ABSTRACT
In the early occurrence of the Covid-19 pandemic, Indonesian and the world regarded Bali having a unique mechanism. Balinese or Bali residents are assumed excellently immune or difficulty infected from Covid-19. Interestingly, Balinese do not show overwhelmed panic as occurs in other areas although the Covid-19 cases in Bali are not low. There are various reasons why Balinese's actions to protect their health consider beliefs, religion, and culture. This paper is a survey of the Balinese's distinctive perception and behavior to face Covid-19. The information was gained from comments, opinions, and information about typical behavior posted on mass media and social media. The main source of the information was the WhatsApp groups of Banjar community (60 people), Bali academicians (76 people), Hindu organization alumni (113 people), and Bali medical staff (30 people). This study collected the information and conversations during early months of the pandemic in 2020 and 2021 when the Covid-19 cases skyrocketed and the government implemented the Community Activities Restrictions Enforcement (PPKM). This study concludes that the belief in the power of nature makes the sincerity and acceptance more easily appear. Moreover, tradition strengthens the trust. Support in social life also increases cooperative actions to the rules or advices of the Bali government and the custom village assembly to protect society from the pandemic.Copyright © 2021 Muslim OT et al.
ABSTRACT
This study examined the media representations of Muslims during the first wave of Coronavirus (COVID-19) pandemic in India. The study conducted a thematic discourse analysis on TV debates in the aftermath of an Islamic congregation in Delhi whose attendees were tested positive with COVID-19 infection. The study found an overall negative representation of Muslims in the mainstream media which corroborates previous studies, albeit, in different contexts. Three key themes that emerged from media narratives were representing Muslims as: (i) carriers of the virus bomb (ii) 'super spreaders' and (iii) the uncivilized 'Other' with irreconcilable differences. These findings were situated in the wider (re)emerging field of Hindu nationalism to argue that the unsympathetic representation of Muslims in the media reflected their support for the ethno-nationalist ideology of the current ruling dispensation. (PsycInfo Database Record (c) 2023 APA, all rights reserved)
ABSTRACT
This study aims to explore the governance of Hindu early childhood education curriculum in Mataram City after the COVID-19 pandemic. This research focuses on understanding the challenges and opportunities that arise in designing and implementing curricula in the postpandemic era. This type of research uses critical Qualitative Research methods that criticize and analyze the Governance of the Hindu ECCE Curriculum in Mataram City After the Covid-19 Pandemic. This research uses the type of operations research (action research). So that in this study research activities are attached to an ongoing activity without a direct goal at that time to change or create a new implementation system. As a result, there is a need to adapt the curriculum by coordinating new health and safety protocols to ensure the well-being of students and teachers. The role of a teacher in the world of education should not be replaced, therefore a teacher in carrying out duties and responsibilities must be based on a call so that along with the development of digital technology running so rapidly as it is today, the quality and quality of education has also increased and remains guaranteed and there is no term technology stuttering teacher because the welfare that has been given is used to support competency improvement, His professionalism, and His skill in teaching. Therefore, a teacher, especially an ECCE teacher, must have a "personal touch" that can evoke a mood and that is pleasant for their students, this will not be replaced by technological advances. [ FROM AUTHOR] Copyright of Jurnal Syntax Admiration is the property of Ridwan Institute and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full . (Copyright applies to all s.)
ABSTRACT
Religious and faith-based communities can play a significant role in building a resilient society during and after a pandemic. According to the World Health Organization (WHO), religious institutions, faith-based organizations, and faith communities can provide important healthcare information to a community's most vulnerable population through their service networks. Currently, India ranks second in terms of the total number of confirmed COVID-19 cases. In March 2020, India adopted a travel restriction for visitors from outside India, followed by a nationwide lockdown to contain the spread of the disease. During this time, many religious institutions and faith-based communities provided aid to needy people, such as wage workers and migrant laborers who did not have jobs to support themselves. Against this backdrop, this paper examines the role of two well-known Hindu faith-based organizations in Lucknow-Brahma Kumaris and Sri Ramakrishna Math and Ramakrishna Mission Sevashrama in providing various tangible and intangible services to the citizens. © The Author(s), under exclusive license to Springer Nature Switzerland AG 2022.
