Suchergebnisse

The present study embarked with a supposition that there are similarities (traditional, under-developed, agri-based) between the Punjabi and African cultures, so the gender ideology might have similar patterns, which can be verified through the analysis of oral genres of the respective cultures. From Africa, Nigerian (Yoruba) proverbs are selected to be studied in comparison with Punjabi proverbs, while taking insights from Feminist CDA (Lazar 2005). The study has examined how Punjabi and Yoruba proverbs mirror, produce and conserve gendered ideology and patriarchism. Punjabi proverbs are selected through purposive sampling from 'Our Proverbs' (Shahbaz 2005) and Yoruba examples (with English translations and interpretations) are elicited from a dictionary of Yoruba proverbs (Owomoyela 2005), as well as articles written about gender by native Yoruba researchers. The investigation has uncovered through thematic content analysis that the portrayal of women in both communities is primarily biased, face-threatening and nullifying. Both languages have presented womenfolk mainly as unreliable, insensible, loquacious, insincere, ungrateful, opportunist, materialistic and troublemaking. Men have been depicted for the most part as aggressive, rational, prevailing, and anxious to take risks. This analysis infers that in asymmetrically organised Punjabi and African (Yoruba) communities, proverbs are deliberately sustaining inequality.

The commented translation of a chapter from the Chāṅgiā rukh (Against the Night) autobiography (2002) by Balbir Madhopuri, a renowned Indian writer, poet, translator, journalist and social activist, brings forward episodes from the life of Dalit inhabitants of a Punjab village in the 1960–1970s. Following the school of hard knocks of his childhood in the chamar quarter of Madhopur, a village in Jalandhar district, Balbir Madhopuri managed to receive a good education and take to literature. He has authored 14 books including three volumes of poetry, translated 35 pieces of world literary classics into Punjabi, his mother language, and edited 42 books in Punjabi. In 2014, he was awarded the Translation Prize from India's Sahitya Academy for contribution to the development and promotion of Punjabi. Narrating the story, Balbir Madhopuri shares memories, thoughts and emotions from early days that determined his motivations to struggle against poverty, deprivation and injustice. The chapter Kãṭīlī rāhõ ke rāhī (The Thorny Path [Madhopuri, 2010]) tells readers about the destiny of low-caste Punjabis as well as about village traditions and rituals featuring Hindu, Sikh and Muslim beliefs deeply intertwined in the Land of Five Rivers. Memories of childhood joys and sorrows go side by side with Balbir Madhopuri's reflections on social oppression and caste inequality that still remain in contemporary India's society. This commented translation is the final one in a series of four chapters from Balbir Madhopuri's autobiography scheduled for publication in this journal in 2020.

The Ghadar Party introduced a radical anticolonial praxis to Punjab, British India, in the early 1910s. Much of the literature on the Ghadar Party situates the birth of the movement among Punjabi peasants along the Pacific coast of North America who returned to their homeland intent on waging an anticolonial mutiny. One strand of argumentation locates the failure of the Ghadar Party in a problem of incompatibility between their migrant political consciousness and the conditions and experiences of their co-patriots in Punjab. I use Antonio Gramsci's concept of "translation," a semi-metaphorical means to describe political practices that transform existing political struggles, to demonstrate how the Ghadar Party's work of political education was not unidirectional, but rather consisted of learning from peasant experiences and histories of struggle, as well as transforming extant forms of peasant resistance – such as, banditry – for building a radical anticolonial movement. Translation is an anticolonial practice that works on subaltern experiences and struggles. The Ghadar Party's praxis of translating subaltern struggles into anticolonialism is demonstrative of how movements learn from and transform existing movements.

AbstractFocusing on early twentieth-century Punjab, this article considers how situating the region into historical context circumscribes the literary by tying it to place, thereby creating a seamless economy of exchange. In contrast, noting the refusal of literary and artistic output to be adjudicated into context, this article asks, Is it possible to consider the encounters within the Punjabi literary and artistic scene through a dislocation rather than a circuitous exchange within a singular Punjab? The author ponders this question by considering how analyses centered on exchange are unavoidable when situated within historicity—analyses that emerged in the colonial period as a central way to understand Sikh literary production. Such a grasp on Punjab, the Sikh tradition, and historicity, however, is loosened when we consider the nonhuman. The nonhuman, in other words, challenges the overt focus on history, conquest, and vision that undergirds our understanding of the Punjabi literary scene by functioning as an impediment to mediation, translation, and recognition. The focus on the nonhuman is not to offer a more robust or precise recognition to Punjab but to disarticulate the very contours of recognition through a focus on the eye.

