Indian Words Research Articles

Supporting Evaluation Practice Through Mindfulness

This article explores the utility of mindfulness in the field of evaluation. Mindfulness is a translation of the ancient Indian word, Sati, which means awareness, attention, and remembering. While definitions vary, a practical definition of mindfulness is present-moment awareness in an open and nonjudgmental manner. Mindfulness-based interventions have been employed by a wide variety of professions. Although it has received limited attention in the writings of evaluators, we argue that mindfulness can improve the practice of evaluation and support the development of the professional practice and interpersonal domains of American Evaluation Association (AEA) evaluator competencies. We review several mindfulness-based practices and how they can be used by evaluators in their work. Thus, we posit that far from being an esoteric concept, mindfulness practices can serve the pragmatic end of improving our discipline. We also discuss the limits of mindfulness and propose recommendations for future efforts.

Contribution of the British To Develop Indian English Literature

Development of Indian English Literature in India gathered momentum with the consolidation of British imperialism in India. As we know the British sow the seed of Indian Writing in English during the period of the British rule in India. English language and literature in India starts with the advent of East India Company in India. It all started in the summers of 1608 when Emperor Jahangir, in the courts of Mughals, welcomed Captain William Hawkins, Commander of British Naval Expedition Hector. It was India's first tryst with an Englishman and English. Jahangir later allowed Britain to open a permanent port and factory on the special request of King James IV that was conveyed by his ambassador Sir Thomas Roe. English were here to stay. Indian writings in English were heavily influenced by the Western art form of the novel. It was typical for the early Indian English language writers to use English unadulterated by Indian words to convey experiences that were primarily Indian. The core reason behind this step was the fact that most of the readers were either British or British educated Indians. In the early 20th century, when the British conquest of India was achieved, a new breed of writers started to emerge on the block. These writers were essentially British who were born or brought up or both in India. Their writing consisted of Indian themes and sentiments but the way of storytelling was primarily western. They had no reservation in using native words, though, to signify the context. This group consisted likes of Rudyard Kipling, Jim Corbett, and George Orwell among others. In fact, some of the writings of that era are still considered to be masterpieces of English Literature. KEYWORDS: Contribution of British, Development, British works & strategy, English Literature.

Congruent versus Incongruent Branding for Emerging Market Firms

Extant research suggests that emerging market firms that use foreign branding suffer from incongruent branding practices. When consumers realize the discrepancy between a foreign-sounding brand name and the country of manufacturing, they negatively evaluate brands from emerging markets. However, the extant literature does not explore appropriate brand naming practices across product categories where firms in emerging markets have a positive product category image. Leveraging on schema congruency theory as applied by two studies, we are testing for the effects of a brand name’s complete and moderate congruity versus incongruity through a product evaluation, in which one of the emerging markets, namely India, has a positive image of a specific product category. Our findings suggest that due to the unfamiliarity of the phonetics and linguistics of Indian words, brands from India were positively evaluated by foreign consumers when a moderately congruent brand name (i.e., when the country name was embedded in the brand name and the brand name was in English) was used instead of a completely congruent brand name (i.e., when the brand name was in a native Indian language) or an incongruent brand name (i.e., when the brand name was in English with no country name).

Arundhati Roy and the politics of language

This essay argues that Arundhati Roy’s inclusion of numerous Indian vernacular words and phrases in her fiction is carefully calibrated to serve the author’s activist political agenda. This is true not only of her first novel, The God of Small Things, but also of the more recent Ministry of Utmost Happiness. Both feature a Bakhtinian or dialogic interplay of linguistic modes. The earlier work poses two languages against each other: Malayalam, the primary language of Kerala, and English, the medium of narration and the preferred tongue of the prominent Ipe family. The outcome of this contest highlights the Ipes’ imprisonment within a life-denying straitjacket of outworn prejudices and conventions. In The Ministry of Utmost Happiness the linguistic terrain broadens to include several tongues of the subcontinent, along with English. Roy gives special exposure to two: Urdu and Kashmiri, to reclaim them from the oppression both of them, along with their speakers, are undergoing at the hands of the dominant Hindi-speaking majority. Tilo, a pivotal character, is enthusiastically polyglot, a trait which accords with her more general adaptability and freedom from sectarian narrowness. The other central figure, the transgender Anjum, resembles Tilo in her resistance to strict definitions of her fluid selfhood, but must endure forms of verbal as well as physical violence. Like her first novel, but on a more capacious stage, Roy’s second aims at speaking multilingual truth to monolingual power.

