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Auswahl der wissenschaftlichen Literatur zum Thema „Khasi people“
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Zeitschriftenartikel zum Thema "Khasi people"
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Auswyn Winter Japang. „U Thlen and the Nongshohnoh: Folklore, Experience, and Reality“. Literatura Ludowa 66, Nr. 3 (01.12.2022): 37–49. http://dx.doi.org/10.12775/ll.3.2022.002.
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The need to better understand the supernatural is an ever-engaging aspect of any enquiry into the matter due to the changing paradigms of time and space and the existence of numerous misconceptions and observations concerning the same. Such is a case of the legend of U Thlen and the nongshohnoh phenomenon of Meghalaya, a north-eastern state in the sovereign country of India. U Thlen, an evil mystical being, is described in Khasi legends and recounted in Khasi folklore as an entity thirsty for human blood and never satiated. He was, however, tricked and captured by the Khasi people but never ultimately destroyed. As an act of deception – of reward and mainly revenge, U Thlen promised people riches in exchange for human sacrifice. An existing belief is that U Thlen was adopted by a Khasi household which saw the beginning of the nongshohnoh or the “cut throat” phenomenon. The surrounding belief about the keeping of U Thlen functions on the basis of prevailing social notions that human sacrifice offered to U Thlen equates to riches. While the legend of U Thlen has witnessed transcendence from narratives to lived realities over an incredible part of the history of the Khasi people, the nongshohnoh phenomenon has seen its fair share of criticism with time as well. It is in this regard that this study aims to (re)look into this very phenomenon as a living reality of the Khasi society. This paper also aims to look at existing beliefs and disbeliefs in U Thlen and the nongshohnoh phenomenon in order to arrive at an understanding, proper to the contemporary setting of the Khasi society, in the twenty-first century.
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Swer, Banbhalang. „The Consecrated Sohpetbneng Peak (Navel of Heaven) - The Meaning and the Need for Protection, Preservation and Conservation“. Applied Mechanics and Materials 878 (Februar 2018): 146–51. http://dx.doi.org/10.4028/www.scientific.net/amm.878.146.
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The Khasis like any other tribe or nation has its own civilization, different, unique and peculiar. Though it is an oral tradition in absence of writings, yet it had been manifested in the permanent objects of nature, this civilization is as old as that of Babylonian, Egyptian and Greek. The present world today with the progress of science and technology can be compared with the Khasi thought in the aspects of his religion (traditional), his social ways of life and the political aspect of regulating his people with a democratic essence of the highest order which the British as late as 1826 only admired without understanding the language. ‘Sohpetbneng’ literally means the navel between heaven and earth. However, in the philosophical thought of our ancestors, the word carries a different connotation. This can be seen and adjudged from the various ways of life of the Khasis as a race or tribe which cannot be effaced from the surface of the universe.The hillock (Lum) ‘Sohpetbneng’ is a divine manifestation of the essence of the Khasi thought which should be protected and preserved as a historical relic before any harm can come to it. The paper will further highlight the importance of the hillock to the Khasi Community and the kind of ritual rites and activities that are being perform on this place till date and the Architectural built components designed and supervised by the author in connection with the ritual rites and activities performed and the need to protect, conserve, preserve and recognized this hillock as one of the Heritage site.
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., Neelam, und K. N. Dwivedi. „USES OF INDIGENOUS MEDICINAL PLANTS OF EAST KHASI HILLS, MEGHALAYA, NORTHEAST INDIA: A REVIEW STUDY“. International Journal of Research in Ayurveda and Pharmacy 12, Nr. 3 (06.07.2021): 57–59. http://dx.doi.org/10.7897/2277-4343.120374.
