That front can no longer exclude women

Feminisms and Critical Pedagogy By Carmen Luke, Jennifer Gore
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Feminisms and Critical Pedagogy centres around the theoretical effort to construct a feminist pedagogy which will democratize gender relations in the classroom, and practical ways to implement a truly feminist pedagogy. Published by Routledge, 1992 ISBN 0415905346, 9780415905343 220 pages Contents Introduction 1 critical pedagogy , feminist pedagogy , poststructuralist
Progressive Pedagogy and Political Struggle 15 progressivism , William Labov , pedagogy
Feminist Politics in Radical Pedagogy 25 critical pedagogy , Feminism , feminist pedagogy
What We Can Do For You What Can We Do For You? 54 Michel Foucault , empowerment , McLaren
Why Doesnt this Feel Empowering? Working Through 90 post-structuralism , affinity group , ableism
A Feminist Reading 120 critical theory , deconstruction , Marxism more »

Feminisms and Critical Pedagogy - Google Books Result
by Carmen Luke, Jennifer Gore - 1992 - Education - 220 pages... The early 1990s, then, is not the time for those educationists committed to critical social theory and the remaking of practice to fragment over theoretical minutae.

Popular passages
Each society has its regime of truth, its 'general politics' of truth: that is, the types of discourse which it accepts and makes function as true; the mechanisms and instances which enable one to distinguish true and false statements, the means by which each is sanctioned; the techniques and procedures accorded value in the acquisition of truth; the status of those who are charged with saying what counts as...‎ Page 63 Appears in 71 books from 1985-2007

Power must be analysed as something which circulates, or rather as something which only functions in the form of a chain. It is never localised here or there, never in anybody's hands, never appropriated as a commodity or piece of wealth.‎ Page 58 Appears in 128 books from 1965-2008

... of co-optation, not because we do not theorize, but because what we can even imagine, far less who we can reach, is constantly limited by societal structures. For me, literary criticism is promotion as well as understanding, a response to the writer to whom there is often no response, to folk who need the writing as much as they need anything.‎ Page 97 Appears in 17 books from 1990-2007more »

I can only speak for myself. But what I write and how I write is done in order to save my own life. And I mean that literally. For me literature is a way of knowing that I am not hallucinating, that whatever I feel/know is.‎ Page 94 Appears in 32 books from 1990-2007

When the agent of empowerment assumes to be already empowered, and so apart from those who are to be empowered, arrogance can underlie claims of "what we can do for you." This danger is apparent both in the work of the teacher who is to empower students, and in the work of the academic whose discourse is purportedly empowering for the teachers (and others).‎ Page 61 Appears in 12 books from 1992-2007

Truth' is linked in a circular relation with systems of power which produce and sustain it, and to effects of power which it induces and which extend it.‎ Page 63 Appears in 150 books from 1974-2008

Thought is freedom in relation to what one does, the motion by which one detaches oneself from it, establishes it as an object, and reflects on it as a problem.‎ Page 54 Appears in 64 books from 1928-2007

... the conscious and unconscious thoughts and emotions of the individual, her sense of herself and her ways of understanding her relation to the world‎ Page 79 Appears in 57 books from 1979-2007

discipline' problems it was because she had failed to love them enough: 'women teachers became caught, trapped, inside a concept of nurturance which held them responsible for the freeing of each little individual, and therefore for the management of an idealist dream, an impossible fiction' (Walkerdine, 1992: 16). It sounds somewhat ludicrous when caricatured in this way, but this was the essence of a particular 1970s style of teaching, and a lot of feminists, reacting against the general of the...‎ Page 16 Appears in 10 books from 1990-2008

References from books
Making sense of management: a critical introduction ‎by Mats Alvesson, Hugh Willmott - Business & Economics - 1996 - 246 pages
'A critical-academic-analysis of received wisdom, for serious students of the subject' - LongRange Planning Provocative and thoughtful, this book provides a fresh... Limited preview - About this book - Add to my shared library

Women, policy and politics: the construction of policy problems‎by Carol Lee Bacchi - Political Science - 1999 - 242 pages
This book offers a powerful new approach to policy studies. Limited preview - About this book - Add to my shared library

Lost subjects, contested objects: toward a psychoanalytic inquiry of learning‎by Deborah P. Britzman - Education - 1998 - 199 pages
This book argues for education's reconsideration of what psychoanalytic theories of love and hatemight mean to the design of learning and pedagogy. Limited preview - About this book - Add to my shared library

Related books
The struggle for pedagogies: critical and feminist discourses as regimes of ... ‎by Jennifer Gore - Education - 1993 - 188 pages
Jennifer M. Gore examines, analyses and offers directions for the debate between critical pedagogy andfeminist pedagogy, one of the fiercest within education theory. Limited preview - About this book - Add to my shared library

Getting smart: feminist research and pedagogy with/in the postmodern‎by Patricia Ann Lather - Education - 1991 - 212 pages
In Getting Smart, Patti Lather makes use of her unique integration of feminism and postmodernism intocritical education theory to address some of the most vital questions facing... Limited preview - About this book - Add to my shared library

Feeling power: emotions and education‎by Megan Boler - Education - 1999 - 239 pages
The book traces the development of progressive pedagogies from civil rights and women's liberationmovements, to the author's recent studies of "emotional... Limited preview - About this book - Add to my shared library

Grand-daughter sacrificed for good harvest in Orissa

Orissa girl sacrificed for good harvest Sify - ‎Bhubaneswar: A 10-year-old girl in an Orissa village was beheaded by her grandfather, who believed that sowing seeds mixed with her blood would yield a ... Report: Indian man beheads grand-daughter to seek harvest Xinhua all 11 news articles »

He is concerned about working-class women being left to raise children alone

Genuine befuddlement from An und für sich by Adam Kotsko
Milbank has recently taken to claiming that there is something fascist about disconnecting sex and reproduction. See this quasi-interview, for example:

The groups mentioned may not want to shake Milbank’s hand: he opposes gay marriage (”I don’t want to get into the situation where we deny there is something special about being attracted to the opposite sex”).
He says he is concerned about working-class women being left to raise children alone, “in part - alongside economic factors - because of the collapse of the male ethos of supporting the woman”, and has written most stridently in opposition to in vitro fertilisation treatment for single women.
“By supporting the total disjuncture of sex and procreation, the Left is really supporting a new mode of fascism,” Milbank says.

