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This book highlighted about the glimpses of odishas identity from the period 1900-1956 and the role notable personalities who changed society in politically, socially, economically and educationally. The modern architectures of odisha bring a change with the context of a creative evolution of new social order which within the Indian context, meant nurturing communal unity, abolishing untouchbility, fostering adult education and systematic improvement of village. It meant uplifting the peasant and developing non-violent labour unions, working towards economic and social equality, promoting cottage and small-scale industries as a means for decentralizing economic production and distribution and eradicating a wide variety of social evils. The welfare programme for regenerating village communities depended on voluntary service and it functioned independently of the state and other institutions. Keeping pointing welfare programmes and set up a number of social welfare work organizations to work it out in order to knit together in a common bond of fellowship the millions and work pattern of non­violent conduct into their lives. The main motives behind this was Communal harmony, Stand against untouchability, Prohibition, Khadi and Gramodyog (Village Industries), Village Cleanliness drives, Nai Talim, Adult Education, Inclusion of Womenfolk into the mainstream, Health & hygiene, Development of vernacular language, Stress on National language, Stress on Economic Equality, Political awakening of the peasants, Establishment of ideal labour unions, Service to the lepers, Service to Adivasis, Prohibition of toddy, Ban on illicit liquor and etc. Modern archtitutere of odisha played an important under the leadership Gandhiji. It was primarily organized around the promotion of Khadi spinning and village industries, national education and Hindu-Muslim unity, struggle against untouchability and social uplift of the Harijans and boycott of foreign cloth and liquor. Above all, it meant going to villages and identifying with villagers. Constructive work was symplized by hundreds of ashrams which came up all over the country, almost entirely in the villages and in which social and political workers got practical training in production of Khadi and yarn and in work among lower castes and tribal people.
This handbook explores the diversity of religious practice in tribal cultures in India. It looks at the interactive spaces where the religious practices of tribes and other communities have changed and adapted through the years in contemporary India. Tribe as a social category emerged in India during the colonial period; this handbook departs from the conventional approaches to studying ‘tribal religion’ and analyses the intersections of spirituality, rituals, gender and identities within tribal religion through a crosscultural and pan-Indian perspective. Tribes in India follow various religious denominations including Buddhism, Hinduism, Islam, Christianity, and traditional indigenous faiths. The chapters in this volume provide insights into the cross-cultural religiosity of tribes via ethnographic accounts and the study of animism, life cycle rituals, ancestor worship, shrines and religious institutions, revivalism, religious identities, religious conversion, transcendental religious spaces and the space for gender, identity and politics within religious traditions. It also discusses conflicts, contestations, anxieties within and the politics of religious traditions and identities in India and how tribal communities and the state negotiate with these issues. This and its companion handbook, The Routledge Handbook of Contemporary Readings on Tribe and Religions in India: Emerging Negotiations, provide a comprehensive look into the religious life and practices of a very diverse group of tribes in India. This book will be of interest to academics and researchers working in the fields of religion, anthropology, indigenous and tribal studies, social and cultural anthropology, sociology of culture, sociology of religion, development studies, history, political science, folkloristic, and colonialism.
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Explores the ways linguistic nationalism has enabled and deepened the reach of All-India nationalism. This title is also available as Open Access.
The second half of the 19th century witnessed the growth of organized nationalist movement in India. It arose to meet the challenge of foreign domination. The direct and indirect consequences of British rule provided the material, moral and intellectual conditions for the development of nationalist movement in India. In this connection, Odisha (previously Orissa) as a part of the nation also witnessed the reflections of it. In Odisha, nationalism developed in two different ways. First, the merger of all Odia-speaking regions and secondly, in the later phase with the growth of national awakening, the people of Odisha involved themselves with the mainstream of the national movement along with the rest of the country. However, the aim of the paper is to highlight the nationalist movement in Odisha. In fact, the history of nationalist movement in Odisha, despite the local differences and issues, was an expression of forces that represent an integral part of the all-India freedom struggle against British Raj.
Providing a critical ethnography of five different tribal movements fighting against the mega-industrialization projects in Odisha, India, the book presents a thick description of the confrontation of the tribals to the authoritative forces of state domination. This confrontation, a counter-hegemonic discourse, is neither antagonistic to change nor anti to development, but rather in fact, the author argues, that the tribals are the subaltern citizens who aspire for not only more material and economic prosperity but also freedom – freedom from domination and deprivation. The book therefore seeks to answer one important question: how do the tribals appropriate marginality in their everyday lives in challenging domination and celebrating their desires, wishes, anticipations and material prosperity as well as in coping with the ruins of frustration and suffering. Drawing on long-term ethnographic fieldwork carried over a decade (2006-16), this book provides empirical evidences and conceptual explorations on the resistance of subaltern citizens against domination. The author challenges current theories of social movements which claim that a cultural critique of the ‘development’ paradigm is writ large in the political actions of those marginalized by ‘development’ – tribals who lived in harmony with nature, combining reverence for nature with the sustainable management of resources. On the other hand, questioning the established notion of ‘marginality as a problem’, the author re-visits ‘marginality’ as a possible site that nourishes the capacity of the tribals to resist and to imagine and create a new world. The complexity of tribal politics, then, cannot be reduced to an opposition between ‘development’ and ‘resistance’. The book therefore persuades us to re-examine the politics of representation within the ideology of progressive movements. Please note: Taylor & Francis does not sell or distribute the Hardback in India, Pakistan, Nepal, Bhutan, Bangladesh and Sri Lanka
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