Thematische Bibliographien / Bhagbot

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  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte

Auswahl der wissenschaftlichen Literatur zum Thema „Bhagbot“

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Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Bhagbot"

1

Das, S. S. „Bhagabat Charan Das“. BMJ 348, jan13 5 (13.01.2014): g50. http://dx.doi.org/10.1136/bmj.g50.

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2

Paramjit Ahluwalia. „Bhagat Singh“. Socialist Lawyer, Nr. 63 (2013): 32. http://dx.doi.org/10.13169/socialistlawyer.63.0032.

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Elam, J. Daniel. „Bhagat Singh’s Atheism“. History Workshop Journal 89 (2020): 109–20. http://dx.doi.org/10.1093/hwj/dbaa007.

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Abstract Of the essays that Indian nationalist Bhagat Singh published in his lifetime, ‘Why I am an Atheist’ has remained especially popular. Bhagat Singh published the essay from jail in 1930, largely as a response to his critics among the revolutionaries, who worried that anticolonial stardom had gone to Bhagat Singh’s head – or alternatively that his anticolonial agitation had been motivated by arrogance and egotism. Quite different from the the Hindustan Socialist Republican Army’s response to M. K. Gandhi – ‘The Philosophy of the Bomb’ – ‘Why I am an Atheist’ marks a different philosophical territory, one that this essay will attempt to explore in detail. This essay demonstrates the productive relationship between religion and interwar philosophy that stands at the centre of Bhagat Singh’s concerns, the global conversation that he thus partakes in, and the relationship, ultimately, between doubt and anticolonialism. Treating this text as philosophical without reducing it to an anti-theological screed reveals the possibilities of an ethics that avoids the transcendent authority of both colonial rule and anticolonial response.
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Moffat, Chris. „Bhagat Singh's Corpse“. South Asia: Journal of South Asian Studies 39, Nr. 3 (20.06.2016): 644–61. http://dx.doi.org/10.1080/00856401.2016.1184782.

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5

Garin, Jyoti. „A Sindhi Bhagat Song Associated with Kanvar Ram“. Journal of Sindhi Studies 1, Nr. 1 (16.11.2021): 1–31. http://dx.doi.org/10.1163/26670925-bja10004.

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Abstract This article presents a translation from the Sindhi oral tradition of bhagat. It originates in Sindh, Pakistan. Today it is practiced by Hindu narrators in post-Partition India. The song translated in this paper focuses upon Bhagat Kanvar Ram, who contemporary bhagat narrators mention frequently. This essay exemplifies his influence on the bhagat tradition in the areas of inspiration, authority, and performance style. It offers a glimpse of the dynamics of the live performances of oral texts.
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Prasad, Bhagwat, und Saranjit Singh. „Bioanalysis Young Investigator: Bhagwat Prasad“. Bioanalysis 3, Nr. 12 (Juni 2011): 1319–21. http://dx.doi.org/10.4155/bio.11.123.

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7

NAIR, NEETI. „Bhagat Singh as ‘Satyagrahi’: The Limits to Non-violence in Late Colonial India“. Modern Asian Studies 43, Nr. 3 (Mai 2009): 649–81. http://dx.doi.org/10.1017/s0026749x08003491.

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AbstractAmong anti-colonial nationalists, Bhagat Singh and M.K. Gandhi are seen to exemplify absolutely contrasting strategies of resistance. Bhagat Singh is regarded as a violent revolutionary whereas Gandhi is the embodiment of non-violence. This paper argues that Bhagat Singh and his comrades became national heroes not after their murder of a police inspector in Lahore or after throwing bombs in the Legislative Assembly in New Delhi but during their practice of hunger strikes and non-violent civil disobedience within the walls of Lahore's prisons in 1929–30. In fact there was plenty in common in the strategies of resistance employed by both Gandhi and Bhagat Singh. By labelling these revolutionaries ‘murderers’ and ‘terrorists’, the British sought to dismiss their non-violent demands for rights as ‘political prisoners’. The same labels were adopted by Gandhi and his followers. However, the quality of anti-colonial nationalism represented by Bhagat Singh was central to the resolution of many of the divisions that racked pre-partition Punjab.
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Shukla, Shashwat. „Existential psychotherapy and the Bhagwat Gita.“ Spirituality in Clinical Practice 5, Nr. 2 (Juni 2018): 144–53. http://dx.doi.org/10.1037/scp0000156.

