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Archive for December, 2019

Two-Day National Workshop on

Design and Innovation in Moral Training

Organised By: Design and Innovation Center, IIT, Bhubaneswar & Department of Philosophy and Psychology, Ravenshaw University, Cuttack, Odisha

Concept Note

The contemporary world is a world of serious moral rupture. There are moral crisis, callousness and contradictions all around. The morning news paper or the prime news time in the evening provides you enough dose of moral crisis in the contemporary society and the consequent catastrophes for mankind. The elders are alleged to be inconsistent in their moral approach whereas the youths are convicted as too insensitive towards moral reasoning. It is obvious, therefore, after listening to my lecture on animal rights, my students ask, “Did you have chicken in your lunch, sir?” It is equally obvious when a well educated, intelligent CEO of a corporation asks “how to know what is good” after convicted with immoral money laundering. The result is conspicuous in our social relationship, political behaviour, business world as well as in the media. At this juncture training of design and innovation in moral teaching has a heavy bearing.   

Many a time it is alleged that morality cannot be taught but realised. At the same time it is also said that the mother is the first moral mentor of a child. In between appears the wisest, Socrates, who successfully drags out inherent moral reasoning and aptitude from man as a midwife facilitates easy birth of a child, no matter if he did it in the market place. Socrates was primarily concerned with moral problems. He used his famous elenchus to attain moral teaching. No wonder, Plato, the disciple, left behind voluminous moral writings for future generation.  It is therefore quite obvious for Plato to declare the knowledge of Good as the highest knowledge, austere than Mathematics and Geometry.

Too austere indeed, moral knowledge was cocooned in the sophistry of academics so to reach the general public. Common man hailed little help in resolving the issues of bread and butter or to eradicate anguish and anxiety. Moral teaching remained in the world of non-reaching Iceland. Some other time moral knowledge is carefully plucked in the form of commandments by the sacred hand and showered on the laity in order to elevate them. The commandments really commanded to its blood that the mass could hardly breathe. Moral teaching still remained untouched, this time mysterious and enigmatic.

Kant, the Philosopher, wanted to free the shackle but laid the reason as the harbinger. The step mother of emotion suddenly became the torch bearer leaving the little ones helpless. Children could not understand the game between reason and emotion while the elders used one against another. Moral knowledge still remained a Pandora box.

However, the Pandora box has to be opened, but how? Can we open it and disseminate the nectar of moral knowledge to everyone who is thirsty?  Can we not at least try our hand in the midst of high abyss? The workshop on the “Design and Innovation in Moral Training” is a noble attempt in this direction.

The workshop aims at an exhaustive discussion on the nature and structure of moral teaching. This would also map the methodology and innovation in it for larger dissemination. The workshop will formulate policy papers on design and innovation in moral teaching methodology that can help the government and educational entrepreneurs implement in their educational endeavour.  

Sub themes of deliberation

  1. 1. Nature of morality and moral teaching
  2. 2. Methods of moral teaching
  3. 3. Structure of moral teaching
  4. 4. The target-group of moral teaching
  5. 5. Innovative methodology for moral teaching
  6. 6. Design of innovative contents for moral teaching
  7. 7. Use of innovative techniques for moral teaching
  8. 8. Use of advanced technology for imparting moral teaching    

About Ravenshaw University

Ravenshaw University, the erstwhile Ravenshaw College is the oldest educational institution in Odisha. It is said that the history of Ravenshaw is the history of modern Odisha. The university has a spectacular campus with Victorian architectural model constructed by the then collector of Odisha, T, E Ravenshaw. The stupendous campus is situated in the heart of the city of Cuttack on the bank of river Mahanadi and Kathajodi. It can be approached by the nearest Cuttack railway station or from Bhubaneswar by airways. Bhubaneswar is only 25 kilometres away from Cuttack.

Important Dates:

Deadlines

Submission of abstract: 30 December, 2019 (pdas@ ravenshawuniversity.ac.in)

Submission of full paper: 10 February, 2020

Dates of Conference: March 4-5, 2020

For Whom: Faculty members and Research Scholars from Department of Philosophy, Psychology, and Education. 

