SOCIAL DISCRIMINATION IN INDIA: A CASE FOR ECONOMIC CITIZENSHIP Barbara Harriss-White** and Aseem Prakash* I: Introduction Through the Constitution the Indian state promises equality to all its citizens. The various provisions of the Constitution elucidated in the chapters on Fundamental Rights (justiciable) and on Directive Principles of State Policies (non-justiciable) delineate the state’s obligation to provide equal opportunities to all its citizens in social‚ political and economic spheres.1
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COMMENTARY No Shortcuts on Rape Make the Legal System Work Flavia Agnes N The vigorous public discourse following the recent brutal gang rape and mutilation of the 23-year-old in Delhi is a positive sign but hopefully the demand for quick solutions will not ignore the complexities involved in dealing with all forms of violence against women. There are also other connected issues that require urgent attention including the description of a rape as a “state worse than death”
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sohrea (harvest festival)‚ they are not anymore Santals. They are Christians” said Silis Murmu‚ one of the village community members of Situngtola village who is following the traditional Santali religion. “There are no Adivasi (indigenous) people anymore‚ once they were Adivasi. All are now Christian” commented by Muslemuddin‚ one of the inhabitants near to the Santali village‚ who is a Muslim Bengali. “What is our religion‚ follower of traditional belief or Christian? It does not matter. I think
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society that lacks positive traits of the modern society and thus constitutes a simple‚ illiterate and backward society (Xaxa Virginius 1999:3590). Article 342 of the constitution recognize over 700 tribal groups in India‚ they are also called as Adivasis. After India’s independence in 1947‚ the categorization of tribal communities was formalized through a detailed separate statutory list of the Scheduled Tribes Order of 1950 that came into force following the reorganization of the Indian states (Ghurye
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judicial Restraint”- By justice Markandey Katju “Caste‚ the constitution and women in Haryana”‚ Written by- Arhopala Bazaloides‚ October 11‚ 2012 Impact of “Caste System in the State Politics of India”‚ by R Jain‚ “Caste and Political Leadership in Maharashtra‚ a Review and Current Appraisal’‚ Written by- Maureen L P Patterson‚ The Economic Weekly‚ September 25‚ 1954.
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Dalit Consciousness in Limbale’s Outcast Submitted to MAHATHMA GANDHI UNIVERSITY Ajith P.C SAAA10159974 CMS COLLEGE KOTTAYAM FEBRUARY 2013 Declaration I hereby declare that the thesis entitled “Limbale’s Outcaste as an awakening dalit consciousness” submitted to the Mahatma Gandhi University is an original bonafide record of the research work carried out by me at the department of English‚ C.M.S college Kottayam‚ under the supervision of Dr. Sobhana
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A major portion of India lives in its Tribes. These tribes are the living example of how life was in the earlier days. These show what were the difficulties man had to face before the advent of machine and technology. See India through a different perspective in these tribes and tribal villages. 1.)Bodos - Tribe Of Assam Bodos are the true ethnic Tribal Community of Assam - the sub branch of the Bodo - Kachari Clan. The Bodos are the largest among the Bodo - Kachari Clan. They are also the most
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option=com_content&view=article&show=archive&id=163083 &catid=42&year=2006&month=5&day=28&Itemid=66 Subramanian‚ A. 2008. India’s Turn: Understanding the Economic Transformation. New Delhi: Oxford University Press. Whitehead‚ J. 2007. ‘Sunken Voices: Adivasis‚ Neo-Gandhian Environmentalism and State-Civil Society Relations in the Narmada Valley 1998-2001.” Anthropologica. 44(2): 231-243. 26
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THE RESURGENCE OF NAXALISM: IMPLICATIONS FOR INDIA’S SECURITY S. ADHIKARI India is a millennium old civilisation‚ with one-sixth of humanity within its borders and 30 percent of the population living below the poverty line. It has led to huge economic disparities which create a feeling of deprivation and desperation among the unprivileged classes. The pluralistic Indian society is characterised by ethnic‚ religious‚ linguistic and socio-economic disparities which pose a serious threat to the
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Devy then confronts the official terror imposed on the dialects‚ the violence inflicted on them by linguistic theory and the state‚ as a suppressor of dialects. Devy realizes that a sorority of bhasha as a cognitive domain‚ as a theory of survival places a different demand on cognitive politics. Neither Romanticism nor the pragmatic necessities of ethno-botany will be sufficient. To create a Rousseauian theory of education will appear too split. The equation‚ the sibling ship between primitive and
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