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M, Athira. « Torn between Cultures : Reading Shashi Tharoor’s Riot ». SMART MOVES JOURNAL IJELLH 9, no 1 (29 janvier 2021) : 60–66. http://dx.doi.org/10.24113/ijellh.v9i1.10878.
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Shashi Tharoor is a distinctivevoice in the Postcolonial Indian literature in English with his remarkable contribution of more than 16 works of fiction and non-fiction. Postcolonialism refers to a set of theoretical concepts, approaches and interventions which deals with the diverse effects of the interaction between the colonizer and the colonized. History, politics and culture have always been a dominant preoccupation of the Indian English novelists. The compulsive obsession was perhaps inevitable since the genre originated and developed concurrently with the climatic phase of colonial rule. As a diplomat and writer, Shashi Tharoor has explored the diversity of culture in his native country. He has made his point in many of his interviews that the novel is full of collisions of various sorts- personal, political, cultural, emotional and violent. Riot is a novel about the ownership of history, about love, hate, cultural collision, religious fanaticism and the impossibility of knowing the truth. The novel chronicles the mystery of an American 24-year old lady, Priscilla Hart. The intention of this paper is to explore the cultural conflict between the East and the West and an attempt is made to examine Shashi Tharoor’s Riot as a conveyor of the various distinguishable features to the divergent cultures. The characters of Riot are facing problems and striving to achieve their identities as Indians and as individuals in Indian society. Lakshman, though an educated Indian, cannot share his intellectual ideas with any fellow Indians, but feels quite comfortable with Priscilla, an American lady. Yet, he cannot completely forego his Indian identity and is aware of their irreconcilable gap between their culture, values and outlook towards life.
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Ojwang, D. « Exile and Estrangement in East African Indian Fiction ». Comparative Studies of South Asia, Africa and the Middle East 32, no 3 (1 janvier 2012) : 523–42. http://dx.doi.org/10.1215/1089201x-1891543.
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Maulida, Lifia, Muhammad Farkhan et Hasnul Insani Djohar. « INDIAN-AMERICANS IDENTITY IN “THIS BLESSED HOUSE” SHORT STORY ». PARADIGM : Journal of Language and Literary Studies 5, no 1 (31 juillet 2022) : 11–26. http://dx.doi.org/10.18860/prdg.v5i1.13398.
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This research discusses the identity of indian immigrants especially the main characters, Sanjeev and Twinkle, in the short story “This Blessed House” by Jhumpa Lahiri. The theory used in this research is cultural studies theory by Stuart Hall and combining with character and characterization theory of fiction. This research focuses on the habits of an indian immgirants who lived in Connecticut, the United states, and also the factors that made the main characters have different identity. The husband has a stable identity and trying to maintain Indian culture while his wife acting like an American. As Twinkle shows that she loses her origin identity, which is indian, because she does not preserve her identity strongly and Sanjeev succeeds to carry his Indian identity to their household because Sanjeev has a strong Indian culture. Compared to Twinkle, Sanjeev was more recently living in America. So Twinkle has been exposed to American culture longer than Sanjeev.
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Abbas, Abbas. « The Racist Fact against American-Indians in Steinbeck’s The Pearl ». ELS Journal on Interdisciplinary Studies in Humanities 3, no 3 (25 septembre 2020) : 376–92. http://dx.doi.org/10.34050/elsjish.v3i3.11347.
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the social conditions of Indians as Native Americans for the treatment of white people who are immigrants from Europe in America. This research explores aspects of the reality of Indian relations with European immigrants in America that have an impact on discriminatory actions against Indians in John Steinbeck's novel The Pearl. Social facts are traced through fiction as part of the genetics of literary works. The research method used is genetic structuralism, a literary research method that traces the origin of the author's imagination in his fiction. The imagination is considered a social reality that reflects events in people's lives. The research data consist of primary data in the form of literary works, and secondary data are some references that document the background of the author's life and social reality. The results of this research indicate that racist acts as part of American social facts are documented in literary works. The situation of poor Indians and displaced people in slums is a social fact witnessed by John Steinbeck as the author of the novel The Pearl through an Indian fictional character named Kino. Racism is an act of white sentiment that discriminates against Native Americans, namely the Indian community.
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Shumaila Fatma. « Treatment of History in Select Contemporary Indian English Novels ». Creative Launcher 5, no 4 (30 octobre 2020) : 60–64. http://dx.doi.org/10.53032/tcl.2020.5.4.11.
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History and fiction share one trait in common and that is recording of events past, incidence, personalities, movements, etc. the difference between history and fiction is that history takes an objective view of the events whereas fiction takes a creative sweep. Both chronicle formation, development and evolution of nations in their own way. History fiction interface therefore becomes a virgin track to till for the Indian English novelist. Shashi Tharoor in The Great Indian Novel (1989), Geeta Mahta in Raj (1988) and Kiran Nagarkar in Cuckold (1997) explore this interface in their unique ways. Tharoor tries to atone himself with his present retrospectively with the help of history. Geeta Mehta tries to coalate east –west encounter along with cultural issues, historical facts and fantasy, realism and socio-political features at the time of independence. Kiran Nagarkar tries to achieve a transformation in the history or the lack of it.
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Caterine, Darryl V. « Heirs through Fear ». Nova Religio 18, no 1 (février 2013) : 37–57. http://dx.doi.org/10.1525/nr.2014.18.1.37.
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Beginning with nineteenth-century Indian curse rhetoric as a national jeremiad, and continuing into the twentieth century through Puritan-derived landscapes in fiction by Howard Philips Lovecraft and Jay Anson, Indian curses and accursed lands stand apart from other paranormal beliefs in the explicit voice they give to Euro-American anxieties over cultural authority. By imagining themselves as living in Indian terrains, accursed though they are, white Americans lay claim to the land, articulating an indigenized myth of national origin. Since the 1970s, neo-charismatic Protestants have taken a keen interest in Lovecraft-inspired religions and Indian curse lore, engaging in various deliverance ministries to exorcise individuals and landscapes, and to symbolically claim the nation for themselves.
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Abdullah, Omar Mohammed, et Zainab Hummadi Fayadh. « Question of Identity ». Al-Adab Journal, no 134 (15 septembre 2020) : 13–28. http://dx.doi.org/10.31973/aj.v0i134.827.
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Since Jhumpa Lahiri has been regarded as a second generation Indian immigrant living in the United States. This has made her fully aware of the cultural mixing between India and America. This paper focuses on the process of mimicry and decolonization of Indian immigrants who live in the United States. Lahiri’s fiction Interpreter of Maladies reveals cultural identity, mimicry and decolonization that the immigrants experience while living in the target culture. This paper applies Homi Bhabha’s concept of mimicry and Frantz Fanon’s concept of decolonization to explore three short stories in Lahiri’s fiction Interpreter of Maladies namely; “When Mr. Pirzada Came to Dine” , “Mrs. Sen’s” and “This Blessed House”. The study concludes that some characters in these stories mimic the American culture as a result of their interaction with the Americans due to work or for being born and raised in America. Their imitation involves culture, tradition, language and religion. While, other characters decolonize and resist the American culture by rejecting everything related to this culture, in order to adhere to their original Indian identity and keep ties with their heritage.
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Lapaev, Nikita. « Copper face of ancient America : representation of Mesoamerican civilizations in American pulp-magazine Weird tales in the interwar period ». Latin-American Historical Almanac 41, no 1 (27 mars 2024) : 56–78. http://dx.doi.org/10.32608/2305-8773-2024-41-1-56-78.
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In the Interwar period different form of Ancient civilization had been one the most frequent theme in American popular culture. Lost Indian civilization wasn’t exception, but this is-sue is still poorly investigate in the popular culture’s field. The article examines, based on John Cavelti's theory of for-mular fiction and John Saler’s “imaginary worlds”, the repre-sentation of pre-Columbian civilizations in one of the most significant American pulp magazines, Weird tales, and the ways in which their heritage is appropriated by American popular culture. We come to conclusion that representation of pre-Colombian indian civilization was within the general nar-rative of the ancient (like Egypt and Babylon), but had differ-ence in tropes. This concerned attention to the phenomenon of sacrifices. Also, the authors were anxious about issues of race, since the racist view of Latin Americans was a constitu-tive stereotype for many Americans. To prevent this problem from interfering with the appropriation of the Indian ancient heritage as uniquely American, the writers excluded the in-termediary in the person of a modern resident of Mexico. Mexico was represented as a poor, unstable country, just an epigone of its magnificent ancestors.
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Arce Álvarez, María Laura. « The Native American dream in Sherman Alexie's short story “One Good Man” ». Cultura, Lenguaje y Representación 25 (1 mai 2021) : 33–45. http://dx.doi.org/10.6035/clr.2021.25.2.
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The purpose of this article is to discuss the idea of an Indian identity and the Native American Dream in Sherman Alexie’s short story “One Good Man.” In this story, Alexie introduces the idea of the Indian constructed by the White Americans and attempts through his characters to redefine that concept by deconstructing all the different stereotypes created by the White American society. In order to do this, he also introduces the idea of the American Dream that he calls the “Native American Dream” to express the social inequality and hopeless existence of the Indian community always immersed in an ironic and comic discourse. In this sense, Alexie proposes a new definition of the Indian identity looking back to culture, tradition and the space of the reservation. He creates in his fiction a space of contestation and resistance opening a new voice for the Native American identity.
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Dr. Sampath Kumar Chavvakula. « Feminism In The Novels Of Anita Desai ». Journal of Namibian Studies : History Politics Culture 33 (20 mai 2023) : 5462–70. http://dx.doi.org/10.59670/jns.v33i.4824.
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Feminism in western nations are epitomized in literature and different books, that is in composed shape however in the east, especially in nations like India, attributable to its oral tradition and more noteworthy lack of education, the effect of these investigations was limited to the urban populace. In any case, as of late, even the rural regions have been secured due to the regularly spreading wing of electronic media. Since the most recent couple of decades, women have been attempting their hands at writings and that too effectively. Anita Desai is a standout amongst other known contemporary women writers of Indian fiction in English. She has picked up qualification in investigating the human psyche and the enthusiastic sentiments of her protagonists. She has included a new dimension and great support to the contemporary Indian English fiction and has a huge place because of her creative topical concerns and arrangements in her fiction with feminine sensibility.