Instructions for stay and travel 

Travel cost to and fro by 3rd AC will be reimbursed to all the selected participants.  Participants will be provided local hospitality with boarding and lodging facility. Selected paper presenters will have to pay Rs. 500/- towards registration fee.  

Publication

Selected papers presented in the conference will be published in the form of a book with ISBN No. from a reputed publication house. Authors will be asked to resubmit their papers with required modification (if any) in the course of time.  

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Three Days International Conference on Mahabharta

13-15 February, 2020

Link to download details:

New Doc 2019-11-26 17.21.26

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INTERNATIONAL CONFERENCE ON “RELEVANCE OF BUDDHISM IN THE CONTEMPORARY WORLD”

30th, 31st March & 1st April, 2020

SILVER JUBILEE YEAR (1994 – 2019)

VENUE: SATYAWATI COLLEGE AUDITORIUM (UNIVERSITY OF DELHI) ORGANIZED BY DEPARTMENT OF BUDDHIST STUDIES SATYAWATI COLLEGE (EVENING) ASHOK VIHAR, PHASE-3 UNIVERSITY OF DELHI, DELHI-110052 In Collaboration with Akhil Bhartiya Ihihaas Sankalan Yojna

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अन्तर्राष्ट्रीय संगोष्ठी

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International Seminar
On
Decriminalization of Indian Queer: Socio-Cultural, Political and Legal Concerns
Dates: 20-22 April, 2020
Convened by
Dr Kaustav Chakraborty, Department of English, Southfield (Loreto) College,
Darjeeling-734101

