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Dissertations / Theses on the topic 'Hindus of Bengal'
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1
Brekke, Torkel. "The politics of religious identity in South Asia in the late nineteenth century." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310298.
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Moodie, Deonnie Gai. "Contesting Kālīghāṭ: Discursive Productions of a Hindu Temple in Colonial and Contemporary Kolkata." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11457.
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This dissertation is an analysis of discursive productions of Kālīghāṭ, a Hindu temple dedicated to the goddess Kālī in Kolkata (formerly Calcutta), India. It is the most famous temple in what was once the capital of the British Empire in India and what is now India's third largest city. Kālīghāṭ has a reputation for being ancient, powerful, corrupt, and dirty. This dissertation aims to discover how and why these are the adjectives most often used to describe this temple. While there are many stories that can be told about a place, and many words that can be used to characterize it, these four dominate the public discourse on Kālīghāṭ. I demonstrate in these pages that these ideas about Kālīghāṭ are not discoveries made about the site, but are instead creations of it that have been produced at certain times, according to certain discursive practices, toward certain ends.
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Harder, Hans. "Fiktionale Träume in ausgewählten Prosawerken von zehn Autoren der Bengali- und Hindiliteratur." Halle (Saale) : Institut für Indologie und Südasienwissenschaften der Martin-Luther-Universität Halle-Wittenberg, 2001. http://catalogue.bnf.fr/ark:/12148/cb38987404v.
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Chatterji, Joya. "Bengal divided : Hindu communalism and partition, 1932-1947 /." Cambridge : Cambridge university press, 1994. http://catalogue.bnf.fr/ark:/12148/cb35728995m.
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Datta-Ray, Mohini. "Monumentalizing Tantra : the multiple identities of the Haṃseśvarī Devī Temple and the Bansberia Zamīndāri." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112331.
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This thesis examines the complex interplay between colonial modernity and Sakta (goddess-centered) devotion in the context of an elite family of zamindars (landholders) in Bengal. One consequence of colonialism in Bengal was the efflorescence of overt Sakta religiosity among Bengal's elite. Religious practice, supposedly "protected" by the colonial order, became the site where indigenous elites expressed political will and, to an extent, resisted foreign domination. I argue that the zamindars of Bansberia in the Hugli district of Bengal were creative agents, engaging and resisting the various cultural ruptures represented by colonial rule in the eighteenth and nineteenth centuries. Employing analyses of archival material, contemporary ethnography, and architectural style, this thesis is an ethnohistory of a modern zamindari-kingdom that locates its political voice in an emblematic Sakta-Tantric temple. It demonstrates the powerful relationship between religion and politics in colonial Bengal and discusses the implications of this strong association in the contemporary context.
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Roy, Sulagna. "Communal conflict in Bengal, 1930-1947 : political parties, the Muslim intelligentsia and the Pakistan movement." Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/273385.
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Dasgupta, Sohini. "Contending authenticities : representations of 'Hindu custom' in late nineteenth century colonial Bengal." Thesis, SOAS, University of London, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.576497.
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Bradley, Cynthia. "The changing goddess : the religious lives of Hindu women in West Bengal." Thesis, King's College London (University of London), 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.416946.
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Chowdhury, Sengupta Indira. "Colonialism and cultural identity : the making of a Hindu discourse, Bengal 1867-1905." Thesis, SOAS, University of London, 1993. http://eprints.soas.ac.uk/28888/.