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Prasad, Amar Nath. « The Non-fictions of V.S. Naipaul : A Critical Exploration ». Creative Saplings 1, no 8 (2022) : 1–11. http://dx.doi.org/10.56062/gtrs.2022.1.8.168.
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V. S. Naipaul is an eminent literary figure in the field of modern fiction, non-fiction, and travelogue writing in English literature. He earned a number of literary awards and accolades, including the covetous Nobel Prize and Booker Prize. His non-fiction e.g., An Area of Darkness, India: A Wounded Civilization, The Loss of El Dorado, India: A Million Mutinies Now and Beyond Belief are a realistic portrayal of the various types of religion, culture, customs, and people of India. As an author, the main purpose of V. S. Naipaul is to deliver the truth; because poets are the unacknowledged legislators of mankind. The fact that V. S. Naipaul has presented in his non-fiction is more authentic and realistic than that of his fiction. Nonetheless, it is fictional work that is elaborately explored, discussed, and analyzed in abundance. On the other hand, his non-fiction, by and far, remains aloof. In the last few decades, non-fictions are also taking the ground strongly. Now non-fiction writings are being analyzed, elucidated, and explored based on various theoretical principles of literary criticism. V. S. Naipaul carried the new genre to new heights and achievements. He is of Indian descent and known for his pessimistic works set in developing countries. He visited India several times, like Pearl S. Buck and E. M. Forster. So, his presentation of Indian religion, society, culture, and politics are very realistic. His vision and ideas are very close to the modern thoughts and visions of both the east and the west.
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Chambers, Claire. « Banglaphone Fiction : ». Crossings : A Journal of English Studies 6 (1 décembre 2015) : 20–29. http://dx.doi.org/10.59817/cjes.v6i.182.
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Around the time the Raj was disintegrating, Bengalis, many of them from Sylhet, were coming to Britain in large numbers. Settling in areas such as London’s Spitalfields, these Sylhetis pioneered Britain’s emerging curry restaurant trade, labored for long hours and with few rights in the garment industry, and worked as mechanics. Sylhetis’ inestimable contribution to the fabric of British life is recognized, for example, in their association with Brick Lane, a popular road of curry houses in East London. However, too often their contribution to literature is reduced to one novel, Brick Lane, Monica Ali’s novel about the famous street and its denizens. This paper seeks to broaden the debate about English-language literature from Londoni writers across the Bengaliyat. In 1793, Sake Dean Mahomed published his The Travels of Dean Mahomet. What is unique about this text is that it was originally written in English to give European readers a glimpse of India. Its creation was probably part of the author’s attempt to integrate in Ireland, where he was living. Two centuries later, we are witnessing an efflorescence of Anglophone writing from the two Bengals about Britain. I discuss Amitav Ghosh’s portrayals of Brick Lane in his 1988 novel The Shadow Lines as an early precursor to fellow Indian novelists Neel Mukherjee’s A Life Apart (2010) and Amit Chaudhuri’s Odysseus Abroad (2014), which also demonstrate a fascination with Sylhetis in London and their material culture. From Bangladesh and its diaspora, Manzu Islam’s Burrow (2004) and Zia Haider Rahman’s novel In the Light of What We Know (2013) come under the spotlight. What we might call “Banglaphone fiction” is, I argue, currently experiencing a boom, and portrayals of Sylhetis in London, their cuisine, and other aspects of popular culture form an enduring fascination among the male writers of this fiction, at least.
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Morrison, Joshua S. C. « Amity, Commerce, and Compromise : Americans, Indians, and the Evolution of Trade on Zanzibar and across the Western Indian Ocean, 1825–1861 ». Journal of World History 35, no 2 (juin 2024) : 199–227. http://dx.doi.org/10.1353/jwh.2024.a929267.
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Abstract: During the early nineteenth century, the Omani outpost of Zanzibar emerged as a leading marketplace in the Western Indian Ocean. The island's economic expansion depended heavily on a community of well-connected Indian merchants. The port's rising fortunes also attracted traders from farther afield. By 1826, American merchants had reached the island. Although Americans had decades of experience in the region, they struggled to turn a profit on Zanzibar. Over time, American traders realized that commercial success depended on a strong relationship with the island's Indian community. By the 1840s, the American consul, Richard Waters, and Zanzibar's custom master, Jairam Shivji, had formed a lucrative arrangement exchanging commodities. Waters, Shivji, and their peers developed a commercial framework that melded key precepts of Indian Ocean trade with their Atlantic equivalents. Aided by bilingual commodity contracts, trade between the United States and Zanzibar flourished. In time, the island served as a crucial springboard for American ventures to India. With the help of Parsi firms, Waters and his successors incorporated Bombay into their trade routes. In turn, the city's economic expansion reshaped trade in East Africa. By the American Civil War, commercial intelligence and British credit from Bombay contributed to Americans' success on Zanzibar.
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Myambo, Melissa Tandiwe. « Indian Ocean Cosmopolitanism ? : M.G. Vassanji’s Hybrid Parables of Kenyan Nationalism ». Diaspora : A Journal of Transnational Studies 16, no 1-2 (mars 2012) : 159–89. http://dx.doi.org/10.3138/diaspora.16.1-2.159.
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This article examines the relationship between cosmopolitanism, nationalism, and hybridity in contemporary theory and the fiction of M.G. Vassanji about the Indian diaspora in east Africa. The interregional space of the Indian Ocean has been posited as a historical site of multicultural hybridity, a precursor to globalization, and a productively theoretical example of contemporary postcolonial cosmopolitanism. Investigating these ideas more closely, I look specifically at the case of modern-day Kenyans of Indian descent and how they fare in the postcolonial nation, particularly in their positioning as “hybrid” middlemen. Engaging with some of the dominant theories regarding the relationship between cosmopolitanism and nationalism—with a particular emphasis on the place of hybridity within these theories, which pivotally divides nationalism from cosmopolitanism—I use Vassanji’s work to interrogate commonly held theoretical assumptions.
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KITLV, Redactie. « Book Reviews ». New West Indian Guide / Nieuwe West-Indische Gids 69, no 3-4 (1 janvier 1995) : 315–410. http://dx.doi.org/10.1163/13822373-90002642.
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-Dennis Walder, Robert D. Hamner, Derek Walcott. New York: Twayne Publishers, 1993. xvi + 199 pp.''Critical perspectives on Derek Walcott. Washington DC: Three continents, 1993. xvii + 482 pp.-Yannick Tarrieu, Lilyan Kesteloot, Black writers in French: A literary history of Negritude. Translated by Ellen Conroy Kennedy. Washington DC: Howard University Press, 1991. xxxiii + 411 pp.-Renée Larrier, Carole Boyce Davies ,Out of the Kumbla: Caribbean women and literature. Trenton NJ: Africa World Press, 1990. xxiii + 399 pp., Elaine Savory Fido (eds)-Renée Larrier, Evelyn O'Callaghan, Woman version: Theoretical approaches to West Indian fiction by women. London: Macmillan Caribbean, 1993. viii + 126 pp.-Lisa Douglass, Carolyn Cooper, Noises in the blood: Orality, gender and the 'vulgar' body of Jamaican popular culture. London: Macmillan Caribbean, 1993. ix + 214 pp.-Christine G.T. Ho, Kumar Mahabir, East Indian women of Trinidad & Tobago: An annotated bibliography with photographs and ephemera. San Juan, Trinidad: Chakra, 1992. vii + 346 pp.-Eva Abraham, Richenel Ansano ,Mundu Yama Sinta Mira: Womanhood in Curacao. Eithel Martis (eds.). Curacao: Fundashon Publikashon, 1992. xii + 240 pp., Joceline Clemencia, Jeanette Cook (eds)-Louis Allaire, Corrine L. Hofman, In search of the native population of pre-Colombian Saba (400-1450 A.D.): Pottery styles and their interpretations. Part one. Amsterdam: Natuurwetenschappelijke Studiekring voor het Caraïbisch Gebied, 1993. xiv + 269 pp.-Frank L. Mills, Bonham C. Richardson, The Caribbean in the wider world, 1492-1992: A regional geography. Cambridge: Cambridge University Press, 1992. xvi + 235 pp.-Frank L. Mills, Thomas D. Boswell ,The Caribbean Islands: Endless geographical diversity. New Brunswick NJ: Rutgers University Press, 1992. viii + 240 pp., Dennis Conway (eds)-Alex van Stipriaan, H.W. van den Doel ,Nederland en de Nieuwe Wereld. Utrecht: Aula, 1992. 348 pp., P.C. Emmer, H.PH. Vogel (eds)-Idsa E. Alegría Ortega, Francine Jácome, Diversidad cultural y tensión regional: América Latina y el Caribe. Caracas: Nueva Sociedad, 1993. 143 pp.-Barbara L. Solow, Ira Berlin ,Cultivation and culture: Labor and the shaping of slave life in the Americas. Charlottesville: University Press of Virginia, 1993. viii + 388 pp., Philip D. Morgan (eds)-Andrew J. O'Shaughnessy, Karen Ordahl Kupperman, Providence Island, 1630-1641: The other puritan colony. Cambridge: Cambridge University Press, 1993. xiii + 393 pp.-Armando Lampe, Johannes Meier, Die Anfänge der Kirche auf den Karibischen Inseln: Die Geschichte der Bistümer Santo Domingo, Concepción de la Vega, San Juan de Puerto Rico und Santiago de Cuba von ihrer Entstehung (1511/22) bis zur Mitte des 17. Jahrhunderts. Immensee: Neue Zeitschrift für Missionswissenschaft, 1991. xxxiii + 313 pp.-Edward L. Cox, Carl C. Campbell, Cedulants and capitulants; The politics of the coloured opposition in the slave society of Trinidad, 1783-1838. Port of Spain, Trinidad: Paria Publishing, 1992. xv + 429 pp.-Thomas J. Spinner, Jr., Basdeo Mangru, Indenture and abolition: Sacrifice and survival on the Guyanese sugar plantations. Toronto: TSAR, 1993. xiii + 146 pp.-Rosemarijn Hoefte, Lila Gobardhan-Rambocus ,Immigratie en ontwikkeling: Emancipatie van contractanten. Paramaribo: Anton de Kom Universiteit, 1993. 262 pp., Maurits S. Hassankhan (eds)-Juan A. Giusti-Cordero, Teresita Martínez-Vergne, Capitalism in colonial Puerto Rico: Central San Vicente in the late nineteenth century. Gainesville: University Press of Florida, 1992. 