Pub Date : 2023-04-01DOI: 10.57067/pprt.2023.1.08.53-67
Arun Kumar Nishad
There has been trade in India since the Rig Vedic period. It is mentioned in the situation that the watery horses, powerful chariots and woolen clothes of the Indus region were famous all over the world. The Atharvaveda has only one Sukta in the name of Vanijya Sukta - Descriptions of sea visits are also found in Jataka stories and Buddhist stories. Business reasons are used to visit the traders of one country to another country. He (traders) had to teach the dialect of that country for their thoughts and purchasing and purchasing goods. The Harappans were identified as very good marine sailors. The Dakyard found in Lothal, Gujarat is very concrete evidence of the maritime trade being done during that time. The people of the Harappan civilization established contacts with the countries of Oman, Bahrain, and West Asia. Since the Harappan period, cloth has been continuously one of the major items of Indian trade. According to Hagel- “India is known as the land of ambitions in history. Their (traders) this reconciliation result was that each other's languages got so much that they started being used in colloquial just like Hindi-Sanskrit and gradually made their grip to literary disciplines.
{"title":"Modern Sanskrit poetry and Other than Sanskrit words","authors":"Arun Kumar Nishad","doi":"10.57067/pprt.2023.1.08.53-67","DOIUrl":"https://doi.org/10.57067/pprt.2023.1.08.53-67","url":null,"abstract":"There has been trade in India since the Rig Vedic period. It is mentioned in the situation that the watery horses, powerful chariots and woolen clothes of the Indus region were famous all over the world. The Atharvaveda has only one Sukta in the name of Vanijya Sukta - Descriptions of sea visits are also found in Jataka stories and Buddhist stories. Business reasons are used to visit the traders of one country to another country. He (traders) had to teach the dialect of that country for their thoughts and purchasing and purchasing goods. The Harappans were identified as very good marine sailors. The Dakyard found in Lothal, Gujarat is very concrete evidence of the maritime trade being done during that time. The people of the Harappan civilization established contacts with the countries of Oman, Bahrain, and West Asia. Since the Harappan period, cloth has been continuously one of the major items of Indian trade. According to Hagel- “India is known as the land of ambitions in history. Their (traders) this reconciliation result was that each other's languages got so much that they started being used in colloquial just like Hindi-Sanskrit and gradually made their grip to literary disciplines.","PeriodicalId":345725,"journal":{"name":"Knowledgeable Research: A Multidisciplinary Journal","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134461675","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In Indian miniature painting the artists use the same techniques and materials. They usually draw on a piece of paper or on a special board. Sometimes they apply a layer of white chalk on the wall before drawing. Then they paint over that layer and start adding color. Every artist has their own way of doing it. Some artists finish one section before moving on to the next, while others add all the colors at once and correct any mistakes later. Before starting, they place the picture upside down on a smooth stone and tap it with a special conch shell or stone. This makes the colors smoother and the picture looks better. The whole process depends on the use of good material to make the picture look beautiful and last longer.
{"title":"Traditional method of preparing accessories for Pahari miniatures","authors":"Dr. Balbindra Kumar (Research Scholar)","doi":"10.57067/kr.v1i08.108","DOIUrl":"https://doi.org/10.57067/kr.v1i08.108","url":null,"abstract":"In Indian miniature painting the artists use the same techniques and materials. They usually draw on a piece of paper or on a special board. Sometimes they apply a layer of white chalk on the wall before drawing. Then they paint over that layer and start adding color. Every artist has their own way of doing it. Some artists finish one section before moving on to the next, while others add all the colors at once and correct any mistakes later. Before starting, they place the picture upside down on a smooth stone and tap it with a special conch shell or stone. This makes the colors smoother and the picture looks better. The whole process depends on the use of good material to make the picture look beautiful and last longer. \u0000 \u0000 \u0000 ","PeriodicalId":345725,"journal":{"name":"Knowledgeable Research: A Multidisciplinary Journal","volume":"301 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131405476","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-18DOI: 10.57067/pprt.2023.1.06.27-41
Drugs that can be acquired over the counter (OTC) are those that do not require a prescription. Symptoms including headaches, colds, coughs, allergies, and other mild diseases are frequently treated with them. Because OTC drugs are frequently offered in drug shops, supermarkets, and online, many individuals may readily get them. The way we treat common health ailments has changed dramatically as a result of the availability of OTC drugs. People may just go into a shop and get the medication they require rather of having to schedule a visit with a doctor, wait for a prescription, and then travel to the pharmacy. OTC drugs are a common choice for many individuals because of their convenience. But, simply because a drug is accessible without a prescriptiondoes not mean it is completely safe. It is important to use OTC medications safely and effectively, and to be aware of potential risks and complications.
