Relevant bibliographies by topics / Indian Symbolism

Academic literature on the topic 'Indian Symbolism'

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Published: 27 July 2024
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Journal articles on the topic "Indian Symbolism"

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Irwin, John, and Ananda Kentish Coomaraswamy. "Symbolism of Indian Architecture." Journal of the American Oriental Society 105, no. 1 (January 1985): 177. http://dx.doi.org/10.2307/601572.

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Presley, Ann Beth, and Whitney Upchurch Campassi. "Measuring Clothing Color and Design Symbolism Preferences and Purchase Intentions of Asian Indian Females at Different Levels of Acculturation." ISRN Textiles 2013 (July 18, 2013): 1–8. http://dx.doi.org/10.1155/2013/859419.

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The purpose of this study was to develop a reliable and valid instrument to measure color, design clothing preferences, and purchase intentions of Asian-Indian female consumers; secondarily, to determine if westernized clothes with Asian-Indian ethnic dress elements might be purchased more often than westernized clothing with design attributes primarily symbolic of American culture at different levels of acculturation. The instrument included a modified acculturation scale, limited demographics, and the developed Clothing Preferences and Purchase Intention Instrument. The instrument consisted of four components: Color Symbolism and Purchase Intention, Design Symbolism and Purchase Intention, Symbolic Attributes Scale, and Clothing Preference and Purchase Intention for Mainstream American versus Asian-Indian Inspired. All of the scales had high reliability. Of the 30 colors in the instrument, red, magenta, orange gold, yellow, cobalt blue, and purple were symbolic of Asian-Indian dress; hunter green, navy blue, baby blue, and blue were considered western colors. Neutral colors were eliminated. Nine of the 27 tunics in the instrument were highly indicative of Asian-Indian clothing; 11 were indicative of westernized clothing. Secondarily, Asian-Indians preferred and showed intent to purchase westernized clothing with colors and designs associated with their native country’s traditional dress regardless of acculturation.
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Valančiūnas, Deimantas. "Myth in constructing contemporary Indian identity in popular Hindi film: The case of Ashutosh Gowariker." Acta Orientalia Vilnensia 9, no. 2 (January 1, 2008): 159–74. http://dx.doi.org/10.15388/aov.2008.2.3702.

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Vilnius UniversityThe present paper concentrates on particular mytho-religious symbolism and mythological structures used in two popular films by famous contemporary Indian film director Ashutosh Gowariker: Lagaan (2001) and Swades (2004). These films are significant in the history of Indian popular cinema not only for their complex problems related to the sensitive topics of anti-colonialism, nationalism and patriotism, but also for their widely used mytho-religious symbolism. My goal in this essay is to analyse these two films, identifying the mythological symbols and mythological structures used in the films, and to see how they organise the films’ narrative and how they are connected with the issues of anti-colonialism, Hindu nationalism, and the construction of (idealised) Indian identity. In this paper I argue that the usage of mythological and mytho-religious symbolism functions as a useful tool for the director to transfer ideas related to national identity, nationalism, and anti-colonialism to the viewer effectively, as well as to express a political and social critique of contemporary India and to construct the images of idealised Indian identity in response.
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Teodorescu, Ana. "Tiger Symbolism in the British Raj." Columbia Journal of Asia 1, no. 2 (December 9, 2022): 51–62. http://dx.doi.org/10.52214/cja.v1i2.10126.

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This research paper explores representations of the tiger during British colonization of India, arguing that the symbolism embodied in these depictions started with the copying of Indian rulers’ ceremonial attachments to tigers and gradually merged into an approach which delineated class division and racial segregation. A brief history of British-Indian relations situates the period in question and paints a picture of the powers at play. Themes of power dynamics, racism, and gender roles are explored in relation to art and animal history, offering a comprehensive view of a phenomenon that was accepted but never openly discussed. The power of symbolic imagery in constructing cultural identities is emphasized and illustrations vividly support the thesis for the various stages.
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Sundari, R. Shunmuga. "Adaptation of Visual Storytelling and Symbolism in ‘Shanthi Nilayam’: A Reflection of ‘Jane Eyre’." Shanlax International Journal of English 12, no. 1 (December 1, 2023): 16–21. http://dx.doi.org/10.34293/english.v12i1.6715.