The commented translation from Hindi of a chapter from the Chāṅgiā rukh (Against the Night) autobiography (2002) by Balbir Madhopuri, a renowned Indian writer, poet, translator, journalist and social activist, brings forward episodes from the life of low-caste inhabitants of a Punjab village in the 1960–1970s. Following the school of hard knocks of his childhood in the chamar quarter of Madhopur, a village in Jalandhar district, Balbir Madhopuri managed to receive a good education and take to literature. In 2014 he was awarded the Translation Prize from India's Sahitya Academy for contribution to the development and promotion of Punjabi, his mother language. Narrating the story, Balbir Madhopuri shares memories, thoughts and emotions from early days that determined his motivations to struggle against poverty, deprivation and injustice. The chapter Kore kāġaz kī gahrī likhat (Inscriptions on a Tender Mind [Madhopuri, 2010]) tells readers about joys and sorrows, hopes and fears, delights and regrets that were part of his childhood in Madhopur. Scenes from everyday life in the home village, episodes highlighting complex relations between its inhabitants — predominantly Sikhs and Hindus — intertwine with Balbir Madhopuri's reflections on social oppression and caste inequality that still remain in contemporary India's society. This commented translation is the third in a series of four chapters from Balbir Madhopuri's autobiography scheduled for publication in this journal in 2020.

The Ghadar Party introduced a radical anticolonial praxis to Punjab, British India, in the early 1910s. Much of the literature on the Ghadar Party situates the birth of the movement among Punjabi peasants along the Pacific coast of North America who returned to their homeland intent on waging an anticolonial mutiny. One strand of argumentation locates the failure of the Ghadar Party in a problem of incompatibility between their migrant political consciousness and the conditions and experiences of their co-patriots in Punjab. I use Antonio Gramsci's concept of "translation," a semi-metaphorical means to describe political practices that transform existing political struggles, to demonstrate how the Ghadar Party's work of political education was not unidirectional, but rather consisted of learning from peasant experiences and histories of struggle, as well as transforming extant forms of peasant resistance – such as, banditry – for building a radical anticolonial movement. Translation is an anticolonial practice that works on subaltern experiences and struggles. The Ghadar Party's praxis of translating subaltern struggles into anticolonialism is demonstrative of how movements learn from and transform existing movements.

Contents -- Introduction -- Chapter 1 Language, Nationalism and Globalism: Educational Consequences of Changing Patterns of Language Use -- Chapter 2 Who We Are and Where We're Going: Language and Identities in the New Europe -- Chapter 3 The Lexicon in European Languages Today: Unification or Diversification? -- Chapter 4 Lost in Translation: EU Language Policy in an Expanded Europe -- Chapter 5 Identity in Transition: Cultural Memory, Language and Symbolic Russianness -- Chapter 6 Transformation of the State in Western Europe: Regionalism in Catalonia and Northern Italy -- Chapter 7 Fixing National Borders: Language and Loyalty in Nice -- Chapter 8 The French Language, Universalism and Post-colonial Identity -- Chapter 9 'It's a Culture Thing': Children, Language and 'Boundary' in the Bicultural Family -- Chapter 10 Language Use and Identity Among African-Caribbean Young People in Sheffield -- Chapter 11 Punjabi/Urdu in Sheffield: Language Maintenance and Loss and Development of a Mixed Code