{"title":"Safe Use of Over-The-Counter (OTC) Drugs","authors":"","doi":"10.57067/pprt.2023.1.06.27-41","DOIUrl":"https://doi.org/10.57067/pprt.2023.1.06.27-41","url":null,"abstract":"Drugs that can be acquired over the counter (OTC) are those that do not require a prescription. Symptoms including headaches, colds, coughs, allergies, and other mild diseases are frequently treated with them. Because OTC drugs are frequently offered in drug shops, supermarkets, and online, many individuals may readily get them. The way we treat common health ailments has changed dramatically as a result of the availability of OTC drugs. People may just go into a shop and get the medication they require rather of having to schedule a visit with a doctor, wait for a prescription, and then travel to the pharmacy. OTC drugs are a common choice for many individuals because of their convenience. But, simply because a drug is accessible without a prescriptiondoes not mean it is completely safe. It is important to use OTC medications safely and effectively, and to be aware of potential risks and complications.","PeriodicalId":345725,"journal":{"name":"Knowledgeable Research: A Multidisciplinary Journal","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132562142","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-18DOI: 10.57067/pprt.2023.1.06.11-19
One of the first plays from the Uttar Pradesh hinterlands that ventured to challenge gender and sexual conventions was possibly Sanjay Jauhari's LGBTQ drama Kinnar Ma. A play by Sanjay Jauhari adds to and enhances the Parnassus in a world where sex is forbidden and sexual equality, acceptance, and dignity are trendy concepts right now. The play was written by the author "to write something about their wretched lives" out of pure charity and magnanimity. (Summary by Kinnar Ma) The current collection is an artistic homage to our society's transgender population. The play is about the trials and tribulations of a transgender named Lali who suffers the discrimination on account of being a transgender. A strong and significant work of literature, "Kinnar Ma," illuminates the difficulties faced by the transgender minority in India. It pushes for a more inclusive and equal environment for everyone, questions traditional standards, and highlights the value of acceptance and love. The tale serves as a reminder that everyone deserves to be treated with respect, decency, and compassion, regardless of their gender identification.
{"title":"(Trans) Gender Identity in Sanjay Johri's Kinnar Ma","authors":"","doi":"10.57067/pprt.2023.1.06.11-19","DOIUrl":"https://doi.org/10.57067/pprt.2023.1.06.11-19","url":null,"abstract":"One of the first plays from the Uttar Pradesh hinterlands that ventured to challenge gender and sexual conventions was possibly Sanjay Jauhari's LGBTQ drama Kinnar Ma. A play by Sanjay Jauhari adds to and enhances the Parnassus in a world where sex is forbidden and sexual equality, acceptance, and dignity are trendy concepts right now. The play was written by the author \"to write something about their wretched lives\" out of pure charity and magnanimity. (Summary by Kinnar Ma) The current collection is an artistic homage to our society's transgender population. The play is about the trials and tribulations of a transgender named Lali who suffers the discrimination on account of being a transgender. A strong and significant work of literature, \"Kinnar Ma,\" illuminates the difficulties faced by the transgender minority in India. It pushes for a more inclusive and equal environment for everyone, questions traditional standards, and highlights the value of acceptance and love. The tale serves as a reminder that everyone deserves to be treated with respect, decency, and compassion, regardless of their gender identification.","PeriodicalId":345725,"journal":{"name":"Knowledgeable Research: A Multidisciplinary Journal","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130982663","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-18DOI: 10.57067/pprt.2023.1.06.1-10
GSDP of the state of Uttar Pradesh accounted for INR 1,74, 969 crore (US $ 220 billion) during the year 2021-22. The GSDP of Uttar Pradesh Contributes 8.5% in the India’s total GDP. Uttar Pradesh is a highly aggression economy where the involvement of people in the primary sector is much higher than their involvement in secondary sector. The share of primary sector in the GSDP of Uttar Pradesh is very much less than the share of secondary sector in the GSDP of Uttar Pradesh. The above observations are sufficient enough to clarify the reasons of socio economic disparity in the state of Uttar Pradesh. To overcome problems like disparity, unemployment, seasonal unemployment, low growth etc. it is necessary to enhance the involvement of population in industrial sector and strength the efficiency of industrial sector in Uttar Pradesh because the historical evidences have proved that the industrial sector development is the most important dimension which can lead to the faster growth of any economy.