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This study delves into the intricate world of visual storytelling and symbolism in the classic Indian film ‘Shanthi Nilayam’ and draws parallels with Charlotte Bronte’s timeless novel ‘Jane Eyre’. By analysing the use of cinematic elements and symbolism in both works, this research aims to uncover how ‘Shanthi Nilayam’ adapts and reflects the themes and motifs found in ‘Jane Eyre’. Through a comparative lens, this study provides valuable insights into the cross- cultural adaptation of literary classics in cinema and showcases the power of resonance of storytelling and symbolism across diverse artistic mediums and cultures.this study underscores the importance of visual storytelling and symbolism in cinematic adaptations of classic literature. It illustrates how “Shanthi Nilayam” creatively reinterprets “Jane Eyre” through visual means, offering a fresh perspective on Brontë’s timeless narrative.By exploring the interplay of visual elements and symbolism in “Shanthi Nilayam”, this research contributes to a deeper understanding of how cinematic adaptations can capture the essence of a literary masterpiece while infusing it with cultural and visual richness.
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Anamika Kumari. "Culture and Identity in Contemporary Indian English Poetry." Creative Launcher 5, no. 4 (October 30, 2020): 39–42. http://dx.doi.org/10.53032/tcl.2020.5.4.07.

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Indian English poetry with a view to achieving modernity, tries to do different kinds of experiments. Rhyme and Stanzaic forms had replaced free verse. Verbal melody came to be evoked through the use of alliterative words. The tone was one of the intellectualized irony and sarcasm. The stance of the poets was one of the complete detachment and objectivity. The other innovation of the modern Indian poets is the use of symbolism. The poets use modern techniques used by the film industry and advertising industry besides the stream of consciousness and free association of ideas. There is much “word hunting” and “image hunting” which reflects the medium of consciousness on the part of the poet. The Indian, poets therefore borrows words from their regional languages. To be Indian, poets have to be rooted in Indian-geographically, historically, socially or psychologically. Poetry is the expression of human life from times eternal. India, in fact has a long tradition of arts and poetry from ages. Colonialism gave a new language, English for the expression of Indians. The poetry written by the Indians in English in the last 150 years may be said to have three phrases: the imitative, the assimilative and the experiment.
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Martins, Paulo. "A Concise History of Hindu Astrology and Indian Spirituality." Scholars Journal of Arts, Humanities and Social Sciences 11, no. 02 (February 14, 2023): 33–36. http://dx.doi.org/10.36347/sjahss.2023.v11i02.003.

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This essay refers to the concise history of Hindu astrology, highlighting its symbolism present in its spirituality which is transversal to all cultures. In a summarized way, it also mentions the foundations and main conceptions of Hindu astrology, namely Rasi, Nakshastra, Navagrahas, Bhava, Dashas.
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Balaram, S. "Product Symbolism of Gandhi and Its Connection with Indian Mythology." Design Issues 5, no. 2 (1989): 68. http://dx.doi.org/10.2307/1511515.

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Pande, Susmita. "Indian Symbolism: Symbols as Sources of our Customs and Beliefs." Indian Historical Review 26, no. 2 (July 1999): 181–84. http://dx.doi.org/10.1177/037698369902600210.

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Mahima Agarwal. "The Fusion of Culture and Symbolism in Mahapatra's Poetic Expression." Knowledgeable Research: A Multidisciplinary Journal 2, no. 06 (January 29, 2024): 61–73. http://dx.doi.org/10.57067/cbvr3p98.

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A well-known poet in Indian English, Jayant Mahapatra skilfully incorporates cultural imagery and symbolism into his poems to create a sophisticated and nuanced picture of Indian life. His poetry delves deeply into identity, spirituality, socio-economic circumstances, and the passage of time. He frequently employs vivid and evocative imagery to convey these themes' core effectively. By bridging the personal and the global, Mahapatra's deft use of symbols, whether derived from natural elements, human anatomy, or customary rituals, offers profound insights into the human predicament. The poetry of Mahapatra is collected in a wide variety of works, all of which add to a complex picture of India's spiritual and cultural landscapes. In addition to showcasing India's diverse cultural heritage, Mahapatra's poetry through apt use of symbols and images critically examines how societal conventions and cultural traditions shape and frequently restrict people's lives.
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Dissertations / Theses on the topic "Indian Symbolism"

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Taylor, Colin F. "Reading Plains Indian artefacts : their symbolism as cultural and historical documents." Thesis, University of Essex, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.279160.

