Southasian studies

Media plays a key role in liberal democratic regimes. There are many functions of media especially news media in enhancing democracy. Mass media shapes the way facts are viewed. A free and plural media is the safeguard of a healthy democracy. Media holds very significant functions in a democratic regime. Journalism serves various democratic
functions like giving information, making investigation, providing society a public forum, mobilization, and democratic education. The main purpose of this essay is to answer the question of “how is the nature of media in India? and “what kind of relationship does Indian
media have in political life?”

India has a developing media scene, with thousands of outlets in multiple languages. Media in India has been throughout most of its history, even before establishment of Indian empire. India has a multi-party parliamentary democracy and media as in other democracies has a key role in Indian democracy. India has got the second-largest
newspaper market in the world market, with daily newspapers having a circulation of over 241 million copies as of 2018. The media of India is regarded as left-leaning liberal, especially the English-language media. The Press Council of India be a tool for the press to regulate itself. It has the function of ensuring that the Indian press is free.
In this essay, the main media actors in India will be addressed with a special emphasis on the structure of the media. It is known that, the print media, and the television media are largely family-owned. On the other hand, it should also be noted that, in the years between
2014-2019 the media use in India has become widespread. The Indian public sphere is increasingly mediated not just by conventional media like TV, print, online, and radio but by technology as well

Hanif Kureishi, who has been the pioneer writer to voice the problems South Asian diasporas in Britain, attempts to establish an authentic order both for himself and similar South Asian subjects in My Ear at His Heart: Reading My Father. Because many members of diasporic communities suffer from hostile attitudes in their new countries, Kureishi problematises the issue by digging into the relations between his family’s male members. By highlighting the hegemonic struggles between/among men in the Kureishi family, this study attempts to articulate the hospitable and hostile acts between both these men and two countries with reference to Derrida’s concept of hostipitality.

Il problema del complesso rapporto fra religione e politica ha sempre giocato un ruolo importante nella storia dell’umanità e si è posto spesso all’attenzione del pensiero occidentale declinandosi in modalità differenti nella speculazione teologica e nelle  filosofie materialiste.
La tensione tra i concetti religiosi, spesso rigidi nella loro teoria, e le necessità di flessibilità e spregiudicatezza della prassi politica ha attraversato la storia dell’occidente originando collisioni, compromessi, ma anche fruttuosi dialoghi e convergenze, riconoscibili anche nel mondo indiano, pur nella specificità di un contesto dove il primato della religione si è mantenuto più a lungo e con maggiori ricadute sulla società civile.
Il presente contributo si propone di indagare modalità e strategie attraverso le quali i sovrani indiani di epoca medievale e moderna si sono serviti della religione, dei rituali e perfino dell’arte per rafforzare e legittimare il loro potere politico, in una relazione dinamica e spesso intricata fra regalità e religione.

In pandemic times, some people call on pharmaceutical labs to rapidly defeat the virus, others directly address the disease. In India, informal devotional practices for a female deity called “Corona Mātā” (also named, depending on the area, “Corona Mai” or “Corona Devi”, fig. 1) have been reported soon after the COVID outbreak.

The signing of the Comprehensive Peace Agreement on 22 November 2006 signaled the end of a conflict which had claimed over 16,000 lives, displaced large numbers of Nepalese and further strained the economy of Nepal. At the request of Nepal, the Security Council established UNMIN under SC Resolution No. 1740(2007) on 23 January 2007 with a 12-month​ mandate, headed by a Special Representative of the Secretary-General to oversee the peace process in Nepal.

This paper is an attempt to demonstrate that Gulzar’s Poems on nature highlight the need for re-conceptualization of human relationships with nature. Drawing on  Val Plumwood concept of hegemonic centrism and Roy’s notion of anti-globalization, I will investigate that man’s anthropocentric vision has promoted ecological imperialism that has been doing great damage to non-human others. Gulzar’s poems provide critique of uneven insertion of globalization and forces man to rethink his mechanical worldview. Ecological themes in his poems are often reflected through Discordia concors- the use of unusual Poetic metaphors. Through the specific earthly imagery, his poems delve into diverse ecological concerns ranging from natural disaster, uncomfortable relationship between modern man and nature to the eco-centric concepts such as balance and imbalance, symbiosis and mutuality. With his melancholic sensibility, he gives the reader deep insight into the soul of natural world of ageing rivers and old forests. Thus in a way, his Green Poems are critique of globalization and its anti-human projects. These poems capture the unheard voices and alternative vision of natural world where the falling leaves and speaking rivers make an effort to defeat the onslaught of exploitative mechanization and the culture of capitalist modernity. Thus his Green Poems preach a lesson of eco-friendliness. It laments on modern man’s anthropomorphic approach and how quickly modern lifestyle is exhausting the natural resources and saturating the natural environment with poison.

To foster genuine self-regard for our ageing bodies, including our vaginas. In a marketplace rife with cosmetic surgery options that promise to redesign almost every part of your body, this is not an insignificant leap of faith to make. Ageing vaginas in ageing female bodies are joked about. But a vagina shouldn’t have the task of pleasing anybody but itself first. To begin with, we’ll have to love and respect our vaginas in order to pleasure them. Love them just as they are.
If I don’t love and respect my ageing body, in need of gentle, loving, patient care, then who will, for God’s sake?