My question is a simple one: what on earth is he talking about? Is “a new mode” doing all the work here, meaning that he gets to define it out of the air, or is there something else going on? Posted in fascism, Milbank

Affirmative orientalism

Management Education and the Teaching of Ethics: Pedagogy, Practice and the Challenge of a New Initiative
Ananta Kumar Giri Journal of Human Values, Apr 1997; vol. 3: pp. 3 - 19.
...ofAmerica (Durham: Duke University Press, 1990); Ananta Giri, 'The Quest for a Universal Morality: Jurgen Habermas and Sri Aurobindo', The Indian Journal of Social Science, 1994; 'Universities and the Hori- zons of the Future', University News, November... Check item Abstract Full Text (PDF) Table of Contents MatchMaker

From Richness of Body to Richness of Spirit
Journal of Human Values, Oct 1995; vol. 1: pp. 151 - 152.
...liberal education is fos- tering dissipative individualism and calculative selfishness. Therefore, as the Mother of Sri Aurobindo Ashram had observed: 'From the psychic point of view, the rose is more exalted than the human being'. Yet, this is... Check item Full Text (PDF) Table of Contents MatchMaker

Book reviews : Chitta R. Goswami, Global Psychology and Counseling. Pondicherry: Human Potential Centre, Undated, xiv + 143 pp, Rs 75
Debashis Chatterjee Journal of Human Values, Oct 1995; vol. 1: pp. 267 - 269.
...on the multidimensionality of the human being. In this the author draws inspiration from the integral psychology of Sri Aurobindo. This part delves into issues such as the 'dilemmas of the age of individual- ism', 'subjectivism and the freedom of... Check item Full Text (PDF) Table of Contents MatchMaker

Tagore and China
Reena Ganguli China Report, Aug 1989; vol. 25: pp. 237 - 248.
...religion. In Indian history, religious leaders like the Buddha, Shankaracharya, Guru Nanak, Ramakrishna, Vivekananda and Sri Aurobindo have always been in the forefront of social reforms. Even non-religious leaders like Tagore and Gandhi upheld the spiritual... Check item Full Text (PDF) Table of Contents MatchMaker

Journey beyond Belief'
Roger Walsh Journal of Humanistic Psychology, Apr 1984; vol. 24: pp. 30 - 65.
...Volume 3: Formulations of the person and the social context (pp. 184-256). New York: McGraw-Hill. Satprem. (1968). Sri Aurobindo or the adventure of consciousness. New York: Harper Row. Shapiro, D. (1980). Meditation: Self regulation strategy... Check item Abstract Full Text (PDF) References Table of Contents MatchMaker

Redemption — The Starting-point of Christian Theology — I
Frances M. Young Expository Times, Jan 1977; vol. 88: pp. 360 - 364.
...politician of his time, nor the greatest saint in a land that has produced many. He was the contemporary of such giants as Sri Aurobindo, Swami Vivekananda, Ramana Maharshi, Paramhansa Yogananda, Annie Besant and Rabindranath Tagore. What is it then about... Check item Full Text (PDF) Table of Contents MatchMaker

The Gandhian Heritage
Debjani Chatterjee Expository Times, Jan 1977; vol. 88: pp. 364 - 368.
...politician of his time, nor the greatest saint in a land that has produced many. He was the contemporary of such giants as Sri Aurobindo, Swami Vivekananda, Ramana Maharshi, Paramhansa Yogananda, Annie Besant and Rabindranath Tagore. What is it then about... Check item Full Text (PDF) Table of Contents MatchMaker

Book Reviews : Comparative Religion
W. Weaver Expository Times, Jan 1976; vol. 87: pp. 349.
...brief glance at two twentieth-century Indian thinkers involved in the interaction between Western and Indian thought - Sri Aurobindo and S. Radhakrishnan. L. S. COUSINS LEARNING HEBREW Introductions to foreign languages traditionally claim some novel... Check item Full Text (PDF) Table of Contents MatchMaker

Book Reviews : Indian Philosophy
L.S. Cousins Expository Times, Jan 1976; vol. 87: pp. 349.
...brief glance at two twentieth-century Indian thinkers involved in the interaction between Western and Indian thought - Sri Aurobindo and S. Radhakrishnan. L. S. COUSINS LEARNING HEBREW Introductions to foreign languages traditionally claim some novel... Check item Full Text (PDF) Table of Contents MatchMaker

Book Reviews : Learning Hebrew
John Eaton Expository Times, Jan 1976; vol. 87: pp. 349 - 351.
...brief glance at two twentieth-century Indian thinkers involved in the interaction between Western and Indian thought - Sri Aurobindo and S. Radhakrishnan. L. S. COUSINS LEARNING HEBREW Introductions to foreign languages traditionally claim some novel... Check item Full Text (PDF) Table of Contents MatchMaker

Commentary: By the Editor
Tom Greaning Journal of Humanistic Psychology, Oct 1975; vol. 15: pp. 1 - 2.
...for a complete list to the Institute at 3494 21st Street, San Francisco, California 94110. His books include ones on Sri Aurobindo, voga, and meditation. He was a creative scholar and teacher whose life goal was to reconcile science and religion... Check item Full Text (PDF) Table of Contents MatchMaker

Ceylon
Yasmine Gooneratne The Journal of Commonwealth Literature, Jan 1973; vol. 8: pp. 98 - 102.
...Book Year, 1 72, was marked by a convention of writers, librarians, publishers, and printers in New Delhi, organized during the World Book Fair which was held in Delhi, 18March- 2 April. The year was also the centenary of Sri Aurobindo's birth; in ... Check item Full Text (PDF) Table of Contents MatchMaker

Modern Indian Politics and Political Thought
Vishwanath Prasad Varma Diogenes, Mar 1964; vol. 12: pp. 143 - 154.
...of Mahatma Gandhi and Sarvodaya, published by Laxmi Narayan Agrawal, Hospital Road, Agra and Political Philosophy of Sri Aurobindo, published by Asia Publishing House, Bombay. 145 Great Britain, based on mutual recognition of dignity and self- respect... Check item Full Text (PDF) Table of Contents MatchMaker

Book Reviews : H.S.R. Kao, D. Sinha and B. Wilpert, eds, Management and Cultural Values. New Delhi: Sage Publications, 1999, 332 pp. Rs 425
S.K. Chakraborty Journal of Human Values, Oct 1999; vol. 5: pp. 171 - 176.
...otherwise. His vista ranges from the argumentative, discursive engagement in ethics by Habermas to the exalting heights of Sri Aurobindo's works which uplift ethical discourse to a spiritual acme. The author thus initiates, with a fair measure of success... Check item Full Text (PDF) Table of Contents MatchMaker