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Aguilar-Moreno, Manuel. "Tequitqui art of sixteenth-century Mexico : an expression of transculturation /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.

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Aguilar, Moreno José Manuel. "Tequitqui art of sixteenth-century Mexico : an expression of transculturation /." Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.

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Wise, Heather M. "A studio project in woodcarving : the symbolism of the buffalo in art yesterday, today, and tomorrow." Virtual Press, 2001. http://liblink.bsu.edu/uhtbin/catkey/1217379.

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This creative project interpreted and applied the buffalo in Native American culture - its symbolism, significance and virtues - to woodcarvings for the lives of people today. The carvings explored a range of styles, media and symbols but all use buffalo imagery and each piece represents how I have applied the buffalo to my life. Some pieces are based on historical events while others explore personal emotions. Wood surfaces differ from natural or bleached to painted. No style unifies the body of work. In each piece realism and abstraction, positive and negative space is handled differently. Buffalo facts and myths were interpreted to convey what white people can learn from the buffalo. It was a spiritual link and messenger from Native Americans to the Great Spirit. The buffalo was revered and respected as a vital in the life cycle. White man destroyed the buffalo during the nineteenth century through the acts of greed, disrespect and ignorance. It seems to have returned with a message for people of all races. This message is one that must be found within each individual.
Department of Art
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MacKay, W. Iain. "The development of pre-Hispanic art forms in Peru : seen as an outgrowth of textile techniques and their influence upon art forms and depiction of symbols." Thesis, University of St Andrews, 1988. http://hdl.handle.net/10023/7359.

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Pre-Hispanic geometric art forms In Peru and the Andean Area are taken to be an outgrowth of textile techniques. Textiles and fibre arts predate ceramics by several millennia In the Central Andean Area. The artist who created these textiles developed an art style which was to go largely unaltered until the arrival of the Spaniards. The foundations of the Andean art form date to the Pre-ceramic. The restrictive, rather Inflexible nature of the warp and the weft of the cloth (the geometric grid) was to influence the methods of represention that were to follow. Geometric designs were well suited to fit Into the rigid framework. A series of conventions were developed for the representation of symbols. With the development of ceramics, there was leeway for a new style to come Into being. However, this was not to be the case. The potter borrowed extensively from the weaving tradition and Its associated styles (only in Moche times did the potter make a break the highly geometric style developed centuries before, and even then this break with tradition was a short lived one). The pre-Columbian artist often portrayed birds, cats, fish and reptiles. Many of these designs were used frequently and repeatedly throughout the centuries, but none, I would maintain. was represented as frequently as the double-headed serpent, and with so few variants. Andean art Is a truly distinctive art form; very different from European art, and through Its geometricity It conveyed and still conveys a totally different approach to nature and the world surrounding Andean man.
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Eldridge, Pamela S. "Color and number patterns in the symbolic cosmoloqies of the Crow, Pawnee, Kiowa, and Cheyenne." Thesis, Wichita State University, 1999. http://hdl.handle.net/10057/5579.

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This study represents five years of research on the symbolic cosmologies of four Plains Indian tribes: the Crow, the Pawnee, the Kiowa, and the Cheyenne. Although the lexicons of the four tribes reveal many color and number patterns, there appear to be certain color and number categories that are more pervasive than others. Review of the early ethnographies and folklore texts has found the color categories of red, yellow, black, and white to be significant symbols in both ritual and myth. Further investigation suggests symbolic patterns involving the numbers two and four are also important to the Crow, Pawnee, and Cheyenne. Kiowa ritual and folklore patterns reveal the numbers two, four, and ten to be dominant numbers. Through the early ethnographies, the color red and the number four, among others, were found to be symbolically significant. Red frequently symbolized the rank of a chief, a warrior, and a virtuous woman or wife. The number four often represented symbolic gestures or motions such as those seen in the arts of painting, dancing, or drumming. This symbolic linkage of color and number patterns has been expressed in rituals such as the Sun Dance and the Morning Star Sacrifice. The Sun Dance was practiced with variations by the Crow, Kiowa, and Cheyenne. The Pawnee practiced the Morning Star Sacrifice.
Thesis (M.A.)--Wichita State University, College of Liberal Arts and Sciences, Dept. of Anthropology.
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KOSLINSKI, Anna Beatriz Zanine. "“A minha nação é nagô, a vocês eu vou apresentar” : mito, simbolismo e identidade na Nação do Maracatu Porto Rico." Universidade Federal de Pernambuco, 2011. https://repositorio.ufpe.br/handle/123456789/19102.

