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Guidelines for criminal investigation and criminal charges concerning illegal logging cases in Indonesia.
Rachel Manija Brown describes what it was like to grow up in an ashram in India, discussing how her hippie parents uprooted her from her childhood home in California to live in a drought-stricken ashram in India while they devoted themselves to Meher Baba.
THE INDIAN RADIO TIMES was the first programme journal of ALL INDIA RADIO, formerly known as The Indian State Broadcasting Service, Bombay, it was started publishing from 16 July, 1927. Later, it has been renamed to The Indian Listener w.e.f. 22 December,1935. It used to serve the listener as a Bradshaw of broadcasting, and used to give listener the useful information in an interesting manner about programmes, who writes them, take part in them and produce them along with photographs of performing artists. It also contains the information about major changes in the policy and service of the organisation. NAME OF THE JOURNAL: THE INDIAN RADIO TIMES LANGUAGE OF THE JOURNAL: English DATE, MONTH & YEAR OF PUBLICATION: 22-10-1931 PERIODICITY OF THE JOURNAL: 7th & 22nd of Each Month NUMBER OF PAGES: 34 VOLUME NUMBER: Vol. V, No. 21 BROADCAST PROGRAMME SCHEDULE PUBLISHED (PAGE NOS): 999-1004 ARTICLE: Beam Wireless AUTHOR: E. Duncan Smith Document ID: IRT-1931-32(J-D-M)-VOL-I-8
Annotation This collection of essays focuses on religion and violence in the so-called Àbrahamic' religions: Judaism, Christianity and Islam. An additional chapter on Buddhism highlights the comprehensive vision of this religious tradition in the field of peace building. The book discusses the transformative role of religion in situations of violent conflict. It considers both the constructive and destructive sides of religious belief and particularly explores ways in which religion(s) may contribute to transforming conflict into peace.
The pilgrimage to Mecca, or Hajj, has been a yearly phenomenon of great importance in Muslim lands for well over one thousand years. Each year, millions of pilgrims from throughout the Dar al-Islam, or Islamic world, stretching from Morocco east to Indonesia, make the trip to Mecca as one of the five pillars of their faith. By the end of the nineteenth century, and the beginning of the twentieth, fully half of all pilgrims making the journey in any given year could come from Southeast Asia. The Longest Journey, spanning eleven modern nation-states and seven centuries, is the first book to offer a history of the Hajj from one of Islam's largest and most important regions.
The Indian Listener (fortnightly programme journal of AIR in English) published by The Indian State Broadcasting Service,Bombay ,started on 22 December, 1935 and was the successor to the Indian Radio Times in english, which was published beginning in July 16 of 1927. From 22 August ,1937 onwards, it was published by All India Radio,New Delhi.In 1950,it was turned into a weekly journal. Later,The Indian listener became "Akashvani" in January 5, 1958. It was made a fortnightly again on July 1,1983. It used to serve the listener as a bradshaw of broadcasting ,and give listener the useful information in an interesting manner about programmes,who writes them,take part in them and produce them alo...
The book contains reviews and research papers of active workers on important themes of natural resources. The 33 articles of the book has been grouped under four parts namely, Biodiversity status and Management, and indigenous knowledge system and socio-economic development. The articles discussed in this volume are based upon advances made in the field of natural resources. Full coverage is given to natural resources, both physical and biological.
This ground-breaking text explores the intersection between dominant modes of critical educational theory and the socio-political landscape of American Indian education. Grande asserts that, with few exceptions, the matters of Indigenous people and Indian education have been either largely ignored or indiscriminately absorbed within critical theories of education. Furthermore, American Indian scholars and educators have largely resisted engagement with critical educational theory, tending to concentrate instead on the production of historical monographs, ethnographic studies, tribally-centered curricula, and site-based research. Such a focus stems from the fact that most American Indian scholars feel compelled to address the socio-economic urgencies of their own communities, against which engagement in abstract theory appears to be a luxury of the academic elite. While the author acknowledges the dire need for practical-community based research, she maintains that the global encroachment on Indigenous lands, resources, cultures and communities points to the equally urgent need to develop transcendent theories of decolonization and to build broad-based coalitions.