Why did »equality« become prominent in European societies based on hierarchy during the Enlightenment? What does »equality« imply for societies, politics, or legal systems? The contributors to this ...volume draw on various historical case studies, from visionary practices in revolutionary France and the collection of data on the poor in 19th-century Germany, to claims raised under the minority regime of the League of Nations and the anti-discrimination politics of the UN and India. The dynamics of universalizing equality are contrasted with a concept asserting that equality must be limited to and by order. The contributions thus explore concepts of equality from the perspectives of history and law and show that practices of comparing were essential when it came to imagining others as equal, fighting discrimination, or scandalizing social inequalities.
Metempsihoza, poznata iz indijske tradicije kao reinkarnacija, pojavljuje se u antičkoj Grčkoj najprije kao uvezeno mistično vjerovanje i kult kod orfika, a onda i kao filozofska doktrina. ...Metempsihoza podrazumijeva besmrtnost duše (psykhḗ), niz umiranja i preporađanja u novom tijelu, nagradu ili kaznu u sljedećem životu, ovisno o moralnom djelovanju za života, i mogućnost izlaska iz kruga preporađanja. Usporedba antičkog grčkog i indijskog vjerovanja u metempsihozu ukazuje na njihov stupnjevit odnos. U nekim su točkama ta vjerovanja istovjetna; besmrtnost duše, transmigracija duše u drugo tijelo, moralno ovisna zakonitost (prepo)rađanja, mogućnost bijega iz kotača života i smrti, vegetarijanstvo. U nekim su točkama vjerovanja samo slična: koncepcija cikličkog vremena, razumijevanje (besmrtnosti) duše kao istovjetne besmrtnom univerzalnom i kasnije izlaženje izvan hilozoističke ideje u Grka, a u Indijaca vjerovanju u sopstvo (ātman) kao refleksiju beskonačne svjesnosti ili u iluziju individualnosti (jīva). U nekim su točkama različita: (ne)mogućnost preporađanja razumske duše u životinjskom tijelu u Grka u kasnoj fazi učenja, čega nema u Indiji.
Prispevek obravnava življenjsko zgodbo misijonarke in nagrajene pisateljice Marije Sreš ter odpira nove poglede na misijonske ženske migracije. Predstavlja spoj verske s posvetno poklicanostjo, ki ...opredeljuje migracijske poti in literarno ustvarjanje Marije Sreš v Indiji, pri čemer misijonarka-avtorica pogosto izstopa iz predpisanih spolnih vlog. Prispevek njeno zgodbo umešča v širši kontekst katoliške internacionale sedemdesetih let prejšnjega stoletja. Družbeni angažma Marije Sreš temelji na osebni veri v Kristusa, ki ji ponuja legitimacijo za žensko delovanje v misijonih in možnost večje samorealizacije (tudi s pisanjem).
Koji se motiv krije u pozadini skupe i obvezatne tranzicije u smjeru digitalne zemaljske televizije u državi s nekoliko kanala koji pokrivaju cjelokupan teritorij, a svi su u vlasništvu javnog ...medijskog servisa? Ovaj rad nastoji dati dubinski uvid u začetke te tranzicije i njezin širi zamah prema digitalizaciji Doordarshana, indijskog javnog medijskog servisa. Oslanjajući se na institucionalne pristupe koji pomažu razjasniti zašto određeni interesi imaju prioritet u odnosu na druge, ovaj članak razotkriva što se zapravo krije iza službenog objašnjenjenja prelaska na digitalno emitiranje u Indiji. Autori zaključuju kako će za marginalizirane društvene skupine, za koje je Doordarshan jedini pristupačan pružatelj TV usluga, ta obvezatna tranzicija predstavljati najveći izazov. Osim toga, prelazak na digitalni zemaljski prijem signala nije vođen javnim interesom koji uključuje unapređenje kvalitete sadržaja, što bi za Doordarshan mogao biti ključni mehanizam pridobivanja gledateljstva izgubljenog zbog privatnih satelitskih kanala.
