The Argumentative Indian By Dr. Amartya Sen

“I am well aware, that I speak of a country containing congeries of races, religions and languages, and I know well the difficulties thereby created but these difficulties can only be overcome by the Indians. We are mindful of the rights of the minority. On the other hand, we cannot allow a minority to place a veto on the advance of majority”

Due to the globalisation, the economic policy changed. This change came along with a shift in the public discourse . It is argued that the globalization and liberalisation of the Indian market changed the traditional image of Indian women as homemakers and mothers, to a more successful, emancipated picture. Furthermore the developments lead to a new notion of male hood including new ideas of success and power. The media sketched these new men and women as ‘’typical corporate sector executives, upwardly mobile professionals who travels a great deal, work hard, and unwind at weekends and holidays.’’ These new gender images and shifts in society depicted by the media played an important role in India’s project of globalization. Additionally, rhetoric played an essential role in the social movements, which came into existence due to moving changes in i.e. in the political and economic areas. By depicting a new lifestyle, the media supported nationalistic movements. This is an example of how media and rhetoric can play a role in shaping and altering communities, and how it has adapted through processes in our contemporary

The 1960’s and 70’s were a turbulent time in the United States, as many minority groups took to the streets to voice their displeasure with policies that affected them. During this time period a large movement for civil rights, including Native American’s, would seek to find their voices, as largely urbanized groups sought ways in which they could reconnect with their tribe and their cultural history. In their book, Like A Hurricane: The Indian Movement from Alcatraz to Wounded Knee, Paul Chaat Smith, and Robert Allen Warrior take an extensive look at the events leading up to the three of the largest civil rights movements carried out by Native Americans. Beginning with the takeover of Alcatraz Island in the San Francisco Bay by Indians of All Tribes in 1969; the authors tell in a vivid fashion of the Bay Area activism and Clyde Warrior 's National Indian Youth Council, Vine Deloria Jr.’s leadership of the National Congress of Indians, the Trail of Broken Treaties and the Bureau of Indian Affairs takeover, the Wounded Knee Occupation and the rise of the American Indian Movement.

1~ Even if the indias change in looks, in the hearts they are still savages

It is this semi-skeptic pluralism that forms the background to Gandhi’s understanding of nonviolence. But it is not simply based in his belief in the infinite and thus unknowable nature of truth; rather,

In Alexie’s essay “Indian Education”, he talks about “hearing voices from the girls’ bathroom, nervous whispers of anorexia and bulimia” which rings so clear to me. I know he sees it at self-pity due to his upbringing and starvation not being a choice, but I also see it as a way to gain some sort of control in the midst of complete chaos. I understand his thoughts about it and why he says, “there is more than one way to starve.” So many families starve by unfair circumstances which saddens my heart, but some of us starve ourselves for other unfortunate reasons. In my experience, I could not control what was going on around me and this was a way to gain some type of grasp on something in my life. Another reason for choosing to starve myself was being made fun of for not being a stick figure like everyone else. Regardless of what the reasons may be, it can be devastating to the mind until we fight our way back to some type of normalcy.

The religious history of India is long and complex. Hinduism was the first known religion to permeat India and the surrounding area. A couple thousand years later, Buddhism originated as a reformation of Hinduism–rejecting its caste system and deities–and began to rearrange the religious status of India. Today, Eastern Asia is divided between Buddhism and Hinduism. Only Nepal employs both religions, considering them inextricably linked. The history and current situation of the relationship between Hinduism and Buddhism begs the question: Can Buddhism exist in a Hindu society in a way that fulfills each religion? Huston Smith’s The World’s Religions and the Buddhist Scriptures each contribute to this controversial conversation. Despite strong arguments for the conjunction of the two religions and the similarities they share, the philosophical and categorical difference between the two demonstrates a tension better than it does a cohesion.

Pluralism is found in many ancient Indian traditions including Jainism, Buddhism, and the Advaitic interpretation of the Upaniṣads and the Bhagavad Gītā. Each tradition’s core values internally ground non-violence. In all of these traditions there is a multiplicity of world views and individual needs, overcome by a common goal of breaking free from bondage to reach enlightenment. At face value, these traditions appear to have opposing metaphysics. While the conceptions of what is achieved by freedom from bondage differ in form, these traditions all recognize a pluralism of paths to a common goal. This not only promotes tolerance, but transcends this to reach a fuller form of respect. It should be clarified that this respect does not, however, mean that these views are entirely tolerant or relativistic. These conceptions of pluralism simply require that each view must considered as one of the many sights which potentially have some truth to

Arundhati Roy was born in 1961, her mother a Christian woman a native of Kerala and her father was Hindu from Bengal. Because of the divorce of her parents, Arundhati spent her early years in Aymanam with her mom. The influence of her childhood years are revealed her writings structurally and thematically.

When I was seven years old, I emigrated from India to the United States. Coming to the states, I experienced a culture shock due to the different types of people, customs, and education system. The first time I stepped in the states, I saw people from all different nationalities, races, and ethnicities; a whole different type of world that was inconceivable when I lived in India. An eventful part of my life was transitioning from the school system in India to the school system in America. The expectation of a student and child in the United States was vastly different to the expectations placed by society in India. Sociological imagination and sociological mindfulness enabled me to understand how

What Mr. P means by this is that they don’t necessarily kill the indians they are suppose to make them give up being an indian. To try to make their songs, stories, language, and dancing extinct. They wanted to get rid of their culture forever. But I don’t quite comprehend why they wanted to do that, and why they thought it was a good idea. But from what I gathered, when they try and get rid of the indians and the culture, they are doing that so when the new white generation is born they have no idea who or what indians are.

This French article discusses the current cultural and religious conflict in India. The author cites various individuals who argue that Muslims are purposely blamed for violence that affects both communities. As well, it stresses that the government is lacking actions in order to resolve the conflict. This article applies to psychology.

Unbeknownst to the masses, information had been controlled by the oligarchy for the sake of “national security” or economic and social cooperation. Although this had been a theme throughout hundreds of dystopian novels, such overarching influence is lamentably applied in societies throughout the world. Historically, nation/states across the globe have manipulated information regarding controversial events to maintain the national identity, of which had facilitated cooperation by creating a common enemy. Throughout history, the majority have made minorities the scapegoats during times of crises and socioeconomic turmoil, validating the injustices performed against them. This strategy of garnering cooperation throughout the masses through prejudice allowed them to survive events such as the Great Depression, World Wars and insidious campaigns all while maintaining morale, but there has been overwhelming evidence that any type of nationalism, despite the intention, is detrimental. Unfortunately, in constituting love for one’s nation through hate, one would need to constantly find a demographic minority to do so. Such has been the case not only throughout the United States’ history but is also present in India’s history where true events have been convoluted and objectivity is nonexistent.

Stories about the past delineates the future and “The Inconvenient Indian” takes this axiom and exhibits through the warp and weft of history why the stories we tell matter, mainly because Canada’s story commonly surrounds their tense relationship with First Nations people. Most Canadians’ knowledge of Native American histories, cultures, and circumstances is abysmal. This is caused by certain part of history being emphasized and other aspects neglected by people and secondary institutions that have become more dominant by the stories they convey about the past. When it comes to history, fact and fiction are recurrently intertwined. If history is just the stories about the past, and nothing more, Canada would not be what it is today.

Hinduism and Buddhism are both eastern traditions with much to say about the human condition as well as the reason human beings exist at all. In some ways they are different while also being similar in other ways. In this essay, those differences will be discussed and the similarities examined for their message. In conclusion, we will examine what these two faiths offer to the human beings of the twenty-first century.