Twilight Princess Wolf At Will

To the new world with the chains of the past

Note: This article discusses the caste among the Indian diaspora in the world . It 'an abstract of a paper on the broader issue of caste prepared for a lesson for a course in sociology presso il dipartimento delle lingue orientali dell'università di Bologna.

***
"Diasporea", dal greco "diaspore", letteralmente significa dispersione, e si usa questa parola per parlare della "dispersione dei popoli" da un territorio al altro. La parola diaspora, mi fa pensare ai semi con le ali che il vento porta via lontano verso un terreno nuovo, dove potrà nascere e crescere uguale al vecchio albero dove era nato.

In questa immagine poetica del seme con le ali, forse non si percepisce la minaccia dell'incertezza e dei pericoli che avvolgono questo viaggio, perché quando si inizia questo viaggio spesso non si sa dove e se mai finirà questo viaggio.

Oggi le People can decide to change the country and take a flight to move to their new land to create new diasporas, but they are a small minority. For most of diasporas, their roots lie in painful memories, separation and death.

Ancient Indian diaspora

The trip started from the caste groups of eastern India to populate the islands to the east, from Bali to the Pacific Ocean and at a later stage, the journey of Buddhism and Hinduism from India to the 'Far East, to the colonies Champa in Vietnam in 300 BC, can be considered the first examples of the Indian diaspora. Apart from the archaeological ruins such as temples Angkor Wat in Cambogia , sappiamo poco o niente di queste antiche diaspore indiane.

Nei secoli successivi, India è diventato invece la metà delle diaspore che sfuggivano persecuzioni in diverse parti del mondo. Per esempio, i gruppi come gli ebrei di Kochi, i parsi di Mumbai, gli armeni e i cinesi di Calcutta sono arrivati India per cercare rifugio dalle persecuzioni, e per molti secoli India è diventata la terra che accoglieva le diaspore venute da altri paesi.

Diaspore indiane durante il colonialismo

Tra il diciottesimo e i primi decenni del ventesimo secolo, il mondo ha visto la creazione di nuove diaspore indiane legate al colonialismo.

Diaspore business: On one hand, the Indians who worked with the British Masters, traveled to other countries of the English colonies to accompany their masters because they were considered "good and faithful servants, on the other, the other colonies represent new markets for traders Indians. Most of these people were of the varna Vaishya (merchants). The children of these diasporas are still present in many countries of the former British colonies, from Kenya to Fiji.

These Indian communities had a system of commercial and social support to be in their new countries, other people of their extended families and their villages of origin. For these communities were very closed to the outside and had a very hard to ensure that no community member violates the traditional rules of caste.

In several East African countries, many of these communities continue to live in very closed communities and are often surrounded by strong local resentment. Sometimes this resentment erupts in violent incidents, as in Uganda in the seventies. Among these there are also people of other faiths, largely Muslims, who often are characterized by very orthodox and conservative families.

Minal Hajratwala , born and raised in America, the fourth generation of a family of traders started from a village in Gujarat in the north west of India at the end of the nineteenth century to establish a commercial empire in Fiji, tells the story of this migration and its experience of being a different person (homosexual) in the context of the Indian diaspora in his book "Leaving India "

During the era of imperialism, when the definition of the human being was" man "and the definition of man was" white ", none of this [equality of persons] was obvious. .. the idea of \u200b\u200bequality was equally impossible for many Indians. Of course, my ancestors, who had arrived with their pride related to their caste, they transplanted in the social hierarchies in their adopted land. kaffirs (non-believers) and "colored" goriyas (Bianchi) and kariyas (blacks), chinaas (Chinese) and jewktaas (Jews) were immediately cataloged minds already accustomed to the social order. .. without looking at the actual occupations of the people, the caste system offered a sense of security, identity, relationships with others, and which coincided conveniently with the South African racial system.

Diasporas result of forced migration: Migration in India were more consistent in the second half of the nineteenth century, those of "workers who" (indentured Labourers), encouraged with the promise of escape from poverty for labor more docile, manageable, and inexpensive to replace the African slaves to work on plantations in colonial countries such as Mauritius islands and countries of the Caribbean. The writer Amitav Ghosh in his book "Sea of \u200b\u200bPoppies " tells the story of these diasporas.