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Meghalaya, the hilly state, is one of the seven states of North-Eastern region of India. This small state was carved out of Assam and made a full –fledged state on 21st January 1972. The Khasi, Jaintia, Bhoi and War, are collectively known as the Hynniewtrep people and they predominantly inhabit the districts of Eastern Meghalaya. Indigenous people are generally very knowledgeable about the wild medicinal plants around them, many of them have local names and are important to the people as folklore. The present topic is chosen to explore the indigenous knowledge of medicinal plants by Khasi tribe in East Khasi Hills, Meghalaya. To explore the knowledge of medicinal plants, many Villagers and traditional healers (Ojhas) who were experienced in practicing indigenous or folk medicine are consulted to gather information. In this review study a total of 30 medicinal plants are documented and information on local names, scientific names, family, habit, plant parts used and medicinal uses of these plants are also given. The documented plant species are used for some common ailments like headache, stomach problems, cold, cough and fever, jaundice, skin diseases, blood pressure and diabetes etc. These plants are taken orally in the form of Swarasa (juices) or Kwatha (decoction). These kinds of traditional practices require scientific validation and documentation of their therapeutics in Ayurveda.
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Deb, Roumi, Soni Kumari, Meenakshi Mohan, Melbaraine Shangplia, Ratika Samtani und W. B. Langstieh. „Factors Influencing the Consumption of Tobacco amongst the Khasi Indigenous People in Northeast India“. Indian Journal of Community Medicine 49, Nr. 2 (2024): 380–85. http://dx.doi.org/10.4103/ijcm.ijcm_924_22.
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Background: Tobacco use in any form is a major public health concern. It accounts for nearly 1.35 million deaths every year. Many chronic illnesses occur due to the consumption of tobacco, either smoke or smokeless form. The study aims to explore how smoking and smokeless tobacco consumption are distributed across a range of demographic and socioeconomic markers among Khasi indigenous people in Northeast India. Materials and Methods: It is a case-control study conducted in adults over 31 years of age. The study was carried out between June 2020 and August 2021. An Independent t-test was performed to determine the significant difference in age between smoking/smokeless tobacco users and non-tobacco users. Univariate and Multivariate analyses were conducted to determine the significant predictors affecting the use of smoking/smokeless tobacco in the respondents. Results: A total of 505 respondents were included in the present study. There was a high statistically significant difference in the income level of tobacco and non-tobacco users (P value- 0.002). In Univariate analysis, it was found that the odds of consuming both forms of tobacco were significantly lower in the respondents aged between 51–60 (OR = 0.61, P value = 0.0453). The participants who studied till graduation and above had lower odds of both using forms of tobacco as compared to respondents who were illiterate/primary educated only (OR = 0.85, P value = 0.046). Conclusion: In conclusion, smoking and smokeless tobacco consumption are still widely prevalent in this region and strongly associated with age, gender, level of education, and place of residence. There is a need for further detailed analysis to identify risk factors that are strongly associated with the use of smoke and smokeless tobacco so that the community will be conscious about the hazardous effects of tobacco use in any form.
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Hoque, Mohammad Jahirul, und Hajera Aktar. „Environmental and Social Effects of Stone Quarrying in Bangladesh: A Study in the Khasi People Area in Sylhet“. Space and Culture, India 10, Nr. 2 (29.09.2022): 28–41. http://dx.doi.org/10.20896/saci.v10i2.1279.
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This study investigates how the unregulated and unscientific manner of stone quarrying in Bangladesh degrades the environment and affects the life and livelihoods of the local people. The recent countrywide construction boom and infrastructural development kept the GDP growth constant in Bangladesh. This construction boom generates colossal demand for stones, and the Sylhet region is its major supplier. Although there are laws and legal mechanisms to regulate stone quarrying in the country, the miners do not follow these. This study found that the local Khasi people of the stone quarrying area have been experiencing systematic and forcible dispossession due to merging their lands into stone quarrying sites. These people are the victims of different forms of pollution due to unregulated stone quarrying. And the area has been experiencing a social transformation because of the settling of the people of the mainstream Bengali community from the poverty porn areas of the country to sustain their life by managing their livelihoods by working in the stone quarries. The study also explores how the lack of monitoring and corruption of the state and non-state actors in the stone quarrying sectors degraded the environment and transformed society in the last decades.
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Vasudevan, Sudharsan, Samiksha Singh, Nisha Newar und Amaljith AB. „A Perception on Covid-19 vaccinations among tribal communities in East Khasi Hills in Meghalaya“. International Journal of Medical Sciences and Nursing Research 2, Nr. 1 (31.03.2022): 5–9. http://dx.doi.org/10.55349/ijmsnr.20222159.
