Статті в журналах: "East Indians"

1

Schnepel, Ellen M. "East Indians in the Caribbean." New West Indian Guide / Nieuwe West-Indische Gids 73, no. 3-4 (January 1, 1999): 83–91. http://dx.doi.org/10.1163/13822373-90002579.

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[First paragraph]Transients to Settlers: The Experience of Indians in Jamaica 1845-J950. VERENE SHEPHERD. Leeds, U.K.: Peepal Tree Books, 1993. 281 pp. (Paper £12.95)Survivors of Another Crossing: A History of East Indians in Trinidad, 1880-1946. MARIANNE D. SOARES RAMESAR. St. Augustine, Trinidad and Tobago: U.W.I. School of Continuing Education, 1994. xiii + 190 pp. (Paper n.p.)Les Indes Antillaises: Presence et situation des communautes indiennes en milieu caribeen. ROGER TOUMSON (ed.). Paris: L'Harmattan, 1994. 264 pp. (Paper 140.00 FF)Nation and Migration: The Politics of Space in the South Asian Diaspora. PETER VAN DER VEER (ed.). Philadelphia: University of Pennsylvania Press, 1995. vi + 256 pp. (Cloth US$ 39.95, Paper US$ 17.95)In the decade since 1988, Caribbean nations with Indian communities have commemorated the 150th anniversary of the arrival of East Indians to the West Indies. These celebrations are part of local revitalization movements of Indian culture and identity stretching from the French departement of Guadeloupe in the Windward Islands to Trinidad and Guyana in the south. Political changes have mirrored the cultural revival in the region. While the debate so often in the past centered on the legitimacy of East Indian claims to local nationality in these societies where African or Creole cultures dominate, in the 1990s leaders of Indian descent were elected heads of government in the two Caribbean nations with the most populous East Indian communities: Cheddi Jagan as President of Guyana in October 1992 (after a 28-year hiatus) and Basdeo Panday as Prime Minister of Trinidad in November 1995. Both men have long been associated with their respective countries' struggles for economic, political, and social equality. Outside the region during the summer of 1997, fiftieth-anniversary celebrations marking the independence of India and Pakistan from Britain confirmed that Indo chic — or "Indofrenzy" as anthropologist Arjun Appadurai calls it (Sengupta 1997:13) - has captured the American imagination with the new popularity of literature, art, and film emanating from India and its diaspora.

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2

WILSON, CHRIS. "Dressing the Diaspora: Dress practices among East African Indians,circa1895–1939." Modern Asian Studies 53, no. 2 (September 27, 2018): 660–89. http://dx.doi.org/10.1017/s0026749x17000075.

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AbstractThis article analyses the dress practices of East African Indians from the late nineteenth century to the middle of the twentieth century, which have failed to attract much scholarly attention. It begins by examining the ways in which very material interactions with items of clothing, while separated from the body, were productive of identities and communities among Indian tailors, shoemakers, Dhobis, and others in East Africa. It then turns away from a specific focus on questions of identity to consider the ways in which dress was incorporated into the diasporic strategies of East African Indians as they sought to negotiate the Indian Ocean world. Finally, it explores how, where, and when Indians adopted particular dress practices in East Africa itself, to illuminate the role of dress in orderings of space, colonial society, and gender. The analytic value of dress, this article contends, lies in its universality, which allows for the recovery of the everyday lives and efforts of ordinary East African Indians, as well as a new perspective on elite diasporic lives.

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3

Penny, H. Glenn. "Red Power: Liselotte Welskopf-Henrich and Indian Activist Networks in East and West Germany." Central European History 41, no. 3 (August 21, 2008): 447–76. http://dx.doi.org/10.1017/s0008938908000587.

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A curious photograph appeared in 1976 in the East-German newspaper Junge Welt (Fig. 1). Two well-known members of the American Indian Movement (AIM), Dennis Banks and Vernon Bellecourt, were shown together with an elderly German woman, Liselotte Welskopf-Henrich, at her home in East Berlin. This photo, like so many of the photos of Indians in unexpected places, always seems to amuse people, leading them to ask with a snigger why the Indians were there. The Indians' presence in such places, however, is seldom a laughing matter, and in this case, scholars of the post-war era might find the answer to the simple question of the Indians' presence somewhat disconcerting.

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4

Bhol, Alifia, Neha Sanwalka, Jamila Taherali Imani, Sakina Mustafa Poonawala, Tabassum Patel, Sadiyya Mohammed Yusuf Kapadia, and Maria Abbas Jamali. "An Online Survey to Evaluate Knowledge, Attitude and Practices Regarding Immuno-Nutrition During COVID Pandemic in Indians Staying in Different Countries." Current Research in Nutrition and Food Science Journal 9, no. 2 (August 30, 2021): 390–401. http://dx.doi.org/10.12944/crnfsj.9.2.03.

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The objective of the study was to evaluate knowledge and attitude regarding immuno-nutrition in Indians residing in different parts of the world and to evaluate practices adopted during lockdown to boost immunity. A rapid assessment survey was conducted using Google Forms which was circulated amongst Indian community residing in different countries using various social media platforms. Data was collected from 325 Indians from 11 different countries. Participants were regrouped into 4 groups: South Asia, Europe, East Africa and Western Asia based on geographical location.About 85% participants identified most factors that either boost or suppress immunity. More than 90% participants reported vitamin C, vitamin D, vitamin B12, proteins and iron as the nutrients that boost immunity. Higher percentage of Indians from South and Western Asia reported that holy basil, asafoetida, cardamom, nuts and Chawanprash helped boost immunity as compared to Indians from Europe and East Africa (p<0.05).The overall minimum knowledge score obtained by participants was 45% and maximum was 100%. Highest marks were obtained by Indians from Western Asia followed by Indians from South Asia then Europe and lastly East Africa. However, there was no significant difference marks obtained by participants.

