Lowercase sigmabot III (talk | contribs) m Archiving 1 discussion(s) to User talk:Kautilya3/Archives/Archive 17) (bot |
AzizurRahman7 (talk | contribs) No edit summary |
||
Line 63: | Line 63: | ||
::{{tps}}{{talkquote|[Gyan] Pandey, however, also raises another significant point when he argues that victims of an event after being repeatedly asked to share their experience eventually produce a single ritualized account themselves...{{pb}}The slogans the Pandits refer to have never been reported or recorded officially at the time and suggest a gap between what was recorded and what the Pandits describe. Rather, news reports of 19 and 20 January 1990 instead focus on ‘mob violence’, casualties due to police action, and large numbers of arrests...{{pb}}Yet conversations regarding the Pandit exodus were complicated by their [Muslims of Valley] insistence that the Pandits were not targeted by the Muslims. They denied hearing the slogans, even those threatening women, from the demonstrations which the Pandits draw attention to...{{pb}}While the Pandits present a specific account of the events leading to their exodus, their perspective faces denial, and scrutiny from groups such as political parties of all persuasions, Kashmiri Muslims and human rights activists. The problems faced by the Pandits in framing and presenting their narratives of violence and displacement connect with studies of history, memory, and violence at large. Sources of knowledge about the past here can take multiple forms from individual accounts, hegemonic accounts developed by political organizations, documentation in the form of newspaper reports and popular communal histories that have been in existence before displacement. Rather than developing a single ‘mythico-history’, there are different forms of historical narratives that are brought together in an uncertain mix...{{pb}}The truth of violence is often a source of doubt rather than certainty. The narrative of a community that has suffered forced migration draws on many layers. It includes a history that is independent of the event of displacement, conceptions of the past determined by the event of displacement and narratives of violence, flight, and the early period of relocation. Furthermore, with the passage of time in cases of protracted displacement, history is influenced by contemporary politics, emerging events, and by new generations coming of age, rendering it as an open-ended project.|source=Accounting for Displacement: The Exodus of the Kashmiri Pandits, On Uncertain Ground: Displaced Kashmiri Pandits in Jammu and Kashmir, Ankur Datta, Oxford University Press, 2016}} |
::{{tps}}{{talkquote|[Gyan] Pandey, however, also raises another significant point when he argues that victims of an event after being repeatedly asked to share their experience eventually produce a single ritualized account themselves...{{pb}}The slogans the Pandits refer to have never been reported or recorded officially at the time and suggest a gap between what was recorded and what the Pandits describe. Rather, news reports of 19 and 20 January 1990 instead focus on ‘mob violence’, casualties due to police action, and large numbers of arrests...{{pb}}Yet conversations regarding the Pandit exodus were complicated by their [Muslims of Valley] insistence that the Pandits were not targeted by the Muslims. They denied hearing the slogans, even those threatening women, from the demonstrations which the Pandits draw attention to...{{pb}}While the Pandits present a specific account of the events leading to their exodus, their perspective faces denial, and scrutiny from groups such as political parties of all persuasions, Kashmiri Muslims and human rights activists. The problems faced by the Pandits in framing and presenting their narratives of violence and displacement connect with studies of history, memory, and violence at large. Sources of knowledge about the past here can take multiple forms from individual accounts, hegemonic accounts developed by political organizations, documentation in the form of newspaper reports and popular communal histories that have been in existence before displacement. Rather than developing a single ‘mythico-history’, there are different forms of historical narratives that are brought together in an uncertain mix...{{pb}}The truth of violence is often a source of doubt rather than certainty. The narrative of a community that has suffered forced migration draws on many layers. It includes a history that is independent of the event of displacement, conceptions of the past determined by the event of displacement and narratives of violence, flight, and the early period of relocation. Furthermore, with the passage of time in cases of protracted displacement, history is influenced by contemporary politics, emerging events, and by new generations coming of age, rendering it as an open-ended project.|source=Accounting for Displacement: The Exodus of the Kashmiri Pandits, On Uncertain Ground: Displaced Kashmiri Pandits in Jammu and Kashmir, Ankur Datta, Oxford University Press, 2016}} |
