Hasil untuk "History and principles of religions"

Chamila Gamage

This paper frames calculus as a global, centuries-long development rather than a subject that began only with Newton and Leibniz. Drawing on ideas from Greek, Indian, Islamic, and later European mathematics, it highlights how concepts like infinity, area, motion, and continuous change slowly evolved through solving problems and cultural exchange. I argue that bringing this history into the classroom helps students see calculus as more than a set of procedures: it becomes a story of human creativity and persistence. By revisiting the questions early mathematicians struggled with, students can better appreciate and better understand the core ideas behind the formulas they use today.

Ahmed Mahmoud Zakaria Tawfık

تختص الدراسات التداولية باللغة أثناء استخدامها في سياقات مختلفة لتحقيق التواصل الفعّال، وتناوُل مفهوم الاستلزام الحواري هو جزءٌ أساسيٌّ من هذه الدراسات، حيث قدَّمه الفيلسوف البريطاني بول غرايس في الستينيات. يُشير الاستلزام الحواري إلى المعاني التي يتم استنتاجها من السياق والقواعد الضمنية للحديث، وليس من الكلمات الحرفية نفسها. يُعد هذا المفهوم أداة فعّالة في فهم المعاني الضمنية في المحادثات اليومية، حيث يُوضِّح كيف يمكن أن تتغير المعاني استنادًا إلى السياق والتوقعات المشتركة بين المتحدثين. في المسرح، يلعب الاستلزام الحواري دورًا أساسيًّا في بناء الشخصيات وتطور الحبكة، حيث يُستخدم بأساليب متعددة لإضفاء تأثيرات متنوعة، مما يجعل النصوص المسرحية أكثر تعقيدًا وواقعية. على سبيل المثال، في مسرحية "أهل الكهف" لتوفيق الحكيم، يظهر استخدام تقنيات الاستلزام الحواري التي تسهم في إثراء الشخصيات والأحداث بطبقات من التعقيد والغموض. لذا، فإن دراسة الاستلزام الحواري في هذه المسرحية تؤدِّي دورًا مهمًّا في فهم العمق النفسي للشخصيات والنص. ولذا يبدو من الأهمية بمكان أن نقوم بدراسة الاستلزام الحواري في مسرحية "أهل الكهف" دراسة تداولية للكشف عن الجوانب الخفية في النص. وفي مقالتنا هذه يطرح البحث السؤال الرئيسي: كيف يمكن للاستلزام الحواري أن يضيف عمقًا وتعددًا للمعاني في النص المسرحي. وتهدف الدراسة إلى تحليل بنية الحوار في "أهل الكهف" للكشف عن الاستلزام الحواري وكيفية استخدامه في تطوير الشخصيات وإبراز نيَّاتها وصراعاتها الداخلية. ولتحقيق تلك الأهداف سوف يعتمد البحث منهجًا يجمع بين التحليل التداولي، الأدبي، والنقد الثقافي، مما يسمح بفهم أكثر عمقًا للنص. وتشتمل المقالة على مقدمة ثم مبحث نظري يشتمل على خمسة مطالب تتناول مفهوم الاستلزام الحواري وأنواع المعنى ومبادئ الخطاب وخواص الاستلزام الحواري، وتعريفًا بمسرحية أهل الكهف وموضوعها، ثم مبحث تطبيقي يستعرض كيفية استخدام الاستلزام الحواري في المسرحية لخلق معان متعددة وتعقيدات في النص، ثم خاتمة تلخص أهم ما توصلت إليه الدراسة التي كان من أبرزها استخدام توفيق الحكيم مبادئ الخطاب بفعالية لتحقيق أهداف درامية معينة. على الرغم من وجود انتهاكات لمبادئ الكم والجودة والعلاقة والطريقة، فإن هذه الانتهاكات تكون مقصودة لخدمة الحبكة الدرامية؛ حيث أسهم تحليل الاستلزام الحواري وفق مبدأ التأدب مثلا في فهم تأثير العلاقات الشخصية والظروف النفسية والاجتماعية على استخدام اللغة. توضح الأمثلة كيف يمكن أن تؤدي الضغوط والتحديات إلى تصاعد التوتر بين الشخصيات، حيث يصبح التهذيب أداةً للتخفيف من حدة التفاعل، أو قد يُنتهك عمدًا للتعبير عن المشاعر القوية والأفكار الدفينة، ويعكس ذلك دور اللغة في تشكيل الديناميكيات الاجتماعية والتواصل بين الأفراد.

