Bibliografías temáticas / Balmiki

Literatura académica sobre el tema "Balmiki"

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Publicado: 18 de mayo de 2024

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Artículos de revistas sobre el tema "Balmiki"

1

Pattanayak, Subrat Kalyan y Biswanandan Dash. "An ethnolinguistic repositioning of the Balmiki language of Odisha". Asian Languages and Linguistics 1, n.º 2 (11 de diciembre de 2020): 205–30. http://dx.doi.org/10.1075/alal.20018.das.

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Abstract Language identification is a complex process. In most cases, the processes of language identification by governmental agencies are based on their political compulsions and intentions. Even objective studies made by linguists are not free from the flaws of their philosophical background. This kind of lack of objectivity in establishing linguistic identities may lead to linguistic right movements. In this context, an ethnolinguistic analysis to establish the identity of a language becomes important. The cases of Balmiki and Kupia represent a situation where the linguistic identities of many languages are equally disputable due to the lack of scientific and objective studies. They are listed as different languages in many governmental and non-governmental reports. Linguists who have worked on these languages held the view that Balmiki is an isolated language spoken in Odisha only and is certainly different from Kupia, which is spoken in Andhra Pradesh. The present study attempts to ascertain the ethnolinguistic position of Balmiki vis-à-vis Kupia using bibliographical evidence. It concludes that Balmiki and Kupia are one and the same language. It also finds that it is well recorded and studied by different scholars since long.
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Suzuki, Maya. "Socio-spatially Segregated Experience of Urban Dalits and their Anti-caste Imagination: A Study of the Balmiki Community in Delhi, India". CASTE / A Global Journal on Social Exclusion 4, n.º 2 (30 de octubre de 2023): 196–212. http://dx.doi.org/10.26812/caste.v4i2.687.

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Over the last three decades, India has experienced rapid economic development and social and cultural transformation. Questions arise as to how minorities secure their livelihood and what strategies are being devised for the same. And, what vision of the future do they have in mind? In this article, I will focus on the Dalit community in North India. Fieldwork conducted on one such disadvantaged group, the urban Balmikis (known as the sweeper caste) in Delhi, is drawn upon to examine as a case study. Balmikis have a high rate of migration to urban areas, which is due to their historical background of being employed in the sanitation sector of municipalities and the Ministry of Railways since the colonial times. The name of the community, Balmiki, is derived from worshipping “Bhagwan Valmik,” a legendary saint and composer of Ramayana. It began to take root as a name with positive connotations among the sweeper caste in North India around the 1920s and 1930s. Because of this historical development, it is often accused of discrediting Dalits who dissent from Hindu values and for hindering Dalit solidarity. However, if one listens to the claims of the Balmikis, they do not necessarily consider themselves "Hindus”. For example, during my research, a frequent response to questions about religion was the statement, "We are forced to be Hindus”. In contrast, the words that immediately follow, "We are Balmikis," are restated. By focusing on the beliefs and ambiguity of self-identity of the Balmikis, this article attempts to examine their anti-caste imagination. It then poses the question as to how that imagination is intertwined with everyday experiences and collective grassroots movements.
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Marwah, Ved. "Book Review: Balmiki Prasad Singh, The 21st Century: Geopolitics, Democracy and Peace". Indian Journal of Public Administration 64, n.º 4 (14 de septiembre de 2018): 771–74. http://dx.doi.org/10.1177/0019556118788262.

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Dash, Biswanandan y Subrat Kalyan Pattanayak. "NUMERAL TO NUMERAL OF BALMIKI AND KUPIA: A MORPHOLOGICAL COMPARISON". JOURNAL OF LANGUAGE 5, n.º 2 (23 de noviembre de 2023): 309–27. http://dx.doi.org/10.30743/jol.v5i2.7707.

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Numeral systems are the major counting methods found across languages. They are characterised by unique morphosyntactic structures to show numericity. The efficiency of communicating numbers is related to the morphological construction of numerals. These are also valuable sources for genetic classification. Besides, they play a vital role in establishing the antiquity of a cognate language. Peculiarly, the numeral systems of languages are the most vulnerable to elimination due to major or dominant languages. The quest in this article is to analyse the numeral morphology of Balmiki, a lesser-known language spoken in Odisha, and compare it with that of Kupia, a language spoken in Andhra Pradesh by the B/Valmiki community, to determine if their numeral structures are concealed or influenced by their encroaching languages. This study further contests a louder outbreak created during 2016-18 to ‘discover the Walmiki language’ by analysing a few unreliable numeral examples. In a series, this is the second study that compares and propounds conclusively to the fact that how these duo languages shed light on shared characteristics of numerals inherited or descended in other Indo-Aryan traditions from an etymological ancestor.
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Sidhu, Sharda. "Distribution of the ABO Blood Groups Among the Balmiki and Khatik Harijans of Punjab". Journal of Human Ecology 10, n.º 4 (julio de 1999): 303–4. http://dx.doi.org/10.1080/09709274.1999.11907497.

