Theses and Dissertations

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    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.
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    Bohra Tradition Of Sharing Food
    (Dhirubhai Ambani Institute of Information and Communication Technology, 2018) Agrawal, Anandita; Pandya, Vishvajit; Mazumdar, Madhumita
    Within 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.
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    Bison Horn Maria- Mrittu aur Sharan
    (Dhirubhai Ambani Institute of Information and Communication Technology, 2018) Jain, Neerja; Desai, Binita; Modi, Jaymin
    Aside 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.
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    insideSehrana - a Story of Sahariya Tribe
    (Dhirubhai Ambani Institute of Information and Communication Technology, 2017) Gupta, Kunal; Pandya, Vishwajit
    The people of `Sahariya’s’ tribe never used to bother about their future, because they were confident that forests, which they respect and protect, would never leave them hungry. However, the other groups of Society have exploited the forests to the tilt, for meeting their own self-interests. Consequently, the only source providing the food security to the families of `Sahariya’s’ tribe has been irretrievably damaged. Not only other societies but government has also banned NTFP consumption. Left with no alternative, the people of `Sahariya’s’ tribe had to look out for labour work in the local stone mines, construction sites, small manufacturing industries, government daily based contractual work, small merchant shops or gathering herbs to earn their livelihood. Slowly and slowly, they were becoming a tool of exploitation in the wider perspective of our social system. Caught within the web of constant shrinking of forests and strict provisions of various forestry laws, the people of “Sahariya tribe” were left to face an unending state of hunger. Not even the symptoms of guaranteed basic rights of human being i.e. Respectability, Equality and Education, as enshrined in our constitution, are visible in this area and neither these people have any high expectations from the society, law and constitution.