Erickh Ohser

Turkish workers who emigrated from their country to Germany could reunify with their families; and now their descendants live there as German citizens. During turmoils and wars in The Middle East, Africa and Bosnia and Herzegovina many people fled their countries and immigrated to Germany as refugees and asylum seekers. Most of the refugees were Muslim and they all built their own communities, mosques and businesses as Turks had done before. They are Muslims; however, they have different cultures, languages, and denominations. They have had differences among themselves, moreover after decades of living in Germany their successful integration is still a question. We present a historical overview of the integration of Muslims in Germany, discuss the reasons for its failure and highlight the fears that non-Muslims and Muslims face in an increasingly Muslim society. We argue that in the future, society will have to face these fears, not to suppress them, but to take them seriously and find ways to allay them and thus ensure peaceful coexistence between people of different worldviews in a Western multicultural society.

Nikolai Petrov

The local cult of St. Paul of Constantinople (the Confessor) at St. Petersburg was conditioned by the accession of emperor Paul I on the day of his memory (November 6, 1796). This archbishop, who lived in the 4th century, was obviously perceived by Paul I as his another holy patron, who was his namesake (as well as St. Paul the Apostle). On March 15, 1797 the church in the Naval Cadet Corps at St. Petersburg was consecrated and it was dedicated to this saint. On the icon of St. Paul of Constantinople, which has been kept in this church, the order of St. Anna was depicted instead of a bishop’s panagia - according to the local tale, it was done by a behest of the emperor Paul I himself. The veneration of this saint was continued after the murder of Paul I: the dedication of the second church in St. Michael’s Castle during the 1850s to Sts. apostles Peter and Paul was preceded by the intention to dedicate it to St. Paul of Constantinople. Actualization of his cult during the 19th century could be connected with the indications of descriptions of the murder of Paul I that the monarch was strangled with an officer’s scarf. The description of the murder of St. Paul of Constantinople contains a similar detail: the saint was strangled by the Arians with his omophorion. Perhaps the very contradictory mentions of a scarf as the murder weapon for Paul I reflect a response to this hagiographic story. Such preimage of the murder of emperor can be compared with another sample, which was relevant for Russian conspirators, - the murder of Gaius Julius Caesar - and can be considered in the context of aptitude of individuals in the 18th century to identify themselves with some historical person or literary character; according to Juri Lotman, such identification formed an idea of the appropriate way of life and death.

Christopher M. Graney

This paper provides an overview of recent historical research regarding scientifically-informed challenges to the idea that the stars are other suns orbited by other inhabited earths -- an idea that came to be known as "the Plurality of Worlds". Johannes Kepler in the seventeenth century, Jacques Cassini in the eighteenth, and William Whewell in the nineteenth each argued against "pluralism" based on what in their respective times was solid science. Nevertheless, pluralism remained popular despite these and other scientific challenges. This history will be of interest to the astronomical community so that it is better positioned to avoid difficulties should the historical trajectory of pluralism continue, especially as it persists in the popular imagination.

