The Half –naked Fakir Dress of Gandhi fooled the Hindu Bengalis into thinking of him as a “HINDU GOD” as he started the “Non-Violence” in Bengal but it is astonishing to see how the people of the millions of Indians of India accepted him as the FATHER of the Nation instead of Maniram Dewan, a national of hero of ASSAM who first sacrificed his life to fight against the British and in spite of the thousands of Hindu Bengalis in CALCUTTA KILLING and millions of Bengalis and Punjabis displaced as Refugees by the division of Bengal and Punjab who were compelled to left their ancestral homes for the safety of their lives.
The Half –naked Fakir Dress of Gandhi fooled the Hindu Bengalis into thinking of him as a “HINDU GOD” as he started the “Non-Violence” in Bengal but it is astonishing to see how the people of the millions of Indians of India accepted him as the FATHER of the Nation instead of Maniram Dewan, a national of hero of ASSAM who first sacrificed his life to fight against the British and in spite of the thousands of Hindu Bengalis in CALCUTTA KILLING and millions of Bengalis and Punjabis displaced as Refugees by the division of Bengal and Punjab who were compelled to left their ancestral homes for the safety of their lives.
Excerpt from The Tribes and Castes of the North-Western Provinces and Oudh, Vol. 4 of 4 Mughul, Mughul. - One of the four great Muhammadan sub divisions known in Europe under the form Mongol. Mr. Ibbetson, ' writing of the panjab, does not attempt to touch upon the much debated question of the distinction between the Turks and Mughuls. In the Delhi territory, indeed, the villagers accustomed to describe the Mughuls of the Empire as Turks, used the word as synonymous with official, and I have heard my Hindu clerks of Kayasth class described as Turks, merely because they were in Government employ. On the Biloch frontier the word Turk is commonly used as synonym ous with Mughul. The Mughuls preper probably either entered the Paujfib with Babar, or were attracted thither under the dynasty of his successors; and I believe that the great majority of those who have returned themselves as Mughuls in the Eastern Panjab really belong to that race. In these Provinces they say that they take their name from their ancestor Mughul Khan. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
What world has been constructed for dancing through the use of the term 'world dance'? What kinds of worlds do we as scholars create for a given dance when we undertake to describe and analyze it? This book endeavours to make new epistemological space for the analysis of the world's dance by offering a variety of new analytic approaches.
‘Sex underlies human existence, and if human life is sacred, how can sex not be?’ As squeamish as India is today about sex, this is also the land where queens once copulated with head horses at religious ceremonies, where the art of love-making was declared the revelation of the gods and recorded in elaborate detail in the kama sutras and prostitution was a form of sacred offering at temples adorned with erotic sculptures. Using India as a paradigm, Rita Banerji illustrates that sexual morality is not an absolute but a facet of living that undergoes periodic upheavals. She delineates four major periods in Indian history when there were significant shifts in the collective social perception of sex and sexuality, and the associated customs and beliefs. What causes this revision in sexual ethos? To explain this, Sex and Power proposes a modified version of Nietzsche’s slave versus master morality theory. The theory, which is tested against the dynamics of each of the four defined periods, establishes that the moral overview of any given period is determined not by a set of pre-existing ethics but by the existent power structure of the period in question. The accepted moral code actually serves the party in power. How would this theory play out in the context of India today? Banerji examines this question at length as one of extreme urgency, and concludes that the three most burning issues facing the country today—population explosion, AIDS and female genocide—are the manifestations of a collective sexual malfunctioning of society and need to be redressed in the context of an existent social and economic power hierarchy.
Because dance materializes through and for people, because we learn to dance from others and often present dance to others, the moment of its transmission is one of dance's central and defining features. Valuing Dance looks at the occasion when dancing passes from one person to another as an act of exchange, one that is redolent with symbolic meanings, including those associated with its history and all the labor that has gone into its making. It examines two ways that dance can be exchanged, as commodity and as gift, reflecting on how each establishes dance's relative worth and merit differently. When and why do we give dance? Where and to whom do we sell it? How are such acts of exchange rationalized and justified? Valuing Dance poses these questions in order to contribute to a conversation around what dance is, what it does, and why it matters.