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5

Thakur, R. N. "Indians in South-East Asia." Indian Journal of Public Administration 41, no. 2 (April 1995): 217–24. http://dx.doi.org/10.1177/0019556119950206.

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6

K, Dian Fitri. "RUTH PRAWER JHABVALA’S EAST INTO UPPER EAST: THE FATE OF BEING COLONY." CaLLs (Journal of Culture, Arts, Literature, and Linguistics) 7, no. 2 (December 31, 2021): 247. http://dx.doi.org/10.30872/calls.v7i2.6228.

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ABSTRACT This research intends to untangle the particular issues related to Orientalism. East into Upper East by Ruth Praver Jabvala displays the conflicted culture which happens to Indians. The Characters tend to act as Upper Class in Western Manner. Jabvala illustrates the difficulties of being Indian who has to approach western culture then fall in term of Orientalism. Orientalism by Edward W. Said is used as a tool to analyze this book especially to find Latent and Manifest Orientalism. This research shows that conflicted culture which happens to the characters in Jabvala’s was effected by Post Colonialism. In short, Upper East was built by the colonist. This book describes the way Indian sees their culture as given by the West.Keywords: cultural identity, east, upper east, orientalism, and postcolonialism.

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7

Kaur Sekhon, Harjeet, Priyanka Sharma, Jyoti Sharma, Harmanpreet Singh, and Simranjit Singh. "Comparision of mesiodistal and bucco-lingual dimensions of permanent teeth in North-Indians and North-East Indians: Racial dimorphism as an identification parameter." Edorium Journal of Dentistry 5, no. 1 (June 8, 2018): 1–6. http://dx.doi.org/10.5348/100031d01hs2018oa.

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Aims: Racial dimorphism refers to those differences in size, stature and appearance between two races among females and males which can be utilized to aid in identification based on dental records. Racial determination forms one of the important aspects of forensic odontology. The study evaluated the permanent teeth to assess and compare the mesiodistal and buccolingual dimensions of permanent teeth in the North Indian and North-East Indian populations. Methods: The study sample comprised of 100 subjects (50 males and 50 females). One group comprised individuals from North India, whereas, second group included individuals with ethnic origin in North-East India. Using the digital calliper, the mesiodistal and buccolingual diameters of each permanent tooth were determined. Measurements were tabulated and statistically analyzed. Using statistical program SPSS 19.0 for Windows descriptive statistics were calculated for each group independently, means were compared by sex of the mesiodistal and bucolingual dimensions of the pieces analyzed so intragrupal (Group of north Indian individuals and groups of northeast Indian individuals),significance in the mean differences were analyzed by unpaired t test for independent samples with p lessthan 0.01 and p lessthan 0.05. Results: Most of the permanent teeth examined had larger dimensions both mesiodistally and buccolingually in North-East Indians with the exception of maxillary central incisor, maxillary first premolar and maxillary second molar. In general, the group of North-East Indians showed higher racial dimorphism compared to the North Indian group. Conclusion: The study showed that there is a strong race-specific behavior in dimorphic dimensions of the teeth in both the populations.

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8

Nair, Savita. "Despite dislocations: Uganda's Indians remaking home." Africa 88, no. 3 (July 17, 2018): 492–517. http://dx.doi.org/10.1017/s0001972018000190.

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AbstractThe distinctive migration history of Uganda's Indians allows us to rethink diaspora identities and memory in forming translocal communities. Settlement, citizenship and displacement created a postcolonial order of overlapping allegiances and multiple, mobile identities. ‘Home’ had been extended and thus connected to sites in India and East Africa, yet the 1972 expulsion called into question the ways in which Uganda's Indians recalled the very idea of home. While expulsion was a momentous crescendo to nineteenth- and early twentieth-century migrations, it did not put an end to the history of Uganda's Indians. This article focuses on the life histories of diverse Indian migrants: an industrialist's multi-local legacy, the post-expulsion return of Indians to two Ahmedabad (Gujarat, India) neighbourhoods, the repatriation of former residents back to Uganda in the 1980s and 1990s, and a brand-new generation of Indians coming to Uganda. By tracing these movements, I examine Indian migrants’ articulations of identity, investment and interaction vis-à-vis East Africa and India. How do experiences of rejection and return factor into (multi)national loyalties, notions of home and diaspora identities? How does an autobiography, a built structure or a neighbourhood construct and complicate both memories of migration and a migrant community's identity? I place India and Africa on the same historical map, and, by doing so, offer a way to include Indians in the framework of African political economy and society.

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9

Harahap, Apriani. "ORANG INDIA DI PERKEBUNAN TEMBAKAU DELI: NARASI FOTO, 1872-1900." Jasmerah: Journal of Education and Historical Studies 1, no. 2 (September 20, 2019): 63. http://dx.doi.org/10.24114/jasmerah.v1i2.14548.

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This article aims to look at the realities of Indian life in Deli tobacco plantations throughout 1872-1900. By using a research method that combines the historical study of East Sumatra plantation communities with the study of Indian coolies photos in the area taken from the Digital Collections Leiden University Libraries website, the reality of Indian coolies' life has never been written by Indonesian historians. The daily reality of Indians captured in photographs is the everyday side of working in Deli tobacco plantations. Differentiation of work, appearance, and settlement based on race is a picture of their lives while living on plantations. While working on plantations, Indian coolies earned an inadequate wage and had to bear the tremendous burden of life. Through photo narration, it can be understood how the reality of daily life of Indians in East Sumatra, which is currently a marginalized group in Indonesian history textbooks.

