Journal articles: 'The half-caste'

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Birch, Tony. "‘Half caste’." Australian Historical Studies 25, no. 100 (April 1993): 458. http://dx.doi.org/10.1080/10314619308595926.

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Mascarenhas, Kiran. "THE HALF-CASTE: A HALF-TOLD TALE." Women's Writing 20, no. 3 (June 3, 2013): 344–57. http://dx.doi.org/10.1080/09699082.2013.801123.

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Brescia, Rosana Marreco. "Half-Caste Actresses in Colonial Brazilian Opera Houses." Latin American Theatre Review 45, no. 2 (2012): 57–71. http://dx.doi.org/10.1353/ltr.2012.0016.

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Bähr, Elisabeth. "Lorraine McGee-Sippel, Hey Mum, What’s a Half-Caste?" Zeitschrift für Australienstudien / Australian Studies Journal 24 (2010): 112–16. http://dx.doi.org/10.35515/zfa/asj.24/2010.12.

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Yao, Steven G. ""A Half Caste" and Other Writings (review)." Modernism/modernity 11, no. 4 (2004): 855–57. http://dx.doi.org/10.1353/mod.2005.0029.

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N, Prajwal. "Cultural Differences and Negotiations in Inter-Caste Marriages: A Study in Bengaluru." Artha - Journal of Social Sciences 17, no. 2 (April 1, 2018): 1–20. http://dx.doi.org/10.12724/ajss.45.1.

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B R Ambedkar (1936) had suggested inter-caste marriages as one of the potential remedies to annihilate caste system. He later contradicted this stance in the latter half of his academic journey by comparing inter-caste marriages to „force-feeding and artificial ways. 'Even after 80 years, the society is still divided between the effects of inter-caste marriages on the centuries-old caste system. Inter-caste marriage in the country was not a very common event till the 2000s after which its instances have been steadily increasing as per the reports from both the IHDS (2011) and NFHS (2005-2006). The more critical aspect of this uptrend of inter-caste marriage should be the interaction and negotiation of cultural differences among couples during the process of union. This qualitative study among 20 individuals (10 couples) in Bengaluru, looks into the various ways in which the inter-caste couples adjust their lifestyles, make decisions about their cultural practices and their children‟s socialization. The assumptions are laid in the backdrop of B. R. Ambedkar‟s work on the caste system and the study attempted to understand the subtle evolution of caste in the exogamous marriages. The study has also attempted to preempt the variety of bearings such inter-caste marriages can have on the future of caste system.

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Coté, Joost. "Being White in Tropical Asia: Racial Discourses in the Dutch and Australian Colonies at the Turn of the Twentieth Century." Itinerario 25, no. 3-4 (November 2001): 112–42. http://dx.doi.org/10.1017/s0165115300015011.

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In the recent debates gripping the Australian national psyche regarding the ‘Stolen Children’ (the often forcible removal of Aboriginal children of mixed European descent from their Aboriginal mothers practiced for most of the twentieth century under Australian Federal law) little credence is given to now outdated notion of ‘half-caste’ which inspired the original legislation. Today, self-identification, regardless of colour and heritage, determines Aboriginal ethnicity. But ‘half-caste-ness’ constituted a powerful concept in the process of nation formation in colonial Australia and in other colonial contexts.

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Russell, Lynette. "‘A New Holland Half-Caste’: Sealer and Whaler Tommy Chaseland." History Australia 5, no. 1 (January 2008): 08.1–08.15. http://dx.doi.org/10.2104/ha080008.

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Ramadhani, Laily, and Mamik Tri Wedawati. "HALF-CASTE’S STATE OF LIMBO IN KATHARINE SUSANNAH PRICHARD’S “MARLENE” AND “FLIGHT” (1967)." KLAUSA (Kajian Linguistik, Pembelajaran Bahasa, dan Sastra) 5, no. 1 (July 10, 2021): 29–44. http://dx.doi.org/10.33479/klausa.v5i1.394.

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Half-caste refers to the mixed-blood in Australia who suffer much in their lives. They are not a part of Aborigines nor the Whites. They are not accepted by everyone and being mistreated. They suffer from unfair treatment and are also incapable of making decisions to get a better life. The purpose of the study is to reveal the state of limbo of the half-caste in Katharine Susannah Prichard’s “Marlene” and “Flight” (1967). The method used is qualitative by applying Wilson Harris’ state of limbo theory on the post-colonialism approach. Limbo is a transition where a person or community belongs in two contexts. There are three characteristics of limbo that are needed to be analyzed in the chosen literary work; anxieties, questions, and conflicts that every person or community cannot embrace. As a result, “Marlene” and “Flight” each have three characters of limbo. “Marlene” demonstrates the half-caste’s disrespectful life by being locked in the camp and not able to decide on making their life better. “Flight” demonstrates the three half-caste children that are taken forcedly to the Aborigines Protection Board. These children are locked in the room of the carrier so that they will not run away. Stuck in the camp, locked in the room, and unable to do anything to make their life better defines the limbo state of the half-caste’s lives.

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SEN, DWAIPAYAN. "Representation, Education and Agrarian Reform: Jogendranath Mandal and the nature of Scheduled Caste politics, 1937–1943." Modern Asian Studies 48, no. 1 (February 21, 2013): 77–119. http://dx.doi.org/10.1017/s0026749x12000601.

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AbstractThis paper focusses on the Namasudra leader Jogendranath Mandal (1904–1968), and presents a study of the principal demands submitted by Scheduled Caste legislators over the course of the first half-decade of the Bengal legislative assembly. It seeks to understand these demands and why they were frustrated. It also traces and attempts to explain the withering away of Mandal's initial association with and favourable disposition towards the Congress. In contrast to accepted historiography, it argues that Scheduled Caste politics encompassed demands for representation, education and agrarian reform. It documents how their implementation (particularly the demand for representation) was compromised largely as a consequence of caste Hindu misrecognition.

