188 research outputs found
Fortissat Science Alliance: Shipra Nagar
No full textShipra Nagar was a PhD student from Trinity College Dublin studying pharmaceuticals and their natural products from Indian botanicals. She took part in the Fortissat Science Alliance podcast recordings in October 2023.What is the Fortissat Science Alliance?The Fortissat Science Alliance was a Wellcome Trust & Children In Need "Curiosity" project. This scheme provided informal STEM learning opportunities for young people who attended the community centre Getting Better Together Shotts (GBT Shotts) between 2019 and 2023. Due to the COVID-19 pandemic, deliveries had to pivot online so the podcast was founded. These recordings were made via Zoom with warm-up STEM activities sent to every young person in advance, along with a profile page for each researcher, so that they were relaxed and able to ask excellent questions.Link to episode on Spotify.Depending on the broadcast date, podcast deliveries were co-sponsored by Glasgow Science Festival, EXPLORATHON 2021, or EXPLORATHON 2022/23.For the duration of the project, it was supported jointly by Children in Need and the Wellcome Trust. In 2021, EXPLORATHON episodes were supported by the European Commission [grant agreement ID 101036101]. In 2022-23, EXPLORATHON episodes were supported by the Engineering & Physical Sciences Research Council [grant number EP/X020894/1].Author contributions to contentShipra Nagar was the guest featured on this episode. Rebecca Hay was the youth worker coordinating the young people who conducted the interviews as well as co-editing and broadcasting the recordings. Iain Hamilton co-edited the episodes. Kirsty Ross was the STEM consultant for the project and uploaded completed episodes to Figshare.</p
Going to the Nagar Kirtan : Bay Area Sikh connections to Yuba City
No full textThe Yuba City Nagar Kirtan, an annual religious procession, draws thousands of\ud
Sikhs to the Sacramento Valley, including many from the San Francisco Bay Area. Why\ud
do they travel three hours to Yuba City to take part in the Nagar Kirtan? The author\ud
conducts semi-structured interviews with twenty-three Bay Area Sikhs who have made\ud
the trip and concludes that Sikhs enjoy opportunities for identification, understood as a\ud
process, at the event.\ud
The author reconciles apparently opposing interviewee responses using\ud
Connerton???s 1989 model of the transmission of social memory. Connerton suggests that\ud
practices of inscription, in which knowledge is captured and fixed, differ from practices\ud
of incorporation, in which knowledge can only be transmitted live. The former have been\ud
studied much more widely than the latter. The author picks up the neglected thread of\ud
embodied knowledge by examining practices of the body learned during a period of\ud
extensive participant observation in the Bay Area Sikh community and instructions a\ud
colleague imparted at a Nagar Kirtan in the UK. She concludes that embodied knowledge\ud
and practice play a significant role in participants??? experience of identification
Going to the Nagar Kirtan: Bay Area Sikh connections to Yuba City
No full textThe Yuba City Nagar Kirtan, an annual religious procession, draws thousands of Sikhs to the Sacramento Valley, including many from the San Francisco Bay Area. Why do they travel three hours to Yuba City to take part in the Nagar Kirtan? The author conducts semi-structured interviews with twenty-three Bay Area Sikhs who have made the trip and concludes that Sikhs enjoy opportunities for identification, understood as a process, at the event. The author reconciles apparently opposing interviewee responses using Connerton's 1989 model of the transmission of social memory. Connerton suggests that practices of inscription, in which knowledge is captured and fixed, differ from practices of incorporation, in which knowledge can only be transmitted live. The former have been studied much more widely than the latter. The author picks up the neglected thread of embodied knowledge by examining practices of the body learned during a period of extensive participant observation in the Bay Area Sikh community and instructions a colleague imparted at a Nagar Kirtan in the UK. She concludes that embodied knowledge and practice play a significant role in participants' experience of identification
Po Nagar de Nha Trang (seconde partie). Le dossier épigraphique
No full textAs a complement to the historical presentation of the Po Nagar Sanctuary at Nha Trang printed in Aséanie 14, the author presents the 32 inscriptions in the Sanscrit and Cam languages found at the site (text and translation), grouped according to the building they belong to. This paper does not try to provide a critical edition of the inscriptions ; instead it offers a comprehensive overview of a given archeological site in Campā, helps to understand its construction, and puts it in an historical perspective.Poursuivant le travail présenté dans Aséanie 14, l'auteur présente ici les trente-deux inscriptions sanskrites et cam connues sur le site de Po Nagar (textes et traductions) en les regroupant selon les monuments auxquels elles appartiennent. Sans prétendre proposer une édition critique de ces textes, cet article veut offrir un panorama complet d'un site du pays de Campa, de comprendre sa construction, et de l'inscrire dans l'histoire.Schweyer Anne-Valérie. Po Nagar de Nha Trang (seconde partie). Le dossier épigraphique. In: Aséanie 15, 2005. pp. 87-119
Muddying the Waters: Co-authoring Feminisms Across Scholarship and Activism
No full textIn Muddying the Waters, Richa Nagar embarks on an eloquent and moving exploration of the promises and pitfalls she has encountered during her two decades of transnational feminist work. With stories, encounters, and anecdotes as well as methodological reflections, Nagar grapples with the complexity of working through solidarities, responsibility, and ethics while involved in politically engaged scholarship. Experiences that range from the streets of Dar es Salaam to farms and development offices in North India inform discussion of the labor and politics of coauthorship, translation, and genre blending in research and writing that cross multiple--and often difficult--borders. The author links the implicit assumptions, issues, and questions involved with scholarship and political action, and explores the epistemological risks and possibilities of creative research that bring these into intimate dialogue
Daringly self-conscious, Muddying the Waters reveals a politically engaged researcher and writer working to become radically vulnerable, and the ways in which such radical vulnerability can allow a re-imagining of collaboration that opens up new avenues to collective dreaming and laboring across sociopolitical, geographical, linguistic, and institutional borders.