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This thesis studies the construction of a Hindu cultural identity in the late nineteenth and the early twentieth centuries in Bengal. The aim is to examine how this identity was formed by rationalising and valorising an available repertoire of images and myths in the face of official and missionary denigration of Hindu tradition. This phenomenon is investigated in terms of a discourse (or a conglomeration of discursive forms) produced by a middle-class operating within the constraints of colonialism. The thesis begins with the Hindu Mela founded in 1867 and the way in which this organisation illustrated the attempt of the Western educated middle-class at self-assertion. In constructing a homogeneous Hindu identity, this social group hegemonically appropriated the distinct traditions of subordinated groups. Crucial to this project was another related one - that of history-writing. History, it was felt, contained the essence of civilisation and culture. A refutation of colonial notions about Hindus and Bengalis had to be achieved through the fusion of the historical and the mythological which sought to displace colonial history-writing. The anxiety about an ineffectual male identity ascribed to the Bengali male by colonial discourse prompted the imaging of meaningful icons of resistance in the form of heroic womanhood. The links between the figures, i.e., of the motherland, the mother and the ideal wife, are therefore especially significant. No less important is the reformulation of an alternative heroic male identity out of the conventional Hindu institution of Sannyas or asceticism by Vivekananda. He forwarded a notion of spiritual conquest by addressing the universalist dimensions of Hinduism. The political implications of this constructed identity was clearly revealed in the cultural events that preceded the partition of Bengal as well as those that formed and directed the Swadeshi movement.
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Chamoret, Suzanne. "L'iconographie des divinités féminines hindoues au Bengale de la préhistoire au XIIᵉ siècle." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCA167.
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Les représentations des divinités féminines hindoues mises au jour au Bengale, stèles et statues de pierre ou de métal, ont été analysées à partir d'un corpus d'un peu plus de trois cents œuvres que nous avons collectées dans les musées indiens, bangladais et occidentaux, mais aussi dans les catalogues, études et publications diverses. L'étude iconographique sera faite par une mise en perspective des images, de l'épigraphie, de la littérature et des concepts théologiques exprimés dans les textes sacrés. La première partie de cette recherche est une étude chronologique consacrée (1) à l'étude des plaques de terre cuite produites au Bengale entre le IIIᵉ siècle av. notre ère et le IIᵉ après qui représentent divers personnages féminins portant déjà pour certains les caractéristiques iconographiques de la divinité telles qu'on les trouvera sur les images ultérieures, et (2) à l'apparition et au développement de la parèdre de Śiva dans son rôle d'épouse : à partir du IXᵉ siècle et jusqu'au XIIᵉ siècle, c'est en effet la Déesse, śakti du dieu, qui est omniprésente. Les déesses viṣṇuites n'occupent qu'une infime partie du corpus. Dans la deuxième partie, ce sont les formes redoutables de la Déesse śivaïte, Durgā siṃhavāhinī, Mahiṣāsuramardinī et Cāmuṇḍā/Kālī qui sont analysées. Les déesses serpents gardent leur spécificité malgré leur intégration dans le panthéon śivaïte. L'étude stylistique des images permet d'identifier le développement des différentes écoles de la région avec, à partir des XIᵉ et XIIᵉ siècles, une différence notable entre les stèles à la décoration foisonnante du nord-ouest du Bengale et celles dépouillées et empreintes de spiritualité de la région de Dhaka devenue le centre du pouvoir sous les Sena. Cette étude iconographique permet de constater que de la bhakti apparue à l'époque des Épopées, aux cultes tantriques ésotériques les plus transgressifs, le Bengale médiéval a beaucoup développé les cultes śākta en l'honneur de la Déesse Suprême rattachée au panthéon śivaïte : les courants orthodoxes, kaula et Trika non dualistes, et peut-être Nātha ont pu être identifiés. Mais quelle que soit la voie choisie, le but de l'adepte reste le même, la libération, mokṣa, et la fusion avec la Déesse SuprêmeThe production in Bengal of stone stelae and stone and metal statues representing Hindu Goddesses, dated from prehistory up to the twelfth century was assembled in a collection of more than three hundred pieces from the museums in India, Bangladesh and Western countries, from catalogues and from other scholar research publications. The purpose of this doctoral dissertation is the analysis of the collection.The first part of this research is a chronological approach. Between the third century B.C. and the second century A.D., there was an important production of terracotta plaques with feminine figurines but it is difficult to say whether they were modeled for decoration or for cult purposes. Later, other than some beautiful terracotta statues representing Mahiṣāsuramardinī and snake goddesses dated around the fifth century, there is a paucity of images until the eighth century. The pieces dating from the ninth up to the twelfth century in the collection are quite all images of the Goddess, Śiva's śakti and wife, and the stelae are quite all narratives and dedicated to orthodox cults.The second part of the research is a more detailed analysis of the fearsome forms of the Goddess: Durgā siṃhavāhinī, Mahiṣāsuramardinī, Cāmuṇḍā; the snake goddesses, although being incorporated within the Śaiva pantheon, keep a specific role.Stylistic elements facilitate the identification of several schools of sculpture, with, by the eleventh and twelfth centuries, a substantial difference between the abundance of decorative elements on the stelae from North-West of Bengal and the bare style of those conceived in the area of Dhaka.From a religious point of view, an evolution from the narrative to the esoteric tantric images shows different types of beliefs and śākta cults: orthodox, non dualist kaula and Trika, and may be Nātha, being understood that whichever way is chosen, the goal remains the same: mokṣa and merge within the Supreme Goddess
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Voix, Raphaël. "Dévotion, ascèse et violence dans l’hindouisme sectaire : ethnographie d’une secte shivaïte du Bengale." Thesis, Paris 10, 2010. http://www.theses.fr/2010PA100192.