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Austin, Tony. "Training for assimilation: Cecil cook and the ‘half‐caste’ apprentice regulations." Melbourne Studies in Education 29, no. 1 (January 1987): 128–41. http://dx.doi.org/10.1080/17508488709556226.

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Dhar, Amrita. "Confessions of the half-caste, or wheeling strangers of here and everywhere." postmedieval 11, no. 2-3 (August 2020): 212–19. http://dx.doi.org/10.1057/s41280-020-00171-y.

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S, Jeevanandam. "The Political Discourse of Thanthai Periyar E.V. Ramasami on the Concepts of ‘Dravidam’ and ‘Dravidar’." International Research Journal of Tamil 4, S-5 (May 10, 2022): 1–11. http://dx.doi.org/10.34256/irjt22s51.

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The Brahmanical ideology substantiated the institution of caste in the Indian society. Different ethnic groups and rationalists started questioning the existing caste hierarchy in the latter half of the nineteenth century. They used different strategies according to their historical context to dismantle the caste structure. Mahatma Jotirao-Savitribai Phule, Babasaheb B.R. Ambedkar, Pandithar Iyothidasar and Thanthai Periyar E.V. Ramasami are few of the interesting personalities among them. The radicals were fearless in their work in the empowerment of the people, who were all suppressed in the name of caste, religion and culture. They used the words, dravidam/dravidar as an ideological tool to revive the cultural history of aboriginals and counter the Brahmanism in the society. Especially, Thanthai Periyar E.V. Ramasami and his ideological successors, who identified themselves as self-respecters, extensively used the words as an ideological tool to initiate the Cultural Revolution in the Tamil society. In this background, this paper studies the political discourse of Thanthai Periyar E.V. Ramasami on the concepts of ‘dravidam’ and ‘dravidar’.

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McGregor, Russell. "Representations of the ‘half‐caste’ in the Australian scientific literature of the 1930s1." Journal of Australian Studies 17, no. 36 (March 1993): 51–64. http://dx.doi.org/10.1080/14443059309387130.

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A, Muniyandi. "C. Iyothee Thassa Pandithar, The First Pioneer of Dravidian Ideology." International Research Journal of Tamil 4, S-5 (August 25, 2022): 143–51. http://dx.doi.org/10.34256/irjt22s522.

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The time of revival of the Hindus and the conversion of all the people into Hinduism through organizations such as the Brahma Samaj and the Arya Samaj took place in the latter half of the 19th century. Iyothee, one of the great thinkers of modern India, renounced Hinduism when he examined his society and the reasons for experiencing his social and caste oppression. In this study, the researcher has explained in detail and clearly, with sufficient supporting evidence, the quest for the education of Iyothee, the anti-Hindu religious sentiments of Iyothee, the Dravida Mahajana Sabha and the 10 demands, the village school, and the right to proportion, the reasons for the decline of the Paraiyars, the need for social change, the disguised brahmins, and the Dalits and the toil, and the role played by Iyothee in his society and caste oppression.

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Rich Pascal. "Narrating the Nowhere People: F. B. Vickers's The Mirage and “Half-Caste” Aboriginals." Antipodes 27, no. 1 (2013): 49. http://dx.doi.org/10.13110/antipodes.27.1.0049.

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Anderson, Elijah, Duke W. Austin, Craig Lapriece Holloway, and Vani S. Kulkarni. "The Legacy of Racial Caste." ANNALS of the American Academy of Political and Social Science 642, no. 1 (June 4, 2012): 25–42. http://dx.doi.org/10.1177/0002716212437337.

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With the racial progress the nation has made over the past half century, including the growth of the black middle class and the election of a black president, many are now prepared to proclaim the United States a postracial society, where egalitarian values most often prevail; race is no longer a significant barrier to power, privilege, and prestige; and racial prejudice is mostly a thing of the past. When observed ethnographically, the lived experience of race relations suggests a different view and conceptual framework. As the legacy of racial caste, the color line persists in social interaction and is evident in racially determined perspectives and local working conceptions that order race relations and contribute to persistent racial inequality. Indeed, the claim of a postracial society is an ideological discourse that denies continuing patterns of race relations.

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Khan, Abrar Mohd. "Prevalence of Non-Communicable Diseases in Schedule Caste dominated Rural Areas of Bhopal District, Madhya Pradesh." Journal of Advanced Research in Medicine 08, no. 02 (June 30, 2021): 11–15. http://dx.doi.org/10.24321/2349.7181.202108.

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Introduction: Non-communicable diseases (NCDs) are the result of a combination of genetic, physiological, environmental and behavioral factors. Forty-one million people die each year due to NCDs, which is equivalent to 71% of all deaths globally. Objective: The study was done to estimate the prevalence of non-communicable diseases among five villages in the rural area of Bhopal, Madhya Pradesh, India. Methodology: The present study was an observational study carried out on 6516 patients visiting mobile healthcare OPD conducted under Schedule Caste Sub-Plan in schedule caste dominated villages (Kurana, Kalkheda, Bagoniya, Toomda and Dhamarra) of Bhopal, Madhya Pradesh. Results: It was found that 49.82% of the people from these villages were suffering from non-communicable diseases. Conclusion: Nearly half of the population of this rural area was suffering from NCDs, therefore, people of rural areas are equally vulnerable to have NCDs. Urbanisation of lifestyle in rural population, poor education level and low economic status were the contributing factors.