A booklet written in 1840 by the English Anti-Slavery Society , explained the request of the owners of plantations of Demerara (British Guyana) and Jamaica to attract and convince the Indian laborers in 1936 because "the situation in the reclusive African was very difficult and likely to remain without staff .

The former employees have left India in 1938 (the same year that slavery was formally abolished) with " girmitiya " (contracts) for 5 years. Only after the start they discovered they faced a trip that lasted months, during which many of them would lose their lives and once arrived in their new countries, they should live as slaves because they had to pay their "travel expenses", and at the end of five years if they wanted to return to home, had to have enough money to "pay the return journey." It was the beginning of a new slavery, even if people were "free" when they wanted to go back!

In the following decades, hundreds of miles of Indians have left India in this way for building new diasporas in different parts of the world. For example, until 1920, had reached 240,000 people in Guyana English, 36,000 in Jamaica and Trinidad and Tobago 144,000 in . No one knows how many had left India and never arrive at their new place.

These people mainly from the north-east India, where they spoke Bhojpuri and other dialects, were characterized by poverty, so many of them were people who belonged to lower castes.

Most of these people living in isolated ghettos in the new lands, without the ability to mix with white Europeans, plantation owners and isolated even by people of African origin (ex-slaves), for " were rebels and not very respectful to the authorities of the white . Their new countries often had the law delineating the geographical areas where they could live. For example, in South Africa , the Indians had to live in Durban.

The policy of "divide and rule" which gave certain privileges to the Indians against the African slave, was used to create divisions between people who are exploited and avoid the common front against the colonial masters. For example, the Robben Island prison near Cape Town where he was a prisoner Nelson Mandela, had three types of diets - a diet for poor blacks, a diet a bit 'better for the "colored" Indian and better for whites (in the picture, the diets to sign with colored / Asian and Bantu / blacks in prison on Robben Island).

Communications with the country of origin and the chance to get back in behind were almost non-existent. In the early years, most of the " girmitiya were" men only because they had to work on plantations. Only a few years later when the riots began to erupt, are responsible for transportation of the workforce were compelled to carry the women. This

forced cohabitation in tight spaces and wretched, had weakened the divisions of caste among the emigrants, and reinforced the common characteristics related to language, religion and traditions. On the other hand, the physical and cultural isolation, had created very closed community where the traditions were strictly observed. So while their communities of origin in India, could continue to grow and change with the times, these diasporas have continued to preserve a version of Indiana 100 years ago until a few years ago, when the countries gained independence and the changes of globalization have changed their state of isolation.

VS Naipaul, the writer from Trinidad and Tobago and the winner of the Nobel Prize for Literature, has written repeatedly of his travels in the land of his ancestors. For example, in his book " India - a million addressed," he wrote of the Indian community:

was in Trinidad that my ancestors have gone, around 1880 .. groups of Indian immigrants were mixed. They were miniature India, Hindus and Muslims, people of different caste. They were marginalized, without representatives, and without a political tradition. Were isolated by their language and their culture from other people with whom they live. They were also isolated from India (The trip by steam ships required several weeks). In these circumstances, they developed something that had never experienced in India: a sense of belonging to an Indian community. This sense of community will prevail over their religion and their caste.

new diaspora of globalization

After the independence of India in 1947, young people started to seek opportunities abroad to improve their quality of life, largely in America, England and Australia. Until the nineties, for these new diasporas, often middle-class people up, it was not easy to keep in touch with the homeland apart from a trip home every 2-3 years. So often created two identities - the most cosmopolitan identity for friends and colleagues or study, and most Indian identity for the local community of Indians.

After the nineties, with the gradual enlargement of the internet revolution, with the tools of email, forums, blogs, facebook, twitter, etc.. These two identities extend beyond local borders, but often remain two worlds or less separated.

In this new world for friendship, the boundaries of caste seem to be more flexible in terms of dialogue and social interaction with other Indians. However, for weddings, especially in the first generations of migrants, the issue of caste and geographical origin (linked to other factors such as language, culture, eating habits, etc..) continue to be relevant to the selection of partners.

The second and further generations instead of the points were already critical even before the computer age, because they conflict with their parents and grandparents, who lived with regrets "the loss of Indianness understood as language, dress and behavior "in children, but especially for the choice of partner for marriage. Over the past two decades, this process has become even more pronounced though still today, many young people born and raised in the West, continue to accept that their family to the groom or the bride to choose for them, or when searching for their partners through Indian matrimonial sites, they do so on base delle caste e provenienze geografiche delle loro famiglie di origine.