ABSTRACT
This article analyses the visual rhetoric of anti-Muslim imagery in the memetic internet cultures generated by Indian users, as well as the transnational iconology of terror that the Muslim male body is made to embody. The core problem the article addresses is located at the intersection of three crucial contemporary challenges: the global pandemic, rising global anti-Muslim ideology, and the role of socially mediated popular political imagery. Here, I look at corona-jihad memes - a subset of anti-Muslim popular imagery made viral through social media. These images illustrated the fake news spread globally, connecting Indian Muslims with the pandemic. Here, I show the strategies of representation used by Hindu nationalist users to create an iconology - or a mode of recognition - for the Muslim male as the threatening and dehumanised other, through a process of mimicry, counter-influence, translation, and flow in a rich intermedial world of transnational imagery.
ABSTRACT
This article examines how middle-class identity is experienced and employed by traditional and neo-middle-class identifiers in India. The economically and socially heterogeneous middle-class identifiers vote similarly, but we know very little about what they want out of politics. We focus on the subjective experiences of middle-class identifiers, we theorize the expressive function of middle-class identities, and we examine the socially and personally focused core values of traditional middle-class identifiers and neo-middle aspirers. We introduce the "Class as Social Identity" scale and analyze qualitative interviews with strong middle-class identifiers (Study 1) and the 2006, 2012, and 2014 World Values Survey India segments (Study 2). The interviews show that upper middle class and lower middle class identifiers express similar socially focused values but different personally focused values. The WVS analyses show convergence of upper-middle-class and lower-middle-class identifiers on conservation and self-transcendence in line with dominant political narratives and divergence on materialism, hedonism, and stimulation in line with their rising differences in income and every-day life pressures. We discuss the significance of these findings for the understanding of the political function of middle-class identities in India in the context of heightened Hindu nationalism and recent socioeconomic challenges aggravated by the COVID-19 pandemic. (PsycInfo Database Record (c) 2022 APA, all rights reserved)
ABSTRACT
When I began writing this paper, I was amid coping with several losses. I had lost a beloved friend and a family member to COVID-19, and though it seemed that we were coming out of the woods in the US, the juggernaut virus was burning through my native country of India, where most of my family lives. As a candidate starting analytic training in 2020, Freud's Mourning and Melancholia was particularly poignant as it lays the foundation for object relations borne out of a process of coping with loss. Freud described mourning as an agonizing process of identification, disinvestment and reinvestment. He emphasized the role of intrapsychic factors in the capacity to mourn. Since then, analysts have countered by writing about the highly social nature of the task of mourning and the importance in grieving of a loving communal embrace. In this paper, I explore one's early experiences with Winnicott's holding environment and transitional phenomena as an explanation of the capacity to mourn. I will extend mourning to another form of loss, namely, transience, i.e., temporariness of time and experience. Finally, I will consider how the developmental achievement of the capacity to be alone is inherent in specific intrapsychic modes of mourning transience and could be extended to intrapsychic capacity to mourn in bereavement. I will explore these ideas with a backdrop of traditional Indian rituals and spiritual practices, which embody and uniquely elaborate other essential Winnicottian features, including paradox, dialectics and the third area. (PsycInfo Database Record (c) 2022 APA, all rights reserved)
ABSTRACT
This article analyses the visual rhetoric of anti-Muslim imagery in the memetic internet cultures generated by Indian users, as well as the transnational iconology of terror that the Muslim male body is made to embody. The core problem the article addresses is located at the intersection of three crucial contemporary challenges: the global pandemic, rising global anti-Muslim ideology, and the role of socially mediated popular political imagery. Here, I look at corona-jihad memes - a subset of anti-Muslim popular imagery made viral through social media. These images illustrated the fake news spread globally, connecting Indian Muslims with the pandemic. Here, I show the strategies of representation used by Hindu nationalist users to create an iconology - or a mode of recognition - for the Muslim male as the threatening and dehumanised other, through a process of mimicry, counter-influence, translation, and flow in a rich intermedial world of transnational imagery. © 2023 Brill. All rights reserved.
