Search

Many scholars of the Indian State now argue that, given its limited resources and capacities to recognize and service its citizen-subjects, it relies on numerous mediators, including political parties, to administer, govern and rule its populace. The discourse of Indian citizenship meanwhile has moved towards the principle of ethnicity, making Muslim citizenship - as a legal status, a bundle of rights and entitlements, or a sense of identity and belonging (Jayal, 2013, Citizenship and Its Discontents: An Indian History. Ranikhet: Permanent Black, 2) - an increasingly fraught terrain. Located in this theoretical context, our paper examines the political mediation process put in place by the Hyderabad based Muslim political party, the All India Majlis-e-Ittehadul Muslimeen (AIMIM). Drawing on fieldwork at its office, known as Darussalam, during 2010-2011, we argue that this organized mediation is a response to the marginalization of Muslims in the region, which has also evolved to respond to the needs of another marginalized population, Dalits. As such it should be read as a likely form that political representation of the marginalized and Muslims could take in post-colonial India. [ABSTRACT FROM AUTHOR]

In the historiography of Hyderabad State, pre-1948 Majlis-e-Ittehadul Muslimeen (Majlis) figures as a separatist, communal and fanatical political formation. For the nationalist, Hindu and left politics in this region, Majlis has long stood for the ‘other’, wherein concerns articulated by it get discredited. In this article, we argue that there is a need to rethink the Majlis’ political perspective and its articulation of Muslim concerns by placing them in the context of the momentous political developments in the first half of the twentieth century. Caught between the imminent decline of the Asaf Jahi kingdom and the arrival of democratic politics, the Majlis saw the necessity of popular will but also the dangers of majoritarianism during such transitions and fought against the threat of imminent minoritisation of Muslims in the Hyderabad State. This article draws on the Urdu writings on the Majlis and Bahadur Yar Jung’s speeches that have been rarely used in Telugu or English writings on this period. [ABSTRACT FROM AUTHOR]

This prospective study was done to find out the epidemiological factors of suppurative corneal ulcer and the common causative bacterial and fungal isolates from the, patients with suppurative corneal ulcer in secondary and tertiary level hospital at Mymensingh region. A total 100 samples of corneal scrapings were collected purposively from clinically diagnosed suppurative corneal ulcer patients from March 18, 2012 to March 17, 2013. Out of the total 100 samples, bacterial species were 29(29%) cases and the fungal spacies were 71(71%) identified by the culture in blood agar, chocolate agar and sabouraud's agar media and also by microscopic examination. The bacterial species were streptococcus pneumonae 12 cases (12%), Staphylococcus aureus 9 cases (9%), pseudomonas in 6 cases (6%), and Streptococcus pyoganes 2 cases (2%). Fungal species were aspergillus fumigatus 61 cases (61%), aspergillus niger 10 cases (10%). Out of the study populations, most of the populations were from the age group of 41 to 60 years (39 %), followed 21 to 40 years (34%) age group. Considering the sex, male were 67%, female were 33%. The majority of patients came from the rural area of Mymensingh region; occupationally they were farmers (44%). Ocular trauma due to agricultural materials was the most common associated factor (71%). The etiological and epidemiological pattern of suppurative corneal ulcer varies significantly with geographical region, patient population and health of the cornea. The present study was carried out to explore the epidemiological pattern, causative bacterial and fungal specie by laboratory procedure from corneal scraping and to invent a prospective guide line for the management of corneal ulcer in the community.