189 pp.-Jean Pierre Sainton, Henriette Levillain, La Guadeloupe 1875 -1914: Les soubresauts d'une société pluriethnique ou les ambiguïtés de l'assimilation. Paris: Autrement, 1994. 241 pp.-Michèle Baj Strobel, Solange Contour, Fort de France au début du siècle. Paris: L'Harmattan, 1994. 224 pp.-Betty Wood, Robert J. Stewart, Religion and society in post-emancipation Jamaica. Knoxville: University of Tennessee Press, 1992. xx + 254 pp.-O. Nigel Bolland, Michael Havinden ,Colonialism and development: Britain and its tropical colonies, 1850-1960. New York: Routledge, 1993. xv + 420 pp., David Meredith (eds)-Luis Martínez-Fernández, Luis Navarro García, La independencia de Cuba. Madrid: MAPFRE, 1992. 413 pp.-Pedro A. Pequeño, Guillermo J. Grenier ,Miami now! : Immigration, ethnicity, and social change. Gainesville: University Press of Florida, 1992. 219 pp., Alex Stepick III (eds)-George Irving, Alistair Hennessy ,The fractured blockade: West European-Cuban relations during the revolution. London: Macmillan Caribbean, 1993. xv + 358 pp., George Lambie (eds)-George Irving, Donna Rich Kaplowitz, Cuba's ties to a changing world. Boulder CO: Lynne Rienner, 1993, xii + 263 pp.-G.B. Hagelberg, Scott B. MacDonald ,The politics of the Caribbean basin sugar trade. New York: Praeger, 1991. vii + 164 pp., Georges A. Fauriol (eds)-Bonham C. Richardson, Trevor W. Purcell, Banana Fallout: Class, color, and culture among West Indians in Costa Rica. Los Angeles: UCLA Center for Afro-American studies, 1993. xxi + 198 pp.-Gertrude Fraser, George Gmelch, Double Passage: The lives of Caribbean migrants abroad and back home. Ann Arbor: University of Michigan Press, 1992. viii + 335 pp.-Gertrude Fraser, John Western, A passage to England: Barbadian Londoners speak of home. Minneapolis: University of Minnesota Press, 1992. xxii + 309 pp.-Trevor W. Purcell, Harry G. Lefever, Turtle Bogue: Afro-Caribbean life and culture in a Costa Rican Village. Cranbury NJ: Susquehanna University Press, 1992. 249 pp.-Elizabeth Fortenberry, Virginia Heyer Young, Becoming West Indian: Culture, self, and nation in St. Vincent. Washington DC: Smithsonian Institution Press, 1993. x + 229 pp.-Horace Campbell, Dudley J. Thompson ,From Kingston to Kenya: The making of a Pan-Africanist lawyer. Dover MA: The Majority Press, 1993. xii + 144 pp., Margaret Cezair Thompson (eds)-Kumar Mahabir, Samaroo Siewah, The lotus and the dagger: The Capildeo speeches (1957-1994). Port of Spain: Chakra Publishing House, 1994. 811 pp.-Donald R. Hill, Forty years of steel: An annotated discography of steel band and Pan recordings, 1951-1991. Jeffrey Thomas (comp.). Westport CT: Greenwood, 1992. xxxii + 307 pp.-Jill A. Leonard, André Lucrèce, Société et modernité: Essai d'interprétation de la société martiniquaise. Case Pilote, Martinique: Editions de l'Autre Mer, 1994. 188 pp.-Dirk H. van der Elst, Ben Scholtens ,Gaama Duumi, Buta Gaama: Overlijden en opvolging van Aboikoni, grootopperhoofd van de Saramaka bosnegers. Stanley Dieko. Paramaribo: Afdeling Cultuurstudies/Minov; Amsterdam: Koninklijk Instituut voor de Tropen, 1992. 204 pp., Gloria Wekker, Lady van Putten (eds)-Rosemarijn Hoefte, Chandra van Binnendijk ,Sranan: Cultuur in Suriname. Amsterdam: Koninklijk Instituut voor de Tropen/Rotterdam: Museum voor Volkenkunde, 1992. 159 pp., Paul Faber (eds)-Harold Munneke, A.J.A. Quintus Bosz, Grepen uit de Surinaamse rechtshistorie. Paramaribo: Vaco, 1993. 176 pp.-Harold Munneke, Irvin Kanhai ,Strijd om grond in Suriname: Verkenning van het probleem van de grondenrechten van Indianen en Bosnegers. Paramaribo, 1993, 200 pp., Joyce Nelson (eds)-Ronald Donk, J. Hartog, De geschiedenis van twee landen: De Nederlandse Antillen en Aruba. Zaltbommel: Europese Bibliotheek, 1993. 183 pp.-Aart G. Broek, J.J. Oversteegen, In het schuim van grauwe wolken: Het leven van Cola Debrot tot 1948. Amsterdam: Muelenhoff, 1994. 556 pp.''Gemunt op wederkeer: Het leven van Cola Debrot vanaf 1948. Amsterdam: Muelenhoff, 1994. 397 pp.
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YAQIN, AMINA. « Truth, Fiction and Autobiography in the Modern Urdu Narrative Tradition ». Comparative Critical Studies 4, no 3 (octobre 2007) : 379–402. http://dx.doi.org/10.3366/e1744185408000086.
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From its various beginnings in the nineteenth century and ever since the rise of print capitalism on the Indian subcontinent, the Urdu novel has become a prime medium of expression for writers seeking to fuse the narrative traditions of both the East and the West. As a hybrid genre which took shape during the nineteenth century, the Urdu novel's early beginnings were associated with the theme of historical romance; this eventually gave way to the influence of realism in the first half of the twentieth century. By and large, the Urdu novel incorporates influences encompassing the fantastical oral storytelling tradition of the dastan or the qissa (elaborate lengthy heroic tales of adventure, magic and honour), the masnavi (a form of narrative poem), Urdu grammars, religious pamphlets and journals, and the European novel.
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Wolfram, Walt, et Clare Dannenberg. « Dialect Identity in a Tri-Ethnic Context ». English World-Wide 20, no 2 (31 décembre 1999) : 179–216. http://dx.doi.org/10.1075/eww.20.2.01wol.
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This study examines the development of a Native American Indian variety of English in the context of a rural community in the American South where European Americans, African Americans and Native American Indians have lived together for a couple of centuries now. The Lumbee Native American Indians, the largest Native American group east of the Mississippi River and the largest group in the United States without reservation land, lost their ancestral language relatively early in their contact with outside groups, but they have carved out a unique English dialect niche which now distinguishes them from cohort European American and African American vernaculars. Processes of selective accommodation, differential language change and language innovation have operated to develop this distinct ethnic variety, while their cultural isolation and sense of "otherness" in a bi-polar racial setting have served to maintain its ethnic marking.
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Garrido, Felipe Espinoza. « ‘Ingratitude ! Treachery ! Revenge!’ : Race, Empire, and Mutinous Femininities in Harriette Gordon Smythies’ A Faithful Woman (1865) ». Victoriographies 12, no 3 (novembre 2022) : 243–68. http://dx.doi.org/10.3366/vic.2022.0469.
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Harriette Gordon Smythies’ overlooked sensation novel A Faithful Woman (1865) engages with two cultural formations instrumental in shaping the Victorians’ representations of race, and to a large degree, also their understanding of it: The Indian Rebellion of 1857 and minstrelsy. As its various symbolic appropriations of mutinous women show, the novel is highly critical of the easy and essentialising recriminations of ‘vile’ Indianness and offers a keen appreciation of the parallels between the Empire’s racialising oppressions abroad and its gendered oppressions at home. At the same time, however, its representations of African American characters seek to enshrine Britain’s moral superiority vis-à-vis the United States’ slavery system. Particularly, A Faithful Woman’s examinations of racialised imaginations of Indian Britons and African Americans – contrasting, for instance, British sculpture and portraiture with (allegedly) American minstrelsy – speak to its attempt to dissociate the practices of Empire from its former colonies across the Atlantic. Its critical examination of imperial notions of race in post-Rebellion sensation fiction, this article argues, helps to reaffirm the very colonial practices that it seeks to undermine.
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Mart, Michelle. « The “Christianization” of Israel and Jews in 1950s America ». Religion and American Culture : A Journal of Interpretation 14, no 1 (2004) : 109–46. http://dx.doi.org/10.1525/rac.2004.14.1.109.
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AbstractIn the 1950s, the United States experienced a domestic religious revival that offered postwar Americans a framework to interpret the world and its unsettling international political problems. Moreover, the religious message of the cold war that saw the God-fearing West against atheistic communists encouraged an unprecedented ecumenism in American history. Jews, formerly objects of indifference if not disdain and hatred in the United States, were swept up in the ecumenical tide of “Judeo-Christian” values and identity and, essentially, “Christianized” in popular and political culture. Not surprisingly, these cultural trends affected images of the recently formed State of Israel. In the popular and political imagination, Israel was formed by the “Chosen People” and populated by prophets, warriors, and simple folk like those in Bible stories. The popular celebration of Israel also romanticized its people at the expense of their Arab (mainly Muslim) neighbors. Battling foes outside of the Judeo-Christian family, Israelis seemed just like Americans. Americans treated the political problems of the Middle East differently than those in other parts of the world because of the religious significance of the “Holy Land.” A man such as Secretary of State John Foster Dulles, who combined views of hard-nosed “realpolitik” with religious piety, acknowledged the special status of the Middle East by virtue of the religions based there. Judaism, part of the “Judeo-Christian civilization,” benefitted from this religious consciousness, while Islam remained a religion and a culture apart. This article examines how the American image of Jews, Israelis, and Middle Eastern politics was re-framed in the early 1950s to reflect popular ideas of religious identity. These images were found in fiction, the press, and the speeches and writings of social critics and policymakers. The article explores the role of the 1950s religious revival in the identification of Americans with Jews and Israelis and discusses the rise of the popular understanding that “Judeo-Christian” values shaped American culture and politics.
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Wadewitz, Lissa K. « Rethinking the “Indian War” : Northern Indians and Intra-Native Politics in the Western Canada-U.S. Borderlands ». Western Historical Quarterly 50, no 4 (2019) : 339–61. http://dx.doi.org/10.1093/whq/whz096.