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Ojwang, Dan. "The half-caste and the dream of secularism and freedom: Insights from East African Asian writing." Scrutiny2 13, no. 2 (September 2008): 16–35. http://dx.doi.org/10.1080/18125440802485987.

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Yadav, Beena, Shailja Kumari, Rita Goel, and Kiran Sain. "Enrolment pattern and Profile of Scheduled Caste Girl Students." IRA International Journal of Education and Multidisciplinary Studies (ISSN 2455-2526) 4, no. 2 (September 9, 2016): 300. http://dx.doi.org/10.21013/jems.v4.n2.p8.

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<div><p><em>Half of the scheduled caste (SC) girl students were in the age group of 16-18 years followed by 33.0 per cent who were above 18 years of age and the age of remaining 17.0 per cent students was between 13-15 years. Maximum number of students were Haijans (34.0%) followed by dhanak (27.0%), balmiki (13.0%), odd (11.0%) and khatik (10.0%); and majbhi sikh & bajigar caste respondents were less than five percent (3.0% and 2.0%, respectively). Majority of them were from joint families (78.0 %) with family size between 6-8 members (71.0%) and aspired to be graduate ( 52.0 %) and be in teaching profession (37%). Average number of siblings of the respondents was 2.48 wherein girls outnumbered boys. Illiteracy rate among their female sibling (6.9%) was more than two times higher than male siblings (2.8 %).<strong> </strong>Their mothers were home makers (48.0%) and fathers were labour (53.0%) in maximum number of cases. Majority (69.0%) of the SC girl students were from landless families. </em></p></div>

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Dhanwal, Dr Ashok Kumar, and Maitri Chaudhuri. "A Comparative Study between Knowledge and Practice of New-Borne Care and Child Health Care by the Rural Mothers and to Seek its Relationship with the Selected Demographic Variables in Tripura, India." Scholars Journal of Applied Medical Sciences 9, no. 11 (November 16, 2021): 1704–9. http://dx.doi.org/10.36347/sjams.2021.v09i11.011.

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Background: More than half of child deaths are due to conditions that could be easily prevented or treated given access to health care and improvements to their quality of life. Materials and Methods: The descriptive approach was thought to be most appropriate for the present study. A Structured Interview Schedule for collecting information regarding knowledge of rural mothers regarding new-borne care and child Health care which consist of back ground data of the study participants. The study period was from March’ 2021 to July’ 2019. Results: There is significant association between knowledge score with socio-demographic variables except caste (8.31) and occupation of the rural mothers (5.14). There is significant association between practice score with socio-demographic variables except caste (10.58) and education (7.05) of the rural mothers. There is a significant comparison at 0.05 levels between knowledge and practice of the study participants regarding new-borne care and child health care. Conclusions: 451(90.2%) participants have excellent knowledge for new-born care and child health care.327 (65.4) participants are practicing the new-born care and child health care effectively.

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Austin, Tony. "'A Chance to Be Decent': Northern Territory 'Half-Caste' Girls in Service in South Australia 1916-1939." Labour History, no. 60 (1991): 51. http://dx.doi.org/10.2307/27509047.

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Singh, Poonam. "The Advent of Ambedkar in the Sphere of Indian Women Question." CASTE / A Global Journal on Social Exclusion 1, no. 2 (October 31, 2020): 17–30. http://dx.doi.org/10.26812/caste.v1i2.182.

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The paper attempts to project Bhim Rao Ambedkar as one of the foremost liberal feminists who advocated for Hindu women’s legal rights through the constitutional provisions listed in the Hindu Code Bill. He proposed four major stipulations, “one change is that, the widow, the daughter, the widow of predeceased-son. All are given the same rank as the son in the matter of inheritance. In addition to that, the daughter is also given a share in her father’s property: her share is prescribed as half of that of the son.”[1] To contemplate the predicament and marginalized position of Indian women, Ambedkar posited that caste and gender are intertwined. The imposition of endogamy was made compulsory by Brahaminical hierarchy which eulogized by Hindu religious scriptures to ensure sustained subjectivity of women, which eventually depreciated the egalitarian position of women. The focal point of the research paper remains a close textual analysis of Ambedkarite canon with archival study and genealogical examination contouring the discourse. The paper also encompasses potent reasons to establish the differences between the marginalization of upper-caste women and Dalit women. Difference between them is maintained by the ‘graded inequality.’ After having observed such differences, the paper intends to extend the idea that Ambedkar worked as a socio-political champion for Dalit women and Indian women concomitantly. To guarantee the freedom, equality, and individuality of Indian women, Ambedkar resorted to legalized mechanism and constitutional provisions. Key Words: Ambedkar, Hindu Code Bill, Manusmriti, Indian Women, Dalit Women, Indian Feminism, Caste, Patriarchy

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Lal, Dhruvendra. "Determinants of Family Planning Methods among Eligible Couples in Rural Area of Ludhiana, Punjab." Indian Journal of Youth & Adolescent Health 08, no. 04 (December 18, 2021): 1–7. http://dx.doi.org/10.24321/2349.2880.202111.

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Introduction: National Programme for Family Planning started in India for the first time in 1952 and India was the first country in the world to have come up with any such programme. But still, the problem persists in some parts of India, especially the rural parts. India poses a great challenge with over half of its population in the reproductive age group with many who reside in rural parts (68.84 % of India’s population is residing in villages). Method: This is a population-based, cross-sectional study undertaken in the rural area of Ludhiana, Punjab where all eligible couples were included in this study after taking their verbal consent. Results: Contraceptive use significantly differed among couples who only had female child/ children and those who at least had one male child. The study found that tubectomy is the main method of contraception. It was found that the age of females at the time of marriage was significantly lower in Scheduled Caste (SC) and Backward Class (BC) families as compared to Non-scheduled Caste (NSC) ones. Conclusion: The study found that the age of females, parity, and number of female children determined the family planning practices.

