![]() Hancock’s writes (2008), carve a space in public memory and “an explicitly Dalit social and geographical space” through “erection of Ambedkar statues and busts”. ![]() SUBRAMANIAM (with Arvind Sardana, Anjali Noronha and Rashmi Paliwal) The Nationalism Debate and India’s Northeast Experience UDAYON MISRA Muktibodh- Hope, Resistance and Dystopia VAIBHAV SINGH South East Asian Relations: India and Vietnam ANURADHA BHATTACHARJEE The Persistence of Memory: Building Archives of ‘Institutional Memory’ RANJANI PRASAD Poetry in Translation Mrityunjay: Poems from the Hindi SHAD NAVED Nighat Sahiba: The Brave New Voice in Kashmiri Poetry NIYATI BHAT Rajesh Joshi: Poetry, Purpose and People SHIVANI CHOPRA Book Reviews Making of the Maithili Movement PAPIA SEN GUPTA Fiction to Film SAMI AHMAD KHAN No Touching, No Spitting, No Praying KANIKA SINGH Modern Times GAGAN PREET SINGH Untouchability in Colonial Punjab JAGDISH LAL DAWAR Sedition in Liberal Democracies LALLAN SINGH BAGHEL Indigenous Imaginaries VIVEK SACHDEVAįollowing the Mandal Commission report and the period of liberalization, Dalit mobilization was not just limited to making a space for themselves in educational institutions, setting up of Dalit study centres, and actively producing knowledge, but, an activism that spanned the political, and the cultural, in order to, as Mary E. Ambedkar and the Ideas of Constitutionalism and Constitutional Democracy UJJWAL KUMAR SINGH & ANUPAMA ROY Language of Home and Language of Literary Expression: A Discourse RAHMATH TARIKERE (translated by Shakira Jabeen B.) Pursuing the Elusive Goal of Systemic Change in School Education C.N. CONTENTS Editorial by Yogesh Snehi Research Articles B.R. The collection of essays, poetry and book reviews that were finally submitted offer a deep critical insight into some very important themes of contemporary times. Thus, with an open-ended theme of ‘crossover’, ‘translation’ and ‘institutions’, I started contacting prospective contributors. So far they have not been raised for mountain regions which sum up to a fifth or a quarter of the global land surface. At the end of this succinct survey on the globalisation of mountain perception we ask ourselves: How much of it should be considered a western imposition? And would it be possible to (re)construct a non-western geneaology of the phenomenon? Such questions are at the heart of the ongoing debate on global history. The first personality is quite unknown even to experts, whereas Humboldt and the Earth Summit are famous in various contexts. The first section focuses on a book by the Swiss humanist pastor Hans Rudolf Rebmann (around 1600) the second one deals with the German naturalist Alexander von Humboldt (around 1800) and the third one takes up the United Nations Conference on Environment and Development, the so-called Earth Summit in Rio de Janeiro 1992. How and why did this historical construction come about? I will try to give some clues to an answer very selectively by presenting three examples ¬¬from several centuries. There are mountains scattered on all continents, and it takes some imagination to bring them together and to see them as one distinct region on a global scale. It focusses on persons and actions which connected upland areas across the planet. This paper looks at ways in which this general view of mountains has emerged in history from the 16th century onwards.
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