Three Poems

Nancy Naomi Carlson (nancynaomicarlson.com) has authored eight titles (five translated). An NEA grant recipient, she was a finalist for the BTBA and CLMP awards. POETRY Three Poems by Khal Torabully [Carry my metaphor] Carry my metaphor; I touched the sea before waves deceived me. Carry my dream; I saw it all without opening eyes of salt. Carry my soul; I met death but never ever died again. Carry my silence; none of these words belong to you and I meld Indian words with language from Saint-Malo. At my Mozambican prow a mélange of peppered dreams is the aim of my human flesh. Khal Torabully, from Mauritius, is a prizewinning poet, essayist, film director, and semiologist. Author of some twenty-five books, he coined the term “coolitude” to give voice to indentured workers, imbuing the term with dignity and pride. Torabully’s linguistic acrobatics (wordplay and neologisms) serve to heighten the seriousness of his themes. [Like spume, each body] Like spume, each body wakes up on a wave. One straw, two straws four score sepoys and for entrails a coulis of blue men paw through stone-clotted fields. We are molasses, we are bagasse my African brother descended from slaves our skin is the trace like yours, of the same dark race. One straw, two straws fourscore sepoys for full-face deduction devalued by French tarot man tied to the tides by the spar made of coconut wood a flaw falters a seedless man destitute die-rolling race hanged from pandanus trees, in the name of the stunning sea Translator’s note: “Sepoy” is an Indian soldier who served under colonial rule. [The sea eats its sons] The sea eats its sons and I will crunch stones and not cleave the maimed nor believe the snail. And the sea no longer runs dry by man-made decree. And the junction of waves bathes the crosses in nebulous lights. In my great saga of blood the sea is cruentation of seaweed. Translations from the French By Nancy Naomi Carlson PHOTO: MICHAEL OLSEN/UNSPLASH WORLDLIT.ORG 27 ...

INDIAN ENGLISH DICTIONARY IN OUP PARADIGM

Throughout its history, Oxford University Press (OUP) has developed guidelines towards dictionary compilation on macro and microstructure; they were most accurately implemented in OED. With the genesis of multiple native and non-native varieties and a growing demand for the compilation and analysis of the dictionaries defining them, the guidelines got further development. They were fully implemented in the multifarious native varieties dictionaries while the majority of nonnative varieties can still boast only random publications on localisms. Within OUP policy on international lexicon documentation, Common Indian Words in English (CIWE) was one of the first dictionaries assigned to depict loan words from autochthonous languages. It was compiled by R. E. Hawkins and published in 1984. Originally, the dictionary was planned to be a Supplement to Little Oxford Dictionary. Nevertheless, development of Indian English, growing interest in India, in its history and culture and in lexical borrowings from local languages justified the compilation of a separate volume. This article is aimed at CIWE complex study based on critical scrutiny principles. The dictionary is viewed both as a historical phenomenon, and as a part of modern lexicography, primarily OUP tradition. The study shows that en bloc CIWE is in compliance with OUP regulations. At the same time, it becomes evident that for this trend of lexicography to develop to its full potential, the guidelines need to be adapted to the specificity of these varieties. The study also suggests that as an integral part of the World English paradigm CIWE may appeal to a comparative study with the dictionaries of Indian English as well as with the dictionaries of other non-native varieties English.