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Fondé en 1955 par un fonctionnaire bengali, Ananda Marga, « la voie de la félicité », est une secte hindoue qui s’est donné un mode d’organisation à échelle planétaire et s’implique dans des activités missionnaires dans un grand nombre de pays. Dans le paysage religieux de l’Inde contemporaine, elle se distingue par les violences dont ses disciples ont été accusés. L’enquête ethnographique menée en son sein, l’analyse de sa littérature interne et le recueil de témoignages d’anciens disciples montrent que ces violences s’expliquent par les aspirations politiques de son fondateur et de ses membres ainsi que par l’instabilité de son assise économique. Mais pas uniquement. Elles visent également une mutation radicale de la personne du disciple et une transformation profonde la société, deux processus intimement liés. En se soumettant volontairement à des violences psychologiques et physiques, le disciple entend se soustraire aux limitations de l’existence ordinaire. S’il se libère ainsi du monde, c’est pour mieux agir dans le monde au service exclusif de son Gourou et de sa mission. Dotés d’une telle finalité, les actes de violence extrême apparaissent comme les expressions d’une ardeur dévotionnelle poussée à son paroxysme. Cette conception singulière de l’ascétisme prend source dans la culture tantrique bengalie, laquelle tient la force pour une manifestation de l’Énergie divine (śakti) et le Maître pour une divinité incarnéeFounded in 1955 by a Bengali civil servant, Ananda Marga, the "way of bliss", is a Hindu sect with worldwide organization and involved in missionary activities in a great number of countries. In the religious landscape of contemporary India, it is distinctively characterized by the violence for which its followers have been accused. The ethnographical research carried out among this sect, combined with the analysis of its internal literature and the collection of testimonies of former disciples shows that this violence can be explained by the political aspirations of its founder and its members as well as by instability of its economic base. But it can also be explained by two interrelated processes: the profound change in the person of the disciples and a radical transformation of the society. By submitting himself voluntarily to psychological and physical violence, a disciple tries to go over the limitations of ordinary existence. However, he frees himself from this world so that he can be in exclusive service to his Guru and his mission in this world. With such a purpose, acts of extreme violence appear as expressions of devotional fervour pushed to its climax. The source of this peculiar conception of asceticism can be traced in Bengali tantric culture, for which the force represents a manifestation of divine energy (śakti) and the Guru represents an incarnate deity
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Bhattacharya, France. "Etude comparee des mangalkavya bengali manasa et candi." Paris 3, 1990. http://www.theses.fr/1990PA030019.
