Summerhill: IIAS Review

Cities and Canopies

2025-04-09T08:33:38+0530

Gramgeeta

2025-04-09T08:38:00+0530

The Future of Religion and the Future of Humanity

2025-04-09T08:26:58+0530

Editor's Note

2025-04-08T12:51:07+0530

Kalki 2898 AD in Kaliyug

2025-04-09T08:25:43+0530

Feminist Intervention in Customary Law

2025-04-08T13:07:55+0530

Traditionally and historically, it is not considered a custom for Adi women to participate in Kebang, the traditional council of the Adi tribe of Arunachal. Adhering to the patriarchal norms, public space and decision making is still considered the domain of the male. There was a long demand and struggle for representation of women in the apex body of Adi Bane Kebang (ABK), Traditional Council of the Adi Tribe in Arunachal Pradesh and against the unfair treatment of Women as ABK Women Wing (ABKWW) with hardly any agency in terms of independent decision making. As a result of the concertedm efforts of the women in the community, a bill to change the nomenclature of Adi Baane Kebang Women Wing to Adi Baane Ane Kebang (ABAK) was passed in the Yingkiong Conference of ABK in 2022. The bill proposed more sovereignty in decisions particularly concerning women. The creation of ABAK is also a consequence of the tremendous work done by the ABK women’s wing despite being a frontal wing in the documentation and reformation of customary laws, particularly the amendments made in 2022, which the paper seeks to highlight. The Adi Baane Kebang Women Wing worked extensively with the community, legal advisors and other stakeholders throughout the Adi inhabiting districts of the state and presented the Amendment Committee of Adi Kebang Ayon (Adi Customary Laws) with a representation of the laws that needed reformation. This paper focuses on the feminist intervention of the Adi Bane Kebang Women Wing now rechristened as ABAK in the laws related to Polygamy, Divorce, and Property Rights which were added as well as reformed in the Adi Kebang Ayon (Adi Customary Laws) in 2022.

"If he is dying, he must be alive"

2025-04-08T13:22:23+0530

This study identifies the metaphors of illness related to cancer and cancer-related death in Dattani’s Brief Candle: A Dance between Love and Death (2010) to demetaphorise the language of cancer and thereby destigmatize cancer patients in the Indian context. In the post-pandemic era, when the critics are resisting and redefining languages of illness to live a bit better or healthier in a world wherein disease is inevitable, it is necessary to reconsider the illness metaphors attached to cancer wherein the patient becomes the disease. For this, the study is divided into four sections: Section I situates Sontag’s (1977) Illness as Metaphor to understand why illness language related to cancer must be demetaphorised. Section II explicates how Burke’s pentadic analysis can be used as a meaningful tool to identify metaphors of illness in Dattani’s Brief Candle: A Dance between Love and Death. Section III makes a pentadic study of the play to metaphorize cancer. Thef inal section thereby concludes. The study is unique as serious academic work on either Dattani Studies or Medical Humanities has under-noticed Dattani’s text in demetaphorising cancer to live cancer more healthily and if possible, to celebrate the disease when ‘nothing to be done.’

From Anatman to Bardo Body

2025-04-08T13:32:12+0530

Since time immemorial, the institution of religion has monopolized knowledge about death, including speculations on how to address it and the fate of the deceased. Scholars have opined that death is a primary source of the origin of religion (Bowker, 1993). While death and dying are universal human experiences, societal responses to them vary. These diverse responses are largely influenced by diverse ways in which religious traditions portray death. Each religion has a ‘mortality thesis’ in which descriptions of death are so methodically inculcated that those are believed to be right by its adherents. Drawing upon the commentaries of sacred Buddhist texts, this article explores the death-related beliefs and practices prescribed in Therav?da, Mah?y?na, and Vajr?y?na Buddhism. Through an analysis of these texts, it becomes evident that Buddhism began keeping the human being’s (Gautama Buddha’s) lived experience as the central theme. Faith which started as a non-theistic way with minimal rituals and lacking a fixed God/ deity, gradually transitioned into a complex philosophy, comprising varied beliefs and practices, especially about death and the afterlife.

An Insight from Khanak and Masudpur about Bhirrana and Rakhigarhi

2025-04-08T12:17:59+0530

This paper presents a comparative analysis of Indus pottery assemblages from four prominent Indus archaeological sites-Khanak, Masudpur, Bhirrana and Rakhigarhi, which are located in the eastern domain of the Indus-Saraswati civilization. These locations are at the heart of the Indus-Saraswati Valley Civilization and provide important source material on the socioeconomic, technological and cultural facets of pottery production and usage. The study reveals beautiful and enriching local adaptations across diverse locations, provincial continuities, and inter-site links by investigating typological differences, decorative motifs, manufacturing processes, and material composition. These findings highlight the comparative evaluation of distinct patterns in pottery design and usage, reflecting the diverse functional and symbolic roles of ceramics in the ancient South Asian communities, alongside localized innovations that underscore the uniqueness of each site. This study contributes to a broader understanding of the complexity and heterogeneity within the Indus cultural landscape, reinforcing the importance of pottery as a key artefact in reconstructing ancient livelihood and inter-site networks.