A Study on the works of Elizabeth Cook-Lynn with reference to Indian Genocide

This work is a study on the works of Elizabeth Cook-Lynn who is proficient scholar and hails from South Dakotas and Sioux nations and their turmoil, anguish and lamentation to retrieve their lands and preserve their culture and race. Many a aboriginals were killed in the post colonization. Elizabeth Cook-Lynn grieves and her lamentation for the people of Dakotas yields sympathy towards the survived at Wounded Knee massacre and the great exploitation of the livelihood of the indigenous people and the cruelty of American Federal government. Treaty conserved indigenous lands had been lost due to the title of Sioux Nation and many Dakotas and Dakotas had been forced off from their homelands due to the anti-Indian legislation, poverty and federal Indian – white American policy. The whites had no more regard for or perceiving the native’s peoples’ culture and political status as considered by Jefferson’s epoch. And to collect bones and Indian words, delayed justice all these issues tempt her to write. The authors accuses that America was in ignorance and racism and imperialism which was prevalent in the westward movement. The natives want to recall their struggles, and their futures filled with uncertainty by the reality and losses by the white and Indian life in America which had undergone deliberate diminishment by the American government sparks the writer to back for the indigenous peoples. This multifaceted study links American study with Native American studies. This research brings to highlight the unchangeable scenario of the Native American who is in the bonds of as American further this research scrutinizes Elizabeth’s diplomacy and legalized decolonization theory which reflects in her literature career and her works but defies to her own doctrines.

Imposition of Civilization by Depriving Livelihood and Vanishing Ethnicity of Tribal’s people

This research article exerts the origin, turmoil, anguish and lamentation of the Dakotas and Sioux nations and to retrieve their lands and to preserve their ethnicity and the demises of their predecessors at Wounded Knee massacre and superseded unwritten literature and history of Dakotas and massacre in at the start of fourteenth century and devastation of livelihood of the indigenous people and the cruelty of American Federal government still lingers in their mind. Treaty conserved indigenous people’s lands but Dakotas had been forced off their homelands due to the anti-Indian legislation, poverty and federal Indian – white American policy. The whites had no more regard for or perceiving the native peoples’ culture and political status as considered by Jefferson’s epoch. And this article exposes collecting bones and Indian words, delayed justices, inter- state issues and ignorance, racism and imperialism and the struggles of the Dakotas, whose future filled with uncertainty by reality and lose of land and cattle over the recent past centuries.

How Indian is Indian English?: Indian Words in Registers of Indian English

The rising status of English as a world language has led to the emergence of several non-native or new varieties of English, with Indian English being a major new variety. Much work on Indian English has focused on establishing the Indianness of the language. As Kachru points out, studies of Indian English consider “linguistic interference and the Indian cultural context as essential for the understanding and description of the Indianness in this variety of English” (The Indianness of Indian English 391). Other early research on the Indianness of Indian English includes Verma, Dubey, Hosali, and Bhatt, to name just a few. The work represented by most previous studies on Indian English, which focus largely on the nature and degree of difference of Indian English from external norms, does not, however, provide a clear picture of the system underlying Indian English. The current study focuses on the Indianness of Indian English, but tests Kachru’s claims regarding the progressive Indianisation of Indian English. The first part of the study is an empirical investigation of Indian words in three spoken and three written registers of the language from a corpus compiled in the year 2000 and earlier, and identifies distinct semantic categories of words in the registers. Based on the results of this first analysis, the second part of the study analyses the occurrence of Indian words in a smaller corpus of a register of written Indian English compiled in 2016. The first part of the study shows that there are marked differences in the degree of Indianisation of Indian English among different registers, and the second part of the study shows that with respect to the register studied, written Indian English seems to be undergoing a process of un-Indianisation.

