Suchergebnisse

The theorization of caste has transformed significantly after 1990s, especially after the presentation of Mandal Commission Report[1]and the debates based on that. The debate on caste has taken many turns in rapid succession in this scenario. Before, the commonly held idea about caste was that it is a remnant of pre-modern, hierarchical, purity/pollution formation specific to Hinduism alone. But, today, this formulation is rejected and even criticized by many in the academe. Today, everyone considers caste as a live force in Indian culture, society and politics. The caste issue has resulted in the compartmentalization of the society into two sections such as dominating or submissive, based on the economic and social statuses of the individuals belonging to these sections. [1] A report submitted in December 1980 to the Indian Government byMandal Commissionheaded by noted parliamentarian – Bindheshwari Prasad Mandal. The commission was set up in 1979 by the thenJanata Partygovernment. Commission suggested reservation for OBCs which resulted in many debates and assaults against OBCs in the country

At first sight, the Syriac Orthodox community in Bethlehem appears to be well-described as "ethno-religious": while many Palestinian siryān emphasise their connection to an ancient Aramean ethnos, this identification also usually entails some relationship to the Syriac Orthodox Church. However, "religion" (ethno or otherwise) is arguably too overburdened a category to tell us much about how being siryāni in Bethlehem compares to being something else. I propose, instead, that thinking of Syrian self-articulation as a kind of ecclesiology, a tradition of incarnating a body (specifically Christ's), draws attention to the creative, situated and dialogic process of being and becoming siryāni, while problematising categories with which social scientists customarily think about groups. Unlike ethno-religion, ecclesiology captures the fraught pursuit of redeemed sociality, connecting Bethlehem's destabilized local present to universal and eternal hope. In Bethlehem, what's more, these dialogues proceed in tantalizing proximity to places and paths, which are haunted by the incarnate (Aramaic-speaking) God whom Syriac Orthodox Christians embody and envoice. Indeed, while this Syrian body is often narrated as an organic, racial fact, nevertheless it is susceptible to a kind of transubstantiation at the margins when an "other" participates fully in the life of this body, especially via the church.