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10

Mazrui, Alamin. "The Indian Experience as a Swahili Mirror in Colonial Mombasa." African and Asian Studies 16, no. 1-2 (March 16, 2017): 167–87. http://dx.doi.org/10.1163/15692108-12341376.

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People of Indian descent had long interacted with the Swahili of East Africa. This interrelationship became particularly momentous during British colonial rule that gave additional impetus to Indian migration to East Africa. In time East Africa, in general, and Mombasa, Kenya’s second largest city, in particular, became home to significant populations of Indian settler communities. Motivated by an immigrant psychology and relatively privileged status under colonial rule, Indian immigrants took full advantage of the opportunities to become remarkably successful socially and economically. Local inhabitants were fully aware of the success of Indian immigrants of East Africa, and for some of them, the Indian record became a yard stick for their own successes and failures. Among these was Sheikh Al-Amin bin Ali Mazrui (1891-1947), famed for his reformist ideas about East African Islam. Using his Swahili periodical, Swahifa, he tried to galvanize members of Swahili-Muslim community towards the goal of community uplift by drawing on the experiences of East African Indians as a way of referring them back to some of the fundamentals of a progressive Islamic civilization in matters of the economy, education, and cultural preservation. In this sense, the East African Indian “mirror” became an important means of propagating Sheikh Al-Amin’s agenda of an alternative modernity rooted in Islamic civilization.

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11

Oonk, Gijsbert. "‘After Shaking his Hand, Start Counting your Fingers’: Trust and Images in Indian Business Networks, East Africa 1900-2000." Itinerario 28, no. 3 (November 2004): 70–88. http://dx.doi.org/10.1017/s0165115300019847.

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In this study, I examine how ‘ethnic’ trading networks are created and recreated, but may also fracture and fall apart. This occurred among some Indian groups in East Africa, who initially strengthened their economic and cultural ties with India by maintaining intensive trade relations and taking brides from the homeland. However, after just one generation, their economic focus was on East Africa, Japan and the UK. Many of today's well-off Indian businessmen in East Africa show little economic interest in India. In fact, Gujarati businessmen in East Africa created new, rather negative images of their counterparts in Gujarat. During the last century, their overall image of Indians in India was transformed from one of a ‘reliable family or community members’ to one of ‘unreliable, corrupt and, untrustworthy ‘others’.

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12

Nasar, Saima. "The Indian Voice: Connecting Self-Representation and Identity Formulation in Diaspora." History in Africa 40, no. 1 (July 24, 2013): 99–124. http://dx.doi.org/10.1017/hia.2013.10.

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AbstractThis article examines a previously overlooked publication titled The Indian Voice of British East Africa, Uganda and Zanzibar. Printed in Nairobi between 1911 and 1913, the Indian Voice has been dismissed by some scholars as “insignificant” in the wider context of Kenya’s militant press. As an important tool for discovering, exploring and analyzing the nature of racial hierarchies, diasporic identity and belonging, this article argues that the Indian Voice can be used to understand how “new kinds of self-representation” both emerged and dissolved in early twentieth-century East Africa. By contextualizing the historical significance of the newspaper, it demonstrates how the Indian Voice offers an invaluable means of generating new insights into the complex cultural and political formulations of Indian identities in diaspora. In doing so, this article contributes to remapping the historical perspective of East African Indians within the early colonial period.

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13

Pulsipher, Jenny Hale. "“Dark Cloud Rising from the East”: Indian Sovereignty and the Coming of King William's War in New England." New England Quarterly 80, no. 4 (December 2007): 588–613. http://dx.doi.org/10.1162/tneq.2007.80.4.588.

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King William's War (1689–97) has long been overshadowed by the wars bracketing it, but it was pivotal to English-Indian relations. As the English violated the treaty promises concluding King Philip's War and ignored Indian sovereignty, Indians turned to the French, establishing an alliance that would characterize the French and Indian Wars to come.

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14

Islam, Najnin. ""Odd but recognizable": Indigenous Epistemologies and Indo-Creole Belonging in Cyril Dabydeen's Dark Swirl." ariel: A Review of International English Literature 55, no. 2 (April 2024): 31–58. http://dx.doi.org/10.1353/ari.2024.a925428.

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Abstract: Recent scholarship across postcolonial, settler colonial, and critical Indigenous studies has interrogated the ascription of a settler identity to racialized communities whose own presence on Indigenous land may have been the result of the violent processes of colonialism. Simultaneously, this body of work has attended to how even these communities can replicate settler modes of belonging that marginalize Indigenous Peoples. In the postcolonial Caribbean, a discourse of labor and land ownership arguably consolidated Indo- and Afro-Creole belonging in such a way. This article examines literary fiction's role in imagining other ways of belonging for East Indians in Guyana. It illuminates how Cyril Dabydeen's Dark Swirl (1988) circumvents the framework of labor, land ownership, and enclosure to articulate a mode of belonging that unfolds by engaging with Indigenous histories and epistemologies. The resultant rearrangement of the East Indian characters' understanding of the land they inhabit is key to the novel's articulation of creole belonging. Dark Swirl thus intervenes in scholarship on creolization in the Caribbean that has often either ignored East Indians or reproduced the discourse of Indigenous disappearance.

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15

Shameerudeen, Clifmond. "Christian History of East Indians of Guyana." Journal of Adventist Mission Studies 16, no. 2 (2020): 146–71. http://dx.doi.org/10.32597/jams/vol16/iss2/10/.

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16

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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17

Raleigh, V. Soni, and R. Balarajan. "Suicide and Self-burning Among Indians and West Indians in England and Wales." British Journal of Psychiatry 161, no. 3 (September 1992): 365–68. http://dx.doi.org/10.1192/bjp.161.3.365.

