Pub Date : 2021-02-01DOI: 10.1177/02576430211001763
S. Basha
The question of widow remarriage, which occupied an important place in the social reform movement, was hotly debated in colonial Andhra. Women joined the debate in the early twentieth century. There was a conservative section of women, which bitterly opposed the widow remarriage movement and attacked the social reformers, both women and men. Pulugruta Lakshmi Narasamamba led this group of women. Lakshmi Narasamamba treated widow remarriage (punarvivaham) with contempt and termed it as an affront to the fidelity (pativratyam) of Hindu women. According to her, widow remarriage was equal to ‘prostitution’, and the widows who married again could not be granted the status of kulanganas (respectable or chaste women). Lakshmi Narasamamba’s stand on the question of widow remarriage led to the emergence of a fiery and protracted controversy among women which eventually led to the division of the most famous women’s organization, the Shri Vidyarthini Samajamu. She opposed not only widow remarriage but also post-puberty marriage and campaigned in favour of child marriage. This article describes the whole debate on the widow remarriage question that took place among women. It is based on the primary sources, especially the woefully neglected women’s journals in the Telugu language.
{"title":"Punarvivaham vs. Pativratyam: Pulugurta Lakshmi Narasamamba and the Widow Remarriage Question in Colonial Andhra","authors":"S. Basha","doi":"10.1177/02576430211001763","DOIUrl":"https://doi.org/10.1177/02576430211001763","url":null,"abstract":"The question of widow remarriage, which occupied an important place in the social reform movement, was hotly debated in colonial Andhra. Women joined the debate in the early twentieth century. There was a conservative section of women, which bitterly opposed the widow remarriage movement and attacked the social reformers, both women and men. Pulugruta Lakshmi Narasamamba led this group of women. Lakshmi Narasamamba treated widow remarriage (punarvivaham) with contempt and termed it as an affront to the fidelity (pativratyam) of Hindu women. According to her, widow remarriage was equal to ‘prostitution’, and the widows who married again could not be granted the status of kulanganas (respectable or chaste women). Lakshmi Narasamamba’s stand on the question of widow remarriage led to the emergence of a fiery and protracted controversy among women which eventually led to the division of the most famous women’s organization, the Shri Vidyarthini Samajamu. She opposed not only widow remarriage but also post-puberty marriage and campaigned in favour of child marriage. This article describes the whole debate on the widow remarriage question that took place among women. It is based on the primary sources, especially the woefully neglected women’s journals in the Telugu language.","PeriodicalId":44179,"journal":{"name":"Studies in History","volume":"49 1","pages":"61 - 91"},"PeriodicalIF":0.5,"publicationDate":"2021-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78917211","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 : 2021-02-01DOI: 10.1177/0257643021998935
S. Gunasekaran
Societies interpreted their dreams in various ways. While dream interpretation has always been an essential part of medical and philosophical discourse, it was only recently that historians began to show certain interest in writing what is called the cultural history of dream interpretation. In fact, dreams, rituals, myths, social memories and consciously constructed histories all share certain similarities since they engage with the past and are expressed in a narrative form. Dream psychology, therefore, may provide a useful analytical tool for historians who are interested in mapping the mental structure of societies. This article is an attempt to unearth the patterns of dream interpretations by analysing the dream expressions found in Tamil literature up to the twelfth century ad. The social attitude towards dreams in the Sangam literature, early Tamil epics and Bhakti literatures is studied in the sociocultural context of their times. One can presume that the literary language of dreams more or less reflected the contemporary cultural beliefs and social practices.