Book Reviews : Mohandas Nair, Thoughts to Live By. Mumbai: Eeshwar, 1998, 256 pp. Price not mentioned
C. Panduranga Bhatta Journal of Human Values, Oct 1999; vol. 5: pp. 178 - 181.
...organizational work-life. However, it is also necessary to indicate the limitations of the office of reason, to use Sri Aurobindo'ss words. Conviction in ethical matters depends on our 'nischayatmika buddhi' (power of discrim- ination with certitude... Check item Full Text (PDF) Table of Contents MatchMaker

Book Reviews : Tran Tri Vu, Lost Years: My 1, 632 Days in Vietnamese Reeducation Camps. Institute of East Asian Studies, University of California, Berkely, 1989. xvi + 381 pp. Paper $ 15.00
Phung Nguyen Journal of Asian and African Studies, Jan 1991; vol. 26: pp. 158 - 160.
...orientalized India into a strength. He was assisted in doing so by Bengali and Bombay experimenters like Besant, Vivekananda, Sri Aurobindo, Tilak, Ranade, and Gokhale. Adopting their concepts of affirmative orientalism, spiritual revolution, reliance on indigenous... Check item Full Text (PDF) Table of Contents MatchMaker

Racial privilege and disadvantage permeates our society in concrete ways

On Changing Raced and Racist Habits
from Per Caritatem by Cynthia R. Nielsen

As a graduate student and an adjunct at a local college, I have the opportunity both to observe how other professors discuss race and gender, and I have the opportunity to discuss these issues directly and indirectly with my students. For example, as a female student, I find it extremely helpful and affirming when a professor uses secondary literature by female authors-particularly in my field, which has traditionally been dominated by (white) males. (Don’t worry, I’m not a white-male-hater; I happen to be married to a wonderful white male).

As a teacher, I purpose to use inclusive language, reference the works of people of color, and in so far as the constraints of what I have to teach (in terms of texts) allow, I try to assign readings or projects that encourage dialogue with different ethnic groups and help expose students to new hermeneutical approaches. What I have found on the whole is that my students appreciate the inclusive language and having to wrestle with different ways of thinking. In private conversations with female, African American, Latino/a, Asian American and others, students have time and again commented on how much they appreciate the ways I have tried to bring traditional subjects and authors in dialogue with contemporary hermeneutical approaches and “non-standard” topics (feminist literature, African American studies, liberation theology, jazz discussions etc.)

There are of course always a few students who spend the whole semester sending me emails about why it is simply ridiculous to use inclusive language when anyone who is educated knows that “man” is a generic term. Thus, by way of principle, the student boldly declares that he is not budging and refuses to use inclusive language in his papers. Interestingly, I never demand that inclusive language be used. I simply use it myself in the classroom.

John Stuart Mill was an out-and-out colonialist; Edmund Burke, quite overtly anti-Semitic

Re: 100 Years of Sri Aurobindo on Evolution: The Illusion of Human Progress and the Ideal of Human Unity (part 5 of 6) Debashish Tue 07 Apr 2009 12:00 AM PDT Science, Culture and Integral Yoga

The pervasive racism of 19th c. Europe is coming increasingly to the limelight. Homi Bhabha has been at the forefront of demonstrating the conflicted nature of post-Enlightenment colonialism, one the one hand universalist in its belief in "the white man's burden" of civilizing all human beings, on the other hand, invested in the business of maintaining power relations with the colonies through the claim of racial superiority. Individual thinkers/agents within a historical discourse can hardly escape from its internal dialectics.

John Stuart Mill, whom you invoke here, is an important case in point. An out-and-out colonialist, whatever he may have theoretically affirmed for human equality was more than counterbalanced by his conviction that the British were racially superior to the Indians. This is how Uday Mehta puts it, in his influential work Liberalism and Empire:

In India. . . especially following the mutiny of 1857, there was in fact an unmistakable tilt toward the hardening of authoritarian policies and a racializing of political and social attitudes. This was a tilt to which thinkers like J.S. Mill added their prestige and that they justified in their theoretical writings. For example, in Considerations on Representative Government, Mill had made clear that in colonies that were not of Britain’s ‘blood and lineage’ any move toward greater representation was not to be countenanced. (Mehta, 1999, pp 195-96)

As for Edmund Burke, though he espoused a form of liberal pluralism, he was quite overtly anti-Semitic. DB

Never Evolved

With all things simple, the implementation is always complicated... TOI 21 May 2004, Archana Jahagirdar Shake that Belly-Editorial-Opinion-The Times of India

Goodnight, Sweet Sheep Dolly, however, was more than the rallying point for these nature versus nurture debates, for crash courses into the critical differences between therapeutic and reproductive cloning. She was a reminder of a burning human attraction for unexplored frontiers. Mini Kapoor Indian Express: Feb 17, 2003

Mothers and Others: The Evolutionary Origins of Mutual Understanding (Belknap Press) by Sarah Blaffer Hrdy (Hardcover - April 1, 2009). Boldly conceived and beautifully written, Mothers and Others makes a strong case that we humans are (or should be) cooperative breeders. --Melvin Konner, author of The Tangled Wing: Biological Constraints on the Human Spirit. Mother Nature: Maternal Instincts and How They Shape the Human Species The Woman That Never Evolved: With a New Preface and Bibliographical Updates, Revised Edition

Paradigm for viewing human rights on a traditionalist or classical system of thought

Daniel Steinmetz: February 22nd, 2009 at 7:09 pm
Though it may be a tangential remark, Schmalzbauer could be accused of conflating post-liberal mainline protestantism (Stanley Hauerwas) with American neo-Evangelicalism. The difference between the two is quite significant, especially since the latter over the last 50 years views political participation as a responsibility. That is, they acknowledge the legitimacy of democracy (not voting, for instance, is viewed by the typical Evangelical as irresponsible—whether conservative or liberal). However, the current post-liberal trend views the equal distribution of political power expressed via the vote as some type of simulacra of an egalitarian Christian community. Put differently, one could say that Evangelicals view voting as something of a fundamental right that is therefore good. What Wolterstorff is criticizing with Hauerwas, I believe is qualitatively different.

John Schmalzbauer: February 22nd, 2009 at 9:22 pm
Daniel Steinmetz makes an excellent point. I mentioned Stanley Hauerwas mainly because Wolterstorff did. There is certainly a clear distinction between the American evangelical movement and post-liberalism. At the same time, some of the evangelical scholars I know are attracted to post-liberalism. Within that group of post-liberal evangelicals, some are suspicious of rights talk (even of the kind that Wolterstorff celebrates).

Steinmetz is right to point out that evangelicals have been politically engaged for several decades. However, this is not the same thing as valuing documents like the Universal Declaration of Human Rights. A case could be made that evangelical anti-abortion rhetoric draws on rights language (the “right to life”). Nowhere did I mean to imply that all evangelicals are suspicious of rights talk. But some (like my professor at Wheaton College) certainly are.