Foreword : translating violence: reflections after Ayodhya /rMeena Alexander -- Lament to the spirit of war (Sumerian poem) / Enheduanna (Sumeria, 2300 B.C.) -- To Waris Shah (Punjabi poem) / Amrita Pritam (India, 1948) -- Intimations of anxiety (Arabic poem) / Laila al-Saih (Palestine, 1984) -- On the road to Solomon's pools (Arabic short story) / Samira Azzam (Palestine, 1960) -- Where is my mother? (Hindi short story) / Krishna Sobti --tBlackout : Calcutta 1971 (English poem) / Chitra Divakaruni -- Do you remember the color of the sea at Dair Yasin? (Arabic poem) / Siham Daud (Palestine, 1978) -- Night patrol (an Israeli soldier on the West Bank) (English poem) / Hanan Mikhail Ashrawi -- Beirut nightmares (Arabic novel) / Ghada Samman -- No man's land (English poem) / Meena Alexander (India, 1989-1900) -- One cannot kill a baby twice / Dahlia Ravikovitch (Israel, 1982) --tAuschwitz from Colombo (English poem) / Anne Ranasinghe -- Our daily bread (Arabic short story) / Emily Nasrallah (Lebanon, 1990) -- Genocide (English poem) /rJean Arasanayagam (Sri Lanka, 1970) -- Colossus (Malayalam poem) / B. Sugathakumari (India, 1940s) -- A new wait (Arabic short story) / Aliya Shuaib (Kuwait, 1992) -- Meditation of Mahakali (Indian Sanskrit hymn to the Goddess) -- For her brother (Arabian poem) / Al-Khansa (sixth century C.E.) -- Indigo (Bengal: 1779-1860) (English poem) / Chitra Divakaruni (India, 1987) -- From Inner recesses outer spaces (English memoirs) / Kamaladevi Chattopadhyay (India, 1986) -- From memoirs of an unrealistic woman (Arabic novel) / Sahar Khalifa (Wst Bank, Israel, 1986) -- From Farewell communism "Long live Jewish-Arab friendship!" (Hebrew memoirs) / Nessia Shafran (Israel, 1981) -- Where Did She Belong? (Urdu short story) / Suraiya Qasim (India, 1960s) -- Two faces, one woman (Arabic short story) / Nuha Samara (Palestine/Lebanon, 1980) -- Draupadi (Bengali short story) / Mahasweta Devi (India, 1978) -- A short hike (Farsi short story) / A. Rahmani (Iran, 1981) -- The future (Arabic short story) / Daisy al-Amir (Iraq, 1980) -- Testimony (Pushto) / Anonymous Afghan woman (Afghanistan, 1987) -- The morning after (Hindi short story) / Mridula Garg (India, 1988) -- Interview with Nand Kaur Singh : Gadar Indian nationalist poetry in America (Punjabi and English interview, songs, and poems) / Jane Singh -- From Of blood and Fire (Bengali diary) / Jahanara Imam (Bangladesh, 1989) -- Greening (Arabic short story) / Aliya Talib (Iraq, 1988) -- Iremember I was a point, I was a circle (Arabic poem) / Huda Naamani (Syria, 1980) -- The gull and the negation of the negation (Arabic poem) / Fadwa Tuqan (West Bank, Israel, 1987) -- The sound of leaves (Bengali poem) / Razia Hussain (Bangladesh, 1970s) -- After the storm (English short story) /rAttia Hosain (India, 1953) -- Tears of joy (Pushto short story) / Shukria Raad (Afghanistan, 1989) -- Two hands (Urdu short story) / Ismat Chugtai (India, 1960s) -- Aboud's drawings (Farsi short story) / Ghodsi Ghazinur (Iran, 1981) -- The peace game (English poem) / Yasmine Gooneratne (Sri Landa, 1970s)-- Song of becoming (Arabic poem) / Fadwa Tuqan (West Bank, Israel, 1969)

The paper discusses about science popularization movements in pre and post independent India. Early efforts in pre-independent India were made by educators, teachers and science workers. Srirampur College established in Bengal in 1818 probably initiated first public demonstration of modern science in India through public lectures accompanied by experimental demonstrations by its teachers. Besides popular science lectures, initial science popularization efforts included translation of science books in the vernacular and writing of popular science articles. Father Eugene Lafont of St. Xavier's College played a pioneering role in the field of science popularization in the second part of the nineteenth century. The establishment of the Indian Association for the Cultivation of Science is an important step in the history of science popularization. Like it was in the then Bengal science popularization movements also took place on other parts of India like in Assamese, Oriya and Punjabi speaking regions. Mobilization for science popularization then took institutional forms as number of notable organizations came into existence as a result of the mobilizations for science popularization. The Dawn Society, Kolkata; the Punjab Science Institute, Lahore; and Vigyan Parishad Prayag, Allahabad; Orissa Bigyan Prachar Samiti, Cuttack; and later on Marathi Vidyan Parishad, Mumbai; etc are examples of such institutions. Indian Science Congress and the science academies played important roles in post-independent India. Jawaharlal Nehru, the first Prime Minister, had put lots of emphasis on spreading scientific temper in India. Science and technology policies of the government reflected Nehru's vision. Suitable institutional frameworks were created. Of late Non-governmental organizations (NGOs) in large scale are playing crucial role in taking science to the masses. People's Science Movements have emerged as an important dimension of science popularization movement in India.