Academic literature on the topic 'Marwari community'

At the dawn of the 20th century, an organized struggle against the partition of Bengal significantly influenced the trajectory of Indian politics. The Swadeshi movement engendered political extremism within the realm of Indian nationalism, leading a contingent of educated Bengalis to take up arms against British rule. In these circumstances, Bengali leaders adopted the policies of 'Boycott' and 'Swadeshi' to undermine British economic interests in Bengal. This paper seeks to explore the role played by the Marwari community of Calcutta in the anti-partition movement of 1905. During that era, the Marwaris were integral to the European trading system. They procured raw materials from various parts of the country for export and served as distributors of foreign products in the local market. Marwari traders were aligned with the British in the realm of commerce. Given this context, it is natural to question how the Marwari traders of Calcutta reacted to the boycott of foreign goods. What if we were to uncover, albeit sparingly, instances of Marwaris supporting the anti-partition boycott movement in history? This paper aims to address the following questions to comprehend the involvement of Calcutta's Marwaris in the 1905 Swadeshi Movement. Firstly, to what extent did the policy of boycotting foreign goods succeed within the Swadeshi movement? Secondly, what was the impact of the 'Boycott' and 'Swadeshi' policies on the Calcutta Marwaris? And thirdly, did the Calcutta Marwaris indeed participate in the Swadeshi Movement, and if so, what motivated their involvement? Most prevailing studies have dismissed the participation of the Marwari Community of Calcutta in the Swadeshi movement. This paper aims to uncover the answers to these questions and shed light on the extent of the Marwari community of Calcutta's involvement in the Swadeshi movement.

The aim of this article is to analyse the patterns of the business discourse of the Marwari community, one of the most successful business communities in India. Two specific business contexts — of the dispute situation and non-dispute situation — have been examined across the pre-colonial, the colonial and post-colonial period to gauge the Marwari responses to social, cultural and political changes in the history of India. The Marwari culture is synonymous with their business ethos. Migration, religion and family are factors that contribute to their distinct identity as a business community. Various observations made by business historians about the community have been examined through the lenses of communication and discourse to highlight the distinguishing features of the Marwari business ethos. The second part of the article examines the Marwari dispute resolution method as the secret behind the success of the Marwaris as a business community, when compared to the adversarial method of dispute resolution adopted by disputing parties at large in India. The concluding part of the paper recognizes certain ambivalences in the context of a confluence between the pre-colonial, colonial and post-colonial methods of dispute resolutions in Marwari dispute resolution contexts in the globalization era in India.

Nutritionally animal proteins are better for its superior bioavailibity, however due to the presence of high saturated fat content in food of animal origin, vegetarian diets are widely considered as healthy. But due to lack of proper information the nutritional adequacy of vegetarian diet followed by different communities is still uncertain. The Marwari is a strict ethnic vegetarian community of Indian, originated from Rajasthan, India. Due to business purpose a fraction of the Marwari community migrated to and residing at Jorhat, India. In view of lack of information on nutritional status of this particular community, a study was conducted to determine their nutrient intakes and variability in diets and dietary risk factors; weighing against similar values among Marwaries residing in Rajasthan. Total 200 samples were randomly selected and information on demographic profile, anthropometry, dietary habit and health status of the sample population were collected with the help of an interview schedule and a pre tested food frequency questionnaire. Findings were presented as percentage or mean with standard error. The food culture of the Assamese Marwari community is established within the traditional Marwari diet frame with strict vegetarianism and high fat diet, mostly contributed by clarified butter or desi ghee. However, the diet of the sample population was influenced by dissimilarity in agro climatic condition between Rajasthan and Assam. This study evaluates the dietary pattern, influence of environmental factor on traditional diet pattern due to migration and prevalence of risk factors of coronary heart and/or other non-communicable diseases among the sample population.

Food is a marker of rich heritage traditions and social identity. India is home to a diversity of regional cuisines that are strongly related to social identity, culture and local agricultural practices. One such is the Marwari ethnic group originating from arid state of Rajasthan, India and is well known for its Marwari thali (plate) cuisine. The identification of dietary patterns relevant to population sub-groups and their possible association with the manifestation of non-communicable diseases and epidemiological profiles is crucial. Hence, the study aimed to analyse the dietary pattern of age-old ethnic Marwari community in comparison to whether the traditional thali system is still prevalent or the one meal concept has replaced it. 156 participants belonging to Marwari community were selected under the study by purposive sampling. Data was collected using Google forms and food frequency questionnaire was used to assess dietary patterns of participants. Statistical analysis was done using SPSS software. It was found that traditional thali was still consumed by 55% of study population and 45% consumed one meal plate. A significant difference was found between traditional thali and one meal plate (p= 0.000) implying that traditional food intake is still prevalent in Marwari community. The results also suggested no significant association between dietary pattern and non-communicable diseases in Marwari community (p ≥ 0.05). Key words: Dietary pattern, NCDs, One meal concept, Traditional thali

The legal debate in india over the worship and glorification of sati (widow burning, previously spelled “suttee”) stands unresolved at present. After several years of controversy, the practice of worshipping sati was made illegal in 1987 after the death of a young Rajput woman named Roop Kanwar. At that time the Indian government revised the colonial legislation banning widow immolation to include sati glorification and thereby outlawed ceremonies, processions, or functions that eulogize any historical person who has committed sati. The law furthermore prohibited the creation of trusts or fundraising to preserve the memory of such persons. This legal debate over sati worship provides the context in which this essay examines the cultural politics of how Calcutta Marwaris, a wealthy business community, have been among the most vehement defenders of sati worship in the last several decades.