{"title":"An Assessment of Industrial Sector Efficiency of The State of Uttar Pradesh","authors":"","doi":"10.57067/pprt.2023.1.06.1-10","DOIUrl":"https://doi.org/10.57067/pprt.2023.1.06.1-10","url":null,"abstract":"GSDP of the state of Uttar Pradesh accounted for INR 1,74, 969 crore (US $ 220 billion) during the year 2021-22. The GSDP of Uttar Pradesh Contributes 8.5% in the India’s total GDP. Uttar Pradesh is a highly aggression economy where the involvement of people in the primary sector is much higher than their involvement in secondary sector. The share of primary sector in the GSDP of Uttar Pradesh is very much less than the share of secondary sector in the GSDP of Uttar Pradesh. The above observations are sufficient enough to clarify the reasons of socio economic disparity in the state of Uttar Pradesh. To overcome problems like disparity, unemployment, seasonal unemployment, low growth etc. it is necessary to enhance the involvement of population in industrial sector and strength the efficiency of industrial sector in Uttar Pradesh because the historical evidences have proved that the industrial sector development is the most important dimension which can lead to the faster growth of any economy.","PeriodicalId":345725,"journal":{"name":"Knowledgeable Research: A Multidisciplinary Journal","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132427969","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-18DOI: 10.57067/pprt.2023.1.06.42-67
The natural self-respect of dignity and glory that people have towards their nation's land, population, culture, civilization, history, religion, literature, art, politics, philosophy of life etc. is called nationalism. Poet Maithilisharan Gupta has written- "jisako nij gaaruv tatha nij desh ka abheemaan hai vah nar nahin nar- pusu nira hai ya mere lie jarooree saamaan hai” ||The meaning of the word nation is very broad. In the meaning of 'Rajati Rajate Va Iti Rashtram', the word 'Rashtra' is derived from the root 'Raj Deeptau' and 'Sarvdhatubhya: Shtran' (Aunadic Sutra). National consciousness is situated in the form of a universal routine rather than being representative of any particular place, time or character. This eternal life force, which we are calling national consciousness, resides in the psyche of our countrymen, in their heartland. The feeling of nationalism lives in the minds and hearts of its people. This is the national form of India. The entire Sanskrit literature is full of nationalism, but the irony is that due to not being the language of common people, people are still unaware of the secrets hidden in these texts. Right from the Rigveda to cosmic literature, all the concepts of the nation and its related ideas are full of ideas. In the Vak Sukta of Rigveda, the sage says-“Truth, O king, and falsehood, and deception, come to the dominion of my nation”Some poet has said –“The north which is the sea and the south of the HimalayasVarsha tad bharatam nama bharati yatra santati:||”It is written in the Yajurveda that the nation should be independent, benevolent to the people and strive for the welfare of the world.“Janabhrtya Rashtrada Rashtra Me Datta , Visvabhrtastha Rashtra Da |Give me the nation , give me the nation in my own kingdom” ||It is also described in the Shukla Yajurveda –“........yogakshemam na: kalpantam” ||Also elsewhere –Ittha hi som inmade brahma cakara vardhanam |Shavistha Vajrinnojasa prithivya ni:shasha ahimarchannanu svarajyam”||In the Prithvi Sukta (12/1) and Rashtrabhivardhanam Sukta (1/29) of the Atharva Veda, the sages have described the same:Abhivritya sapatnanabhi ya no arayata: |Abhiprutanyantam tishtabhi yo no durasyati ||The Manusmriti expresses national consciousness as –This is the firstborn of the country-bornAll men on earth will learn their own character.” ||Modern Sanskrit poets are also reflecting nationalism in their poems.