||
::The particular slogans of 19 Feb are partially dubious — I will stay well clear of even mentioning them in lead. At-least two scholars note that not a single newspaper (incl. those which were effectively run by the Indian Govt.) carried anything on them. The editors were not bowing to imported Kalashnikovs either — chilling murders of Govt. Officials and alleged Pandit informers continued to be chronicled in gruesome detail and multiple editorials were drafted about how Kashmir offered no future for its autochthons. [[User:TrangaBellam|TrangaBellam]] ([[User talk:TrangaBellam|talk]]) 19:31, 26 September 2021 (UTC) |
::The particular slogans of 19 Feb are partially dubious — I will stay well clear of even mentioning them in lead. At-least two scholars note that not a single newspaper (incl. those which were effectively run by the Indian Govt.) carried anything on them. The editors were not bowing to imported Kalashnikovs either — chilling murders of Govt. Officials and alleged Pandit informers continued to be chronicled in gruesome detail and multiple editorials were drafted about how Kashmir offered no future for its autochthons. [[User:TrangaBellam|TrangaBellam]] ([[User talk:TrangaBellam|talk]]) 19:31, 26 September 2021 (UTC) |
||
== Arabic Numerals Talk Page == |
|||
Hi, I think our discussion of Arabic Numerals with that M.Bitton guy are not going anywhere. It's clear that he has his own agenda. Don't we have something like juries on this wiki talk page? [[User:AzizurRahman7|AzizurRahman7]] ([[User talk:AzizurRahman7|talk]]) 04:35, 28 September 2021 (UTC). |
Revision as of 04:35, 28 September 2021
Index 1, 2, 3, 4, 5, 6, 7, 8, 9, 10 |
New article
Kautilya3, I believe you are the right person to ask as you are experienced. Please create an article with the title, "Minority appeasement in India". There are many things happening and this is just one instance.
R.I.P. SarahSV
Edit warring
Hello, and welcome to Wikipedia. You appear to be repeatedly reverting or undoing other editors' contributions at Hindus. Although this may seem necessary to protect your preferred version of a page, on Wikipedia this is known as "edit warring" and is usually seen as obstructing the normal editing process, as it often creates animosity between editors. Instead of reverting, please discuss the situation with the editor(s) involved and try to reach a consensus on the talk page.
If editors continue to revert to their preferred version they are likely to lose their editing privileges on that page. This isn't done to punish an editor, but to prevent the disruption caused by edit warring. In particular, editors should be aware of the three-revert rule, which says that an editor must not perform more than three reverts on a single page within a 24-hour period. Edit warring on Wikipedia is not acceptable in any amount, and violating the three-revert rule is very likely to result in loss of your editing privileges. Thank you. User:Naveen Ramanathan
This page is a pure promotional propaganda by a Right-Winger IAS named Sanjay Dixit. Not notable; full of trivia. Please delete this. I am removing some promotional stuff anyway.
- Historical revisionism is happening at Raghupati Raghav Raja Ram. Hindu Right Wing is attacking on Mahatma Gandhi's legacy by claiming he had stolen the Bhajan. Also, Wikipedia was the first place to report such rubbish claim in the past which led many sources to post this. Clean it up please!
Instrument of Accession (Kalat)
Dear Kautilya3, new page has emerged above created by user Wiki31295 (check his user page he is clearly biased and believes in Akhand Bharat) he has basically created a Point of View fork of the article Balochistan Insurgency and Balochistan and copy and pasted the majority of the content from those two articles to this new one.
