Spirit Of India Research Articles

Insight on self changing strategies to quit smoking among smokers in selected Metropolitan city

Worldwide 1 billion adults currently smoke cigarettes. This is an underestimate of total tobacco exposure worldwide. Tobacco harms the heath, the treasury, and the spirit of India. Tobacco is the only legal drug that kills many of its users when used exactly as intended by manufacturers1. Complacency in the face of the tobacco epidemic will ensure the tobacco industry continues to run roughshod over the lives of India's citizens and ensure that tobacco's death toll will grow with each passing year. Tobacco smoking is one of the important public health problem in India and the prevalence smoking among adult’s males is high. Despite numerous community interventions and government legislation against smoking, cessation or prevention of tobacco smoking is still challengeable4.

Interpreting Citizenship Amendment Act: Its Content and Context

India is endowed with a proud history of inclusive government and religious tolerance. Indian citizenship has always been firmly rooted in the country’s constitution, which lays priority on equality, regardless of gender, caste, religion, class, community or language. Attaching citizenship rights to religious affiliation runs counter to the letter and spirit of India’s Constitution and constitutional morality. The major thrust of the present article is to project government’s stance on the Citizenship Amendment Act, 2019, constitutional provisions in relation to the Act, thematic arguments of critics and constitutional experts on the matter, multifarious challenges ahead in respect of its implementation, by establishing the fact that any measure taken must remain in conformity with international norms and values and necessity of amending the law to do away with the arbitrary selection of countries and religious groups so that the current agitation can be easily tranquilised.

Indian Cultural Nationalism – Defining New Contours (Desha-shastra)

Nation and nationalism are one of the most discussed terms in modern academics and popular media. India has embraced the people, practices, cuisines, customs, faiths, rituals, religions from different parts of the world. And it is an ever growing accommodative spirit of India and its nationalism. Not ‘only, rather’ but ‘also’ is the Indian approach. It has withstood cultural colonialism in one thousand years. The cantors of India have changed with time but have not given up on culture. Therefore a serious study of Indian view of nationalism as expressed by its ancient seers and modern thinkers is the need of the hour. The paper has three sections: 1. Definition of Cultural Nationalism in Indian approach; 2. Some main concepts of Indian Cultural Nationalism and 3. Indian Cultural Nationalism in the contemporary time Received 9th December 2020; Revised 15th March 2021; Accepted 28th March 2021

India’s Buddhist Linkage with Korea During the Colonial Era

This essay attempts to situate Indian writings on Korean Buddhism, written in theearly twentieth century during the colonial era, within the dominant cultural discourseof “pan-Asianism” that was shaped by the dynamics of Indian history under British ruleand the attendant rise of modern Indian nationalism. Based on a careful reading of adiverse range of Indian writings on Korean Buddhism — travelogues, autobiographies,journal articles and monographs — the study examines the ways in which the pan-Asian rhetoric of “Greater India” or “Cultural colonies of ancient India in East Asia”was deployed to interpret the Buddhist culture and traditions of East Asian countries,including Korea. Rabindranath Tagore, the first Indian to win Nobel Prize for literature in 1913,arrogated to himself the role of high priest of pan-Asianism, which formed an integralpart of cultural nationalism of modern India. His poem on Korea, entitled “Lamp ofthe East” represented his tribute to the significance of Korea as a lamp-bearer of pan-Asian Buddhist civilization that had its root in India. Under his intellectual guidanceseveral scholars, notably Kalidas Nag and P. C. Bagchi made efforts to understand theBuddhist civilization of East Asia, including Korea and added substance and specificityto India’s pan-Asian cultural nationalism. Rahul Sankrityayana, who visited Korea in the 1930s as a Buddhist monk,viewed Buddhism as an expression of the rational and critical spirit of India. Hewas a prodigious traveller, tireless explorer and one of the most gifted and dedicatedscholars of Buddhism that India produced in the modern times. His writings on KoreanBuddhism served as a bridge that linked Indian interests to Korean cultural traditions. His experiences in Korean monasteries encouraged Korean Buddhist monks engagein questions of “Indianness” of Buddhist traditions and reflect on the broader issue ofrejuvenating the ancient bond between these two countries.

Approaching the Mughal Past in Indian Art Criticism: The case of MARG (1946 –1963)

AbstractThe paper examines the model value of the Mughal period in MARG, the leading art journal of 1940s and 1950s India. It combines a discussion of some of the key historiographical questions of Indian art history and the role played by specific art historians, including European exiles who were among the contributors to the journal, with broader questions on the interaction of national cultural identity with global modernism. In this context, the Mughal period—celebrated in MARG for its synthesis of foreign and indigenous styles—was consistently put forward as an example for contemporary artists and architects. From its inception in 1946 until the 1960s the review favoured a return to the spirit of India's prestigious artistic past, but not to its form. Its editorials and articles followed a clearly anti-revivalist and cosmopolitan line. It aimed at redressing misunderstandings that had long undermined the history of Indian art and surmounting the perceived tensions in art and architecture between a so-called Indian style and a modern, international one.

Tagore, Imaging the ‘Other’: Reflections on The Wife’s Letter & Kabuliwala

Rabindranath Tagore in his Nobel Prize Acceptance speech said poignantly, “The spirit of India has always proclaimed the ideal of unity…. It comprehends all, and it has been the highest aim of our spiritual exertion to be able to penetrate all things with one soul…to comprehend all things with sympathy and love.” This ideal of a humanitarian world found expression in Tagore’s work in many genres and, to a great measure, he experimented innovatively by entering the minds of people substantially different from himself. The essay looks into his portrayal of a married Bengali woman and an Afghan trader in two short stories.

Radhakrishnan as advocate of the class/caste system as a universal religio-social system

On January 4,1943, Indian philosopher and statesman Sarvepalli Radhakrishnan (1888-1975) in an address to the Bhandarkar Oriental Research Institute told his listeners: 'While the spirit of India can never die, the social institutions which do not embody it must be scrapped' (1943: 6). One of these social institutions, one might expect, would be the caste system. In his latter writings and speeches he would appear to speak as if there were no place for the caste system in India. In the introduction to The Brahma S?tra, written in 1959, he wrote:

The Mind and Spirit of India

The Mind and Spirit of India

The Mind and Spirit of India

The Mind and Spirit of India