Two-Minute Silence by C. L. Khatri

manuscript of the earth?” It’s a manuscript Hennen is content to read and invite us to read with him. Fred Dings University of South Carolina C. L. Khatri. Two-Minute Silence. New Delhi. Authorspress. 2014. isbn 9788172739201 C. L. Khatri’s third poetry collection, TwoMinute Silence, contains thirty-four poems and fifty-five haiku aimed at awakening humanity’s consciousness to traditional cultural values now threatened by globalization in the name of modernization. The poet stands on the threshold, sees the past and the present, and then shares the best that he finds in the past. Reversal syndrome in the form of domination of man, children, and corporate space over nature, parents, and personal space, respectively, has created chaos ensuing in the loss of a center—the center that holds together human activities including institutional, political, social, and even personal ones. The present culture may be grand or glorious from outside, but it has made man shallow and empty from within. The poet intends to make people understand that they are not machines but human beings who, with cultural values, are capable of spreading love, peace, and happiness. The poet raises environmental issues when he refers to shrinking space, shrinking sun, stinking water of the sacred river, sleeping birds, and falling leaves. Paying homage has become almost a ritual, a formality —followed in words, not in spirit. It seems that people are dead within though they are alive physically. The poet wonders and traces the cause of a troubling internal diaspora. This internal diaspora raises the question of urban versus rural in the transitional phase of globalization. “I am at the cross road / neither rooted / nor uprooted / coin a term between / native and diaspora.” Two-Minute Silence is rooted in irony (Can’t we do with one minute . . . ?), suggestive symbols (“Watermelon being sliced for quarreling cousins”), rich imagery (“With pitcher on the side / women walking back home / a slow rhythmic dance”), musicality of folk songs (“Dance Jogi ji dance / Holi ka hai trance / Jogi ra sa ra ra ra”), and Indian words that reveal the topography and traditions of Bihar, in particular, and of India in general. Two-Minute Silence connects all people into one thread—the thread that binds them to their cultural roots. It establishes C. L. Khatri as a promising poet who values human relationship and considers the whole world his home. Sudhir K. Arora M.J.P. Rohilkhand University, Bareilly Michael Krüger. Last Day of the Year: Selected Poems. Stanley Moss, ed. Karen Leeder & Richard Dove, tr. Rhinebeck, New York. Sheep Meadow Press. 2014. isbn 9781937679378 Poet Michael Krüger feels with unmistakable conviction that one purpose in life is to fully illustrate how a day without poetry is a day lost forever. This is clear in the bilingual selection of poems presented in Last Day of the Year, in which this poet’s distinct voice explores the delicately undeniable relationship between the seemingly mundane and the historically significant . Through chronicling his encounters between the two, this collection showcases the development of a poet’s voice over time and enables Krüger to house the psyche of an entire nation within the lyrics of ordinary experience. The relationship between the surface and the profound is initially framed with selections from Richard Dove’s translation of Krüger’s 1978 work Diderots Katze (Diderot ’s Cat, 1993) and his 1996 Nachts, unter Bäumen (At Night, Beneath Trees, 1998). Nowhere is the coexistence between the two more apparent than in his poem “Diderot’s Cat,” which contrasts the inner musings of French philosopher Diderot with his outward relationship to his cat: “Thirty years’ labor towards the Encyclopédie / and still the machine’s not working / the way it should. He gingerly probes / the bones, the bone structure, of his cat.” Diderot’s outer appearance does not indicate the excruciating mental and spiritual torment he undergoes. In much the same way, Krüger’s masterful juxtaposition of Diderot’s exterior surroundings with its conflicting world of knowledge highlights the transitory as that which often gives way to revelation. The interrelationship between temporality and permanence becomes increasingly apparent as the reader chronologically traverses the archives of Kr...

The Impact of Indian Dramas on Language and Dressing of Females

This study investigates the “Impact of Indian dramas on language and dressing of females of village Sehowal district Sialkot” through survey using a questionnaire as a tool of data collection. It targeted 100 women aged 16- 30 years and viewing cable television for a minimum two years. The study recorded the respondent’s consumption patterns, level of viewing, preferred channels, favorite watching time, and control over remote. It checked the above factors with the age group and marital status with demographic characteristics of the respondents. Results show that Indian media trying to cultivate their culture in our society, females even in the village area like Indian dresses and use Hindi words Intentionally or unintentionally but there is the slight changes occur in Interaction pattern.

California Indian Languages by Victor Golla (review)

