Catalyst deactivation in finite hollow cylindrical pellets

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/25600/1/0000147.pd

Forging connections: anthologies, arts collectives, and the politics of inclusion

The changing social and political landscape of twentieth-century Britain catalysed a remarkable rise in collaborative activity by artists and activists of black and Asian heritage. Creative communities began to gather in both local and regional contexts, with the aim of sharing resources and securing an audience. This chapter records some of these many activities, tracing the groups’ genesis, manifest objectives, and key contributions. It argues that anthologising should be understood as a specifically motivated activity. Literary anthologies of poetry and fiction served to showcase the diversity of contemporary writing, while also suggesting its coherence. Drawing on the concept of “strategic essentialism” elucidated by Gayatri Chakravorty Spivak, I show that the anthology acts to ensure the visibility of a group, bannered as a unified and singly-titled selection of texts, while also insisting on the differences within: the heterogeneous multiplicity of black and Asian British experiences and creative practices

'Vernacular Voices: Black British Poetry'

ABSTRACT Black British poetry is the province of experimenting with voice and recording rhythms beyond the iambic pentameter. Not only in performance poetry and through the spoken word, but also on the page, black British poetry constitutes and preserves a sound archive of distinct linguistic varieties. In Slave Song (1984) and Coolie Odyssey (1988), David Dabydeen employs a form of Guyanese Creole in order to linguistically render and thus commemorate the experience of slaves and indentured labourers, respectively, with the earlier collection providing annotated translations into Standard English. James Berry, Louise Bennett, and Valerie Bloom adapt Jamaican Patois to celebrate Jamaican folk culture and at times to represent and record experiences and linguistic interactions in the postcolonial metropolis. Grace Nichols and John Agard use modified forms of Guyanese Creole, with Nichols frequently constructing gendered voices whilst Agard often celebrates linguistic playfulness. The borders between linguistic varieties are by no means absolute or static, as the emergence and marked growth of ‘London Jamaican’ (Mark Sebba) indicates. Asian British writer Daljit Nagra takes liberties with English for different reasons. Rather than having recourse to established Creole languages, and blending them with Standard English, his heteroglot poems frequently emulate ‘Punglish’, the English of migrants whose first language is Punjabi. Whilst it is the language prestige of London Jamaican that has been significantly enhanced since the 1990s, a fact not only confirmed by linguistic research but also by its transethnic uses both in the streets and on the page, Nagra’s substantial success and the mainstream attention he receives also indicate the clout of vernacular voices in poetry. They have the potential to connect with oral traditions and cultural memories, to record linguistic varieties, and to endow ‘street cred’ to authors and texts. In this chapter, these double-voiced poetic languages are also read as signs of resistance against residual monologic ideologies of Englishness. © Book proposal (02/2016): The Cambridge History of Black and Asian British Writing p. 27 of 4

Traditional wisdom of rural people about primary health care of children

314-324An attempt has been made to document the indigenous methods of treatment followed by rural families for curing/treating common ailments among children. Data were generated from 300 rural families covering 60 villages of Bareilly district in Uttar Pradesh. A total of 124 indigenous practices were identified and documented under 27 different common ailments found among children. It was observed that 50% respondents were practicing as many as 4-6 different indigenous treatments followed by 42% respondents practicing 7-9 practices. Diarrhea followed by burn and cold was the most common ailment treated by 73, 62 and 60% respondents, respectively. More than 30% of the respondents had the local technical knowledge about fever, dysentery, vomiting, boils, measles, wounds, cough, conjunctivitis and worm infestations separately. About 29% of the respondents were following indigenous treatments of stomachache followed by constipation (25%), stomatitis (22.33%), pneumonia (18.66%), trachoma (13.0 %) and fractures (5.0%). Less then 5% rural families were found to have the knowledge about indigenous treatments regarding, dislocation, chicken pox, scorpion bite, snake bite, removal of thorn and sunstroke, etc. </span