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Suicide levels in England and Wales during 1979–83 were low among males from the Indian subcontinent (SMR 73) and significantly high in young Indian women (age-specific ratios 273 and 160 at ages 15–24 and 25–34 respectively). Suicide levels were low in Caribbeans (SMRs 81 and 62 in men and women respectively) and high in East Africans (SMRs 128 and 148 in men and women respectively). The excess in East Africans (most of whom are of Indian origin) was largely confined to younger ages. Immigrant groups had significantly higher rates of suicide by burning, with a ninefold excess among women of Indian origin. The pressures leading to higher suicide levels among young women of Indian origin highlight the need for making appropriate forms of support and counselling available to this community.

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18

Potter, Robert B., and Colin G. Clarke. "East Indians in a West Indian Town: San Fernando, Trinidad, 1930-70." Transactions of the Institute of British Geographers 12, no. 4 (1987): 503. http://dx.doi.org/10.2307/622804.

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19

Vertovec, Steven, and Colin G. Clarke. "East Indians in a West Indian Town: San Fernando, Trinidad 1930-70." Geographical Journal 153, no. 3 (November 1987): 399. http://dx.doi.org/10.2307/633683.

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20

Benedict, Burton, and Colin C. Clarke. "East Indians in a West Indian Town: San Fernando, Trinidad, 1930-1970." Man 22, no. 4 (December 1987): 752. http://dx.doi.org/10.2307/2803367.

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21

Twaddle, Michael. "Z. K. Sentongo and the Indian Question in East Africa." History in Africa 24 (January 1997): 309–36. http://dx.doi.org/10.2307/3172033.

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East Africa is really what one may call a ‘test case’ for Great Britain. If Indians cannot be treated as equals in a vacant or almost vacant part of the world where they were the first in occupation—a part of the world which is on the equator—it seems that the so-called freedom of the British Empire is a sham and a delusion.The Indian question in East Africa during the early 1920s can hardly be said to have been neglected by subsequent scholars. There is an abundant literature on it and the purpose here is not simply to run over the ground yet again, resurrecting past passions on the British, white settler and Indian sides. Instead, more will be said about the African side, especially the expatriate educated African side, during the controversy in Kenya immediately after World War I, when residential segregation, legislative rights, access to agricultural land, and future immigration by Indians were hotly debated in parliament, press, private letters, and at public meetings. For not only were educated and expatriate Africans in postwar Kenya by no means wholly “dumb,” as one eminent historian of the British Empire has since suggested, but their comments in newspaper articles at the time can be seen in retrospect to have had a seminal importance in articulating both contemporary fears and subsequent “imagined communities,” to employ Benedict Anderson's felicitous phrase—those nationalisms which were to have such controversial significance during the struggle for independence from British colonialism in Uganda as well as Kenya during the middle years of this century.

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Sumanta Bhattacharya, Vinay Sahasrabuddhe, Arindam Mukherjee, and Bhavneet Kaur Sachdev. "An analytic interpretation on the importance of India's soft power in international cultural diplomacy over the centuries." World Journal of Advanced Research and Reviews 12, no. 3 (December 30, 2021): 131–36. http://dx.doi.org/10.30574/wjarr.2021.12.3.0995.

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India’s Soft Power which is part of Smart Diplomacy or cultural diplomacy in India. India’s soft power diplomacy can be traced back to the time when Swami Vivekananda visited Chicago Parliament of Religion and spoke about Hinduism and India, which attracted many Indians and Foreigners who visited India and learnt about the Indian culture and the Sanskrit, his book on Raja Yoga influenced Western countries to practice Yoga who came to India and visited asharams, India’s main soft powers include spiritualism, yoga, Ayurveda, the world is shifting towards organic method of treatment which has its trace in India. There is culture exchange of arts, music, dance. Indian Diaspora and Young youth are the weapons for the spread of Indian culture across the globe, People are interested in Indian culture and epics of Ramayana and Mahabharat and studying on Kautliya. India literature and craft have received international recognition, countries abroad have included Sanskrit as part of their educational curriculum. India has also emerged has an export of herbs medicine to many foreign countries like Middle East, Europe, Africa etc. and this soft power of India will help in creating a massive influence across the world but before that Indian should have ample knowledge about their own history and culture and languages.

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CHAUDHURI, ROSINKA. "The Politics of Naming: Derozio in Two Formative Moments of Literary and Political Discourse, Calcutta, 1825–31." Modern Asian Studies 44, no. 4 (May 21, 2009): 857–85. http://dx.doi.org/10.1017/s0026749x09003928.

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AbstractHenry Derozio, India's first modern poet, used the pseudonym ‘An East Indian’ for several poems he published in his lifetime, and he may have used it again in a heated controversy that played itself out in the correspondence columns of the India Gazette, Calcutta's leading newspaper, from May 26 to June 5, 1825. The occasion was an editorial comment upon a community of office-goers in the city—called, at the time, ‘sircars’—who had set up a literary association. This editorial was widely perceived to be reactionary, and civil society responded vigorously in protest at the injustice. The sequence of editorials and letters published on this issue, which seem to have been written by Englishmen, East Indians and Indians alike, demonstrate a remarkable liberalism of spirit and a free-thinking attitude to ethnicity that was soon to disappear in the stiffening boundaries of a racially divided society. 1825 was also the year that Derozio began to publish prolifically in the poetry columns of newspapers and periodicals in the city; by the time he died, in 1831, he had published two books of poems in 1827 and 1828 and had created a revolution of sorts among the radicalised youth of the Hindu College, from which he had been dismissed for his role in their alienation from tradition. In 1831, a few months before his death, Derozio addressed a mammoth meeting called to commemorate the return of John Ricketts, the East Indian representative, from his mission to the English houses of Parliament for a redressal of the community's grievances. Using these two lost occasions—the public correspondence and the meeting—both concerned with the politics of naming, this paper will attempt to present the early radical interventions of the mixed-race community in initiating a discourse of civic rights and human dignity which led, ultimately, to organised attempts at constitutional change and political reform in India, whose estimation is underrated in present-day contexts.