{"title":"The Will of the Gods: Patterns of Dream Interpretation in Early Tamil Literature","authors":"S. Gunasekaran","doi":"10.1177/0257643021998935","DOIUrl":"https://doi.org/10.1177/0257643021998935","url":null,"abstract":"Societies interpreted their dreams in various ways. While dream interpretation has always been an essential part of medical and philosophical discourse, it was only recently that historians began to show certain interest in writing what is called the cultural history of dream interpretation. In fact, dreams, rituals, myths, social memories and consciously constructed histories all share certain similarities since they engage with the past and are expressed in a narrative form. Dream psychology, therefore, may provide a useful analytical tool for historians who are interested in mapping the mental structure of societies. This article is an attempt to unearth the patterns of dream interpretations by analysing the dream expressions found in Tamil literature up to the twelfth century ad. The social attitude towards dreams in the Sangam literature, early Tamil epics and Bhakti literatures is studied in the sociocultural context of their times. One can presume that the literary language of dreams more or less reflected the contemporary cultural beliefs and social practices.","PeriodicalId":44179,"journal":{"name":"Studies in History","volume":"106 1","pages":"26 - 47"},"PeriodicalIF":0.5,"publicationDate":"2021-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76143208","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 : 2021-02-01DOI: 10.1177/02576430211007628
Meera Visvanathan
Romila Thapar, Ramin Jahanbegloo and Neeladri Bhattacharya, Talking History: Romila Thapar in Conversation with Ramin Jahanbegloo with the Participation of Neeladri Bhattacharya, Oxford University Press, New Delhi, 2017, 340 pp., ₹795.
{"title":"Book review: Romila Thapar, Ramin Jahanbegloo and Neeladri Bhattacharya, Talking History: Romila Thapar in Conversation with Ramin Jahanbegloo with the Participation of Neeladri Bhattacharya","authors":"Meera Visvanathan","doi":"10.1177/02576430211007628","DOIUrl":"https://doi.org/10.1177/02576430211007628","url":null,"abstract":"Romila Thapar, Ramin Jahanbegloo and Neeladri Bhattacharya, Talking History: Romila Thapar in Conversation with Ramin Jahanbegloo with the Participation of Neeladri Bhattacharya, Oxford University Press, New Delhi, 2017, 340 pp., ₹795.","PeriodicalId":44179,"journal":{"name":"Studies in History","volume":"25 1","pages":"129 - 132"},"PeriodicalIF":0.5,"publicationDate":"2021-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75114803","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}
{"title":"Nationalism: One or Many","authors":"S. Misra","doi":"10.1177/0257643020971959","DOIUrl":"https://doi.org/10.1177/0257643020971959","url":null,"abstract":"Vikas Pathak, Contesting Nationalisms: Hinduism, Secularism and Untouchability in Colonial Punjab, 1880–1930, Primus Books, Delhi, 2018, xvi + 266 pp., ₹1,495.","PeriodicalId":44179,"journal":{"name":"Studies in History","volume":"11 1","pages":"308 - 310"},"PeriodicalIF":0.5,"publicationDate":"2020-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85208822","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 : 2020-08-01DOI: 10.1177/0257643020953553
Shikha Goel
One of the ways scholars and lawyers have understood the institution of property is by thinking of it in terms of legal relationships that people share with each other with respect to a thing. The primary question that animates this article is as follows: If property is to be understood as relationships, what sort of relationships did the evacuee property legislations, a post-Partition legal instrument invented to deal with the problem of abandoned properties left behind in the wake of mass migration, foster among different groups of people with each other and with the state? In order to answer this question, this article explores the newspaper records, parliamentary debates, court orders and archives of the case files of property restoration requests made to the quasi-judicial office of the Custodian of Evacuee Properties present in the National Archives of India.
