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Journal articles on the topic 'Indian Literatures'

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Author: Grafiati

Published: 10 December 2022

Last updated: 29 January 2023

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1

Narayan, Uma. "Basic Indian Legal Literature for Foreign Legal Professionals**." International Journal of Legal Information 37, no. 3 (2009): 333–67. http://dx.doi.org/10.1017/s0731126500005382.

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Among Asian Nations, India has become a major political, cultural and business hub. This situation has contributed to frequent interaction of foreign governments, foreign nationals and businesspersons with India and Indians. In order to make them aware of the Indian Legal System and Literatures - so that they act within scope of the system – I present here a brief article giving an introduction to Indian legal literature and legal sources.Two earlier resources for Indian legal materials include:1. A Bibliography of Indian Law, edited by Charles Henry Alexandrowicz, (Oxford University Press, 1958), and2. Indian Legal Materials: A Bibliographic Guide, by H.C. Jain, (N.M. Tripathi, Bombay, 1970).

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Parks, Douglas R., and Raymond J. DeMallie. "Plains Indian Native Literatures." boundary 2 19, no. 3 (1992): 105. http://dx.doi.org/10.2307/303551.

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3

K.J.G. "Latin American Indian Literatures." Americas 47, no. 1 (July 1990): 96. http://dx.doi.org/10.1017/s0003161500016011.

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Rao, Upender. "Understanding Buddhism through Pali in India and Thailand." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 1, no. 2 (October 30, 2017): 115. http://dx.doi.org/10.25078/ijhsrs.v1i2.315.

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<p>Pali plays a vital role in the history and culture of India. It preserves the Indian culture in a systematic way. Hence an attempt of understanding the Indian culture without Pali cannot fulfil the complete purpose. In fact Pali was an important source for understanding ancient Buddhist culture and philosophy which are integral part of Indian culture. In ancient India there were Buddhist universities and people from many countries used to visit India to learn the Indian culture including Buddhist philosophical expositions. Indian languages and literatures were highly influenced by Pali language and literature.</p>

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Govindasamy, Sivapalan, and Manimaran Subramaniam. "Literatures and Astrologers of Indian Astrology." Journal of Tamil Peraivu 6, no. 1 (December 23, 2017): 34–43. http://dx.doi.org/10.22452/jtp.vol6no1.3.

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6

Brian K. Hudson. "Introduction: First Beings in American Indian Literatures." Studies in American Indian Literatures 25, no. 4 (2013): 3. http://dx.doi.org/10.5250/studamerindilite.25.4.0003.

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Simard, Rodney. "American Indian Literatures, Authenticity, and the Canon." World Literature Today 66, no. 2 (1992): 243. http://dx.doi.org/10.2307/40148126.

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Soni, Siddharth. "Where in the world are Indian literatures?" Critical Quarterly 60, no. 4 (December 2018): 97–100. http://dx.doi.org/10.1111/criq.12445.

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9

Bruce, Gregory Maxwell. "Persian Studies in India and the Colonial Universities, 1857–1947." Iranian Studies 55, no. 3 (July 2022): 719–40. http://dx.doi.org/10.1017/irn.2021.22.

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AbstractThe establishment of the colonial universities in India was a watershed moment for the history of Persian studies on the subcontinent. Despite the rise of English and vernacular literatures in the nineteenth century, Persian remained an essential language of instruction in colonial colleges, with generations of Indian students studying Persian to pass university examinations. By closely studying university calendars and courses, this article demonstrates that the colonial universities created and sustained an ecosystem for Persian studies throughout the colonial period, as Orientalists and increasingly Indian Persianists continued to invest in Persian instruction and curricular development. The breadth, diversity, refinement, and expansion of Persian college curricula—which included texts from the classical Persian canon and contemporary literature written by Iranians and Indians—testify to the continued fluidity and dynamism of Persian studies throughout the period. Such a phenomenon demonstrates that the debates and engagement around the Persian language in colonial India contradict its depiction as an obsolete or entirely classical language, and also that colonial college curricula influenced which texts were edited, compiled, printed, translated, and commented upon.

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Richman, Paula, and Charlotte Vaudeville. "Bārahmāsā in Indian Literatures. Songs of the Twelve Months in Indo-Aryan Literatures." Asian Folklore Studies 48, no. 1 (1989): 182. http://dx.doi.org/10.2307/1178553.

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Riccardi, Theodore, and Charlotte Vaudeville. "Bārahmāsā in Indian Literatures: Songs of the Twelve Months in Indo-Aryan Literatures." Journal of the American Oriental Society 109, no. 1 (January 1989): 155. http://dx.doi.org/10.2307/604380.

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12

Preuss, Mary H. "Latin American Indian Literatures: A Mutual Learning Experience." Latin American Research Review 20, no. 1 (1985): 264–71. http://dx.doi.org/10.1017/s0023879100034427.