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Abstract The standard interpretation of Washington Territory’s “Indian War” of the mid-1850s is not only east-west in its orientation, it also leaves little room for Indian auxiliaries, let alone mercenaries-for-hire from the north Pacific coast. “Northern Indians” from what later became northwestern British Columbia and southeastern Alaska provided crucial productive, reproductive, and military labor for early Euro-American settlers. Because Coast Salish communities on both sides of the border had experienced decades of raids and conflicts with various groups of northern Indians by the 1850s, Euro-Americans’ hiring of northern Indians in particular illustrates the importance of intra-Indian geopolitics to subsequent events. When placed in this larger context, the “Indian War” of 1855–56 in western Washington must be seen as part of a longer continuum of disputes involving distant Native groups, intra-Indian negotiations, and forms of Indigenous diplomacy. A closer look at how the key players involved attempted to manipulate these connections for their own purposes complicates our understandings of the military conflicts of the mid-1850s and reveals the significance of evolving Native-newcomer and intra-Indian relations in this transformative decade.
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Khalidi, Omar. « Ethnic Groups and U.S. Foreign Policy ». American Journal of Islam and Society 6, no 1 (1 septembre 1989) : 161. http://dx.doi.org/10.35632/ajis.v6i1.2700.
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Collections of essays or articles do not often get reviewed in scholarlyjournals. One reason why these books are bypassed by reviewers is the absenceof a running theme in the volumes. The book under review fortunately doeshave a connecting theme: the efforts of various ethnic Americans to influenceforeign policy on behalf of countries or commuruties. The examples mostfamiliar to political scientists are those of Jewish Americans for Israel andAfro-Americans for South African Blacks. Three contributors focus on theMiddle East, two on central America, and one each on South Africa, PoJand,and Ireland. The major conclusion of the book seems to be that cohesiveethnic groups canvassing on behalf of single countries (Jews for Israel) arelikely to be most successful, whereas Arab Americans or Blacks trying toinfluence U.S. foreign policy on a whole block of countries in the MiddleEast or Africa are less likely to be successful. The editor, Mohammad Ahrari,has written a very insightful conclusion, and. as with his other books (OPEC,the Failing Giant, and The Dynamics of Oil Diplomacy) has broken new groundin the emerging field of ethnic influences on foreign policies. One hopesthat he will be able to give attention to the cases of lobbies like those ofthe Greeks, Armenians, Sikhs and Asian Indian Muslims settled in America ...
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Koros, Christos, Anastasia Bougea, Athina Maria Simitsi, Nikolaos Papagiannakis, Efthalia Angelopoulou, Ioanna Pachi, Roubina Antonelou, Maria Bozi, Maria Stamelou et Leonidas Stefanis. « The Landscape of Monogenic Parkinson’s Disease in Populations of Non-European Ancestry : A Narrative Review ». Genes 14, no 11 (17 novembre 2023) : 2097. http://dx.doi.org/10.3390/genes14112097.
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Introduction: There has been a bias in the existing literature on Parkinson’s disease (PD) genetics as most studies involved patients of European ancestry, mostly in Europe and North America. Our target was to review published research data on the genetic profile of PD patients of non-European or mixed ancestry. Methods: We reviewed articles published during the 2000–2023 period, focusing on the genetic status of PD patients of non-European origin (Indian, East and Central Asian, Latin American, sub-Saharan African and Pacific islands). Results: There were substantial differences regarding monogenic PD forms between patients of European and non-European ancestry. The G2019S Leucine Rich Repeat Kinase 2 (LRRK2) mutation was rather scarce in non-European populations. In contrast, East Asian patients carried different mutations like p.I2020T, which is common in Japan. Parkin (PRKN) variants had a global distribution, being common in early-onset PD in Indians, in East Asians, and in early-onset Mexicans. Furthermore, they were occasionally present in Black African PD patients. PTEN-induced kinase 1 (PINK1) and PD protein 7 (DJ-1) variants were described in Indian, East Asian and Pacific Islands populations. Glucocerebrosidase gene variants (GBA1), which represent an important predisposing factor for PD, were found in East and Southeast Asian and Indian populations. Different GBA1 variants have been reported in Black African populations and Latin Americans. Conclusions: Existing data reveal a pronounced heterogeneity in the genetic background of PD. A number of common variants in populations of European ancestry appeared to be absent or scarce in patients of diverse ethnic backgrounds. Large-scale studies that include genetic screening in African, Asian or Latin American populations are underway. The outcomes of such efforts will facilitate further clinical studies and will possibly contribute to the identification of either new pathogenic mutations in already described genes or novel PD-related genes.
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Neves, Walter A., Joseph F. Powell, Andre Prous, Erik G. Ozolins et Max Blum. « Lapa vermelha IV Hominid 1 : morphological affinities of the earliest known American ». Genetics and Molecular Biology 22, no 4 (décembre 1999) : 461–69. http://dx.doi.org/10.1590/s1415-47571999000400001.
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Several studies concerning the extra-continental morphological affinities of Paleo-Indian skeletons, carried out independently in South and North America, have indicated that the Americas were first occupied by non-Mongoloids that made their way to the New World through the Bering Strait in ancient times. The first South Americans show a clear resemblance to modern South Pacific and African populations, while the first North Americans seem to be at an unresolved morphological position between modern South Pacific and Europeans. In none of these analyses the first Americans show any resemblance to either northeast Asians or modern native Americans. So far, these studies have included affirmed and putative early skeletons thought to date between 8,000 and 10,000 years B.P. In this work the extra-continental morphological affinities of a Paleo-Indian skeleton well dated between 11,000 and 11,500 years B.P. (Lapa Vermelha IV Hominid 1, or "Luzia") is investigated, using as comparative samples Howells' (1989) world-wide modern series and Habgood's (1985) Old World Late Pleistocene fossil hominids. The comparison between Lapa Vermelha IV Hominid 1 and Howells' series was based on canonical variate analysis, including 45 size-corrected craniometric variables, while the comparison with fossil hominids was based on principal component analysis, including 16 size-corrected variables. In the first case, Lapa Vermelha IV Hominid 1 exhibited an undisputed morphological affinity firstly with Africans and secondly with South Pacific populations. In the second comparison, the earliest known American skeleton had its closest similarities with early Australians, Zhoukoudian Upper Cave 103, and Taforalt 18. The results obtained clearly confirm the idea that the Americas were first colonized by a generalized Homo sapiens population which inhabited East Asia in the Late Pleistocene, before the definition of the classic Mongoloid morphology.
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Guttman, Anna Michal. « “Our Brother’s Blood” : Interreligious Solidarity and Commensality in Indian Jewish Literature ». Prooftexts 40, no 2 (2023) : 71–93. http://dx.doi.org/10.2979/prooftexts.40.2.03.
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Abstract: This article argues that contemporary Indian Jewish literature recovers a narrative of lost, Indigenous cosmopolitanism, which effectively reframes the history of the Indian subcontinent. More specifically, it contends that interreligious commensality, particularly between Jews and Muslims, forms the center of this cosmopolitan vision, thereby reimagining the home—rather than the public sphere—as the center of cosmopolitan experience. This gendered focus on food as a site for cultural syncretism and remembrance renders the home as a space that redefines Jewish identity and community, thereby challenging the patriarchal authority of both Jewish law and the Indian state. These texts (fiction, drama, poetry and creative nonfiction) preserve and transmit forms of Indian Jewish identity that are marginalized within India and little known by Jews outside the subcontinent. Despite the precipitous decline in the size of India’s Jewish communities, that loss is not defined primarily by externally imposed trauma. Indian Jewish literature therefore offers a distinctive model for remembrance that also challenges contemporary truisms about relationships between Jews and others. The memory of past commensality offers a note of both caution and hope as contemporary Indian Jewish writers wrestle with Jewish-Muslim conflict in the Middle East, where the majority of Jews of Indian descent now reside.
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Sebastiani, Paola, John J. Farrell, Shuai Wang, Heather L. Edward, Heather M. Shappell, Harold T. Bae, Clinton T. Baldwin et al. « BCL11A enhancer Haplotypes Are Associated with the Distribution of HbF in Arab-Indian and African Haplotype Sickle Cell Anemia but Not the Different Population Levels of HbF ». Blood 124, no 21 (6 décembre 2014) : 4066. http://dx.doi.org/10.1182/blood.v124.21.4066.4066.
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Abstract Fetal hemoglobin (HbF) modulates the phenotype of sickle cell anemia. In the Middle East and India the HbS gene is often on an Arab-Indian HBB haplotype that is associated with high HbF levels. HbF is “normally” distributed in this population with a mean ~20%. In African HbS haplotypes, HbF levels are much lower (mean value ~6%) with a highly skewed distribution. BCL11A is an important modulator of γ-globin gene (HBG2 and HBG1) expression and BCL11A is regulated by erythroid specific enhancers in its 2nd intron. The enhancers consist of 3 DNase hypersensitive sites (HS) +62, +58 and +55 kb from the transcription initiation site of this gene. Polymorphisms (SNPs) in these enhancers are associated with HbF. The strongest association with HbF levels in African Americans with sickle cell anemia was with rs1427407 in HS +62 and to a lesser extent, rs7606173 in HS+55. Using the results of whole genome sequencing of 14 AI haplotype patients—half with HbF <10%, half with HbF >20%—6 SNPs in the BCL11A enhancer region, rs1427407, rs7599488, rs6706648, rs6738440, rs7565301, rs7606173 and 2 indels rs3028027 and rs142027584 (CCT, CCTCT and AAAAC respectively), were detected as possibly associated with HbF level. There were no novel polymorphisms detected. We genotyped the 6 SNPs and studied their associated haplotypes in 137 Saudi (HbF18.0±7.0%) and 44 Indian patients (HbF23.0±4.8%) with the Arab-Indian HBB haplotype; 50 African Americans with diverse African haplotypes, including 4 Senegal haplotype heterozygotes, (20 with HbF 17.2±4.6% and 30 with HbF 5.0±2.5%) and imputed genotypes for these SNPs in 847 African Americans with sickle cell anemia and diverse haplotypes (HbF 6.6±5.5%). Four SNPs (rs1427407, rs6706648, rs6738440, and rs7606173) in the HS sites showed consistent associations with HbF levels in all 4 cohorts. Haplotype analysis of these 4 SNPs showed that there were 4 common and 10 rare haplotypes. The most common, GCAG, was found in ~54% of Arab-Indian haplotype carriers (HbF, ~20%) and in ~33% of African origin haplotype carriers (HbF, ~5.5%). Two haplotypes, GTAC and GTGC, were carried by ~40% of African American patients and were associated with lower levels of HbF (3.6%-4%). These same haplotypes were carried by 18% of Arab-Indian haplotype carriers and their average HbF level was 17%. These differences were significant. Haplotype TCAG was present in 20% of Arab-Indian and 25% of African haplotype cases, and carriers had on average higher HbF levels (~22% in the Arab-Indian haplotype, ~8% in African Americans). The analysis shows that: BCL11A enhancer haplotypes are differentially distributed among patients with the HbS gene on Arab-Indian or African origin haplotypes; haplotype pairs TCAG/TCAG and GTAC/GTGC are associated with the highest and lowest HbF levels in all the studied groups; the population-specific prevalence of HbF BCL11A enhancer haplotypes are likely to explain the different distributions of HbF in African origin and Arab-Indian haplotypes but do not account for the differences in average population levels of HbF or the high HbF of the Arab-Indian haplotype. Novel SNPs in BCL11A do not explain the high HbF of the Arab-Indian haplotype. Other important loci must have a predominant role in the differential expression of HbF among HbS Arab-Indian haplotype carriers. Disclosures No relevant conflicts of interest to declare.
