A Concise History of the Indian People

1947 ◽  
Vol 23 (3) ◽  
pp. 447-447
Author(s):  
F. Noyce
Keyword(s):  
1901 ◽  
Vol 33 (3) ◽  
pp. 461-473
Author(s):  
C. F. Oldham

It is well known that between the Vedic period, and that described in the epic poems, great modifications occurred in the religion and social customs of the Indian people. Since the Epic period, further changes have taken place; so that the orthodox Hinduism, of the present day, differs much from that represented in the Mahābhārata. Religious vicissitudes have also occurred outside the Brahmanic pale. The Buddhist religion has become extinguished in India. Vast numbers of the people, too, have been converted—many of them forcibly—to the faith of Islām. Notwithstanding all this, however, many of the old deities still live. The Nāga rajas are worshipped as demigods; the sun, the cedar, and the serpent are held sacred; and Indra and his Devas have still their worshippers and their temples, as they had in the days described in the Mahābharāta.


2019 ◽  
Vol 19 (4) ◽  
pp. 213-220
Author(s):  
Umida Kuranbaeva ◽  

This article is devoted to the history, unique culture and traditions of the Indian people, described in the writings of Abu Rayhan Biruni “Athar al-Baqiyah”, “Tafhim” and “India”, which are the primary sources on the history of India. It analyzes and classifies information that is collected from scientific literature on the works of Abu Rayhan Biruni. To date, the works of Abu Rayhan Beruni on the history, ethnography, chronology, toponymy, calendars, holidays and religious events of the above-mentioned peoples occupy one of the main places in research works.


2019 ◽  
Vol 114 (1) ◽  
pp. 81-94 ◽  
Author(s):  
NAZMUL S. SULTAN

This article theorizes the colonial problem of peoplehood that Indian anticolonial thinkers grappled with in their attempts to conceptualize self-rule, or swaraj. British colonial rule drew its legitimacy from a developmentalist conception of the colonized people as backward and disunited. The discourse of “underdeveloped” colonial peoplehood rendered the Indian people “unfit” for self-government, suspending their sovereignty to an indefinite future. The concept of swaraj would be born with the rejection of deferred colonial self-government. Yet the persistence of the developmentalist figuration of the people generated a crisis of sovereign authorization. The pre-Gandhian swaraj theorists would be faced with the not-yet claimable figure of the people at the very moment of disavowing the British claim to rule. Recovering this underappreciated pre-Gandhian history of the concept of swaraj and reinterpreting its Gandhian moment, this article offers a new reading of Gandhi's theory of moral self-rule. In so doing, it demonstrates how the history of swaraj helps trace the colonial career of popular sovereignty.


1968 ◽  
Vol 33 ◽  
pp. 3-16 ◽  
Author(s):  
Bhabani Sen Gupta

For a key to the Chinese stance on India, one might begin by quoting the first message Mao Tse-tung sent to that country after taking over as Chairman of the People's Republic. Ironically, it went to B. T. Ranadive, who was then the anti-Maoist General Secretary of the Indian Communist Party (CPI), and who is now the doubtfully Maoist editor of the weekly journal of the supposedly pro-Chinese or Marxist Communists (CPI[M]). “The Indian people is one of the great Asian peoples with a long history and a vast population,” said Mao, in reply to a message of greetings from Ranadive; “her fate in the past and her path to the future are similar to those of China in many points.” When India became free, like China after liberation, Mao went on to add, “that day will end the imperialist reactionary era in the history of mankind.”


1990 ◽  
Vol 104 (8) ◽  
pp. 603-605 ◽  
Author(s):  
D. Chatterjee ◽  
T. B. Ghosh ◽  
B. B. Ghosh

AbstractA radiographic planimetric study of mastoid air cell system was carried out on 100 normal human subjects of which 50 were males and 50 females–who were further subdivided into five age groups. They had no history of past ear disease or any other clinical ENT abnormality. The mean area of the mastoid air cell system was measured planimetrically on X-rays and the data analysed according to age and sex. It was 12.05±0.67 cm2 in males and 11.45±0.70 cm2 in females (which are more or less the same as that of Western people).The size of the cranial bones has no apparent role in the size variation of the mastoid air cell system. The development of the latter was very rapid up to 10 years of age in both sexes and it continued even after 20 years of age but at a much slower rate.


2019 ◽  
Vol 2 (3) ◽  
pp. 135-139
Author(s):  
Preeti Oza

Mohandas K. Gandhi's relationship with other eminent history makers of his time—whether personal friends and allies like Jawaharlal Nehru, Rabindranath Tagore, or the opponents and antagonistic rivals like Mohammed Ali Jinnah—was never straightforward, uncomplicated, or free of turbulence. But amongst this group of prominent people, one of his most controversial relationships was with Dr. B.R. Ambedkar, who is considered the messiah of the downtrodden and untouchables (Dalits) in India. As he served India in several capacities, He had various occasions for confrontations with Gandhi but the most famous ones are the differences in the positioning Dalits in India. This paper deliberates upon these differences and how the process of Nation-building was gradually shaped and how these differences affected today‘s Indian people.


Fahm-i-Islam ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 71-85
Author(s):  
Maryam Noureen ◽  
Dr. Bazahir Khan

Hinduism is one of the most ancient religions of the world originated in the Subcontinent. This religion has always been of a significant value in the history of world religions. The subcontinent has been the birth place of many Dharmic Religions like Buddhism and Jainism, as well as it has been a center of many Abrahamic Religions such as Christianity and Islam. The Interaction between the Muslims and the ancient people of subcontinent began right after the migration of Prophet Muhammad صلى الله عليه وسلم in Madinah. Therefore, the Muslim scholars tended to study the religion of Indian people and their life style. Abu Rehan Alberuni was the first person who initiated Indology, the study of indo religions. He wrote an encyclopedic book من ماللہند تحقیق فی کتاب" .مقالہ مقبولہ ومردود" After Al-Beruni, the Hinduism became a subject of research for the muslim scholars. Many Muslim scholars like Maulana Ubaid Ullah, Dr. Meher Abdulhaq, Maulana Shams Naveed, Dr. Zakir Naik and Muhammad Shariq have profound academic works on Hinduism. Therefore, in this article the views of these thinkers and understanding of Hinduism will be reviewed.


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