This book highlighted about the glimpses of odishas identity from the period 1900-1956 and the role notable personalities who changed society in politically, socially, economically and educationally. The modern architectures of odisha bring a change with the context of a creative evolution of new social order which within the Indian context, meant nurturing communal unity, abolishing untouchbility, fostering adult education and systematic improvement of village. It meant uplifting the peasant and developing non-violent labour unions, working towards economic and social equality, promoting cottage and small-scale industries as a means for decentralizing economic production and distribution and eradicating a wide variety of social evils. The welfare programme for regenerating village communities depended on voluntary service and it functioned independently of the state and other institutions. Keeping pointing welfare programmes and set up a number of social welfare work organizations to work it out in order to knit together in a common bond of fellowship the millions and work pattern of non­violent conduct into their lives. The main motives behind this was Communal harmony, Stand against untouchability, Prohibition, Khadi and Gramodyog (Village Industries), Village Cleanliness drives, Nai Talim, Adult Education, Inclusion of Womenfolk into the mainstream, Health & hygiene, Development of vernacular language, Stress on National language, Stress on Economic Equality, Political awakening of the peasants, Establishment of ideal labour unions, Service to the lepers, Service to Adivasis, Prohibition of toddy, Ban on illicit liquor and etc. Modern archtitutere of odisha played an important under the leadership Gandhiji. It was primarily organized around the promotion of Khadi spinning and village industries, national education and Hindu-Muslim unity, struggle against untouchability and social uplift of the Harijans and boycott of foreign cloth and liquor. Above all, it meant going to villages and identifying with villagers. Constructive work was symplized by hundreds of ashrams which came up all over the country, almost entirely in the villages and in which social and political workers got practical training in production of Khadi and yarn and in work among lower castes and tribal people.

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This handbook explores the diversity of religious practice in tribal cultures in India. It looks at the interactive spaces where the religious practices of tribes and other communities have changed and adapted through the years in contemporary India. Tribe as a social category emerged in India during the colonial period; this handbook departs from the conventional approaches to studying ‘tribal religion’ and analyses the intersections of spirituality, rituals, gender and identities within tribal religion through a crosscultural and pan-Indian perspective. Tribes in India follow various religious denominations including Buddhism, Hinduism, Islam, Christianity, and traditional indigenous faiths. The chapters in this volume provide insights into the cross-cultural religiosity of tribes via ethnographic accounts and the study of animism, life cycle rituals, ancestor worship, shrines and religious institutions, revivalism, religious identities, religious conversion, transcendental religious spaces and the space for gender, identity and politics within religious traditions. It also discusses conflicts, contestations, anxieties within and the politics of religious traditions and identities in India and how tribal communities and the state negotiate with these issues. This and its companion handbook, The Routledge Handbook of Contemporary Readings on Tribe and Religions in India: Emerging Negotiations, provide a comprehensive look into the religious life and practices of a very diverse group of tribes in India. This book will be of interest to academics and researchers working in the fields of religion, anthropology, indigenous and tribal studies, social and cultural anthropology, sociology of culture, sociology of religion, development studies, history, political science, folkloristic, and colonialism.

The second half of the 19th century witnessed the growth of organized nationalist movement in India. It arose to meet the challenge of foreign domination. The direct and indirect consequences of British rule provided the material, moral and intellectual conditions for the development of nationalist movement in India. In this connection, Odisha (previously Orissa) as a part of the nation also witnessed the reflections of it. In Odisha, nationalism developed in two different ways. First, the merger of all Odia-speaking regions and secondly, in the later phase with the growth of national awakening, the people of Odisha involved themselves with the mainstream of the national movement along with the rest of the country. However, the aim of the paper is to highlight the nationalist movement in Odisha. In fact, the history of nationalist movement in Odisha, despite the local differences and issues, was an expression of forces that represent an integral part of the all-India freedom struggle against British Raj.

Explores the ways linguistic nationalism has enabled and deepened the reach of All-India nationalism. This title is also available as Open Access.

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The "Nine Unknown Men" are a fictional secret society founded by the Mauryan Emperor Asoka around 270 BC to preserve and develop knowledge that would be dangerous to humanity if it fell into the wrong hands. The nine men are embodiment of good and face up against nine Kali worshippers, who sow confusion and masquerade as the true sages. The story surrounds a priest called Father Cyprian who is in possession of the books but who wants to destroy them out of Christian piety, and a number of other characters who are interested in learning their contents. The nine books entrusted to the Nine Unknown contain information on (1) Propaganda and Psychological warfare, (2) Physiology, including secrets concerning the "touch of death", (3) Microbiology, (4) Alchemy, (5) Communication, including communication with extraterrestrials, (6) Gravity, and anti-gravity devices (Vimanas, mythological flying machines of ancient India), (7) Cosmology, including hyperspace and time-travel, (8) Light, and a technology capable of modifying the speed of light and (9) Sociology, including rules predicting the rise and fall of empires.

The winners of the Nobel Prize show how economics, when done right, can help us solve the thorniest social and political problems of our day. Figuring out how to deal with today's critical economic problems is perhaps the great challenge of our time. Much greater than space travel or perhaps even the next revolutionary medical breakthrough, what is at stake is the whole idea of the good life as we have known it. Immigration and inequality, globalization and technological disruption, slowing growth and accelerating climate change--these are sources of great anxiety across the world, from New Delhi and Dakar to Paris and Washington, DC. The resources to address these challenges are there--what we lack are ideas that will help us jump the wall of disagreement and distrust that divides us. If we succeed, history will remember our era with gratitude; if we fail, the potential losses are incalculable. In this revolutionary book, renowned MIT economists Abhijit V. Banerjee and Esther Duflo take on this challenge, building on cutting-edge research in economics explained with lucidity and grace. Original, provocative, and urgent, Good Economics for Hard Times makes a persuasive case for an intelligent interventionism and a society built on compassion and respect. It is an extraordinary achievement, one that shines a light to help us appreciate and understand our precariously balanced world.

Annotation Fakir Mohan Senapati's Six Acres and a Third, originally published in 1901 as Chha Mana Atha, is a wry, powerful novel set in colonial India.