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Malik, Afia. "Ross Mallick. Development, Ethnicity and Human Rights in South Asia. New Delhi: Sage Publications, 1998. Hardbound. Indian Rs 425.00. 375 pages." Pakistan Development Review 37, no. 1 (March 1, 1998): 87–89. http://dx.doi.org/10.30541/v37i1pp.87-89.

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South Asia, where almost half of the world poor live, has one of the worst records of human rights. It is happening even in India, which has the credit of being the most democratic of all the states in South Asia. In the background of these violations of human rights are the strong cultural values which have resulted in caste and class-like divisions in society. The elite in the region, with access to power and (scarce) resources, are so integrated within the system that they can easily prevent any benefits and resources from reaching the poor.

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Chakraborty, Bipul, Dr Amitava Bhowmick, and Dr Debashis Dhar. "Health and Family Welfare Status of Mundari Sub-caste of Bagdah Block under the District of North 24 Parganas, West Bengal." International Journal For Multidisciplinary Research 04, no. 04 (2022): 299–307. http://dx.doi.org/10.36948/ijfmr.2022.v04i04.032.

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Over 84 million of India’s people belong to Scheduled Tribes. While tribal populations make up only 8% of India’s population, they account for over a quarter of the country’s poorest people. The paper represents, considerable progress over the years - poverty among tribal groups declined by more than a third between 2011 and 2022 - nearly half the country’s Scheduled Tribe population remains in poverty, due to their low starting point. The Bagdah block of North 24 Parganas, has the largest population of Scheduled Tribes like Mundari sub-caste in the district, constituting over 6.39% of the block population. The paper also represents the family system and Mundari caste solidarity the need for seeking guidance in intimate family matter from people outside the family or caste group did not often arise. Even if such necessity arose, the people sought the advice of friends, priests or senior members of their community. The disintegration of the families was also not to the extent as it is today, particularly in the Bagdah block as a study area. The paper has also clear presentation of In recent years, there have been a number of additional statewide initiatives to enhance the reach and quality of healthcare to improve the health of people. These include the multi-disease surveillance system, several measures towards streamlining drug procurement, distribution and rational use of drugs; total risk coverage for five major communicable diseases through the Panchabyadhi Chikitsa Scheme, the Infant Mortality Rate Reduction Mission, mandatory pre-/post-graduate placement of doctors to serve in difficult areas establishment of district cadres for paramedical staff, among others for family well fare development in Bagdah block.

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Jolie A. Sheffer. ""Citizen Sure Thing" or "Jus' Foreigner"?: Half-Caste Citizenship and the Family Romance in Onoto Watanna's Orientalist Fiction." Journal of Asian American Studies 13, no. 1 (2010): 81–105. http://dx.doi.org/10.1353/jaas.0.0067.

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Neville, A. O. "The Half-Caste in Australia. By A. O . Ncville, Esy., Former Commissioner of Native Affairs for Western Australia1." Mankind 4, no. 7 (February 10, 2009): 274–90. http://dx.doi.org/10.1111/j.1835-9310.1951.tb00251.x.

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Aron, S., I. Timmermans, and M. Pearcy. "Ant queens adjust egg fertilization to benefit from both sexual and asexual reproduction." Biology Letters 7, no. 4 (February 9, 2011): 571–73. http://dx.doi.org/10.1098/rsbl.2010.1189.

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An enduring problem in evolutionary biology is the near ubiquity of sexual reproduction despite the inherent cost of transmitting only half the parent's genes to progeny. Queens of some ant species circumvent this cost by using selectively both sexual reproduction and parthenogenesis: workers arise from fertilized eggs, while new queens are produced by parthenogenesis. We show that queens of the ant Cataglyphis cursor maximize the transmission rate of their genes by regulating the proportion of fertilized and parthenogenetic eggs laid over time. Parthenogenetic offspring are produced in early spring, when workers raise the brood into sexuals. After the mating period, queens lay mostly fertilized eggs that will be reared as the non-reproductive caste.

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Ramachandrappa, S., P. Ravi Kumar, and G. C. Vinodh Kumar. "Role of Information and Communication Technology (ICT) in Higher Education of SC/ST." International Journal of Social Sciences and Management 2, no. 4 (October 25, 2015): 304–7. http://dx.doi.org/10.3126/ijssm.v2i4.13621.

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Globalization process has affected many aspects of human life. Education in general and higher education in particular is no exception to it. Globalization gathered momentum in higher education in the second half of 1990. Education as a service industry is a part of globalization process becoming commodity in the third world (TW) countries like India. Universities and higher education system in India and Asia have become the agents of both internationalization and globalization. Indian society which is historically characterized by high degree of social stratification and institutional in equally governed by caste system where a huge section of SC/STs population stand at the bottom of caste hierarchy and denied equal rights in education. The objective of this paper is to find out the role of Information Communication and Technology (ICT) in promoting higher education among SC/STs and also to find out whether SC/STs are able to transform themselves to fit into the current education system and are they able to place themselves in this new knowledge economy which is the result of globalization and Information communication and Technology development in India. The findings show that SC/STs still remain discriminated in education and there are major constraints for them in taking up higher education.Int. J. Soc. Sci. Manage. Vol-2, issue-4: 304-307

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Jaffrelot, Christophe. "The Rise of the Other Backward Classes in the Hindi Belt." Journal of Asian Studies 59, no. 1 (February 2000): 86–108. http://dx.doi.org/10.2307/2658585.