ABSTRACT
Hate speech and incitement have been instrumental in atrocity crimes that have occurred in India, even prior to its independence. These atrocities include targeted killings of minorities based on religious and ethnic identity, and demonstrate persistent features of systematic, orchestrated violence that is fuelled by a Hindu nationalist ideology. This ideology is routinely promulgated at the highest levels of political leadership. This article traces both the historical and institutional character of hate speech and incitement in India to understand its repeated manifestation over time. Through case studies of recent violence, it considers the implications of new legal developments, technology and the covid-19 pandemic on the character and dynamic of hate speech, incitement and atrocity violence in India. It considers key reforms and areas for accountability on which the international community could engage the government and civil society in India on the issue of hate speech and incitement to promote atrocity prevention at the domestic level. © 2023 Cecilia Jacob and Mujeeb Kanth.
ABSTRACT
Background: Coronavirus disease 2019 (COVID-19) has rapidly become a global pandemic taking more than 1.7 million lives. Many developed countries had started their vaccination drive, India is not far behind but still not much is known about the willingness to get vaccinated in India.1 Due to the COVID-19 pandemic, the world faced a novel infectious disease, for which there currently is no treatment or herd immunity2. The pandemic poses a serious threat to our health and well-being (WHO, 2020) and researchers are racing to develop and test vaccines against COVID-19 (Callaway, 2020).3 Aim: To determine Perception of covid 19 vaccination in rural population of Maharashtra: after one year of vaccine introduction. Objective(s): 1.To study Perception of covid 19 vaccination in rural population of Maharashtra after one year of vaccine introduction. 2. To study the socio-demographic profile with comorbid status of study participants. Material(s) and Method(s): A cross-sectional study carried out among 189 peoples coming to vaccination center as per inclusion & exclusion criteria in SRTRGMC, Ambajogai city (Maharashtra) from May 2022 to June 2022. Results and Conclusion(s): Out of total 189 study participants majority of the participants in the study were from age group 30-50 years i.e. 89 (47.5%) and least were >50 years of age group i.e.36 (19.05%), Male and female participants were 96 (50.80%) and 93 (49.20%) respectively, 146 (77.25%) were Married, 174 (92.07%) were Hindu by religion, 115 (60.86%) were from Nuclear family, and 80 (42.32 %) were belonging to Class III Socioeconomic status, Least i.e. 4.24% participants were having comorbidity. Over all perception of the participants in this study towards covid 19 vaccines was positive with sound knowledge regarding the covid 19 vaccines. Copyright © 2022 Ubiquity Press. All rights reserved.
ABSTRACT
Background: The word asphyxia is of Greek derivation and means "a stopping of the pulse". Any death is asphyxial in nature. But forensic pathology understands asphyxia as the interference with the exchange of oxygen and carbon dioxide in the body. Hanging and strangulation constitute asphyxia by compressing vital structures within the neck. Hanging is one of the ten leading causes of death in the world accounting for more than a million deaths annually. In India, hanging is one of the common methods of committing suicide. 2021 NCRB report also depicts the alarming rate of increase of suicide in the country. Over the past 30 years specially during and after the COVID-era the incidence of suicide by hanging is on increase, especially among young adults. 2021 NCRB report also depicts the alarming rate of increase of suicide in the country. Material(s) and Method(s): A cross-sectional study was conducted following the complete enumeration method over the body of deceased died due to hanging and came for medico-legal autopsy in Burdwan police morgue of West Bengal with specific Inclusion and Exclusion criteria. Study done on total 129 (N= 129) bodies of hanging cases Detailed information regarding the deceased, circumstances of death, its different sociodemographic parameters hanging were collected from the inquest, investigating officer and relatives. Result(s): Results showed that most of the victims of hanging were males. Highest incidence was in the age group of 21 to 30 years. Most of the victims were Hindus by faith. Conclusion(s): In Covid and Post-Covid era number of hanging cases has been increased mostly due to familial and socio-economical constrains. Copyright © 2022 Ubiquity Press. All rights reserved.