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13

Bery, Ashok. "Independence day: Reading Indian literatures in the 1990s." Wasafiri 13, no. 26 (September 1997): 37–38. http://dx.doi.org/10.1080/02690059708589561.

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14

Batra, Kanika, Michael Griffiths, Weihsin Gui, Aaron Kamugisha, Christine Lorre-Johnston, Dougal Mcneill, Michael Niblett, et al. "XVII New Literatures." Year's Work in English Studies 98, no. 1 (2019): 1129–308. http://dx.doi.org/10.1093/ywes/maz018.

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Abstract This chapter has seven sections: 1. Africa; 2. Australia; 3. Canada; 4. The Caribbean; 5. South Asia: The Indian Subcontinent and Sri Lanka; 6. New Zealand and Pacific; 7 Southeast Asia. Section 1 is by Kanika Batra, Joya Uraizee, and Mark Williams; section 2 is by Michael Griffiths and Paul Sharrad; section 3 is by Christine Lorre-Johnston and Mark Williams; section 4 is by Michael Niblett and Aaron Kamugisha; section 5 is by Ira Raja; section 6 is by Dougal McNeill; section 7 is by Weihsin Gui.

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15

Mukherjee, Sayan. "Dark Portrayal of Gender: A Post-colonial Feminist Reflection of Bapsi Sidhwa’s The Pakistani Bride and The Ice-candy Man." History Research Journal 5, no. 5 (September 26, 2019): 81–88. http://dx.doi.org/10.26643/hrj.v5i5.7919.

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The portrayals of women by fiction writers of Indian sub-continent can be seen in the context of postcolonial feminism. Sidhwa’s novels may be a part of postcolonial fiction, which is fiction produced mostly in the former British colonies. As Bill Ashcroft suggests in The Empire Writes Back, the literatures produced in these areas are mostly a reaction against the negative portrayals of the local culture by the literatures produced in these areas are mostly a reaction against the negative portrayals of the local culture by the colonizers. About the role of postcolonial literature with respect to feminism, Ashcroft writes, “Literature offers one of the most important ways in which these new perceptions are expressed and it is in their writings and through other arts such as paintings sculpture, music, and dance that today realities experienced by the colonized peoples have been most powerfully encoded and so profoundly influential.” Indian sub-continent fiction is the continuation and extension of the fiction produced under the colonial rulers in undivided India. As such it has inherited all the pros and cons of the fiction in India before the end of colonial rule in Indo-Pak. Feminism has been one part of this larger body of literature. Sidhwa has portrayed the lives of Pakistani women in dark shades under the imposing role of religious, social, and economic parameters. These roles presented in The Pakistani Bride and The Ice-Candy Man are partly traditional and partly modern – the realities women face.

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16

Irmscher, Christoph, and Gerald Vizenor. "Narrative Chance: Postmodern Discourse on Native American Indian Literatures." South Central Review 11, no. 4 (1994): 58. http://dx.doi.org/10.2307/3190117.

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Brown, Alanna Kathleen. "Contemporary American Indian Literatures and the Oral Tradition (review)." MFS Modern Fiction Studies 47, no. 2 (2001): 490–91. http://dx.doi.org/10.1353/mfs.2001.0017.

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POLLARD, P., S. NASTA, J. THIEME, C. R. STEELE, and P. S. GUPTARA. "African, Caribbean, Australian, Canadian, and Indian Literatures in English." Year's Work in English Studies 66, no. 1 (January 1, 1988): 646–725. http://dx.doi.org/10.1093/ywes/66.1.646.

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Pollard, P., S. Nasta, P. Guptara, J. Thieme, and K. Hoeppner. "African, Caribbean, Indian, Australian, and Canadian Literatures in English." Year's Work in English Studies 67, no. 1 (January 1, 1989): 702–75. http://dx.doi.org/10.1093/ywes/67.1.702.

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20

Roemer, Kenneth M. "The Multi-Missionary Eleanor Roosevelt of American Indian Literatures." Studies in American Indian Literatures 17, no. 2 (2005): 101–5. http://dx.doi.org/10.1353/ail.2005.0058.

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21

Fleck, Richard F., and Karl Kroeber. "Traditional Literatures of the American Indian: Tests and Interpretations." American Indian Quarterly 10, no. 2 (1986): 167. http://dx.doi.org/10.2307/1184010.

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Sanchez, Greg, and Gerald Vizenor. "Narrative Chance: Postmodern Discourse on Native American Indian Literatures." World Literature Today 68, no. 3 (1994): 615. http://dx.doi.org/10.2307/40150544.