Reviewed by: California Indian Languages by Victor Golla Catherine A. Callaghan California Indian Languages. Victor Golla. Berkeley and Los Angeles: University of California Press, 2011. Pp. vii + 380. $57.50 (cloth). “Anyone who has paid the slightest attention to the aboriginal languages of California knows that there were a lot of them.” This is the lead sentence to page 1 of the introduction to this excellent and comprehensive book. Its scope is far greater than its title suggests. By “California,” Victor Golla means “the California area.” Geographically, this comprises those languages spoken from approximately 31° 30′ N in Baja California to 43° N in south-central Oregon—a region considerably larger than California, since it includes all those language families which may have had a toehold in the state, such as Takelma, usually considered an Oregon language. This was one of the most linguistically complex regions in the world, encompassing an area nearly a thousand miles long and sometimes more than two hundred miles wide where at least seventy-eight mutually unintelligible languages were spoken. This number represents nearly a third of the languages of North America north of Mesoamerica. Part 1, “Introduction: Defining California as a Sociolinguistic Area,” focuses on the consequences of the tribelet as the basic political unit. The tribelet consists of the chief’s village plus a few smaller settlements. Common language was sometimes a unifying factor between tribelets, but it was secondary since villages speaking the same language were occasionally enemies, as was the case among some of the Eel River Athabaskan tribelets. Part 2, “History of Study,” details the documentation of California Indian languages in full historical context from European contact to the present, including information on where surviving documents are housed, and parts of this section will make the linguistic scholar weep. The Jesuits were originally in charge of missions in Baja California. It was their policy to learn, record, and preach in local languages. Most of their extensive records were lost when King Carlos III of Spain expelled the order in 1767, with the result that we know little of the languages around the lower part of the peninsula except for a sketch of Waikuri, which was probably a language isolate. Other languages spoken nearby included Monqui and Pericu, but so little data on them have survived that we can say almost nothing about them. As far as the languages are concerned, things fared better in Alta California, where the Spanish missions were established by the Franciscans, some of whom ignored orders from the King of Spain and translated prayers and catechisms into aboriginal languages. A few went even further, most notably Fray Felipe Arroyo de la Cuesta, a missionary from 1808 to 1840 who wrote extensively on these languages. His crown jewel was a grammar and phrase book of Mutsun, the language of San Juan Bautista. A century later, J. P. Harrington was able to reelicit Arroyo’s surviving corpus from Ascención Solorsano, the last fluent Mutsun speaker. Father Geronimo Boscana, a missionary at San Juan Capistrano, wrote a lengthy scholarly treatise on the aboriginal religion and culture as well as material on the language. As we progress through time, additional historical figures connected with California languages come alive under Golla’s skilled pen. We learn that the Frenchman, Alphonse Pinart, who collected extensive vocabularies of Mission Indian languages during the nineteenth century, devoted much of his fortune to the project and died in poverty. We also learn that the naturalist Clinton Hart Merriam, who collected the Indian names for [End Page 295] plants and animals throughout a good part of California in the early twentieth century and listed them with their English and Latin identifications, had earlier helped found the American Ornithologists’ Union and had traveled on an expedition to Alaska with John Muir. Unfortunately, Merriam insisted on transcribing Indian words in an orthography based on that of Webster’s dictionary, to the dismay of contemporary linguists. However, his Miwok transcriptions were accurate enough to trigger my consultants’ memories for forgotten items. Consequently, I was able to list the words in my dictionaries with both phonemic accuracy and Merriam’s precise Latin definitions. The most significant of...

Coda: Snared in Bureaucracy

Coda: Snared in Bureaucracy

Comparative Effectiveness of Radio, Print and Web Advertising

It is a well-researched fact that TV advertising is the most effective form of advertising; but this fact is now met with much skepticism. Also, in comparison to TV, the potential of other media such as radio, print and web, are not given due importance. The objective of this study is to compare the effectiveness of radio, print and web advertising over and above TV advertising. The findings of this study shed some light on the potential of the internet and radio as medium of advertising. It shows the growing importance of internet advertising in consumer purchase behaviour. It speaks of the popularity of radio, especially among the youth. It also shows how much the Indian consumer values word of mouth over the other media. It presents a brief idea about consumers’ media preferences for different product categories. Finally, it gives enough reason to believe that TV advertising is indeed the most effective medium of advertising and that the potential of internet and radio as effective advertising medium can no longer be overlooked. With the advent of new technology, two or more media can be combined and this prospect offers great new avenues to be exploited.

An example of a Hakomi technique adapted for Functional Analytic Psychotherapy.

