thesis meaning in sindhi

آن لائين سنڌي لغتون

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English to Sindhi Meaning of thesis - مقالو

مقالو, مضمون, مضمون نويس, مقالي, انشا, ڪتاب, مقرريء بابت, ٿورو, ٽڪڙن

I'm not surprised. I heard the only work he did on his THESIS

The THESIS committee accepted my doctoral dissertation.

Kripke says he plagiarized his THESIS ,

Your THESIS that the Higgs boson is a black hole

I had to write a THESIS , and I wasn't smart enough to do it.

Meaning and definitions of thesis, translation in Sindhi language for thesis with similar and opposite words. Also find spoken pronunciation of thesis in Sindhi and in English language.

What thesis means in Sindhi, thesis meaning in Sindhi, thesis definition, examples and pronunciation of thesis in Sindhi language.

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SINDHI , a language of the Indo-Aryan family. Many of its numerous distinctive features may be attributed to the isolated position in the lower Indus valley of Sindh (< sindhu “Indus”), the spelling now officially preferred to the Persian-style “Sind.” These features include some distinctive historical innovations, like the four voiced implosives here transcribed as ḇ j̱ ḏ g̱ (Turner 1924a, 1924b), as well as many conservative preservations, including many grammatical inflections as well as the final short vowels (usually pronounced as whispered vowels) which have been lost in most New Indo-Aryan languages. More general areal features, such as the use of suffixed pronouns with nominal and prepositional forms as well as verbs, underline its position on the frontier of Indo-Aryan with Iranian.

While it was the Arab conquest of Sindh in the 8th century which made it the first area of the subcontinent to come under Muslim rule, it is the subsequent prolonged use of Persian, the main administrative and cultural language of the region down to the British conquest of 1843, which principally accounts for the large number of Persian (including Perso-Arabic) loanwords which have been absorbed by Sindhi.

The distinctiveness of Sindhi is emphasized by its script (Khubchandani, pp. 634-36), a specialized adaptation of the Perso-Arabic script standardized by the British in 1853, which differs from standard Urdu nastaʿliq both in its nasḵ style and in many graphic forms. Digraphs with - h are used only for jh and gh , with other aspirated sounds being indicated by single consonants with added dots, or in the case of k and kh by the use of different styles of kāf. For other sets in the complex consonantal inventory, various patterns of dots are also used to distinguish the Sindhi implosives ḇ j̱ ḏ g̱ , the retroflex consonants t’ d’ r’ , and the phonemic nasals ń ñ while the retroflex nasal ń is written with asmall ṭ over nun. Sindhi lacks the Urdu device of indicating nasalization by omitting the dot over final nun, but exceptionally marks nasalized vowels by tanwin below mim for mēn “in,” even below hamza for ain “and’. Since the full set of Perso-Arabic letters is also maintained to indicate the historical spellings of loanwords, the Sindhi alphabet contains the large total of 52 letters.

The semantic patterns of Persian loanwords (here transcribed with the Indo-Persian vowels a ā i ī u ū ē ai ō au ) in Sindhi are similar to those described elsewhere with particular reference to Urdu (see INDIA xv ). As in other New Indo-Aryan languages, educated urban speech is importantly distinguished by the frequency and careful pronunciation of Persian loans from uneducated and rural speech (Bughio, pp. 70-73). The distinctive features of Sindhi morphology (Trumpp; Beg; Khubchandani, pp. 638-53) account for the regular adaptation of word endings in both pronunciation and spelling (Allana), as in the assimilation of most Persian nouns in –a to the extended masculine declension in –ō, thus darvāzō “gate,” oblique darvāzē , plural darvāzā, plural oblique darvāzani. Nouns ending in a consonant add a final short vowel, which is not usually written, e.g., umata “community” (< ummat with regular loss of germination), bāzu “hawk” (< bāz, versus bāza “arm” < bāzū with exceptional vowel change). Assignments of gender are often unpredictable, and sometimes different from Urdu e.g., kitābu “book” (m.), bāzara “market” (f., with shortened second syllable), dili “heart” (f.), versus Urdu kitāb (f.), bāzār (m.), dil (m.). Besides compound verbs of the usual Perso-Urdu type with Persian nominal elements plus, e.g., karańu “to do,” there are a few integral Sindhi verbs derived from nominal loans, e.g., dafnāińu “to bury” (< dafn ) , ṭalbańu “to seek” (< ṭalab), naẓrījaṇu “to appear” (< naẓar ).