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23

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 subsequently brought in a new kind of sensibility and culture unknown hitherto in India. Indians experienced them in the form of snobbery, racism, highbrow and religious bigotry. P C Ray and M K Gandhi resisted the introduction of English as the medium of instruction. However, a new class of Indo-Anglians has emerged after independence which is not different from the Anglo-Indians in their attitude towards India. The question of identity has become important for an Indian irrespective of the spatial or time location of a person. References Abel, E. (1988). The Anglo-Indian Community: Survival in India. Delhi: Chanakya. Atharva Veda. Retrieved from: http://vedpuran.files.wordpress.com/2011/10/atharva-2.pdf Bethencourt, F. (2013). Racisms: From the Crusades to the Twentieth Century. Princeton: Princeton UP. Bhagvadgita:The Song of God. Retrieved from: www.holy-bhagavad-gita.org Constitution of India [The]. (2007). New Delhi: Ministry of Law and Justice, Govt of India, 2007, Retrieved from: www.lawmin.nic.in/coi/coiason29july08.pdf. Cousins, J. H. (1918). The Renaissance in India. Madras: Madras: Ganesh & Co., n. d., Preface is dated June 1918, Retrieved from: https://archive.org/details/in.ernet.dli.2015.203914 Daruwalla, K. (2004). The Decolonised Muse: A Personal Statement. Retrieved from: https://www.poetryinternationalweb.net/pi/site/cou_article/item/2693/The-Decolonised-Muse/en Gale, T. (n.d.) Christian Impact on India, History of. Encyclopedia of India. Encyclopedia.com. Retrieved from: https://www.encyclopedia.com. Gandhi M K. (1938). My Own Experience. Harijan, Retrieved from: www.mkgandhi.org/ indiadreams/chap44.htm ---. “Medium of Education”. The Selected Works of Gandhi, Vol. 5, Retrieved from: www.mkgandhi.org/edugandhi/education.htm Gist, N. P., Wright, R. D. (1973). Marginality and Identity: Anglo-Indians as a Racially-Mixed Minority in India. Leiden: Brill. Godard, B. (1993). Marlene NourbeSe Philip’s Hyphenated Tongue or, Writing the Caribbean Demotic between Africa and Arctic. In Major Minorities: English Literatures in Transit, (pp. 151-175) Raoul Granquist (ed). Amsterdam, Rodopi. Gokak, V K. (n.d.). English in India: Its Present and Future. Bombay et al: Asia Publishing House. Retrieved from https://archive.org/details/in.ernet.dli.2015.460832. Gopika, I S. (2018). Rise of the Indo-Anglians in Kerala. The New Indian Express. Retrieved from www.newindianexpress.com/cities/kochi/2018/feb/16/rise-of-the-indo-anglians-in-kerala-1774446.html Hall, S. (1996). Who Needs ‘Identity’? In Questions of Cultural Identity, (pp. 1-17). Stuart Hall and Paul du Gay (eds.). London: Sage. Lobo, A. (1996a). Anglo-Indian Schools and Anglo-Indian Educational Disadvantage. Part 1. International Journal of Anglo-Indian Studies, 1(1), 13-30. Retrieved from www.international-journal-of-anglo-indian-studies.org ---. (1996b). Anglo-Indian Schools and Anglo-Indian Educational Disadvantage. Part 2. International Journal of Anglo-Indian Studies. 1(2), 13-34. Retrieved from: www.international-journal-of-anglo-indian-studies.org Maha Upanishad. Retrieved from: http://www.gayathrimanthra.com/contents/documents/ Vedicrelated/Maha_Upanishad Montaut, A. (2010). English in India. In Problematizing Language Studies, Cultural, Theoretical and Applied Perspectives: Essays in Honour of Rama Kant Agnihotri. (pp. 83-116.) S. I. Hasnain and S. Chaudhary (eds). Delhi: Akar Books. Retrieved from: https://halshs.archives-ouvertes.fr/halshs-00549309/document Naik, M K. (1973). Indian Poetry in English. Indian Literature. 16(3/4) 157-164. Retrieved from: www.jstor.org/stable/24157227 Pai, S. (2018). Indo-Anglians: The newest and fastest-growing caste in India. Retrieved from: https://scroll.in/magazine/867130/indo-anglians-the-newest-and-fastest-growing-caste-in-india Pearson, M. N. (1987). The Portuguese in India. Cambridge: Cambridge UP. Rai, S. (2012). India’s New ‘English Only’ Generation. Retrieved from: https://india.blogs.nytimes.com/2012/06/01/indias-new-english-only-generation/ Ray, P. C. (1932). Life and Experiences of a Bengali Chemist. Calcutta: Chuckervertty, Chatterjee & London: Kegan Paul, Trench, Trubner. Retrieved from: https://archive.org/details/ in.ernet.dli.2015.90919 Rig Veda. Retrieved from: http://www.sanskritweb.net/rigveda/rv09-044.pdf. Rocha, E. (2010). Racism in Novels: A Comparative Study of Brazilian and South American Cultural History. Newcastle upon Tyne: Cambridge Scholars Publishing. Rushdie, S., West, E. (Eds.) (1997). The Vintage Book of Indian Writing 1947 – 1997. London: Vintage. Sen, S. (2010). Education of the Anglo-Indian Community. Gender and Generation: A Study on the Pattern of Responses of Two Generations of Anglo-Indian Women Living During and After 1970s in Kolkata, Unpublished Ph D dissertation. Kolkata: Jadavpur University. Retrieved from: http://shodhganga.inflibnet.ac.in/bitstream/10603/176756/8/08_chapter% 203.pdf Stephens, H. M. (1897). The Rulers of India, Albuqurque. Ed. William Wilson Hunter. Oxford: Clarendon Press. Retrieved from https://archive.org/details/in.ernet.dli.2015.156532 Subramaniam, A. (2017). Speaking of Ramanujan. Retrieved from: https://indianexpress.com/ article/lifestyle/books/speaking-of-ramanujan-guillermo-rodriguez-when-mirrors-are-windows-4772031/ Trevelyan, G. O. (1876). The Life and Letters of Lord Macaulay. London: Longmans, Geeen, & Co. Retrieved from: https://archive.org/details/lifelettersoflor01trevuoft Williams, B. R. (2002). Anglo-Indians: Vanishing Remnants of a Bygone Era: Anglo-Indians in India, North America and the UK in 2000. Calcutta: Tiljallah Relief. Yajurveda. Retrieved from: http://vedpuran.files.wordpress.com/2011/10/yajurved.pdf Yule, H., Burnell A. C. (1903). Hobson-Jobson: A Glossary of Colloquial Anglo-Indian Words and Phrases, and of Kindred Terms, Etymological, Historical, Geographical and Discursive. Ed. William Crooke. London: J. Murray. Retrieved from: https://archive.org/ details/hobsonjobsonagl00croogoog