Functional Analytic Psychotherapy (FAP; Kohlenberg & Tsai, 1991) is well positioned as an integrative model of psychotherapy through its focus on function rather than rigid adherence to technique (Kohlenberg & Tsai, 1994). Integration of a range of psychotherapy models with FAP has been previously discussed; this has included Psychodynamic approaches (Kohlenberg & Tsai, 1991; Kohlenberg & Tsai, 1994; Rosenfarb, 2010), Cognitive Behavioural Therapy (Kohlenberg & Tsai, 1991; Kohlenberg & Tsai, 1994; Kohlenberg, Kanter, Tsai, & Weeks, 2010), Acceptance and Commitment Therapy (Callaghan, Gregg, Marx, Kohlenberg, & Gifford, 2004; Baruch, Kanter, Busch, & Juskiewicz, 2009; Kohlenberg & Callaghan, 2010), Dialectical Behaviour Therapy (Waltz, Landes, & Holman, 2010) Behavioural Activation (Busch, Manos, Rusch, Bowe, & Kanter, 2010) and Feminist therapies (Terry, Bolling, Ruiz, & Brown, 2010). Rather than offer an integrated model, the purpose of this paper is to provide a clear and brief example of how a technique from another form of psychotherapy--Hakomi (Kurtz, 1990), can be assimilated into FAP. It is likely that most practicing therapists have been exposed to a range of techniques through training and ongoing professional development. As FAP is a principle based therapy, techniques from other forms of psychotherapy can be used as long as they function to evoke clinically relevant behaviour and the therapist is positioned to be aware of this and reinforces client improvements in behaviour within the context of adhering to the other 'rules' of FAP, see below. The technique that will be outlined in this paper comes from the Hakomi Method. A brief overview of Hakomi and FAP will follow. Then a Hakomi intervention will be detailed and looked at including a transcript using the technique as a part of FAP. It is hoped that this stimulates the reader into considering what techniques they have learnt from other psychotherapy models that could be utilised within FAP. THE HAKOMI METHOD Hakomi is a mindfulness based, body inclusive form of psychotherapy developed by Ron Kurtz in the mid 1970's (Kurtz, 1990). Hakomi utilises mindfulness to explore current experience (thoughts, feelings, memories, sensations, urges, gestures, postures etc) as indicators of painful formative experiences and subsequent beliefs (Cole & Ladas-Gaskin, 2007). The word Hakomi is a Hopi Indian word and means 'how do you stand in relation to the many realms?' or more briefly 'who are you?' (Kurtz, 1990). The aim of the therapist is to provide a safe and caring relationship, to create experiments that evoke core material and to then provide therapeutic 'missing experiences' (Fisher, 2002). This is done to help shift beliefs and enable the client more healthy and effective ways of relating to themselves and their world. FUNCTIONAL ANALYTIC PSYCHOTHERAPY (FAP) FAP is the application of radical behavioural principles to an interpersonal psychotherapy context. The primary mechanism that FAP claims to effect change is the therapist providing natural reinforcement for client improvements that occur during the session (Kohlenberg & Tsai, 1991, p.11). This is strategically done to 'shape' over time, a more effective interpersonal behavioural repertoire, that is then generalised to the clients daily life and relationships (Kohlenberg & Tsai, 1991). To assist in knowing what behaviour to reinforce in FAP, client in-session behaviour is broken down into three classes of clinically relevant behaviour (CRB). These are: in-session instances of daily life problems (CRB1); in-session instances of daily life improvements (CRB2); and client statements of functional relationships (CRB3). For a more in-depth look at CRB see Kohlenberg and Tsai (1991) or Kohlenberg, Tsai, & Kanter (2009). To assist therapists in identifying CRB, evoking CRB and in responding to CRB, FAP has five rules. …