I blog sono tra i mezzi privilegiati dove discussioni intorno al tema dei matrimoni combinati dei giovani nati e cresciuti in occidente sono più vivaci. In un articolo apparso sul New York Times , Anita Jain, una ragazza americana d'origine indiana, aveva raccontato la storia della ricerca dello sposo adatto per lei:

Recentemente ho ricevuto in coppia un messaggio indirizzato al mio padre. Diceva, "Ci piace il profilo della ragazza. Il ragazzo ha un buon lavoro in servizio pubblico nello stato di Missisipi e non potrà trasferirsi a New York. La ragazza dovrà trasferirsi a Missisipi." Il messaggio era firmato da sig. Ramesh Gupta, "Il boy's father. "This was not as bad as the other message I saw when I access the computer at home in Fort Greene and I found this message that asked, without mincing words, the date, time and place of I was born. Presumably they sent this message to see if the astrological point of view, I could be a harmonious bride for their son ... This

post an excerpt of a paper on the broader issue of caste. the whole article you can find on Kalpana.it.

Bladder Cancer Slow Or Fast Growing

Bollywood: Best film of 2010 (Part 1)

year just ended, as it was for the world of Bollywood? Which films released this year deserved to be seen and what others have been a disappointment? As usual, I present my brief analysis of major films released in Bollywood in 2010 .

This first part of the show about movies released between January and April 2010, and we start with the films released in January 2010 .

Rann (War) : The film director Ram Gopal Varma (Ramu) on the world of television journalism in India. Today in India there are over 500 private television channels, of which more than 100 broadcast news 24 hours only 24, in various Indian languages \u200b\u200band dialects. Ramu's film speaks of the power exercised by these TV and interests that are behind.

The idea for this film probably started in November 2008 when a group of terrorists come from Pakistan had taken hostage in the city of Mumbai (Bombay) for a few days.

After the capture / killing of terrorists, Prime Minister of the state of Maharashtra, Mr. Vilasrao Deshmukh had gone to visit the Taj Mahal, one of the theaters in the terrorist attack and soon had a scandal. Some TV movie was the sight of Prime Minister Deshmukh state, accompanied by his son (actor Riteish Deshmukh) and director Ramu, and had immediately launched accusations that the director had gone to visit the hotel to see the damage caused by terrorists because he wanted make a movie that was not interested in the tragedy of people killed by terrorists, but it was a jackal who wanted to gain from the misfortune of others.

The news was picked up by other TV channels and soon had inflamed the souls wounded by a terrorist attack and in the end, Mr. Deshmukh had to resign from the role of the Prime Minister of the State. Ramu had tried to make clear that his presence in that visit was a coincidence without any premeditation, but no one had listened. The film

Rann, but does not mention the terrorist attack on private television broadcasting news 24 hours on 24, and that sometimes "manufacture" news or presenting them in a sensational way to gain audience. This is a serious movie with two good interpretations of Amitabh Bacchan and Ritesh Deshmukh . This movie has the usual ingredients of Bollywood, that is, dances, music and romance, but it's a fascinating film, although it has not found commercial success in India.

Ishqiya (Flirty) : The first film by Abhishekh Chaubey, assistant and collaborator of director Vishal Bhardwaj , was the first commercial and critical success of 2010. The film tells an unusual love triangle, seasoned with constant surprises. It 's the story of two criminals, Khalujaan (Naseeruddin Shah ) and Muggles (Arshad Warsi ) and a cheerful vedova, Krishna ( Vidya Balan ).

Ambientato in un piccolo villaggio del nord dell'India, il film usa il linguaggio rustico per parlare dell'amore di un vecchio furbo per una giovane e festosa donna, in apparenza modesta e timida, capace di cambiare personaggio per avere quello che vuole.