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24

Samagani, Akshay, HN Shruthi, and Smitha Prabhu. "Eruptive collagenoma: An interesting case report." Southeast Asian Journal of Health Professional 5, no. 4 (January 15, 2023): 93–95. http://dx.doi.org/10.18231/j.sajhp.2022.021.

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Eruptive cutaneous collagenoma is a non-familial connective tissue nevi of unknown etiology presented with an abrupt onset. To date, the literatures on eruptive cutaneous collagenoma are extremely rare in India. Herein, we report a rare case of eruptive collagenoma in a 26 year old young male with epilepsy and mental retardation, who presented with multiple asymptomatic papules and nodules over the chest and abdomen with no systemic involvement. There was no positive family history or history of consanguineous marriage, and diagnosis was confirmed histologically. We report this case due to paucity in Indian literature.

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25

Zakharyin, Boris. "Sanskrit and Pāli Influence on Languages and Literatures of Ancient Java and Burma." Lingua Posnaniensis 55, no. 2 (December 1, 2013): 151–58. http://dx.doi.org/10.2478/linpo-2013-0020.

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Abstract This paper describes the linguistic and cultural influence of India on the countries of Indo-China in the 5th to 15th centuries A D. It is shown that India’s penetration into South-East Asia took the forms of Late Brahmanism ~ Early Hinduism and of Buddhism. Indian settlers were promoting different variants of Sanskrit written culture in Java. Differences between culturally dominant Sanskrit, the language of the Indian migrants, and the orally used Austronesian languages of Java were great; as a result of interaction between the two there appeared highly Sanskritized versions of Old Western Javanese (Kavi) and later also of Old Balinese. Between the 7th and 15th centuries a great number of literary texts in Kavi were created in Java. The influx of Indian culture into ancient Burma, realized mostly by the land-route and only partially by sea, implied two main waves differing linguistically: the Sanskrit-bound wave and the P āli-bound one. Under the influence of Sanskrit and numerous texts in Sanskrit a Mon script based on the Indian brāhmī was developed in Upper Burma in the 9th century; later on it became the national system of writing, in use even today. The starting point for the history of Pāli epigraphy and literature in Burma was 1058 AD when Theravāda Buddhism was proclaimed the state religion of the Pagan kingdom. In the 11th to 15th centuries a great number of works in different fields of knowledge appeared in Burma. T he language used in them was a creolized Pāli/Burmese resulting from the intensive linguistic interaction between Pāli and Sanskrit on one hand and the vernaculars on the other. The most important stages in the development of this language and of literary activity in it are characterized.

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26

Meredith, Howard, and A. LaVonne Brown Ruoff. "American Indian Literatures: An Introduction, Bibliographic Review, and Selected Bibliography." World Literature Today 65, no. 4 (1991): 748. http://dx.doi.org/10.2307/40147781.