In the context of research into the relationship between secularism and multiculturalism in contemporary India, this paper points to their specific interrelatedness and the distinctive Indian ...approach to secularism through the idea of a principled distance as a way to adjust to religious pluralism that has a close affinity with multiculturalism. Contrary to opinions that secularism is alien to the Indian civilisation, by a selection of instances through Indian history, the paper illustrates the broader meaning of “Indian” religious and secular thinking and also points to the significance of interaction among various religious cultures and subcultures, particularly between Hinduism and Islam/Sufism. However, the paper focuses on the analysis of Indian constitutional secularism and legally warranted multiculturalism. Debates on multiculturalism follow two distinct directions: the first examines multiculturalism as a state policy in the form of federalisation of its political system, whereas the second is concerned with the meaning of multiculturalism and its implications for the issues of individual and group rights, culture, religion, and secularism. It also touches upon the influence of the British colonial rule on the shaping of interreligious relations in independent India. The last section questions the ascendancy of Hindu nationalism, particularly in view of the rise to power of the Bharatiya Janata Party (BJP) in 2014, its appropriation of the new “idea” of India, especially the Hindu nationalist narrative, which endangers India’s official ideology of secularism, as well as the position of the minorities, in particular of the Muslim minority.The article is divided into seven sections. The Introduction outlines, in general, the main distinction between secularism and multiculturalism and their relationship, referring to the two principal approaches to secularism: (1) neutrality between different religions, and (2) prohibition of religious associations in state activities. Indian secularism tends to emphasise neutrality in particular rather than prohibition in general.The second section, Traces of the Indian Secular Thought through History, examines the view, particularly pervasive among Hindutva supporters, that secularism is alien to the Indian civilisation from the perspectives of history and philosophy, which both provide evidence that “the constituents of secularism which make up the concept are not alien to Indian thought” (Thapar, 2013: 4). In this context, the most evoked name in connection with religious tolerance is that of Ashoka Maurya, who in his edicts called not only for the co-existence of all religious sects but also for equal respect for those who represented them. Many centuries later, Moghul Emperor Akbar supported dialogue across adherents of different religions, including atheists. He laid the formal foundations of a secular legal structure and religious neutrality of the state. The paper here also points to the significance of interaction among various religious cultures and subcultures, the more so between Hinduism and Islam/Sufism. It focuses on extending the meaning of “Indian” religion in the sense that it includes multiple religions, such as Brahmanism, Buddhism, Jainism, Bhakti, Shakta, Islam/ Sufism, Guru-Pir tradition, which, but for Brahmanism, challenge orthodoxy by giving greater weight to social ethics rather than to prescriptive religious texts.The third section, Multiculturalism in Indian Context, refers to the Indian legally warranted multiculturalism and relating debates followed by two distinct directions. The first examines multiculturalism as a state policy in the form of federalisation of its political system; a process which involves the political accommodation of ethnic identities, which remains the most effective method of management and resolution of conflicts. The second direction is concerned with the meaning of multiculturalism and its implications for the issues of individual and group rights, culture, religion, secularism. According to Rajeev Bhargava (1999: 35, 2007), cultural particularity might undermine the “common foundation for a viable society”, and might also lessen individual freedom, thus invalidating the values of liberal democracy. From there follows the question of constitutional protection of personal laws of religious communities, which is, in a way, in collision with the primary secular identity, that of a citizen (Thapar, 2010, 2013).The fourth section, Characteristics of Indian Secularism, analyses in some detail the Articles of the Indian Constitution concerned with the basic understanding of secularism, i.e., that religion must be separated from the state “for the sake of religious liberty and equality of citizenship.” The analysis indicates that, while some Articles (Indian Constitution, Articles 25–26) depart from the mainstream western secularism, others are close to the Western liberal leanings, like those stipulating that the state will have no official religion (constitutional amendment 42) or that no religious instruction will be allowed in educational institutions maintained wholly out of state funds, as well as that no person attending any educational institution receiving financial aid from state funds shall be required to take part in compulsory attendance at religious instruction or worship (Articles 27–28/1/). But, more specifically, the idea of a principled distance from religious pluralism points to India’s highly contextual, thus distinctively Indian, version of secularism.The fifth section, The Question of Indian Identity, argues that, with the inauguration of democracy in India, multiculturalism was adopted as a policy of recognising and respecting diversity, guaranteeing the protection and rights of minorities and positive discrimination for the historically marginalised, and emphasising intergroup equality, while leaving the issue of intragroup equality somewhat aside.In the last section, Challenges of Hindu Nationalistic Ideology, the author points to some manifestations of the current ascendency of Hindu nationalism, particularly resulting from the Bharatiya Janata Party coming to power in 2014, such as the increasing identification of state leaders with Hindu cultural symbols and, at the same time, decreasing official support for the public festivals of minorities, Mus lims and Christians in the first place. According to Hindu nationalists, most Muslims and Christians are converts from Hinduism and should therefore recognise the precedence of the Hindu culture in India. Anti-Muslim prejudice in India stems not from the ideas of their racial or cultural differences but, above all, from questioning their loyalty to India. Here emerges the question of the “secular nationalism” of the Congress Party as opposed to the “Hindu nationalism” of the Bharatiya Janata Party, which insists on Hinduism as the essential token of the Indian national identity, implying cultural and political pre-eminence of Hindus in India.The Conclusion summarises some of the main points regarding the relationship between secularism and multiculturalism in the Indian context, indicating that despite the present challenges that Hindu nationalism poses to both, “…the Indian experience suggests that some form of moderate secularism will continue to remain necessary as a state framework to check the advance of religious majoritarianism” (Bajpai, 2017: 224). The author assumes that the article offers some constructive avenues for future studies on secularism and multiculturalism, which should not only provide further insights into the Indian case but also enhance the understanding of the varieties of secular trajectories worldwide, as well as their implications for democracy.