Historically recorded in the now obsolete Khojki script (Asani 1987), the religious literature of the Khoja Nizari Ismaʿilis, a community closely linked to Sindh and the adjacent Indian area of Kachchh in Gujarat, provides a particularly interesting instance of the deliberate development of parallel sets of Indic and Perso-Arabic terms for its doctrinal presentation (Shackle and Moir, pp. 19-24), e.g., nar, rājō, sirī, alongside maulā, ṣāḥib, šāh “lord” to describe the Imam, or vačan, vāčō alongside qaul, qarār “promise” to describe his compact with his believers, who are regularly called both rakhīsar ( ṛṣīšvara- ) and mōman (< moʾmen ) .

From the earliest period of Muslim rule (Shackle 1993), as elsewhere in South Asia, the local cultivation of Persian literature in Sindh (Sadarangani; Aḥmad) for long confined Sindhi to poetry in popular styles. The classic period of Sindhi literature (Ajwani; Schimmel 1974) is dominated by Sufi poetry, characteristically composed in the condensed alliterative couplet called baita . Reaching its apogee in the Risālō of Shah ‘Abd-al-Laṭif (d. 1752, see ʿABD-AL-LAṬIF BHETĀʾI, SHAH , and furthermore Sorley; Schimmel 1976; Sayed), Sindhi poetry shows the increasing influence of Persian examples in its later developments (Shackle 1981; Asani 2003). Even from the start, though, the presence of Persian loanwords is a characteristic of this poetry, as in this baita by Qāżi Qādan (d. 1551), alluding to the state of the soul at peace (nafs-e moṭmaʾenna) : šāhbāzu hī bāzu thiyō, hēra pakhī na māre, akhiyūn khōŕē ʿaraša mēn, luḏē mathē munārē (Jotwani, p. 53) “The hawk (< bāz ) has become a royal falcon (< šāhbāz ) which no longer kills birds, with its eyes fixed on heaven (< ʿarš ), it swoops above the minaret (< manāra ).”

In the British period, when Sindh was separately administered from Bombay, full encouragement was given to the development of Sindhi, rather than Urdu, as the local language of education and administration. The example of such pioneers as the prolific polymath Mirzā Qalič Beg (1853-1929) (Schimmel 1974, pp. 29-31) encouraged the development of a modern Sindhi literature, indebted to English example but drawing extensively upon Persian for its abstract vocabulary, by both Muslim and Hindu authors.

After the creation of Pakistan in 1947, however, the previous linguistic homogeneity of Sindh was severely disturbed by the expulsion of the Hindu minority across the border and the largescale settlement of the Mohajirs (< mohājer ) , Urdu-speaking Muslims from India, who rapidly came to outnumber the Sindhis in Karachi, Hyderabad and other major cities. The subsequent history of Sindh (Shackle 2005) has been marked by sometimes violent clashes between Sindhis and Mohajirs over the degree of official recognition to be accorded to their respective languages, which is at present governed by an uneasy compromise. While the more extreme partisans of an independent “Sindhu Desh” espouse a linguistic chauvinism which actively seeks to minimize the Persian component in Sindhi as an alien presence which has become associated with Urdu, mainstream educated Sindhi usage continues to employ a very substantial number of Persian loanwords.

Bibliography:

Z. Aḥmad, Pākistān mēn fārsī adab, 5 vols., Lahore, 1985.

L. H. Ajwani, History of Sindhi Literature , New Delhi, 1970.

G. A. Allana, “The Arabic Elements in Sindhi,”M.A. thesis, University of London, 1963.

A. S. Asani, “The Khojkī Script: A Legacy of Ismaili Islam in the Indo-Pakistan Subcontinent,” JAOS 107, 1987, pp. 439-49.

Idem, “At the Crossroads of Indic and Iranian Civilizations: Sindhi Literary Culture,” in S. Pollock, Literary Cultures in History, Berkeley, Calif., 2003.

Q. Beg, Sindhī Vyākarań, 4 vols., Karachi and Hyderabad, 1960.

Q. Bughio, A Comparative Sociolinguistic Study of Rural and Urban Sindhi, Munich, 2001.

M. Jotwani, “Sindhi Sufi Poet Qazi Qadan: His Poetry in Transliteration and Translation,” Panjab University Journal of Medieval Indian Literature 5, 1981, pp. 41-70.

L. M. Khubchandani, “Sindhi,” in G. Cardona and D. Jain, The Indo-Aryan Languages, London and New York, 2003.

H. Sadarangani. Persian Poets of Sind, Karachi, 1956.

D. Sayed, The Poetry of Shah Abd al-Latif, Jamshoro-Hyderabad, 1988.

A. Schimmel, Sindhi Literature, Wiesbaden, 1974. Idem, Pain and Grace, Leiden, 1976.

C. Shackle, “Styles and Themes in the Siraiki Mystical Poetry of Sind,” in H. Khuhro, Sind through the Centuries, Karachi, 1981.

Idem, “Early Vernacular Poetry in the Indus Valley,” in A. L. Dallapiccola and S. Lallemant, Islam and Indian Regions , I, Stuttgart, 1993.