Robert D. Crane: February 24th, 2009 at 5:04 pm
The question would seem to be not which brand of religious tradition is trying to support human rights on specific issues, such as Darfur or asset-based money, but rather is the question who is trying to revive human rights as a systematic paradigm for viewing all of human life based on a traditionalist or classical system of thought that may have been lost in the modern age. In other words it is a question of conscious paradigmatic transformation.

An good example of an issue-oriented approach favored perhaps by most Protestants is Jim Wallis’s, The Great Awakening: Reviving Faith and Politics in a Post-Religious Right America. A good example of the systems or paradigmatic approach favored by Roman Catholics would be Russell Hittinger’s The First Grace: Rediscovering the Natural Law in a Post-Christian World, which I reviewed, along with several other recent books in my article “Taproot to Terrorism: The Loss of Transcendent Law in America and the Muslim World,” published in The Muslim World Book Review, Summer 2005.

The second question is which of these consciously paradigmatic approaches is being revived under the rubric of justice as another word for natural law and as simply an older term for human rights. The best book in the Roman Catholic tradition, with specific reference to the current issues of banking, credit, and taxation, is Michael D. Greaney’s collection of his articles from the Social Justice Review under the title In Defense of Human Dignity: Essays on the Just Third Way: A Natural Law Perspective.

Within the Islamic tradition, the best book on natural law and justice is the monumental tome by Jasser Auda entitled Maqasid al Shari’ah as Philosophy of Islamic Law: A Systems Approach. This is part of an entire library of books being published by the International Institute of Islamic Thought either as translations from the Arabic, such as Ibn Ashur’s seminal treatise of 1946, published as Ibn Ashur: Treatise on Maqasid al-Shari’ah, or else written, like Auda’s, originally in English and translated into Arabic and other languages. Some of these books are reviewed, for example, in my article, “Human Rights in Traditionalist Islam: Legal, Political, Economic, and Spiritual Perspectives,” in The American Journal of Islamic Social Sciences, Winter 2008.

The IIIT is now preparing for a twenty-year project to publish in Wikipedic form a twenty-volume Encyclopedia of Natural Law and Justice, perhaps categorized according my own preferred formulation of the irreducibly universal principles of justice, known as the maqasid, as developed during the high point of the Andalucian civilization by Muslims, Jews, and Christians.

This formulation consists of two categories of principles, each consisting of four major purposes as headings for an architectonics that recognizes two levels of sub-categories (known as hajjiyat and tahsiniyat), perhaps first introduced in the modern West in the book The Sun is Rising in the West, edited by Haleem and Bowman in 1998. The categories and component parts are listed below in order of priority as a code of human responsibilities and human rights: The Immanent Frame 5:56 PM

Debates, sports and community leadership

Re: In Defence of the “Extracts from The Lives of Sri Aurobindo by Peter Heehs”—Raman Reddy
by auroman on Sat 03 Jan 2009 11:50 PM IST Profile Permanent Link
IMHO, we need to understand the Western mindset to understand why most of them see this issue differently.

1) Those brought up in the West, or who have acquired a Western world-view seem to think that this book issue is some battle between freedom and repression, which it is not. If you tell them not to do something, they immediately cry out "censorship". The fight against communism and other forms of repression has colored their view of everything else.

2) The tradition in the West since the sixties sexual revolution is that "we must have an open discussion about everything". This extends to sexual matters as well "whats wrong with talking openly about sex?" or "lets give condoms to children instead of telling them not to do it". They don't see anything wrong with discussing Sri Aurobindo's sex life, even though it may seem offensive to Indian sensibilities.

3) There is no natural atmosphere of Bhakti in schools or homes. Prayer in schools is discouraged. Children are focussed on debates, sports and community leadership. That is why they might assume that all the people who oppose the book are being emotional or unreasonable. It is this background of lack of humility or Bhakti that we must consider.

New Testament is all about justice

Justice: Rehabilitating religious rights talk posted by John Schmalzbauer

In December, we celebrated the sixtieth anniversary of the Universal Declaration of Human Rights. Adopted by the United Nations General Assembly on December 10, 1948, it has served as a charter for the modern human rights movement.
Many scholars are unaware of the religious underpinnings of the Declaration. In A World Made New: Eleanor Roosevelt and the Universal Declaration of Human Rights, legal scholar Mary Ann Glendon (who is concluding her service as U.S. Ambassador to the Holy See) uncovers the influence of Catholic social thought on this historic document. According to Glendon, certain phrases “have a familiar ring to persons acquainted with the social encyclicals.” Recognizing this connection, the Vatican’s Pontifical Council for Justice and Peace held a public commemoration of the anniversary attended by Pope Benedict XVI. In the United States, many Catholics celebrated the legacy of what Pope John Paul II called “one of the highest expressions of the human conscience in our time.” While some liberal Catholics used the occasion to protest the hierarchy’s opposition to gay rights, they have largely shared the Vatican’s support for the Universal Declaration.

By contrast, many evangelicals let the Declaration’s anniversary pass without notice. A Google News search for the words “evangelical” and “Universal Declaration” yielded just six stories (compared to 133 for “Catholic” and “Universal Declaration”). While the National Association of Evangelicals and Christianity Today have given increasing attention to human rights (going so far as to cite the Declaration in the past), no mention of the anniversary could be found on their websites.

Why have evangelicals ignored the birthday of the twentieth century’s most profound statement on human rights? One reason may be evangelical ambivalence about the United Nations. Another may be that some evangelicals regard “rights talk” as an alien language with little connection to Biblical faith. Raised in the evangelical subculture, I have experienced this attitude firsthand. During my undergraduate years at Wheaton College, one of my professors presented the class with a startling claim: human rights are a product of modern political thought and cannot be found in the Bible. At the time, I wondered how he could square this statement with the dozens of Bible verses proclaiming the rights of the poor.

In Justice: Rights and Wrongs, Yale University philosopher Nicholas Wolterstorff offers a devastating critique of the historical narrative employed by my professor. Drawing on the work of historians Brian Tierney and John Witte, Jr., Wolterstorff argues that the “conception of justice as inherent rights was not born in the fourteenth century or the seventeenth century.” Debunking the notion that natural rights are the outgrowth of philosophical nominalism and the European Enlightenment, he pronounces this narrative “indisputably false.”

