M Des Project Reports
Permanent URI for this collectionhttp://ir.daiict.ac.in/handle/123456789/4
Browse
61 results
Search Results
Item Open Access Aasharyathaputhanvidu Migration in Identities(Dhirubhai Ambani Institute of Information and Communication Technology, 2018) Tharian, Roshni; Desai, Binita; Modi, JayminUntil the 1950’s, ours was a Syrian Catholic family in Prakanam, Pathanamthitta district of South Kerala. Despite relative widespread education, there was little hope for employment in the state. This propelled a large movement of Malayalees across the country. In the 1950’s, Ahmedabad was running to the siren of the mills. My grandfather became one of the several Malayalees that had given in to the appeal of the textile mill industry. They dominated clerical positions in a state that planned to carve its identity as an industrial haven. Migratory influx from Kerala toward Gujarat was thus sustained. Malayalees were to fill up positions that the locals were not addressing. The prospect of a regular salary was highly desirable to the Malayalee population. But the city offered more than employment. With increase in numbers, communities began to cluster. The sixties saw the coming together of a new community, that shared the common tale of financial responsibility of those back home. The arrival and settlement of migrants revived a dormant church in Ahmedabad that had hitherto held intermittent services for floating populations. The Vatican II council in 1964, in its revised worldview set the church and the migrants on the same footing; to acquire the local ethos. Consequently, with each generation, the migrant population learned to find a sense of belonging in their destination city, having little in common with the identity and struggle of the previous generations. This documentary attempts to record the movement in identities of Malayalee Catholic migrants to the city of Ahmedabad. The church becomes a core aspect, that finds symbiosis in its relationship rearing the migrants that grow up to contribute significantly as able members of the church.Item Open Access Bohra Tradition Of Sharing Food(Dhirubhai Ambani Institute of Information and Communication Technology, 2018) Agrawal, Anandita; Pandya, Vishvajit; Mazumdar, MadhumitaWithin Islamic culture, within the Fatemi texts there is a great emphasis on sharing food because it is a means by which one can do good, a means by which one can serve the creator and the creator is best served when one serve his creation. According to the religious leaders of the Bohra Community if you feed one person, it is equal to feeding a group of people and then there are auspicious days when it is customary, mandatory that you participate in feeding other people and in all capacity not just the act of feeding, if you help in the preparation of food, if you help in the growing of food, if you help in the transportation of food, in the distribution of food, even if you give someone who is thirsty a glass of water even for that, there are a host of spiritual rewards, so food sharing is very important in Bohra culture and it is part of who they are. On this philosophy the religious leader of Dawoodi Bohra Community took an initiative to take care of the basic nutritional needs of every member of the community on a daily basis by providing wholesome meals cooked in well managed hygienic kitchens. This initiative was named as Faiz al Mawaid al Burhaniyah that translates as the nourishment of the Burhani Platter, Faiz in this context means the satisfaction that you gain, the fulfillment that you gain, Mawaid is the plural of Maidat which means a filled platter and Burhaniyah is attributed to the 52nd Dai, His Holiness Syedna Mohammad Burhanuddin, they have established this so that each member of the community gets the reward of nourishing other people, feeding other people. Also the food culture in the community highlights that how they all are similar on so many aspects.Item Open Access Ema Keithel Commodities & Communities(Dhirubhai Ambani Institute of Information and Communication Technology, 2018) Laishram, Yaiphahenba; Pandya, Vishvajit; Mazumdar, Madhumita“Ema” is a word which every people from Manipur use to call their mother, with their deepest love for them. It wouldn’t be much to say that the role play by the mother in this part of region is quite extraordinary. Despite being a patriarchal society, many women have shown that they have equal capability of supporting their family in the worst time of their life. Also, women group like “Meira paibi “take a major leading in fighting whether it is for alcohol and drug abuse, stood for civil rights or to protest against draconian AFSFA. One substantial evidence of how significant and crucial the role of women in this society can be only translate through “Ema keithel - a unique market which is run only by the women. In Manipuri, ema means mother, kei- means storage and -thel means to spread out or to sell which literally means mothers’ market or women’s market. Situated in the centre of Manipur‘s capital city Imphal, it is the only market run by the women in the entire country. Traditionally, in Manipur society women mainly do all the buying for the family from household items like vegetables, children clothes etc. to items for many occasions like marriage and festival.And soon Ema keithel became the platform for largely number of women to join the economic responsibility of the state through trade and commerce. The beautiful part of this unique market is the fact that it’s not just a mere market, more than that it is a family, a society, an identity, a tradition and most importantly a way of life . Most of the products available here reflect the true spirit of local people whether it is the skilled local craftsman or hard-working farmer. Regardless of its continuous threat from new market strategy like online shopping, one can always say that the market survive until today because of all the indigenous products which are hard to get in any other shop. Many local products are now been replaced due to lack of support. Many micro-banker use many tactic to take advantage on the ground of poor education and financial condition of these