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Yadav, Beena, Shailja Kumari, Rita Goel y Kiran Sain. "Enrolment pattern and Profile of Scheduled Caste Girl Students". IRA International Journal of Education and Multidisciplinary Studies (ISSN 2455-2526) 4, n.º 2 (9 de septiembre de 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 &amp; 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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Tuells, J. y B. Echániz Martínez. "Balmis según Humboldt". Vacunas 20, n.º 2 (julio de 2019): 84–88. http://dx.doi.org/10.1016/j.vacun.2019.07.001.

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Tuells, J. y B. Echániz Martínez. "Balmis according to Humboldt". Vacunas (English Edition) 20, n.º 2 (julio de 2019): 84–88. http://dx.doi.org/10.1016/j.vacune.2019.10.003.

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García Barragán, Elisa. "Santos Balmori, de Rubén Bonifaz Nuño". Anales del Instituto de Investigaciones Estéticas 14, n.º 55 (6 de agosto de 1986): 275. http://dx.doi.org/10.22201/iie.18703062e.1986.55.1287.

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Butool, Falak. "Occupational Mobility among Scheduled Caste Workers: A Study in the Pachambha Village of Kaisarganj Block in Bahraich District, Uttar Pradesh". Contemporary Voice of Dalit 10, n.º 2 (18 de septiembre de 2018): 160–72. http://dx.doi.org/10.1177/2455328x18787565.

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Occupational mobility actually modifies the real labour income and in turn changes the socio-economic profile of an individual or a family. The occupational mobility may act as a catalyst in case of Scheduled Caste upliftment because they are subjugated since time immemorial. They are still engaged in low-ranked fixed occupations. If they are able to show upward occupational mobility, then their social and economic status will surely improve. But such studies on the occupational mobility of Scheduled Caste population are meagre. Thus in the present work an attempt is made to study occupational mobility and immobility of the Scheduled Caste population. Regional analysis of occupational mobility is necessary for rational planning and legitimate minimization of regional disparities to foster a healthy and balanced development. The historical social exclusion has had a long-run effect, and its inertia is visible from the collected information as a Scheduled Caste cook in the primary school of the Pachambha village is still working as a sweeper in the school. The Chamar family is in the position to open a tea stall in the village but cannot do so because of the historical inertia of untouchability. The study also shows that the Chamar family of Pachambha village has upgraded their occupation significantly. They are more involved in the skin shearing of animals but not working as cultivators or holding their own shop or involved in a clerical job. But Balmikis and Doms1 of the selected village show considerable rigidity in occupational choice as Balmikis are mostly working as sweepers and Doms are mostly working as labourers or as soop makers2 though they can shift to the agricultural and allied activities by purchasing land from the money earned by the out-migrated sweepers and soldiers of the Indian Army.
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Tesis sobre el tema "Balmiki"

1

Balmiki, Lekhraj. "Balmiki community in Darjeeling hills: a study of politics of migration, deprivations and empowerment". Thesis, University of North Bengal, 2018. http://hdl.handle.net/123456789/2804.

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Silva, Andreia Filipa Marques. "As ruas das intocáveis: um estudo das Balmiki em Nova Deli, Índia". Master's thesis, 2013. http://hdl.handle.net/10071/6594.

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Este projeto consiste num estudo de caso sobre uma das castas de dalits: os Balmiki. De forma a explorar as questões inerentes à segregação social e ritual dos intocáveis na sociedade indiana, a definição de um grupo de mulheres dalit enquanto objeto de estudo tem como propósito analisar os mecanismos pelos quais opera a descriminação social e, em paralelo, perceber até que ponto esta segregação é duplicada pela questão do género. A partir de um trabalho de terreno, que durou cerca de seis meses, é minha intenção demonstrar de que forma conceitos como casta e género estão enraizados dentro das grandes metrópoles, particularmente Nova Deli, e, no seio de pequenos grupos familiares de varredoras de rua. Ou seja, pretendo apresentar uma perspectiva antropológica da forma como o género influencia a catalogação original do sistema de castas e, ao mesmo tempo, perceber se existe alguma continuidade ou repercussão entre ser-se intocável e mulher.
This project is a case study on one caste of dalits: the Balmiki. In order to explore the issues related to the social and ritual segregation of the Untouchables in Indian society, the definition of a group of dalit women as an object of study is to analyze the tools for social discrimination and, by the same token, to understand the extent to which this segregation is duplicated by gender. Grounded on a fieldwork carried out for six months, I will attempt at demonstrating how concepts such as caste and gender are internalized in large cities, especially New Delhi, and within small family groups of sweepers. In other words, I aim at presenting an anthropological perspective on how gender impacts the classification of the caste system. At at the same time, I expect to grasp the possible continuity or articulation between being a woman and an untouchable.
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Libros sobre el tema "Balmiki"

1

Darji, Govind. Balmiki. Ahmedabad: Kothari, 1995.

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Mifsud, Ġorġ. Balmies. Żurrieq: Thyme Books Malta, 1991.