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27

Hollenbach, Barbara E. "Latin American Indian Literatures: Messages and Meanings. Mary H. Preuss." International Journal of American Linguistics 67, no. 1 (January 2001): 99–102. http://dx.doi.org/10.1086/466450.

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28

Abbott, Lawrence, and A. LaVonne Brown Ruoff. "American Indian Literatures: An Introduction, Bibliographic Review, and Selected Bibliography." American Indian Quarterly 16, no. 4 (1992): 606. http://dx.doi.org/10.2307/1185340.

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29

Ashraf, Iqra, and Asmat Naz. "A conceptual and philosophical approach towards educational system from an Ancient Indian perspective." PERENNIAL JOURNAL OF HISTORY 1, no. 1 (June 30, 2020): 37–47. http://dx.doi.org/10.52700/pjh.v1i1.20.

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In this paper a discovery of the philosophy of educational systems from an Ancient Indian perspective. A limited number of articles have been written from a standpoint of philosophical, historical, and the Ancient perspective when resultantly, this article not only aims to fill in the gaps in literature, but also aspires to provide an insight on educational philosophy from the Ancient Indian perspective. In the Indian context, the origin of education can be traced from the Vedic literatures such as the Valmiki Ramayana, the Mahabharata (includes the Bhagavad-Gita) and the Puranas. The foundation of this paper revolves around hermeneutics, which are a qualitative research methodology involving the studying, understanding and interpretation of ancient text. With the help of the aforementioned methodology, authors disclose some ancient lessons on today’s educational system. The aim of this paper is to knowing the Educational System of Ancient India. In the ancient times, two education systems i.e. Vedic and Buddhist were developed by them and their sole purposeswere self-control, propagation of purity, development of character, personality development, social awareness and preservation of the culture for youth.

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Srika, M. "A Critical Analysis on “Revolution 2020” - An Amalgam of Socio- Political Commercialization World Combined with Love Triangle." SMART MOVES JOURNAL IJELLH 7, no. 10 (October 31, 2019): 6. http://dx.doi.org/10.24113/ijellh.v7i10.10255.

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Literature is considered to be an art form or writing that have Artistic or Intellectual value. Literature is a group of works produced by oral and written form. Literature shows the style of Human Expression. The word literature was derived from the Latin root word ‘Litertura / Litteratura’ which means “Letter or Handwriting”. Literature is culturally relative defined. Literature can be grouped through their Languages, Historical Period, Origin, Genre and Subject. The kinds of literature are Poems, Novels, Drama, Short Story and Prose. Fiction and Non-Fiction are their major classification. Some types of literature are Greek literature, Latin literature, German literature, African literature, Spanish literature, French literature, Indian literature, Irish literature and surplus. In this vast division, the researcher has picked out Indian English Literature. Indian literature is the literature used in Indian Subcontinent. The earliest Indian literary works were transmitted orally. The Sanskrit oral literature begins with the gatherings of sacred hymns called ‘Rig Veda’ in the period between 1500 - 1200 B.C. The classical Sanskrit literature was developed slowly in the earlier centuries of the first millennium. Kannada appeared in 9th century and Telugu in 11th century. Then, Marathi, Odiya and Bengali literatures appeared later. In the early 20th century, Hindi, Persian and Urdu literature begins to appear.

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Suppiah, S. Maartandan A/l, Dr Mohd Khairie Ahmad, and Assoc Prof Dr Norhafezah Yusof. "Leadership Communication Conception of Malaysian Hindus and its Relevancy to Mahathir’s Leadership." Jurnal The Messenger 11, no. 1A (June 2, 2019): 94. http://dx.doi.org/10.26623/themessenger.v11i1a.827.

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<p><em>Literatures proposed that culture does influence the success of leadership communication. Mahathir was criticised to be a leader who promotes the betterment of the majority community and marginalised the Indians. Despite of that, the Indians in Malaysia showed advancement in various sectors including politics, economy and social. Therefore, this exploratory study aims to bridge the gap by investigating the attributes that link between Mahathir’s leadership communication and Indian community. Qualitative methodology was utilized and data were collected through a series of intensive interviews with 15 informants consists of Indian political, non-governmental organisation and community representatives. Based on the thematic analysis, two main attributes that strongly link to Indian culture were identified: leadership communication conception (Sattva Guna) and characteristics of good leadership communication (Sattva characteristics). This study has contributed to enhance understanding of leadership communication from multi-cultural context, specifically about the Indian’s cultural conceptions.</em></p>

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32

Safeena, Rahmath, Abdullah Kammani, and Hema Date. "Exploratory Study of Internet Banking Technology Adoption." International Journal of E-Services and Mobile Applications 9, no. 2 (April 2017): 23–43. http://dx.doi.org/10.4018/ijesma.2017040102.