Debates and Deliberations in Japan over Peacekeeping Missions After 1992

2025-04-08T12:50:54+0530

The debates and deliberations surrounding Japan’s involvement in peacekeeping missions after 1992 have sparked considerable interest and controversy. Japan’s history of pacifism and its post-World War II constitution have been central in shaping these discussions. As efforts, various perspectives and concerns have emerged, reflecting Japan’s foreign policy’s complex and evolving nature. These debates and deliberations have been fueled by multiple factors, including the country’s pacifist legacy, concerns about potential involvement in armed conflicts, and constitutional limitations on the use offorce. Furthermore, public opinion and international pressure regarding more military involvement have also influenced the debates and deliberations surrounding ,Japan’s participation in United Nations peacekeeping missions (UNPKO). These discussions have centred on topics such as the interpretation of Article 9 of Japan’s constitution, which prohibits the use of force as a means to settle international disputes, the scope of Japan’s military involvement in peacekeeping activities, and the potential risks and benefits of contributing to global peace and security. Focusing on all these factors, this paper delves into Japan’s stance on peacekeeping missions after 1992, analyzing factors such as historical pacifism, constitutional constraints, and geopolitical considerations. It also examines the role of public opinion and international pressure in shaping Japan’s approach to these missions.

Dismantling Stereotypes

2025-04-08T13:11:23+0530

Tribal representation in varied forms of literature is either extremely utopian or dehumanizing. In every expression, it seems to move away from the real state of tribal existence. Even, seemingly radical representations loom up towards victimhood and consequent tribal resentment, which quite often, is an outcome of external intellect or (non-tribal) forces. Further, it is characterized and differentiated based on social positioning i.e. whether the person who represents or speaks for them is either insider or outsider. In either case, it is characterized by prevalent stereotypes. Authentic representation of a subaltern group would refer to organic portrayals projected through the employment of organic mechanisms by an organic intellectual. The present research paper exploring nuanced tribal representation in ‘Chotti Munda and His Arrow’ sets out to show how Devi dismantles prevalent stereotypes hitherto involved in tribal representation. Particular focus is on how Mahasweta Devi blurs the distinction involved in social positioning.

Women and their Intersection with Class, Work, and Spirituality in Pali Jatakas

2025-04-08T13:30:43+0530

Historical writing has traditionally marginalized women often stemming from gender stereotypes that portray women as less capable leading to unequal treatment and confining them to patriarchal stereotypes. This approach shifted in the 1970s with feminist movements that introduced gender-based methodologies, emphasizing a sharp deviation from patriarchy and establishing gender relations as key forces in history. However, reconstructing women’s histories in early India remains challenging due to the biases in Brahmanical texts, prompting scholars to turn to alternative sources like Pali Buddhist J?takas. The J?takas, a collection of tales depicting the Buddha’s past lives, also reflect societal structures and offer insights into women’s roles in early urban spaces. J?takas reveal diverse representations of women in public and private spheres, including courtesans (ga]nik?s), slaves, and labourers. Often depicted as financially independent and socially influential, courtesans occupied stratified roles based on beauty, status, and patronage. In contrast, slave women were largely relegated to domestic and agrarian labour, reflecting economic and social hierarchies. The narratives also highlight women’s participation in textile production and other public economic activities, particularly among lower castes, while upper-caste women remained largely confined to household roles. Although some women, such as queens, appear in positions of narrative importance, their portrayals often reinforce patriarchal ideologies. The J?takas, therefore, provide a nuanced lens to study the condition of women in early Indian society, capturing both women’s subordination and agency within evolving social and economic frameworks.

Community Literature – Its Aesthetics and Need

2025-04-08T13:47:58+0530

This paper endeavours to (re)propose the idea of ‘community literature’ at par with ‘oral literature’ or ‘tribal literature.’ Re-appropriating the concept of ‘community literature’, encourages documentation, translation, and analysis. It delineates the aesthetic makeup of the ‘community literature’, arguing that it has its aesthetic appeal and depth as a good literature. Finally, enumerating the need for ‘community literature’, it further advocates for translating ‘community literature’ into different languages to preserve the linguistic culture of Indian pastoralists and peripatetic nomads, which otherwise, is on the verge of extinction.