Tutti i tre protagonisti principali del film sono bravi, ma il film merita di essere visto sopratutto per Vidya Balan , nel ruolo della donna che sa quello che vuole dal mondo dominato dagli uomini. Comunque, questo film non è il solito melodramma alla Bollywood. Il film è stato presentato al festival del cinema River to River nel dicembre 2010 in Florence.

to Sangam Road (the road to the river) : It 's a serious film which tells the story of an urn with the ashes of Mahatma Gandhi in the background of the Muslim community in a town in northern India. The film takes place in Allahabad, the holy city where they meet the three rivers, the Ganges, Yamuna and the mythical Saraswati. The meeting point of the rivers is known as the Sangam (literally, "meeting"), and is the privileged place for the immersion of the ashes of the dead Hindu.

The film by Amit Rai is based on a true story. Mahatma Gandhi had expressed the wish that his death, his ashes were divided into small pieces and scattered in various rivers of India. It seems that one of these urns with ashes had remained in a vault for many years and was brought to Allahabad for immersion in the waters of the Sangam many years later.

The film is about the explosion of a bomb in the city of Allahabad and the suspicions of the police is the work of Islamic terrorists. So part of the offensive against the Muslim neighborhoods and several young men are caught by the police to perform searches. Protests in the Muslim community, a young life lost and the Muslim community says the strike of all the shops run by Muslims for police executives non saranno puniti.

Nel frattempo, il meccanico musulmano, Hashmat Ullah ( Paresh Rawal ) ha avuto incarico di mettere a posto il motore del vecchio camioncino che avevano usato per trasportare le ceneri di Gandhi e che vogliono usare anche il trasporto dell'ultima urna. Hashmat decide di sfidare lo sciopero e di aggiustare il motore, e così vengono a galla, le contraddizioni della comunità musulmana in India.

Pakistan era stato creato nel 1947 come il " paese dei musulmani ", ma molti musulmani erano rimasti in India, perché i leader del congresso come Gandhi e Nehru avevano promesso a loro India come un paese aperto a tutte le religioni, senza discriminazioni. Nel film, la comunità Muslims accuse the Indian state of discrimination that have deteriorated in recent years, after the rise of Islamic fundamentalism, and reaffirms that discrimination fuel the fundamentalism.

On the one hand, the film explains the difficulties of moderate Muslims in India. Second, the film poses many questions about the meaning of being Muslim in India, when you see people living in India but they give more importance to Pakistan's leaders and ideas and see religion as more important than membership of a nation.

The grandson of Mahatma Gandhi, Tushar Gandhi , has a small part in the film. This is also a serious film, not suitable for lovers of traditional Bollywood.

Other notable films in January 2010 with the biggest stars in Bollywood were Pyaar Impossible (Impossible Love) with Uday Chopra and Priyanka Chopra , Veer (Brave) with Salman Khan and Chance Pe Dance (Dancing for the event) with Shahid Kapoor and Genelia D'Souza . All three films have been rejected both by critics and audiences.

The most important films of February 2010 was My Name Is Khan (My Name Is Khan) by director Karan Johar , with a moderate critical and commercial success. The film tells the story of a Muslim man, Rizwan Khan (Shahrukh Khan ) affected by Asperger syndrome (a form of autism), a native of India and resident in America. Rizwan falls in love with Mandira ( Kajol), a Hindu widow with a son, and wants to marry her. Rizwan's brother (Jimmy Shergill ), is not happy that his brother wants to marry a Hindu, but Rizwan do not listen.

After September 11, 2001, change the perception of Muslims in America. Rizwan and Mandira's son becomes the target of other boys in school because he bears a Muslim name, and dies in an accident. Rizwan on a journey to look for the American president to tell him that he is a Muslim but not a terrorist.

I saw the film in India, and found it in the second half ending with the hero visiting the families of soldiers killed in Afghanistan blacks and helps families affected by Hurricane Katrina. Instead, I quite liked the first part of the film.

The film was dubbed into other languages \u200b\u200band has been shortened to its release in America and Europe. It 'was the most popular film of the year in the Middle East and Pakistan.

The film was released in Italy at the end of November 2010, but perhaps not very successful, even if the opinions of the critics were not entirely negative. For example, Giancarlo Zuppolo has written in his review, "Karan Johar can develop various topics of diversity without ever taking the tone and preachers going to touch all the strings of a public simple but not stupid. The mental handicap, the separation within the religious universe of Asian subcontinent, the irrational to the Muslim fighters unleashed after the attack on the Twin Towers come as strong themes in a film that does not mind the tearful scene as well as in the best traditions, the sequence with a song and dance. In a oversized life as a film but never boring flowing. " Other notable films

of February 2010 were Toh Baat Pakki (Then the marriage is fixed) with Tabu and Sharman Joshi, Teen Patti (three cards) with Madhavan and Amitabh Bacchan and Khartik Calling Khartik (Karthik called Khartik) with Farhaan Akhtar and Deepika Padukone.