Concept-Note
The queer citizens of India witnessed a historic moment on 6 September 2018 when a five-judge panel of the Supreme Court of India declared that criminalizing queers for any consensual relationship is, in the words of the-then Chief Justice of India, “irrational, arbitrary and indefensible”. Both Chief Justice Dipak Misra and Justice A M Khanwilkar recognized that “sexual autonomy” as an “important pillar” is an “insegregable facet of individual liberty”. “History owes an apology to the members of this community and their families, for the delay in providing redressal for the ignominy and ostracism they have suffered… The members of this community were compelled to live a life full of fear of reprisal and persecution. This was on account of the ignorance of the majority to recognise that homosexuality is a completely natural condition, part of a range of human sexuality,” observed Justice Indu Malhotra.
The civilizational culture that we call Indian has always been an inclusive one. Scholars like Ruth Vanita, Saleem Kidwai, Giti Thadani, Vinay Lal, Mrinalini Sinha and many others have already elucidated how with the domination of the European hypermasculinity, non heteronormativity has gradually been otherised – a trend that has been eventually internalized and reproduced in postcolonial India. Hence, although queer phobia is a major anxiety in contemporary India, the decriminalizing of non conformist sexuality has to be appraised as a decolonizing attempt of the Indian judiciary.
The Supreme Court Judgment while reading down Section 377 of the Indian Penal Code asserted that constitutional rights need to be safeguarded and assured over majoritarian ethos. Decriminalization is a very significant but not sufficient move towards ensuring the equality of all Indian queer citizens and their right to live with dignity. Justice D Y Chandrachud has acknowledged that decriminalization is the “first step” for the queer community towards “an equal participation of citizenship and an equal enjoyment of living”. The most acute challenge before the decriminalized queer Indian people is that of acceptability by the mass, because a large section of Indians have internalized the colonial homophobia. Hence, sensitizing the common people regarding the queer ‘natural’ identity as well as documentation of the instances of inclusion of the queer in the Indian socio-cultural tradition needs to be initiated strategically. Moreover, in the political domain discussion has to be started regarding the recognition of the civil rights of the queer community. To some extent debates and discussion have been taking place regarding the civil rights of the transgender people, but no such initiatives can be seen regarding the gay, lesbian and bisexual people. In this context, it is also important to realize that although LGBTQ is seen as an assemblage, there are also distinct issues that are specifically related to the gay, lesbian and bisexual. Hence policy has to be framed/amended keeping in mind the queer as a collective as well as the lesbians, gays, transsexuals and bisexuals, as distinctive identities. One also needs to address the concerns of the asexual people. Most importantly, legal provisions have to be framed in order to acknowledge and safeguard the rights of these otherised people. Finally, since the entire queer movement for decriminalizing has been mostly based on the metro cities and urban India, strategies need to be framed in order to address the severe marginalization of the queer people of the rural and mofussil India. The so called queer ‘pride’ walks have been conducted in the urban areas and for most of the rural and mofussil Indians, queer still remains just as a worrying symbol of people with HIV – that is, a diseased individual. Hence, the next phase of the queer movement should focus on committing to the non-urban India and addressing the ‘multiply marginalized’ like the rural and mofussil queer individuals, Dalit queer, queer with disabilities or those from the minority communities.
The seminar aspires to bring together the academicians, scholars, creative personalities, activists, social workers, administrators and legal experts to address the requirements of the decriminalized queer citizens of India in the process of asserting their identity and to frame guidelines for the policymakers regarding the eradication of homophobia through socio-cultural, political and legal reforms. These are the specific questions that the seminar wants to address: What kind of impact has the decriminalization created on the queer community and on the ongoing theoretical debates on queer questions in India and across the world? How is the ‘mainstream’ reacting to the decriminalization? What are the major expectations of the decriminalized queer community from the nation and the countrymen? How can the large homophobic section of the citizens be provided with proper orientation so that the aspirations of the marginalized queer community get fulfilled? What should be the role of academia in addressing the queer concerns emerging in the post 377 verdict state of affairs? How should the NGOs be involved to bridge the gap between the straight and the queer? How to explore and analyze the everyday life of queers and reflect on the socio-cultural and economic ground complexities of this group of individuals or sections of society? What socio-cultural, political and legal frameworks need to be worked upon to bring the queerphobia to an end?
The feminist and the Dalit movements in India have provided us with the models of gradual progression in resisting discrimination. After the decriminalization comes to the ‘second wave’ of struggle against social taboos and for policy reformations towards the granting of the civil and political rights to the queer Indian community. It is hoped that this seminar as a queer ‘round table’ would eventually give birth to an intimate ‘queer Indian collective’ so that the future course of actions can be chalked out and the battle against discrimination can be strategically continued towards success.

The seminar would invite speakers to address issues related to the following sub-themes:

· Impact of the decriminalization on the queer community
· Aspirations of the decriminalized Indian queer: Re-assessing the current and historical theoretical debates; empirical work illustrating the everyday complexities of Indian queers.
· Responses of the ‘mainstream’ regarding the decriminalizing of the queer
· Making the queer visible in Socio-cultural domain: instances of Historical inclusion; queer and indigeneity; literary and folk representations; depiction in various forms of art, architecture and cinema
· Equally but differently Oppressed: Distinct Problems faced by the gays, lesbians, transsexuals and bisexuals in India; the Western categories of queer vis-à-vis the Indian construction of sexuality based identities like ‘Kinnar’, ‘Jogta’, ‘Jogti’, ‘Shiv-shakthis’ ‘Hijra’, ‘Aravani’, ‘Kothi’, ‘Napunsak’ etc.
· Multiple marginalizations: Addressing the concerns of the queers of rural and mofussil India, queer people with disabilities, Dalit queer, queer individuals of the minority communities, asexual individuals etc.
· Role of the government and nongovernmental organizations in eradicating homophobia
· The ‘Second Wave’: Future Plan of actions for a vibrant queer movement in India towards socio-cultural, political and legal reforms; suggestions for policy formations/ amendments.