Light from Other Minds

Political pundits may be the most powerful force in our political culture. The dictionary tells us that the pundit is somebody with knowledge and wisdom. It is also cognate with, perhaps derived from pandit, the Indian word for a Brahman who is an expert in Hindu culture, law and philosophy. In contemporary America, the word has been stretched almost beyond recognition of its original meaning. Pundits may have the pulse of public opinion, but they rarely display wisdom in judging it. Since they are credited as experts, the “ordinary citizen” tends to take what they say as political wisdom. What a properly functioning democracy requires is a citizenry educated in the complexity of political reality. Instead of providing that education, pundits tend to replicate the ideological certainties of the parties or report the opposing views without evaluating them. The result is chatter rather than thoughtful reflection. The compression of the short article or sound bite is anathema to complexity. It is the mark of an educated citizen that he acknowledges the limits of his knowledge, especially of subjects, in which he has no training. In a field such as economics, populated by so many variables, the probability of the truth of any claim does not begin to approach that of the natural sciences. (The phrase “political economy” is enough to caution against seeing it as a [natural] science,) Those who are experts in the field may disagree among themselves, so coming up against the limitations of his or her own knowledge the citizen may decide in favor of one side or another for ideological reasons or from a genuine sense that one side is more convincing than the other—ideally, with an awareness that a view or a policy that issues from the view may be mistaken or misdirected, requiring a change of direction. Ideally, a leader must combine conviction of what ought to be done with an open-minded awareness of unintended consequences. The model for change is experiment, which allows for failure. The experimental attitude should trump ideology. The scientist for whom experiment is a way of life has a built in tolerance for failure as well as desire for success. Failure may in fact be productive of future success when it points the way to another road to be taken. In contrast, the politician, who needs success in order to survive, cannot afford failure. Moreover, whether a particular policy or program succeeds cannot be measured with the precision with which one measures it in science. Acknowledging the limitations or partiality of our understanding should lead to a willingness to receive, in John Stuart Mill’ sp hrase,“light from other minds” (Himmelfarb, 92). Mill wrote a pair of essays on his mentor Jeremy Bentham, a liberal and Samuel Taylor Coleridge, a conservative, vividly exemplifying the phrase. Without disowning Bentham, he exposes the narrowness as well as the value of Bentham’s teaching. In the companion essay on Coleridge, Mill, the liberal, enters into the mind of the conservative Coleridge in order to receive light from it. What he finds of value is his method of suspending judgment of an established institution or opinion in order to discover its meaning. The pursuit of meaning does not exclude the question of whether it is true or good or useful; it only postpones it. In discovering the meaning or purpose of an institution or tradition, one can then judge its abiding value fairly. The method is an implicit rebuke to the premature radical impulse to dismiss long-standing institutions thatseem to thwart progress. We should try to understand why they came into being and the human needs they satisfy before passing judgment. Mill follows Coleridge’s method in the

Indian Sports Nicknames/Logos: Affective Difference between American Indian and Non-Indian College Students

The use of American Indian (AI) words and images in athletic teams' nicknames, logos, and mascots remains a controversial issue. This study investigated the emotional impact of the University of North Dakota's "Fighting Sioux" nickname/logo on 33 AI and 36 majority culture (MC) students enrolled at the university. Participants completed the Multiple Affect Adjective Checklist-Revised (MAACL-R) before viewing two slide presentations of Fighting Sioux-related images: one neutral (i.e., non-controversial) and one controversial. Participants completed the MAACL-R after each presentation. They also completed the Nickname and Logo Distress Scale, and AI participants completed the Northern Plains Biculturalism Inventory to assess their degree of cultural orientation. Results showed that AIs experienced higher negative affect following both slide presentations than did MC participants. MC participants' affect was only changed following the controversial slide presentation. The findings suggest AI students may experience significantly higher levels of psychological distress when viewing even neutral images of AI nicknames/logos.

The law of Hobson-Jobson

ABSTRACTYule and Burnell's 1886 Anglo-Indian dictionary still fascinates and informs today. It is not the finest of Salman Rushdie's writings, but this is the first paragraph of his essay Hobson-Jobson (italics in original):“The British Empire, many pundits now agree, descended like a juggernaut upon the barbicans of the East, in search of loot. The moguls of the raj went in palanquins, smoking cheroots, to sup toddy or sherbet on the verandahs of the gymkhana club, while the memsahibs fretted about the thugs in bandannas and dungarees who roamed the night like pariahs, plotting ghoulish deeds.” (Rushdie, 1992:81)Rushdie points out that the italicised words all appear in the celebrated dictionary Hobson-Jobson: a glossary of colloquial Anglo-Indian words and phrases, and of kindred terms, etymological, historical, geographical and discursive by Henry Yule & A.C. Burnell, first published in 1886.This gem of a dictionary gives definitions and origins of words in common use by the British in colonial India in the late nineteenth century. Some of the entries won't be a surprise to readers – we all know that raj, mogul and memsahib are Indian words. But there are many words with their origins in Hindustani, Bengali, Sanskrit or other Indian or Eastern languages, whose origin is perhaps not quite so well known.