{"title":"Tales of Restoration: A Study of the Evacuee Property Laws","authors":"Shikha Goel","doi":"10.1177/0257643020953553","DOIUrl":"https://doi.org/10.1177/0257643020953553","url":null,"abstract":"One of the ways scholars and lawyers have understood the institution of property is by thinking of it in terms of legal relationships that people share with each other with respect to a thing. The primary question that animates this article is as follows: If property is to be understood as relationships, what sort of relationships did the evacuee property legislations, a post-Partition legal instrument invented to deal with the problem of abandoned properties left behind in the wake of mass migration, foster among different groups of people with each other and with the state? In order to answer this question, this article explores the newspaper records, parliamentary debates, court orders and archives of the case files of property restoration requests made to the quasi-judicial office of the Custodian of Evacuee Properties present in the National Archives of India.","PeriodicalId":44179,"journal":{"name":"Studies in History","volume":"114 1","pages":"251 - 279"},"PeriodicalIF":0.5,"publicationDate":"2020-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84768138","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 : 2020-08-01DOI: 10.1177/0257643020958097
N. Haider
In March 1729 ad, the city of Shahjahanabad (Mughal Delhi) was brought to a standstill following a conflict between shoe sellers and state officials. The conflict led to a violent showdown during the Friday congregational prayer in the central mosque of the city (Jami Masjid). The shoe sellers’ riot exposed fissures based on religion, class and politics and posed a challenge to the authority of the Mughal state during the twilight of the Empire. The article is a study of the riot and the riot narratives preserved in three unpublished contemporary works. Together with a discussion of the Ahmedabad riot of 1714 ad, the article examines the nature of conflicts involving civilian population in the cities of Mughal India in the early eighteenth century and the response of political and religious authorities. An important aspect of the incidents studied in the article is the role of religion in organizing group violence even when the cause of the conflict was not necessarily religious. Conversely, cross-community support arising from patronage, class and notions of pride and honour demonstrated that religion was one among many possible forms of identity in Mughal India.
{"title":"Violence and Defiance of Authority in Mughal India: A Study of the Shoe Sellers’ Riot of Shahjahanabad","authors":"N. Haider","doi":"10.1177/0257643020958097","DOIUrl":"https://doi.org/10.1177/0257643020958097","url":null,"abstract":"In March 1729 ad, the city of Shahjahanabad (Mughal Delhi) was brought to a standstill following a conflict between shoe sellers and state officials. The conflict led to a violent showdown during the Friday congregational prayer in the central mosque of the city (Jami Masjid). The shoe sellers’ riot exposed fissures based on religion, class and politics and posed a challenge to the authority of the Mughal state during the twilight of the Empire. The article is a study of the riot and the riot narratives preserved in three unpublished contemporary works. Together with a discussion of the Ahmedabad riot of 1714 ad, the article examines the nature of conflicts involving civilian population in the cities of Mughal India in the early eighteenth century and the response of political and religious authorities. An important aspect of the incidents studied in the article is the role of religion in organizing group violence even when the cause of the conflict was not necessarily religious. Conversely, cross-community support arising from patronage, class and notions of pride and honour demonstrated that religion was one among many possible forms of identity in Mughal India.","PeriodicalId":44179,"journal":{"name":"Studies in History","volume":"72 1","pages":"163 - 177"},"PeriodicalIF":0.5,"publicationDate":"2020-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90583529","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 : 2020-08-01DOI: 10.1177/0257643020956627
Rohit Wanchoo
In June 1936, the Hindu Mahasabha leader B. S. Moonje and the Dalit leader and trenchant critic of Hinduism Dr B. R. Ambedkar jointly proposed mass conversions of the ‘untouchables’ to Sikhism. According to Ambedkar, if the untouchables converted to Sikhism, they would leave the Hindu religion but not Hindu culture. The untouchable converts to Sikhism would escape caste oppression without getting ‘denationalized’. This initiative provoked a major controversy, and leaders as diverse as M. M. Malaviya, Mahatma Gandhi, M. C. Rajah and P. N. Rajabhoj expressed their views on the subject. This article explores what Ambedkar meant by expressions like ‘de-nationalization’ and ‘Hindu culture’. Malaviya’s anxieties about the weakening of the Hindu community because of this initiative, Rajah’s fear that mass conversions could lead to a Sikh–Hindu–Muslim problem at a national level, Gandhi’s emphasis on spiritual values and the voluntary removal of untouchability in a spirit of repentance, and Tagore’s universalist and humanist attitude towards religion are explored. The complex political and intellectual responses of Hindu and Dalit leaders to the proposed mass conversions to Sikhism in the mid-1930s reveal dimensions not often considered in mainstream narratives about Hindu nationalism or Dalit conversions.
