Indian Movement Research Articles

“Wake up for education”: colonialism, social transformation, and the beginnings of the anti-caste movement in India

ABSTRACT Looking at the early educational activities of the anti-caste movement in the Western Indian Bombay Presidency (1848–1882), the article sheds light on the diverse, and sometimes contradictory social effects of the colonial encounter. The military defeat of the Maratha Empire, the setting up of colonial educational governance, and the emergence of missionary education had disrupted social and religious certainties. In this moment of crisis, reformers turned to education to intervene in the ongoing social transformation processes. From the perspective of the shudra-atishudra – the serving, labouring, and untouchable castes, who formed the lowest stratum of Western Indian society – the new political situation provided a space to challenge the established structures of caste and gender domination. The article starts with a discussion of colonial-governmental and missionary educational interventions, and proceeds to analyse anti-caste radicals’ educational activities against this background. Schools, popular literature, and public performance aimed to create a reflexive knowledge among the shudra-atishudra about their own position in society, and the ways to change it. Finally, the article explores the anti-caste movement’s varying interpretations of the changes in education and society. While anti-caste writers of the 1850s welcomed the new educational opportunities, their voices were highly critical of colonial education policy in the 1880s. In the nineteenth century’s struggles over caste, gender, and education, privileges and exclusions had been reworked in a colonial-modern framework. Still, important steps had been taken towards democratising and universalising Indian education.

Para além do eurocentrismo: reconstruindo a teoria das greves

Resenha: NOWAK, Jörg. Mass Strikes and Social Movements in Brazil and India: Popular Mobilisation in the Long Depression. New York: Springer, 2019.

Resistance is fertile: Toward a political ecology of translocal resistance

There are more than 3000 ongoing conflicts involving the extractive industries (mining, gas, and oil) and communities impacted by extractive activity. Most of these conflicts are in the developing countries of Africa, Asia, and Latin America. In this paper we examine three resistance movements in Brazil, Chile, and India where Indigenous groups are resisting mining operations on their lands. We argue these movements represent forms of translocal subaltern resistance based on local political ecologies of marginalized communities. In particular, we develop the notion of disembeddedness to show how conflicts arise between local political ecologies and the political economy of resource extraction. We contribute to the literature by (1) bridging insights from subaltern studies and political ecology to explain how forms of resistance emerge (2) providing empirical support to theories of translocal resistance by conducting a comparative analysis of resistance movements from three countries. We discuss the theoretical implications of our findings for resistance movements.

‘The Sagacity of Words’

Best known for his ideas of ahimsa and satyagraha, Mohandas Karamchand Gandhi was a prominent figure in the Indian freedom movement. Even today, he is highly revered for his philosophy of non-violence which was also an integral part of India’s freedom struggle. Gandhi was responsible for making non-violent protests an important part of the movement. Now famous as a global expressive culture including forms of dance and music, Hip Hop, too, was conceived as a reaction to the violence that pervaded the gang culture of the late-1960s to early-1970s in The Bronx, New York City. Drawing from this thread of similarity, this article fleshes out parallels between the ideas of Gandhi and Hip Hop culture. Divided into three sections, it begins by establishing the cultural linkages between Gandhi, the Gandhian foundations of Hip Hop, and marking out the rationale of the study. The following section goes on to discuss the intertwining strings between Gandhi’s perceptions of knowledge and the significance of knowledge in Hip Hop culture. Finally, the third section discusses references to and representations of Gandhi in selected works of 21st century Hip Hop. In doing so, the article posits that Gandhism and Hip Hop culture belong to a similar lineage of ideas, if not the same one.