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3

Associates, Inc Balmori. Balmori. Editado por Lee Uje, Lee Jae-won y Choi Jun. Seoul: C3 Pub., 2007.

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Diana, Balmori, ed. Diana Balmori. Tokyo, Japan: Process Architecture Pub. Co., 1998.

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5

Balmori, Jesús. Cuentos de Balmori. Manila: National Book Store, 1987.

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Arce, Francisco Pérez. Hotel Balmori: Novela. México: JM, 2004.

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7

Ram, Bakhshi. Balmik Sabha da itihas: (1901-1991). Chandigarh: Sandip, 1991.

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8

Regueira, Pedro Cebreiro. Francisco Xavier de Balmis. Santiago de Compostela: Xunta de Galicia, Dirección Xeral de Promoción Cultural, 2005.

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9

Balmori, Clemente Hernando. Clemente Hernando Balmori: Textos de un lingüista. Sada, A Coruña [Spain]: Ediciós do Castro, 1998.

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10

Balmori, Santos. Reflejo del ritmo: Antología de Santos Balmori. México: Universidad Nacional Autónoma de México, Coordinación de Humanidades, 1997.

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Capítulos de libros sobre el tema "Balmiki"

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Balmiki, Lekhraj. "The Unwritten History of the Balmiki Community in Darjeeling Hills: History from ‘Below’". En Darjeeling, 347–60. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003362791-26.

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Kaur, Swinder. "The Social Exclusion Faced by Urban Sanitation Workers from Rukhi and Balmiki Community in Mumbai". En Mapping Identity-Induced Marginalisation in India, 261–71. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-3128-4_15.

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Gasquet, Axel. "Filipino Poet Jesús Balmori: Testimonials of His Mexican Journey Passing Through Japan (1932–1934)". En Transpacific Literary and Cultural Connections, 45–66. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55773-7_3.

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López-Calvo, Ignacio. "A Peripheral, South-South Literary Exchange: Balmori and the Reception of Latin American Modernismo in the Philippines". En Transpacific Literary and Cultural Connections, 21–43. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55773-7_2.

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Shahid, Mohd y Manish K. Jha. "Community development practice in India: Interrogating caste and common sense". En Class, Inequality and Community Development. Policy Press, 2016. http://dx.doi.org/10.1332/policypress/9781447322450.003.0006.

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This chapter aims to explore the subtle relationship between social class and caste and its implications for community development practice in the Indian context. The chapter locates the ways in which ‘common sense’ conceals the subordination and oppression of the marginalised, and normalises it as a ‘natural’ process. The chapter focuses on the Balmiki community, a substantial majority of whose constituents are still engaged in the inhuman practice of manual scavenging. This practice of the manual sweeping of household dry toilets and carrying of human excreta, though banned by law, still exists in many parts of India. It has been enforced as a traditional hereditary caste-based occupation. Based on field experiences of working with the Balmiki community, the chapter explores the dynamics of social class, caste and common sense, and accordingly argues for an anti-hegemonic community development practice.
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6

"balming, n." En Oxford English Dictionary. 3a ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/6714932369.

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"balmily, adv." En Oxford English Dictionary. 3a ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/1000527347.

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"balmify, v." En Oxford English Dictionary. 3a ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/2720329536.

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"BIM landscape / Diana Balmori". En Beyond BIM, 171–98. Routledge, 2015. http://dx.doi.org/10.4324/9781315768991-16.

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Wolterstodf, Nicholas. "Does God Suffer?" En Questions About God, 111–36. Oxford University PressNew York, NY, 2002. http://dx.doi.org/10.1093/oso/9780195150377.003.0009.

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Abstract My heart grew sombre with grief, and wherever I looked I saw only death. My own country became a torment and my own home a grotesque abode of misery. All that we had done together was now a grim ordeal without him. My eyes searched everywhere for him, but he was not there to be seen. I hated all the places we had known together, because he was not in them and they could no longer whisper to me, ‘Here he comes!’ as they would have done had he been alive but absent for a while. . . . My soul was a burden, bruised and bleeding. It was tired of the man who carried it, but I found no place to set it down to rest. (Augustine, Confessions IV, 4; IV, 7)1 It is in passages such as this, where he exposes to full view the grief which overwhelmed him upon the death of his dear friend from Tagaste, that Augustine is at his most appealing to us. . . . We are attracted both by the intensity of his love and grief, and by his willingness to expose that grief to his friends and the readers of his Confessions. To any who may have experienced torments similar to those Augustine here describes, the passage also has the mysteriously balming quality of expressing with delicate precision the grief they themselves have felt. All
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Actas de conferencias sobre el tema "Balmiki"

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Avilés, A. B. González, M. I. Pérez Millan y A. L. Rocamora Ruiz. "Reuse of Spanish civil war air-raid shelters in Alicante: the R46 Balmis and R31 Seneca shelter". En DEFENCE HERITAGE 2016. Southampton UK: WIT Press, 2016. http://dx.doi.org/10.2495/dshf160101.

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