women. But one should know, each day each women find their own courage and strength to save their family and keithel for a better future. There is a need to sensitize the people about the contribution of the community in producing these commodities which are available in Ema Keithel and to see the market in a different way.Item Open Access ANGADITHERUV - E-Agri Marketing portal(Dhirubhai Ambani Institute of Information and Communication Technology, 2018) K, Sarath; Mazumdar, Madhumita; Kehtan, LokeshThe project 'AGADITHERUV E-Agri Marketing Portal' is the study of agricultural scenarios in Kannur district of Kerala and to develop a better agricultural marketing platform. The project will address the crisis and to try and find solutions through design and technology. For better communication, a portal is devised to list Sellers in advance, which will help them to find more Buyers which can help them to reduce the exploitations by middlemen. The portal also gives users access to modern farming techniques to increase their productivity and improve the quality of their produce. Through working together induce a feeling of positivity and motivate the farmers to produce more and sell all. This led to collaborative action with producers and buyers to try and create a more just system, where trade is not just to make the profit but is an exchange with a human face.Item Open Access Bison Horn Maria- Mrittu aur Sharan(Dhirubhai Ambani Institute of Information and Communication Technology, 2018) Jain, Neerja; Desai, Binita; Modi, JayminAside from birth, the only thing that is guaranteed to happen to every person on the earth is death. Having knowledge that we all have to face it someday, creates in most of us, images of it that are negative and disturbing, which evoke feelings of fear and anxiety. Besides, the fact, that, in our lifetime, we all have to witness the death of the people we love, imparts pain and hence, there is a widespread reluctance to discuss dying. For these ultimate problems of human life, faith plays a vital role in prescribing ways of making sense of and responding to these concerns. Every religion provides its members with rituals to accompany life’s biggest transition, which is death. This project focuses on the death rituals and the concepts of afterlife in the Bison Horn Maria tribe of Bastar, Chhattisgarh. In addition to the belief in rebirth, Bison Horn Marias have a concept that , the soul of the dead, has two aspects of it, one which is positive and need to be kept inside the house, and the other one being negative, needs to be out of the house at any cost. The place where the negative aspect of the soul resides, is further seen as a memorial pillar for the dead. The end product of the field research is a documentary film, which tries to capture , the rituals of remembering the dead as a matter of routine in their daily lives, and the commemoration ceremonies for the dead in them, which helps the individuals within the community, in accepting the reality of death and acts as a medium for support for those in grief.Item Open Access In Search of Buddhist Gujarat between Rhetoric and Reality(Dhirubhai Ambani Institute of Information and Communication Technology, 2018) Sheth, Aarsh; Singh, Saurabh; Mazumdar, Madhumita; Pandya, VishvajitIt is for the last few years that the state of Gujarat is suddenly being promoted internationally as a Buddhist heritage destination. Several Buddhist heritage sites were identified at an international seminar in the year 2010 as tourist and pilgrim destinations. In a high profile promotional blitz that included a revamped Gujarat Tourism website, brochures and a much popular tourism promotional film featuring the celebrity actor Amitabh Bachchan, the Gujarat government under the then Chief Minister Shri Narendra Modi claimed that Buddhism had as much a presence in Gujarat as that in Bihar. This project was inspired by the compelling power of this tourism ad campaign and sought to follow the Buddhist heritage trail in Gujarat and see how these sites were perceived by followers of Buddhism on the one hand and by locals on the other. The objective was to understand how heritage promotion initiatives from the state resonated in actual social contexts and how tourism promotion rhetoric matched up with the reality on the ground. We went on a quest to discover this new dimension of Gujarat. We visited some of the sites only to realize that there is actually no movement in terms of the development of any of the presented sites as tourist destinations since the year 2010. Employing ethnographic methods and together with historical, political and sociological literature, we tried to understand the reality of Buddhist tourism in Gujarat, not as part of a broader religious or historical movement but rather as an “Invented tradition” created and promoted by the imperatives of tourism and politics.Item Open Access Mamta Kavach Prevention and Identification of Disabilities in Early Stages of Childhood(Dhirubhai Ambani Institute of Information and Communication Technology, 2018) Gulati, Shaina; Pandya, Vishvajit; Khetan, LokeshEarly childhood is the most rapid period of development in a human life. The years from conception through birth to six years of age are critical to the complete and healthy cognitive, emotional and physical growth of children. The disability among children of this age group is thus, a matter of serious concern as it has wider implications. The Census 2011 showed that, in India, one in every 100 children in the age group 0-6 years suffered from some type of disability. Therefore it is vital that disabilities are identified as early as possible. There can be many reasons for disabilities like • Genetic Causes • Environmental Causes/ Life Events • Complications during pregnancy or after birth. Now complications can either be prevented or managed to a certain extent. Prevention can begin once a lady gets pregnant with the help of screening. Screening to create a complete developmental profile, is a brief assessment procedure designed to identify children who should receive more intensive diagnosis or assessment. The emphasis in screening has shifted to a younger