Şəms Ağazadə

Müasir psixologiya tarixinin formalaşmasında bir sıra cərəyan olub ki, bunlardan biri də humanistik psixologiyadır. Abraham Maslov və Rocers – bu iki şəxsiyyət birlikdə humanistik psixologiyanın banilərindən hesab olunurlar. Onların birgə əməyi sayəsində humanistik psixologiya sistemli vəziyyətə gəlmişdir. Rocers Mənlik nəzəriyyəsini şəxsiyyətin quruluşu­nun mühüm tərkib hissəsi hesab edirdi. Rocers üçün əsas olan “şəxsiyyət nəzəriyyəsi” mənlik və ya “mənlik” anlayışıdır. Bu, “özü haqqında mütəşəkkil, ardıcıl qavrayışlar və inanclar toplusu" kimi də müəyyən edi­lir. “Mən” – bir insan olaraq həqiqətdə kim olduğumuzu ifadə edən huma­nist termindir. Mənlik – daxili şəxsiyyətimizdir; onu ruha və ya Freydin psixikasına bənzətmək mümkündür. Mən – insanın həyatında keçirdiyi təcrübələrdən və bu praktikaların şərhlərindən təsirlənir. Mənlik anlayışı­mıza təsir edən iki əsas mənbə – uşaqlıq təcrübələri və başqaları tərəfindən qiymətləndirmədir. Rocersə görə, biz – öz imicimizə uyğun olan və necə olmaq istəyimiz, ideal mənliyimizi əks etdirən tərzi duymaq, təcrübə etmək və davranmaq arzumuzdur. Özümüz haqqında təsəvvürümüz və ideal mənliyimiz bir-birinə nə qədər yaxındırsa, bir o qədər ardıcılıq, uyğun gəlirik və özümüzə dəyərvermə duyğumuz da bir o qədər yüksəkdir. Rocersə görə, özümüz haqqında necə düşünməyimiz, özümüzə dəyərvermə duyğumuz – həm psixoloji sağlamlıq, həm də həyatda məqsəd və ambisiyalarımıza nail olmaq, özünüreallaşdırabilmə ehtimalımız üçün əsas əhəmiyyət kəsb edir. Özünədəyər çox yüksəkdən-çox aşağıyadək bir davamlılıq kimi görünə bilər. Karl Rocers üçün yüksək özünəinamlı, yəni özünəinamı və müsbət hissləri olan, həyatda çətinliklərlə üzləşən, uğursuzluqları və bədbəxtlikləri bəzən qəbul edən, insanlara açıq olan şəxsdir.

Richard Axelby

This article uses decisions about voting, including the decision not to vote, as a prism to consider what it means to be Gaddi in 21st-century Himachal Pradesh (H.P.). While the results of polls can tell us how people voted, they say little about the background to electoral decision-making—the reasoning by which interests, identities, and ideologies are compressed into the simple choice between candidates. Drawing on long-term ethnographic research in rural Chamba district, the article tracks participation in elections for the H.P. State Legislative Assembly and a local Panchayat from 2000 to 2022. The paper concludes by presenting electoral contests as arenas in which the performance of citizenship is entangled with shifting forms of identity combining the social, administrative, and political.

Kabir Mansingh Heimsath

Aswin Sharma

This photo essay introduces readers to the two brothers Ramesh and Gopal Baraily. They live isolated, almost invisible lives, separated from their families, confined to the comfort and safety of their small home in the Darjeeling Hills, making ends meet by taking up odd, menial jobs to sustain themselves. This photo essay seeks to capture a day in the ordinary, everyday, mundane life lives of two brothers, marked by their defined physical disabilities and caste identities. Living as outcasts, shunned by family and regarded as a burden on society, these silenced realities begs us to probe deeper into how we imagine ideas of oneness, belonging and home.

Ram Sagar

The Aryabhatta Research Institute of Observational Sciences (ARIES), a premier autonomous research institute under the Department of Science and Technology, Government of India has a legacy of about seven decades with contributions made in the field of observational sciences namely atmospheric and astrophysics. The Survey of India used a location at ARIES, determined with an accuracy of better than 10 meters on a world datum through institute participation in a global network of Earth artificial satellites imaging during late 1950. Taking advantage of its high-altitude location, ARIES, for the first time, provided valuable input for climate change studies by long term characterization of physical and chemical properties of aerosols and trace gases in the central Himalayan regions. In astrophysical sciences, the institute has contributed precise and sometime unique observations of the celestial bodies leading to a number of discoveries. With the installation of the 3.6 meter Devasthal optical telescope in the year 2015, India became the only Asian country to join those few nations of the world who are hosting 4 meter class optical telescopes. This telescope, having advantage of geographical location, is well-suited for multi-wavelength observations and for sub-arc-second resolution imaging of the celestial objects including follow-up of the GMRT, AstroSat and gravitational-wave sources.