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Background: Covid-19 an illness caused by SARS- COV-2 virus, it has killed millions of people all over the world and has wreaked havoc in India too. Even today there is no confirmed drug that can successfully tackle the illness. According to WHO, efficient vaccines and equitable access to them is vital to curbing the Covid-19 pandemic. Materials and Methods: With the help of a semi-structured question guide, six focus group discussions were conducted in several villages in East Khasi hills Meghalaya, each focus group had 6-12 participants, thematic analysis was used to analyze the data. Results: Most of the villagers are affected by covid-19 and the lockdown measures to curb it, but their perceptions on vaccinations were negative. Certain thematic areas that seemed to repeat were, religious beliefs, lack of awareness, individual freedom to choose, not feeling like they require it as they are just agricultural laborers, fear of side effects, and the prevalence of negative propaganda on social media. Most believe if it’s mandatory to take the vaccine everyone would take it. Few village heads suggested better awareness might be able to convince a few. Conclusion: The majority said they were not ready to get vaccinated, and cited religion and individual freedom to choose as the reasons for their reluctance. Health awareness programs and more pro vaccine governmental policies may help improve coverage. Keywords: covid-19, covid vaccination, tribal health, vaccine hesitancy, Meghalaya
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Ellena, Rachele, und Kyrham Aurelius Nongkynrih. „Changing gender roles and relations in food provisioning among matrilineal Khasi and patrilineal Chakhesang Indigenous rural People of North-East India“. Maternal & Child Nutrition 13 (Dezember 2017): e12560. http://dx.doi.org/10.1111/mcn.12560.
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Shangdiar, Onessimos. „Marketing: Farmers Promulgates Cash Crops, Itinerary to Support Their Livelihood and Enhance Their Living Standard“. Journal of Social Entrepreneurship Theory and Practice 1, Nr. 2 (31.12.2021): 1–13. http://dx.doi.org/10.31098/jsetp.v1i2.570.
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This paper is a briefing on the marketing and emergence of cash crops in the Indo-Bangladesh border, South West Khasi Hills District Meghalaya. It is solely aimed at understanding the inborn entrepreneurship skills of the particular sub-tribe of the Khasis called "War". They live in steep and sloppy mountains with moderate temperatures and receive sufficient precipitation throughout the year, which enables them to sustain their farming. Marketing is the heart core of every individual, regardless of any background and professionals. Marketing plays a very important role to the farmers, and everyone could enhance their standard of living due to the technique of commercialization. The Non-farmers can buy the food crops from the farmers through the role of business administration. It is pointless to have money without having a food supply. Thus, the commercialization of agricultural produce is highly required. Cash crops cultivation promotes economic growth and social growth; economically, people can generate income, put savings, and purchase physical capital. Socially they bridged with each other, helping one another, exchanging work, advising the younger ones, and imparting knowledge to one another, providing seeds and saplings to the have not. There is an evolution from practicing traditional crops, which can be consumed directly, to Cash crops, which need to be exported outside of the State through a marketing system with the intention to manufacture further for finished products.
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Muzib, Md Moniruzzaman. „Impacts of Eco-tourism on Ethnic People: A study on Lawachara National Park, Sylhet, Bangladesh“. Journal of Global Economy 10, Nr. 1 (27.03.2014): 61–69. http://dx.doi.org/10.1956/jge.v10i1.339.
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This research work seeks the impacts of Ecotourism on ethnic people of Lawachara National Park, Kamalganja, Moulvibazar, Sylhet. Empirical data has been collected through survey & FGDs from the residents of two villages called Khasi Punji and Dulahajra of this park.Observed evidences show that foremost influence of Ecotourism fall on economic aspects of ethnic life. Income level has been increased compare then before after establishing eco-park in this forest. People become involve with various new job besides their traditional occupation. Different NGOs are working here for make them economically empower. Correspondingly, eco-park originates few positive changes in social life of indigenous people. Nowadays people get modern education, more security, modern medical facility, better roads and easy transportation. Their perception about tourist and tourism are also changing positively day by day. Core cultural elements like language, dress pattern, house pattern, and food habit are also changing with the interaction with tourist and people with plain land. People are now more aware about environmental conservation. They take part in forest conservation, bio-diversity conservation and forest cleaning. They are knowledgeable about sustainable usages of forest resources. Like positive impacts of Ecotourism it has also few negative impacts on tribal life. After launching eco-park ethnic people loss their land ownership right and they are facing accommodation problem as well. Eco-park officials sometimes show immoral manner with the inhabitants; they force them for giving free labor in the park. Similarly some visitors/tourists do not show proper respect to them. Sometimes travels ruined betel gardens, stole betel leaves and lemons also.
