India’s State of Emergency (1975-1977) is a critical period in the independent nation’s history. The government’s suspension of democratic norms and its institution of many, now infamous repressive measures have been the subject of much commentary. However, scholars have not examined Emergency politics from a gendered perspective. Women’s participation in support for and resistance to the regime and their experiences of its programmes are notably absent from historiography. This thesis addresses this gap and argues that a gendered perspective enhances our understanding of this critical period in India’s political history. It assesses the importance of gendered narratives and women to the regime’s dominant political discourses. I also analyse women’s experiences of Emergency measures, particularly the regime’s coercive sterilisation programme and use of preventive detention to repress dissent. I explore how gendered power relations and women’s status affected the implementation of these measures and people’s attempts to negotiate and resist them. The thesis also highlights several ways in which women actively supported the Emergency agenda and participated in organised resistance, focusing on the manifestation of these activities in particular spaces. I utilise a diverse collection of sources, innovative methodologies and theoretical perspectives in order to bring these histories, which have hitherto been completely absent from the historiography of these events, to light.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2018-07-26T13:18:50Z No. of bitstreams: 1 andersonazevedoferigate.pdf: 1032162 bytes, checksum: 24c6915101dbdff6f2790f105ed0e1a3 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-07-30T16:48:49Z (GMT) No. of bitstreams: 1 andersonazevedoferigate.pdf: 1032162 bytes, checksum: 24c6915101dbdff6f2790f105ed0e1a3 (MD5) / Made available in DSpace on 2018-07-30T16:48:50Z (GMT). No. of bitstreams: 1 andersonazevedoferigate.pdf: 1032162 bytes, checksum: 24c6915101dbdff6f2790f105ed0e1a3 (MD5) Previous issue date: 2018-06-20 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A obra literária de Cecília Meireles, especialmente a poesia, é bastante conhecida por boa parte dos apreciadores da literatura nacional, especialmente por livros como Viagem e Romanceiro da Inconfidência. No entanto, ainda há um aspecto de sua obra pouco estudado pela crítica e pela academia: a intensa relação que a autora estabeleceu com a cultura indiana. Pretende-se, portanto, mostrar a presença, na literatura ceciliana, especificamente nas crônicas e nas poesias, dos princípios filosóficos mais determinantes do legado do Mahatma Gandhi, o principal líder político e religioso da Índia no século XX, a saber: Satyagraha – a busca pela Verdade e o Ahimsa – o princípio da Não-Violência. Mostra-se, também, que essa intensa relação intercultural com o país se deu desde muito cedo na vida da escritora e percorreu de maneira direta ou indireta toda sua trajetória literária, seja na busca de autoconhecimento, de desapego, como na tentativa de aplicar aqueles valores éticos de Gandhi em sua própria vida e que aparecem refletidos em sua literatura. A dissertação vem, portanto, contribuir, no âmbito das relações interculturais, para a discussão acadêmica a respeito da forte presença de Gandhi na literatura de uma das mais reconhecidas escritoras de língua portuguesa, Cecília Meireles. / Meireles’ literaly work, especially the poetry, is well known by most of national literature appreciators, particularly for books like “Viagem” and “Romanceiro da Inconfidência”. However, there is still an insufficiently studied aspect of her work by critics and the literary academy: the intensive relation that she established with the Indian culture. Therefore, it is intended to present, in her production, specifically on her chronicles and poetry, the most defining philosophical principles from Mahatma Gandhi, India’s most important political and religious leader from the 20th century, i.e. Satyagraha – the seek for the Truth and Ahimsa – the Non-Violence principle. It is also known that this massive intercultural relation with the country began in the early years of Meireles and covered, directly or indirectly, all her literary work, either on the seek for self-knowledge and detachment or on the attempt to apply Gandhi’s ethical values on her own life, which is reflected in her literature. Thus this dissertation contributes, in the context of intercultural relations, to the academic discussion about the strong presence of Gandhi on the work of one of the most renowned writers of Portuguese language, Cecília Meireles.