This article describes and explains three patterns in the entry of Indian entrepreneurs in large-scale industries in South Asia, 1850–1947. It begins with Marwari businessmen in the jute industry in Calcutta. Then I discuss the success of the Parsi community in the Bombay cotton industries, and, finally, Gujarati (mainly Hindu) industrialists in Ahmedabad. I focus on three variables that might explain the timing, degree, and social and cultural variations in the emergence of indigenous industrialists in these cities. These variables concern: first, the colonial attitude towards indigenous industrialists in this field; second, whether or not these men belonged to a (religious) middleman minority; and, finally, their social and, in particular, occupational background.

In this paper, Indian feminism with reference to Marwa’s play “Sarkari Feminism” is the focus of study. It projects the two new trends which Marwa criticizes. The first of which is the call for a lesbian relationship as a substitute for a failed one to save woman from philandering on one hand and to give the patriarchal community a lesson to equalize woman. In the second trend, Marwa brings about a theme of incest or a rape case by a family member. As a unique solution to such a case, she suggests a way in which she counters the social conventions through giving the victimized girl the right to elope and seek shelter with whoever is able to save her even if the rescuer does not belong to the same community. “Sarkari Feminism” in its varied dimensions of countering the patriarchal dominated society shows its ability to even reverse the conventional patterns if it helps to bring about a new, independent and ‘Unwomanly Woman’.

Background and context: India is leading nation as a technology provider to world's developed countries. But at the same time India is lagging behind in many aspects, like heath services in rural area as well as in semiurban areas. In the absence of proper awareness, nonavailability of basic health services unhygienic living conditions and for many such reasons ratio of death to various illness is very high compare with developed countries. Cancer is the second biggest cause in India after cardiac diseases for death. Deaths due to cancer also has a different reasons and causes. Cancer statistics in India · Estimated number of people living with the disease: around 2.5 million · Every year, new cancer patients registered: over 7 lakh · Cancer-related deaths: 5,56,400 Aim: Considering this facts Global Marwari Charitable Foundation (GMCF-INDIA) decided to run “Mission Cancer Control – India” a mission of awareness, advocacy, prevention and early detection with treatment of poor people diagnosed for cancer. Program/Policy process: The first mobile cancer detection centre was established in the year 2013, which consists facility of mammogram, biopsy, digital X-ray, digital CR, CBC machine, dental chair etc. In India rural area doesn't have basic medical facilities. Facilities for cancer detection is day dream in 75% states in urban areas also. The overcome this and to save the lives of thousands of people, GMCF has started this mission and is successfully running this since last six years. Our mobile detection centre has traveled across 22 states and organized more than 400 special cancer screening camps and screened more than 80,000 people. Outcomes: Result of this screening, detected 1285 cancer patients, who don't know about their diseases. They got timely treatment and most of these could save lives. Major issue we noticed in our mission is that common people, uneducated people still have great fear of word cancer, we organize community wise awareness lectures, to give them confidence and make them prepare for screening. Another issue of concern for nonscreening attitude is poor financial position, we met many people who even can’t afford 1 dollar for screening. What was learned: Though we run our project on 100% charitable basis. So we don't charge single penny for screening. But many still hesitate as they are afraid if found positive for cancer. They cannot afford treatment, this is very serious issue of concern. We assure them for free treatment also if they found positive in tests. During our last six years practical experience we noticed following major concerns of growing cancer deaths in India. 1. Literacy 2. Lack of awareness 3. Daily contact with pesticides and fertilizers for labor, particularly women labor working in farms 4. Poor financial condition 5. Lack of facilities for screening as well as for treatment. 6. Expensive treatment

Abstract Even though all state documents in Marwar in the second half of the eighteenth century were issued in Rajasthani, Persian-language documents continued to have an active legal life and were debated, discussed and judged through Rajasthani-language petitions and orders. A close reading of one such dispute highlights tensions over the authority of community versus documents, how new forms of state record-keeping affected the legal use of documents, and how the Rajput king’s practice of customary law led both to the interpolation of shariʿa principles into that law when applied to Muslims and to the restriction of the qazi’s jurisdiction.

Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.
This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.

This chapter examines a series of administrative law challenges to the Essential Commodities Act. Independent India retained commodity controls that were established to meet wartime shortages but had become a permanent instrument for addressing the needs of the developmentalist state. The system of commodity controls exemplified the permit-license-quota Ra—a form of economic regulation that characterized the Nehruvian state—and sought to discipline the market economy by criminalizing economic offenses. Economic offenders, often petty traders from the Marwari community who were denied political legitimacy, sought to challenge this new criminal law through the language of constitutionalism. Complicating the view that this system of controls contributed to a culture of corruption, the chapter argues that judicial review of administrative action—the hallmark of the rule of law in a state—emerged in India from this illegality and culture of corruption.