Banalities by Brane Mozetič, Elizabeta Žargi, Timothy Liu

I wI I > I I * I I z I I WI I * I ? I I H I < I I * I WI I H I I Q I I I I * I O I of rains in his imagination, where he shelters themultiple voices that evoke the contemporary scenario. An unknowable bird of memory flies in the gray skies, reminding him of his loneliness, that of an inward-looking man who embraces silence and absence. The multiple voices of rains also tune the cadence and rhythm that form Mohanty's creative process, demonstrating a poetic genius pro gressing from the literal to the meta phoric and symbolic. Words that evoke musical sound and thought provoking sense, images that are poetic mirrors, and symbols that make the abstract concrete?read ers are spellbound by the impact of these poems and the Indian words that put the reader in touch with the land. These are the characteristic qualities that give freshness to the poems ofNiranjan Mohanty. SudhirK. Arora M./.P. RohilkhandUniversity,Bareilly Brane Mozetic. Banalities. Elizabeta 2argi & TimothyLiu, trs.New York.A Midsummer Night's Press (SPD, distr.). 2008. 64 pages. $10.95. isbn 978-0 9794208-3-2 "Anywhere out of the world" would satisfy Baudelaire's soul, but the persona in Brane Mozetic's linked sequence of fifty poems knows that despite dreams of "escape," a word that echoes throughout the volume as frequently as "alone," every place?Africa, America, the night mare cityof Ljubljana?is the same. Streets are gray and empty; the vision ofnight lifeisphantasmagoric, dark, a negative image of thecentral panel of Brueghel's Garden ofEarthly Delight; the poet's room is either a prison or an ordered refuge thatno one can enter. Visions of a lifewhere people love, tranquilly look at the sunset, and read old books seem to him absurd. Inhis past, his grandfa ther,"the first who realized that I'm not worthy / of life,"exiled him to thepigpen and thendropped a stick on him; then "They"?family, soci ety??"murdered me, slowly, year / afteryear" before "You strangled me ..." He has so little sense of self thathe can't fillout a formtoplace a personal ad. Brief moments of peace and contentment flash from thepast: the first clumsy attempts at physical intimacy, theboy who liked togive him rides on his bicycle and hold his hand before recoiling fromhis feel ings and becoming fat and stupid. Everything else, in thewrenching catalog of things "To forget" in the final poem in the sequence, seems futileor painful or both. Still, though he says here that "many things / won't roll offmy tongue and Iprefer tohide, be silent, prefer / to forget,"somehow poetry is made even though "I'm too stupid to write smart poems"; although the chronicle of "stoned poets" and compensatory sex "is definitely not poetry"; and although an evening of poetry fails to happen and "not even a poem was made, only banal /prose we might have called imma ture,hard to classify / as great lit erature," something is salvaged and set forthinmeasured language that fallssomewhere between poetry and prose. The result,thoughoften impres sive, is difficult to characterize. Brane Mozetic's speaker refuses to overstate or romanticize, wants to disappear but maintains a ghostly presence in theworld, and with a desperate courage silently echoes Beckett's Unnamable: "I can't go on. I'll go on." Robert Murray Davis Universityof Oklahoma New European Poets. Wayne Miller& Kevin Pr?fer, eds. St. Paul, Minnesota. Graywolf. 2008. xxx + 401 pages. $18. isbn978-1-55597-492-3 Although American readers are familiar with the names of major earlyand mid-twentieth-century European poets?Montale, Akhma tova, Celan, Transtr?mer?the names of contemporary poets born and active in the latterpart of the century and into the current century are considerably lesswell known. It was the task ofWayne Miller and Kevin Pr?fer to address and update this gap in knowledge by enlisting thehelp of twenty-fourregional edi torswho selected and translated the verse of 270 poets whose work was first published after 1970. The result is a major anthology that represents all countries inEurope and includes thework ofmany new poets who are published here for the firsttime inEnglish. The language styles of these poems comprise a striking range of contrasts. Poets who use more tra ditional, metaphoric language like Italy's Valerio Magrelli, Sweden's Hakan Sandell, and Ireland's Nuala .IIIIII. .1.11111111111111111111111111111111. 74 i World Literature Today ...

New European Poets by Wayne Miller, Kevin Prufer

New European Poets by Wayne Miller, Kevin Prufer