ABSTRACT
Nostalgia is an emotion that has meaning associated to a group or community of people. Similar to other type of emotions, nostalgia is learnt and interpreted through social relationships. Nostalgia is associated with the recollection of the past;often something with special meaning to a person or a group of people. Nostalgia is often associated with past positive experiences that brought joy, pleasure, or happiness. It may bring happiness or sadness, but studies have shown that it brings more positive emotions compared to negative emotions. This article focuses on the nostalgia of participating in Thaipusam prior to the pandemic. Thaipusam is a Hindu festival celebrated mostly in places where there is a large group of Tamil Hindus. In Malaysia, Thaipusam is not merely a Hindu festival, it is attended by people of various religious background and culture. This is a qualitative study with data collected by interviewing five women living in Kedah who have attended Thaipusam in Penang for more than four decades. There was no celebration of Thaipusam in 2021 due to the pandemic. For the first time in their lives they were not part of this important festival. Their experiences shows both collective and individual nostalgia. Sharing nostalgia is seen as a way of going through a lonely period in their lives. They also shared how they used online darshan to go through this difficult period. Their experiences may be expressed as personal, but it is often related to their collective identity as a Malaysian Indian and as a member of a minority community.
ABSTRACT
Background The widespread use of medical software applications and internet for browsing health related topics have become a novel way to improve health and health care delivery system. Especially, in these days when covid 19 pandemic have struck the world so badly that people have less access to hospitals for their routine medical care, mHealth have shortened the distance between a patient and doctor. Advancements in mobile technologies and better reach of mobile networks have accelerated the usage of mobile apps and other electronic devices for planning,programming and executing various health care services round the globe. Even in India during the covid pandemic, use of mobile apps like Arogya Setu have made a great impact in planning and provision of health care. This study aims at assessment of awareness on mHealth among undergraduate medical students in a tertiary centre at Maharashtra, India. Methodology A cross sectional study was conducted among undergraduate medical students of Government Medical College, Aurangabad, Maharashtra. A pretested semi structured questionnaire was used to collect data from the medical students. About 400 students studying in first year and second year were included in the study. An informed consent was attached along with the questionnaire. Collected data was entered in MS Excel and analyzed using SPSS 26 trial version. Quantitative data was expressed in terms of mean and standard deviation, categorical data was expressed as frequencies and percentages. Chi-square test was used to check the association between the parameters. Data was represented in tabular and graphical form. Result Among the 379 participants,226(59.63%) were males and 153(40.36 %) were females.55.4% belonged to age group above 20 years,85.22% were Hindus. 82.32% belonged to Class I socioeconomic class according to modified B G Prasad's classification. Among the respondents,47.75% only had adequate knowledge, 54.8% had appropriate attitude and 64.3% followed appropriate practice regarding mHealth. About 70% thought that usage of health related apps is not a wastage of time.87.07 % browse internet for health related queries and 76.78% of them spend only less than 30 minutes for that. 67.8% do not prefer to recommend health related apps to their colleagues. About 57% are expecting more health related apps in future, after solving the glitches in the currently available ones. Among the respondents, 95 (55.8%)of those belonging to age group less than 20 years have adequate knowledge regarding m-health, while only 40.6% of those belonging to age group more than 20 years had adequate knowledge in this regard (p value= 0.0015). Males had more knowledge about mHealth than females (p=0.0015).102 respondents belonging to 1st year MBBS(54.5%) had adequate knowledge as compared to 79 belonging to 2nd year MBBS(41.4%) (p=0.004). Males had a better attitude regarding mHealth than females(p= 0.016).Also, respondents aged less than 20 years had better appropriate practice of mHealth than others (p=<0.00). Conclusion In this study,it has been found that more awareness must be created among health care professionals regarding use of mHealth in healthcare delivery. Majority of the respondents agreed upon the utility of health related apps in easy access to national guidelines and lab reference, faster medical score and dose calculations and for acquiring knowledge, developing skills and for evidence based practice. Hence in this context, developing an e-platform for the same can save time,money and manpower to a great extend. Therefore, focus must be on creating apps which are user friendly and which provides maximum data in short span of time. Periodic quality checks on apps must be given to ensure accurate content delivery. Copyright © 2022 Ubiquity Press. All rights reserved.