CALL FOR PAPERS

A limited number of participants will be invited for the Seminar. Those interested in participating should send -by email-an abstract of 500 words of the proposed paper along with their brief C.V. (of around 200 words) to:
1. Dr Kaustav Chakraborty, Department of English, Southfield (Loreto) College, Darjeeling-734101 Email: kaustavchakraborty2011@gmail.com

With a copy to:
2. Ms. Ritika Sharma
Academic Resource Officer, Indian Institute of Advanced Study, Rashtrapati Nivas, Shimla- 171005 Tel: 0177-2831385 Email: aro@iias.ac.in
The last date for submission of abstract (500 words) is 2nd February 2020 till 12:00 midnight. The Institute intends to send Invitation letters to selected participants by March 2020. It is the policy of the Institute to publish the papers not proceedings of the seminars it organizes. Hence, all invited participants will be expected to submit complete papers (English or Hindi), hitherto unpublished and original, with citations in place, along with a reference section, to the Academic Resource Officer, Indian Institute of Advanced Study, Shimla– 171005 by 5th April 2020. IIAS, Shimla will be glad to extend its hospitality (free hospitality is provided only to the seminar participant) during the seminar period and is willing to reimburse, if required, rail or air travel expenses from the place of current residence in India, or the port of arrival in India, and back.
Note: Plagiarism is a serious academic offence and the Institute reserves the right to cancel the selection/participation of a candidate found guilty at any stage

Link:

Decriminalization of Indian Queer: Socio-Cultural, Political and Legal Concerns

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Indian Council of Cultural Relations (ICCR, New Delhi) and Indian Institute of Advanced Study (IIAS, Shimla)
Re-Examining Indology: Retrospect and Prospect

Overview:
Every civilization has an inbuilt mechanism to recollect and interpret its past which is a storehouse of its history and culture. This gives a sense of continuity on the basis of which traditions are built. Long before the emergence of Indology as a colonial discipline in 18th century India had her own intellectual traditions of self-recollection, self-identification, and self-representation. These traditions were abounding with foundational texts inquiring into everything-from astronomy and grammar to the nature of ultimate reality-and developing appropriate knowledge systems for almost all aspects of human life. These texts were continuously reflected and commented upon by a chain of commentaries in various forms along with history (Itihāsa) as recollected, chronicled, and retold through various means not to speak of myth and kāvya traditions. Without bearing any formal disciplinary nomenclature such as Indology, this vibrant and living engagement with the past—a realization of its own civilizational-self (ātma-bodh)—was derived from an ‘internalist’ perspective of its agency which was an integral part of those living traditions.

Classical Indology was a result of colonial processes, centuries after the purported European ‘discovery’ of the non-European world. In those centuries preceding colonialism, much knowledge was already appropriated from India ranging from calculus to astronomy and navigation. Indology totally neglected these earlier appropriations and sought to reduce the ancient civilization of India to a limited body of knowledge for the purposes of dominating it and ruling it. This body of knowledge developed out of the orientalist, missionary and the colonial interests of European scholarship in India which in turn was influenced by the overall European attempt at ‘othering’ the Indian civilization as was done with Amerindians and Africans.
The Eurocentric body of knowledge about Indian civilization in its classical era did exhibit some of the best shining examples of thorough and painstaking scholarship in translating some of the key texts of Indian civilization (e.g. William Jones, Henry Thomas Colebrooke, Max Müller and others) but it was nonetheless overshadowed in terms of its implicit presuppositions such as the division between Occident and Orient, the Aryan invasion theory, and the superiority
of European civilization. As subtexts to these assumptions, Indian civilization was portrayed as mythical, esoteric and other-worldly, with no sense of history, devoid of scientific temper, incapable of developing theoretical and practical sciences.

Pertinent Questions:
How should Indian scholars contribute to the generation of a new Indology in partnership with their confreres in the global arena in a manner which is true to the spirit and substance of India’s rich, varied and living cultural heritage? What would be the appropriate epistemological underpinning of such a reconstructed Bhārat-Vidyā that could serve as a vehicle to understand India’s civilizational self?
Focusing on these questions, Indian Council for Cultural Relations (ICCR, New Delhi) and Indian Institute of Advanced Study (IIAS, Shimla) propose to organize an International Seminar to address some of the methodological, archaeological, historical, sociological, and philosophical issues involved in understanding the complexities of Indian society with particular attention to desiderata including the appropriate identification and use of source materials, knowledge systems, as well as methods of translation and interpretation.