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9

Elam, J. Daniel. „The Martyr, the Moviegoer: Bhagat Singh at the Cinema“. BioScope: South Asian Screen Studies 8, Nr. 2 (Dezember 2017): 181–203. http://dx.doi.org/10.1177/0974927617728140.

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This article attempts to rethink Indian anticolonial agitator Bhagat Singh within four alternative lineages, rooted in his often undiscussed love of early Hindi and American cinema. To date, Bhagat Singh has often been confined within the rubrics of a properly political form of revolution, whereby revolution is recognizable to the colonial state. To rethink revolution requires scholars to question the repetition of these colonial logics by moving away from the “recognizably political” to other forms of anti-authorial, anticolonial practices. This article focuses on Bhagat Singh’s viewing and response to the 1927 American iteration of Uncle Tom’s Cabin and the 1927 Hindi film Wildcat of Bombay. The article considers the ways in which Bhagat Singh moved beyond “properly political” forms of agitation in favor of affective, aesthetic, and experiential models of movie-going in the early twentieth century. By doing so, it reorganizes the categories of “world literature” away from the nation-state in favor of worldwide circulation, distribution, and interpretation.
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Kumar, Dinesh. „Religious Philosophy of Bhagat Singh“. Journal of Humanities and Education Development 2, Nr. 3 (2020): 225–28. http://dx.doi.org/10.22161/jhed.2.3.8.

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Dissertationen zum Thema "Bhagbot"

1

Das, দাস Babai বাবাই. „Vagbat anubader dharay Maladhar Basur Shri Krishnavijoy o Raghunath Bahgbotacharjer Shri Krishna prem tarangini: ekti tulonamulok adhyan ভাগবত অনুবাদের ধারায় মালাধর বসুর শ্রীকৃষ্ণবিজয় ও রঘুনাথ ভাগবতাচার্যের শ্ৰীকৃষ্ণপ্রেমতরঙ্গিণী : একটি তুলনামূলক অধ্যয়ন“. Thesis, University of North Bengal, 2022. http://ir.nbu.ac.in/handle/123456789/4794.

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2

Garin, Jyoti. „Le bhagat : une tradition orale sindhie“. Paris, INALCO, 2005. http://www.theses.fr/2005INAL0015.

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Parfois classé sous la rubrique musique populaire, parfois sous la rubrique théâtre populaire, le bhagat est une forme de narration en langue sindhi attestée depuis 300 ou 400 ans au Sindh. L'objectif de l'étude est de textualiser, de traduire et de commenter le répertoire oral des narrateurs bhagat dans le cadre de "la performance". Le répertoire des bhagat a deux spécificités: il est original car il n'existe pas avant l'enquête et il est hétérodoxe (énoncés hindous et musulmans juxtaposés dans le répertoire). Les commentaires sur l'oralité, la performance aboutissent à une conclusion qui elle, porte sur la construction identitaire de la diaspora et le rapport aux religions. Le rôle du bhagat est de participer à une reconstruction identitaire des Sindhîs dans l'Inde contemporaine dont une des lignes de force est l'intégration de deux traditions religieuses : l'hindouisme et le soufisme. La tradition du bhagat ne relève ni du théâtre ni du chant populaire ; il s'agit plutôt d'un "genre intermédiaire", à cause des diverses formes de folklore sindhi, verbal et non verbal, mais aussi intermédiaire entre oral et écrit. Les éléments de mystique soufie sont indissociables de la tradition bhagat en tant que narration populaire. Contrairement aux autres formes indiennes populaires de narration comme le jatra ou burrakatha, célères pour leur force de propagande, le bhagat témoigne d'une grande fermentation religieuse et d'une grande tolérance. La thèse a défini cette forme de narration et a aussi montré les stratégies de séduction adoptée par ces narrateurs pour captiver l'attention du public sindhi
Sometimes classified under the heading "popular music", sometimes under "popular theatre", the bhagat is a form of narration in the Sindhi language attested since 300 or 400 years in Sindh. The aim of the study is to textualize, translate and comment the oral repertory of the bhagat narrators within the performance context. The repertory of the bhagat has two specificities: it is unique because it does not exist prior to this investigation, and it is heterodox (Hindu and Muslim accounts juxtaposed in the same repertory). Comments on orality and performance arrive at a conclusion which relates to the identity construction of the Diaspora and affinity with religions. The role of the bhagat is to participate in an identity-rebuilding process of the Sindhis in contemporary India. One of its most powerful key-idea is the integration of two religious traditions: Hinduism and Sufism. The bhagat tradition is neither linked to theatre nor popular music; instead, it is about an "intermediate genre", owing to the various Sindhi folklore forms, verbal and nonverbal, but also intermediate between the oral tradition and written literature. Mystical elements of Sufism are inseparable from the bhagat tradition as popular narration. Contrary to other Indian forms of popular narration, jatra or burrakatha for instance, famous for their power of propaganda, the bhagat testifies to a great religious fermentation and great tolerance. This thesis has defined the bhagat narration and also shown the alluring strategies adopted by the narrators to captivate the Sindhi audience
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Moffat, Christopher James. „Politics and the meaning of Bhagat Singh 1907-2014“. Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708644.