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Deeb, Lilian, Srinavas Cheruvu, Adnan Muhammad, Depali Prasad et C. S. Pitchumoni. « Ethnic Variations in Colonic Pathologies Observed in Asian-Indian Immigrants Compared to Caucasians, African-Americans and East Asians ». American Journal of Gastroenterology 101 (septembre 2006) : S220—S221. http://dx.doi.org/10.14309/00000434-200609001-00524.
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Rocklin, Alexander. « “A Hindu is white although he is black” : Hindu Alterity and the Performativity of Religion and Race between the United States and the Caribbean ». Comparative Studies in Society and History 58, no 1 (janvier 2016) : 181–210. http://dx.doi.org/10.1017/s0010417515000614.
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AbstractThis essay uses the controversies surrounding the enigmatic Ismet Ali, a yogi working in Chicago and New York in the 1920s, to illuminate the complexities of how the performativity of religion and race are interrelated. I examine several moments in which Ali's “authenticity” as Indian is brought into doubt to open up larger questions regarding the global flows of colonial knowledge, racial tropes, and groups of people between India, the United States, and the Caribbean. I explore the ways in which, in the early twentieth-century United States, East Indian “authenticity” only became legible via identificatory practices that engaged with and adapted orientalized stereotypes. The practices of the yogi persona and its sartorial stylings meant to signify “East Indianness” in the United States, particularly the donning of a turban and beard, were one mode through which both South Asian and African Americans repurposed “Hindoo” stereotypes as models for self-formation. By taking on “Hindoo” identities, peoples of color could circumvent the U.S. black/white racial binary and the violence of Jim Crow. This act of racial passing was also an act of religious passing. However, the ways in which identities had to and could be performed changed with context as individuals moved across national and colonial boundaries.
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Field, Norma. « The Cold War and Beyond in East Asian Studies ». PMLA/Publications of the Modern Language Association of America 117, no 5 (octobre 2002) : 1261–66. http://dx.doi.org/10.1632/003081202x61151.
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Just before coming to the conference on the Relation between English and Foreign Languages in the Academy, I saw an exhibit at the Institute of American Indian Arts Museum in Santa Fe titled Who Stole the Teepee? Combining historic with contemporary objects, the exhibit probed not only the theft of tradition announced in its title but the possibility that “we” (Native Americans) or “our ancestors” had been more than willing to sell it. Such speculative reflection resonates with the way in which we who study East Asia have dealt with our relatively stable isolation: while complaining of language and literature colleagues' indifference, if not contempt, toward our endeavors, we have also prided ourselves on the difficulty of our languages and the ancientness of our civilizations, the source of an arcane body of knowledge requisite for even basic literacy. If all foreign language and literature scholars feel subordinate to the empire of English, East Asianists are not only beyond the pale but are often proud of it. Underlying this orientation is an important historical feature: even allowing for the mixed case of China, this region was not colonized by Great Britain. This has meant that it lacks a bourgeoisie that grew up speaking English. I shall return to colonial history below.
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BARUAH, MANJEET. « Assamese Language, Narrative and the Making of the North East Frontier of India : Beyond Regional Indian Literary Studies ». Modern Asian Studies 47, no 2 (6 novembre 2012) : 652–81. http://dx.doi.org/10.1017/s0026749x12000716.
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AbstractThis paper is divided into two broad sections. The first section deals with the Brahmaputra Valley in Assam (north east India) and its transformation into a frontier in the nineteenth century. The section also deals with how this process was closely linked to the re-interpretation of the region's relationship with Indo-Gangetic culture, and the impact on development of the modern ‘Assamese’ language. The second section interprets modern Assamese novels in the light of the issues raised in the first section. It explores how issues such as indigeneity, the concept of India and modern Assamese language, share a relation of conflict in modern Assamese fiction. It is suggested in the conclusion that, due to such historical specificities, the language and narrative of the frontier require a specific regional approach, and should not be subsumed within larger frameworks such as ‘the nation’ or ‘South Asia’.
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Das, Jyotirmoy. « The British Lion’s Triumph over the Bengal Tiger : The Royal Combat and the Allegory of Imperial Dominance ». Praxis International Journal of Social Science and Literature 6, no 9 (25 septembre 2023) : 1–12. http://dx.doi.org/10.51879/pijssl/060901.
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This article shows how the allegory of British-tiger rivalry became a distinct feature in 19th-century British imperial visual culture to imagined imperial attitudes over India. After the second Anglo-Mysore war (1799) between the East Indian Company and the Tipu Sultan, in 1808, a visual description of lion-tiger bloodshed was issued as a medal by the East India Company to reward its troops. Such a description shows a lion, representing the British nation’s suppression over a Bengal tiger, the royal emblem of Tipu Sultan. After this, the same imagery served to be imagined and visualised the British dominance and control over ruthless and unwilling India. Moreover, in such an allegory, a fiction of dead white women was added to invoke nationalism among Britons. This raises a feminist issue of how this fictional image of victimised women fulfils the British masculine agenda of imperialism and nationalism while the women remain deprived.
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Singh, Deepak Kumar. « Treatment of Indian Diaspora in Rohinton Mistry's A Fine Balance ». Dialogue : A Journal Devoted to Literary Appreciation 15, no 1-2 (19 novembre 2019) : 43–49. http://dx.doi.org/10.30949/dajdtla.v14i1-2.6.
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The Parsi writers of the Indian diaspora have enriched the Indian literature as well as world literature through their literary contributions. They aimed to present Parsis' psyche through the presentation of historical legends, the cadences of mythology, the problems arising out of migration, family conflicts, the east-west encounter, and the cultural diversity. A sense of displacement, search for balance, cultural assimilation and the complexities of new civilization which lead them to nostalgia, are the other major points of discussion to Parsi writers.Parsi fiction in English also gives voice to the works of members of the Indian diasporic writers, such as Rohinton Mistry and others. These writers have discussed and explored the various experiences of displacement on the base of socio-cultural pattern of their community. They look at them on the margins of the two cultures. The concept of cultural identity played a critical role in all the post-colonial struggles which have so profoundly reshaped world. It reflects the common historical experiences and every country has a distinct culture. Cultural diversity adds colour and variety to the human world but at the same time it divides people into numerous groups and thus proves a great barrier to human relationships.
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Friedman, Ray, Ying-Yi Hong, Tony Simons, Shu-Cheng (Steve) Chi, Se-Hyung (David) Oh et Mark Lachowicz. « The Impact of Culture on Reactions to Promise Breaches : Differences Between East and West in Behavioral Integrity Perceptions ». Group & ; Organization Management 43, no 2 (21 novembre 2016) : 273–315. http://dx.doi.org/10.1177/1059601116678101.
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Behavioral integrity (BI)—a perception that a person acts in ways that are consistent with their words—has been shown to have an impact on many areas of work life. However, there have been few studies of BI in Eastern cultural contexts. Differences in communication style and the nature of hierarchical relationships suggest that spoken commitments are interpreted differently in the East and the West. We performed three scenario-based experiments that look at response to word–deed inconsistency in different cultures. The experiments show that Indians, Koreans, and Taiwanese do not as readily revise BI downward following a broken promise as do Americans (Study 1), that the U.S.–Indian difference is especially pronounced when the speaker is a boss rather than a subordinate (Study 2), and that people exposed to both cultures adjust perceptions of BI based on the cultural context of where the speaking occurs (Study 3).
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Patel, Ganeshkumar Sumanbhai. « Exploring Nation and History : An Analysis of Chaman Nahal’s Selected Novels ». International Journal of English Literature and Social Sciences 8, no 3 (2023) : 520–24. http://dx.doi.org/10.22161/ijels.83.78.
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The struggle for Indian independence spanned nearly a century and was an epic endeavor. The winds of change that swept across the Indian subcontinent after the 'Sepoy' Mutiny in 1857 left lasting imprints on the political and social landscape. The Indian nation had to overcome centuries of lethargy, transcend religious, caste, and provincial divisions, and move forward on the path of progress. This transformation occurred with the onset of the Gandhian movement, which disrupted established political and social norms, introducing innovative ideas and methods. Mahatma Gandhi's relentless pursuit of freedom marked significant milestones such as the non-violent non-cooperation movement of 1920-22, the civil disobedience movement of 1930-31, and the Quit India movement of 1942. The non-violent non-cooperation movement triggered an unparalleled awakening, shifting Indian nationalism from a "middle-class movement" to a widespread emotional movement. An exploration of Nahal's fiction reveals his alignment with the humanistic tradition pioneered by Anand in the thirties and carried forward by Bhabani Bhattacharya and Kamala Markandaya in the fifties and sixties. Nahal's themes encompass tradition versus Westernization, spousal relationships, internationalism, East-West interactions, satire on anglicized Indians, the three phases of India's epic struggle for freedom, the partition of India into India and Muslim Pakistan, and the resulting agony for millions on both sides of the border.