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Nous etudions de facon comparative deux corpus de poemes narratifs en bengali qui traitent de la facon dont les deesses manasa et candi respectivement imposent leur culte sur terre. Le manasa mangal dont l'heroine est la deesse des serpents est etudie dans six versions d' auteurs differents (xve-xviiie), et le candi mangal dans quatre. Dans une approche structurale on tente de degager des acteurs du recit, des lieux et de la trame narrative les elements des codes symboliques que le corpus utilise. Nous en cherchons les clefs dans la culture"savante" et pan-indienne, aides par les travaux de m. Biardeau et ch. Malamoud, ainsi que dans les prolongements "populaires" et locaux sans op poser ces deux niveaux. Dotes d'une structure formelle homologue, ces mangal different quant a la problematique. Le manasa, reformulant l'o pposition classique entre l'ambroisie et le poison, les oiseaux et les naga, et l'immortalite et la soumission a la mort, montre le triomphe du devot sur le yogi a la recherche des pouvoirs. Le candi presente d'abord la face royale et guerriere de la deesse dans son rapport avec le territoire constitue par le royaume dans la foret. Dans un second recit, candi se montre comme la protectrice du samsara. Nous y relevons le role important joue par les femmes et l'accent mis sur le marchand representant la precarite de "l'homme dans le monde"We study comparatively two sets of bengali narrative poems dealing wit with the way the goddesses manasa and candi respectively impose their worship on earth. The manasa mangal having as its heroin the serpent goddess is studied in 6 versions due to various authors (xv-xviiith), the candi in 4. By a structural approach we bring out from the analysis of the characters, places and narrative incidents the symbolic codes used in this corpus. We look for clues in the "great" all-india tradition, taking advantage of the works of m. Biardeau and ch. Malamoud, as also in its "popular" and local transformations, without opposing one from the other. Having an homologous formal structure, these texts deal with a different sets of problems. The manasa, formulates anew the "classical" opposition between ambrosia and poison, birds and serpents, immortality and death, shows the triumph of devotion over powers oriented yoga. The candi presents at first the royal and warlike aspect of the goddess related to a territory: the kingdom in the forest. In a second story, candi is the protectress of the samsara. We analyse the important role played by women, and the emphasis put on the merchant as the epitome of the precarious condition of the "man in the world"
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Das, S. "Homoeopathic families, Hindu nation and the legislating state : making of a vernacular science, Bengal 1866-1941." Thesis, University College London (University of London), 2012. http://discovery.ucl.ac.uk/1346446/.
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This dissertation explores the cultural production of homoeopathy as a ‘vernacular science’ in Bengal between 1866 and 1941. In mapping homoeopathy’s vernacularisation, it studies the disparate ways in which the historical understanding of ‘homoeopathy’ and ‘family’ in late nineteenth- early twentieth century Bengal informed one another. It builds upon the historical literature published on homoeopathy and family in colonial Bengal in studying the myriad registers in which the two categories intersected. The first Bengal based private family firm investing in homoeopathic publications and in the importation and sale of homoeopathic drugs was established in 1866. In 1941 under the imperatives of the nationalist Congress Party, homoeopathy was formally recognised as ‘scientific medicine’ by the colonial state and a State Faculty of Homoeopathy was established. This dissertation looks at the interactions and conversations between North Calcutta based familial homoeopathic firms, sporadically dispersed mofussil actors, the British colonial state and the emergent nationalist governments to explore the ways in which homoeopathy was domesticated as a specific worldview, an ethic, a vision and regimen of looking at and leading life in Bengal in the period under study. Imbued with potent nationalist sensibilities and invested with deep religio-cultural resonances, homoeopathy managed to inhabit the liminal space between being a European science and an indigenous quotidian life practice. By examining such ambiguities inherent in Bengali homoeopathy this dissertation draws upon and speaks to the histories of nationalist imaginings, colonial modernities and governmentality. In so doing, it elaborates on the centrality and recurrence of the category ‘family’ in the history of homoeopathy by studying cultures of business practices, of biographising, processes of translations, indigenisation, and quotidian health managements.
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Basu, Shamita. "Religious revivalism as nationalist discourse : Swami Vivekananda and the Nineteenth Century neo Hindu movement in Bengal /." Roskilde : International Development Studies, Roskilde University, 1997. http://www.rub.ruc.dk/epublisher/indhold_religious.pdf.
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Bhattacharyya-Panda, Nandini. "The English East India Company and the Hindu laws of property in Bengal, 1765-1801 : appropriation and invention of tradition." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.307424.
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Banerjee, Rita. "The New Voyager: Theory and Practice of South Asian Literary Modernisms." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11044.