1936年6月，印度教大院领袖B. S. Moonje和达利特领袖、印度教尖锐的批评者B. R. Ambedkar博士联合提议，让“贱民”大规模改信锡克教。根据安贝德卡的说法，如果贱民改信锡克教，他们会离开印度教，但不会离开印度文化。皈依锡克教的贱民将逃脱种姓压迫，而不会被“剥夺国籍”。这一倡议引起了巨大的争议，各种各样的领导人，如M. M.马拉维亚、圣雄甘地、M. C.拉贾和P. N.拉贾布吉，都对这个问题发表了自己的看法。本文探讨安贝德卡所说的“去民族化”和“印度教文化”是什么意思。马拉维亚(Malaviya)对印度社区因这一倡议而削弱的焦虑，拉贾(Rajah)担心大规模皈依可能导致全国范围内的锡克教徒-印度教徒-穆斯林问题，甘地(Gandhi)强调精神价值，并以忏悔的精神自愿消除贱民地位，泰戈尔(Tagore)对宗教的普遍主义和人道主义态度。20世纪30年代中期，印度教和达利特领导人对大规模改信锡克教的复杂政治和智力反应，揭示了印度教民族主义或达利特改信的主流叙事中不常考虑的维度。
{"title":"The Question of Dalit Conversion in the 1930s","authors":"Rohit Wanchoo","doi":"10.1177/0257643020956627","DOIUrl":"https://doi.org/10.1177/0257643020956627","url":null,"abstract":"In June 1936, the Hindu Mahasabha leader B. S. Moonje and the Dalit leader and trenchant critic of Hinduism Dr B. R. Ambedkar jointly proposed mass conversions of the ‘untouchables’ to Sikhism. According to Ambedkar, if the untouchables converted to Sikhism, they would leave the Hindu religion but not Hindu culture. The untouchable converts to Sikhism would escape caste oppression without getting ‘denationalized’. This initiative provoked a major controversy, and leaders as diverse as M. M. Malaviya, Mahatma Gandhi, M. C. Rajah and P. N. Rajabhoj expressed their views on the subject. This article explores what Ambedkar meant by expressions like ‘de-nationalization’ and ‘Hindu culture’. Malaviya’s anxieties about the weakening of the Hindu community because of this initiative, Rajah’s fear that mass conversions could lead to a Sikh–Hindu–Muslim problem at a national level, Gandhi’s emphasis on spiritual values and the voluntary removal of untouchability in a spirit of repentance, and Tagore’s universalist and humanist attitude towards religion are explored. The complex political and intellectual responses of Hindu and Dalit leaders to the proposed mass conversions to Sikhism in the mid-1930s reveal dimensions not often considered in mainstream narratives about Hindu nationalism or Dalit conversions.","PeriodicalId":44179,"journal":{"name":"Studies in History","volume":"7 1","pages":"206 - 229"},"PeriodicalIF":0.5,"publicationDate":"2020-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73938426","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 : 2020-08-01DOI: 10.1177/0257643020953564
A. Farooqui
This article attempts to explore the connection between Gandhi’s spiritual quest, of which abstinence was a major component, and his politics. Gandhi was a deeply religious person. His politics, however, was secular in that it had little to do with the politics of religious identity. He would have found the notion of engaging in the politics of religious identity revolting, something that is borne out by his political practice. It was at the moment of the greatest crisis during the final phase of the anti-colonial struggle that he articulated his position with great clarity, and then went on to give it meaning through his presence in the countryside of Noakhali, and the refugee camps of Delhi. The influences of the social milieu of his early life in Saurashtra, and the colonial condition, shaped his world view in significant ways. The concrete everyday experiences of his early life are useful for comprehending his ideas about austerity as a moral ideal. There was a close link between austerity and the endeavour to achieve control over the palate. Besides, the story of his long association with his childhood friend Sheikh Mehtab is revisited, in the light of recent research, to see how it might allow a better understanding of this link.