Along the way, Wolterstorff critiques the notion that rights talk is an offshoot of modern individualism. Questioning Stanley Hauerwas’ claim that the language of rights “underwrites a view of human relations as exchanges,” he presents an account of justice that is irreducibly communal. Wolterstorff also takes on those philosophers who would ground their accounts of justice in the classical Greek and Roman descriptions of the well-lived life. In his judgment, such approaches fail to take into account the inherent worth of human beings.
Rather than treating rights as a modern invention, Wolterstorff traces them back to the early church fathers and the Bible itself. Noting the prominence of the “quartet of the vulnerable” throughout the Hebrew Scriptures, he sees the protection of “widows, orphans, resident aliens, and the poor” as central to the biblical text. Criticizing those who would “de-justicize” the New Testament, he contends it “is all about justice.” Citing the focus of the Gospels on “lifting up those at the bottom,” Wolterstorff celebrates Jesus of Nazareth’s “expanded vision of the downtrodden.”

Will Wolterstorff’s Biblically-grounded account of justice sway those evangelicals who are allergic to rights talk? It is possible it will. Though most laypersons and clergy will not read this book, its rehabilitation of rights may filter down through evangelical colleges and seminaries. Thanks to Wolterstorff, it will be harder for evangelical faculty to dismiss rights as an Enlightenment creation.
As Allen Hertzke documents in Freeing God’s Children, some evangelicals have embraced the global struggle for human rights. Though initially interested in securing the religious freedoms of fellow believers, they have widened their focus to include the campaign against genocide in Darfur and the fight against human sex trafficking in Asia. Whether such evangelical activism represents a new wing of the religious left or the globalization of religious conservatism remains to be seen. Given Wolterstorff’s history of opposition to the Vietnam War, apartheid, torture, and Israel’s treatment of the Palestinians, it is clear that his sympathies lie with the former. Despite these political commitments, he has managed to win the respect of many conservatives.

Wolterstorff may have a harder time convincing secular readers that the “incursion of Scripture into the thought world of late antiquity made possible the rights culture that we are all familiar with.” In the final chapters of the book, he asserts that it may not be possible to provide a secular grounding for human rights, critiquing the attempts of Immanuel Kant, Ronald Dworkin, and Alan Gewirth to do just that. According to Wolterstorff’s 2007 lecture to the American Academy of Religion, “the only adequate grounding is a theistic grounding which holds that each and every human being bears the image of God and is equally loved by God.” Like political philosopher Glenn Tinder’s 1989 Atlantic article, “Can We Be Good Without God?” Wolterstorff’s argument may resonate more with people of faith than with secular scholars.

The fact that Princeton University Press was able to secure a positive blurb from New School philosopher Richard J. Bernstein suggests Wolterstorff may have a shot at influencing the wider conversation about rights. Calling Wolterstorff’s study “the most impressive book on justice since Rawls’ A Theory of Justice,” Bernstein writes that even “those who are skeptical about his theistic grounding of justice will be challenged by the clarity, rigor, and thoroughness of his arguments.”

From 1997 to 1999, Bernstein was a participant in the Lilly Seminar on Religion and Higher Education, co-directed by Wolterstorff and historian James Turner. Composed of twenty-eight members from across the humanities and social sciences, it was an opportunity for secular and religious scholars to engage in serious conversation about issues of faith and meaning. Written in the same spirit of civility, Wolterstorff’s Justice is another effort to bridge the gap between secular and religious understandings of public life. This entry was posted on Friday, February 20th, 2009 at 1:23 pm and is filed under Justice. SSRC Home SSRC Blogs Blog Home

Diversity is not a problem, but a blessing

Amazon.com: Salsa, Soul, and Spirit: Leadership for a Multicultural Age by Juana Bordas (Author)

A Must-Read for Today's Leader, May 21, 2007
By Leyna Bernstein "Pop Culture maven" (Berkeley, CA USA) - See all my reviews Juana Bordas' Salsa, Soul and Spirit belongs on the book shelf of every forward-thinking leader, management expert and leadership trainer. In compelling, personal language, she makes the case for the development of new leadership practices that reflect the realities of today's multicultural society. In challenging times when it is easy to feel discouraged by the divisions and "isms" of politics and social ills, the author shines a light on a new path of hope and collaboration. This book should find its way quickly into the required reading lists of leadership programs across the country and beyond. Comment Permalink

Essential Leadership Principles for a Multicultural World, May 21, 2007
By David Perkins (Santa Fe, NM USA) - See all my reviews Salsa, Soul, and Spirit is one of the most timely, relevant and up-lifting books I've read in recent memory. It should be read and studied by everyone from the President down to the grassroots community activist. In a country deeply divided by red state/blue state animosities, culture wars and "hot button" issues like immigration policy, Bordas shows us the way forward. She argues persuasively that the idea of a New Social Covenant and the leadership practices summarized in her Eight Principles of Multicultural Leadership are not theoritical and optional but are essential if America is to fully address its plethora of social ills and reach its full potential.

After reading this book my concept of "leadership" will never be the same. Bordas' simple yet profound insight is that all positive social change begins with leadership and her choice of examples from the Black, Latino and American Indian communities is truly enlightening. Comment Permalink

From Margaret J. Wheatley - Leadership and the New Science, May 19, 2007
By J. Bordas "—Margaret J. Wheatley –... - See all my reviews Praise for Salsa, Soul, and Spirit "This wonderful book made me want to dance with joy. In Western society, we suffer from a loss of community and spirit because we're so disconnected. American Indian, Latino and African American cultures have never forgotten that we need to be together, and that diversity is not a problem, but a blessing. May this book lead you to discover what we've been missing-- each other." Product Link: Salsa, Soul, and Spirit: Leadership for a Multicultural Age Comment (1) Permalink

Ancient Indian culture was closer to the Goa Model of Liberty than the Taliban

Against Our Desi Taliban from ANTIDOTE by Sauvik

Fortunately, our ancestors have left behind telling records of the liberties they enjoyed. Chanakya’s Arthashastra contains a chapter on the regulation of drinking taverns. An interesting rule stipulates that if a traveler passes out in a tavern, the tavern owner is liable for the safety of his person and properties.

The Arthashastra lists out alcoholic drinks that were locally made. It also contains a longer list of alcoholic drinks that were imported. No swadeshi at all. This was India circa 350 BC. There must have been thousands of drinking taverns in Takshashila, Pataliputra and the other great cities of the time. And there was music, dance and entertainment – for the Arthashastra also contains a chapter on the regulation of these arts, and the women who practice them. Ancient Indian culture was closer to the Goa Model of Liberty than the Taliban.

In this war between party animals and political party animals let it be widely known that we who detest political parties and love all other kinds have history and tradition on our side. Including the tradition of liberal public administration. What do our enemies have on their side? God?