Discipleship in Oriental Orthodox and Evangelical Communities

In many countries with a strong Orthodox Christian presence there are tensions between Evangelicals and Orthodox Christians. These tensions are rooted in many theological, ecclesiological, and epistemological differences. In practice, one of the crucial causes of tension comes down to different practical understandings of what a Christian disciple looks like. This paper examines key aspects of discipleship as expressed in revival movements in Orthodox Churches Egypt, India and Ethiopia which are connected to the challenges presented by the huge expansion of Evangelical Protestant mission from the nineteenth century. Key aspects will be evaluated in comparison with aspects that are understood to characterize disciples in Evangelical expressions, including: differing understandings of the sacraments and their place in the life of a disciple; ways in which different traditions engage with the Bible and related literary works; contrasting outlooks on discipleship as an individual and a community way of life; and differing understanding of spiritual disciplines.

Mahatma Gandhi's Economic Thoughts on Agriculture

Mahatma Gandhi has to be counted among the epoch-making philosophers in the history of India. He has a reputation as a pioneer of Satyagraha, a freedom fighter and a constructive social reformer. He believed that the labor-intensive life of farmers and artisans was the best life. Gandhiji wanted to improve the economic life of the common man in India. The majority of people in India live in villages. Insufficient land in the village and unemployment are the main reasons for their poverty. So he undertook the program of reviving rural industries and making agriculture a secondary business. He gave Swadeshi vows to his followers so that industries could be created in the village. Although the ideal of economic decentralization seemed appealing to many, including Gandhiji, he did not provide clear guidance to his followers. So their thoughts were limited to a few villages. As an alternative to the capitalist economy, Gandhiji proposed the idea of ​​a self-sufficient village state in the medieval period. But with the establishment of capitalism in India, the economic exploitation of the common people began. Because the establishment did not support them. Gandhiji's decentralization of the economy, his opposition to machine culture, the decentralization of economic power, etc., necessitated a collective movement to put them into practice. Gandhiji was not able to set up such a movement in India or his followers. That is why even though Gandhiji's ideas were good, they could not be put into practice. Objectives :- 1) To find out the reasons why the people of rural India are in the throes of economic and unemployment today. 2) To find out the real ideas of Gandhiji about the economic life of rural agriculture. Methodology :- Using this analytical and comparative method of historical research, the article presents research based on primary and secondary historical tools.

“Diversity in Unity” within a Revivalist Islamic Movement in India

This paper will examine internal forms of diversity within religious movements using the example of an Islamic revivalist and scripturalist movement in India, the Tablīghī Jamāʻat. The Tablīghī Jamāʻat represents an interesting case study of internal plurality within a religious movement, especially when examined through the articulation of individual and collective affiliations. On the one hand, the TJ seems to function collectively as a structured group under the control of a central authority based in Delhi, which indoctrinates the followers with strict and specific instructions governing several areas. In a way, it is the bios, in the Foucauldian sense, i.e., the concrete daily life of individuals, that the “disciplinary power” of this movement seeks to shape. On the other hand, ethnography among individual followers shows that behind the apparent homogeneity lies internal diversity, including in regard to religious conceptions and, to a lesser extent, in religious practices. While the disconnect between discourse and practice is of course a more than common phenomenon, this paper will explore how this diversity can challenge the very definition of Tablīghī and suggest that there is a degree of autonomy vis-à-vis the leadership. This idea will in turn be confronted with the wider context of religious plurality in India. In doing so, I will examine how internal diversity and external plurality intersect.

Queering Indian documentary: an interview with Debalina Majumdar

ABSTRACT Although documentary filmmaking in India has a long tradition, one rarely sees any serious engagement with LGBTIQ issues. However, in the recent times, a new body of LGBTIQ documentaries either by heterosexual directors or by filmmakers who identify themselves as LGBTIQ, using a variety of formalistic styles, foreground intimate and multiple expressions of LGBTIQ subjectivities in their films. As a filmmaker who approaches LGBTIQ issues from inside out, Debalina Majumdar belongs to such a group of distinguished LGBTIQ filmmakers who documents homophobic violence, queer desires and forgotten queer histories. Her documentary films celebrate queer lives, emphasizes LGBTIQ rights and imagines queer futures through forging a nonconformist visual politics and through a range of poetic articulations. For her, filmmaking is a practice of reclaiming suppressed LGBTIQ desires as well as a mode of institutionalizing LGBTIQ identities. Debalina Majumdar in the present interview with Rajesh James and Sathyaraj Venkatesan discusses her filmic self, her engagement with LGBTIQ resistance movements in India and her documentary practices.