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Lee, Ming Ta Michael, Chien-Hsiun Chen, Hui-Ping Chuang, Liang-Suei Lu, Ching-Heng Chou, Ying-Ting Chen, Chih-Yang Liu, et al. "VKORC1haplotypes in five East-Asian populations and Indians." Pharmacogenomics 10, no. 10 (October 2009): 1609–16. http://dx.doi.org/10.2217/pgs.09.80.

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Bhana, Surendra, Arthur W. Helweg, and Usha M. Helweg. "An Immigrant Success Story: East Indians in America." International Migration Review 26, no. 3 (1992): 1023. http://dx.doi.org/10.2307/2546987.

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Chandrasekhar, S., Arthur W. Helweg, and Usha M. Helweg. "An Immigrant Success Story: East Indians in America." Journal of American History 78, no. 3 (December 1991): 1148. http://dx.doi.org/10.2307/2078944.

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Brack, Bruce La, Arthur W. Helweg, and Usha M. Helweg. "An Immigrant Success Story: East Indians in America." Pacific Affairs 64, no. 4 (1991): 594. http://dx.doi.org/10.2307/2759895.

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28

Halstead, Narmala. "Undoing resistance: East Indians beyond the culture-bound." South Asian Popular Culture 10, no. 2 (July 2012): 123–35. http://dx.doi.org/10.1080/14746689.2012.682866.

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Sadhukhan, Tamal, Mansi Vishal, Gautami Das, Aanchal Sharma, Arijit Mukhopadhyay, Shyamal K. Das, Kunal Ray, and Jharna Ray. "Evaluation of the Role of LRRK2 Gene in Parkinson’s Disease in an East Indian Cohort." Disease Markers 32, no. 6 (2012): 355–62. http://dx.doi.org/10.1155/2012/895065.

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Leucine rich repeat kinase 2 (LRRK2)gene defects cause Parkinson's disease (PD). Recently,LRRK2has also been shown by genome wide association (GWA) studies to be a susceptibility gene for the disease. In India mutations inLRRK2is a rare cause of PD. We, therefore, genotyped 64 SNPs acrossLRRK2in 161 control samples and finally studied 6 haplotype tagging SNPs for association-based study on 300 cases and 446 ethnically matched controls to explore the potential role ofLRRK2as a susceptibility gene in PD for East Indians. We did not find any significant allele/ genotype or haplotype associations with PD suggesting that common genetic variants withinLRRK2play limited role in modulating PD among East Indians. In addition, we also screened for the common mutations (viz. p.R1441C, p.R1441G, p.R1441H, p.Y1699C, p.G2019S), and a risk variant common among Asians (p.G2385R) but did not observe any of the above mentioned variants in our cohort. Our study, therefore, strongly suggests thatLRRK2has minimal role as a candidate and susceptibility gene in PD pathogenesis among East Indians.

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30

Chen, Mumin. "Ascending India and overseas Indians Rising India and Indian communities in East Asia." Asian Ethnicity 12, no. 2 (June 2011): 231–33. http://dx.doi.org/10.1080/14631369.2011.571842.

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31

Adams, Anna. "Missionaries and Revolutionaries: Moravian Perceptions of United States Foreign Policy in Nicaragua, 1926–1933." Missiology: An International Review 15, no. 2 (April 1987): 49–60. http://dx.doi.org/10.1177/009182968701500204.

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German Moravian missionaries came to Nicaragua's east coast in 1849. They built churches, schools, and hospitals for the native Miskitu, Sumu, and Rama Indians. Their teachings stressed a Christian communal life, frugality, and the importance of work. In 1917 the headquarters of the mission moved to Bethlehem, Pennsylvania. Today most Miskitu Indians are Moravian. Some scholars have blamed the present conflict between Nicaragua's Sandinista government and the east coast Indians on traditional Moravian pro-American political bias. Yet documents in the Moravian Church Archives clearly show that during the period when Sandino was active fighting the U.S. presence in Nicaragua (1926–1933) the American missionaries in Nicaragua were hardly sympathetic with U.S. political goals which often conflicted with the mission's evangelical work.

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32

Alturki, Abdullah. "The Indian Community in Zanzibar 1804-1856: A Historical Study." Jordan Journal for History and Archaeology 17, no. 2 (June 29, 2023): 140–63. http://dx.doi.org/10.35516/jjha.v17i2.651.

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This study sheds light on the Indian community that settled on the island of Zanzibar when it was part of the Sultanate of Oman, specifically between 1804 and 1856 under Sayyid Sa‘id bin Sultan al-Busa‘idi. Sayyid Sa‘id did his best to improve conditions for Indians in the sultanate, exempting them from all types of taxes and giving complete freedom to non-Muslim Indians to practice their religions. He some Indians to work for him personally, and they became his most trusted associates. He recruited them to finance-related positions, particularly as Arabs had not exhibited sufficient skill in this field. In the areas he held in East Africa, Busa‘idi entrusted customs administration to Hindus. Indian merchants acted as an intermediary in coastal trade between European and local merchants in Zanzibar, and they participated in the slave trade. They put their capital to work in various commercial enterprises, especially mortgages for Arab-owned properties. These Arabs did not have sufficient capital to fund their commercial activities, so they mortgaged many of their properties for loans from the capitalist Indian moneylenders. Because the Indians charged high interest rates for these mortgages, the Arabs became buried in debt. Much of their property was gradually transferred to the Indian merchants, who succeeded over time in gaining control of most commercial projects on the coast, surpassing their Arab counterparts. Many of them became extremely wealthy thanks to their outstanding ability to accumulate wealth and their skills in finance and accounting. The customs fees and their good command of Arabic and Swahili also helped.