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Sarker, Md Nuruddin. „Gravel Deposits Of Dauki-Piyain River Bed And Surrounding Flood Plains: A Case Study“. Journal of the Asiatic Society of Bangladesh, Science 41, Nr. 2 (30.12.2015): 225–32. http://dx.doi.org/10.3329/jasbs.v41i2.46206.
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The Dauki-Piyain river is the major source of gravels in Jaflong area which is located on the alluvial plain south of the Khasi-Jainta Hills. Jaflong gravels comprise quartzite, granite, gneiss, amphibolite, basalt, sandstone and conglomerate. The gravels are mostly fresh and hard and can be used as good construction materials. The deposition of gravels is controlled by the frequency and intensity of water-flow in the Dauki-Piyain river forming the Jaflong quarry. The Dauki river is constantly changing its course. Controlling the river course and keeping its tract clear from debris will make the replenishment of the gravel deposit steady. The main economic activities of the local people are mostly dependent on the gravel and sand extraction business from Jaflong quarry. It is found that about 30,00,000 cubic meters of gravel from 200 hectares areas are extracted per year from the Dauki-Piyain river of Jaflong. The average revenue collected by the Government of the People’s Republic of Bangladesh from this location stands at approximately 30.00 million taka per year.
Asiat. Soc. Bangladesh, Sci. 41(2): 225-232, December 2015
Dissertationen zum Thema "Khasi people"
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Uddin, Sharif. „Emerging right to environment in India with special reference to the Khasi people in the state of Meghalaya“. Thesis, University of North Bengal, 2006. http://hdl.handle.net/123456789/332.
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Mu¨hlan, Eberhard. „Family structures among Adivasis in India : a description and comparison of family structures and lives within the patrilineal tribe of Saoras in Orissa and the matrilineal tribe of Khasis in Meghalaya, India“. Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683361.
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C, Becker, Becker C, Chattopadhyay, K. P. (Kshitis Prasad), 1897-1963, Clarke Charles Baron 1832-1906, Ehrenfels, Omar Rolf Leopold Werner, Freiherr von, 1901-, Godwin-Austen Henry Haversham 1834-1923, Godwin-Austen Henry Haversham 1834-1923 et al., Hrsg. Khasi. New Haven, Conn: Human Relations Area Files, 1996.
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Rodborne, T. U Khasi. 2. Aufl. Shillong, Meghalaya: H. Rodborne, 2000.
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Khasi folk tales. Shillong: Wallamphang Roy, 1999.
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Khasi folklorismus: A study of Khasi Phawar, media, and films. New Delhi: Academic Excellence, 2012.
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Synrem, H. Kelian. Revivalism in Khasi society. New Delhi: Sterling Publishers, 1992.
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The history and culture of the Khasi people. 2. Aufl. Guwahati: Spectrum Publications, 1985.
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Malngiang, Pascal. Aspects of Khasi philosophy. Shillong, Meghalaya: Seven Huts Enterprise, 1991.
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The Khasis and their natural environment: A study of the eco-consciousness and eco-spirituality of the Khasis. Shillong: Vendrame Institute Publications, 2001.
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Social and state formation in Khasi-Jaintia Hills: A study of folklore. Delhi: B.R. Pub. Corp., 1985.
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Lyngdoh, Fabian. Ka thymmei pyrkhat u Khasi. Shillong: Ms. Philomina Kharkongor, 2018.