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My dissertation, The New Voyager: Theory and Practice of South Asian Literary Modernisms, investigates how literary modernisms in Bengali, Hindi, and Indian English functioned as much as a turning away and remixing of earlier literary traditions as a journey of engagement between the individual writer and his or her response to and attempts to re-create the modern world. This thesis explores how theories and practices of literary modernism developed in Bengali, Hindi, and Indian English in the early to mid-20th century, and explores the representations and debates surrounding literary modernisms in journals such as Kallol, Kavita, and Krittibas in Bengali, the Nayi Kavita journal and the Tar Saptak group in Hindi, and the Writers Workshop group in English. Theories of modernism and translation as proposed by South Asian literary critics such as Dipti Tripathi, Acharya Nand Dulare Bajpai, Buddhadeva Bose, and Bhola Nath Tiwari are contrasted to the manifestos of modernism found in journals such as Krittibas and against Agyeya's defense of experimentalism (prayogvad) from the Tar Saptak anthology. The dissertation then goes on to discuss how literary modernisms in South Asia occupied a vital space between local and global traditions, formal and canonical concerns, and between social engagement and individual expression. In doing so, this thesis notes how the study of modernist practices and theory in Bengali, Hindi, and English provides insight into the pluralistic, multi-dimensional, and ever-evolving cultural sphere of modern South Asia beyond the suppositions of postcolonial binaries and monolingual paradigms.
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Bordeaux, Joel. "The Mythic King: Raja Krishnacandra and Early Modern Bengal." Thesis, 2015. https://doi.org/10.7916/D8736PS3.
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Raja Krishnacandra Ray (1710-1782) was a relatively high-ranking aristocrat in eastern India who emerged as a local culture hero during the nineteenth century. He became renowned as Bengal's preeminent patron of Sanskrit and as an ardent champion of goddess worship who established the region's famous puja festivals, patronized major innovations in vernacular literature, and revived archaic Vedic sacrifices while pursuing an archconservative agenda as leader of Hindu society in the area. He is even alleged in certain circles to have orchestrated a conspiracy that birthed British colonialism in South Asia, and humorous tales starring his court jester are ubiquitous wherever Bengali is spoken. This dissertation explores the process of myth-making as it coalesced around Krishncandra in the early modern period, emphasizing the roles played by classical ideals of Hindu kingship and print culture as well as both colonial and nationalist historiography.
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Majumdar, Rochona. "Marriage, modernity, and sources of the self : Bengali women c. 1870-1956 /." 2003. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3097134.
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Pallardy, Jacqueline Lee. "Who are the bhadramahilā?" Thesis, 2009. http://hdl.handle.net/2152/ETD-UT-2009-08-332.
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This thesis focuses on the identity of middle class Bengali Muslim women of the late nineteenth and early twentieth centuries. Historians identify bhadramahilā as members of the social class bhadralok and also use bhadramahilā as an analytic category. I use several authors’ work in order to show that there are two important but differing ideas about who the bhadramahilā were. The most common view is that bhadramahilā were upper caste Hindus who became the new class of English educated Bengalis via the introduction of the British education system. Others suggest that Muslims are also members of this class group, but either 1) do not include them in their studies on bhadralok or 2) have not proven that Muslims were in fact bhadramahilā. The question is, Should we consider middle class Muslim women to be bhadramahilā? Or, does the category bhadramahilā apply to Muslims? After examining women’s writings and the historical, economic, and socio-cultural conditions of the period, I suggest that Muslim women were indeed among the bhadramahilā, and that the category is a useful analytic tool for the study of educated middle class Bengali women, both Hindu and Muslim.text
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Dodson, Michael S. "Theorising the informant: the epistemic space of Bengal and the codification of Hindu law 1772-1800." Thesis, 1998. http://hdl.handle.net/2429/8093.