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Submitted by Caroline Falcao (caroline.rfalcao@ufpe.br) on 2017-06-13T17:24:21Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) 2011-Dissertacao-Anna-Beatriz-Koslinski.pdf: 1798709 bytes, checksum: 24317b8d8516ed44c84a6fac0045ad0e (MD5)
Made available in DSpace on 2017-06-13T17:24:21Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) 2011-Dissertacao-Anna-Beatriz-Koslinski.pdf: 1798709 bytes, checksum: 24317b8d8516ed44c84a6fac0045ad0e (MD5) Previous issue date: 2011-02-14
Nas ultimas décadas e,principalmente,nesse início de século,observamos uma conquista de espaços e visibilidade dos maracatus-nação pernambucanos não só em Pernambuco como em diversos estados brasileiros. Nesse contexto,onde a manifestação se tornou, dentre outras coisas, atração turística percebemos que,categorias como religiosidade, tradição e mesmo africanidadese tornaram valores presentes nos grupos, valores que,de certa forma lhes conferem autenticidade. Apesar da recorrência desses valores, o modo como cada grupo articula com eles é muito diverso, criando uma série de particularidades e contribuindo para a construção de suas identidades. A presente pesquisa tem como objetivo compreender o processo de construção de identidade dos maracatuzeiros da Nação do Maracatu Porto Rico, uma das nações com maior visibilidade na cidade do Recife e arredores. Deste modo, buscaremos tal compreensão através do estudo dos rituais e simbolismo articulados dentro do grupo, que tem como característica marcante a forte vivência religiosa, que muitas vezes dá sustentação as suas escolhas e atitudes, como também do estudo da narrativa de origem do grupo, que pode ser compreendida como sendo um mito, sendo concretizado por meio de celebrações, loas e discursos proferidos pelas lideranças e pelos demais maracatuzeiros da nação.
In the last decade, especiallyin the beginning of the 21stcentury, it has been observed a raiseof spaces and visibility of the “maracatus-nação” from Pernambuco, not only in such state,but also in otherparts of Brazil. In this context, where the manifestation has become, among several things, a tourist attraction, we have noticed that, categories such as religion, tradition and evenafricanity have become recurrentvalues in the groups, values that, in a way, gives them authenticity. Despite the recurrenceof such values, the way each group operateswith them is diverse, creating a series of particular aspects,and contributing to the construction of their identities. The present research has as an objective, the comprehension of the identity construction process of the members from “Nação do Maracatu Porto Rico”, one of the most famous maracatus-naçãoin Recife. In order to reach this objective, we intend to analyzethe rituals and their symbolism operated by the group, which has the religiosity as a strong feature thatmost times holds its choices and attitudes. The research will also analyzethe groups origin narrative, which can also be understood as a myth, been reaffirmed on celebrations, songs anddiscourses made by the liderances and other members of the Nação do Maracatu Porto Rico.
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Fonseka, Prashant L. "The Railway and Telegraph in India: Monuments of British Rule or Symbols of Indian Nationhood?" Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cmc_theses/378.

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This paper examines how the development of the railway-telegraph technological complex impacted the tenuous relationship between the rulers and those they ruled; the British and the Indians. Through the experience of building and operating the railway, Indians came to understand the railway and telegraph as their own technologies well before the eventual handover of control over the networks from the British. The reasons behind the British desire to retain their grasp over the networks included profit, power, and orientalist notions of socially advancing Indians, all at the expense of Indian taxpayers. This arrangement was problematic and ultimately facilitated the Raj's undoing, while revealing certain realities of British imperial rule.
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Wallace, Pamela S. "Yuchi social history since World War II : political symbolism in ethnic identity /." Full-text version available from OU Domain via ProQuest Digital Dissertations, 1998.

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Johnsson, Mick. "Food and culture among Bolivian Aymara symbolic expressions of social relations /." Uppsala : Stockholm, Sweden : [Uppsala University] ; Distributed by Almqvist & Wiksell International, 1986. http://catalog.hathitrust.org/api/volumes/oclc/18245908.html.

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Books on the topic "Indian Symbolism"

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1940-, Srivastava Ramesh K., ed. Symbolism in Indian fiction in English. Jalandhar, India: ABS Publications, 1997.

