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India Has A Total Of 573 Scheduled Tribes Spread Over Almost Of The States And Union Territories (With The Exception Of Punjab, Haryana, Chandigarh, Pondichery And Delhi). The 1991 Censes Estimates That There Are 64.88 Million Scheduled Tribe Persons In The Country; Madhya Pradesh Leads With Over 23 Per Cent Of Its Total Population Belonging To The Tribal Category. Of The North-Eastern States Of Arunachal Pradesh, Assam, Manipur, Meghalaya, Mizoram, Nagaland And Tripura, Mizoram Heads The List With 94.75 Per Cent Of The States Population Belonging To The Tribal Category (The Formar Lushais) Followed By Nagaland, Meghalaya And Arunachal Pradesh, In That Order. These Tribal Communities And Groups Spread All Over The Indian Mainland And In Certain Islands Of The Andamans And Nicobar As Well As Lakshwadeep, Constitute A Distinct Dimension Of Indian Life And Culture. They Are Given Protection And Enabling Support To The Extent Possible, By Both Government And A Host Of Voluntary Agencies. Efforts Are Always Continuing To Improve The Quality Of Their Life By Helping Them Increase Their Earnings Through Increased Productivity, Agro-Economic Schemes And Self-Employment Through Cooperatives. However, The Problems Of Exploitation By Vested And Greedy Interests Remain And Education Has Been Seen As A Key Catalyst Of Growth And Social And Political Awareness Among The Tribal Peoples.The Book Deals With A Cross-Regional Anthology Of Indian Tribal Culture, Custom And Affinities.
Sacred Natural Sites are the world's oldest protected places. This book focuses on a wide spread of both iconic and lesser known examples such as sacred groves of the Western Ghats (India), Sagarmatha /Chomolongma (Mt Everest, Nepal, Tibet - and China), the Golden Mountains of Altai (Russia), Holy Island of Lindisfarne (UK) and the sacred lakes of the Niger Delta (Nigeria). The book illustrates that sacred natural sites, although often under threat, exist within and outside formally recognised protected areas, heritage sites. Sacred natural sites may well be some of the last strongholds for building resilient networks of connected landscapes. They also form important nodes for maintaining a dynamic socio-cultural fabric in the face of global change. The diverse authors bridge the gap between approaches to the conservation of cultural and biological diversity by taking into account cultural and spiritual values together with the socio-economic interests of the custodian communities and other relevant stakeholders.
From the late fifteenth to the nineteenth centuries, the Hispanic Monarchy was one of the largest and most diverse political communities known in history. At its apogee, it stretched from the Castilian plateau to the high peaks of the Andes; from the cosmopolitan cities of Seville, Naples, or Mexico City to Santa Fe and San Francisco; from Brussels to Buenos Aires and from Milan to Manila. During those centuries, Spain left its imprint across vast continents and distant oceans contributing in no minor way to the emergence of our globalised era. This was true not only in an economic sense-the Hispano-American silver peso transported across the Atlantic and the Pacific by the Spanish fleets was arguably the first global currency, thus facilitating the creation of a world economic system-but intellectually and artistically as well. The most extraordinary cultural exchanges took place in practically every corner of the Hispanic world, no matter how distant from the metropolis. At various times a descendant of the Aztec nobility was translating a Baroque play into Nahuatl to the delight of an Amerindian and mixed audience in the market of Tlatelolco; an Andalusian Dominican priest was writing the first Western grammar of the Chinese language in Fuzhou, a Chinese city that enjoyed a trade monopoly with the Spanish Philippines; a Franciscan friar was composing a piece of polyphonic music with lyrics in Quechua to be played in a church decorated with Moorish-style ceilings in a Peruvian valley; or a multi-ethnic team of Amerindian and Spanish naturalists was describing in Latin, Spanish and local vernacular languages thousands of medicinal plants, animals and minerals previously unknown to the West. And, most probably, at the same time that one of those exchanges were happening, the members of the School of Salamanca were laying the foundations of modern international law or formulating some of the first modern theories of price, value and money, Cervantes was writing Don Quixote, Velázquez was painting Las Meninas, or Goya was exposing both the dark and bright sides of the European Enlightenment. Actually, whenever we contemplate the galleries devoted to Velázquez, El Greco, Zurbarán, Murillo or Goya in the Prado Museum in Madrid; when we visit the National Palace in Mexico City, a mission in California, a Jesuit church in Rome or the Intramuros quarter in Manila; or when we hear Spanish being spoken in a myriad of accents in the streets of San Francisco, New Orleans or Manhattan we are experiencing some of the past and present fruits of an always vibrant and still expanding cultural community. As the reader can infer by now, this book is about how Spain and the larger Hispanic world have contributed to world history and in particular to the history of civilisation, not only at the zenith of the Hispanic Monarchy but throughout a much longer span of time.
Heir to a diverse array of traditions, the Indian subcontinent boasts customs that are distinguished by a constant juxtaposition of the ancient and the modern. The omnibus culture that has resulted from a rich history reflects an accommodation of ideas from across the globe and over time. This inviting narrative examines the tapestry of major events and beliefs that imbue everyday Indian life with vitality, and it presents the remarkable achievements in writing and the arts that have influenced individuals throughout the world.
For decades, scholars have struggled to understand the complex relationship between pastoral nomadic tribes and sedentary peoples of the Near East. The Oriental Institute's fourth annual post-doc seminar (March 7-8, 2008), Nomads, Tribes, and the State in the Ancient Near East, brought together archaeologists, historians, and anthropologists to discuss new approaches to enduring questions in the study of nomadic peoples, tribes, and states of the past: What social or political bonds link tribes and states? Could nomadic tribes exhibit elements of urbanism or social hierarchies? How can the tools of historical, archaeological, and ethnographic research be integrated to build a dynamic picture of the social landscape of the Near East? This volume presents a range of data and theoretical perspectives from a variety of regions and periods, including prehistoric Iran, ancient Mesopotamia and Egypt, seventh-century Arabia, and nineteenth-century Jordan.
Explains conglomeration and regulation in the film and television industries, covering its history as well as the contemporary scene. Useful as a supplement for a variety of media courses, this text includes synopses of key media regulations and policies, discussion questions, a glossary, and entertaining boxed features.
This new textbook addresses the neglect of practical research methods in cultural studies. It provides readers with clearly written overviews of research methods in cultural studies, along with guidelines on how to put these methods into operation. It advocates a multi-method approach, with students drawing from a pool of techniques and approaches suitable for their own topics of investigation.The book covers the following main areas:* Drawing on experience, and studying how narratives make sense of experience.* Investigating production processes in the cultural industries, and the consumption and assimilation of cultural products by audiences and fans.* Taking both quantitative and qualitative approaches to the study of cultural life.* Analysing visual images and both spoken and written forms of discourse.* Exploring cultural memory and historical representation.
Examining a wide array of ancient writings, Brent Nongbri dispels the commonly held idea that there is such a thing as ancient religion. Nongbri shows how misleading it is to speak as though religion was a concept native to pre-modern cultures.