Katarzyna Pałubska, Katarzyna Zalasińska

Jednym z głównych priorytetów działania wszystkich krajów Unii Europejskiej, w tym również Polski, staje się przeciwdziałanie negatywnym zmianom klimatycznym, poprawa efektywności energetycznej, dostępności infrastruktury transportowej i obiektów publicznych. Wskazane do realizacji w bardzo krótkiej perspektywie czasowej zadania obligują kraje członkowskie UE do opracowania i wdrożenia dokumentów strategicznych, określających sposoby radzenia sobie z pogarszającym się stanem środowiska, infrastruktury i działaniami dyskryminującymi osoby o szczególnych potrzebach. W artykule zostaną omówione najważniejsze strategie, plany, projekty oraz planowane zmiany ustawodawcze mające duży, choć trudny aktualnie do oszacowania, wpływ na ochronę zabytków, m.in. Strategia renowacji budynków, Nowa strategia zmian klimatycznych i ustawa o zapewnianiu dostępności osobom ze szczególnymi potrzebami, Krajowy Program Kolejowy i projekty EU realizowane w ramach wdrażania tych dokumentów w Polsce. Artykuł podejmie polemikę z propozycjami modernizacji i adaptacji zabytków w ramach programów wspomagających realizacje wspomnianych priorytetów, wykazując ich degradacyjny wpływ na zasób zabytkowy i nierealność wdrożenia postulowanych zaleceń w środowisku służb konserwatorskich. Jednocześnie przedstawia alternatywne rekomendacje i możliwości podejścia do problemu, wskazując niewykorzystywany potencjał zabytków, propozycje rozwiązań, których dostrzeżenie w dokumentach strategicznych, popularyzacja, a następnie dofinansowanie ze źródeł alternatywnych, mogłoby przyczynić się do poprawy parametrów jakościowych wskazanych priorytetów.

Alexey Yastrebov

This article aims to show the existence of stable ties between the Metropolitanate of Philadelphia of the Patriarchate of Constantinople and the Russian Orthodox Church at the end of the 16th century. Last but not least, the establishment of these contacts was facilitated by the active position of the ruling bishop of the metropolis. In addition, texts belonging to the pen of two theologians and clergymen who were directly related to Russia and the Russian Church — Jesuit Antonio Possevino and Metropolitan Gavriil Sevir of Philadelphia — are being introduced into scientifi c circulation. Both of them, Catholic and Orthodox, each from their own point of view, appreciated the faith and rituals of the Orthodox Church. The fi nal chapter of the treatise “Muscovy” by A. Possevino informs us about what views he had on religion in the Moscow state, representing a certain list of doctrinal “mistakes” of the Russians, which Metropolitan Gabriel chose to defend. His letter, being an apology for the whole of Orthodoxy, primarily defends the Russian Church, against which the “capita” of the Jesuit were directed. Finally, the latter’s answer is interesting not so much from the theological point of view. It, like Gabriel’s message, is valuable as an illustrative example of principled but respectful discussion. Of course, this does not exclude the fact that each tried to achieve his goal and to some extent dull the opponent’s vigilance. The metropolitan’s genuine attitude to Possevino is demonstrated, for example, by the remark published below in the preface to the later edition of one of his works. All this makes the documents, first published in Russian, important sources for the history of the Roman Catholic, Russian and Greek Orthodox Churches.

Murray Gell-Mann, James B Hartle

This paper discusses the relation between the decoherent histories approach to quantum mechanics that is based on coarse-grained decoherent histories of a closed system, and the approximate quantum mechanics of measured subsystems, as in the Copenhagen interpretation. We show how the a classical world used in such formulations is not to something to be postulated but rather explained by suitable sets of alternative histories of quasiclassical variables. We discuss the general definition of measurement, the collapse of the wave function, and irreversibility from the perspective of decoherent histories quantum theory..

L. Gnatiuk

The article analyzes the history of changes in the role of art and the meaning of the symbol in the formation of the sacred space of architecture, which is presented through the consideration of the symbolic understanding of material forms and objects in the traditional and modernist representation. The historical development of the concept of symbol and its representation in art and architecture is presented. The development of the aesthetic category of "beauty" in historical development is represented. Three theories of understanding the concepts of the symbol are considered: "traditional", "hegelian" and "cashier", which in the twentieth century had almost the same influence. The source of origin and interpretation of the content of the symbol in the sacred space is presented. The role of a person (artist and recipient) is analyzed, which is to read the revealed symbols and write them in language, myths or art in a way accessible to human resources. The phenomenon of perception in certain visible figures of objects is an expression of a more general situation, an expression of a certain type of views or collective beliefs. Symbols pointing out not to the sacred reality, but to certain intellectual tendencies, social situations or expressions of culture are singled out. Contradictions in the perception of sacred space and reading the symbolism of its content are considered. Religion, art, science, language are presented as forms of human thinking about reality with forms of epistemologically understandable symbol. The need to take into account the relationship between certain forms and messages that are transmitted through them in the formation of sacred space. There is also an attempt to adapt the principles of modernism to the needs of the formation of sacred space based on the concept of "seven plans" by Rudolf Schwartz, in which after the suspension of historical knowledge seeks the essence of the phenomenon, understood as its constant feature.