Source: Publisherhttps://scholarworks.smith.edu/swg_books/1016/thumbnail.jp
An Urban Development Strategy for New Aruna Nagar, Majnu Ka Tilla, Delhi
No full textThis project is an architectural reaction on the sociopolitical circumstances, which the Tibetan diasporic community in India is currently exposed to. Based on a profound investigation of the cultural, political and economic situation and an architectural endavour to three places within the Tibetan diaspora in India and two places in Tibet, the architectural intervention presented in this report tries to develop an architectural language that mediates between the different social and thereby spatial conflicts identified. Designing in this highly sensible cultural context implies a strategy for sensible, historically informed preservation and continuation of Tibetan building culture on the one hand, but on the other hand also an attempt to address the needs of a modernized, cosmopolitical young generation. The location chosen for the intervention, New Aruna Nagar, Majnu Ka Tilla, Delhi, in interesting in many ways. First and foremost, is the central point of intersection for the Tibetran diasporic community, being spread to the entire world. Furthermore, it is located in the north of Delhi, a modern, vibrant and busy metropolis, which creates a lot of friction considering that traditionally, Tibetans were a largely rural and even nomadic as well as a highly religious people. Third, it is one of the few settlements in the Tibetan diaspora in India that organically grew in confrontation with Indian culture, whereas most of the initial refugee settelments were intentionally meant to keep the Tibetan exile community isolated from the Indian host society. Therefore I believe, many major transformations within the Tibetan diaspora have their roots in New Aruna Nagar. Architecture, Urbanism and Building Sciences | Explorela
Moving toward <i>prem Nagar</i>: An Intimate Genealogy of the “City of Love” And the Lyrical Worlds of Hindustani Film Songs
No full textBy charting a genealogy of prem nagar in this article, from its literary antecedents through its cinematic iterations, the author shows that the referent for prem nagar in film songs is derived from a generalized experience of transit to and within the modern-industrial city on the one hand, and from the anticipations of romantic love in urban spaces, on the other; and, that the experience of popular cinema becomes inextricable from both. In other words, as Hindustani film songs incorporated the premodern, pastoral literary trope of prem nagar, this trope—the city of love—became reconfigured as an epithet for the romantic pleasure spaces of motion pictures and the milieu of urban life in which cinema was embedded. Those in search of the contemporary city of love (and the author will show that the prem nagar enters cinema as an ephemeral, miragelike destination for seekers who remain in perpetual transit) emerge as a collective of cinephiles, who are willfully entranced by the repetitious, rapturous songs—the seductive pleasures and utopian dreams—of Hindi popular cinema.</jats:p
Still Playing with Fire: Intersectionality, Activism, and NGO-ized Feminism
No full textProvocative, timely, and global, this volume offers a critical and grounded engagement with transnational feminism through the lens of praxis—the juncture of theory and practice. In so doing, it grapples with questions of power and representation while remaining deeply committed to radical critiques and agendas of transnational and postcolonial feminisms. Long-time activists and well-known scholars speak to a wide range of issues and practices, including women\u27s studies curricula; NGOs; transnational and LGBTQ studies; feminist methodologies; and film. These essays similarly conceptualize ways to more effectively theorize feminist collaborative practices while subverting such rigid, established dichotomies as theory/practice, academic/activist, individual/collaborative, and the global North/South. A number of transnational projects are highlighted: the Guyanese Red Thread collective; the Ananya Dance Theater; the Philippine Women Center of British Columbia; the Filipino-Canadian Youth Alliance; the VIVA! Project; and the Indian organization Sangtin. Comprehensive in scope and rigorous in critical scrutiny, these powerful essays set the twenty-first-century agenda for political engagement through feminist scholarship.
The mix of styles makes for a lively read that is accessible for its extraordinary candor, its combination of theory with firmly grounded empirical examples, and an unflinching confrontation of pain and conflict. It made me think about entirely new things and about familiar things in new ways and to make connections among them. — Louise Fortmann, University of California Berkeley
Amanda Lock Swarr is Assistant Professor of Women Studies at the University of Washington, Seattle. Richa Nagar is Professor of Gender, Women, and Sexuality Studies at the University of Minnesota, Twin Cities. She is the author (with Sangtin writers) of Playing with Fire: Feminist Thought and Activism through Seven Lives in India. Source: Publisherhttps://scholarworks.smith.edu/swg_books/1017/thumbnail.jp
A Tiny Tot Presentation
No full textThis booklet of sixteen pages contains three stories: The Snake and the Crows, The Monkeys and the Demon, and The Monkey and the Log. In this version of the first story, the clever fox advises the crows to pick up a princess' gold necklace and drop it into the snake's hole. The demon in the second story forbids the monkeys to drink from his lake, but apparently he himself cannot leave the lake. So the clever monkey-king devises a long tube from bamboo reeds and drinks out of the lake at a distance. In the third story, the curious monkey who pulls the wedge out of the tree is crushed to death. In most versions, just one part of his anatomy is--painfully--caught in the veritable vice that closes when the wedge is removed. The illustrations are large, simple cartoons. The monkeys' faces seem quite human. I am including for author and illustrator names that appeared when I did a websearch for the book.Sadhna Kapur
Tagore Nagar --Cover
No full textNo text. Title and author inside back cover. Sheets are printed in black with lines and circles (black and red on front cover), folded at the foredge and pasted together and into a wrapper. Various shapes are cut from each page, some with fold-overs. No colophonUNL SPEC copy--No. 41 of 200 copie
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