age, with the current focus being on infants and children from birth till 3 years of age. This is an age at which the clinician is very closely involved with children and families and is in a position to have significant impact on the course of the child's development. Because developmental screening is a process that selects those children who will receive the benefits of more intensive evaluation, or of treatment, all infants and children should be screened for developmental disabilities, otherwise some may be denied access to needed care. Unfortunately, many are not identified until after these critical years. We can consider the example of Hearing Impairment. Screening a New Born • Is there anyone in the family with deafness since childhood? • Did the mother take an abortificient drug or any other medicine in large doses during the first three months of pregnancy? • Is the birth weight below 1500 Gms? • Did the child have a delayed cry after birth? • Did the child have significant jaundice (yellowness of eyes) during the first10 days after birth? • Does the child have a cleft in the lip or palate, or a malformed pinna? Screening Children in the age group of 6 months to 2 years: • Does a child turn towards the source of sound which is located either at the back or towards one side of the body? • Does he/she have discharge from the ear? Screening Children above 2 years age • Does he/she turn when called from behind? • Uses gestures excessively • The child does not speak or has a defective speech. • The child does not understand the spoken language. • The child has an ear discharge Such screening can serve as guideposts for parents, teachers and others involved. They should not be used in isolation, but may lead the parents to seek further assessment.Item Open Access Particularly Vulnerable Tribal Groups of India Understanding the Problem of Vulnerability(Dhirubhai Ambani Institute of Information and Communication Technology, 2018) Sharma, Ayushi; G, Prakruthi Pule; Pandya, Vishvajit; Mazumdar, MadhumitaThe Particularly Vulnerable Tribal Groups (PVTGs) of India, understanding the problem of vulnerability, PVTG’s are most marginalized and their vulnerabilities are getting acute with time. This historical process of marginalization is further perpetuated by increased displacement, land alienation, decreasing access and control over forests, food insecurity, poor health, education and political insignificance. Many of these issues are entrenched in the National and state level policy framework. PVTGs’ customary rights over lands, forests and other traditional sources of livelihood must be respected and protected. The new phenomenon of growth, led economic and developmental policies, in a big way, threatening their symbiotic relationship with nature and all its bounties. In the process, they are being denied access to natural livelihood resources such as land, forest and water. More tragic is the fact that wherever the tribal’s have put up resistance against forcible land acquisition by the state, they have had to face state repression of various kinds including denying them their various other legal entitlements.Item Open Access Gulbai Tekra : Unheard Voices of the Slum(Dhirubhai Ambani Institute of Information and Communication Technology, 2017) Gupta, Akanksha; Mazumdar, Madhumita & Desai, Binita"The Project focuses on an aspect of trying to give voice and visibility to the residents of Gulbai Tekra who are under a constant threat of displacement. To convey it to the neighbourhood of Gulbai Tekra, the citizens of Ahmedabad and the philanthropic people to sensitize them to the lives of the residents of Gulbai Tekra; about their physical space, their community and their place in the larger context of being citizens in the city of Ahmedabad. If this place were to be removed, a important part of the history of a city is likely to be erased; an important intangible cultural heritage defined by UNESCO. The project is a booklet designed as the communication medium to inform and establish a consciousness about Gulbai Tekra to the citizens of Ahmedabad who look upon the place as just another slum that could be demolished in the interest of real estate development or urban beautification. The residents believe that they are not squatters who suddenly came and inhabited a modern city space, in fact the city of Ahmedabad grew around the village they came to inhabit. So they should not be treated as illegal residents. An attempt of designing this booklet consists of the voices from the field covering the different perspectives of women, men-young and old, children and of the people who are relocated."Item Open Access Vasudev of the City :The enduring legacy of Bharood(Dhirubhai Ambani Institute of Information and Communication Technology, 2017) Kavthekar, Prajakta; Pandya, VishwajitThe aim of this project is to understand the role of a folk theatre art form used for protest and critique over the period. The project deals with many factors that played a role in making the art form effective in its time and the change it has gone through to still be relevant today. Bharood, a 13th century Maharashtrian folk art form was a medium of protest and social critique which saints of those times used against caste discrimination, superstition and ritualism. And now it is being revived through live performances, regional television shows and Marathi films using currently relevant context to communicate their ideas. The project explores the factors that made the art form popular and effective amongst people like the use of local folk artists as a medium of communication, use of music, devotion and above all the social critique. How are those factors being used now? With the changing context, there is disposition of purpose and place. The art form which was performed as a form of bhakti has come to the theatres now. The fact that it is seen only as an art form, people giving more importance to the aesthetics of the art form. But its purpose was to use those elements of aesthetics to get a message through to the audience to make it more effective. Although Bharood is being used as both. There are people who bypass it and people who stand by it.