Romila Thapar. The Past before Us: Historical Traditions of Early North India.

2014 ◽  
Vol 119 (5) ◽  
pp. 1664-1665
Author(s):  
Cynthia Talbot
Keyword(s):  
North India ◽  
The Past

scholarly journals A place for the Bodhisatta: The local and the universal in jātaka stories

2007 ◽  
Vol 8 (1) ◽  
pp. 109-122 ◽  
Author(s):  
Naomi Appleton
Keyword(s):  
19Th Century ◽  
North India ◽  
Local Culture ◽  
Teaching Career ◽  
The Past ◽  
Multiple Audiences ◽  
The Individual

Oxford UniversityJātakas—stories about the past lives of the ‘historical’ Buddha—are often associated with specific locations, both within the land of Buddhism’s birth, and in other parts of Asia. There are records suggesting that such locations became early pilgrimage sites; contemporary sources also make reference to ‘local’ jātakas, which in many cases help to assimilate Buddhism into the local culture through its geography. In this article I will argue that it is the structure of jātaka stories that allows this localisation to take place all over Asia. I contend that since the jātakas themselves are lacking in specific external referents they can easily be given a location, whilst their framing in the ‘present’ time of the Buddha’s teaching career grounds the stories in both time and place, without infringing on the flexibility of the individual stories. This ability to provide centrally legitimated relevance for each and all contributes greatly to the popularity and endurance of the jātaka genre. The layering of meanings must remain if the stories are to accomplish this: if the stories become formally localised, for example by 19th century scholars who celebrate the jātakas’ worth as records of life in early India, the power of the stories to transcend boundaries of time and place for their multiple audiences is lost. Yet if the jātakas were not anchored in the Buddha’s teaching career in the 5th century BCE North India, their significance for Buddhists would in any case be negligible.

The Place of Tulsī dās in North Indian Devotional Tradition

1966 ◽  
Vol 98 (2) ◽  
pp. 123-140 ◽  
Author(s):  
F. R. Allchin
Keyword(s):  
Point Of View ◽  
North India ◽  
Considerable Part ◽  
The Past ◽  
Whole Process ◽  
Great Body ◽  
Small Measure ◽  
History Of ◽  
The One ◽  
Relationship Of

To the outside observer the history of Hindu sectarianism often appears as a disorganized tangle, lacking clarity and precision. The whole process is made if anything more complex by the ill-defined relationship of sect and non-sect. As Renou remarks: Though no statistics are available, even for the present day, we have grounds for supposing that the most active sects were themselves only isolated groups within the great body of believers. From another point of view, however, the history is more understandable. A considerable part of sectarian activity during the past 1,500 years has been concerned with the spread and regional development of a single great devotional movement. Seen from this position, the uniformity and theological coherence of the sects, whether they be called Vaiṣṇavite, Śaivite, or by some other name, is remarkable and often overrides the no less real disparities of doctrine or detail at another level. Again, in this process regional variations have arisen in no small measure as a result of the popular character of the writings of particular saints. Thus, for example, Basava or Purandara Dāsa hold pride of place in the Karnāṭka, the one Vīra Śaiva, the other Vaiṣṇava; in Mahārāṣṇra devotion has in no small part been moulded by the thought of Jāân Dev or Tukā Rām; in the Pañjāb by Nānak; and in the Hindī region by Kabīr Dās, Tulsī Dās, and Sūr Dās. Throughout north India the influences which lay behind the movement were largely, but by no means exclusively, Vaiṣṇavite; yet other streams contributed, Śaivite, Buddhist, Tāntrika, Yogī, etc.

scholarly journals Sayyids and Social Stratification of Muslims in Colonial India: Genealogy and Narration of the Past in Amroha

2020 ◽  
Vol 30 (3) ◽  
pp. 467-487
Author(s):  
SOHEB NIAZI
Keyword(s):  
South Asian ◽  
Social Stratification ◽  
North India ◽  
Colonial India ◽  
Historical Texts ◽  
The Past ◽  
Early Islam ◽  
History Of ◽  
Race Ethnicity ◽  
Asian Context

AbstractWhile Islamic scriptures like the Quran and Hadith are often quoted to negate the existence of social stratification among Muslims, authors of genealogical texts rely on the very same scriptures to foreground and legitimise discussions on descent and lineage. In the South Asian context, several conceptions of hierarchy as practised by Muslims in north India evolved over the course of colonial rule and were deployed interchangeably by Sayyids. These were based on notions of race, ethnicity, respectability and nobility, and occupational distinctions as well as narratives that referred to the history of early Islam. This article contributes to the study of social stratification among South Asian Muslims by exploring the evolution of Urdu tarikh (historical texts) produced by Sayyid men in the qasbah of Amroha in the Rohilkhand region of the United Provinces during the late nineteenth and early twentieth centuries. The Sayyid authors narrated the past through the medium of nasab (genealogy). While their texts place emphasis on lineage and descent to legitimise a superior social status for Sayyids, they also shed light on the changing social and material context of the local qasbah politics with the discourse on genealogy evolving into a form that engaged with social contestations.