In addition to this he has been adding a blog post from the dailyO as a reference along with an Indian Defence website these sources do not exist in Balochistan articles because they will be removed for unreliability. He created this fringe article to push a certain point of view and get away with adding unreliable sources as hardly anyone visits that page he has also canvassed many users to edit on his behalf I consider you fair among the Subcontinent users do you mind checking it out I started a discussion on the talk page but he and his friends refuse to discuss it. Please suggest something and help. Sorry not sure why the message ended up in this section.PremijAnans (talk) 07:05, 16 September 2021 (UTC)
Bullying, Civility
HI not sure why you are posting on my talk page. Do you have me mixed up with someone else?Xoltron (talk) 23:03, 11 September 2021 (UTC)
- Ah Ok I did some research and realized you are trying to bully me based on a discussion I started on the Indo-Aryan Languages talk page. What you are doing here is highly inappropriate and it's not how wikipedia works. I am sorry that you are apparently angry and upset, but engaging in outright fraudulent accusations is not how we do things on Wikipdiea. Please Consider this a warning and refrain from engaging in further bullying activities.Xoltron (talk) 23:21, 11 September 2021 (UTC)
- @Kautilya3 Please stop repeatedly spamming my talk page. There is no point or reason for this on-going hounding over nothing. Xoltron (talk) 00:58, 16 September 2021 (UTC)
Please be careful about what you say to people. Some remarks can easily be misinterpreted, or viewed as harassment. Wikipedia is a supportive environment, where contributors should feel comfortable and safe while editing. Thank you. Xoltron (talk) 00:58, 16 September 2021 (UTC)
- Oooh, that's really subtle irony! Joshua Jonathan -Let's talk! 06:15, 16 September 2021 (UTC)
WT:PAK
Does there exist any Wikiproject Pakistan, in reality - I am hardly seeing any vibrant community? The noticeboard page is quite quiet c.f. WT:INB and their average articles are far poor. Wondering if there is something that does not meet my eye. TrangaBellam (talk) 22:06, 21 September 2021 (UTC)
- Yeah, there is. WP:WikiProject Pakistan. You can try joining it! -- Kautilya3 (talk) 22:21, 21 September 2021 (UTC)
- Aha, I know that. More curious about the disparity. TrangaBellam (talk) 08:17, 22 September 2021 (UTC)
Reversal of changes
Hi, you mentioned diverse opinions and need to remain neutral. I'd appreciate if you add counter to the information I added in the article (each had a credible citation), if there is a *difference* of opinion that I might have missed? In my view, the information I updated (with citations) were factual events. I didn't write off any opinions nor were any adjectives stated.. so I'm not sure if the neutrality that you left feedback about.
Thanks TruthBeforePolity (talk) 18:20, 26 September 2021 (UTC)
- It is not a question of view points. But a MOS:LEAD is supposed to summarise the article at a high-level, not to repeat what the article says or to introduce new material. I am afraid you need more experience before you can address LEAD sections. I suggest you focus on other topics and gain experience. -- Kautilya3 (talk) 18:59, 26 September 2021 (UTC)
- (talk page stalker)
[Gyan] Pandey, however, also raises another significant point when he argues that victims of an event after being repeatedly asked to share their experience eventually produce a single ritualized account themselves...
The slogans the Pandits refer to have never been reported or recorded officially at the time and suggest a gap between what was recorded and what the Pandits describe. Rather, news reports of 19 and 20 January 1990 instead focus on ‘mob violence’, casualties due to police action, and large numbers of arrests...
Yet conversations regarding the Pandit exodus were complicated by their [Muslims of Valley] insistence that the Pandits were not targeted by the Muslims. They denied hearing the slogans, even those threatening women, from the demonstrations which the Pandits draw attention to...
While the Pandits present a specific account of the events leading to their exodus, their perspective faces denial, and scrutiny from groups such as political parties of all persuasions, Kashmiri Muslims and human rights activists. The problems faced by the Pandits in framing and presenting their narratives of violence and displacement connect with studies of history, memory, and violence at large. Sources of knowledge about the past here can take multiple forms from individual accounts, hegemonic accounts developed by political organizations, documentation in the form of newspaper reports and popular communal histories that have been in existence before displacement. Rather than developing a single ‘mythico-history’, there are different forms of historical narratives that are brought together in an uncertain mix...
The truth of violence is often a source of doubt rather than certainty. The narrative of a community that has suffered forced migration draws on many layers. It includes a history that is independent of the event of displacement, conceptions of the past determined by the event of displacement and narratives of violence, flight, and the early period of relocation. Furthermore, with the passage of time in cases of protracted displacement, history is influenced by contemporary politics, emerging events, and by new generations coming of age, rendering it as an open-ended project.
— Accounting for Displacement: The Exodus of the Kashmiri Pandits, On Uncertain Ground: Displaced Kashmiri Pandits in Jammu and Kashmir, Ankur Datta, Oxford University Press, 2016 - The particular slogans of 19 Feb are partially dubious — I will stay well clear of even mentioning them in lead. At-least two scholars note that not a single newspaper (incl. those which were effectively run by the Indian Govt.) carried anything on them. The editors were not bowing to imported Kalashnikovs either — chilling murders of Govt. Officials and alleged Pandit informers continued to be chronicled in gruesome detail and multiple editorials were drafted about how Kashmir offered no future for its autochthons. TrangaBellam (talk) 19:31, 26 September 2021 (UTC)
- (talk page stalker)
Arabic Numerals Talk Page
Hi, I think our discussion of Arabic Numerals with that M.Bitton guy are not going anywhere. It's clear that he has his own agenda. Don't we have something like juries on this wiki talk page? AzizurRahman7 (talk) 04:35, 28 September 2021 (UTC).