We Hindus are lucky that we have many gods, many holy books, and many godmen. We have no pope. Our priests are competitive service providers. They cannot issue fatwas. Our religion teaches us to look for moksha our own way, through our own guru. And we have many false gurus. Many false sadhus. Many false godmen. So the path before us is strictly individualistic. We are not a communitarian faith.

The Hindoos who want to talibanize us want to turn us into a communitarian faith – like the Sikhs, Parsees, Christians and Muslims. They want to do this not because they value religion: rather, they want to take over our The State, which is itself based on collectivism. We Must Not Be Fooled Again. So party on, dudes, as Free Individuals. And fuck all the collectivists.

Fashion-as-shallowness is a sexist construction

Shallow Gals By Phoebe Maltz

A pet peeve of mine is the belief, common among those who consider themselves intellectuals, that an interest in fashion (broadly defined, as in, could be designers, could be well-arranged thrift-store duds) takes something away from a person’s intelligence, such that each trip to H&M knocks another shelf’s worth of Hegel and Heidegger out of one’s brain. But even beyond tweedy circles, admitting to thinking about what you wear, beyond situation-appropriateness, is considered suspect. Thus the platitudes about books, covers, and under what circumstances one is and is not allowed to judge.

So, a hypothesis, one I’m sure I’m not the first to make, but one that needs making: caring about clothes is seen as dumb because it’s seen as - and often enough is - something typical of women, something men find dull. (The cliché about taking a yawning guy shoe-shopping? Based on heaps and heaps of fact.) When a serious male political blogger has a post every so often about sports, he shows his real-person side. When a female blogger takes a break from Important Questions to post a link to a shiny pair of ballet flats, she has effectively declared herself the ditsiest sorority girl on the beach at Cancun. (It was with this hypothesis in mind that I recently defended the indefensible.)

It could be, as Rita proposed, that "Blogging about fashion usually means blogging about your fashion–it indirectly reveals things about your body, your income, your friends–in sum, your private life. And when the snipers come out, it makes some sense that they’ll take aim not at the shoes, but at you, since you have armed them with all the relevant information and personal insults hurt more." (Yes, sounds familiar.) The same could well be true of interest in fashion expressed off-line.

But I still think there’s something to the idea that fashion-as-shallowness is a sexist construction, albeit one traditional feminism has embraced. Rather than encouraging men to cook meals as well, we as a society embraced crappy food. Rather than asking men to care about their own appearances, we as women protested and put on some snowboots that shall not be named.

There’s no reason fashion should be considered shameful or idiotic. How we dress is a form of self-expression, one among many, not merely a surface underneath which our ‘true’ selves lie. Aside from young children and the very poor - groups, incidentally, often excluded from other forms of self-expression as well - everyone has some choice in what they wear. Posted on Monday, January 26th, 2009 at 11:11 pm and is filed under Ideas. 24 Responses to “Shallow Gals” Pages: [1] 2 3 » Show All

WE ARE WOMEN, HEAR US WHINE? from Dr. Sanity by Dr. Sanity
Heather MacDonald asks today's feminist movement a rather pertinent question:

Which is it? Are women “strong”? Or can they be crushed by fears of a permanent bad hair day and inspired by something as superficial as Hollywood fashion? Given the amount of time and money that most women spend on applying makeup, blow-drying their hair, shopping for clothes, and gullibly attending to preposterous wrinkle-cream ads in women’s magazines, Angier’s claim that girls could be thwarted by a TV comedy is not wholly unreasonable. It just happens to contradict the usual feminist claim that women are just as tough as men.

8 - 7

Eight babies born at the same time are doing well IBTimes Hong Kong, CA - The mother of that octuplets gave birth to six boys and two girls weighing between 1 pound, 8 ounces and 3 pound, 4 ounces. The first baby born at 10:43 am, ...
Video: Doctor Says Newborn Octuplets Appear Healthy AssociatedPress
8 is plenty: Mother gives birth to octuplets The Associated Press Octuplets Delivered: 8 Babies Born at the Same Time. In This Economy? Women on the Web - Paying for one baby’s tough enough these days, but one California woman won’t let that worry her. The mother in question just gave birth to eight babies — only the second time in history live octuplets have been born, according to doctors.

Man kills wife, five kids, himself after being fired CNN International - LOS ANGELES, California (CNN) -- A man apparently despondent about losing his job killed his wife and five children before turning the gun on himself, officials said Tuesday.
Video: Police: La. Man Kills Family Over Job Situation AssociatedPress
Los Angeles man kills his 5 children, wife, self Los Angeles Times

Beyond the black/white horizon

4 Responses to “Other-Reification and Racism” Feed for this Entry Trackback Address

1 Tusar N. Mohapatra Jan 25th, 2009 at 9:28 pm
This significant exploration can be extended to a broader horizon if instead of confining it within the black/white binary, the Indian conception of the fourfold “Varnas” (literally, colours: white, red, yellow, and black) is also considered. [TNM]

2 Cynthia R. Nielsen Jan 26th, 2009 at 9:06 am
Thank you, Tusar, for your comment. I agree that the discussion should be broadened beyond the black/white horizon.

***

Healing the division between two cultures [A Cultural Misunderstanding by Angiras: An understanding of the cultural factors underlying these varying responses might contribute to healing the division that has recently arisen in the international Sri Aurobindo community.]
It would be still better to apportion the religious component within the cultural. [TNM] 1:52 PM

Differences between the sexes are both deeply engrained and imaginatively galvanising

Intimate Relations: The Natural History of Desire by Liam Hudson (Author), Bernadine Jacot (Author)

Hudson and Jacot (The Way Men Think, 1992) make a perplexing and incoherent effort to analogize intimacy and art. The authors declare "that psychological differences between the sexes are both deeply engrained and imaginatively galvanising" and "that there exists a parallel between art and intimate relations." Unfortunately, very little that follows has anything to do with these potentially engaging assertions.

For example, they devote two chapters to a "thought experiment" in which they describe several historically important women, including Margaret Mead and Kate Millett. The experiment requires imagining these figures as men, with the assumption that, as such, their stories would not make sense. The experiment fails thoroughly, however, for well-read readers of gender and sexuality literature, possibly because the authors dismiss these fields as postmodern and liberal to the point of irrelevance. Basically, they see men and women as fundamentally different because of early relationships with parents. Based in Freudian thought, they believe that men and women grow up with different complexes, and "wounds," which color future interactions.