New Record of Bipolaris cynodontis: An Emerging Human Pathogen Causing Superficial Mycosis in North India

2021 ◽  
pp. 1-6
Author(s):  
Bharti Sharma ◽  
Skarma Nonzom
Keyword(s):  
Human Skin ◽  
Causal Agent ◽  
North India ◽  
Human Pathogen ◽  
Human Pathogens ◽  
Jammu And Kashmir ◽  
The Past ◽  
First Case ◽  
Superficial Mycosis ◽  
Dermatophytic Fungi

Superficial mycosis, a common fungal infection affecting people worldwide are prevalent in the tropical and subtropical countries, mostly caused by the dermatophytes but nowadays, there is an increase in the incidence of these infections being caused by non-dermatophytic fungi and yeasts. Among non-dermatophytes, Bipolaris species, usually known to cause diseases in plants, have also emerged as potent human pathogens in the past years. Reports on Bipolaris species associated with clinical human skin samples are rare worldwide with no reports on B. cynodontis as a causal agent of superficial human skin mycoses from India. We report the first case of superficial mycosis caused by B. cynodontis that affected the feet of a 19-year-old female student from Jammu district, Jammu and Kashmir, India. Thus, the causal agent described in the research communication constitutes a new addition to the list of pathogenic non-dermatophytes associated with human skin.

scholarly journals Donor demographics and factors affecting corneal utilisation in Eye Bank of North India

2021 ◽  
Vol 41 (5) ◽  
pp. 1773-1781
Author(s):  
S. K. Arya ◽  
Amit Raj ◽  
Jyoti Deswal ◽  
Piyush Kohli ◽  
Raghavendra Rai
Keyword(s):  
Age Groups ◽  
Tertiary Hospital ◽  
North India ◽  
Donor Age ◽  
Eye Bank ◽  
Factors Affecting ◽  
The Past ◽  
Northern India ◽  
The Mean ◽  
In The Beginning

Abstract Introduction Nearly 6.8 million people in India have vision less than 6/60 in at least one eye due to corneal diseases; of these, about a million had bilateral involvement. Purpose To identify the challenges faced; the trends in collection, storage and utilisation of corneal tissues in an eye bank in north India. Materials and methods The past records of Eye Bank linked to a tertiary hospital in northern India were analysed from November’1999 to October’2015 with respect to number of eye donations per year, donor demographics and utilisation of corneal tissues. Results The number of donations during the first 6 years were 100, 279 in the next 5 years and 473 in the last 5 years. The mean donor age was 63.2 ± 19.5 years. The percentage of donors less than 30, 31–60 and more than 60 years was 10%, 28% and 62%. Forty-two percent donations were from the hospital. The average time between the death and enucleation was 4.74 ± 5.31 hours. The percentage of corneas used in the donor age groups less than 30, 31–60 and above 60 years was 61.9%, 61.6% and 53.8%, respectively. The usability rate of the corneas from home and hospital was 63.7% and 55.3%, respectively. Conclusions The eye bank had a lukewarm response in the beginning, but gained momentum with time. The myths and beliefs prevalent in our society deter people from donating eyes freely. Each eye bank needs to individualise its problems and find solutions for adequate procurement and utilisation of tissue.

Unifying the Ministry: The History of an Idea

1967 ◽  
Vol 20 (1) ◽  
pp. 50-56 ◽  
Author(s):  
Gavin White
Keyword(s):  
North India ◽  
Theological Interpretation ◽  
The Past ◽  
Special Service ◽  
History Of

Church union schemes have for some years past tended to hinge upon a special service of ‘commissioning’ by which the ministries of various existing denominations should be unified. This pattern of unification, commonly associated with North India, has been attacked on the grounds that it gives ‘an impression of evasion and dishonesty’.1 It is held by many that it encourages some to believe that the commissioning is an ordination, and others to believe that it is not. And while this may be true of some present-day advocates of such schemes, it is not true of their origin. There was a quite clear theological interpretation to services for ‘unifying the ministry’, though in the opinion of this writer a false one. As we shall see, it was held that in a divided church there was no longer one ministry, but a number of parallel ministries, all defective until such time as they should be added together. It is the purpose of this survey to record the rise and fall of that idea amongst Anglicans, who have been particularly prone to it, over the past fifty years.

scholarly journals Re-Presenting the Past in the Hindi Novel: The Darkness in Bhīṣma Sāhnī’s Tamas

2021 ◽  
Vol 23 (2) ◽  
Author(s):  
Richard Delacy
Keyword(s):  
Literary Fiction ◽  
North India ◽  
British India ◽  
Preliminary Attempt ◽  
The Past

While the modern literary novel in Hindi has traditionally grappled with contemporary issues impacting society in north India, Bhīṣma Sāhnī’s famous novel Tamas (“Darkness”) may be considered a unique endavour to revisit the horrific events that marked the transfer of power and partition of British India in 1947. This article represents a preliminary attempt to consider the emergence of a work of literary fiction in Hindi approximately 25 years after the events on which it is based.

scholarly journals ‘That Used to be a Famous Village’: Shedding the past in rural north India

