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| 1 |
ID:
118931
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| 2 |
ID:
048456
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| Publication |
New Delhi, APH Publishing Corporation, 1998.
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| Description |
300p.
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| Contents |
Vol. II
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| Standard Number |
8170249333
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 041819 | 302.14/SHA 041819 | Main | On Shelf | General | |
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| 3 |
ID:
142834
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| Summary/Abstract |
The genealogies of völkisch ideas everywhere would suggest that they were relatively widespread in a world thinking about defining the nature of nationalism. The idea of the Volk has its origins, of course, in German romanticist imaginings of the German nation. The glorification of an ‘Aryan’ past in India, the identification of the ‘folk element’, or a connection with sacred soil and sacred space, shared the same building blocks of romantic nationalism that were evident across the world. This essay focuses on Indian völkisch nationalism through the work and career of Benoy Kumar Sarkar, his engagements with German and Indian ideas, his ability to translate them across their specific contexts and his institutional linkages.
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| 4 |
ID:
089362
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| Publication |
2009.
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| Summary/Abstract |
The Kyamkhanis were a small Indian Muslim community who flourished in northern Rajasthan from c. 1450 to 1730. This article examines memories of the Kyamkhani past recorded in a seventeenth-century history of the ruling lineage, as a case study of both the process of Islamic expansionism in South Asia and the self-identity of rural Muslim gentry. While celebrating the ancestor who had converted to Islam generations earlier, the Kyamkhanis also represented themselves as local warriors of the Rajput class, an affiliation that is considered exclusively Hindu in India today. Their history was written in a local literary language, Braj Bhasa, rather than in the more cosmopolitan Persian that was widely used by Muslim elites at the time. The Kyamkhanis of the early modern era thus negotiated multiple social and cultural spheres, simultaneously participating in the local/vernacular as well as global/cosmopolitan arenas.
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| 5 |
ID:
059382
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| 6 |
ID:
031020
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| Publication |
Jaipur, University of Rajasthan, 1968.
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| Description |
16p.hbk
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| Series |
Seminar Paper; no.xxxvi
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 001306 | 954.04/BHA 001306 | Main | On Shelf | General | |
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| 7 |
ID:
102112
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| 8 |
ID:
128481
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| 9 |
ID:
144149
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| Publication |
New Delhi, Konark Publishers Pvt Ltd, 2015.
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| Description |
xxxiii, 329p.hbk
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| Contents |
Vol. XV (1 January 1950 - 31 December 1950): Sardar Petal strives for a strong and United
India; Exhorts Hindus and Muslims to live in complete harmony; Stresses need
for a big and fully mechanised army; reorientation of education, contorls and
nationalisation, if necessary; prophetic observations about Chinese designs on
India and capture of some of Its strategic areas.
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| Standard Number |
9789322008444
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Copies: C:1/I:0,R:1,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 058598 | 954.035/CHO 058598 | Main | On Shelf | Reference books | |
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| 10 |
ID:
047715
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| Edition |
Rev. ed.
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| Publication |
New Delhi, Sage Publications, 1999.
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| Description |
359p.hbk
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| Standard Number |
8170368510
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 043882 | 954.035/PAR 043882 | Main | On Shelf | General | |
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| 11 |
ID:
115968
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| 12 |
ID:
160066
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| Summary/Abstract |
Although Pakistan was created as a homeland for South Asia's Muslims, religious freedom was one of its founding principles. Seventy years later, Pakistan is better known for religious extremism and the persecution of Muslim and non-Muslim religious minorities. Pakistan's blasphemy law is a state-sanctioned tool of religious oppression used to target members of minority faith communities whether Ahmadiya, Christian, Hindu, or Shiite, as well as Sunnis who criticize the law. This paper discusses the blasphemy law and other laws that have led to the state of religious oppression in Pakistan.
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| 13 |
ID:
129385
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| Publication |
2014.
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| Summary/Abstract |
Who will emerge victorious in India's May 2014 elections? Shehzada Rahul, the chaiwala form Gujarat, Narendra Modi, AK 49' Arvidn Kejriwala, or someone else? experts predict a land-slide victory for the BJP but history- as previously proven-may have something else in store for India.
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| 14 |
ID:
122581
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| 15 |
ID:
111198
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| 16 |
ID:
089802
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| 17 |
ID:
172220
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| Summary/Abstract |
The ‘travelogue’ as a genre in late nineteenth-century India is intrinsically linked with colonial exposure, literary modernity and the ethos of a nascent Indian nationalism. This paper uses Bholanauth Chunder’s The Travels of a Hindoo to Various Parts of Bengal and Upper India (1869) as a case study to illustrate how travelling practices in colonial India were, among other things, aimed at achieving cultural proximity with the coloniser. It examines how the relationship between the traveller (Chunder) and the ‘travelled’ was mediated by heuristic categories emerging out of Western imperialism, particularly the conceptual category of ‘Hindoo’, that were being fervently invoked in the nineteenth century. I argue that Chunder’s ‘Hindoo’ gaze fostered a communal ethos at a time when cultural histories were being woven from a highly contingent process of political partisanship amid struggles over the meaning of nationhood and citizenship, interacting with (anti-)imperialist ideologies laced with notions of territorialisation.
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| 18 |
ID:
100123
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| 19 |
ID:
113088
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| Publication |
2012.
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| Summary/Abstract |
Faced with insecurity following the kidnappings of relatively prosperous members of their community, many Hindus are considering migrating to India.
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| 20 |
ID:
133098
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| Publication |
2014.
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| Summary/Abstract |
The aim of this paper is to explore Hindu-Muslim relations through the cinematic register of on-screen inter-faith marriages, and critique the undercurrent of 'Otherness' that undergirds most of these narratives in the post-Hindutva milieu. Since the Hindu female embodies the (Hindu) nation in popular imagination, Muslim males gain access to Hindu females only within narrations of perfidy and 'inappropriate appropriation', signifying their perceived 'Otherness'. The cohabitation of the Muslim female with a Hindu male, on the other hand, is framed within quotidian love narratives and marks her homecoming or gharwaapsi. Even as it offers national integration as its central motif, Jodhaa Akbar (JA) offers a narrative in which Akbar must be sufficiently indigenized and homogenized to merit absorption into the nation. JA both participates in and responds to the construction of this 'Otherness', as I shall demonstrate. While charting a new cartography of cinematic terrain where the faith of a minority group occupies the centre stage, JA nevertheless presents a Hindutva polemic aware of accusations of self-aggrandizement and thus amenable to hegemonic concerns.
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