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Internet has brought significant impact on the way people conduct life in the present-day scenario. In this premise the Indian economy has experienced rapid growth over the last decade, developing Internet Banking Technology (IBT) for transforming the traditional lines of banking. This shift has brought profound challenges and opportunities to both bank and its customers. Customers have found in IBT a new ease to do the financial transaction. Review of these literatures indicates that there are not many studies on IBT Adoption in Indian scenario. The review shows that existing study on IBT adoption in Indian context has shown little evidence of an integrated model for IBT Adoption. This indicates that a comprehensive research in the area of IBT adoption under Indian context is very much limited. This research attempts to analyse existing technology adoption theories for formulating an integrated framework to investigate the factors of IBT adoption in India.

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33

Sharma, Girendra. "Spiritual Culture and Sustainable Development in Rural India." Poonam Shodh Rachna 1, no. 7 (2022): 1–5. http://dx.doi.org/10.56642/psr.v01i07.002.

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Abstract Spirituality is the essence of Indian culture in general and rural India in particular. India’s culture is mainly recognised as spiritual culture. Most of the elements of Indian culture are intangible by nature and has a spiritual dimension. In the 21st century, in the age of globalisation where western culture that is materialistic by nature is dominating, rural India is still carrying the rich tradition of spiritual culture that is close to the nature and goes in the line with sustainability of environment. This paper seeks to investigate how spiritual culture can show the way to sustainable development and also solve the problems emersed from environmental degradation. The paper is based on the review of related literatures, interviews with different stakeholders and personal observation of Indian rural life. It is revealed that many spiritual activities practices in India is close to the nature and promote sustainable development. However, the process of globalisation that emphasize materialism is getting prevalence in urban India. Rural India is still very much living with sustainability and spiritual culture. So, there is need to encourage spiritual culture that can be proved much beneficial for sustainable development. Key Words: Spiritual, rural, development, sustainability.

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34

Wiget, Andrew. "Narrative Chance: Postmodern Discourse on Native American Indian Literatures. Gerald Vizenor." Modern Philology 88, no. 4 (May 1991): 476–79. http://dx.doi.org/10.1086/391915.

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35

Moore, David L. "Rough Knowledge and Radical Understanding: Sacred Silence in American Indian Literatures." American Indian Quarterly 21, no. 4 (1997): 633. http://dx.doi.org/10.2307/1185717.

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36

K, Sarweshwaran. "Philosophy of Yoga in Ancient Tamil Literature." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 98–110. http://dx.doi.org/10.34256/irjt22s216.

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Philosophy also holds a unique place in ancient Tamil literature. Thus, this study is carried out under the title of Yoga Philosophy in Tamil Literatures - Ancient Tamil Literature in Multiple Perspectives. Yoga is intended in a variety of senses. It is generally stated in most literatures that yoga is the union with the Lord. Some philosophers argue that separation from the world is yoga. However, the proper benefits of yoga, which are the common elements of yoga, such as Iyam, Niyama, Asana, Pranayama, Pratiyakaram, Dharana, Meditation, and Samadhi, can be obtained through proper practice of Avattanga Yogas. Thoughts on these are taken up more and more by the ancient Tamil literatures. Concepts of yoga can be found in many other ancient Tamil literatures such as Purananuru, Paripadal and Thirumurukaaruppadai. This review sets out to make that clear. The purpose of this study is to reveal the existence of ideas about the philosophy of yoga in the ancient Tamil literature in parallel with the Northern language literatures. Sources for this study include the primary texts such as Purananuru, Paripadal, Thirumurukaaruppadi, Tolkappiyam, Thirukkural, Indian Philosophical Repository - III, Hindu Philosophy, Sangam Literary Philosophy, 108 Upanishads, Indus Valley Civilization and Tamil, and Silappathikaram Kunrakkuravai.

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37

Bringhurst, Robert. "Karl Kroeber,Artistry in Native American myths. Lincoln: University of Nebraska Press, 1998. Pp. xii, 292. Hb $35.00, pb $12.00." Language in Society 29, no. 3 (July 2000): 460–63. http://dx.doi.org/10.1017/s0047404500373043.

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Karl Kroeber is a distinguished professor of English at Columbia University and the son of a distinguished anthropologist, Alfred Louis Kroeber. He has been listening to Native American stories since his boyhood, and writing about them (side by side with his work on the English Romantics) for roughly twenty years. An anthology he edited in 1981, Traditional American Indian literatures: Texts and interpretations, taught me much when it appeared, and a statement Kroeber made in the introduction to that volume has stayed with me ever since. “It is our scholarship,” he wrote, “not Indian literature, which is primitive or underdeveloped.”