March 2010 saw several new films including Love Sex aur Dhokha (new actors - Amit Sial, Anshuman Jha, Arya Banerjee, etc..) Right Yaa Wrong (right or wrong) with Sunny Deol Konkani Sen and Irfan Khan, Athithi Tum Kab Jaoge (Guest when you go away) with Ajay Devgan, Paresh Rawal and Konkani Sen and Well Done Abba (Bravo Dad) with Manissha Lamba and Boman Irani.

Of these, the most important film was Love, Sex aur Dhokha (Love, sex and betrayal) of the director Dibakar Banerjee. The film deals with the new morality among young Indians, influenced by new technologies (mobile, internet, etc..), The media and social networks like facebook. Some friends have described as a shocking movie at the same time, the most innovative films of Bollywood 2010. Unfortunately, I had the opportunity to see him.

Among the film in April 2010, I really liked the new film by Aparna Sen , The Japanese Wife (The Japanese wife).

Set in a remote village of Bengal in the years before the era of mobile phones and the Internet, The Japanese Wife tells the love story of a teacher of the village, Snehamoy ( Rahul Bose) with her friend of letters, Miyagi (Chigusa Takaku ) who lives in Japan.

Snehamoy lives with his aunt ( Mousami Chatterjee) and decides to marry his Japanese friend at a distance through a letter, is a relationship that both agree to share though, probably has no legal value. His wife Miyagi must look after her elderly mother in Japan. The two regularly exchange letters and some gifts. Some volta Snehamoy cerca di parlare con la moglie al telefono ma sua moglie conosce poco inglese e fa fatica a capire l'accento indiano del marito.

Nella casa di Snehamoy arriva Sandhya, una giovane vedova ( Raima Sen ) con il suo giovane figlio. In un momento di debolezza, Snehamoy ha un contatto con Sandhya, ma poi pieno di senso di colpa, confessa tutto a sua moglie.

E' un film molto poetico sul senso dell'amore, anche se penso che le generazioni di oggi, in India come in Italia, faranno fatica ad accettare un rapporto d'amore a distanza, fatto solo di sentimenti senza la fisicità. Ovviamente il film non è il solito film romantico di Bollywood, ma mi è piaciuto molto. Il film è stato presentato also to the film festival River to River in Florence in December 2010.

Housefull : The second most important film in April, Housefull was the first real movie "masala" Bollywood in 2010 that also had commercial success. The film's plot was convoluted and not very logical, but it was full of dances, colors and dances.

Arush (Akshay Kumar ) is one that brings bad luck in a casino and works to ensure that no customer will win too. He arrives in London by his friend Bob ( Riteish Deshmukh) and his wife Sheetal ( Lara Dutta) who work in a casino. In London, he married Devika Arush ( Jia Khan) daughter of the owner of the casino, but then discovers that his wife is in love with an English boy and Arush, who had married only to please his father (Randhir Kapoor ). Devika goes away with her boyfriend English and Arush left alone, or Saundarya falls in love with Sandy (Deepika Padukone ). Meanwhile, Sheetal's father (Boman Irani ) comes from India. For a mistake, Sheetal's Dad thinks his daughter is the wife of Arusha, and that the two have a child. All accepted to play the game. Bob pretends to be the butler and Saundrya becomes the nurse of a child stolen from a woman of African origin. In addition, Dad di Sheetal è un sonnambulo.

Se non avete capito niente del trama, non è molto importante. Per confondere ulteriormente, nel film vi sono anche i reali inglesi, tra il principe Carlo, la regina Elisabetta e Camilla. Se potete guardare questo film senza cercare di trovare qualche senso di logica, il film vi piacerà.

Altri film importanti dell'aprile 2010 erano Prince (Principe) con Vivek Oberoi e Dia Mirza, e Paathshaala (Scuola) con Shahid Kapoor. Entrambi questi film sono stati rifutati dalla critica e dal pubblico.

***