abstract: Situated within seminal debates on the questions of liberation and justice viewed from the postcolonial context, this dissertation evaluates freedom narratives from both sides of the colonial divide during the period of high imperialism. Creating a transnational grouping of three diverse historical figures, E. M. Forster, M. K. Gandhi, and James Joyce, I argue for similarities in these writers’ narrative construction of “freedom” against colonial modernity. I argue that despite these writers’ widely disparate historical and cultural determinations, which uniquely particularize each of their freedom formulas as well as freedom “ideals” – the ideal of culture for Forster, renunciation for Gandhi and aesthetic apprehension for Joyce, these writers conceive of a commensurate/globally related form of “freedom” as postcoloniality and demonstrate cosmopolitan ambition. I also argue that the global form of postcoloniality they each practice can only be articulated through a close attention to each of their specific and local difference. The key contribution of the dissertation is to establish a new significance of the notion of fetishism for postcolonial studies, from both historical and theoretical perspectives. From a background that emphasizes the primacy of the concept of fetishism in its historical evolution within colonizing narratives of various Western discourses, especially fetish’s constitutive role in Enlightenment philosophy’s othering narrative of “primitive” natives, the work foregrounds a novel theoretical and narrative insight that the fetish demonstrates a unique potential to articulate/embody freedom as post-coloniality. Through a detailed critical analysis of each freedom narrative, I demonstrate how the clashes of particular contradictory cultural ideologies, in fact, determine each freedom narrative and how these contradictions are projected onto and galvanized by a fetish object(s). The work extends the ideas of Sigmund Freud, William Pietz, Homi Bhabha, Anne McClintock and Jacques Derrida on fetishism. Employing the framework of fetishism it brings into view similarities among the said three writers’ definition and practice of freedom. The work weighs in on critical debates between Marxist and Post-structural camps in postcolonial studies and proposes a new form of cosmopolitanism. / Dissertation/Thesis / Doctoral Dissertation English 2017

Bibliography: leaves 236-249. / This thesis is a study of the nature, construction, and operation of human world view systems. Using a comparative dialogue with Mahatma Gandhi, Leo Tolstoy, and Religious Studies I aim to develop a definition of world view that explores the pivotal world view universals of identity, orientation and belonging and how these combine and interact in world view systems. I also explore various possibilities of how a sense of identity arises within human awareness and how this in turn structures individuals' understanding of their vocations and modes of active engagement with the world. I hypothesise that this process of identity and world view formation occurs in two paradigmatically different ways which structure the totality of individuals thinking, feeling and acting in the world, whether they are psychologically integrated, and whether their socio-political interactions tend toward violence or nonviolence. Using the theoretical resources of the comparative study of mysticism and religious experience, I set out to define the precise analytical contours of my two paradigms of human awareness and world view. It is in fact the study of mysticism that enables one to more clearly understand what is simultaneously the most crucial and yet neglected facet of human psychology and existence - love. I therefore not only attempt to analyse the construction and operation of world view universals in Gandhi's world view, but also to reinterpret the pivotal Gandhian notions of unity, love, truth and nonviolence as they converge in a personal inner experience of faith. Theoretical resources which I develop, applied to case studies of Gandhi and Tolstoy, are combined to enable general reflections about the nature of conceptual functioning by means of conceptual models or maps, as well as the existential basis of personal empowerment in contexts of violence and death. This thesis confirms the importance of securing a sense of identity, orientation, and belonging - the tension between part and whole - in any world view system, but lays greater stress on the crucial psychological and existential need to overcome a sense of separation, which is a pivotal factor in distinguishing two broad possibilities of human awareness and action as well as two paradigms of world view. The possibility of overcoming the sense of separateness, I suggest, is perhaps the central existential factor determining whether human social interactions are basically violent or nonviolent. It is within the basically nonviolent paradigm of world view, identity and action that one can locate and so better understand Gandhi's religious world view at both its individual and corporate levels.

No description available.

By examining Gandhi as a political organiser it may be possible to bridge the gap between two interpretations of his importance -- one which focuses on his propagation of nonviolence "as a way of life", the other- which treats him as a pioneer in the use of nonviolence "as a conflict technique. " Gandhi named his philosophy and his method of action, "satyagraha". Between 1915 and 1922 he emerged as the organiser of local satyagraha campaigns in Bihar and Gujarat. He moved quickly, however, to leadership of further struggles at a national level, in particular the hoxlatt Satyagraha in 1919 and Noncooperation eighteen months later. The thesis explores, through a series of case studies, how Gandhi developed his methods as he moved over a period of about five years from local to national scale. At the national level, Gandhi failed to take India by storm as he had hoped through organisations founded by himself to propagate his principles like the Satyagraha Sabha and the Swadeshi Sabha. He therefore forged alliances with political figures from other perspectives within the Khilafat movement and the Indian Rational Congress who nonetheless were prepared to follow his direction. A principal means which Gandhi developed for generating solidarity between the nation's educated "classes" and the "masses" and for mobilising people short of civil disobedience, was the promotion of campaigns of constructive work. This is particularly clear in his planning and leadership of the Noncooperation movement. Presentation of nonviolent action in the West, by overstressing the "conflict" aspect of satyagraha and neglecting the "constructive", has been one-sided. The importance in Gandhi's method as an organiser of a concept of constructive programme and its application in practice suggests that advocates of nonviolent action as a technique should look more closely at the balance between the two aspects in his approach. The thesis concludes with a review'of the rules and stages in Gandhi's satyagraha campaigns which have been proposed in the work of Joan Bondurant. / Long Dene Fund

No description available.