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Keerthi Rajalakshmi, V., et K. Sankar. « Amitav Ghosh’s The Glass Palace and Orhan Pamuk’s My Name is Red : A Comparison ». Shanlax International Journal of English 11, no 2 (1 mars 2023) : 29–33. http://dx.doi.org/10.34293/english.v11i2.6101.
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The paper aims to form a comprehensive and in-depth study of the theme of multiculturalism as portrayed within the selected novels of Orhan Pamuk and Amitav Ghosh. The reputed Indian novelist Amitav Ghosh has carved a distinct segment for himself within the world of fiction even as Orhan Pamuk who writes exquisite novels won the Nobel award. Pamuk’s work often touches on the deep rooted tensions of spiritual conflict between East and West, tradition and modernism or secularism. Loss of identity occurs in an alien land within the novel owing to the colonial impact within the postcolonial context. These are the ideas that involve relationship between individuals belonging to the identical or to different communities that sometimes transgress and transcend the shadow lines of political borders. Depicting meticulously the lives of Indian diaspora in Burma, this novel has taken a lot of time for Ghosh, travelling between the boundaries of south Asian countries as to incorporate the events of this novel. Ghosh tells the story of colonizer-colonized relationship through the temporal and spatial journeys of his characters. Pamuk and Ghosh talkabout the national identity, oppression, diaspora, exile and a host of such factors which influence the construction of a nation. Both as novelists deals with culture, nationality, tradition, the conflict between the east and the west, communication, defending individual’s rights of expression and belief and arguing against religious and nationalism.
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Mukesh Kumar Maurya et Dr Aparna Trtipathi. « Cultural Awareness in Nirad C. Chaudhuri’s The Autobiography of an Unknown Indian ». Creative Launcher 5, no 4 (30 octobre 2020) : 30–33. http://dx.doi.org/10.53032/tcl.2020.5.4.05.
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The early part of the nineteenth century, the Indian cultural movement reached its climax and then began to break up. The sign of decay starts to come in perception in the years between 1916 and 1948. So the first hand sense of build up modern Indian culture started by the great Bengali reformers like Michael Madhusudan Dutt, Raja Ram Mohun Roy, Swami Vivekananda and Rabindra Nath Tagore. In the beginning of twentieth century, the attempt of these social reformers created a sense of literary, humanistic, religious and ethical values of Indian culture. After the independence, Chaudhuri confirms that the attempt of them made the sense of cultural equality. The native culture realized that it should not imitate the traits of the alien culture any longer and began to cleanse itself of the contamination by the alien culture. But Chaudhuri observes that Hinduism and Indian culture has supernatural sense and it should be modify reasonably to make rich the ethical values. The literary works of Nirad C. Chaudhuri have generally presented him to be an anti-Indian writer. He considered as a communicator of the complexity of his native culture, embodies newness and describe the colonies as exotic perspective. This essay studies Nirad C. Chaudhuri’s attempt to write the output of Indian culture through an autobiographical non-fiction The Autobio-graphy of an Unknown Indian establishing his views and position detached from his countrymen. Here he expresses his views regarding the West and the East from a self-detached point of view. The critics and literary personalities related to him believe that he is a social observer more than a social writer. In this book, he gives an account of cultural, religious, and political aspect of society. In this paper, we will study how much relevant the book in respect of Indian cultural ethos.
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Delcourt, Paul A., Hazel R. Delcourt, Patricia A. Cridlebaugh et Jefferson Chapman. « Holocene Ethnobotanical and Paleoecological Record of Human Impact on Vegetation in the Little Tennessee River Valley, Tennessee ». Quaternary Research 25, no 3 (mai 1986) : 330–49. http://dx.doi.org/10.1016/0033-5894(86)90005-0.
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Human occupation and utilization of plant resources have affected vegetation in the lower Little Tennessee River Valley of East Tennessee for 10,000 yr. Changes in Indian cultures and land use are documented by radiocarbon chronologies, lithic artifacts, ceramics, settlement patterns, and ethnobotanical remains from 25 stratified archaeological sites within the Holocene alluvial terrace. The ethnobotanical record consists of 31,500 fragments (13.7 kg) of wood charcoal identified to species and 7.7 kg of carbonized fruits, seeds, nutshells, and cultigens from 956 features. Pollen and plant macrofossils from small ponds both in the uplands and on lower stream terraces record local vegetational changes through the last 1500 to 3000 yr. Human impact increased after cultigens, including squash and gourd, were introduced ca. 4000 yr B.P. during the Archaic cultural period. Forest clearance and cultivation disturbed vegetation on both the floodplain and lower terraces after 2800 yr B.P., during the Woodland period. Permanent Indian settlements and maize and bean agriculture extended to higher terraces 1.5 km from the floodplain by the Mississippian period (1000 to 300 yr B.P.). After 300 yr B.P., extensive land clearance and cultivation by Historic Overhill Cherokee and Euro-Americans spread into the uplands beyond the river valley.
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KITLV, Redactie. « Book Reviews ». New West Indian Guide / Nieuwe West-Indische Gids 77, no 3-4 (1 janvier 2003) : 295–366. http://dx.doi.org/10.1163/13822373-90002526.
Texte intégralRésumé :
-Edward L. Cox, Judith A. Carney, Black rice: The African origin of rice cultivation in the Americas. Cambridge MA: Harvard University Press, 2001. xiv + 240 pp.-David Barry Gaspar, Brian Dyde, A history of Antigua: The unsuspected Isle. Oxford: Macmillan Education, 2000. xi + 320 pp.-Carolyn E. Fick, Stewart R. King, Blue coat or powdered wig: Free people of color in pre-revolutionary Saint Domingue. Athens: University of Georgia Press, 2001. xxvi + 328 pp.-César J. Ayala, Birgit Sonesson, Puerto Rico's commerce, 1765-1865: From regional to worldwide market relations. Los Angeles: UCLA Latin American Center Publications, 200. xiii + 338 pp.-Nadine Lefaucheur, Bernard Moitt, Women and slavery in the French Antilles, 1635-1848. Bloomington: Indiana University Press, 2001. xviii + 217 pp.-Edward L. Cox, Roderick A. McDonald, Between slavery and freedom: Special magistrate John Anderson's journal of St. Vincent during the apprenticeship. Jamaica: University of the West Indies Press, 2001. xviii + 309 pp.-Jaap Jacobs, Benjamin Schmidt, Innocence abroad: The Dutch imagination and the new world, 1570-1670. New York: Cambridge University Press, 2001. xxviii + 450 pp.-Wim Klooster, Johanna C. Prins ,The Low countries and the New World(s): Travel, Discovery, Early Relations. Lanham NY: University Press of America, 2000. 226 pp., Bettina Brandt, Timothy Stevens (eds)-Wouter Gortzak, Gert Oostindie ,Knellende koninkrijksbanden: Het Nederlandse dekolonisatiebeleid in de Caraïben, 1940-2000. Volume 1, 1940-1954; Volume 2, 1954-1975; Volume 3, 1975-2000. 668 pp. Amsterdam: Amsterdam University Press, 2001., Inge Klinkers (eds)-Richard Price, Ellen-Rose Kambel, Resource conflicts, gender and indigenous rights in Suriname: Local, national and global perspectives. Leiden, The Netherlands: self-published, 2002, iii + 266.-Peter Redfield, Richard Price ,Les Marrons. Châteauneuf-le-Rouge: Vents d'ailleurs, 2003. 127 pp., Sally Price (eds)-Mary Chamberlain, Glenford D. Howe ,The empowering impulse: The nationalist tradition of Barbados. Kingston: Canoe Press, 2001. xiii + 354 pp., Don D. Marshall (eds)-Jean Stubbs, Alejandro de la Fuente, A Nation for All: Race, Inequality, and Politics in Twentieth-Century Cuba. Chapel Hill: University of North Carolina Press, 2001. xiv + 449 pp.-Sheryl L. Lutjens, Susan Kaufman Purcell ,Cuba: The contours of Change. Boulder CO: Lynne Rienner, 2000. ix + 155 pp., David J. Rothkopf (eds)-Jean-Germain Gros, Robert Fatton Jr., Haiti's predatory republic: The unending transition to democracy. Boulder CO: Lynn Rienner, 2002. xvi + 237 pp.-Elizabeth McAlister, Beverly Bell, Walking on fire: Haitian Women's Stories of Survival and Resistance. Ithaca NY: Cornell University Press, 2001. xx + 253 pp.-Gérard Collomb, Peter Hulme, Remnants of conquest: The island Caribs and their visitors, 1877-1998. Oxford: Oxford University Press, 2000. 371 pp.-Chris Bongie, Jeannie Suk, Postcolonial paradoxes in French Caribbean Writing: Césaire, Glissant, Condé. New York: Oxford University Press, 2001. 216 pp.-Marie-Hélène Laforest, Caroline Rody, The Daughter's return: African-American and Caribbean Women's fictions of history. New York: Oxford University Press, 2001. x + 267 pp.-Marie-Hélène Laforest, Isabel Hoving, In praise of new travelers: Reading Caribbean migrant women's writing. Stanford CA: Stanford University Press, 2001. ix + 374 pp.-Catherine Benoît, Franck Degoul, Le commerce diabolique: Une exploration de l'imaginaire du pacte maléfique en Martinique. Petit-Bourg, Guadeloupe: Ibis Rouge, 2000. 207 pp.-Catherine Benoît, Margarite Fernández Olmos ,Healing cultures: Art and religion as curative practices in the Caribbean and its diaspora. New York: Palgrave, 2001. xxi + 236 pp., Lizabeth Paravisini-Gebert (eds)-Jorge Pérez Rolón, Charley Gerard, Music from Cuba: Mongo Santamaría, Chocolate Armenteros and Cuban musicians in the United States. Westport CT: Praeger, 2001. xi + 155 pp.-Ivelaw L. Griffith, Anthony Payne ,Charting Caribbean Development. Gainesville: University Press of Florida, 2001. xi + 284 pp., Paul Sutton (eds)-Ransford W. Palmer, Irma T. Alonso, Caribbean economies in the twenty-first century. Gainesville: University Press of Florida, 2002. 232 pp.-Glenn R. Smucker, Jennie Marcelle Smith, When the hands are many: Community organization and social change in rural Haiti. Ithaca NY: Cornell University Press, 2001. xii + 229 pp.-Kevin Birth, Nancy Foner, Islands in the city: West Indian migration to New York. Berkeley: University of California Press, 2001. viii + 304 pp.-Joy Mahabir, Viranjini Munasinghe, Callaloo or tossed salad? East Indians and the cultural politics of identity in Trinidad. Ithaca NY: Cornell University Press, 2001. xv + 315 pp.-Stéphane Goyette, Robert Chaudenson, Creolization of language and culture. Revised in collaboration with Salikoko S. Mufwene. London: Routledge, 2001. xxi + 340 pp.