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The rise of the other backward classes (OBCs) is certainly one of the main developments in the Hindi-belt politics over the last ten years. The OBCs are castes in the Indian social system that are situated above the Untouchables but below the forward castes (the “twice born,” Brahmins, Kshatriyas [warriors] and Vaishyas [merchants]) and the intermediate castes (mostly peasant proprietors and even dominant castes). They form the bulk of the Shudras—the fourth category (varna) of the classical Hindu social arrangement. The OBCs, whose professional activity is often as field-workers or artisans, represent about half of the Indian population, but they have occupied a subaltern position so far. Their rise for the first time seriously questions upper-caste domination of the public sphere.

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Shrestha, Jyoti, Nirmal Raj Marasine, Rajendra Lamichhane, Nabin Raj Marasini, and Sabina Sankhi. "Attitude and self-care practice on hypertension among antihypertensive medication users in a tertiary care hospital Nepal." SAGE Open Medicine 9 (January 2021): 205031212110407. http://dx.doi.org/10.1177/20503121211040707.

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Background: Hypertension a “silent killer” is a serious global health problem, whose prevalence is increasing in Nepal. Objective: This study aimed to determine the attitude and practice of hypertension among anti-hypertensive medication users in a tertiary care teaching hospital in western Nepal. Methodology: A hospital-based cross-sectional study design was used among 136 hypertensive patients under medication, aged ⩾ 30 years, and visiting medical outpatient department, medical ward, and geriatric ward, using a non-probability convenience sampling technique. Semi-structured questionnaires were used for data collection through interviews. Descriptive and inferential statistics were used, and a p value < 0.05 was considered statistically significant. Results: Most of the patients were male (56.6%), mean ± standard deviation age was 56.74 ± 12.58. Majority of them were Hindu (69.9%), upper caste people (29.4%), illiterate (22.1%), and house maker (27.2%). Half of the patients (50.7%) had a positive attitude and more than half (52.2%) had performed adequate self-care practice. Selected variables such as educational status and dietary pattern and attitude were significantly associated, whereas no association was found between sociodemographic variables and self-care practice. Attitude and self-care practices were found strongly associated with one another (p = 0.002). Conclusion: Our study found that half of the study population had positive attitude, and more than half of them had performed adequate self-care practice. Hence, educational interventions and awareness programs on dietary aspects should be focused for improving the attitude and practice of all the patient groups.

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Oliveira, Solange Ribeiro de. "Aspects of hybridism in Joseph Conrad's Almayer's Folly and Heart of Darkness Aspectos de hibridismo em Almayer´s Folly e Heart of Darkness de Joseph Conrad." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 72, no. 1 (February 1, 2019): 15–28. http://dx.doi.org/10.5007/2175-8026.2019v72n1p15.

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In the light of concepts put forth by Cultural Criticism the essay discusses Joseph Conrad´s novels Almayer´s Folly and Heart of Darkness as stagings of the conflicts inherent in the syncretic nature of all culture. In the first novel, Nina, the offspring of an interracial marriage, is analyzed as a projection of the problems of hybridism. The theme recurs in Heart of Darkness, in the figure of the “harlequin”, whose mixed ancestry makes him the butt of continuous abuse. A fictional anticipation of Michel Serres´ allegorical harlequin , the half-caste proves close to three Conradian characters: Nina, in Almayer´s Folly, and, in Heart of Darkness, Kurtz and Marlow, the narrator. Conrad´s two novels thus nod to each other as mutually illuminating references, fictional premonitions of the key postcolonial category of hybridity.

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Taylor, Steve. "Cultural Hybridity in Conversion: An Examination of Hapkas Christology as Resistance and Innovation in Drusilla Modjeska’s The Mountain." Mission Studies 36, no. 3 (October 9, 2019): 416–41. http://dx.doi.org/10.1163/15733831-12341677.

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Abstract This essay analyzes Christian witness, applying a post-colonial lens to Drusilla Modjeska’s The Mountain to account for conversion and transformation in Papua New Guinea. A hapkas (half-caste) Christology of indigenous agency, communal transformation and hybridity is examined in dialogue with New Testament themes of genealogy, redemption as gift and Jesus as the new Adam. Jesus as “good man true” is placed in critical dialogue with masculine identity tropes in Melanesian anthropology. Jesus as ancestor gift of Canaanite descent is located in relation to scholarship that respects indigenous cultures as Old Testament and post-colonial theologies of revelation which affirm cultural hybridity and indigenous innovation in conversion across cultures. This hapkas Christology demonstrates how a received message of Christian mission is transformed in a crossing of cultures.

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Kuehn, Julia. "Knowing Bodies, Knowing Self: The Western Woman Traveller's Encounter with Chinese Women, Bound Feet and the Half-Caste Child, 1880–1920." Studies in Travel Writing 12, no. 3 (November 2008): 265–90. http://dx.doi.org/10.3197/136451408x368560.

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Tout, Dan. "Encountering Indigeneity: Xavier Herbert, ‘Inky’ Stephensen and the Problems of Settler Nationalism." Cultural Studies Review 23, no. 2 (November 27, 2017): 141–61. http://dx.doi.org/10.5130/csr.v23i2.5823.

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The 1930s in Australia was a period marked by rising awareness of and attention to Australia’s ‘half-caste problem’. Released and promoted in tandem with the 1938 sesquicentenary of Australia’s settler colonisation, Xavier Herbert’s novel Capricornia appeared as a searing protest against the exclusion of so-called ‘half-castes’ from white Australia. The novel itself was published by the Publicist Publishing Company, platform for rationalist and businessman W.J. Miles and editor and polemicist P.R. ‘Inky’ Stephensen, both strict advocates of a racially pure white Australia. Yet together, Herbert and his patrons capitalised on the sesquicentenary, and the Day of Mourning protests they helped organise, to promote what they proclaimed the ‘Great Australian Novel’. This article reads Herbert’s racial understandings in relation to those of Stephensen, and reads them both in relation to the prevailing circumstances of 1930s Australia, as well as the underlying dynamics of settler colonialism. Whereas Stephensen subscribed to the ‘Aryan Aborigines’ hypothesis and emphasised Australia’s supposed racial purity, Herbert celebrated instead the potentiality of ‘Euraustralian’ hybridity. While these approaches are ostensibly at odds, this article argues instead that they share a common drive towards settler indigenisation and independence as their ultimate aims.