人们对自己国家的土地、人口、文化、文明、历史、宗教、文学、艺术、政治、人生哲学等自然产生的尊严和荣耀的自尊被称为民族主义。诗人古普塔(Maithilisharan Gupta)写道:“jisako nij gaaruv tatha nij desh ka abheemaan hai vah nar nahin nar- pusu nira hai ya mere lie jarooree saamaan hai”民族一词的含义非常广泛。在“Rajati Rajate Va Iti Rashtram”的意思中，“Rashtra”一词来源于词根“Raj Deeptau”和“Sarvdhatubhya: Shtran”(梵经)。民族意识以一种普遍规律的形式存在，而不是代表任何特定的地点、时间或性格。这种永恒的生命力，我们称之为民族意识，存在于我们同胞的心灵中，存在于他们的心脏地带。民族主义的感情存在于人民的思想和心中。这是印度的国家形式。整个梵语文学充满了民族主义，但具有讽刺意味的是，由于不是普通人的语言，人们仍然不知道这些文本中隐藏的秘密。从《梨俱吠陀》到宇宙文学，所有关于民族的概念及其相关观念都充满了观念。在《梨居吠陀》的《虚经》中，圣人说:“真理，国王啊，谎言和欺骗，来到我的国家的统治之下。”有诗人说:“北方是大海，喜马拉雅的南方是varsha tad bharatam nama bharati yatra santati:”《梨居吠陀》中写道，国家应该独立，善待人民，为世界的福祉而奋斗。“Janabhrtya Rashtrada Rashtra Me Datta, Visvabhrtastha Rashtra Da |把国家给我，把我自己王国的国家给我”|| Shukla Yajurveda - ........也有描述在《阿闼婆吠陀》的《Prithvi Sukta》(12/1)和《Rashtrabhivardhanam Sukta》(1/29)中，圣哲们也有同样的描述:Abhivritya sapatnanabhi ya no arayata:《Manusmriti》将民族意识表达为:“这是国家出生的长子，地球上所有的人都将学习自己的性格。”现代梵语诗人也在他们的诗歌中反映出民族主义。
{"title":"Aadhunik Samskrit Kavita Or Maharishi Arvind Ka Aadhyatmik Rashtravaad","authors":"","doi":"10.57067/pprt.2023.1.06.42-67","DOIUrl":"https://doi.org/10.57067/pprt.2023.1.06.42-67","url":null,"abstract":"The natural self-respect of dignity and glory that people have towards their nation's land, population, culture, civilization, history, religion, literature, art, politics, philosophy of life etc. is called nationalism. Poet Maithilisharan Gupta has written- \u0000\"jisako nij gaaruv tatha nij desh ka abheemaan hai \u0000vah nar nahin nar- pusu nira hai ya mere lie jarooree saamaan hai” ||The meaning of the word nation is very broad. In the meaning of 'Rajati Rajate Va Iti Rashtram', the word 'Rashtra' is derived from the root 'Raj Deeptau' and 'Sarvdhatubhya: Shtran' (Aunadic Sutra). National consciousness is situated in the form of a universal routine rather than being representative of any particular place, time or character. This eternal life force, which we are calling national consciousness, resides in the psyche of our countrymen, in their heartland. The feeling of nationalism lives in the minds and hearts of its people. This is the national form of India. The entire Sanskrit literature is full of nationalism, but the irony is that due to not being the language of common people, people are still unaware of the secrets hidden in these texts. Right from the Rigveda to cosmic literature, all the concepts of the nation and its related ideas are full of ideas. In the Vak Sukta of Rigveda, the sage says-“Truth, O king, and falsehood, and deception, come to the dominion of my nation”Some poet has said –“The north which is the sea and the south of the HimalayasVarsha tad bharatam nama bharati yatra santati:||”It is written in the Yajurveda that the nation should be independent, benevolent to the people and strive for the welfare of the world.“Janabhrtya Rashtrada Rashtra Me Datta , Visvabhrtastha Rashtra Da |Give me the nation , give me the nation in my own kingdom” ||It is also described in the Shukla Yajurveda –“........yogakshemam na: kalpantam” ||Also elsewhere –Ittha hi som inmade brahma cakara vardhanam |Shavistha Vajrinnojasa prithivya ni:shasha ahimarchannanu svarajyam”||In the Prithvi Sukta (12/1) and Rashtrabhivardhanam Sukta (1/29) of the Atharva Veda, the sages have described the same:Abhivritya sapatnanabhi ya no arayata: |Abhiprutanyantam tishtabhi yo no durasyati ||The Manusmriti expresses national consciousness as –This is the firstborn of the country-bornAll men on earth will learn their own character.” ||Modern Sanskrit poets are also reflecting nationalism in their poems. \u0000 ","PeriodicalId":345725,"journal":{"name":"Knowledgeable Research: A Multidisciplinary Journal","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127378187","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-18DOI: 10.57067/pprt.2023.1.06.20-26
