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"Kultar's Mime "tells the stories of Sikh children who survived the Delhi massacre through a poem that grew into a play, made its way from Boston to Delhi, and restarted the conversation about a forgotten chapter in history. In April 1903, a pogrom targeted the Jewish population in Kishinev, Russia, leaving many dead and wounded and thousands homeless. Upon visiting the aftermath, the Hebrew poet Hayim Nahman Bialik composed one of his most famous poems, "In the City of Slaughter." In 1984, after Indian Prime Minister Indira Gandhi was shot by her Sikh bodyguards, an orgy of murder, rape, and arson was unleashed upon the Sikh residents of Delhi, in which more than three thousand lost their lives. When he eventually discovered the hidden truth, Sarbpreet Singh, then a young Sikh living in Milwaukee wrote the poem "Kultar's Mime." The play "Kultar's Mime" synthesizes the suffering caused by these two events, separated by thousands of miles, many years, and vast cultural differences. Through the raw imagery of the two poems, it reminds us that, in the end, all innocent victims are the same.
A young Indian in the USA embraces a cause rooted in his motherland, but one that he doesn't fully understand. A student's world is turned upside down when his friend and her family are caught in the cross hairs of volatility and violence. A train burns as it enters Delhi, and the sole Sikh survivor shares with the nation the harrowing tale of his survival . . . These and many other stories form this heart-rending collection that evokes the horrors and uncertainties of 1984, through the tales of ordinary people caught in something bigger than themselves. Set during a time of monumental upheaval, Night of the Restless Spirits blurs the lines between the personal and political, and takes the reader on a journey fraught with love and tinged with tragedy, frayed relationships, the breaking down of humanity and resilience in the face of absolute despair. These stories tell us that people are capable of the best and the worst, but that ultimately there is always hope.
In 1801 the young scion of a petty fiefdom in the Punjab was invested with the title of Maharaja of Punjab. The young man whose name was Ranjit Singh went on to carve out a kingdom for himself that stretched from the borders of Afghanistan in the west to the boundaries of the British Raj in the east. It included the lush hills and valleys of Kashmir the barren mountains of Ladakh and the fertile plains of his native Punjab. The British valued him as an ally who would keep their western frontier safe and while they coveted his kingdom they did not dare to engage in military adventures in Punjab during his lifetime. The Camel Merchant of Philadelphia is an examination of Ranjit Singh and his times that focuses on a wide array of characters that populated his court. All these stories combine to present a nuanced and complex image of Maharaja Ranjit Singh through his interactions with these characters. The work humanises Maharaja Ranjit Singh and presents him as the brilliant man he clearly was without attempting to gloss over his flaws and foibles.
The U.S. literary debut of an up-and-coming Pakistani novelist and journalist. Ali Sikandar is assigned to cover the arrival of Benazir Bhutto, the opposition leader who has returned home to Karachi after eight years of exile to take part in the presidential race. Already eager to leave for college in the U.S. and marry his forbidden Hindu girlfriend, Ali loses a friend in a horrific explosion and finds himself swept up in events larger than his individual struggle for identity and love when he joins the People’s Resistance Movement, a group that opposes President Musharraf. Amidst deadly terrorist attacks and protest marches, this contemporary narrative thread weaves in flashbacks that chronicle the deep and beautiful tales of Pakistani history, of the mythical gods who once protected this land. Bina Shah, a journalist herself and now a NYT op-ed writer, illustrates with extraordinary depth and keen observation into daily life the many contradictions of a country struggling to make peace with itself.
Chaim Nachman Bialik's epic response to the 1903 Kishinev Pogrom roars with with fresh urgency and rage in this dynamic literary translation by Jeffrey Burghauser, one of America's premier formalist poets.
Arguing that intellectual movements, such as deconstruction, postsecular theory, and political theology, have different implications for cultures and societies that live with the debilitating effects of past imperialisms, Arvind Mandair unsettles the politics of knowledge construction in which the category of "religion" continues to be central. Through a case study of Sikhism, he launches an extended critique of religion as a cultural universal. At the same time, he presents a portrait of how certain aspects of Sikh tradition were reinvented as "religion" during the late nineteenth and early twentieth centuries. India's imperial elite subtly recast Sikh tradition as a sui generis religion, which robbed its teachings of their political force. In turn, Sikhs began to define themselves as a "nation" and a "world religion" that was separate from, but parallel to, the rise of the Indian state and global Hinduism. Rather than investigate these processes in isolation from Europe, Mandair shifts the focus closer to the political history of ideas, thereby recovering part of Europe's repressed colonial memory. Mandair rethinks the intersection of religion and the secular in discourses such as history of religions, postcolonial theory, and recent continental philosophy. Though seemingly unconnected, these discourses are shown to be linked to a philosophy of "generalized translation" that emerged as a key conceptual matrix in the colonial encounter between India and the West. In this riveting study, Mandair demonstrates how this philosophy of translation continues to influence the repetitions of religion and identity politics in the lives of South Asians, and the way the academy, state, and media have analyzed such phenomena.
The Routledge Handbook of Yoga and Meditation Studies is a comprehensive and interdisciplinary resource, which frames and contextualises the rapidly expanding fields that explore yoga and meditative techniques. The book analyses yoga and meditation studies in a variety of religious, historical and geographical settings. The chapters, authored by an international set of experts, are laid out across five sections: Introduction to yoga and meditation studies History of yoga and meditation in South Asia Doctrinal perspectives: technique and praxis Global and regional transmissions Disciplinary framings In addition to up-to-date explorations of the history of yoga and meditation in the Indian subcontinent, new contexts include a case study of yoga and meditation in the contemporary Tibetan diaspora, and unique summaries of historical developments in Japan and Latin America as well as an introduction to the growing academic study of yoga in Korea. Underpinned by critical and theoretical engagement, the volume provides an in-depth guide to the history of yoga and meditation studies and combines the best of established research with attention to emerging directions for future investigation. This handbook will be of interest to multidisciplinary academic audiences from across the humanities, social sciences and sciences.
This book revisits the early systemic formation of meditation practices called 'yoga' in South Asia by employing metaphor theory. Karen O'Brien-Kop also develops an alternative way of analysing the reception history of yoga that aims to decentre the Eurocentric and imperialist enterprises of the nineteenth-century to reframe the cultural period of the 1st – 5th centuries CE using categorical markers from South Asian intellectual history. Buddhist traditions were just as concerned as Hindu traditions with meditative disciplines of yoga. By exploring the intertextuality of the Patanjalayogasastra with texts such as Vasubandhu's Abhidharmakosabhasya and Asanga's Yogacarabhumisastra, this book highlights and clarifies many ideologically Buddhist concepts and practices in Patanjala yoga. Karen O'Brien-Kop demonstrates that 'classical yoga' was co-constructed systemically by both Hindu and Buddhist thinkers who were drawing on the same conceptual metaphors of the period. This analysis demystifies early yoga-meditation as a timeless 'classical' practice and locates it in a specific material context of agrarian and urban economies.