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4

Sharma, M. K. „The concept and process of counselling as reflected in the gita, manas and bhagwat“. Thesis, 1986. http://hdl.handle.net/2009/4754.

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Bücher zum Thema "Bhagbot"

1

Nayak, Ratilal S. Bal Bhagvat. Ahmedabad: Ananda, 1986.

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Shrimad Bhagvat. Bombay: Navbharat, 1991.

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Bhagwat Sindhu. New Delhi: Tulsi Sewa Trust, 1999.

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Joshi, Dakshinkumar. Bhagvat-navnit. Ahmedabad: Gurjar, 1991.

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5

Lahiri, Kamal. Bhakter bhagban. Calcutta: New Bengal, 1992.

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Nayak, Ratilal S. Bal Bhagwat. (s.l): (s.n.), 1987.

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Bimal, Mitra. Bhagban kandchhe. Calcutta: Ujjal, 1988.

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8

Siṅgha, Baladewa. Sataluja wahindā rihā. Chandigarh: Lokgeet Parkashan, 2011.

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9

Jani, Shantilal. Shrimad Devi Bhagvat. Rajkot: Pravin, 1993.

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10

Abdul, Hakim Khalifa, Hrsg. Shrīmad Bhagvat Gītā. Mumbaʼī: Bhārtiyah Viddiyā Bhavan, 2001.

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Buchteile zum Thema "Bhagbot"

1

Vanita, Ruth. „British Translators, Bhagat Singh, and ‘Atheism’“. In Language Ideologies and the Vernacular in Colonial and Postcolonial South Asia, 165–79. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003279921-11.

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2

Sühnel, Rudolf. „Kipling: The Miracle of Purun Bhagat (1973)“. In Make it New, 219–25. Berlin, Heidelberg: Springer Berlin Heidelberg, 1987. http://dx.doi.org/10.1007/978-3-642-72543-2_13.

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3

Sawhney, Simona. „Bhagat Singh: Sacrifice, Suffering, and the Tradition of the Oppressed“. In Palgrave Studies in the History of Social Movements, 233–61. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-79580-1_9.

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Ghosh, Suchismita. „Indian Commercial Fiction: Chetan Bhagat and the Politics of the Neoliberal Citizenry“. In Indian Popular Fiction Redefining the Canon, 73–86. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003240945-5.

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Sawhney, Simona. „Bhagat Singh“. In Punjab Reconsidered, 377–402. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780198078012.003.0054.

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6

„Bhagat Singh’s Corpse“. In India's Revolutionary Inheritance, 123–59. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108655194.008.

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Moffat, Chris. „Bhagat Singh's Corpse“. In Writing Revolution in South Asia, 132–49. Routledge, 2018. http://dx.doi.org/10.4324/9781315226811-9.

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8

„The modernising bhagat“. In Medical Marginality in South Asia, 164–82. Routledge, 2013. http://dx.doi.org/10.4324/9780203112823-14.

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Bhalla, Bhavna. „What Went Wrong?“ In Advances in Marketing, Customer Relationship Management, and E-Services, 18–21. IGI Global, 2014. http://dx.doi.org/10.4018/978-1-4666-4357-4.ch002.

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This case is about the interaction that takes place between Chetan and Bhagat. Chetan is a freelance trainer who grooms the corporate trainees on various aspects of communication and soft skills. He also takes sessions on successful interview strategy and selection criterion for the post of market representative. Bhagat, one of his acquaintances, needs feedback for the interview that he just appeared for. During the conversation he puts forward what he did during the day to understand the nitty-gritties of the interview. The context of this conversation is to understand where Bhagat faltered. The scope of discussion covers the flow from preparation to execution to be successful in any interview.
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Bhagat, Keerti. „RELATIONSHIP BETWEEN MATERNAL KNOWLEDGE AND BELIEFS REGARDING NUTRITION AND CHILDHOOD NUTRITIONAL STATUS“. In STRATEGIES FOR ACHIEVING HEALTH AND HOSPITAL EXCELLENCE. NOBLE SCIENCE PRESS, 2024. http://dx.doi.org/10.52458/9788197040887.2024.eb.ch-09.