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J, Saunders Nicholas, ed. Icons of power: Feline symbolism in the Americas. London: Routledge, 1998.

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Meyer, Milton Walter. Buddhism: The Indian legacy. Claremont, Calif: Paige Press, 2005.

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Jeanette, Sherbondy, ed. Weaving and symbolism in the Andes. Bloomington, Ind: Center for Latin American and Caribbean Studies, Indiana University, 1985.

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Sarkar, H. Symbols and graphic representations in Indian inscriptions. New Delhi: Aryan Books International, 1999.

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Poley, Utz. Morphology and systems analysis of Indian and Tibetan mysticism. Bonn: U. Poley, 2000.

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1952-, Cohen Mitch, ed. Gaṅgā and Yamunā: River goddesses and their symbolism in Indian temples. Ranikhet: Permanent Black, 2010.

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Nagar, Shanti Lal. Mahishasuramardini in Indian art. New Delhi: Aditya Prakashan, 1988.

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Sondereguer, César. Pensando amerindia: Ensayos : reflexiones sobre lo estético y la plástica, su mística y poesía inmanentes, su morfología como símbolo cósmico y su ética fáctica. Buenos Aires: Nobuko, 2003.

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Srivastava, A. L. Nandyāvarta, an auspicious symbol in Indian art. Allahabad: Kitab Mahal, 1991.

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Book chapters on the topic "Indian Symbolism"

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Mellouli, Myriam. "Political Symbolism of Mary Kom from the Manipuri Autobiography to the Indian Blockbuster." In Boxing, Narrative and Culture, 164–78. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003312635-14.

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Nielsen, Kenneth Bo, and Harold Wilhite. "A ‘People’s Car’ Without a People? Mobility, Aspirations and Status in ‘New India’." In Consumption, Sustainability and Everyday Life, 173–92. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-11069-6_7.

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AbstractThis chapter analyses the trajectory of the Indian small car, the Tata Nano. When launched by the manufacturer Tata Motors as a new Indian ‘people’s car’ in 2008, the Nano was widely predicted to revolutionise automobility in India. Yet it barely made an impact on the Indian car market, and production was phased out just a decade after the first Nano had hit the Indian roads. By analysing the changing popular representations and symbolic imaginaries that attach to the car as a means to mobility and an object of identity and social status, we argue that the Nano failed neither because it was mediocre, nor because it remained economically out of reach for most Indians. Rather, its insertion into the lower ranks of a powerful status hierarchy of identity-defining objects precluded it from adequately tapping into new and hegemonic forms of middle-class consumer aspiration in ‘New India’, thereby leaving the people’s car without ‘a people’.
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Dey, Subir, and Prasad Bokil. "Sound Symbolism in India Comic Books." In ICoRD’15 – Research into Design Across Boundaries Volume 1, 227–36. New Delhi: Springer India, 2014. http://dx.doi.org/10.1007/978-81-322-2232-3_21.

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Lama, Anita. "Theory of symbolic violence." In Ethnic Inequality in the Northeastern Indian Borderlands, 13–45. Abingdon, Oxon ; New York, NY : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9781003099864-2.

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Hardaker, Terry, Mayank Vahia, and Nisha Yadav. "Astronomical Symbols on Indian Punchmarked Coins?" In The Growth and Development of Astronomy and Astrophysics in India and the Asia-Pacific Region, 463–67. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-3645-4_28.

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Serpe, Richard T., Robin Stryker, and Brian Powell. "Structural Symbolic Interaction and Identity Theory: The Indiana School and Beyond." In Identity and Symbolic Interaction, 1–33. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41231-9_1.

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Lama, Anita. "Configurations of symbolic violence in Sikkim, Darjeeling and Nepal." In Ethnic Inequality in the Northeastern Indian Borderlands, 146–77. Abingdon, Oxon ; New York, NY : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9781003099864-7.

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Israel, Hephzibah. "Symbolic Versions: The Power of Language Registers." In Religious Transactions in Colonial South India, 125–67. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230120129_4.

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Cohen, Benjamin B. "Turbans, Titles, and Tigers: Symbols of Rulership." In Kingship and Colonialism in India's Deccan, 73–100. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230603448_4.

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Rawson, Philip S. "The Symbolism of Indian Art." In Symbols in Art and Religion, 14–26. Routledge, 2019. http://dx.doi.org/10.4324/9780203036556-2.