ABSTRACT
Covid-19 was widely pitched as a potential turning point of history, a rare crisis-as-opportunity by political leaders and policymakers. This claim of being at a revolutionary threshold, an exceptional time in history, and capitalising upon that claim to reshape the political-economic landscape is at the core of the speculative politics of crisis, or what I call crisis futures. COVID-19 was widely pitched as a potential turning point of history, a rare crisis-as-opportunity by political leaders and policymakers. Critical in this future-oriented discourse, I argue, is how time is invoked as a good in short supply, a precious opportunity, albeit one that can only be availed within a restricted period. This temporal limitation is what accrues speculative value to the crisis: the urgency to accelerate the desired change and to suspend any opposition to that change. Grounded in the event of the COVID-19 lockdown in India, the article unpacks multiple scales and speeds – of acceleration and slowdowns – that constitute the edifice of crisis futures. It traces how the pandemic crisis was capitalised on by the state, at once, to consolidate India as a commercial enclosure for global capital, as well as a cultural enclosure for Hindu majoritarianism. It asks what precisely is accelerated and what is put on hold, and which events or goals are turned into exceptions within an exceptional moment, such as a pandemic. Finally, the article looks at the modes of ‘im-mediation’ – mass-mediated communication and the activation of pandemic publics – which underpin the politics of crisis futures. © Author 2022.
ABSTRACT
Objective: To investigate the prevalence of belief in COVID-19 vaccine efficacy and its associated factors. Methods: Due to mobility restriction, this study was conducted cross-sectionally via online platforms. The included factors were age, gender, religious identity, marital status, education level, occupation, and living with health workers. Logistic regression was used to assess the association between belief in COVID-19 vaccine with the predictors. Results: A total of 5 397 responses were taken into analysis. The prevalence of belief in COVID-19 vaccine efficacy was 62.3%. Whereas factors associated with belief in COVID-19 vaccines were being in the age of 45-54 (aOR 1.767;95% CI 1.219-2.562), 55-64 (aOR 1.703;95% CI 1.219-2.562), and >64 (aOR 2.136;95% CI 1.128-4.047), completing education until the secondary level (aOR 1.354;95% CI 1.111-1.650), working as health practitioners (aOR 2,353;95% CI 1.655-3.344), and living with health workers (aOR 1.278, 95% CI 1.079-1.514). All religious identities including Muslim (aOR 2.447;95% CI 1.183-5.062), Protestant (aOR 3.615;95% CI 1.703-7.677), Catholic (aOR 4.486;95% CI 2.015-9.987), and Hindu (aOR 3.286;95% CI 1.410-7.655) showed significant association with belief in COVID-19 vaccine efficacy. Conclusions: A high prevalence of belief in COVID-19 vaccine efficacy was evident. Since vaccine compliance is determined by an individual's risk-benefit perception, this study emphasizes the need of raising awareness of the benefits of COVID-19 immunization.