Idem, “Pakistan,” in A. Simpson, Language and National Identity in Asia, Oxford, 2005.

Idem and Z. Moir, Ismaili Hymns from South Asia, London, 1992.

H. T. Sorley, Shah Abdul Latif of Bhit, London, 1940.

E. Trumpp, Grammar of the Sindhi Language, London and Leipzig, 1872.

R. L. Turner, “The Sindhi Recursives or Voiced Stops Preceded by Glottal Closure,” BSOAS 3, 1924a, pp. 301-15.

Idem, “Cerebralization in Sindhi,” JRAS 3, 1924b, pp. 555-84.

(Christopher Shackle)

Originally Published: July 20, 2005

Last Updated: July 20, 2005

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From Udero Lal in Sindh to Ulhasnagar in Maharashtra: Partition and Memories Across Borders in the Tradition of Jhulelal

• First Online: 06 December 2017

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• Michel Boivin 3 &
• Bhavna Rajpal 4  

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The chapter introduces the role played by a charismatic figure named Jhulelal in the production of Sindhi identity known as Sindhiyyat both in Pakistan and in India. It focusses on the interaction between physical spaces and ritual objects on one side, and the construction and implementation of remembrance processes on the other. It also deals with issues related to the impact of Partition and migration, and finally, it scrutinises how the creation of two new nation states, India and Pakistan, impacted the making of Sindhi identity throughout the implementation of remembrance processes related to Jhulelal. Two case studies have been selected: the shrine of Udero Lal in Sindh (Pakistan) and that of Chaliha Sahib in Maharashtra (India). We argue that despite the upheavals related to Partition, and the great variety of its very diverse elements, Jhulelal’s tradition is still located on a continuum between Pakistan and India. To address this issue, the paper is divided into four main sections. In the first one, devoted to memory and shrines, we intend to provide the basic elements related to the tradition of Jhulelal. The second section wonders if, and how, the physical spaces involved impact the remembrance processes related to Jhulelal both in Pakistan and in India. The two other sections are centred on ritual objects. In the fourth part, the light or jyot will be introduced as a main symbol in the remembrance process of Jhulelal. Nonetheless we will provide evidence that if the rituals start with the jyot , they are always ended with water or jal . Thus there is a kind of organic relation between these. The fifth and last section will focus on the bahraano , a specific offering made to Jhulelal whose role is to make manifest the close relation between Jhulelal and his devotees.

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This essay is a part of an ongoing project named the Udero Lal Research Project (ULRP) which is related to Jhulelal, a sacred figure venerated in Pakistan and in India among the Sindhis https://uderolalresearchproject.wordpress.com/ . The project is hosted by the Center for South Asian Studies (CEIAS) at the Advanced School of Social Sciences (EHESS) and the French National Center for Scientific Research (CNRS). The best introduction to Jhulelal is Lata Parwani, “Myths of Jhuley Lal: Deconstructing a Sindhi Cultural Icon,” in Interpreting the Sindhi World. Essays on Society and Culture , ed. Michel Boivin and Matthew Cook (Karachi: Oxford University Press, 2010), 1–27; see also Anita C. Ray, “Varuna, Jhūlelāl and the Hindu Sindhis,” South Asia: Journal of South Asian Studies 35, no. 2 (2012): 219–238. Jhulelal’s worship is of course mentioned in other writings devoted to the Hindu Sindhis, see for example Steven Ramey, Hindu, Sufi, or Sikh: Contested Practices and Identifications of Sindhi Hindus in India and Beyond (New York: Palgrave Macmillan, 2008).

A number of words are used in Sindhi for light. For convenience, we will use one: jyot .

See in particular Rita Kothari, The Burden of Refuge: The Sindhi Hindus of Gujarat (Hyderabad: India Orient Longman, 2007); Nandita Bhavnani, The Making of Exile: Sindhi Hindus and the Partition of India (London: Westland and Tranquebar Press, 2014).

Vazira Fazila-Yacoobali Zamindar, The Long Partition and the Making of Modern South Asia (Karachi: Oxford University Press, 2008), 66. On Sindh and partition, see also the recent issue edited by Priya Kumar and Rita Kothari, “Sindh, 1947 and Beyond,” South Asia: Journal of South Asian Studies 39, no. 4 (2016): 773–789; see in particular the Introduction.

Possibly borrowed from the Sikhs as a literary genre, the janam sakhi is a hagiographical narrative of Jhulelal’s life.

All these terms refer to different genres of devotional literature in Sindhi, some of which are shared with Muslims, such as the madahun and munajatun .

The expression “different figures” here refers to the different names given to him, such as Amar Lal, Darya Lal and so on.