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Conference papers on the topic "Indian Symbolism"

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Marushiakova, Elena, and Vesselin Popov. "Images and Symbols of the Gypsies (Roma) in the Early USSR." In GLOCAL Conference on Asian Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/cala2022.6-2.

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The October Revolution and the subsequent creation of the USSR, located on a vast area in Eurasia, was a spectacular historical attempt to create a ‘new society,’ characterised by radical changes in all social and cultural spheres, as well as the creation of new, Soviet symbolisms. This general historical context reflected on all spheres of life, including the state policy towards the Gypsies (labelled today as Roma), which was particularly active in the 1920s and 1930s. The name ‘Gypsies,’ which was used at that time, is more appropriate in our case, because in this general category, in addition to Roma (living scattered throughout the USSR), several other communities either did not identify as Roma or were not Roma by origin (Dom and Lom in the South Caucasus region, and the Lyuli or Jugi in Central Asia), but all shared Indian origin. Soviet policy towards the Gypsies had various dimensions, including codification of the Romani language, creation of Gypsy national literature and of a Gypsy national theater, Gypsy schools, Gypsy collective farms, and artisan’s artels. Along with this, new public images and symbolisms related to the Gypsies were created, and were presented in various forms in the USSR itself and broadcast to the West for propaganda. The new Soviet Gypsy symbolisms, were, using Stalin’s popular formulation of Soviet literature as an analogy, ‘national in form and socialist in content.’ Based on this formulation, the two main directions in which these images and symbols were developed and popularised were determined – firstly, based on the ancient social and cultural traditions of the Gypsies, and, secondly, in the presentation of the new, socialist dimensions which were occurring in their lives. In the synopsis, we will analyse examples of public images and symbols, distributed through various channels – photographs in the press (Gypsy and mainstream), the layout and illustrations of books, posters, stage plays, movies, etc. – covering both indicated directions. At the same time, we reveal how this new symbolism affected the Gypsy community and Soviet society as a whole, as well as a wider dimension, outside the USSR, including that of the present-day. Part of this symbolism (of the first type) is presently used, in a modified form, in digital spaces, mostly by various Roma organisations worldwide creating a new virtual world of Pan-Roma unity.
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Lobo, Carla, Puja Kumar, and Luisa Barreto. "Defining the Complex Emotional Experiences of Depression through Visual Language – Colour as Expressive Tool." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1001408.

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According to survey reports by World Health Organization, depression was ranked as the third leading cause of the global burden of disease in 2004, moving into the first place by 2030. Considering this scenario, a research project has been conducted focusing on the potential of graphic design in health care as an opportunity to communicate complex emotional experiences of depression. Using colour as a design strategy, conceptualizes a methodological approach that can be adopted to develop colour palettes in graphic design by considering the focal parameters relevant to the specific project, in this case, connect the emotional dimension of colour experience with depression to visualise the illness in a new light.All works of graphic design establishes a visual communication with its audiences by connecting directly or indirectly on an emotional level, establishing a visual communication with their audiences, connecting directly or indirectly on an emotional level. This paper proposes a methodological approach that can be adopted to derive the appropriate colour for any design, based on the message it is intended to communicate.The development of the tool is based on the importance of the relationship between the relative degree of each emotion and the specific cultural symbolism for the derivation of colours, aiming to capture an individual's emotional attention and produce flawless results in the final design work.The work is based on a transversal approach, correlating different graphic design strategies, including colour and its symbolism, in this case with reference to Indian culture, with the aim of identifying and subsequently portraying the different types of depression, motivating depressed people to express themselves, and the population in general to change their perception about the disease, promoting greater sensitivity and sympathy towards the subject. The proposed colour tool ambitions to create a solution for the inability of people to put together words for their emotional experiences/ feelings when they are going through depression. The colours chosen by them would give a clearer understanding of the emotions/ feelings they might be going through and would play an indicative role to determine the type of depression.Hence, the project is an effort to channel appropriate color as a design tool to talk about depression, spread information and ultimately enrich humane diagnoses and treatment when it comes to fight depression.The development of this interactive visual medium to express complex emotion is fulfilled by incorporating colour variations as a paramount feature in the design strategy. To effectively portray depression as a serious illness using the expressive potential of colour to convey right emotions when used aptly, a colour code was designed, considering the variations in colour dimensions (saturation and light scales) as ways of expressing the degree of severity of the disease.The colour palette was achieved by theoretical research of colour concepts crossed with analytical study of survey results, which allowed the most significant associations between colours and emotions to be identified, and from these to build a functional colour code, providing a visual expressive tool to those going through depression.
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Ghosh, Aditi. "Representations of the Self and the Others in a Multilingual City: Hindi Speakers in Kolkata." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-4.

