scholarly journals Cottage Industries and Gandhian Village Swaraj

Mahatma Gandhi “The Father of the nation” was one of the prominent socio-political thinkers of the 20th century. He had greatly emphasis the village swaraj. He was interested in developing the villages as self sufficient units. In order to village swaraj Gandhi said, “The village of my dreams is still in my hand. After all, every man lives in the world of his dreams. My ideal village will contain intelligent human beings. They will not live in dirt and darkness as against anyone in the world. There will be neither plague, nor cholera, nor small pox, no one will be idle and no one will wallow in luxury. Everyone will have to contribute his quota of manual labour.”

2020 ◽  
Vol 3 (2) ◽  
pp. 1-23
Author(s):  
Bharat Prasad Badal

 Gandhian Model of Community Development (GMCD) is a sustainable development model for governments in the central, provincial, and local levels of democratic federal countries in the world by the scientific analysis of Gandhian ideology in a specified community. Community Development is a method, a strategy, and a campaign to uplift human life settlements and to solve the community problems from a simple local perspective. The human settlement with local communal acceptance, local norms, and values, environmental protection, help and cooperation, trusteeship, health, education, sanitation, training, transportation, marketing, etc. are the major components of the Gandhian Model of Community Development. The global acceptance with local initiation, norms, knowledge and practices in the positive changes on human life is Gandhian Community Development. It is the core ideological view of the great leader of south Asia-Mahatma Gandhi. Mahatma Gandhi is also pronounced as second Buddha of the world. The main objective of the study is to develop a Gandhian Model of Community Development with the incorporation of thoughts and ideologies of Mahatma Gandhi. The study is the collection of Gandhian ideology with a programmatic model for the future development of the human being specified within the boundary with the specified indicators of the Gandhian Model of Community Development. It is a hermeneutic and historical interpretation of three universal truths- Generation, Operation, and Destruction for the liberation of human beings from a sustainable development strategy guided by Mahatma Gandhi. His ideas are herminuted in contemporary sustainable community development. In conclusion, the Gandhian Model of Community development is a model having Balance Sheet of Production and Consumption within the specified municipality and Gandhian Development Indicators for human liberation or development toward ultimate freedom.


Author(s):  
K. LECHUMI DEVI

This article is about the use of Myth in Tamil literature. The stories and philosophical sayings of the inevitable god are termed as “MYTH". The antiquity of language is based on the diversity of myths used in that language. Myth is considered the spirit of the literature. In foreign countries, myth plays a unique and professional role. The author applies the idea of myth to make his work efficient. The beliefs of the end of the world and thoughts beyond the reach of human beings are seen in myths. The roots of myth have been gowned dup from the ancient Tamil literature to revival poetry of the 20th century. Myth is even present in secular literature works as the Sangam literature Heritage period went to its peak. Myth played a diverse role in Tamil literature. Library research was made for this study and an explanatory method was used to write this article. The findings of this article are Culture and Tradition of Race are influencing myth and how the myth was seen in the literature. This study summarizes the uses of myths and ideology in Tamil literature.


ARCHALP ◽  
2021 ◽  
Author(s):  
Claire Rosset

The 20th century marked the beginning of the massive transformation of mountain lifestyles. The architects took this opportunity to extend their experimental territories to the Alps. The French architect Albert Laprade had a very different approach. Having arrived in Haute-Savoie in the mid-1920s to spend his holidays, he gradually bought the Charousse mountain pasture in the village of Les Houches (Haute-Savoie, France). He transformed it into a family resort by including some cottages of modern comfort, focusing on preserving the landscape structures of the place. This article reviews this particular approach in the journey of an architect who, moreover, builds in a “modern” style. By questioning the tools he mobilizes from his pasture, we will see how Albert Laprade implements an active observation of the territory. From photography to the collection of objects, it brings together the traces of changing traditional lifestyles. But without turning into the past, he works to promote on the national architectural scene the achievements that are fully anchored in the present life, the architects who build the “climate stations” in the mountains. Then, the Alps become a timeless setting, an observation post from which the architect seems to be able to withdraw to evaluate the modern world.


2011 ◽  
Vol 56 (S19) ◽  
pp. 245-261 ◽  
Author(s):  
Shireen Moosvi

SummaryThis article addresses two separate but interlinked questions relating to India in Mughal times (sixteenth to early eighteenth century). First, the terms on which labour was rendered, taking perfect market conditions as standard; and, second, the perceptions of labour held by the higher classes and the labourers themselves. As to forms of labour, one may well describe conditions as those of an imperfect market. Slave labour was restricted largely to domestic service. Rural wage rates were depressed owing to the caste system and the “village community” mechanism. In the city, the monopoly of resources by the ruling class necessarily depressed wages through the market mechanism itself. While theories of hierarchy were dominant, there are indications sometimes of a tolerant attitude towards manual labour and the labouring poor among the dominant classes. What seems most striking is the defiant assertion of their status in relation to God and society made on behalf of peasants and workers in northern India in certain religious cults in the fifteenth to the seventeenth centuries.


