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                <text>Pandith, Prabhas</text>
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                <text>The movement against colonial supremacy in India, from the days of its origin, emphasized self-determination. The earliest of the Indian nationalist leaders—the intelligentsia of colonial India—had to assert an „original‟ identity while reacting against colonialism. Assertion of the Self was the only way to counter the intellectual, cultural and political threat posed by colonialism. This new Self had to be powerful, confident, assertive, grand and greater than the colonizer. Emphasizing the belief of a glorious and ancient „Indian‟ civilization was one of the ways in which this challenge was met. The idea of an ancient and once glorious India brought a symbolic value of resilience with it. A primordial Indian civilizationbecame an irresistible fantasy for the early Indian nationalists. They believed that the Indian nation is a given and therefore their nationality is predestined. However, this India that was imagined (at least to an extent) but believed to have been rediscovered was unmistakably a Hindu civilization</text>
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                <text>https://journals.christuniversity.in/index.php/artha/article/view/1671</text>
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                <text>Centre for Publications, CHRIST (Deemed to be University), Bangalore</text>
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                <text>Artha Journal of Social Sciences; Vol. 13 No. 3 (2014): Artha Journal of Social Sciences; 1-14</text>
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                <text>The Making of the Maker: The Figure of Krishna in  Bankimchandra’s Krishnacharitra</text>
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                <text>Literature about Dalits and by Dalits is a huge body of writing today. Autobiographical accounts as well as testimonies by Dalit writers from all over India have already been looked at as genres that locate personal as well as the suffering of a mass of people within the larger discourse of human rights. The present paper attempts to examine literary narratives by Dalits and place them as evidence of atrocities committed against them. The paper will also look closely at Dalit stories as typifying the Dalit lived experience. The stories also throw light on the rich and varied culture of these subaltern castes. It is worth noting that there seems to be a hierarchy even among the various kinds of Dalits. The literature analysed will cover stories that show the range of experiences and the cultural identity of the Dalits. The Dalit literary narrative will be looked at as a document that records the suffering of the marginalised and, therefore, as something that is different from a sociological study of the Dalits as an oppressed class. Themes like the right to property and the right to be treated with respect will be looked at. Issues like the Dalit woman as being a victim of double marginalisation will also be part of the focus of this paper.</text>
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                <text>Artha Journal of Social Sciences; Vol. 13 No. 3 (2014): Artha Journal of Social Sciences; 15-31</text>
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                <text>Dalit Literary Narratives</text>
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                <text>Kumar, Shlok</text>
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                <text>Indian television has a come a long way since its humble beginnings. But while advancements are being made on the technical front, most soaps on Indian television lack realism and thrive by weaving new patterns on a tattered storyboard saturated in the tenebrous tar of patriarchy and superannuated social conventions. Television possesses the potency to mould public discourse on account of its pervasive- and invasive- nature. A vast majority of the public consumes entertainment proffered in the form of soap operas- which seem endearingly preoccupied with everyday concerns. Although the portrayal of women in Indian soaps has changed over the years, gender roles and behavioural patterns are influenced by a complex reworking of disempowering archetypes and stereotypes instilled in the public imagination by an intransigent, elite fraternity viciously dedicated to embracing overt aspects of modernity. In view of the largely deprecatory portrayal of female characters, it is high time to interrogate the role of the soap opera in shaping the identity of women</text>
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                <text>There is truth in the popular saying ‘It takes a village to raise a child’. In the present context of a globalised world- with increasing divides between people- a new saying has emerged –‘ It takes the concerted efforts of a company/companies to raise a village’. For many years Public Relations remained self gratifying, leaving little or nothing for society. The sixties saw the field of Public Relations being questioned at different junctures- its efficacy, philosophy and its very existence. The eighties saw a turn-around with Public Relations professionals taking it upon themselves to cleanse the system, to bring in some legitimacy and professionalism.Jamshedji Tata, the leader among social responsibility theorists in India said, ‘Wealth that comes from people as far as possible must go back to the people’. Most Public Relations professionals are of the opinion that a company that abuses its workforce or conducts business detrimental to society will not enjoy sustained success. In an era of globalization, multinational corporations (those that conduct business in more than one country) and local businesses are no longer able to conduct destructive and unethical practices, such as polluting the environment, without attracting negative feedback from the general public. With increased media attention, pressure from non-governmental organizations, and rapid sharing of global information, there is an increasing demand from civil society,</text>
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                <text>Artha Journal of Social Sciences; Vol. 13 No. 3 (2014): Artha Journal of Social Sciences; 53-68</text>
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                <text>Public Relations and Corporate Identities: Corporate Social  Responsibility- Genuine Concern or Mere Image Building?</text>
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