Den vollen Inhalt der Quelle findenBuchteile zum Thema "Khasi people"
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Ahmmed, Faisal. „Gender Dimensions of Aging Among Indigenous People“. In Handbook of Research on Multicultural Perspectives on Gender and Aging, 142–58. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-4772-3.ch011.
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Researchers view older people as a homogenous group where age is a leveler of characteristics. But factors such as gender, socio-economic background, family relationships and support, living situation, physical condition, cultural practices, etc. severely influence how a person will enjoy their later life. In Khasi Indigenous community women enjoy higher status than their counterparts. Due to a strong matriarchical family system, women become the owner of property inherently and husbands stay in wives' houses. This empowers women economically and family members show their loyalty to the head of the family who is a woman. During old age, women are well cared for by family members, and elderly males are sometimes neglected, which is totally opposite to the majority people of Bangladesh. Based on an ethnographic study, this chapter explains how customs work in the creation of a special later life experience among elderly women. It also explains the challenges faced by Khasi elderly people in getting access to modern medical facilities and other government supports as citizen of Bangladesh.
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Ahmmed, Faisal. „Gender Dimensions of Aging Among Indigenous People“. In Research Anthology on Supporting Healthy Aging in a Digital Society, 1305–21. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-6684-5295-0.ch073.
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Researchers view older people as a homogenous group where age is a leveler of characteristics. But factors such as gender, socio-economic background, family relationships and support, living situation, physical condition, cultural practices, etc. severely influence how a person will enjoy their later life. In Khasi Indigenous community women enjoy higher status than their counterparts. Due to a strong matriarchical family system, women become the owner of property inherently and husbands stay in wives' houses. This empowers women economically and family members show their loyalty to the head of the family who is a woman. During old age, women are well cared for by family members, and elderly males are sometimes neglected, which is totally opposite to the majority people of Bangladesh. Based on an ethnographic study, this chapter explains how customs work in the creation of a special later life experience among elderly women. It also explains the challenges faced by Khasi elderly people in getting access to modern medical facilities and other government supports as citizen of Bangladesh.
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Ray, Reeju. „Narratives of Continuity“. In Placing the Frontier in British North-East India, 135—C6F6. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192887085.003.0006.
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Abstract In this chapter processes of place-making appear in narratives of continuity with a pre-colonial past. Place-making is understood as heterogeneous articulations, including material and imaginative processes, that shape identity, livelihood, and belonging in the hills. I argue that the published writing by Khasi men in the late nineteenth and early twentieth century demonstrates colonialism’s ‘irreversible process of transmutation’ that impact notions of place in the hills. The chapter further demonstrates the linkages between the development of literacy through English education and the constitution of a gendered ethnic identity within a legal-customary space. The creeping and insidious domination of written culture in the region was the product of legal power and of the inalterable nature of the written agreements made between the Syiems and the East India Company from the early nineteenth century. This chapter begins with a discussion of the writings of missionary-educated Khasi elite men who became part of an ‘interpretive community’ within the public sphere in the hills. English-educated Khasi men drew upon multiple spatial frameworks to represent the hills and its people including those of colonial law. Even within the public domain created by published books, newspapers, and journal articles, the assertion of Khasi religion and identity played a significant role in challenging a strictly colonial spatial imagination of place and its people. The public sphere was even inaccessible to educated women in the hills, and this crystallized the practices of the exclusion and non-participation of women in political negotiations.
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Kumar, Suman, Susankar Kushari, Himangshu Sarma und Damiki Laloo. „Exploring the Traditional System of Medicine With Special Emphasis on the Indigenous Practice of Herbal Remedy by the Tribals of North-East India“. In Practice and Re-Emergence of Herbal Medicine, 1–24. BENTHAM SCIENCE PUBLISHERS, 2023. http://dx.doi.org/10.2174/9789815080414123010003.