The authors are exclusively concerned with "the mutual fascination of individuals who are categorically dissimilar" in terms of biological sex, so although they bill this as a history of desire and intimacy, only heterosexual love is addressed. And many of their characterizations of patterns of loving are rooted in stereotypes and structural inequities, criticisms of which they discard as extremist rhetoric of feminists and other radical groups. In their final analysis, intimacy and art are comparable because they both spring from the imagination, what Hudson and Jacot see as the "mind's central function." But there never emerges a natural history of intimacy at all. What could have been a compelling discussion about the imagination is cluttered with conservative biases and false interpretations of social scientific data. (Kirkus Reviews)

Product Description In their previous book, "The Way Men Think", Liam Hudson and Bernadine Jacot explored the dislocation experienced by all male children as they separate from their mothers and identify with their fathers. This book focuses on the experience of women and the way they relate to men. As they grow up, small girls are not "wounded" like their brothers, but nonetheless acquire a burden (or "incubus") that distorts their perception of intimacy. For reasons intrinsic to their development, the book argues, women will find all heterosexual relationships troubling.

Examining the differences between the minds of men and women, the authors describe the incompatibilities upon which intimacies between the sexes seem so often to founder. They argue that the dissimilarities between men and women are not an obstacle to real intimacy, but its prior condition: intimacy is energising precisely because it joins like to unlike. It is its ambiguity which makes erotic closeness enduringly compelling. Intimate relationships should - like works of art - be understood as exercises of the imagination.

This work offers detailed accounts of the lives of remarkable women - Vera Britain, Kate Millett, Margaret Thatcher and Margaret Mead - showing how the thoughts and feelings of the two sexes are subtly but systematically off-set from one another. It analyzes the resonances between the public and the private in particular works of art, and uses literary texts - from Truman Capote and Doris Lessing to John Milton - to establish a theoretical framework within which the phenomena of intimacy can be considered and men and women begin to understand the lives they share. [4:46 PM]

Women have a lower sex drive than men, and are more likely to lose interest

What Do Women Want? By DANIEL BERGNER
Published: January 22, 2009 (Page 7 of 8)

“Female desire,” Meana said, speaking broadly and not only about her dyspareunic patients, “is not governed by the relational factors that, we like to think, rule women’s sexuality as opposed to men’s.” She finished a small qualitative study last year consisting of long interviews with 20 women in marriages that were sexually troubled. Although bad relationships often kill desire, she argued, good ones don’t guarantee it. She quoted from one participant’s representative response: “We kiss. We hug. I tell him, ‘I don’t know what it is.’ We have a great relationship. It’s just that one area” — the area of her bed, the place desolated by her loss of lust.

The generally accepted therapeutic notion that, for women, incubating intimacy leads to better sex is, Meana told me, often misguided. “Really,” she said, “women’s desire is not relational, it’s narcissistic” — it is dominated by the yearnings of “self-love,” by the wish to be the object of erotic admiration and sexual need. Still on the subject of narcissism, she talked about research indicating that, in comparison with men, women’s erotic fantasies center less on giving pleasure and more on getting it. “When it comes to desire,” she added, “women may be far less relational than men.”

Like Chivers, Meana thinks of female sexuality as divided into two systems. But Meana conceives of those systems in a different way than her colleague. On the one hand, as Meana constructs things, there is the drive of sheer lust, and on the other the impetus of value. For evolutionary and cultural reasons, she said, women might set a high value on the closeness and longevity of relationships: “But it’s wrong to think that because relationships are what women choose they’re the primary source of women’s desire.”

Meana spoke about two elements that contribute to her thinking: first, a great deal of data showing that, as measured by the frequency of fantasy, masturbation and sexual activity, women have a lower sex drive than men, and second, research suggesting that within long-term relationships, women are more likely than men to lose interest in sex. Meana posits that it takes a greater jolt, a more significant stimulus, to switch on a woman’s libido than a man’s. “If I don’t love cake as much as you,” she told me, “my cake better be kick-butt to get me excited to eat it.” And within a committed relationship, the crucial stimulus of being desired decreases considerably, not only because the woman’s partner loses a degree of interest but also, more important, because the woman feels that her partner is trapped, that a choice — the choosing of her — is no longer being carried out.

A symbolic scene ran through Meana’s talk of female lust: a woman pinned against an alley wall, being ravished. Here, in Meana’s vision, was an emblem of female heat. The ravisher is so overcome by a craving focused on this particular woman that he cannot contain himself; he transgresses societal codes in order to seize her, and she, feeling herself to be the unique object of his desire, is electrified by her own reactive charge and surrenders. Meana apologized for the regressive, anti-feminist sound of the scene.

Yet while Meana minimized the role of relationships in stoking desire, she didn’t dispense with the sexual relevance, for women, of being cared for and protected. “What women want is a real dilemma,” she said. Earlier, she showed me, as a joke, a photograph of two control panels, one representing the workings of male desire, the second, female, the first with only a simple on-off switch, the second with countless knobs. “Women want to be thrown up against a wall but not truly endangered. Women want a caveman and caring. If I had to pick an actor who embodies all the qualities, all the contradictions, it would be Denzel Washington. He communicates that kind of power and that he is a good man.”

After our discussion of the alley encounter, we talked about erotic — as opposed to aversive ­— fantasies of rape. According to an analysis of relevant studies published last year in The Journal of Sex Research, an analysis that defines rape as involving “the use of physical force, threat of force, or incapacitation through, for example, sleep or intoxication, to coerce a woman into sexual activity against her will,” between one-third and more than one-half of women have entertained such fantasies, often during intercourse, with at least 1 in 10 women fantasizing about sexual assault at least once per month in a pleasurable way.

The appeal is, above all, paradoxical, Meana pointed out: rape means having no control, while fantasy is a domain manipulated by the self. She stressed the vast difference between the pleasures of the imagined and the terrors of the real. “I hate the term ‘rape fantasies,’ ” she went on. “They’re really fantasies of submission.” She spoke about the thrill of being wanted so much that the aggressor is willing to overpower, to take. “But ‘aggression,’ ‘dominance,’ I have to find better words. ‘Submission’ isn’t even a good word” — it didn’t reflect the woman’s imagining of an ultimately willing surrender. [...]

“So many cultures have quite strict codes governing female sexuality,” Chivers said. “If that sexuality is relatively passive, then why so many rules to control it? Why is it so frightening?” There was the implication, in her words, that she might never illuminate her subject because she could not even see it, that the data she and her colleagues collect might be deceptive, might represent only the creations of culture, and that her interpretations might be leading away from underlying truth.