ABSTRACT
Objective: Pharmacovigilance Program of India is a robust program extending from government hospitals to non-government hospital for implementation of policy of safe and rational use of drugs and early signal generation for adverse effects of drugs. Department of Pharmacology, Institute of Medical Sciences, Banaras Hindu University is part of this program since 2004. Retrospective analysis of adverse drug reaction (ADR) reported to the adverse drug monitoring center at tertiary Care Hospital. Methods: The study site was Sir Sundar Lal Hospital, Institute of Medical Sciences Banaras Hindu University, Varanasi. The study was performed after the approval of the Institutional Ethics Committee, letter number: Dean/2020/EC/2153. It was a retrospective observational study. Data collected through VigiFlow software in standard IPC Pharmacovigilance Program of India prescribed suspected ADR form, from March 2020 to June 2021 were analyzed. Causality assessment was done using a World Health Organization Uppsala Monitoring Center scale. Results: In the present study, the percentage of male patients affected is 58% and 42% female patient got suffered from adverse drug effects. About 64% of adverse effect are in possible category followed by probable, that is, 36%. The majority of adverse effects are due to antimicrobials, that is, Cephalosporins and Antitubercular group of drugs. About 20.1% adverse events show gastrointestinal symptoms. In the present study, we also observed that 5.17% adverse effects are due to hydroxychloroquine account for gastritis, headache, lethargy, and vomiting which were prescribed as prophylactic drug for COVID-19. Conclusion: Medicine information OPD in every medical college is the need of the hour to increase awareness regarding adverse events. It is important to spread importance of reporting adverse events by spontaneous reporting under Pharmacovigilance Program of India to detect rare and unusual side effects.
ABSTRACT
This paper intervenes in critical socio-legal/post-colonial scholarship on human rights directed at how religion is constitutive of race and shapes who and what is regarded as 'human' and entitled to rights. It focuses on the Indian post-colony and legal persecution of the Tablighi Jamaat, a global, quietest Islamic movement, by the Hindu Right government during the Covid pandemic. It analyses how religion structures race in Hindu nationalist discourse to transform the Muslim into a perpetual outsider and an existential and epistemic threat to the Hindu nation and rights of the Hindu racial majority. The discussion connects to the epistemic anxiety generated by the alternative worldviews presented by this racialised 'Other' that shape legal consciousness and rights interventions globally. in complicating how anti-Muslim racism and Islamophobia are integral to the transnational histories of race and race-making, the analysis triggers a rethinking of human rights interventions and the epistemological closures they enact.
ABSTRACT
This paper considers the way the outbreak of coronavirus and the subsequent lockdown has egregiously impeded the Hindu death ceremonies and mourning rituals in India. It makes a comparative analysis of how Hindu death rituals get renegotiated, modified and reinterpreted across two vastly different regions of India, both of which have their local customs. Whilst death rituals in India are contingent on the deceased's caste, community, class, gender and age, the impediment to the major death rituals creates a central conundrum for all mourners. It results from the substitution of 'sacred' ritual guidelines with new 'profane' ones for the 'disposal' of deceased COVID-19 patients. Departure from many significant pre-liminal rites, specific transition rites, and post-liminal rites has eschatological, ritual and cultural ramifications. The inability to grieve in unison during a Shraddh ceremony denies mourners any scope to quell distressing feelings about mortality which serves as a source of consolation.
ABSTRACT
The modern world is often described as highly secularized. This secularization can distort our view of the past, and also of societies in which secularization holds less sway than in other places. In this essay, I examine Confucianism and Dharmasastra as two paradigms for the study of pre-secular or non-secular societies, comparing and contrasting Confucian and Hindu societies while comparing and contrasting both with the current, "secular age".
ABSTRACT
During life challenging times like the present COVID-19 pandemic, the health care worker (HCW) is faced with a number of questions of an existential nature. There is a sense of guilt, anguish, helplessness, uncertainty and powerlessness when one is fighting something on such a powerful scale with limited resources and no definite end in sight. There are circumstances when these feelings can overwhelm a person leading to demoralization and potentially a moral injury. Spiritual practices and advice may help to deal with moral paradoxes and ethical dilemmas when other secular supports are undermined or inaccessible. The Holy Indian Epic, the Bhagvad Gita has described the moral distress of the warrior Arjuna, during the battle of Kurukshetra and the advice given to him by the Lord Krishna the gist of which can be encapsulated in the form of the four Ds- Detachment, Duty, Doer-ship and Dhyana or meditation. In this article, the authors explore how these concepts may be useful aids to the HCW faced with moral and psychological distress.