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The tribal people of India consider North-East India to be a hotspot. It contains eight states: Arunachal Pradesh, Assam, Manipur, Mizoram, Meghalaya, Nagaland, Tripura and Sikkim, and it borders international boundaries with Bhutan, Tibet, China, Burma and Bangladesh. The Indo-Burma biodiversity hotspot, which is home to a broad spectrum of unusual flora, fauna and microorganisms, is located in the Northeast Region. The region has the evergreen forest of the Brahmaputra River valley, wide leaf forest, dense bamboo and pine forest and the world's wettest location (Cherrapunji and Mawsynram), all of which help to maintain the region's unique biodiversity. North East region is the inhabitant of more than 145 significant tribal communities with the most dominating primitive societies, including the Abor, Mishing, Rabha, Khasi, Kuki, Naga, Meitei, Apatani, etc. Most of these communities are culturally and linguistically diverse. The NER's tribal population is literate compared to other parts of the country, and it's worth noting that the literacy rates in Mizoram, Meghalaya, Nagaland, Sikkim and Manipur are all higher than the national average. Despite their high literacy rate, India's North-Eastern states continue to have poor transportation, power and medical services. The healthcare system is in bad shape, with only a few hospitals and nursing homes. As a result, the people residing in this area rely exclusively on a traditional system of medicines made by traditional healers from plants, animals and mineral resources. It was stated that medicinal herbs are prepared using traditional methods, such as maceration, decoction, and infusion, either alone or in combination with other plants. The key species of medicinal plants often employed by the traditional healers of the region are Acorus calamus, Aegle marmelos, Asparagus racemosus, Averrhoa carambola, Bryophyllum calycinum, Costus speciosus, Euphorbia neriifolia, Justicia adhatoda, Melia azadarachta, Plumeria acutifolia, Sida cordifolia, Sida rhombifolia and Swertia chirata. This extensive work will aid the researcher in locating previously unknown medicinal plants in order to build a new therapeutic method for isolating new chemical entities that are safe, pharmacologically active, and cost-effective.
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Hachhethu, Krishna. „History“. In Nation-Building and Federalism in Nepal, 37—C2T2. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198872894.003.0002.
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Abstract The present state of ethnic inequality among the three major groups of Nepal— Khas Arya (hill high castes), Janajati (indigenous nationalities), and Madheshi (people of plains origin)—is largely a by-product of a historical process of assimilation of the people of other groups into the fold of the Khas Aryas’ culture, language, and religion. Since the unification of the country in 1768, the rulers have adopted a number of policy measures to develop Nepal as a monolithic state providing protection to one caste group (Khas Arya), one language (Nepali, mother tongue of hill castes), and one religion (Hindu). Migration of the people of the dominant group into the traditional homeland of national minorities (Janajati and Madheshi) is another noteworthy point. This eventually leads to translate cultural diversity into ethnic inequality. Against this background, Nepal has recently observed a rise of ethnicity among the non-dominant groups, each seeking identity-based political space.
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Hachhethu, Krishna. „Resistance and Reversion“. In Nation-Building and Federalism in Nepal, 126—C5N1. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198872894.003.0005.
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Abstract At a critical time of constitution-making, Nepal also observed the Khas Arya movements. At the outset, in the first half of a decade-long transition period (2006–2015), the state restructuring project was overwhelmed by Janajati and Madheshi radical agendas, including the Constituent Assembly-I’s recommendation for identity-based federalism. This in turn sought an end to the age-long domination of the Khas Aryas. Such fears worked for an effective mobilization of the hill caste people in launching a powerful counter-movement. Since they are equipped with both ‘ascriptive power’ (e.g. a superior position in the hierarchical caste order) and ‘achieved power’ through education and networking with state machineries (i.e. court, bureaucracy, and security sector), this community eventually prevailed to de-ethnicize the content of the state restructuring project, including on federal design. Indeed, they have controlled the leadership position of almost all the major political parties of the country.
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Sasges, Gerard. „Epilogue“. In Imperial Intoxication. University of Hawai'i Press, 2017. http://dx.doi.org/10.21313/hawaii/9780824866884.003.0010.