Do Market and Herding Effect Really Impact on Investment Decision Making in the Indian Share Market?

“Mad March – 2020, witnessed dramatic down-slide in the world’s top stock exchanges due to COVID-19 pandemic with worrying volatility which resulted in traders panic sold off their holdings out of fear”.2020’s first quarter witnessed substantial losses in the several well-recognized stock indices, especially between March 6 to 18, more than 20% that were triggered downward by the outbreak of COVID-19. Dow Jones Industrial Average and S&P 500 experienced the worst first quarter ever in the history during the year 2020 reducing its value by 23.2%. The year 2020 witnessed several historical landmark changes in the Indian share market movements along with other prominent stock exchanges of the globe. On March 23rd, 2020, Benchmark index SENSEX touched intraday lowest value of 25880 and NIFTY fell to the lowest value of 7583. Throughout the globe, including Indian investors, started to rush for clearing their holdings ahead of dark lines created by the pandemic in spite of most of the financial analysts’ suggestion for fresh buy and/or to hold previous purchase for long. Supporting financial experts’ views, within the next nine months SENSEX has gained around 100% and stood at 48834.34 on 8th Jan 2021.
 There are many studies both in India and outside the country that have provided evidence for the role of behavioral factors on investment decision-making at respective stock markets. Here authors attempted to verify, ‘weather market factor and herding effect of behavioral variables do influences on investment decision making of Indian share market investors?’

Dileanation And A Role Of Mainstream To Dalit Feminism

Dalit women have long occupied marginal positions and been excluded from two major Indian social movements: The Feminist Movement and the Dalit Movement. The researcher examines how Dalit women have made creative use of their marginality—their ‘outsider-within' status—and have represented their lived experiences. The study scrutinizes select life narratives of Dalit women writers: Bama's Sangati: Events (2005), Urmila Pawar’s The Weave of My Life (2015), and Baby Kamble’s The Prisons We Broke (2008) to discuss and explore the sociological significance of three characteristic themes in these narratives: (1) the interlocking nature of Dalitwomen’s oppression, (2) endurance and resilience, (3) their role in the transformation of the Dalit community. Thus, the perspectives of Dalit women writers create new knowledge about their lives, families, and communities. Their perspectives may well provide a preparatory point for the development of the Dalit Feminist Standpoint.

Selection of mode of transport for freight movement

PurposeThe purpose of this research paper is to understand the major factors considered before choosing the mode of transportation for the freight movement in India by different stakeholders and look into the future prospects on each of these sectors, i.e. railways, roadways and inland waterways.Design/methodology/approachThis paper collected the primary data from the various stakeholders in the transportation sector and the secondary data through websites and various ministries of each of the sectors. The various factors are then determined by thoroughly analysing the responses by performing factor analysis in SPSS.FindingsEarlier railways were the preferred medium of transportation, but the dynamics shifted during the 90’s to roadways, and now, it is responsible for nearly 60% of the freight traffic with waterways slowing increasing its share of the pie. Also, there are a lot of factors which stakeholders consider, but the major factors that came out are cost, sustainability, timing, government initiatives, visibility and performance.Practical implicationsThe result of this study implies that sectors should create a robust network for easy reach of the customers and try working in conjunction to create an efficient, affordable and highly connected network. This study will also help in taking vital decisions regarding the future planning of transportation sector.Originality/valueThe findings help in improving the transportation network and help in better decision-making by various stakeholders while choosing the mode of transportation.

A Study on Users' Adoption of Electronic Payment System in India.