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This study examines the attitudes and representations of a select group of Hindi mother tongue speakers residing in Kolkata. Hindi is one of the two official languages of India and Hindi mother tongue speakers are the numerically dominant language community in India, as per census. Further, due to historical, political and socio-cultural reasons, enormous importance is attached to the language, to the extent that there is a wide spread misrepresentation of the language as the national language of India. In this way, speakers of Hindi by no means form a minority in Indian contexts. However, as India is an extremely multilingual and diverse country, in many areas of the country other language speakers outnumber Hindi speakers, and in different states other languages have prestige, greater functional value and locally official status as well. Kolkata is one of such places, as the capital of West Bengal, a state where Bengali is the official language, and where Bengali is the most widely spoken mother tongue. Hindi mother tongue speakers, therefore, are not the dominant majority here, however, their language still carries the symbolic load of a representative language of India. In this context, this study examines the opinions and attitudes of a section of long term residents of Kolkata whose mother tongue is Hindi. The data used in this paper is derived from a large scale survey conducted in Kolkata which included 153 Hindi speakers. The objective of the study is to elicit, through a structured interview, their attitudes towards their own language and community, and towards the other languages and communities in Kolkata, and to examine how they represent and construct the various communities in their responses. The study adopts qualitative methods of analysis. The analysis shows that though there is largely an overt representation of harmony, there are indications of how the socio-cultural symbolic values attached to different languages are also extended to its speakers creating subtle social distances among language communities.
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Ganpatrao, Nikam Gitanjali, and Jayanta Kumar Ghosh. "Indian topographic map symbols understanding system." In 2013 IEEE Second International Conference on Image Information Processing (ICIIP). IEEE, 2013. http://dx.doi.org/10.1109/iciip.2013.6707550.

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Thakur, Anil, and Pursotam Kumar. "Sociolinguistic Aspects of Linguistic Visuals in Varanasi." In GLOCAL Conference on Asian Linguistic Anthropology 2022. The GLOCAL Unit, SOAS University of London, 2023. http://dx.doi.org/10.47298/cala2022.4-4.

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The paper presents a sociolinguistic study of the linguistic visuals (including shop signages, product descriptions, wall-posters, advertisements, graffiti, etc) of the major tourist localities in the Indian city of Varanasi. Varanasi is one of the most ancient and continuously thriving Indian cities, with rich and diverse religious, cultural, and commercial traditions. Consequently, the multi-cultural and multilingual landscape of Varanasi is the reflection of a city which has remained as one of the most sought-after pilgrimage destinations, from ancient times and until the present. The city is therefore presently a well-known tourist destination for domestic as well as international tourists, including salvation seekers and settlers from throughout India. The city’s visual displays, in the form of linguistic signs and cultural symbols across temples, stores, and streets, reflect the rich multi-cultural tradition of the city. The present study draws on data collected by visiting the city, interacting with its people, and documented through photographing linguistic visuals across the major tourist attractions of the city; the neighbourhoods of the banks of the river Ganges. Among the interesting features of the multi-dimensional linguistic visuals are the instances of multi-lingual and multi-modal shop signages, slogans, signboards, banners, and posters across the busy lanes, boats, hawkers’ trolleys, roads, stairs, and walls. By documenting and discussing the innovative blends of illustrative instances of alphabets, spellings, scripts, and creative designs of the fonts, as well as cultural and religious symbols, the paper reports that the linguistic landscape of the city aptly represents diverse and dynamic aspects, including the regular concerns of the people; from their cultural and creative considerations to commercial compulsions, all of which are strikingly and clearly noticeable across the city’s linguistic visuals.
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McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-5.