2013 ◽  
Vol 48 (1) ◽  
pp. 159-187 ◽  
Author(s):  
PETER PHILLIMORE
Keyword(s):  
Cumulative Effect ◽  
North India ◽  
Social Changes ◽  
The Past ◽  
The Social ◽  
Social Entity ◽  
The World ◽  
The Village ◽  
The Relationship

AbstractThis paper examines the changing reputation of one village in Himachal Pradesh, India, looking back over 30 years. This village has long had a singular identity and local notoriety for its association with jadu (‘witchcraft’). I argue that in this village today the idea of ‘witchcraft’ as a potent malignant force is losing its old persuasiveness, and with this change the village is also shedding its unwanted reputation. Against claims for ‘the modernity of witchcraft’ in various parts of the world, I argue that, in this case at least, witchcraft is construed as distinctly unmodern. The capacity of jadu to cause fear and, equally, its value as an explanatory idiom are, I suggest, being overwhelmed by social changes, the cumulative effect of which has been to reduce the previous insularity of this village and greatly widen the social networks of its members. I pose two main questions. Why should this village have held such a particular reputation? And why should it now be on the wane? Linked to the second question is the relationship between this decline and local understandings of ‘modernity’. In developing my argument around the specificity of an unusual village, I also consider the significance of ‘the village’ as both social entity and, formerly, one cornerstone of the anthropological project. Finally, I reflect on the methodological opportunities of long-term familiarity with a setting, exemplified in the iterative nature of learning ethnographically, as the children known initially in early fieldwork become the adult conversationalists of today, partners in interpreting their own village's past. In exploring their explanations for the decline in the salience of jadu, the pivotal impact of education and the pressures of ‘time’ created by the ‘speed’ of modernity are both salient.

Mega Mammals in Ancient India

2020 ◽  
Author(s):  
Shibani Bose
Keyword(s):  
Cultural Dimensions ◽  
North India ◽  
Panthera Tigris ◽  
Archaeological Record ◽  
Faunal Remains ◽  
Ancient India ◽  
Human Interactions ◽  
The Past ◽  
Rhinoceros Unicornis ◽  
Urban Civilization

The book ventures to look into eras bygone in order to chronicle the passage of three mega species—the rhinoceros (Rhinoceros unicornis), tiger (Panthera tigris), and elephant (Elephas maximus)—across millennia in early north India. It carefully sifts through an archive comprising faunal remains and visual depictions retrieved from the archaeological record as well as a gamut of Sanskrit, Pali, Prakrit, and classical Western accounts to document the presence of these mega animals in various cultural niches from hunter-gatherer societies to the first urban civilization of India and beyond. The narrative goes beyond treating these species as mere cultural icons to one that is also sensitive to their importance as markers of ecology. The focus is two-fold: to comprehend perceptions, attitudes, and sensibilities oscillating between veneration and persecution in order to reconstruct the cultural dimensions of human–megafaunal relations in the past, as also to use these species to understand the larger ecology of ancient India. At a time when the conservation of our megafaunal heritage is a major concern for biologists, ecologists as well as conservationists, this book underlines the need to historicize human interactions with these mega mammals keeping in mind that an animal’s past is critical in thinking about its future.

Esoteric Buddhism in Southeast Asia

2017 ◽  
Author(s):  
Nathan McGovern
Keyword(s):  
Southeast Asia ◽  
Southeast Asian ◽  
North India ◽  
Mahayana Buddhism ◽  
Buddhist Studies ◽  
The Past ◽  
Esoteric Buddhism ◽  
Vietnamese Buddhism ◽  
Mahāyāna Buddhism ◽  
Buddhist Tantra

“Esoteric Buddhism” and “Buddhist Tantra” are contested categories to begin with in Buddhist studies; within the specific context of the study of Buddhism in Southeast Asia, they are doubly contested. That is, on top of the usual contestations applying to these categories within the contexts in which they are usually studied—medieval north India, Tibet, and Zhenyan/Shingon in East Asia—there arises the issue of whether and to what extent these categories are applicable to Southeast Asian Buddhism. There are two discrete ways in which the category “esoteric Buddhism” can be used as a lens through which to study aspects of Southeast Asian Buddhism. The first is historical and pertains to the usual referent of “esoteric Buddhism,” namely, Tantra as an aspect or subdivision of Mahāyāna Buddhism (mantranaya). Although Mahāyāna Buddhism is no longer a major force within Southeast Asian Buddhism (aside from Vietnamese Buddhism, which shares more affinities with East Asian Buddhism), Mahāyāna Buddhism did play a significant role in several “classical” Southeast Asian states in the past, and there is some evidence of mantranaya ideas and practices within certain historical Southeast Asian Mahāyāna contexts. The second way in which “esoteric Buddhism” can be applied to Southeast Asian Buddhism is as a (putative) aspect of Theravāda or Pali Buddhism, which continues to be practiced over much of mainland Southeast Asia to the present day. Certain aspects of contemporary (and recent historical) Theravāda/Pali Buddhism have been labeled variously “Tantric Theravāda” or “esoteric Southern Buddhism” out of perceived similarities to the more familiar system of Mahāyāna Buddhist Tantra.

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