China and South Asian Relations in a New Perspective

The interactions between China and South Asia could date back to 3rd century BC, but before the mid of 20th century, the lasting 2000 years interactions and communications were confined to cultural and religion, rarely commence, their political connection only started after the British Subcontinent and China recovered independence in late of 1940sthe earlier history of relation between Subcontinent and Qing Dynasty and following Republic of China should be excluded, because it was mainly the part of history of relation between Great Britain and China, at least in Chinas perspective it is that. What is the difference of China and South Asian relations in the different times? In order to promote this relationship, what are the main difficulties no matter had ever existed for long time or just appeared even not clearly emerged that China should overcome? How the relationship between China and India, the most important regional member and another Rising-up power in Asia will evolve? What they wish to get from the other and what they could give? What is Chinas policy to this region, including its intension and the capability and tactics to reach this intension? And what is the prospect of the relations between China and this region? This paper by taking up the above questions aims to examine and highlight China and South Asian relations in the new Century.China, South Asian, Conflicts, international relation

Contributions of Asa Don Dickinson (1876-1960): First American Library Pioneer in British India

This book examines the life of American Librarian Asa Don Dickinson and his contributions to librarianship in India during the early twentieth century

Perception, influence, and weapons proliferation in South Asia

Arms Control & Domestic and International Security (ACDIS

Western Liberal, 03-27-1914

https://digitalrepository.unm.edu/lwl_news/1815/thumbnail.jp

From Inaction to Intervention: India’s Strategic Culture of Regional Involvement (Nepal, Sri Lanka and Myanmar, 1950s-2000s)

When, why and how does India get involved when one of its neighbors faces a regime crisis? And why does India in some cases engage authoritarian governments, while in others it undermines them and forces their democratization? To explain such variation, the dissertation examines Indian response to different regime crises in the three neighboring countries of Nepal, Sri Lanka (Ceylon), and Myanmar (Burma), across three time periods (1950s-60s, 1980s, 2000s). By reconstructing policy debates in the government, based on declassified materials and interviews with decision-makers, the nine case studies suggest that India’s posture, degree and direction of involvement in each regional crisis was determined by 1) The relative strength and attitude towards India of the neighboring regime and of any credible alternative (dispensation), 2) The risk of the neighboring state’s crisis or internal conflict spilling over into India, affecting its domestic security (order); and 3) The neighboring regime’s foreign policy and security alignment, and the consequent risk of involvement by extra-regional powers at the expense of India (geopolitics). Beyond such strategic assessments, however, this dissertation goes on to demonstrate that India’s strategic culture of crisis response and involvement in the region is also shaped by its liberal democratic identity. Indian decision-makers recognize that different regime types bring specific dividends and disadvantages. When Indians express their principled support for democracy abroad, they do so for causal reasons, associating liberal regimes with greater stability and security, based on India’s own experience since 1947. This translates into a cost-benefit dilemma in Indian strategic assessments: 1) In the short term, liberal regimes will traverse a risky infant phase of instability that can be detrimental to India, but then gradually increase their beneficial effects as they mature, in the long term; and 2) Conversely, in the short term, infant illiberal (and especially autocratic) regimes will often reinstitute order and state cohesion that benefits India, but are then bound to gradually increase their detrimental impact on India, especially as they face growing internal dissent and instability, in the long term. India’s strategic culture of crisis response and involvement can thus be characterized as a manifestation of realpolitik at its best, seeking to preserve and maximize democratic India’s security in the region. The “Indian way” of foreign policy is an expression of a distinct Indian realism, which is based on the particular colonial history, democratic identity, limited capability, and geographic location of its state

Disco Jalebi : an ethnographic exploration of Gay Bombay

Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Comparative Media Studies, 2005.Includes bibliographical references (p. 368-401).Gay Bombay is an online-offline community (comprising a website, a newsgroup and physical events in Bombay city), that was formed as a result of the intersection of certain historical conjectures with the disjunctures caused via the flows of the radically shifting ethnoscape, financescape, politiscape, mediascape, technoscape and ideoscape of urban India in the 1990. Within this thesis, using a combination of multi-sited ethnography, textual analysis, historical documentation analysis and memoir writing, I attempt to provide various macro and micro perspectives on what it means to be a gay man located in Gay Bombay at a particular point of time. Specifically, I explore what being gay means to the members of Gay Bombay and how they negotiate locality and globalization, their sense of identity as well as a feeling of community within its online/offline world. On a broader level, I critically examine the formulation and reconfiguration of contemporary Indian gayness in the light of its emergent cultural, media and political alliances. I realize that Gay Bombay is a community that is imagined and fluid; identity here is both fixed and negotiated, and to be gay in Gay Bombay signifies being 'glocal' - it is not just gayness but Indianized gayness. I further realize that within the various struggles in and around Gay Bombay, what is being negotiated is the very stability of the idea of Indianness. I conclude with a modus vivendi - my draft manifesto for the larger queer movement that I believe Gay Bombay is an integral part of, and a sincere hope that as the struggle for queer rights enters its exciting new phase, groups like Gay Bombay might be able to cooperate with other queer groups in the country, and march on the path to progress, together.by Parmesh Shahani.S.M