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This thesis attempts to interpret the events surrounding the codification and
implementation of Hindu law in late eighteenth century Bengal, under the government of
the East India Company. The first chapter provides the necessary framework of historical
facts for this interpretation; it consists primarily of a narrative of events such as the
implementation of structural changes to the judicature, and the collection and translation
of "laws" from the Hindu normative treatises, the dharmasastra, in Company sponsored
legal digests. The second chapter provides the basic theoretical framework through
which these events are interpreted, by first discussing the utilisation of discourse theory
by Edward Said in Orientalism, and then by considering subsequent refinements to his
approach. I argue for a conception of epistemic space as constituted by objects of
knowledge, variously inscribed by divergent discourses. Further, each discourse is seen
to be connected with non-discursive factors through the enunciation of individual
members of various knowledge communities. Two separate and competing discourses
are then described, the first wielded by orientalists and East India Company officials, in a
justification of Company rule in India, and the second deployed by Hindu pandits in the
compilation of dharmasastra nibandhas. Each discourse is seen to be derived in large
part from pre-existing philosophical frameworks peculiar to the members of these two
different knowledge communities. The legal, colonial discourse of the orientalists is
informed largely by notions of "civil society" and "civil justice," while the "traditional"
discourse of the pandits is influenced principally by the philosophical methodologies of
mvmdmsa and nyaya, and the concept of dharma. Utilising the concept of "hybridity" as
developed by Homi Bhabha, I argue that the pandits of late eighteenth century Bengal
refused the demands of colonial discourse, and thereby colonialism itself, by not
accepting the "civilise-ational" requirements it imposed upon the legal project.
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Faff, R. W., X. Shao, F. Alqahtani, M. Atif, A. Bialek-Jaworska, A. Chen, G. Duppati, et al. "Increasing the discoverability on non-English language research papers: a reverse-engineering application of the pitching research template." 2017. http://hdl.handle.net/10454/16815.
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NoDiscoverability or visibility is a challenge that faces all researchers worldwide – with an ever increasing supply of good research entering the scholarly marketplace; this challenge is only becoming intensified as time passes. The global language of scholarly research is English and so the obstacle of getting noticed is magnified manyfold when the article is not written in the English language. Indeed, despite rapid advances in technology, the “tyranny of language” creates a segmentation inhibiting scholarly research and innovation generally. Mass translation of non-English language articles is neither feasible nor desirable. Our paper proposes a strategy for remedying this segmentation – such that, the work of non-English language scholars become more discoverable. The core piece of this strategy is a “reverse-engineering” [RE] application of Faff’s (2015, 2017) “pitching research” template. More specifically, we provide translated versions of the “cued” template across THIRTY THREE different languages: (1) Arabic; (2) Chinese; (3) Dutch; (4) French; (5) Greek; (6) Hindi; (7) Indonesian; (8) Japanese; (9) Korean; (10) Lao; (11) Norwegian; (12) Polish; (13) Portuguese; (14) Romanian; (15) Russian; (16) Sinhalese; (17) Spanish; (18) Tamil; (19) Thai; (20) Urdu; (21) Vietnamese; (22) Myanmar; (23) German; (24) Persian; (25) Bengali; (26) Filipino; (27) Italian; (28) Afrikaans; (29) Khmer (Cambodia); (30) Danish; (31) Finnish; (32) Hebrew; (33) Turkish. Further, we showcase illustrative dual language examples of the RE strategy for the Chinese, Japanese, Vietnamese and French cases.
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Faff, R., X. Shao, F. Alqahtani, M. Atif, A. Bialek-Jaworska, A. Chen, G. Duppati, et al. "Pitching non-English language research: a dual-language application of the Pitching Research Framework." 2018. http://hdl.handle.net/10454/16806.
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YesThe global language of scholarly research is English and so the obstacle of getting noticed is montainous when the article is not written in the English language. Indeed, despite rapid advances in technology, the “tyranny of language” creates a segmentation inhibiting scholarly research and innovation generally. Mass translation of non-English language articles is neither feasible nor desirable. Our paper proposes a strategy for remedying this segmentation – such that, the work of non-English language scholars become more discoverable. The core piece of this strategy is a “reverse-engineering” [RE] application of Faff’s (2015, 2017a) “pitching research” template. More specifically, we provide access to translated versions of the “cued” template across thirty-three different languages, and most notably for this journal, including the Romanian and French languages. Further, we showcase an illustrative dual language French-English example.