For example Talhiram Asodumal, Janam sakhi Shri Udero Lal Sahab ji (Hyderabad: Sindhu, 1926). The book was regularly republished in Pakistan as well as in India, and has circulated between countries. This is the most commonly used source for Jhulelal’s tradition in Pakistan and in India, and it is our main reference here. Some variation can be seen in the various oral and written versions.

In India, the use of the word darbar is common within Sikh shrines.

The imambara is a sacred building among the Shia community, where the ritual objects are put when they are not used for the celebration of Moharram, the first ten days, commemorating the martyrdom of Imam Husayn and his family in 680 in Kerbala, Iraq. It is also used during Moharram for the preachers who delivered their sermons facing the crowd of devotees.

Probably Pir jo goth, the village of the pir , an element which is common in Sindh place names. However, this location was probably close to Rohri, in the northern part of Sindh.

This military talaav was part of the British army barracks that constituted the five camps, which were collectively termed Ulhasnagar.

Personal interview, Thane (Mumbai), April 2012.

U.T. Thakur, Sindhi Culture (Bombay: University of Bombay, 1959), 123.

Personal interview, Mumbai, February 2012.

Most maharaj s belong to the Lohana caste, whose members are primarily involved in trade and business.

Since Ulhasnagar’s allocation to the Hindu Sindhi refugees at the time of Partition, this community has wished to rename Ulhasnagar as ‘Sindhunagar’. Despite a range of different political parties making promises to the Sindhi community about the renaming of the city, and extensive media coverage of such promises, this has not yet occurred.

Please check its website http://www.jhulelaltirathdham.com/ for further details.

Works Cited

Asodumal, Talhiram. Janam sakhi Shri Udero Lal Sahab ji . Hyderabad: Sindhu, 1926.

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Bhavnani, Nandita. The Making of Exile: Sindhi Hindus and the Partition of India. London: Westland and Tranquebar Press, 2014.

Kothari, Rita. The Burden of Refugee. The Sindhi Hindus of Gujarat . Hyderabad: India Orient Longman, 2007.

Kumar, Priya, and Rita Kothari. “Sindh, 1947 and Beyond.” South Asia: Journal of South Asian Studies 39, no. 4 (2016): 773–789.

Parwani, Lata. “Myths of Jhuley Lal: Deconstructing a Sindhi Cultural Icon.” In Interpreting the Sindhi World. Essays on Society and Culture , edited by Michel Boivin and Matthew Cook, 1–27. Karachi: Oxford University Press, 2010.

Ramey, Steven. Hindu, Sufi, or Sikh: Contested Practices and Identifications of Sindhi Hindus in India and Beyond. New York: Palgrave Macmillan, 2008.

Ray, Anita C. “Varuna, Jhūlelāl and the Hindu Sindhis.” South Asia: Journal of South Asian Studies 35, no. 2 (2012): 219–238.

Thakur, U. T. Sindhi Culture . Bombay: University of Bombay, 1959.

Zamindar, Vazira Fazila-Yacoobali. The Long Partition and the Making of Modern South Asia . Karachi: Oxford University Press, 2008.

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Boivin, M., Rajpal, B. (2018). From Udero Lal in Sindh to Ulhasnagar in Maharashtra: Partition and Memories Across Borders in the Tradition of Jhulelal. In: Mahn, C., Murphy, A. (eds) Partition and the Practice of Memory. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-64516-2_3

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English Hindi Dictionary | अंग्रेज़ी हिन्दी शब्दकोश

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thesis - Meaning in Hindi

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Definitions and meaning of thesis in english, thesis noun.

• dissertation

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Synonyms of thesis

A thesis , or dissertation , is a document submitted in support of candidature for an academic degree or professional qualification presenting the author's research and findings. In some contexts, the word thesis or a cognate is used for part of a bachelor's or master's course, while dissertation is normally applied to a doctorate. This is the typical arrangement in American English. In other contexts, such as within most institutions of the United Kingdom and Republic of Ireland, the reverse is true. The term graduate thesis is sometimes used to refer to both master's theses and doctoral dissertations.

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What is thesis meaning in hindi.

The word or phrase thesis refers to a treatise advancing a new point of view resulting from research; usually a requirement for an advanced academic degree, or an unproved statement put forward as a premise in an argument. See thesis meaning in Hindi , thesis definition, translation and meaning of thesis in Hindi. Find thesis similar words, thesis synonyms. Learn and practice the pronunciation of thesis. Find the answer of what is the meaning of thesis in Hindi. देखें thesis का हिन्दी मतलब, thesis का मीनिंग, thesis का हिन्दी अर्थ, thesis का हिन्दी अनुवाद।

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What is thesis meaning in Hindi, thesis translation in Hindi, thesis definition, pronunciations and examples of thesis in Hindi. thesis का हिन्दी मीनिंग, thesis का हिन्दी अर्थ, thesis का हिन्दी अनुवाद

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