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Pujolràs-Noguer, Esther, and Felicity Hand. "Indian Ocean Imaginaries. The Academic Trajectory of the Ratnakara Research Group." Revista Canaria de Estudios Ingleses, no. 82 (2021): 13–26. http://dx.doi.org/10.25145/j.recaesin.2021.82.02.

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This article outlines the academic trajectory of the Ratnakara Research Group through a description of the research conducted in each of the financed research projects it has been awarded. Ratnakara. Indian Ocean Literatures and Cultures is the only Spanish research group that specializes in the study of the literary and cultural productions of the Indian Ocean area and has contributed to the creation and consolidation of Indian Ocean imaginaries.

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GANGULY, SUBRATA. "Creative adaptation of Grundtvigian educational concept in Indian Adult Education: a lab to line educational effort in rural India." Papers of Social Pedagogy 13, no. 1 (October 9, 2020): 88–107. http://dx.doi.org/10.5604/01.3001.0014.4354.

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This ethnographic research attempts to find relevance of Grundtvigian educational philosophy in the promotion of lifelong learning opportunities and the institutionalisation of community education for the adults in rural India. The researcher analyses thoroughly the concept of Grundtvig’s social and educational anthropology in Indian context, which comprises pedagogical strategies and people’s enlightenment though education and social development. The research utilizes relevant literatures, case-study and educational model in order to analyse the contemporaneity, relevance and creative adaptation and assimilation of Grundtvigian philosophy in Indian adult education. The research argues - if the Grundtvigian alternative education and social concept could be creatively adopted and assimilated in the adult education system in rural India, the core of learning ecology in the Grundtvigian concept would be able to bring significant improvement in the traditionally rigid adult education system and support learners in exposing their inherited potentials to a greater extent.

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CHOUDHARY, BIPLAB l., and KAPIL K. BHATTACHARYYA. "Communication from Indian Perspective with Special Reference to Nātyashāstra." Dev Sanskriti Interdisciplinary International Journal 4 (July 31, 2014): 62–72. http://dx.doi.org/10.36018/dsiij.v4i0.46.

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Communication occupies a significant place in every aspect of human living. In fact, it is of paramount importance for ensuring the total development of a human being. However, Western approach to communication faces limitations of media-centricism, linearity and limited objective. It is often guided by political economy of transaction. Failure of such approach in facilitating development of the man necessitates for search of existence of other approach/es. India, an old civilization, has its own approach writ large in interstices of its scriptures and other literatures, and passed down through rich oral tradition of expression and internalising. This paper, drawing mainly upon the Nātyashāstra of great antiquity, suggests a model based upon the Indian approach to communication.

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Brown, Alanna Kathleen. "Narrative Chance: Postmodern Discourse on Native American Indian Literatures (review)." MFS Modern Fiction Studies 40, no. 2 (1994): 362–64. http://dx.doi.org/10.1353/mfs.0.0995.

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Foster, Tol. "Reading the Fire: The Traditional Indian Literatures of America by Jarold Ramsey." Western American Literature 37, no. 1 (2002): 116–17. http://dx.doi.org/10.1353/wal.2002.0020.

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Singh, Harish, and P. Dhole. "Comparative study of Ethnomedicinal uses for the Treatment of Cold, Cough and Fever in Odisha, India." Journal of Non Timber Forest Products 27, no. 4 (December 1, 2020): 202–19. http://dx.doi.org/10.54207/bsmps2000-2021-3152p9.

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The present paper deals with 112 ethnomedicinal plants used for the treatment of cold cough and fever by major tribal groups and many non-tribal communities of Odisha. These ethnomedicinal uses were compared and cross-checked with the data mentioned in well-known standard Indian ethnomedicinal as well as medicinal literatures and found that most of the medicinal uses of the referred 83 plants have been reported earlier also. 29 plants are being reported here for the first time for the treatment of these diseases. These plant species are arranged in alphabetical order followed by family in bracket, local name(s) along with ethnomedicinal uses and cross check report with well recognized standard Indian literature.

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Gautam, Rajesh K., R. Jyoti, and Preetam Chaudhary. "Marriage among Primitive Societies with Special Reference to Baiga of Central India." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 10, no. 1 (January 2010): 73–80. http://dx.doi.org/10.1177/0972558x1001000106.

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India is the land of unity in diversity. There are many primitive societies in different stages of development and cultural evolution. In the present paper different forms and types of marriages prevalent among primitive Indian societies is discussed with special reference to Baiga. The study is based on information and data collected from 415 Baiga households of 10 villages, through semi-structured interview schedule. Simultaneously other anthropological techniques of data collection viz. observation, case-study and focused group discussion were also used to substantiate the quantitative information collected. The information regarding other primitive societies was collected during visit of different areas, from relevant literatures and through formal and informal discussions. It was found that among Indian tribes varied forms of marriage are in practice. For example, Khasi, Garo and Jaintia of North-East are known for matrilineality; Kinnaura, Lahulas and Raji are known for polyandry. Among Baiga it was found that 95.4 percent marriages are monogamous and rest 4.6 percent are polygamous. It can be concluded that the Indian Tribal world is still unique and passing through different stages of cultural evolution.