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Sharmila, Colette, and Dr A. JosephineAlangara Betsy. "THROE OF BEING STOLEN IN DORIS PILKINGTON’S CAPRICE - THE STOCKMAN’S DAUGHTER." SMART MOVES JOURNAL IJELLH 6, no. 10 (October 10, 2018): 5. http://dx.doi.org/10.24113/ijellh.v6i10.5104.

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The British controlled dominated and exploited the indigenous population in the process of colonizing Australia in the late Eighteenth Century. They appropriated the aborigines’ land, resources and wealth: they also left psychic scars of stealing their children from the indigenous families under the guise of civilization. Colonial Governments saw Aboriginals not as people who had been colonized but as heathens to be converted and institutionalized. The ‘Assimilation Policy’ as it was called advocated in all the states of Australia in order to remove the half caste aboriginal children. This paper will foreground on the psychic scars of the Stolen Generation writer Doris Pilkington’s novel Caprice - The Stockman’s Daughters. Further this paper will discuss and analyse the fear, persecution, angst desolation and the pain felt by the stolen children and their families in the novel Caprice - The Stockman’s Daughter.

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Baelongandi, Augustin Sombo, and Lambert Funga Botolome. "DUALISME DE CROYANCE : ECHEC OU REUSSITE DU PREMIER MISSIONNAIRE EN AFRIQUE ET EN REPUBLIQUE DEMOCRATIQUE DU CONGO." IJRDO - Journal of Business Management 7, no. 10 (November 2, 2021): 76–82. http://dx.doi.org/10.53555/bm.v7i10.4696.

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In their dejected work, in African earth and in Democratic Republic of Congo, the first foreign missionaries played two roles: to announce Christ's gospel and to sustain the colonial politics. The dismissal of the culture of the countries evangelized drove to the failure of these missionaries although the missionary work produced positive effects in the African and Congolese surroundings. We have included very quickly that as soon as a civilization succeeds in imposing itself to another, it is usually born a half-caste culture of which some values risk to fade away before those of the most influential civilization of the two. It is why, we wanted to contribute the custom that was in force in the way to believe the African evidently in writing, while granting priority to Christianity to correct, especially by African theologians themselves, the abuses of their own tradition.

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Maddock, Peter. "Mammai Mataji." Fieldwork in Religion 2, no. 2 (April 12, 2008): 100–126. http://dx.doi.org/10.1558/fiel2008v2i2.100.

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The theological and sociological implications associated with the existence (or non-existence) of ancient Great Goddess religions have been hotly debated for more than half a century, even prior the rise of recognizable feminist approaches to Archaeology and Religious Studies. This rare, if not unique, ethnographic account of such a theology as practised today is therefore a significant intervention, hopefully putting some clothes on otherwise naked speculation. The Sorathiya Rabari pastoralists of Saurastra, western India, hold Mammai Mataji as their Godhead. Mammai Dharma (religion) provides their path to salvation and a guide to right action in the world. It is a vital ingredient of Sorathiya Rabari identity and offers a structure for intra-caste political organization. Like most other Hindus, Rabari social values are unambiguously patriarchal, so how this coexists with belief in an omnipotent feminine Divine is explored throughout the article.

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Pathak, Ayush Kumar, Ramchandra, and Ashutosh Chaturvedi. "Socio- economic characteristics/status of farm community in district Prayagraj of Eastern Uttar Pradesh." INTERNATIONAL JOURNAL OF AGRICULTURAL SCIENCES 18, no. 1 (January 15, 2022): 104–9. http://dx.doi.org/10.15740/has/ijas/18.1/104-109.

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This study is an attempt to understand the socio-economic characteristics of farmers and relationship between education and farming experience in Prayagraj district of Eastern-Uttar Pradesh. For, the present study primary data were collected on various parameters by using personal interview/enquiry method for the period of 2019-2020 from the selected 12 villages and 240 respondents spread over two blocks Jasra (Jamunapar) and Soraon (Gangapar) of Prayagraj district by survey method using interview schedule. Also chi square test has been applied to see the relationship between education and farming experience as dependent and independent variables in the study area.The result of the research study indicated thatmore than half of the respondents (57.08%) were in middle age groups (36 to 50 years), which shows that they are in their productive and economically active age and capable of producing major crops, which increases their growth. Majority of 92.08 per cent of the respondents surveyed were found married, 41.66 per cent of the respondents had high school level of education. Whereas, 47.50 per cent households belongs to other backward caste, 58.75 per cent of the respondents had more than 15 to 30 years of farming experiences, 21.20 per cent of farmers doing Farming+ Animal husbandry as their occupation, less than half of the respondents (43.33%) was found in medium size family (6-8 members ), more than half of the respondents (57.91%) living in nuclear family, majority of farmers 79.58 per cent have pucca houses, more than half of the respondents (57.91%) holding marginal land holding (< 1 hectare) and there is significant relationship between the education of farmers and farming experience.

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Sain, Kiran, Beena Yadav, and Rita Goel. "Profile and Training Exposure of Medicinal Plant Growers." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 4, no. 2 (September 7, 2016): 432. http://dx.doi.org/10.21013/jmss.v4.n2.p12.