<p>Article 17 of the Indian Constitution, abolishing Untouch-ability, is implicitly contravened by Articles 330-342 which guarantee political privileges to groups in the Indian population enumerated on the basis of Untouchability. These provisions were formulated during the Independence period as the result of a complex series of interactions primarily political in nature. From these interactions several different understandings of the status of the lowest stratum of the Hindu population emerged, of which three, the British, Dr. B. R. Ambedkar's, and Mahatma Gandhi's, were crucial. These understandings, or paradigms, pertain to ideas about Untouchability and Hindu social organization, and are reflected in the Constitutional provisions.</p> <p>The thesis examines,this interplay of ideas behind the Constitutional clauses. Each of the three paradigms is abstracted and analyzed to determine the strategic assessment of the social situation of the lowest caste Hindus it presents. The analysis was done through an examination of the terminology used in reference to the lowest caste Hindus. A specific term is embodied in each paradigm: "Scheduled Caste" for the British, "Untouchable" for Ambedkar, and "Harijan" for Gandhi. Each term encodes a conceptual model of the reference group and a strategy to deal with that group. The study breaks down into discussions of the meaning and history of each term as used by its representative thinkers, or group of thinkers, in the context of the Independence struggle. These discussions provide the means to decode and analyze the different ideas about Untouchability.</p> <p>In addition, a fourth term, "Depressed Classes" is discussed, both as a part of the British paradigm, as it was the precursor to the term "Scheduled Castes", and as a part of the history of the Independence struggle. By examining the conversations about the "Depressed Classes", which took place during the negotiations for the transfer of power, the interactions of the British government officials, Ambedkar, and Gandhi become clearer and the logical complexity of the ensuing government policy is demonstrated.</p> / Master of Arts (MA)

Bhils of Rajasthan

Made available in DSpace on 2014-06-12T15:07:27Z (GMT). No. of bitstreams: 2 arquivo5620_1.pdf: 8916043 bytes, checksum: 669ed68c15dd8910790b9473691f2d57 (MD5) license.txt: 1748 bytes, checksum: 8a4605be74aa9ea9d79846c1fba20a33 (MD5) Previous issue date: 2010 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / Na ausência de um sistema imune adaptativo propriamente dito, os cnidários se valem de uma série de mecanismos bioquímicos e celulares que coletivamente compreendem sistemas da imunidade inata e são utilizados para o reconhecimento de micro-organismos, tanto parasitas quanto simbiontes. O objetivo do presente trabalho foi investigar se precursores gênicos relacionados a três polipeptídios envolvidos na resposta inata (CTL: lectina do tipo C, MBL: lectina ligante de manose e C3: componente 3 do sistema complemento) seriam expressos em Palythoa caribaeorum. Tendo como base dados moleculares descritos na literatura para os cnidários Nematostella vectensis, Pocillopora damicornis, Acropora millepora e Swiftia exserta, foram utilizadas duas estratégias metodológicas distintas para responder tal proposição: (1) síntese direta de cDNA a partir do RNAm e amplificação dos homólogos por RT-PCR e (2) construção de uma biblioteca de cDNA para propagação e resgate dos precursores completos (full length cDNAs). Ao todo, foram obtidos 11 produtos de RT-PCR (cDNAs amplificados), dos quais um se refere a um segmento similar a um domínio do receptor de imunoglobulinas das células NK (KIR), encontrado em gorilas. A presença de um domínio semelhante a KIR em P. caribaeorum sugeriria a existência de formas alternativas de imunidade antecipatória em cnidários. Tão importante quanto esse achado foi a obtenção de amplicons de CTL. Dessa forma, os níveis de expressão de transcritos de CTL foram comparados entre colônias sadias e doentes (em processo de branqueamento) de P. caribaeorum. Os resultados para o ensaio de expressão diferencial mostraram que a CTL teve uma expressão aumentada entre 63,2 e 65,5% nas colônias branqueadas, o que sugere um possível papel na resposta ao branqueamento, uma vez que essas moléculas participam do processo de reconhecimento celular. Esse resultado pode ser interpretado de duas formas: o aumento na transcrição de CTL após o branqueamento seria uma tentativa de proteção imediata contra patógenos ou estaria envolvido no recrutamento de novos simbiontes. Como um todo, o estudo de moléculas polipeptídicas da imunidade de cnidários é de importância considerável. Não somente fornece dados sobre a ancestralidade e evolução das reações imunes, mas também serve de base para uma série de aplicações de caráter científico e biotecnológico, que vão desde o monitoramento e conservação de espécies marinhas até estudos voltados ao tratamento e cura de doenças que acometem vertebrados superiores