The traditional payment system has got its own limitation to adopt recent developments in the commercial world. The growth of Electronic payment systems is inevitable in the Indian industrial and business scenario. Digital India movement of Indian Government also focuses move towards E-Payment systems. Technology has immense contribution to the growth and development of the banking sector. There have been massive changes in the concept of banking after the digitalization of India's banking sector. Commercial banks in India are facilitating their customers to develop a convenient platform for E- Payment system. In this present study, the researcher studied the relationship between the seven factors technological factors, security, Trust, social influence, internet connectivity, Perceived ease of use, Perceived Usefulness, and Intention to use to measure the adoption of e-payment systems in Madurai district. The study results show that Trust, Perceived Usefulness, and perceived ease of use are statistically significant, indicating that this variable has a positive effect on Intention to use e-payment.

Between powerlessness and protest: Indigenous men and masculinities in the Twin Cities of Minneapolis/St. Paul and the emergence of the American Indian Movement

ABSTRACT The Red Power era (1969-1978), the most pivotal time for Indigenous people in the twentieth century, is commonly associated with a fundamental restructuring of Indigenous-settler colonial relations and a major cultural renewal of self and society across Indian Country. This article examines the social formation of those Indigenous men and masculinities who instigated that profound change and became politically active, questioning domestic colonialism and challenging their subaltern status vis-à-vis dominant U.S. society. More specifically, this article explores the shared experiences of Indigenous male activists within the American Indian Movement (AIM) during its early beginnings between 1968 through mid-1972. AIM (1968–1978) originated in the Twin Cities of Minneapolis/St-Paul and rose to become the most significant player in Indigenous protest politics at its time. Indigenous men in AIM shared key experiences with settler colonial institutions and the forces of modernity (boarding schools, military service, prisons, the urban experience) that affected their male identities in multiple, complex, and contradictory ways. Western-centric concepts of race, gender, and nation have consistently worked towards the marginalization and oppression of the Indigenous ‘other' -commonly through the imposition of colonial standards as a ‘civilizing force.' This article argues that the inculcation of Indigenous men with hegemonic ideals, together with experiences of emasculation, have led to an unintended outcome, namely the emergence of a ‘protest masculinity.' This ‘protest masculinity’ arose as a result of and in reaction to assimilationist policies. Paradoxically, Indigenous male activists contested dominant concepts of masculinity, yet at the same time conformed to the very cultural ideals they struggled against. This article offers an understanding of how gender and race bias intersect to disadvantage Indigenous men and how this in turn constitutes a powerful catalyst for change.

Warriors for a Nation: The American Indian Movement, Indigenous Men, and Nation Building at the Takeover of Wounded Knee in 1973

Between February 27 and May 8, 1973, Indigenous nationalists of the American Indian Movement and local Lakota reservation residents occupied the tiny hamlet of Wounded Knee, South Dakota. The intent behind the armed takeover was to highlight intratribal conflict over tribal governance on the local Pine Ridge reservation and demand a return to the treaty-making era. Halfway through the prolonged siege, Indigenous nationalists declared the Independent Oglala Nation—separate from the United States government—and proclaimed the setup of a modern-day warrior society. In that these parallel and intertwined actions suggest a close connection between manhood and nationhood in which nationalist warriors rallied in defense of a newly proclaimed nation, the armed confrontation at Wounded Knee can be understood as a highly gendered nation building project. This research article seeks to make new sense of these warriors for a nation and the intricate nature of masculinity and nationalism and to shed new light on the role of marginalized masculinities in processes of nation building—a significant, yet largely overlooked field of research.