Dr. Hemraj Saini
यथा हस्ति पदे पदानि सर्वसत्य जानि I तथैव राजधर्मेशु सर्वे धर्मों समविशान्ति II (महाभारत, शांतिपर्व ) That is, just like everyone's feet have to go in the feet of the elephant, in the same way all the religions should be included in Rajdharma. If Rajdharma becomes disordered, then the Chaturvarna system, the four ashrams and all the systems of the state prevailing in the world will be destroyed. The state can be made safe and alive only by establishing Rajdharma. Kautilya's goal is to establish such a nation-state, whose governance system, though externally monarchical, is internally imbued with the spirit of public welfare. This is the reason that there was a surprising coordination of democratic ideas in the autocratic system of Kautilya.
{"title":"Arthshashtra Mein Varnit rajdharm Evam Sushasan Ki Vartman Prasangikta","authors":"Dr. Hemraj Saini","doi":"10.57067/pprt.2023.1.06.20-26","DOIUrl":"https://doi.org/10.57067/pprt.2023.1.06.20-26","url":null,"abstract":"यथा हस्ति पदे पदानि सर्वसत्य जानि I\u0000तथैव राजधर्मेशु सर्वे धर्मों समविशान्ति II (महाभारत, शांतिपर्व )\u0000That is, just like everyone's feet have to go in the feet of the elephant, in the same way all the religions should be included in Rajdharma. If Rajdharma becomes disordered, then the Chaturvarna system, the four ashrams and all the systems of the state prevailing in the world will be destroyed. The state can be made safe and alive only by establishing Rajdharma. Kautilya's goal is to establish such a nation-state, whose governance system, though externally monarchical, is internally imbued with the spirit of public welfare. This is the reason that there was a surprising coordination of democratic ideas in the autocratic system of Kautilya.\u0000 \u0000 ","PeriodicalId":345725,"journal":{"name":"Knowledgeable Research: A Multidisciplinary Journal","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125082606","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-28DOI: 10.57067/pprt.2023.1.07.18-25
Shaleen K Singh, Shaleen K Singh
Mahmoud Darwish is one of the most prominent Palestinian poets of the 20th century, known for his powerful and poignant poetry that captures the angst, anger, and alienation of the Palestinian people during the Nakba (the Palestinian exodus). His poetry is marked by a deep sense of loss and exile, as well as a fierce resistance and determination to survive and thrive in the face of adversity. His poetry continues to resonate with readers around the world as an authentic voice of Palestinian identity and resistance. Exile poetry can be a form of protest against injustice and oppression, and is often characterized by themes of nostalgia, longing, and a sense of displacement. Mahmud Darwish's exile poetry is a prime example of this genre, reflecting the experiences of the Palestinian people due to the ongoing conflict in the region. Mahmud Darwish's poetry is known for its evocative themes of exile, displacement, and alienation. He explores the concept of home, the longing for a sense of belonging, and the idea of identity. He also writes about the impact of exile on the Palestinian community, how it has affected their cultural and social identity, and the struggle to maintain a sense of self in a foreign land. Despite the pain and suffering caused by exile, Darwish encourages his readers to never give up hope and to continue fighting for justice and freedom. The paper attempts to explore the theme of exile in the porty of Mahmud Darwish.