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Harahap, Nur Jannah, Syahruddin Siregar, and Franindya Purwaningtyas. "Masjid Jamik sebagai Jejak Sejarah Peninggalan Komunitas India Muslim di Kota Medan." Warisan: Journal of History and Cultural Heritage 2, no. 2 (September 25, 2021): 42–48. http://dx.doi.org/10.34007/warisan.v2i2.893.

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This article discusses the Jamik Mosque as a proof of the presence of Muslim Indians in the city of Medan. This study uses a qualitative research method with a descriptive approach that aims to find and describe the meaning of the shape of the mosque. The arrival of Indians to East Sumatra was initially recruited to become contract laborers in various tobacco plantations owned by Dutch businessmen. Then the 9th Sultan of Deli, Sultan Makmul al-Rashid, donated his land to the Indians as a place for them to live. The land given by the Sultan of Deli is currently known as Kampung Keling or Kampung Madras. On that land the Indian Muslim community established two mosques, namely: the Jamik Mosque and the Ghaudiyah Mosque. Jamik Mosque was built in 1887 AD, and is one of the oldest mosques in Medan City. In this article, this author examines the history of the Jamik Mosque and its transformation from a place of worship into a religious tourist spot.

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34

Asfia, Ruhul. "East and West in Kim and Gora." Crossings: A Journal of English Studies 2, no. 1 (September 1, 2009): 23–36. http://dx.doi.org/10.59817/cjes.v2i1.393.

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The two novels, Rudyard Kipling’s Kim (1901) and Rabindranath Tagore’s Gora (1908), explore the different national and cultural perspectives of Eastern and Western writers regarding the representation of India during the British Raj. But the two novels have interesting parallels which are the focus of this paper. Kipling acquired this race-prejudice from his Anglo-Indian community and reinforced imperialistic theories in his writings current in England towards the close of the nineteenth century. He deliberately focused attention on those things in Indian life which would provide a justification for his imperialistic views. In some of his writings he attempted to show the convergence of East and West. but it always resulted in confrontation. Rabindranath Tagore’s commitment to the nationalist movements originated from his realization of the intense feeling of how miserably Indians felt subordinated during the colonial rule. Tagore’s novel is a scathing exposure of the narrowness, bigotry and stupidity of Hinduism. Where it differs artistically from Kim is that the racial problems in it are treated on a purely human level. In Gora, Rabindranath Tagore speaks for global humanity. But Kipling could not transcend the imperialist ideology in Kim. Tagore’s Gora explores the possibilities of the convergence of East-West but Kipling’s Kim does not let the East and West converge.

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35

Ansari, S. M. Razaullah. "Modern Astronomy in Indo – Persian Sources." Highlights of Astronomy 11, no. 2 (1998): 730–31. http://dx.doi.org/10.1017/s153929960001861x.

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The Period from 1858 to 1947 is known as the British Period of Indian History. After the fall of Mughal empire, when the first war of independence against British colonisers failed in 1857, and the East India Company’s Government was transferred to the British Crown in 1858. However only in 1910, a Department of Education was established by the (British) Govt, of India and in the following decades modern universities were established in various important Indian towns, wherein Western / European type education and training with English as medium of instruction were imparted. However more than a century before, Indian scholar’s came into contact with the scholars – administrators of East India Company, either through employment or social interaction. Thereby, Indians became acquainted with the scientific (also technological) advances in Europe. A few of them visited England and other European countries, Portugal, Prance etc. already in the last quarter of 18th century, in order to experience and to learn firsthand the European sciences.

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36

Wolfram, Walt, and Clare Dannenberg. "Dialect Identity in a Tri-Ethnic Context." English World-Wide 20, no. 2 (December 31, 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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37

Patel, Trishula. "From the Subcontinent with Love." Comparative Studies of South Asia, Africa and the Middle East 41, no. 3 (December 1, 2021): 455–68. http://dx.doi.org/10.1215/1089201x-9408002.

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Abstract “Africa weaves a magic spell around even a temporary visitor,” wrote the former Indian high commissioner to East and Central Africa, Apa Pant, in 1987, echoing the allure that the continent had over him and other fellow Indian diplomats. But the diplomatic roles of men like Pant and the history of Indian engagement with Rhodesia has not, until now, been explored. This article argues that the central role of India in the colonial world ensured that London reined in the white settler Rhodesian government from enacting discriminatory legislation against its minority Indian populations. After Indian independence in 1947, the postcolonial government shifted from advocating specifically for the rights of Indians overseas to ideological support for the independence of oppressed peoples across the British colonial world, a mission with which it tasked its diplomatic representatives. But after India left its post in Salisbury in 1965, Indian public rhetorical support for African nationalist movements in Rhodesia was not matched by its private support for British settlement plans that were largely opposed by the leading African political parties in the country, colored by private patronizing attitudes by India's representatives toward African nationalists and the assumption that they were not yet ready to govern themselves.

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38

McArthur, Tom. "English as an Asian language." English Today 19, no. 2 (April 2003): 19–22. http://dx.doi.org/10.1017/s0266078403002049.