In Today’s world, we usually see and deal with many visuals like, every time you look at something or somewhere, there is a visual at your sight but, "what are all these visuals?" In simple terms, these are nothing but images at that particular point of time. Now let’s see how these are differentiated, and as far as we are concerned with visuals, we usually deal with them in the form of images. Each visual or a sight at that point of time can be considered as an image or a set of images. But here a question arises that “how do we really recognize an object or a thing and how do we actually differentiate between them and the answer obvious that’s the human brain which is one among the exiting wonders of the world. As we all know a human brain does many exceptional functions which are not possible without its existence, And some of which cannot be completely replaced by any other artificial means, the fact is that there are some of its functions which actually seem so complex for humans to understand and therefore even in this very 20th century we are still unable to replace humans in some functions, as our science is still limited in some of its fields. But we all know that, more the number of robots that can replace a human in doing the tasks the better the output we get, there is a great need for human replacement in today world as time, resources come to a minimum when we start replacing human beings. Here in this paper we are dealing with object recognition as in today life this has become a challenge in science


Author(s):  
William H. Schubert

Curriculum studies can be characterized by dominant questions asked by those who have participated in the field over the years. Most of the questions that have dominated inquiry and praxis are variations on the central curriculum question: What is worthwhile? In the mid-19th century, the focus was on what knowledge was deemed most worthwhile, especially for elementary and secondary education, as nations began to take charge of what was taught and learned in schools. Most of the questions that characterize curriculum history continued to be debated and studied throughout the 20th century and into the 21st century. Arguments ensued about how developmental appropriateness, school and nonschool experience, and science or efficiency contributed to an understanding of what is worthwhile. Curriculum scholars and curriculum workers continue to address how to meet individual and social interests and needs and how curriculum of education should improve society. Curriculum studies offers guiding questions for studying, reflecting on, developing, or enacting curriculum derived from publications of curriculum scholars and policy makers. After the middle of the 20th century, many of the previously established questions were challenged by new generations of curriculum scholars who criticized the dominance of powerful political, racial, gender, and cultural groups in determining what should be taught and learned in schools; that is, the sources of what human beings should be and become. They questioned the capability of schools as institutions of nations that have become corporate states to guide this task for the benefit of all. Critiques have continued to proliferate regarding who benefits and who is harmed by questions that guide curriculum scholarship, policy, and practice in schools and all other societal institutions and relationships that educate. Much discrimination has been identified that provides markedly less educational benefit to those who are not part of the majority culture. The interests of wealthy White males are often privileged, and the needs of racial and ethnic minorities, the poor, those who have disabilities, and those who are otherwise different are harmed. Moreover, the purposes of education in schooling seem to be to advance the benefits accorded to powerful and privileged groups. To understand this situation, curriculum scholars have drawn upon questions derived from critical theory and cultural studies. Curriculum studies literature also offers ideas for creating curricula that benefit more of humanity throughout the world, as well as seeking insights from many different world cultures, including indigenous and grassroots ones. A larger question deals with the extent to which humans are able to construct educational opportunities wherein all are educated in worthwhile ways. Struggles over meanings of “worthwhile” continue to resound throughout curriculum studies scholarship and its influence on educational policy and practice and concomitant impacts on the world.


Author(s):  
Sushma Nayak ◽  
Shashikant Nehul ◽  
Aishwarya Narayan

In the present day, when human beings have excessively exploited the natural resources, sustainable development has become a catchword for countries around the world. With respect to the rural scenario, diversion of watercourses and settled agriculture are deemed as tactical imperatives for sustainable livelihood. The present study focuses on a village, Hiware Bazar, situated in the Ahmednagar district of Maharashtra, India. The village is known for its livelihood status, which can be distinctly categorized into two phases, the period before 1991 and the period after 1991. In the first phase (before 1991), the village was marked by severe livelihood crisis owing to acute water scarcity. The second phase (after 1991) is known for livelihood improvement realized through community engagement and planned investment initiatives for watershed development and organic farming.