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Sofo, Giuseppe. « The Poetics of Displacement in Indian English Fiction : Kipling’s The Man Who Would Be King, Rushdie’s East, West and Desai’s Fasting, Feasting ». Commonwealth Essays and Studies 38, no 2 (1 avril 2016) : 29–38. http://dx.doi.org/10.4000/ces.4862.
Texte intégral
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Tropp, Jacob. « Transnational development training and Native American ‘laboratories’ in the early Cold War ». Journal of Global History 13, no 3 (31 octobre 2018) : 469–90. http://dx.doi.org/10.1017/s1740022818000244.
Texte intégralRésumé :
AbstractIn the late 1940s and early 1950s, as the US launched the Point Four initiative of overseas technical assistance programmes, a number of American officials, academics, and analysts saw valuable global lessons in the US Bureau of Indian Affairs’ development interventions among Native Americans. These interests culminated in a suite of professional training experiments, involving trainees from around the world, which emphasized cross-cultural development methods and used certain south-western Native American communities as field ‘laboratories’. A foundational seminar programme, coordinated by Cornell University social scientists, inspired additional training initiatives, tied to Point Four projects abroad, which brought foreign government officers from South Asia and the Middle East for similar training in New Mexico and Arizona. These training experiments not only placed Native American situations at the centre of significant transnational conversations about development, but also reinforced and widely circulated particular ideas regarding ‘underdevelopment’, ‘experts” prerogatives, and the politics of development relations.
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O’Dell, Emily Jane. « Yesterday is not Gone ». Journal of Global Slavery 5, no 3 (22 octobre 2020) : 357–401. http://dx.doi.org/10.1163/2405836x-00503006.
Texte intégralRésumé :
Abstract Histories, memories, and legacies of slavery in Zanzibar have been rendered into words and images in autobiographies, novels, and films. In the 18th and 19th centuries, Zanzibar served as the main slave trading point in East Africa for the Indian Ocean slave trade, and its economy flourished on a slave-based plantation system. Memoirs by British missionaries and former slave owners from Zanzibar bear witness to the relational complexities of enslavement and the embodied realities of manumission, patronage, and (im)mobility. Postcolonial fiction writers from Zanzibar and the Sultanate of Oman have challenged the imposed silences around racialized and gendered violence in Zanzibar and Oman, and confronted the racism and Islamophobia inherent to the diasporic experience of Zanzibaris in Europe. In addition to the curation of former spaces related to slavery in Zanzibar, like the Slave Market, for tourist consumption, film has also emerged as a contested vehicle for representing Zanzibar’s slave past and breaking the silence on this still taboo topic. In the absence of a coherent narrative or archive of Zanzibar slavery past and modern revolutionary present, memories of slavery, sexual labor, and resistance embedded in memoirs, fiction, and film reveal the contested imaginaries of ethno-racial-cultural-national-religious identities, the imperial underpinnings of abolition, and the dissociative dissonance of the diaspora in the wake of Zanzibar’s revolutionary rupture.
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Gondor-Wiercioch, Agnieszka. « Literary Cousins of Reservation Dogs : A Comparative Analysis of Works by Louise Erdrich and Sherman Alexie ». Zeszyty Prasoznawcze 65, no 4 (252) (16 décembre 2022) : 53–65. http://dx.doi.org/10.4467/22996362pz.22.038.16496.
Texte intégralRésumé :
Literaccy kuzyni „Reservation dogs”: analiza komparatystyczna utworów Louise Erdrich i Shermana Alexie Artykuł przedstawia analizę komparatystyczną współczesnej prozy rdzennych Amerykanów (powieści Love Medicine i The Bingo Palace Louise Erdrich oraz wyboru opowiadań The Lone Ranger and Tonto Fistfight in Heaven Shermana Alexiego) oraz serialu Reservation Dogs Taiki Waititi i Sterlina Harjo. Celem artykułu jest wykazanie podobieństw na poziomie konstrukcji młodych bohaterów w tekstach literackich i dziele filmowym z uwzględnieniem takich kategorii jak dekonstrukcja stereotypów Indian, humor umożliwiający przetrwanie (survival humor – Lincoln 1993) oraz kwestii gatunkowych. Ta ostatnia kategoria obejmuje opowieści o dojrzewaniu, opowieści drogi, opowieści o powrocie do domu (homing novels – Bevis 1987) oraz realizm magiczny. Wykorzystana metodologia to studia kulturowe, postkolonializm i postmodernizm. Autorka artykułu zamierza wykazać, że wiele środków stylistycznych wykorzystanych do konstrukcji postaci w serialu Reservation Dogs pojawiło się znacznie wcześniej w kanonicznych utworach współczesnej prozy rdzennych Amerykanów i twórcy serialu wydają się podejmować inteligentny dialog z tradycją literacką, ponieważ podobnie stawiają na afirmację współczesnej kultury indiańskiej, podkreślają jej związki z popkulturą i bardzo często wprowadzają czarny humor, oddając rdzennym Amerykanom sprawczość i kontrolę nad własną opowieścią. ABSTRACT The article is a comparative analysis of contemporary Native American fiction (Louise Erdrich’s novels Love Medicine and The Bingo Palace, Sherman Alexie’s short story collection The Lone Ranger and Tonto Fistfight in Heaven), and the series Reservation Dogs by Taika Waititi and Sterlin Harjo. The aim of the article is to indicate similarities in the construction of young protagonists of the selected literary texts and the series, with an emphasis on Indian stereotype deconstruction, survival humour and the genres. This last category encompasses bildungsroman, road novel/story, homing novel/story and magical realism. The methodology used in the article includes cultural studies, postcolonialism and postmodernism. The author of the article wants to argue that many stylistic devices used in the character construction in Reservation Dogs have appeared much earlier in the canonical works of Native American fiction and Waititi and Harjo seem to enter into an intelligent dialogue with the literary tradition because similarly to it, they affirm contemporary indigenous culture, stress its connection with popular culture and very often introduce the black humour which turns Native Americans into subjects of their narratives and gives them back control over their own stories.
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Henry, Nancy. « GEORGE ELIOT AND THE COLONIES ». Victorian Literature and Culture 29, no 2 (septembre 2001) : 413–33. http://dx.doi.org/10.1017/s1060150301002091.
Texte intégralRésumé :
Women are occasionally governors of prisons for women, overseers of the poor, and parish clerks. A woman may be ranger of a park; a woman can take part in the government of a great empire by buying East India Stock.— Barbara Bodichon, A Brief Summary in Plain Language, of the Most Important Laws Concerning Women (1854)ON OCTOBER 5, 1860, GEORGE HENRY LEWES VISITED a solicitor in London to consult about investments. He wrote in his journal: “[The Solicitor] took me to a stockbroker, who undertook to purchase 95 shares in the Great Indian Peninsular Railway for Polly. For £1825 she gets £1900 worth of stock guaranteed 5%” (qtd. in Ashton, Lewes 210). Thus Marian Evans, called Polly by her close friends, known in society as Mrs. Lewes and to her reading public as George Eliot, became a shareholder in British India. Whether or not Eliot thought of buying stock as taking part in the government of a great empire, as her friend Barbara Bodichon had written in 1854, the 5% return on her investment was a welcome supplement to the income she had been earning from her fiction since 1857. From 1860 until her death in 1880, she was one of a select but growing number of middle-class investors who took advantage of high-yield colonial stocks.1 Lewes’s journals for 1860–1878 and Eliot’s diaries for 1879–80 list dividends from stocks in Australia, South Africa, India, and Canada. These include: New South Wales, Victoria, Cape of Good Hope, Cape Town Rail, Colonial Bank, Oriental Bank, Scottish Australian, Great Indian Peninsula, Madras. The Indian and colonial stocks make up just less than half of the total holdings. Other stocks connected to colonial trade (East and West India Docks, London Docks), domestic stocks (the Consols, Regents Canal), and foreign investments (Buenos Aires, Pittsburgh and Ft. Wayne) complete the portfolio.2
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SHAH, AJIT. « The influence of exclusion criteria on the relationship between suicide rates and age in cross-national studies ». International Psychogeriatrics 19, no 5 (13 juin 2007) : 989–92. http://dx.doi.org/10.1017/s1041610207005613.
Texte intégralRésumé :
Traditionally, suicide rates increase with aging in many countries (Shah and De, 1998). However, exceptions to this observation are emerging. Data from the World Health Organization (WHO) in 1995 revealed that female suicide rates did not increase with age in Mauritius, Colombia, Albania and Finland (Shah and De, 1998). Suicide rates increased with age in Switzerland (Ajdacic-Gross et al., 2006), Brazil (Mello-Santos et al., 2005) and China (Yip et al., 2000), but there were smaller peaks in the younger age-bands. Suicide rates among Australian, New Zealand and white American males increased with age, but suicide rates for females initially increased with age, peaking at menopause, and declining thereafter (Skegg and Cox, 1991; Woodbury et al., 1988; Snowdon and Snowdon, 1995). Suicide rates among non-white Americans (Seiden, 1981; Woodbury et al., 1988), Indians (Adityanjee, 1986; Bhatia et al., 1987), Jordanians (Daradekh, 1989), Indian immigrants to the U.K. (Raleigh et al., 1990; Needleman et al., 1997) and some east European countries (Sartorius, 1995) declined with increasing age.
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Berezkin, Yuri. « African Heritage in Mythology ». Antropologicheskij forum 17, no 48 (2021) : 91–114. http://dx.doi.org/10.31250/1815-8870-2021-17-48-91-114.