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This article discusses the current role of English not only as a world but as an Asian language. Beginning with a consideration of the views of Graddol (1997) on the role of English in Asia, especially in relation to Chinese, it discusses the situation of English in the various parts of the continent: Central, West, South, and East, noting that the language plays a distinct role in each. It also notes the vast and increasing influence of the language despite the fewness of its native speakers in the world's largest continent, drawing attention to the disproportionate influence of three small indigenous communities of more or less native-speakers: the Anglo-Indians, the East Indians, and many Filipinos. It then considers a range of countries throughout the continent, concluding with comments on Singapore and East Asia, and the vast numbers of users of English in China and India alone.

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39

Ali, Mohsin. "Indian Muslim Minorities and the 1857 Rebellion." American Journal of Islam and Society 35, no. 2 (December 6, 2021): 81–84. http://dx.doi.org/10.35632/ajis.v35i2.832.

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Ilyse R. Morgenstein Fuerst’s book, Indian Muslim Minorities and the 1857Rebellion: Religion, Rebels, and Jihad, is a masterful exploration of how animperial discourse of religion in the nineteenth-century defined Islam,Muslims, and jihad. Specifically, Fuerst calls attention to the significanceof the 1857 Rebellion by Indians against the British East India Company,and argues that British official histories of the Rebellion fundamentally alteredhow colonial officials, European scholars, and Indians thought andwrote about religion. Thus she builds on the work of previous scholars ofreligion such as Tomoko Masuzawa, who has argued that the concept ofuniversal religion is a constructed category, and David Chiddester, who hasshown how colonialism constructed both religions and races. Additionally,Fuerst’s book draws on historians such as Thomas Metacalf, who haveexplored the various ways the 1857 Rebellion transformed the business ofempire. However, Fuerst’s unique contribution lies in revealing the ways anofficial British discourse about Muslims and their supposed propensity forviolence, and the Indian Muslim engagement with this discourse, racializedand minoritized Muslims. This discourse presented as fact that all Muslimswere essentially homogenous and dangerous to imperial interests ...

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40

Klass, Morton. ": East Indians in a West Indian Town: San Fernando, Trinidad 1930-70 . Colin G. Clarke." American Anthropologist 89, no. 4 (December 1987): 983–84. http://dx.doi.org/10.1525/aa.1987.89.4.02a00500.

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41

Peter, Elbe, and J. Monisha. "Composite lateral cephalometric norms– A pooled estimate of 137 Indian studies." Journal of Contemporary Orthodontics 8, no. 2 (May 15, 2024): 156–71. http://dx.doi.org/10.18231/j.jco.2024.025.

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The aim was to derive pooled mean for the commonly used lateral cephalometric parameters for populations belonging to different regions of the country and to compare the derived norms between them. Electronic databases such as Google, Google Scholar, Medline (via PubMed), and Scopus were searched for studies deriving regional lateral cephalometric norms. Grey literature search and hand search were also performed. An online survey was conducted among orthodontists to identify the most commonly used cephalometric parameters.137 studies were included from a total of 9693 records. The studies retrieved were grouped according to region of study as South, North, Central and West, and North-East. A total of 44 parameters were finalised for which the pooled mean and SD were estimated. The values differed significantly between different populations for most skeletal and dental parameters. The South Indians were found to have more prognathic maxilla (M= 82.74±2.07, F= 82.80±2.05) and mandible (M= 80.36±2.01, F= 79.94±1.93) compared to North Indians (SNA: M= 81.68±4.71, F= 81.15±3.26; SNB: M= 79.40±4.30, F= 78.76±3.39). The ANB angle was found to be the least in the Central and West Indians (M= 1.91±2.07, F= 2.06±1.95). The South Indians also showed increased upper incisor inclination (Upper 1 to NA: M= 27.46±4.2, F= 27.41±6.16), while it was least in the North Indians (M= 21.59, F= 23.73).This was a novel attempt to derive pooled mean for the commonly used cephalometric parameters for the Indian population, which can serve as a reference for clinicians and researchers alike.

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42

Halstead, Narmala. "East Indians as Familiars and Partial Others in New York." History and Anthropology 23, no. 1 (March 2012): 149–69. http://dx.doi.org/10.1080/02757206.2012.649033.

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43

Bhana, Surendra. "Book Review: An Immigrant Success Story: East Indians in America." International Migration Review 26, no. 3 (September 1992): 1023–24. http://dx.doi.org/10.1177/019791839202600325.

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44

Boodhoo, James Isiah. "The East Indians and the Creative Arts in the Caribbean." Caribbean Quarterly 45, no. 2-3 (June 1999): 64–66. http://dx.doi.org/10.1080/00086495.1999.11829617.

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45

Marger, Martin N. "East Indians in small business: Middleman minority or ethnic enclave?" Journal of Ethnic and Migration Studies 16, no. 4 (July 1990): 551–59. http://dx.doi.org/10.1080/1369183x.1990.9976207.

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46

Mufrodi, Ali. "The Spice Route and The Sub-Urban Muslim Community in South East Asia." Sunan Kalijaga: International Journal of Islamic Civilization 5, no. 1 (March 30, 2022): 81. http://dx.doi.org/10.14421/skijic.v5i1.2151.