{"title":"Exploring the Exile Poetry of Mahmud Darwish: A voice of angst, anger, and alienation","authors":"Shaleen K Singh, Shaleen K Singh","doi":"10.57067/pprt.2023.1.07.18-25","DOIUrl":"https://doi.org/10.57067/pprt.2023.1.07.18-25","url":null,"abstract":"Mahmoud Darwish is one of the most prominent Palestinian poets of the 20th century, known for his powerful and poignant poetry that captures the angst, anger, and alienation of the Palestinian people during the Nakba (the Palestinian exodus). His poetry is marked by a deep sense of loss and exile, as well as a fierce resistance and determination to survive and thrive in the face of adversity. His poetry continues to resonate with readers around the world as an authentic voice of Palestinian identity and resistance. Exile poetry can be a form of protest against injustice and oppression, and is often characterized by themes of nostalgia, longing, and a sense of displacement. Mahmud Darwish's exile poetry is a prime example of this genre, reflecting the experiences of the Palestinian people due to the ongoing conflict in the region. Mahmud Darwish's poetry is known for its evocative themes of exile, displacement, and alienation. He explores the concept of home, the longing for a sense of belonging, and the idea of identity. He also writes about the impact of exile on the Palestinian community, how it has affected their cultural and social identity, and the struggle to maintain a sense of self in a foreign land. Despite the pain and suffering caused by exile, Darwish encourages his readers to never give up hope and to continue fighting for justice and freedom. The paper attempts to explore the theme of exile in the porty of Mahmud Darwish. \u0000 ","PeriodicalId":345725,"journal":{"name":"Knowledgeable Research: A Multidisciplinary Journal","volume":"225 3","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-02-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120857431","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-02-28DOI: 10.57067/pprt.2023.1.07.31-35
DR. MAYA BAPURAO MASRAM
India has been an agricultural country since ancient times. About 70 percent of India's population lives in villages. Most of this population is dependent on agriculture. Agriculture sector has given India a special reputation in the international arena. About 30 percent of India's total national income comes from agriculture. The organization of Indian society and the joint family system retains its importance in today's age only because of agriculture. Surprisingly, despite agriculture being the main and important occupation of the majority of people in our country, it is very backward and unscientific. Unless Indian agriculture improves, there is no possibility of improvement in the condition of the Indian peasantry, and the development of Indian villages is unthinkable before the improvement of the condition of the Indian peasantry. There is a huge difference between Indian agriculture and agriculture in other countries. Reason : Farming in other countries is done in modern scientific manner, while Indian agriculture is unscientific and underdeveloped. Indian farmers do not want to do modern farming and are based on traditional farming. Apart from this, the nature of Indian agriculture is unorganized as agriculture here depends on the bounty of nature. If there is rain in the right amount at the right time, the crop will grow well, otherwise, if there is a drought, the entire crop will be destroyed. Thus, Indian agriculture is not economically viable for the common farmer due to its dependence on the uncertainties of nature. The condition of agriculture and farmers in India is getting worse day by day due to which many farmers are forced to commit suicide. Even today 60% to 70% of people in India depend on agriculture. Every government is aware of this problem but there are no proper solutions. The condition of Indian farmers is very bad, people just argue, politicize and forget about it. But no effective solution has been found for this.
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Pub Date : 2023-02-28DOI: 10.57067/pprt.2023.1.07.26-30
DR. SOMA P GONDANE
The area where tribals live is still remote. Due to inadequate transport facilities and lack of health facilities, tribals cannot take full advantage of them. Healthy food cannot be obtained due to insufficient means of employment. This causes malnutrition of mother and child. The problem of unsanitary, impure water is always felt in the places where tribals live. In hilly areas like Melghat, there is a big problem of water. At such times, these tribal women are wandering wild for water. Improper farming practices and misplanning of crops do not yield the expected income. Due to lack of health and education, the born baby is neglected. As tribal women are more addicted to alcohol and tobacco, pregnant women consume these things. As a result, the child born is malnourished. Not only this, there is a lot of superstition among tribals. When a child gets a disease, it is treated by a doctor. A child's illness is completely ignored as he is being treated by a doctor. And in such a condition the child dies. Tribals live in the hilly areas of Jivati and Korpana talukas in our region. In those areas, a girl gets married when she is in seventh to eighth grade. Children are also married off at a very young age and the children born to those couples are malnourished. Therefore, malnutrition increases. If the serious problem of malnutrition among tribals is not addressed, it is necessary to take timely measures as the children born to them will perish and their number will decrease. They are given nutritious food through Anganwadi, but due to corrupt policies, it is not seen that they are getting enough benefits from the tribals. Therefore, the rate of malnutrition increases and child Death occurs.
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