{"title":"Gandhi’s Spiritual Politics: Austerity, Fasting and Secularism","authors":"A. Farooqui","doi":"10.1177/0257643020953564","DOIUrl":"https://doi.org/10.1177/0257643020953564","url":null,"abstract":"This article attempts to explore the connection between Gandhi’s spiritual quest, of which abstinence was a major component, and his politics. Gandhi was a deeply religious person. His politics, however, was secular in that it had little to do with the politics of religious identity. He would have found the notion of engaging in the politics of religious identity revolting, something that is borne out by his political practice. It was at the moment of the greatest crisis during the final phase of the anti-colonial struggle that he articulated his position with great clarity, and then went on to give it meaning through his presence in the countryside of Noakhali, and the refugee camps of Delhi. The influences of the social milieu of his early life in Saurashtra, and the colonial condition, shaped his world view in significant ways. The concrete everyday experiences of his early life are useful for comprehending his ideas about austerity as a moral ideal. There was a close link between austerity and the endeavour to achieve control over the palate. Besides, the story of his long association with his childhood friend Sheikh Mehtab is revisited, in the light of recent research, to see how it might allow a better understanding of this link.","PeriodicalId":44179,"journal":{"name":"Studies in History","volume":"104 1","pages":"178 - 205"},"PeriodicalIF":0.5,"publicationDate":"2020-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82879005","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 : 2020-08-01DOI: 10.1177/0257643020956624
Deepasri Baul
The 1920s and 1930s were decades of intense religious polarization and violence in many parts of British India. These decades were also especially empowering ones for Hindu nationalist organizations in Delhi. So, it rankled Hindu leaders that Delhi’s built environment had a dearth of Hindu sacred structures to attest to their power, on account of the city’s past status as a Mughal capital. Instead, transitory spatial markers of local veneration made up its somewhat ephemeral Hindu sacred geography. The Shiv Mandir agitation of 1938 was a collective attempt by Hindu volunteers to forcibly occupy government land in a prominent arena of the city as a symbolic restitution of this historical inequality. The agitation itself had two parts—first, the occupation of a plot of land as a temple and, second, the aggregation of legal arguments supporting ownership of the plot for the Hindu public. By combining these two strategies, the Shiv Mandir agitation laid out the political and legal preconditions necessary for the production of a more conspicuous and enduring material landscape of organized Hindu religiosity in the city. Through this process, Hindu nationalist organizations consolidated themselves as the ultimate public custodians of temples and temple land. This was a powerful role that drew its prestige in good measure from control over prime urban property.
{"title":"The Improbability of a Temple: Hindu Mobilization and Urban Space in the Delhi Shiv Mandir Agitation of 1938","authors":"Deepasri Baul","doi":"10.1177/0257643020956624","DOIUrl":"https://doi.org/10.1177/0257643020956624","url":null,"abstract":"The 1920s and 1930s were decades of intense religious polarization and violence in many parts of British India. These decades were also especially empowering ones for Hindu nationalist organizations in Delhi. So, it rankled Hindu leaders that Delhi’s built environment had a dearth of Hindu sacred structures to attest to their power, on account of the city’s past status as a Mughal capital. Instead, transitory spatial markers of local veneration made up its somewhat ephemeral Hindu sacred geography. The Shiv Mandir agitation of 1938 was a collective attempt by Hindu volunteers to forcibly occupy government land in a prominent arena of the city as a symbolic restitution of this historical inequality. The agitation itself had two parts—first, the occupation of a plot of land as a temple and, second, the aggregation of legal arguments supporting ownership of the plot for the Hindu public. By combining these two strategies, the Shiv Mandir agitation laid out the political and legal preconditions necessary for the production of a more conspicuous and enduring material landscape of organized Hindu religiosity in the city. Through this process, Hindu nationalist organizations consolidated themselves as the ultimate public custodians of temples and temple land. This was a powerful role that drew its prestige in good measure from control over prime urban property.","PeriodicalId":44179,"journal":{"name":"Studies in History","volume":"171 S378","pages":"230 - 250"},"PeriodicalIF":0.5,"publicationDate":"2020-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1177/0257643020956624","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72407607","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}
{"title":"Book review: Vasudha Dalmia, Fiction as History: The Novel and the City in Modern North India","authors":"F. Orsini","doi":"10.1177/0257643020971963","DOIUrl":"https://doi.org/10.1177/0257643020971963","url":null,"abstract":"Vasudha Dalmia, Fiction as History: The Novel and the City in Modern North India, Permanent Black, Ranikhet, 2017, 428 pp., ₹995.","PeriodicalId":44179,"journal":{"name":"Studies in History","volume":"70 1","pages":"302 - 304"},"PeriodicalIF":0.5,"publicationDate":"2020-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84195481","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}
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