2009 ◽  
Vol 3 (2) ◽  
pp. 204-205 ◽  
Author(s):  
Fred Po-Chih Huang ◽  

Since the Stone Age, when human beings began manufacturing stone instruments and produced fire by striking two stones together, people have attempted to improve their quality of life. Centuries after the Bronze, Iron, and subsequent Ages, the Silicon Age has arrived. Production started from striking objects only in bare-handed, followed by tool and machine assistance, culminating in today's automated manufacturing-line production. Through thousands of years of improvement leading to reduced production cost, people have learned to saved precious time and begun to enjoy lives surrounded by full of family's love and artful culture. Through this long evolution, automation first began playing a role in the latter half of the 20th Century. Entering the late 20th Century, the world has moved from simple automation to intelligent automation. Hardware in the form of machinery and equipment and software in the form of synthesized systems appeared to have responsive ability of primary wisdom of human being. Given the emphasis among industrial engineers regarding the importance of efficiency and mental ability, or intelligence, I propose the term “intellimation” -- intelligence plus automation -- for designating today's intelligent automation. This is crucial to promote intelligent automation, and change the automation era to the intellimation era. It can help us to enter the most precious stage in development of automation technology.


2019 ◽  
pp. 27-31
Author(s):  
Joanna Krauze-Karpińska

In the geopolitical area of Eastern and Central Europe 20th century was a period of unwilling and un- planned migration of huge numbers of individuals, groups of people, societies or even whole nations, and the displace- ment of borders and states. Two destructive wars, two totalitarian systems fighting against each other forced millions of human beings to change the place of living. Especially the experience of the World War II settled the fate of many people in the region and caused several waves of political emigration. The author uses the term ‘old literature’ in broad sense, including also 19th century literary output, as for the big number of young researchers this period of history seems to be a very old one. Among the Polish refugees fleeing the country in various times and circumstances there were also politicians, soldiers, artist, writers, people of culture and scholars. The article presents and reminds of some Polish researchers of literature who had to change their country of living by political reasons, but did not abandon their research. The first group of emigrants formed those who left Poland short before or during the world war II. Some of them worked as professors at west European universities, an decided not to returned into the country occupied by Germans or emigrated with Polish Government, others get in Western Europe leaving Soviet Union with the Polish army formed by general Anders. They continued scholar work abroad and took part in formation of several new generations of researchers in Slavonic litera- ture. Another wave of emigration took place after the war, in late 40. and included mainly Polish citizens of Jewish origin who in spite of surviving the holocaust and returning home decided to leave Poland for fear of communism. A numerous emigration of Polish Jews was also provoked by communist government of Poland in march 1968. The author presents briefly the silhouettes of such scholars as Stanisław Kot, Wacław Lednicki, Józef Trypućko, Wiktor Weintraub, Jadwiga Maurer, Rachmiel Brandwajn and Jan Kott. The situation of 20th century Polish emigrants seems very similar to that of 19th and also represents the common experience of many Eastern and Central European countries and societies. Losing the homeland scholars of these countries also lost the close contact with their cultural roots, but on the other hand they gained a wider glance, distanced outlook of national literature and art and common platform of dialog and confrontation. Many times the foreign Universities, where they found the possibility to provide their research and meet the representative émigrés of other nations, became for them such places as Collège de France for Adam Mickiewicz and constitute the space where they all could meet together without mutual distrust and give lectures about Slavonic literature and culture for German, British of American students, inspiring them to pursue studies in Slavonic philology.


2012 ◽  
Vol 22 (27) ◽  
pp. 45-56
Author(s):  
Michał Mazurkiewicz

In this article, the author analyses the phenomenon of myth—a significant element of culture—by presenting miscellaneous types of myths that have accompanied human beings from the dawn of time to the present, interpreting them from the point of view of (for example) philosophy or psychoanalysis, the functions of myths, and their ways of influencing human beings in the contemporary world. Myths are complex cultural phenomena, difficult to assess unambiguously. One of the main reasons is the fact that they are not only holy tales having some religious background; we can also talk about secular myths, for example in art or in sport. As far as our contemporary world—brazenly hi-tech and filled with the spirit of logos—is concerned, it is an interesting fact that myths do not surface but remain hidden, as it were; they are in many cases a subconscious way of seeing things. It depends on the individual whether he or she somehow notices those wisdoms existing somewhere under the mask of the world, industrialized and permeated by unemotional technology as it is. Without a shadow of a doubt, myths fulfil many important functions—they are a wonderful source of wisdom, teach people humility, and give hope and strength in difficult periods. Undoubtedly, they are not—as some people would probably prefer—mere relics of a distant past. The forms of myths may, however, evolve. Looking closely into this phenomenon, one can notice that myths may occur (in different realms of life) in somewhat changed, modernized forms. The author of this article has based his analysis on numerous works of a group of illustrious researchers who specialize in exploring the phenomenon of myth, e.g., among others: Bronisław Malinowski (a Polish anthropologist, one of the most important anthropologists of the 20th century), Mircea Eliade (a Romanian historian of religion, one of the leading interpreters of religious experience), and Sigmund Freud (an Austrian neurologist, founder of the discipline of psychoanalysis).


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