Texte intégralRésumé :
Our analytical catalogue contains information on many thousands of folklore and mythological texts. The systemic approach to this material argues in favor of an African origin of episodes and images that were recorded in sub-Saharan Africa, the Indo-Pacific border of Asia and in America but are absent in continental Eurasia. Such a pattern corresponds to genetic and archaeological data concerning the early spread of the modern human from Africa in two directions, i.e. to the East along the coast of the Indian Ocean to Southeast Asia and Australia, and to the North into Europe, Central Asia and Siberia. The natural conditions of humankind in the Indo-Pacific Tropics and in the African homeland are essentially similar; conversely, in the Eurasian North, deep cultural changes and a loss of the African heritage are to be expected. Though there are no cultures in Asia that could be considered to be related to the ancestors of the earliest migrants into the New World still being identified by archaeologists, similar sets of motifs in South America and in the Indo-Pacific part of the Old World provide evidence in favor of the East Asian homeland of the first Americans. Later groups of migrants brought those motifs typical for continental Eurasia to North America. Though we take into account conclusions reached by specialists in other historical disciplines, big data on mythology and folklore is argued to be an independent source of information on the human past.
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S, Stalin. « A Study on the Midland Vernaculars and their LIfe in the Novel 'Sellaatha Panam' by Imaiyam ». International Research Journal of Tamil 4, S-7 (30 juillet 2022) : 294–98. http://dx.doi.org/10.34256/irjt22s747.
Texte intégralRésumé :
The Sangam literature, also referred to as "the poetry of the great ones," refers to ancient Tamil literature. It is the earliest South Indian literature that is known to exist. In the written literature, language personality has also seen change with minor differences. They are sung based on the themes that are displayed in the country and are based on their functions and themes. Both lyrics and formats have evolved. In the 20th and 21st centuries, such a change has been made in vernacular cases, i.e., colloquial and vernacular. The literature written in the Middle East is called Karisal literature. Based on the novel 'Sellaatha Panam', written by Imayam, who is known as a non-fiction writer. This article is based on the novel 'Sellaatha Panam', written by Imayam, who is known as a non-fiction writer. It aims to find and reveal the causes of the midland vernacular and its life. As a result, vernaculars are bound by grammatical boundaries even though they are expressions of feelings in the language of the people. Some words are also given for specific lands. It also needs to be established that they have the same meaning even if they differ in other vernacular cases. Hence, its grammatical elements also become prime for analysis. Also, this article reveals the peculiarities of the middle language and the struggles of middle-class people and emphasises the importance of regional novelties. This article also highlights the value of regional uniqueness while exposing the peculiarities of the middle language and the hardships of the middle class.
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Pennock, Caroline Dodds. « Aztecs Abroad ? Uncovering the Early Indigenous Atlantic ». American Historical Review 125, no 3 (1 juin 2020) : 787–814. http://dx.doi.org/10.1093/ahr/rhaa237.
Texte intégralRésumé :
Abstract Indigenous people are often seen as static recipients of transatlantic encounter, influencing the Atlantic world only in their parochial interactions with Europeans, but the reality is that thousands of Native Americans crossed the ocean during the sixteenth century, many unwillingly, but some by choice. As diplomats, entertainers, traders, travelers, and, sadly, most often when enslaved, Indigenous people operated consciously within structures that spanned the ocean and created a worldview that was framed in transatlantic terms. Focusing on purposeful travelers of “Aztec” (Central Mexican) origin, this article uses the distinctive context of the 1500s to rewrite our understandings of the Atlantic world. In the turbulent waters of early empire, we can more easily see Native people as purposeful global actors who created and transformed social, economic, political, and intellectual networks, forging not one but many “Indigenous Atlantics.” This is about more than “looking east from Indian country,” or recovering the transatlantic journeys of Native people, important though both those things are. To find a truly “Indigenous Atlantic,” we must reimagine the history of the ocean itself: as a place of Indigenous activity, imagination, and power.
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Ahmed, Siraj. « The Theater of the Civilized Self : Edmund Burke and the East India Trials ». Representations 78, no 1 (2002) : 28–55. http://dx.doi.org/10.1525/rep.2002.78.1.28.
Texte intégralRésumé :
IN FEBRUARY 1788 EDMUND BURKE OPENED the impeachment of Warren Hastings, the East India Company's first Governor-General, for the crimes that his administration had committed in India with a four-day-long speech before the House of Lords, and London's fashionable society bought tickets as if attending theater. Referred to as ''the greatest public sensation of the seventeen-eighties, ''the impeachment brought more attention than any other contemporary event to the complicated relationships of the British nation-state and its young empire in India and, more broadly, of the principles of civil society and the early modern history of imperialism. Burke's Indian speeches constitute a much longer and more intense engagement with the fundamental question that he believed the French Revolution also posed: would the modern civil society that the late eighteenth century was clearly in the process of shaping subordinate the private interests of commerce to the public virtues of landed wealth, thereby preserving national progress, or would it subordinate property to the unchecked power of capitalism, thereby making the merchant's private ethic the basis of the nation's public life and precipitating national degeneration? While the Reflections on the Revolution in France claim that the civil self is the product of national traditions, Burke's speeches and writings on British India suggest that the civil self is in fact merely a performance that masks degeneracy. Indeed, Burke's performance in the impeachment, with its own exaggerated theatricality, represented the very basis of civil society, sympathy, in terms of a set of unmistakably legible signs. Burke assumed the role of a character easily recognizable to his fashionable audience, the male protagonist of sentimental fiction, unable to control his emotions in the face of women's suffering. His very theatricality suggested that the basis of civil society lies neither in reason nor in historical development, but rather in social mimicry, giving the lie to his own theory of civil progress.
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Garone, Philip. « Saving Walker Lake : A Pleistocene Terminal Lake in the Anthropocene ». Nevada Historical Society Q 67, no 1 (2024) : 3–22. http://dx.doi.org/10.1353/nhs.2024.a926122.
Texte intégralRésumé :
Abstract: Just to the east of the Sierra Nevada mountain range a series of Pleistocene terminal lakes are present in the Great Basin of the intermountain West between the Rockies and the Sierra. Among them is Walker Lake, fed by the branches of the Walker River that flow eastward from their snow-melt sources in the Sierra. The terminal lakes have no natural outlets. Water is lost from the lakes' surfaces by evaporation during the hot summer months in the high desert. Since the arrival of Euro-Americans in the nineteenth century, the diversion of water for agricultural, industrial, and domestic uses from the Walker River has reduced the level of the lake to a point where it no longer supports a once-thriving fishery of native cutthroat trout. In the past, western Nevada Paiute peoples relied on the lake's fish as a food source. In the twentieth century the inland anadromous trout drew sports fishing enthusiasts. Climate change has caused additional strains on the water supply for the lake to the point where many have declared Walker Lake a dead lake with only shrinking shorelines and increased salinization in its future. In response, Nevada's U.S. senator Harry Reid, members of the Walker River Indian Reservation, sport fishing organizations, as well as environmental organizations pushed for legislation from Congress to promote efforts to save the lake in the 1990s. These efforts have produced some promising results.
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Hiltunen, Juha. « Spiritual and religious aspects of torture and scalping among the Indian cultures in Eastern North America, from ancient to colonial times ». Scripta Instituti Donneriani Aboensis 23 (1 janvier 2011) : 115–28. http://dx.doi.org/10.30674/scripta.67402.
Texte intégralRésumé :
Only a few decades ago a common perception prevailed that the historical Native Americans were very prone to violence and warfare. Scalping and torture were seen as a specific custom attached into their ideology and sociocultural ethos. However in the 1960s a completely reversed picture started to emerge, following the course of other worldwide movements, such as ethnic rights, pan-Indianism, ecological conscience, revisionist historiography and so on. Immediately the Native American people came to be seen as the victims of the European colonialism and the Whites were the bad guys who massacred innocent women and children, either at Sand Creek or in Vietnam. Books were written in which the historians pointed out that the practice of scalping was actually not present in the Americas before the whites came. This theory drew sustenance from some early colonial accounts, especially from the Dutch and New England colonies, where it was documented that a special bounty was offered for Indian scalps. According to this idea, the practice of scalping among the Indians escalated only after this. On the other hand, the blame fell on the Iroquois tribesmen, whose cruel fighting spread terror throughout the seventeenth century, when they expanded an empire in the north eastern wilderness. This accords with those theorists who wanted to maintain a more balanced view of the diffusion of scalping and torture, agreeing that these traits were indeed present in Pre-Columbian America, but limited only to the Iroquoians of the east. Colonial American history has been rewritten every now and then. In the 1980s, and in the field of archaeology especially, a completely new set of insights have arisen. There has been a secondary burial of the myth of Noble Savage and a return of the old Wild Indian idea, but this time stripped of its cartoon stereotypical attachments. The Indians are now seen as being like any other human beings, with their usual mixture of vices and virtues. Understanding this, one may approach such a topic as scalping and torture without more bias than when reading of any practice of atrocities in human history.
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Bhutia, Dechen Dolkar, et Namrata Chaturvedi. « Soldier Saints, Missionaries and the Mountains ». International Journal of Asian Christianity 6, no 1 (1 mars 2023) : 51–72. http://dx.doi.org/10.1163/25424246-06010004.
Texte intégralRésumé :
Abstract This paper intends to contextualise the life of Christianity in British India through the developments in military theology in the late eighteenth and through the nineteenth century that put forth the image of the ‘soldier saint’- a true Christian soldier, British in blood and in faith. This discourse intensified after the military turned civilian Indian rebellion of 1857 which was immediately coloured in Christian vs heathen terms, and following which, the spiritual needs of Christian soldiers came into focus with the East India Company. The deaths, rituals and continued traditions of burial of the Christian soldiers, officers, and civilians have been marked through some prominent cemeteries and war memorials in India. While studies of these sites of memory have focused on the graves, tombs, and memorials in parts of north, west and south India, the frontier region of northeast India has remained outside the focus of most studies. This paper has chosen the eastern Himalayan territories comprising Sikkim and Kalimpong that fall on or near the Silk route to bring attention to the history of territorial aggression and the resulting material memory of lesser-known cemeteries and memorials Further. This paper analyses lesser discussed fiction to bring into focus the region’s human geography. This paper recognises the need to study inter-religious relations through materiality and afterlives of Christianity in India that was shaped to a large extent by the soldiers-both British and native, and the chaplains, gravediggers, priests and nurses and caregivers whose lives are recorded in the memory of death. By doing so, this study hopes to bring new dimensions to the study of Christianity in India with the inclusion of the materiality of religion, the postcolonial gothic imaginary and military theology.