Tales of the Horrors of War: Analysing Select Indian Fictions on World War I

Conscription of Indian men from different states and ethnicities were recruited to fight in the First World War for the British in foreign lands, while Indian resources kept the Allies going. The discursive reduction of it quantified India to merely numbers, of soldiers given, soldiers lost, tons of food sent, and money spent. The Indian Movement for Independence as an act of political negotiation with the British masters had warranted the cultural amnesia of the Indian intellectual class about the War’s impact to focus on the more vital demand, and how easily were all the unwanted marks of the War hidden and left behind. Thus, my paper will examine the representation of War in India and identify the ways in which Indian involvements in the War remain unacknowledged in the contemporary period through select works of fiction and non-fiction by Indian authors. Therefore, it is a pressing concern that much of the information about the World War I from an Indian perspective is lost, or is on the verge of being lost forever, because of the general apathy towards the preservation of such materials. This engagement with the First World War is not acknowledged the way it should be, since most of these works are not even categorized or identified as ‘war literature’ even if their sole concern remained precisely that. It is also important in this regard to understand the inclusion of the World War I in the silences and the omissions. Therefore, I will analyse select literary texts by Indian authors to evaluate the intersections of fiction and history alongside the enunciation of the unknown/forgotten voices of the marginalized people in the World War I.

Progression or Stagnancy? Portraying Native Americans in Michael Apted’s Thunderheart (1992)

Progression or Stagnancy? Portraying Native Americans in Michael Apted’s Thunderheart (1992) As argued by Wilcomb Washburn, no other ethnic group has been misrepresented in media and popular culture to such extent as the Native Americans (2010). Movies that shaped their image did so by crystallizing stereotypes and misconceptions, through which indigenous peoples have been perceived until the present day. Thomas Edison’s vignettes, early westerns, as well as subsequent motion pictures of the 1960s and 1970s strengthened the stereotypes of the vanishing Indians, bloodthirsty savages, and their noble alter ego. The 1990s brought about a revival of the western in its new, revisionist form, mainly due to the achievements of the American Indian Movement. This paper argues that the movie Thunderheart (1992) by Michael Apted — albeit belonging to that ostensibly revolutionary current — continues to reproduce various well established stereotypes in the portrayal of the Native Americans . It examines significantachievements of this partly liberal motion picture, as well as its failures and faults. Thisarticle argues that Thunderheart departs from traditional, dualistic portrayals of Native Americans as bloodthirsty and noble savages and manages to present a revisionist version of historical events; at the same time, it fails to omit numerous Hollywood clichés, such as stereotypical representation of native spirituality, formation of an “Indian identity”, and “othering” of the Native Americans, which contributes to their further alienation and cultural appropriation. This paper provides an insightful analysis of the movie, drawing on scholarship in the field of cultural and indigenous studies in order to lay bare the ambivalence towards indigenous people in the United States, that is reflected in the movie industry. Moreover, it indicates towards the commodification of native culture, as well as the perception of Native Americans as primitive and inferior, allowing to classify Thunderheartas an unfortunate product of colonialism.

An Intersectional Feminist Reading of Bapsi Sidhwa's Water

Intersectionality has been recognized and widely taken by interdisciplinary fields that include Cultural studies, American studies, and Media studies to demonstrate a range of social issues. It focuses on the experiences of people in a different social and political context. The intersectional framework confronts significant social division axes that include race, class, gender, and disability that function together and influence each other. These social axes operate the power structures of a particular society that can cause inequality and discrimination. In literary studies, women's representation is no more confined to European and American academic writings. Within the feminist framework, the South Asian fiction writers also demonstrate a feminist approach in their works. Pakistani authors have indicated religion's exploitation as one of the central intersectional tropes in their literary work. Bapsi Sidhwa is one of the prominent feminist voices from Pakistan in diasporic English Literature. One of her novels, Water (2006), is based on Deepa Mehta's award-winning film, explores the life of the marginal and subaltern Hindu widows in India. The novel provides an insight into the intersectional nature of the Indian Hindu widows in a patriarchal society of a subcontinent where different power domains hold and impose dominant hierarchies. The paper's objective is to highlight the intersection of religion, gender, caste and politics against the backdrop of the Indian anti-colonial movement. It shows how power relations can manipulate cultural norms and use religion as a powerful tool to establish its hegemonic control over these marginalized widows who suffer as silent victims.