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<div><p><em>An attempt was made to find out the preference of the subsidiary and off-seasonal occupations of horticultural farmers. The study was conducted on 30 medicinal plant growers of Bhiwani , Hisar and Mohindergarh districts of South West Zone of Haryana state. Maximum number of medicinal plant growers were in the age group of 40-56 years (53.3%), hailed from upper caste (60.0%), had nuclear families (86.6%) with slightly more than half of them (56.6%) having family size of 5-7 members, maximum of them had education upto senior secondary level (36.6%) with land holding upto five acres (40.0%). No formal training was attended by any of the growers before starting cultivation of medicinal plants. They had positive attitude towards majority of the aspects related to medicinal plants. </em></p></div>

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Treagus, Mandy, and Madeleine Seys. "Looking Back at Samoa: History, Memory, and the Figure of Mourning in Yuki Kihara’s Where Do We Come From? What Are We? Where Are We Going?" Asian Diasporic Visual Cultures and the Americas 3, no. 1-2 (March 14, 2017): 86–109. http://dx.doi.org/10.1163/23523085-00302005.

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Samoan Japanese artist Yuki Kihara’s photographic series Where Do We Come From? What Are We? Where Are We Going? (2013) focuses on sites of current and historical significance in Samoa. In taking on the title of French artist Paul Gauguin’s 1897 work, Kihara signals her desire to engage with the history of representation of the Pacific in Western art through dialogue with Gauguin and the history of colonial photography. Casting herself as a version of Thomas Andrew’s Samoan Half Caste (1886), a figure in Victorian mourning dress, she directs the viewer’s gaze and invites all to share her acts of mourning at these sites. The literal meaning of the title also indicates how the series engages with history via the Samoan concept of vā, collapsing time in space, to produce an understanding of both the country’s present and the potential future such history invites.

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Hanus, Robert, Vladimír Vrkoslav, Ivan Hrdý, Josef Cvačka, and Jan Šobotník. "Beyond cuticular hydrocarbons: evidence of proteinaceous secretion specific to termite kings and queens." Proceedings of the Royal Society B: Biological Sciences 277, no. 1684 (November 25, 2009): 995–1002. http://dx.doi.org/10.1098/rspb.2009.1857.

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In 1959, P. Karlson and M. Lüscher introduced the term ‘pheromone’, broadly used nowadays for various chemicals involved in intraspecific communication. To demonstrate the term, they depicted the situation in termite societies, where king and queen inhibit the reproduction of nest-mates by an unknown chemical substance. Paradoxically, half a century later, neither the source nor the chemical identity of this ‘royal’ pheromone is known. In this study, we report for the first time the secretion of polar compounds of proteinaceous origin by functional reproductives in three termite species, Prorhinotermes simplex , Reticulitermes santonensis and Kalotermes flavicollis . Aqueous washes of functional reproductives contained sex-specific proteinaceous compounds, virtually absent in non-reproducing stages. Moreover, the presence of these compounds was clearly correlated with the age of reproductives and their reproductive status. We discuss the putative function of these substances in termite caste recognition and regulation.

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Chernega, Vladimir. "French elites and the rule of Emmanuel Macron: Change within continuity?" Urgent Problems of Europe, no. 3 (2021): 164–87. http://dx.doi.org/10.31249/ape/2021.03.07.

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The article examines Emmanuel Macron’s attempts to respond to the request of the French society to reduce the distance between the country’s elites and the rest of the population, to make them more open and transparent, which included the purpose to fight corruption. In this regard, the authоr analyzes the particularities of the French elites in the previous era, the accumulation of problems giving rise to anti-elites sentiments among the French. Special attention is paid to the meritocratic system of social advancement, based on the criteria of the highest competency, as the main mechanisme of the reproduction of the elite stratum and preservation of its caste character. Emmanuel Macron, before his election to the presidency in May 2017, assured that he did not belong to the «caste» and promissed to take measures to reduce social inequality and renew elites. The article considers a certain reformatting of the party-political elite stratum after the victory of his «Republic on the Move!» party in the 2017 parliamentary elections, as well as steps aimed at improving school and university education in order to increase the effectiveness of «social lifts». At the same time, it is noted that a number of elements of the meritocratic system were preserved and even strengthened. The results of most of the reforms undertaken by the president have been half-hearted. Meanwhile, social unrest in the country, the movement of the «yellow vests» confirmed the growth of the anti-elites sentiments and the urgency to combat social discrimination. The coronavirus pandemic temporarily changed the priorities of the population, however sooner of later, these problems will get top on the agenda again.

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Tripathi, Tulika, and Nripendra Kishore Mishra. "Precarious Self-Employment in India: A Case of Home-Based Own Account Enterprises." Journal of Labor and Society 24, no. 1 (April 19, 2021): 133–62. http://dx.doi.org/10.1163/24714607-20212005.

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Abstract A new thrust towards self-employment is seen in India where more than half of the labor class is fending for itself outside the ambit of any kind of employment. Global production networks (gpn s) have changed the structure of the labor market and extended precarity to almost every part of work and world. This has created a labor class that is neither proletariat nor bourgeois but a petty producer integrated in gpn s through mediators called ‘contractors.’ These producers are basically laborers who have been pushed out of the factory system and forced into self-employment. The paper has studied the trajectory of non-agricultural home-based Own Account Enterprises (oae s); a classic case of petty producers across gender and caste lines in various sectors of industry using state-organized enterprise surveys conducted in 2010–2011 and 2015–2016. It has found a vast majority of oae s earning less than half the proposed minimum wage (pmv)—a threshold similar to the idea of living wages rates. The most distressed oae s are in manufacturing, especially, textile, garment, leather, and chemical industries. The over emphasis on self-employment is shrinking the space for labor movement particularly in the global South.