There was the intimation that, at its core, women’s sexuality might not be passive at all. There was the chance that the long history of fear might have buried the nature of women’s lust too deeply to unearth, to view. « Previous Page 1 2 3 4 5 6 7 8 Next Page » Daniel Bergner is a contributing writer for the magazine. His new book, “The Other Side of Desire: Four Journeys Into the Far Realms of Lust and Longing,” will be published this month. More Articles in Magazine » A version of this article appeared in print on January 25, 2009, on page MM26 of the New York edition.

सेंसर बोर्ड मैं कोई भी इस समाज की चिंता करने वाला नहीं है

"स्लमडॉग मिलियनेयर" नाम से दुःख
भारतीये सेंसर बोर्ड आखिर कब जागेगा "slumdog Millionaire" नाम से दुःख Labels: ओस्कर अवार्ड, जाटव, डैनी बायल posted by Shant Prakash @ 7:48 AM 0 Comments

आज के दोर मैं गरीब समाज अलग-अलग नाम से जाना जाता है. किसलिए सिर्फ गरीब का रोज नया नामकरण होता है. कभी गिरिजन, हरिजन, दलित, उपेक्षित समाज, वंचित समाज, अछूत. कब तक इज्जत उतरवा कर आमिर का मनोरंजन करता रहेगा यह समाज आज राज्नित्कों की पहली पसंद है यह समाज, फिल्मकारों के लिए है यह एक आकर्षक मुद्दा. कियोंकि ऐसे नाम रखने से कोई इनके खिलाफ कोर्ट जायेगा और इनको आराम से पोपुलारिटी मिल जायेगी ऐसी गन्दी सोच को बढावा हमारा सेंसर बोर्ड भी दे रहा है.

इस फिल्म को अप्प्रोवल देने का मतलब है की इस बोर्ड की आत्मा मर चुकी है और इस बोर्ड मैं कोई भी इस समाज की चिंता करने वाला नहीं है. और इस सब के पीछे कारण है सर्कार की लापरवाही और अनदेखी. ऐसी दशा मैं एक बार फिर भगवन ही भला करे जो कभी नहीं करता पर उम्मीद है।

जय भीम जय भारत भारत माता की जय।

शांत प्रकाश (जाटव)
२७९, ज्ञान खंड-१
इंदिरा पुरम, ग़जिअबाद-२०१०१२, उत्तर प्रदेश
इंडिया Mobile-09871952799
मोबाइल-०९८७१९५२७९९ Email-shant@mail.com , shantbjp@mail.com

India is becoming a hub for prostitution, pornography and cyber crime and a destination for sex tourism

The Human Body : The Great Commodity Exchange from Around and About by shantanu dutta

Most of us Indians would not like to know that India is a key source, destination, and transit country for humans trafficked for the purposes of forced labour and commercial sexual exploitation. While no comprehensive study of forced and bonded labour can ever be completed, there are estimates that the trafficking “industry” touches 20 to 65 million Indians. Women and girls are trafficked within the country for the purposes of commercial sexual exploitation and forced marriage. Children are subjected to forced labour as factory workers, domestic servants, beggars, and agriculture workers, and have been used as armed combatants by some terrorist and insurgent groups. India is also a destination for women and girls from Nepal and Bangladesh trafficked for the purpose of commercial sexual exploitation.

Due to the clandestine nature of the problem, little is known about those who carry out human trafficking. Studies show that they may be family members or friends, brothel owners and brokers, community leaders, women in sex-work or people in powerful positions such as police and other government employees. Data collected from victims of trafficking for the UNIFEM study, suggests that 50% of traffickers are women (reported in Sen, A. 2005: A Report on Trafficking of Women and Children, UNIFEM)...

So, even as Trafficking is understood and interpreted as modern-day slavery, and a matter of global concern, with India as one of the worst affected countries, clearly a lot needs to be done before the great commodity exchange trading in human bodies is controlled , let alone wiped out.

Priests 'purify' Orissa temple after Dalit minister's visit

Priests 'purify' temple after foreigner enters premises Times of India, India - 13 hours ago PURI: There was disquiet at the Jagannath temple here on Friday when a 23-year-old Chilean entered the premises where non-Aryavarta Hindus are banned. ... Lord Jagannath Temple's Rituals hit due to entry of foreign tourist Orissadiary.com Foreigner detained Calcutta Telegraph Chilean enters Puri temple, creates flutter Express Buzz Newspost Online - KalingaTimes all 13 news articles »

Orissa: Priests vanish after purification ceremony Times of India, India - 15 Jan 2009 BHUBANESWAR: The controversy over a purification ceremony at the Akhandalamani Shiva temple at Aradi in Bhadrak district following Orissa minister Pramilla ...
Orissa temple purified after low caste minister visit Reuters India, India - 21 hours ago The minister said the purification ritual, at the Akhandalamani temple in Orissa's Bhadrak district, could have been conducted at the behest of her ...
‘No row over Minister’s visit’ Express Buzz, India - 19 hours ago... the visit of Women and Child Development Minister Pramila Mallick, a Dalit, to the Akhandalamani temple at Aradi, 35 km from here, yesterday. ...
Orissa temple 'purified' after Dalit minister's visit Smash Hits, India - 15 Jan 2009 Women and Child Welfare Minister Pramila Mallick entered the sanctum sanctorum of the Akhandalamani temple, a highly revered shrine of Hindu lord Shiva at ...
Priests 'purify' Orissa temple after Dalit minister's visit Times of India, India - 14 Jan 2009 Pramilla Mallick, the women and child development minister, on Wednesday went to the famous Akhandalamani Shiva temple at Aradi in Bhadrak, ...
Mallik visit to temple causes turmoil The Statesman, India - 14 Jan 200914: The entry of the state women and child development minister Mrs Pramila Mallik into the Sanctum Sanctorum (Garva Griha) of the Akhandalamani temple in ...

Caste abuse in temple Calcutta Telegraph, India - 14 Jan 2009 Some sevayats (priests) objected to her entry after she had left the Akhandalamani temple at Aradi, about 150km from here. Rituals at the 150ft temple ...
Dalit woman minister`s temple entry sparks tension Zee News, India - 14 Jan 2009 Bhubaneswar, Jan 14: Chaos broke out over the entry of a Dalit woman minister in the sanctum sanctorum of the famous Akhandalamani temple in Orissa's ...
Woman minister's temple entry sparks tension in Orissa Indopia, India - 14 Jan 2009 Bhubaneswar , Jan 14 Chaos broke out today over the entry of a dalit woman minister in the sanctum sanctoram of the famous Akhandalamani temple in ...
Rel om tempelbezoek 'onaanraakbare' minister De Telegraaf, Netherlands - 18 hours ago De autoriteiten onderzoeken of hindoepriesters na het bezoek een reinigingsritueel hebben uitgevoerd in het Akhandalamani-heiligdom.