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DigiCat Publishing presents to you this special edition of "The Struggle for Imperial Unity" by Colonel George T. Denison. DigiCat Publishing considers every written word to be a legacy of humankind. Every DigiCat book has been carefully reproduced for republishing in a new modern format. The books are available in print, as well as ebooks. DigiCat hopes you will treat this work with the acknowledgment and passion it deserves as a classic of world literature.
A pioneering account of the links between Portugal and Brazil which survived despite the demise of the Portuguese Atlantic empire.
Jats, Rajputs, Ahirs, Gujjars, Baloches And Pathans Are The Descendants Of Foreign Nomadic Tribes Such As Scythians, Ahiras, Huns, Yueh-Ches, Kushans And Turks Respectively Who Invaded India Frequently From The 7Th Century B.C. These Nomadic Tribes Were The Inhabitants Of Siberia, Eastern Europe And Western China. They Entered India As Invaders But Ultimately, They Assimilated Into The Indian Civilization, Embraced Its Religions And Settled Peacefully In India.Most Of The Anthropologists Who Have Written About The Dynastic Histories Of The People Of Panjab Have Not Included The Accounts Of Scheduled Castes Dalits, Harijans, Etc. Despite The Fact That They Are Also The Descendants Of The Invading Hordes Like The Other People Of India, And Have The Same Characteristics Of So-Called Privileged Classes. After The Achievement Of India S Independence They Started Enjoying Equal Rights In Every Sphere Of Life. Some Of Them Have Gone Ahead Of Their Fellows In Various Fields Politics, Education, Sports, Judiciary, Etc. And Have Produced Famous Personalities Like Baba Saheb Ambedkar, K.R. Narayanan And Many Others.Primarily Endogamous Communities, Calling Themselves As Jatt, Jat, Getae Or Zutt, Lived Predominantly In Large Parts Of Northern And North-Western India And In Southern And Eastern Parts, Now In Pakistan. They Were Either Sedentic Farmers Or Nomadic Pastoralists.The Book Brings Forth Various Facets Of Origins And History Of All These Classes. References And Text Have Been Painstakingly Collected From Various Authentic Sources. It Will Be Highly Useful For Students, Teachers Of History And Sociology And Researchers In Those Fields. Common Readers Interested In Knowing About The Origins And History Of Jats And Other Nomadic Tribes Of India Will Also Find It Interesting And Informative.
This is a comprehensive, intelligible and interesting portrait of Ancient Indian History and Civilization from a national historical point of view. The work is divided into three broad divisions of the natural course of cultural development in Ancient India: (1) From the prehistoric age to 600 B.C., (2) From 600 B.C. to 300 A.D., (3) From 300 A.D. to 1200 A.D. The work describes the political, economic, religious and cultural conditions of the country, the expansionist activities, the colonisation schemes of her rulers in the Far East. Political theories and administrative organizations are also discussed but more stress has been laid on the religious, literary and cultural aspects of Ancient India. The book is of a more advanced type. It would meet the needs not only of general readers but also of earnest students who require a thorough grasp of the essential facts and features before taking up specialized study in any branch of the subject. It would also fulfil the requirements of the candidates for competitive examinations in which Ancient Indian History and culture is a prescribed subject.
Too often, observers of globalization take for granted that the common ground across cultures is a thin layer of consumerism and perhaps human rights. If so, then anything deeper and more traditional would be placebound, and probably destined for the dustbin of history. But must this be so? Must we assume--as both liberals and traditionalists now tend to do--that one cannot be a cosmopolitan and take traditions seriously at the same time? This book offers a radically different argument about how traditions and global citizenship can meet, and suggests some important lessons for the contours of globalization in our own time. Adam K. Webb argues that if we look back before modernity, we find a very different line of thinking about what it means to take the whole world as one’s horizon. Digging into some fascinating currents of thought and practice in the ancient world, the Middle Ages, and the early modern period, across all major civilizations, Webb is able to reveal patterns of "deep cosmopolitanism", with its logic quite unlike that of liberal globalization today. In their more cosmopolitan moments, everyone from clerics to pilgrims to empire-builders was inclined to look for deep ethical parallels—points of contact—among civilizations and traditions. Once modernity swept aside the old civilizations, however, that promise was largely forgotten. We now have an impoverished view of what it means to embrace a tradition and even what kinds of conversations across traditions are possible. In part two, Webb draws out the lessons of deep cosmopolitanism for our own time. If revived, it has something to say about everything from the rise of new non-Western powers like China and India and what they offer the world, to religious tolerance, to global civil society, to cross-border migration. Deep Cosmopolis traces an alternative strand of cosmopolitan thinking that cuts across centuries and civilizations. It advances a new perspective on world history, and a distinctive vision of globalization for this century which has the real potential to resonate with us all.