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The spice route is the route that the spice trade passes from its home country, the Maluku Islands in particular, and the Archipelago Islands in general to other countries in the world. The spice route is thought to have existed for several centuries BC. The spice route stretches from the Maluku Islands/Nusantara to Malaya, India, Persia, Arabia, Egypt, to Europe. The Arabs took part in the spice trade from the Archipelago and the Persians, Indians, Malays, and the Chinese. When the Arabs embraced Islam and followed by the Persians and Indians, they passed and controlled the trade in the spice route. Since the first century to the twelfth century AD, Indian civilization with Hinduism and Buddhism dominated society and politics in Southeast Asia. Even the still Hindu solid kingdom in Java lasted until the end of the fifteenth century. During such a period, the Muslims became members of the marginalized communities on the spice route under the shadow of Hinduistic hegemony. However, they can play a role in the Islamization of the Southeast Asian Region through the spice route. Gradually the Muslims can shift the Hindu/Buddhist civilization and establish political power and build Islamic civilization. Islamic civilization includes, among others, the development of Islamic religious knowledge, shaping Islamic traditions in society, advancing education, and establishing political power. The writer used the 4-step historical method in this study, namely heuristics, criticism, interpretation, and historiography. He also applied acculturation theory to discuss this theme. Given the limited time, secondary sources were used to write this research.

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47

Pooransingh, S., S. Teelucksingh, and I. Dialsingh. "Dengue Deaths: Associated Factors and Length of Hospital Stay." Advances in Preventive Medicine 2016 (2016): 1–4. http://dx.doi.org/10.1155/2016/6807674.

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Background. Dengue continues to pose a public health problem globally.Objective. To review factors associated with patients who died from dengue in Trinidad.Methods. A retrospective case note review of hospitalized patients who died during 2001 to 2010.Results. A total of 23 cases were identified: 13 males, 10 females—12 East Indians, 9 Africans, and 2 unknown. More than half (n=17) were over 40 years of age with 10 being over 60 years of age; three were children. A falling platelet count was observed in 16 while 18 patients had a low normal haematocrit. There was a significant association of ethnicity, hypertension, and diabetes with length of hospital stay.Conclusions. The study sample included 10 patients over 60 years of age. Patients with diabetes and hypertension and patients of East Indian origin appeared to have a shorter hospital stay prior to death.

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48

Sonn, Tamara. "Middle East and Islamic Studies in South Africa." Middle East Studies Association Bulletin 28, no. 1 (July 1994): 14–17. http://dx.doi.org/10.1017/s0026318400028443.

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Although muslims make up less than two percent of South Africa’s total population, they are a well-established community with high visibility. In 1994 South Africans will celebrate 300 years of Islam in South Africa. The introduction of Islam to South Africa is usually attributed to Sheikh Yusuf, a Macasser prince exiled to South Africa for leading resistance against Dutch colonization in Malaysia. But the first Muslims in South Africa were actually slaves, imported by the Dutch colonists to the Cape mainly from India, the Indonesian archipelago, Malaya and Sri Lanka beginning in 1667. The Cape Muslim community, popularly but inaccurately known as “Malays” and known under the apartheid system as “Coloureds,” therefore, is the oldest Muslim community in South Africa. The other significant Muslim community in South Africa was established over 100 years later by northern Indian indentured laborers and tradespeople, a minority of whom were Muslims. The majority of South African Indian Muslims now live in Natal and Transvaal. Indians were classified as “Asians” or “Asiatics” by the apartheid system. The third ethnically identifiable group of Muslims in South Africa were classified as “African” or “Black” by the South African government. The majority of Black Muslims are converts or descendants of converts. Of the entire Muslim population of South Africa, some 49% are “Coloureds,” nearly 47% are “Asians,” and although statistics regarding “Africans” are generally unreliable, it is estimated that they comprise less than four percent of the Muslim population. Less than one percent of the Muslim population is “White.”

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49

Sudon, Winston. "Playwright Comes of Age with Counter Offence." Canadian Theatre Review 94 (March 1998): 23–24. http://dx.doi.org/10.3138/ctr.94.005.

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Rahul Varma is honest and uncompromising in his work as a playwright. As founding member and Artistic Director of Teesri Duniya (an East Indian theatre company), his plays target racism, injustice and inequality in Canadian society. The broad spectrum of his work includes Isolated Incident, about the killing of a black man by a racist white cop; Equal Wages, dealing with wage disparity between men and women; Job Stealer, exploring the perception that immigrants are stealing jobs from Canadian-born workers; and Land Where The Trees Talk, about the North Bay Hydro Electric Project and its effects on the Cree Indians.

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Verma, Ravi V. P., Margaret Michalowski, and R. Pierre Gauvin. "Abridged Life Tables for Registered Indians in Canada, 1976-1980 to 1996-2000." Canadian Studies in Population 31, no. 2 (December 31, 2004): 197. http://dx.doi.org/10.25336/p6788z.

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This paper presents the analyses of the new estimates of abridged life tables comprising life expectancy at birth, and their estimates of variance and confidence limits by males and females for Registered Indians in Canada and two broad regions (East: Atlantic, Quebec, Ontario, and Manitoba; and West: Saskatchewan, Alberta, British Columbia, Yukon and Northwest Territories) for the periods, 1976-80, 1981-1985, 1986-1990, 1991-1995 and 1996-2000. The life tables were constructed using the Chiang Method based on the adjusted data on deaths and population by age and sex from the Indian Registry, maintained by the Department of Indian Affairs and Northern Development, Government of Canada. The data on the register are subjected to late reported and non reported vital events. At the Canada level, life expectancy at birth for Registered Indian males was 59.9 years in 1976-1980, rising to 68.3 years in 1996-2000. For females, the life expectancy at birth was relatively higher, 66.6 years in 1976-80, and 74.5 years in 1996-2000. The recent life expectancies at birth for Registered Indians are comparable to those observed for the total Canadian male and female populations during the period 1960-1962 at 68.4 and 74.3 years. In 1999, life expectancy at birth for the total Canadian population was reported to be 76.3 years for males and 81.7 years for females. The life expectancy at birth for the Registered Indians in the Eastern region was higher than for those in the Western region. The pattern of regional variation in life expectancy at birth for this population seems to be the reverse of the regional variation for the total Canadian population.

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