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Aspinall, Peter J. "The Social Evolution of the Term “Half-Caste” in Britain: The Paradox of its Use as Both Derogatory Racial Category and Self-Descriptor." Journal of Historical Sociology 26, no. 4 (July 14, 2013): 503–26. http://dx.doi.org/10.1111/johs.12033.

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Vahed, Goolam. "'Unhappily Torn by Dissensions and Litigations': Durban's 'Memon' Mosque, 1880–1930." Journal of Religion in Africa 36, no. 1 (2006): 23–49. http://dx.doi.org/10.1163/157006606775569631.

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AbstractThis study focuses on Durban's Grey Street mosque, built by Indian Memon migrants in 1880. This review of the first half-century of the mosque's existence underlines the important social role of mosques, and also questions the notion of homogeneous Muslim community. While the mosque was the most visible symbol of Muslim identity in Natal, it was also a site of contestation, reflecting the class, language, caste and ethnic divisions among Muslims in a diasporic situation. Mosques were built along class and ethnic lines and dominated by traders. As Muslim society matured, there were challenges to the leadership of non-clerical traders who did not tolerate challenges to their authority. Opposition sometimes centred on Imams who commanded the allegiance of the congregation. Mosques did not have an independent life but reflected the prevailing power structures in Muslim society. While outsiders believed that ethnic diversity was subsumed by a unitary Muslim mass, Muslims comprised a community of communities, and the building and management of mosques underlined this fact.

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Das, Swaha, Hari Nair, and Yogendra ‘Swaraj’ Sharma. "La Bhagavad Gītā y sus interpretaciones políticas modernas." Interpretatio. Revista de Hermenéutica 5, no. 2 (August 17, 2020): 169–84. http://dx.doi.org/10.19130/iifl.it.2020.5.2.0011.

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This study analyses three interpretations of Gītā that were published during the first half of the 20th century: those of Tilak, Gandhi and Ambedkar. The analysis begins with a narrative that explains the process that took place between 1785 and 1882, through which Gītā achieved the reputation of being the most representative book of the Hindus. From then on, Gītā was interpreted by Indian leaders for their own political purposes. Thus, Tilak emphasized the principles of ‘just war’ to rationalize revolutionary violence against British rule of India. Gandhi, who opposed all forms of violence, reinterpreted the Gītā as a text of non-violence. Ambedkar, one of Gandhi’s strongest rivals, warned against the conservative social philosophy present in the Gītā, as he felt that the text justified the social caste system. While Tilak’s and Ambedkar’s interpretations were textually sustainable, Gandhi’s was less so. However, Gandhi insisted on the correctness of his interpretation. Such insistence resulted in his interpretation of the Gītā eclipsing the textual intent.

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Valadares, Lohan, and Fábio S. Nascimento. "Social Carrying and Defensive Behavior During Colony Emigration in the Leaf-cutting Ant Atta sexdens." Sociobiology 64, no. 4 (December 27, 2017): 492. http://dx.doi.org/10.13102/sociobiology.v64i4.2087.

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In this work, we describe for the first time and under laboratory conditions, the behaviors related to social carrying and defensive strategies during colony emigration in the leaf-cutting ant Atta sexdens. Once colonies were laid on a tray under suboptimal conditions, groups of workers aggregated all over the body surface of the queen and brood, with mandibles half open and legs widely open in a ‘entangle’ formation. Queens were the first caste to be reallocated, followed respectively by the transportation of brood, newly-emerged workers, and pieces of fungus garden to the new nesting site. Contrary to what have been reported to the Myrmicinae species, adult transport followed a stereotyped sequence of acts involving approach, seize and transportation of newly-emerged workers to new target areas. Our results suggest that, in front of rapid unfavorable changes, leaf-cutting ants are capable of reorganize the nest in order to protect their members and resources.

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Umunnakwe, VC, and FO Olajide Adedamola. "Socio-personal correlates of participation in livelihood activities among rural youth in Jabalpur district of Madhya pradesh, India." International Journal of Agricultural Research, Innovation and Technology 5, no. 1 (August 20, 2015): 28–35. http://dx.doi.org/10.3329/ijarit.v5i1.24584.

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The increasing realization of the negative political, social and economic consequences stemming from the precariousness of youths livelihoods, underscores the need to understand their livelihood activities, which is a requisite for curbing social ills and reducing rural poverty. The paper examined the participation of rural youth in livelihood activities, their socio-personal characteristics, the relationship between their socio-personal characteristics and their participation in livelihood activities as well as the interrelationships among their socio-personal characteristics. Multi-stage random sampling was used to collect data from 247 respondents through interview schedule. Frequency counts and percentages were used to present data while Pearson product moment correction (PPMC) was used to test relationships. The results revealed that majority of the respondents were from other backward caste (66%), married (72.10%), belonged to joint (57.90%) and medium (50.60%) size families as well as families that were self-employed in agriculture (59.50%). Higher percentages of the respondents and their fathers were educated up to higher school and above. Huge majority (75.71%) of the respondents participated in cereal production while more than half of the respondents were involved in pulse production (56.28%) and petty trading (53.44%). Marital status; fathers educational attainment; family type and family size had significant relationship with participation in livelihood activities. Inter-correlations among socio-personal characteristics showed that caste was related to marital status and educational attainment. It is concluded that socio-personal attributes of rural youth are related to their participation in livelihood activities. The study recommends that socio-personal variables of present study be considered by rural development policy makers when undertaking programmes aimed at enhancing rural youths livelihoods.Int. J. Agril. Res. Innov. & Tech. 5 (1): 28-35, June, 2015

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Journal articles on the topic 'The half-caste'

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