PRAVABATI DEVI: A FACE IN THE CROWD

In addition to being the better half of man woman is an integral part of society but for whom man cannot bring any change in the society. History stands a great testimonial to this. The freedom movement of the nation would not have been possible without the participation of the women. Many women of Odisha forwent their domestic work, crossed their conservative boundary of family and joined the freedom movement of India. In this context, the women of Sambalpur had not lagged behind. One such luminary of the soil is Prabhavati Devi who had shown her valour and valiant role in the freedom struggle of the land. She went to Bari Ashram with the noble mission of imbibing all the virtues from the inspiring company of Malati Devi and Rama Devi. Thereafter, she took active part in various national movements such as Satyagraha, Non cooperation, Salt Movement, Individual Satyagraha, Quit India movement and Bhoodan Movement and went to jail. She carried out many social activities by establishing Matruniketan and Balniketan to serve depressed and deprived people. Because of her unique contribution both in political and social field, she has been accorded many awards both from government and non- government organizations.

ANALYTICAL STUDY OF THE POLITICAL STATUS AND ROLE OF WOMEN DURING THE INDIAN INDEPENDENCE MOVEMENT

Like the freedom movement of the other countries of the world, the history of freedom movement in India is rich with equal participation of men and women. Like other countries of third world, our countrymen also had to struggle long and hard to get freedom. In the glorious story of the struggle against the British rule, the names of many brave sons as well as the names of brave ones are also printed in the golden letters in history. As such, during the freedom movement, the role of intellectuals, farmers, lawyers and social reformers has been very important at every level and at every stage of the movement. But keeping in mind the circumstances of that time, it is also very interesting and important to analyze the role of women in this regard. From the Vedic era to the modern era ,the role of women has been changing according to the time and circumstances in the various segments.Lopamundra,Ghosha and Apala in Vedic era, Gargi and Maître in post Vedic era, Sheela and Attarika in the Gupta age and in the Mogul era Razia gninfluence in politics was important and extra-ordinary. Similarly, the role of Begum Hazrat Mahal and Jhansi Queen Rani Laxmi Bai during the period of independence struggle especially during 1857 Revolution and later in the Gandhi era, Mrs. Annie Besant, Bhagini Nivedita, Madam Cama,Pandita Ramabai ,Sarojini Naidu,Kamla Nehru, Sucheta Kruplani,Prabhadevi,Vijaya Laxmi Pandit ,Mniben Patel and the roles of other such women cannot be ignored.Similarly,the British Education system, increased the means of transport and the social reform movement has increased the political consciousness of women and motivated them to contribute to the National Movement. In spite of all the adverse circumstances such as low educational level and various ban in public life, after tough struggles, women made their unique identity in the history of freedom movement. Gradually, women became involved in social issues, their understanding in this regard increased which changed their thinking. Due to this, women gradually moved forward in the struggle for independence, in the movement of reforms and in the Legislative Councils. Here also the fact cannot be denied that most of the women who led the national movement were highly educated and belonged to the upper middle class. KEY WORDS-National movement, Social reform, Political consciousness, Women’s Organization, Gandhi Era, Female suffrage.

The Role and Impact of Social Media on Online Social Movements: An Analysis of ‘ALS Ice Bucket Challenge’ in India

Online social movements have taken root and flourished in the last decade due to online communication networks attributed to Social media. In this paper, the mixed-method approach is utilized for qualita- tive and quantitative analysis to investigate the efficacy of social media in propounding the outcome of online social movements in India. Further, several factors which have a definite impact on the outcomes of such online social movements are highlighted. This study concludes that online social media campaigns can be viewed as an extension of ‘social norms media campaigns’. Further, it establishes that the internet penetration in India coupled with ‘online peer pressure’ accompanying such movements has ef- fectively aroused the consciousness of users towards such campaigns. It also highlights the alteration in the process of diffusion of ideas in society due to the advent of social media platforms.