M/C Journal 19, no. 5 (October 13, 2016). http://dx.doi.org/10.5204/mcj.1155.

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The curtain rose. The howling of desert wind filled the performance hall in the Shanghai Grand Theatre. Into the center stage, where a scenic construction of a mountain cliff and a desert landscape was dimly lit, entered the character of the Daoist priest Wang Yuanlu (1849–1931), performed by Chen Yizong. Dressed in a worn and dusty outfit of dark blue cotton, characteristic of Daoist priests, Wang began to sweep the floor. After a few moments, he discovered a hidden chambre sealed inside one of the rock sanctuaries carved into the cliff.Signaled by the quick, crystalline, stirring wave of sou
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Woodward, Kath. "Tuning In: Diasporas at the BBC World Service." M/C Journal 14, no. 2 (November 17, 2010). http://dx.doi.org/10.5204/mcj.320.

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Diaspora This article looks at diaspora through the transformations of an established public service broadcaster, the BBC World Service, by considering some of the findings of the AHRC-funded Tuning In: Contact Zones at the BBC World Service, which is part of the Diasporas, Migration and Identities program. Tuning In has six themes, each of which focuses upon the role of the BBC WS: The Politics of Translation, Diasporic Nationhood, Religious Transnationalism, Sport across Diasporas, Migrating Music and Drama for Development. The World Service, which was until 2011 funded by the Foreign Office
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Tesi sul tema "New Delhi (India) Religious life and customs"

1

Saniotis, Arthur. "Sacred worlds : an analysis of mystical mastery of North Indian Faqirs." Title page, contents and abstract only, 2002. http://web4.library.adelaide.edu.au/theses/09PH/09phs227.pdf.

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Libri sul tema "New Delhi (India) Religious life and customs"

1

From New Hampshire to New Delhi: Baba, India, and me. Riverview, Fla: JimSam Inc., 2010.

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2

New Delhi: The last imperial city. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2015.

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3

Delhi: Communities of Belonging. New Press, The, 2017.

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4

Religious cultures in early modern India: New perspectives. New Delhi: Routledge, 2011.

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5

editor, Yashaswini Chandra, India. Ministry of Information and Broadcasting. Publications Division, India President's Secretariat, Indira Gandhi National Centre for the Arts, and Rashtrapati Bhavan (New Delhi, India), eds. Life at Rashtrapati Bhavan. 2016.

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6

National Gallery of Modern Art (New Delhi, India), Great Britain. High Commission (India). British Council Division (New Delhi, India), and Standard Chartered Bank, eds. A Shifting focus: Photography in India, 1850-1900, 15 October-12 November 1994 at the National Gallery of Modern Art, Jaipur House, India Gate, New Delhi. New Delhi: National Gallery of Modern Art, 1995.

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