Hrvatski i Indiju vežu duboke veze koje potječu iz drevne starine indoeuropskoga jezičnoga,
ali i kulturnoga jedinstva koje se očituje u ostacima slavenske pretkršćanske baštine
sačuvane u folkloru i ...pučkoj kulturi. Radoslavu Katičiću dugujemo sintezu tragova „naše
stare vjere” u poredbenoj i povijesnoj indoeuropeističkoj perspektivi. Dubrovački su trgovci
već u 16. stoljeću bili prisutni na zapadnoj obali indijskoga poluotoka. Osobito su bili važni
u kulturnoj razmjeni hrvatski misionari, posebice bosonogi karmelićanin Filip Vesdin koji
je u Rimu 1790. objavio prvu tiskanu sanskrtsku gramatiku u Europi. Na Sveučilištu u Zagrebu
sanskrtska je nastava započela 1876., a studij indologije utemeljen je 1959. Kulturnu
razmjenu nisu u tolikoj mjeri pratile gospodarske aktivnosti koje su, usprkos znatno boljim
trendovima, u posljednjih nekoliko godina još uvijek znatno ispod mogućnosti. Trendovi
ipak najavljuju da će u bliskoj budućnosti doći i do znatno jače gospodarske suradnje između
Hrvatske i brzorastućega indijskoga gospodarstva.
Prek študije mesta Solapur v indijski državi Maharaštra se v članku obravnavajo okoljski vidiki neorganizirane tekstilne panoge, ki zaposluje veliko število ljudi. Odpadki, ki jih ustvarja tekstilna ...panoga, povzročajo spremembe zemljiških in kmetijskih vzorcev, kakovosti zraka in biotske raznovrstnosti ter zdravstvene težave. Uporabljena metodologija vključuje kvalitativne in kvantitativne podatke o mogočem vplivu na podnebje, zdravje, kmetijstvo, biotsko raznovrstnost, vodo, zrak in prst. V okviru raziskave je bila opravljena obsežna podrobna analiza literature in predlagana morebitna rešitev v obliki trajnostnega modela mreženja za blaženje sprememb. Trajnostni model bo z informacijsko in s komunikacijsko tehnologijo (IKT) pomagal doseči želene razvojne cilje. Vloga IKT je usmeriti oskrbovalno verigo, kar lahko poveča učinkovitost in konkurenčnost panoge.
This study attempts to investigate the long-run Granger causality relationship between energy consumption, carbon dioxide emission and economic growth in India over the period 1971-2007. The ...augmented Dickey- Fuller test (ADF), Phillips-Perron test (PP) and KPSS test are used to test for Granger causality in cointegration models which take account of the stochastic properties of the variables. The most important result is that there is feedback causal relationship between energy consumption and economic growth in India which implies that the level of economic activity and energy consumption mutually influence each other; a high level of economic growth leads to a high level of energy consumption and vice versa. The value of the error correction term confirms the expected convergence process in the long-run for carbon emissions and growth in India which
Na Sveučilištu Josipa Jurja Strossmayera u Osijeku tijekom 2016. godine boravilo je više studenata i znanstvenika na međunarodnoj razmjeni preko različitih projekata, a među njima su i dva ...znanstvenika iz Republike Indije. Njihov boravak na Sveučilištu te korištenje fondova i usluga knjižnica Odjela za fiziku i Prehrambeno-tehnološkoga fakulteta Osijek bio je povod razgovoru o načinu rada knjižnica u Republici Indiji s naglaskom na organizaciji i radu visokoškolskih knjižnica. Dan je osvrt na mrežne stranice, kataloge i repozitorije pojedine knjižnice, društvenim mrežama kao oblicima komunikacije među knjižnicama i korisnicima, radnom vremenu pojedine knjižnice i dostupnosti radova u čitaonicama, postojanju članarina te čitateljskim navikama (tiskana građa u odnosu na e-građu) korisnika knjižnice
Istraživana je ekologija ishrane Pachypterus aherinoides iz poplavnih močvarnih područja u slivu rijeke Subansiri, Assam, u sjeveroistočnoj Indiji dvije godine zaredom (2013- 2015). Analiza sadržaja ...crijeva potvrdila je prisutnost 62 roda planktonskih organizama zajedno s ostalim tvarima animalnog podrijetla. Organizacija probavnog trakta i maksimalna relativna srednja duljina crijeva (0,511± 0,029 mm) ukazivali su na mesojedne hranidbene navike vrste. Vrhunac gastrosomatskog indeksa (GSI) u zimsko-proljetnim i ljetno-kišnim sezonama ukazivao je na promjenu intenziteta hranjenja. Nadalje, veća širina ishrane iskorištenih resursa (Levins i Hurlbert) te usporedba zooplanktona s fitoplanktonom i ukupnim planktonom potvrdio je zooplanktivornu naviku vrste. Grafički prikazi rezultata strategije ishrane također ističu veću preferenciju zooplanktonu u odnosu na fitoplankton. Organizacija škržnih listića vrste naznačila je sekundarnu modifikaciju crijeva prema mesojedima ili specijaliziranim zooplanktivorima. Dakle, riba je vjerojatno 'meso-svejed' koja ima preferencije naspram zooplanktonu.
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