An Analytical Exploration of Social Values and Cultural Narratives in Satyam Sankaramanchi’s “Amaravati Kathalu”

2025-04-09T07:03:38+0530

This research paper mirrors Amaravati Kathalu (Tales of Amaravati) a known collection of stories by Satyam Sankaramanchi that are well-regarded for their depiction of rural life and traditions in Andhra Pradesh region as well as conveying spiritual beliefs and practices within the community. The research delves into the structure of these tales while examining their richness and cultural importance. Sankaramanchi’s narratives skillfully blend folklore with emotions; capturing the contrast between values and modern influences; individual dreams and societal expectations; and the dynamic interaction between human experiences and divine forces. The study explores themes, like responsibility, honour, selflessness and fairness to discover how these narratives mirror the shared beliefs and ethical principles of the society they portray. By upholding the history and enriching it with enduring perspectives Amaravati Kathalu acts as a connection between bygone days and current times evoking responses from people, in various social and cultural settings. Hence, Amaravati Kathalu serves as a bridge between its ‘high’ and ‘low’ cultural contexts, simultaneously positioning Sankaramanchi’s work as a medium for regional literature to engage with universal themes. It also reaffirms the significance of oral traditions in shaping cultural narratives and ethical frameworks relevant to the modern world. Historically, it stands as an invaluable archive of cultural heritage and a tribute to the transformative potential of storytelling in enriching and redefining lives.

Navigating Cultural Inclusivity, Scientific Synergy and Ancient Insights

2025-04-09T07:22:34+0530

The Jagannath cult and the Rath Yatra festival have significant cultural, philosophical, and ecological value. The Jagannath of Puri signifies universal spiritual
inclusivity, blending elements from various religious traditions. Puri serves as a hub for diverse devotees, emphasizing love, compassion, and community service.The annual Rath Yatra procession, featuring the journey of Jagannath, Balabhadra, and Subhadra, demonstrates democratic principles and equality. The festival bridges caste, creed, and religious divides, fostering unity and in “Naba Kalebara” ritual denotes life cycles and reverence for nature, reflecting ecological ethics and sustainable practices. The festival’s themes resonate with inclusivity, unity, and shared humanity, reinforcing its relevance in contemporary discussions on democracy and development.

Status of Mishmi Community in the Historically Sensitive Region of Arunachal Pradesh

2025-04-09T07:54:23+0530

Numerous research studies have examined the socio cultural, and religious aspects of the Idu Mishmi community; however, their traditional political structures in the context of politico-historical roles remain significantly underexplored. This paper presents a comprehensive political profile of the Idu Mishmi people residing in villages in the Dibang Valley and Lower Dibang Valley regions, located near the India-China international border. Unlike the predominant reliance on colonial records in studies of remote borderland communities, the research undertaken adopts a bottom up approach, focusing on the perspectives of the community members themselves. Understanding the political history and traditional governance systems of the Idu Mishmi from their vantage points is integral to this inquiry. The study involved interviews with experts from the Idu Mishmi community and household surveys conducted across the selected villages. Data collection was facilitated through the use of questionnaires along with direct observations during the fieldwork. The study highlights the often-overlooked political dimensions of the Idu Mishmi community, delving into their historical roots and the evolution of their political practices. Grounded in fieldwork-based data, this paper explores the traditional polity of the Idu Mishmis and examines their significant political roles in the past, contributing to a deeper understanding of the political profile and heritage of their community.

Commerce and Culture

2025-04-09T08:06:03+0530

The paper explores the intersection of commerce and culture as portrayed in the Pali Buddhist J?takas, focusing on the role of trade, traders, and trading commodities in early urban spaces of India. It highlights how Buddhist teachings were intertwined with social and economic certainties. The J?taka tales serve as a socio-cultural lens, juxtaposing Buddhist ethical principles with the materialistic pursuits of the lay community. They reflect the dynamics of trade, guilds, trade routes, and maritime commerce in early Indian history. The J?takas are a compilation of 547 tales narrating the Buddha’s past lives, organized into sections such as present and past stories, verses, and connections between characters. Historically rooted in oral traditions, they gained textual form between the 3rd century BCE and the 5th century CE. They blend folklore and Buddhist doctrine, offering insights into early India’s socio-economic and cultural conditions. Traders were central figures in the J?takas, often depicted as s?rthav?has who led organised caravans. Guilds were flexible organisations governed by their own rules, often involved in statecraft and policy making. Trade encompassed commodities like textiles, jewels, and spices, with ethical restrictions on trading weapons, humans, and intoxicants. The paper describes that the trade occurred through well-maintained land and sea routes, connecting urban centres like Varanasi to regions as far as Southeast Asia and the Persian Gulf. Accounts depict challenges such as robbers, wild animals, and natural obstacles, highlighting the role of guilds and tribal guides in ensuring safety. Trade employed coins and barter systems and collateral-based transactions. Guilds played a significant role in financial operations,