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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were only released in July 2018. While the census data is unreliable, for many reasons, but due mainly to the fact that the results are self reported, the towns, villages, and districts most enamored by Sanskrit will be shown. The hegemony of the Brahminical orthodoxy quite often obfuscates the structural inequalities inherent in the hierarchical varṇa-jātī system of Hinduism. While the Indian constitution provides the opportunity for groups to speak, read/write, and to teach the language of their choice, even though Sanskrit is afforded status as a scheduled (i.e. recognised language that is offered various state-sponsored benefits) language, the imposition of Sanskrit learning on groups historically excluded from access to the Sanskrit episteme urges us to consider how the issue of linguistic human rights and glottophagy impact on less prestigious and unscheduled languages within India’s complex linguistic ecological area where the state imposes Sanskrit learning. The politics of representation are complicated by the intimate relationship between consumers of global yoga and Hindu supremacy. Global yogis become ensconced in a quite often ahistorical, Sanskrit-inspired thought-world. Through appeals to purity, tradition, affect, and authority, the unique way in which the Indian state reconfigures the logic of neoliberalism is to promote cultural ideals, like Sanskrit and yoga, as two pillars that can possibly create a better world via a moral and cultural renaissance. However, at the core of this political theology is the necessity to speak a ‘pure’ form of Sanskrit. Yet, the Sanskrit spoken today, even with its high and low registers, is, ultimately, various forms of hybrids influenced by the substratum first languages of the speakers. This leads us to appreciate that the socio-political components of reviving Sanskrit are certainly much more complicated than simply getting people to speak, for instance, a Sanskritised register of Hindi.
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Prasanna, K. Lakshmi, Manoj Samal, Mithun Mondal, and Palash Mishra. "A Symbolic Expression for Computing the Driving Point Impedance and Pole-Zero-Gain of a Transformer from its Winding Parameters." In 2023 IEEE 20th India Council International Conference (INDICON). IEEE, 2023. http://dx.doi.org/10.1109/indicon59947.2023.10440729.

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Swikir, Abdalla, Antoine Girard, and Majid Zamani. "From dissipativity theory to compositional synthesis of symbolic models." In 2018 Indian Control Conference (ICC). IEEE, 2018. http://dx.doi.org/10.1109/indiancc.2018.8307949.

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Ganihar, Syed Altaf, Shreyas Joshi, Shankar Setty, and Uma Mudenagudi. "3D Object Super Resolution using Metric Tensor and Christoffel Symbols." In the 2014 Indian Conference. New York, New York, USA: ACM Press, 2014. http://dx.doi.org/10.1145/2683483.2683571.

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Nagendraswamy, H. S., B. M. Chethana Kumara, and R. Lekha Chinmayi. "Indian sign language recognition: An approach based on fuzzy-symbolic data." In 2016 International Conference on Advances in Computing, Communications and Informatics (ICACCI). IEEE, 2016. http://dx.doi.org/10.1109/icacci.2016.7732176.

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Reports on the topic "Indian Symbolism"

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Menon, Shantanu, and Kushagra Merchant. Quest Alliance: Learning how to learn. Indian School Of Development Management, January 2023. http://dx.doi.org/10.58178/2301.1016.

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Quest Alliance began its organizational journey as digital technology was about to unfold sweeping changes in India, including in the areas of education and employment. As if to symbolize its tryst with technology, it is nestled in India’s “silicon valley” city of Bengaluru. Today, it also happens to enjoy the patronage of an enviable list of marquee donors ranging from leaders in the financial services industry and information technology to multilateral development agencies and Indian Government. Over the course of its work with these partners, Quest Alliance has come to serve as an interesting node in the arena of skill development and operates at the intersection of education, technology and youth employment. Established in 2005, it started as an earnest but modest enterprise. From 2009—when it had seven people and a sudden crisis of funding at hand—till 2022, it saw rapid acceleration. By the end of 2022, it had a team of 234 handling over INR 62 crore worth of annual funding. What Quest was working on—“Enabling self-learning”—was highly topical and certainly aided its growth, but amidst this growth something unusually remained steadfast: the extent of its investment on learning, development and capacity building of its own team. This holds significance for civil society where sourcing and building talent is a continuous pre-occupation for leadership. The case engages with the journey of Quest and its founder Aakash Sethi, and explores what it takes to put in place the internal scaffolding to hold together this deliberate and sustained focus on self-learning and development of its own people. It also engages with Quest’s work towards evolving a model of talent-building of young people in schools as well as those in transition from education to employment: anchored in the notion of young people as self-learners equipped with 21st century skills. The latter part of the case explores how Quest has crafted its own people management practice around the “self-learner” and gives learners the opportunity to reflect on the challenges of building and maintaining a way of being, doing and relating in a rapidly growing organization.
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