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Konferenzberichte zum Thema "Bhagbot"

1

Mehta, Vimal, Rupinderjeet Kaur, Deep Shikha, Amit Kumar und Supreet Pal Singh. „Estimation of naturally occurring radionuclides in soil of Shaheed Bhagat Singh district of Punjab“. In DIDACTIC TRANSFER OF PHYSICS KNOWLEDGE THROUGH DISTANCE EDUCATION: DIDFYZ 2021. AIP Publishing, 2022. http://dx.doi.org/10.1063/5.0080643.

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Kaur, Rupinderjeet, Supreet Pal Singh, Deep Shikha und Vimal Mehta. „Estimation of indoor radon, thoron and exhalation rates in some samples of Shaheed Bhagat Singh district of Punjab“. In DIDACTIC TRANSFER OF PHYSICS KNOWLEDGE THROUGH DISTANCE EDUCATION: DIDFYZ 2021. AIP Publishing, 2022. http://dx.doi.org/10.1063/5.0080758.

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„Impact Of Fear Of COVID-19 On Organizational Citizenship Behavior (OCB) And Job Performance With Mediating Role Of Psychological Distress“. In International Conference on Public Health and Humanitarian Action. International Federation of Medical Students' Associations - Jordan, 2022. http://dx.doi.org/10.56950/mbdm4531.

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Background: The fear and terror of epidemic emerge as a highly complex issue that affects not only the society as a whole but also come out to be a huge medical issue. It results extremity in stress and anxiety which continually evolving uncontrollably when comparing to the everyday experienced stress (Main et al., 2011). Generally the people are more prone to experience distress because of stressful events of their life, specifically the women (Kessler & McLeod, 1984), thus leads towards work interferences and disturbance which eventually influence their work performance (Bhagat, 1983). Therefore the work related factors of employees (Bacharach et al., 1990), personal factors (Adams et al., 1996), environmental and situational factors (Wang et al., 2020) steps towards various forms of psychological distress and physical health issue (Enshassi et al., 2016; Johari & Omar, 2019). Thus the current pandemic of COVID-19 has not only been influencing the people's life physically (illness, health issues, hospitalization) but it also targeted them financially (financial insecurity, redundancy) (McKibbin & Fernando, 2021) as well as psychologically (such as stigmatization of pandemic, anxiety, depression, stress, loneliness etc.) (Mamun & Griffiths, 2020; Pappa et al., 2020; Shin & Liberzon, 2010). Consequently, the workplace environment of healthcare units for the frontline healthcare providers is remarkably influenced and giving medical and non-medical services will slushily be difficult because of stress, depression incertitude and stigmatization. Objective: The given study was aimed at to evaluate direct and indirect impact of fear of COVID-19 pandemic on organizational citizenship behavior and job performance with mediating role of psychological distress Method: Study was cross-sectional and convenience sampling technique was used to collect data (n=216), regardless of their gender, via google forms and questionnaires, from healthcare professionals of twin cities; Rawalpindi and Islamabad. Statistical Analysis was performed on data by using IBM SPSS 23. Inferential Statistics including correlation and regression via Preacher & Hayes method was applied on collected data to find out relationship between study variables. P-value ≤ 0.05 was considered statistically significant. Statistical analysis has revealed significant results Results: Correlation analysis and regression analysis has shown significant association of CVID-19 fear with psychological distress and psychological distress with OCB and job performance. Psychological distress was fully mediating the relationship of COVID-19 fear with OCB and job performance. Out of four hypotheses, two were accepted. Results of this study cannot be generalized on whole population of Pakistan as study was only limited to the two cities of Punjab, and sample size was small. Future studies may explore the ways to enhance job performance and OCB for the progress of healthcare organizations. Conclusion: . Emphasis should be on the effective and efficient management and implementation of SOPs and policies pandemic prevention and consequences. This could be helpful in minimizing psychological distress and maximizing OCB and job performance as it could be the stepping stone towards success of the healthcare organization. Study has justified the research gap of using process, interaction and environment factors of total quality management as precursors of patient's satisfaction and loyalty. Keywords: Fear of COVID-19, Psychological Distress, Organizational Citizenship Behavior, Job Performance.
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