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On the corner of Tran Quang Khai and Trang Tien Streets in Hanoi, just to the north of the Opera House, sits Vietnam’s Museum of the Revolution. Until it closed a few years ago, the bia hoi (fresh beer) restaurant that leased a corner of the museum’s expansive grounds was the main reason people came to the site. Today, only the odd school group or particularly hardy traveler ever ventures inside, where they are treated to an exhaustive and highly didactic account of the struggle to overthrow French colonialism, defeat American imperialism, and build today’s socialist republic. No doubt a few visitors appreciate the irony that only a stone’s throw away, the children of Vietnam’s revolutionaries can enjoy champagne brunch at the renovated Métropole hotel, or shop for Cartier, Louis Vuitton, and Jaeger-LeCoultre at the district’s many upscale shops. Even fewer would understand the symbolism of housing the museum in the former headquarters of one of the colonial regime’s most hated institutions, the Department of Customs and Monopolies....
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Stripp, Alan. „Marching Orders“. In Codebreaker In The Far East, 29–38. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780192853165.003.0003.
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Abstract By now I had unexpectedly become a Sergeant and ate in the Sergeants ’ Mess; only at an establishment like GCHQ could one leap the two intervening ranks in one go. Mary had scarcely sewn on my three stripes when I learnt that the commission already hinted at was on its way for me and for eight others: Jock Anderson, Marcus Crowley, Joe Cunningham, Tony Fenn-Wiggin, David Jones, Peter Soskice, David Warwick and Tim Whewell. To make us still more military we were to go on a course at Rushden Hall. We arranged to meet. The Japanese linguists just outnumbered the German, but we were united in our ignorance of Rushden Hall, and consulted the Adjutant. It was in Northamptonshire and was ‘something to do with REME, the Royal Electrical and Mechanical Engineers’. Curiouser and curiouser—but we were given a few days’ leave to get our uniforms and get ourselves organised. A new personal number also arrived, much easier to remember: P 329137. One difference between the commissioned and the non commissioned is that the uniform for the latter, shabby and ill-fitting though it may be, particularly in the British Army, is provided free; officers buy their own. There is much more to get: service dress as well as battle-dress, shirts, ties, an immense greatcoat instead of the absurd gas-cape of the private soldier, a hat, more comfortable boots that actually fit, khaki handkerchieves by tradition, a short swagger-stick, and a pair of pips. Most people, knowing that the transition from second lieutenant is only a matter of time, buy two pairs. Optimists get three; only the immodestly ambitious buy a pair of crowns as well. My prospective father-in-law kindly gave me his Sam Browne belt from the 1914—18 war, in which he had won a Military Cross.
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Agrawal, Ravi. „Missed Call: The Smartphone and Job Creation“. In India Connected. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190858650.003.0007.
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In the summer of 2015, the government of Uttar Pradesh began putting out advertisements looking for “peons”—the local term for low-ranking office helpers. UP, as the state is known, is home to more than 200 million Indians, packed into an area about the size of Texas (which has one-seventh as many inhabitants). Fittingly, UP needed a small army of new peons: in all, 368 jobs were posted. A very strange thing happened next. Applications poured in. After a painstaking survey that took weeks, 2.3 million résumés were counted. There were 6,250 candidates for each available position. Some of the applicants had doctorates. While peon jobs are stable—even respectable—they are by no means glamorous. Peons are usually the first people one sees at Indian government offices, dressed in shabby, faded khaki uniforms; their work involves tracking down dusty files, fetching tea, and ushering in guests. Salaries range from just $150 to $250 a month. The question is why these low-skill, low-paying jobs were in such high demand. There are several possible explanations. First, $250 a month may sound like a pittance, but it is not insignificant: it amounts to nearly double the median national salary. Second, peons are influential gatekeepers in Indian bureaucracy. If you need to see a local officer, a small bribe can go a long way. But workplace corruption is hardly something young, idealistic Indians aspire to (let alone the ones with doctorates). Something deeper was going on. A third possibility is that India simply isn’t creating enough jobs. A 2016 report by the United Nations Development Programme (UNDP) revealed that India’s working-age population expanded by 300 million between 1991 and 2013. But during those same twenty-two years, the UNDP says, the economy created just 140 million new jobs. Put another way, 160 million working-age Indians were without formal employment. Job creation is the number one headache for India’s policymakers. By some estimates, India needs to create a million new jobs every month simply to keep pace with the gush of new entrants to the workforce. There is little evidence that India has a plan to meet this demand.