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Raksamani, Kusuma. "The Validity of the Rasa Literary Concept: An Approach to the Didactic Tale of PHRA Chaisurjya." MANUSYA 9, no. 3 (2006): 67–72. http://dx.doi.org/10.1163/26659077-00903004.

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The rasa (emotive aesthetics), one of the major theories of Sanskrit literary criticism, has been expounded and evaluated in many scholarly studies by Indian and other Sanskritists. Some of them maintain that since the rasa deals with the universalized human emotions, it has validity not only for Indian but for other literatures as well. The rasa can be applied to any kind of emotive poetry such as lyric, epic, drama and satire. However, in Thai literature an emotive definition of poetry encompasses a great variety of works. A question is then raised in this paper about whether the rasa can be applied to a Thai poem of didactic nature. Phra Chaisuriya, a versified tale by Sunthon Phu, is selected as an example of study.

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Singh, Nripendra, Samir Bhargava, Jabrinder Singh, and Ritu Singh. "THREATS TO RHODODENDRON BIODIVERSITY IN INDIAN HIMALAYAN REGIONS." International Journal of Research -GRANTHAALAYAH 10, no. 6 (June 30, 2022): 10–13. http://dx.doi.org/10.29121/granthaalayah.v10.i6.2022.4628.

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The variety in biodiversity is a boon to human civilization by Mother Nature. Every aspect of this biodiversity from unicellular organisms to multicellular plants are important. India subcontinent being a land of diversity, has a rich resource of flora and fauna. The richness is also contributed by arising of great Himalayan Mountains. In this study, we are presenting a case where increasing human interference is effecting growth and development of a significant species called Rhododendron arboretum. The plant parts of Rhododendron arboretum is useful to mankind medicinally which is very well depicted in ancient and recent literatures.

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Toelken, Barre, Jarold Ramsey, and Brian Swann. "Reading the Fire: Essays in the Traditional Indian Literatures of the Far West." Western Folklore 44, no. 1 (January 1985): 46. http://dx.doi.org/10.2307/1499952.

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Christianson, Scott R. "Narrative Chance: Postmodern Discourse on Native American Indian Literatures ed. by Gerald Vizenor." Western American Literature 29, no. 2 (1994): 176–77. http://dx.doi.org/10.1353/wal.1994.0059.

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PATHANIA, PRAKASH C., CORNELIS GIELIS, APURVA DAS, and KAILASH CHANDRA. "Catalogue of superfamily Pterophoroidea Kuznetsov & Stekolnikov (Lepidoptera) of India." Zootaxa 4915, no. 2 (January 21, 2021): 201–36. http://dx.doi.org/10.11646/zootaxa.4915.2.2.

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A catalogue of the species of superfamily Pterophoroidea from India is presented. The documented fauna comprises 108 species belonging to two families, Macropiratidae (one species), and Pterophoridae (107 species in 38 genera). Four subfamilies of Pterophoridae are recognized: i) Agdistinae (one species), ii) Deuterocopinae (five species in one genus), iii) Ochyroticinae (three species in one genus), and iv) Pterophorinae (98 species in 35 genera). The present catalogue is based primarily on the literatures in which Indian pterophoroids have been mentioned or described. For each species, the type-locality, geographical distribution (within and outside of India), host plants, and synonyms are provided. Pterophorus karmawangdi Gielis & Wangdi, syn. n., is new subjective junior synonym of Pterophorus tinsuki Kovtunovich, 2003.

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Gardner, Iain. "Backgammon and cosmology at the Sasanian court." Bulletin of the School of Oriental and African Studies 83, no. 2 (March 20, 2020): 249–57. http://dx.doi.org/10.1017/s0041977x20002177.

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AbstractThe Middle Persian text The Explanation of Chess and the Invention of Backgammon (WČ) is dated to the reign of Xusrō I. It describes a contest between the Persian and Indian kings represented by their leading wise men. The famous sage Wuzurgmihr defeats his Indian counterpart at chess and invents the game of backgammon, the board being given cosmological significance with the turning of the counters and roll of the die corresponding to fate. This article presents a new textual source where many of the same themes are evident: the courtly context, the competition between rival sages from Persia and India, the interpretation in terms of cosmology and fate. However, this new source is from the fourth century ce or earlier and the personages involved are different, raising vital questions about the history of the topic and its development in Persian and other late antique literatures.

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