Objectives of the Seminar:
• to focus on contemporary value/relevance of Indological research
• to take forward some major debates in Indology
• to stress inter-disciplinary potential of Indology

Issues to be discussed
• Pre-indological appropriation of Indian knowledge
• Contemporary relevance of Indian Gaṇita (Mathematics), Ayurveda (Medicine), Darśansāstra (Philosophy), and Vijñāna (Science).
• Indian concept of State

Date: March, 13,14,15, 2020.
Venue: Indian Institute of Advanced Study, Shimla, India.

Call for Papers:

A limited number of participants will be invited for the Seminar. Those interested in participating should send (preferably by email) an abstract (500 words) of the proposed paper along with their brief bio of around 200 words to:

1. Professor Sharad Deshpande Former Professor and Head, Department of Philosophy, University of Pune email ID sharad.unipune@gmail.com

2. Professor C K Raju, Tagore Fellow, IIAS Shimla Email: ckr@ckraju.net
With a copy to:

3. Ms. Ritika Sharma
Academic Resource Officer,
Indian Institute of Advanced Study, Shimla.
Tel: 0177-2831385 Email: aro@iias.ac.in
The last date for submission of abstract (500 words) is 13th January 2020, till 12:00 midnight. The Institute intends to send Invitation letters to selected participants by February 2020. It is the policy of the Institute to publish the papers not proceedings of the seminars it organizes. Hence, all invited participants will be expected to submit complete papers (English or Hindi), hitherto unpublished and original, with citations in place, along with a reference section, to the Academic Resource Officer, Indian Institute of Advanced Study, Shimla– 171005 by 1st March 2020. IIAS, Shimla will be glad to extend its hospitality (free hospitality is provided only to the seminar participant) during the seminar period and is willing to reimburse, if required, rail or air travel expenses from the place of current residence in India, or the port of arrival in India, and back.

Note: Plagiarism is a serious academic offense and the Institute reserves the right to cancel the selection/participation of a candidate found guilty at any stage.

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Re-Examining Indology: Emerging Contours

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RASHTRIYA SANSKRIT SANSTHAN (Deemed University) (Under the Auspices of the Ministry of Human Resource Development Govt. of India) 56-57, Institutional Area, Janakpuri, New Delhi-110058 Website: http://www.sanskrit.nic.in Advertisement No. 05/2019 Dated: 23.11.2019

NOTIFICATION OF VACANCY FOR RECRUITMENT OF TEACHING POSTS

Rashtriya Sanskrit Sansthan, Deemed University (Sansthan) invites applications from Indian nationalsfor recruitment to the following teaching posts at its Headquarters and Campuses located at different places of the country. The applications should be submitted throughOnlineonlyin the format given onSansthan’s website, ‘www.sanskrit.nic.in’ under Recruitment tab.A hard copy of the application duly signed by the candidate alongwith self-attested copies of relevant documents and application fee/proof of online submission of application fee should also be sent to “the Vice-Chancellor, Rashtriya Sanskrit Sansthan (Deemed University), 56-57, Institutional Area, Janakpuri, New Delhi-110058” by Registered post orSpeed post only.

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Notification_Recruitment_2019_11_23

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Department of Sanskrit,

Jamia Millia Islamia (A Central University), New Delhi, India

with the collaboration of Indian Council for Philosophical Research (ICPR) and Indira Gandhi National Centre for Arts (IGNCA) organises

THREE DAY INTERNATIONAL CONFERENCE on THE INTELLECTUAL TRADITIONS OF KASHMIR

14, 15 & 16 February, 2020 (Friday, Saturday & Sunday)

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International Kashmir Confrence_Jamia

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