Leon Debevec

The article discusses the architectural features of the churches, dedicated to St. Hieronymus. Particular attention is paid to the characteristics in which their association with the patron can be identified. The research is set in two steps. The first refers to the identification and classification of the common characteristics of the churches in question, the second to their confrontation with the architectural archetypal matrix of the sacred, as their unique dimension. The comparison shows the richness of architectural archetypal elements in these, at first glance, modest architectures. The goal is to show the often overlooked richness of noble simplicity.

Sjang L. ten Hagen

This article contributes to a global history of relativity, by exploring how Einstein's theory was appropriated in Belgium. This may sound as a contradiction in terms, yet the early-twentieth-century Belgian context, because of its cultural diversity and reflectiveness of global conditions (the principal example being the First World War), proves well-suited to expose transnational flows and patterns in the global history of relativity. The attempts of Belgian physicist Théophile de Donder to contribute to relativity physics during the 1910s and 1920s illustrate the role of the war in shaping the transnational networks through which relativity circulated. The local attitudes of conservative Belgian Catholic scientists and philosophers, who denied that relativity was philosophically significant, exemplify a global pattern: while critics of relativity feared to become marginalized by the scientific, political, and cultural revolutions that Einstein and his theory were taken to represent, supporters sympathized with these revolutions.

Samuel G. Fadel, Sebastian Mair, Ricardo da S. Torres et al.

Generative models based on normalizing flows are very successful in modeling complex data distributions using simpler ones. However, straightforward linear interpolations show unexpected side effects, as interpolation paths lie outside the area where samples are observed. This is caused by the standard choice of Gaussian base distributions and can be seen in the norms of the interpolated samples as they are outside the data manifold. This observation suggests that changing the way of interpolating should generally result in better interpolations, but it is not clear how to do that in an unambiguous way. In this paper, we solve this issue by enforcing a specific manifold and, hence, change the base distribution, to allow for a principled way of interpolation. Specifically, we use the Dirichlet and von Mises-Fisher base distributions on the probability simplex and the hypersphere, respectively. Our experimental results show superior performance in terms of bits per dimension, Fréchet Inception Distance (FID), and Kernel Inception Distance (KID) scores for interpolation, while maintaining the generative performance.

artists during the course of their Eugenia Revueltas space of a delegation Spanish Republic Consequenctly, daughter of Revueltas would gain 2002180. Revuelta that traveled to Spain . Revueltas and Guillén Con, © 2023 by and attended solidified and many of the Revueltas et al.

S. Ilyas

The paper posits the presence of a prominent ‘subaltern’ voice in Arundhati Roy’s novel “The God of Small Things’ through the powerful characters of the double colonized Ammu and the ruthlessly Othered Velutha . It also attempts to demonstrate how a specific discourse with a history of colonization, patriarchy and religious instability, is responsible for the formation of many postcolonial attitudes : the most important being the hybridization of contentious social groups ( as seen in the example of Ammu and Velutha) which further triggers the condition of colonial desire through the blurring of social and cultural boundaries between the lovers and finally culminates into a unified and soaring subaltern voice : the voice of the marginal group. The paper, therefore, suggests a postcolonial reading of ‘The God of Small Things’ through exploring the concepts of Double Colonization, Hybridization and Colonial Desire as put forward by Homi K. Bhabha and Robert J.C. Young. Keywords— subaltern, hybridization, double colonization, colonial desire, religion, history. INTRODUCTION The novel shows a fractured community in the throes of political and religious anarchy, racial discrimination and above all, an intimidating colonial past which continued to haunt the inhabitants of Ayemenem long after they had acquired freedom from British slavery. They were still afflicted by internal conflicts, ideological disillusionment and cultural displacement. Was India still the land of the white man, the ‘sahib’? A land where “Christianity arrived in a boat and seeped into Kerala like tea from a tea bag”. Had they lost their roots to their white masters? Were they Anglophiles who were headed “in the wrong direction, trapped outside their own history and unable to retrace their steps because their footprints had been swept away”? Or were they merely breeding in the residue left behind by their colonial masters, directing all the resentment which they subconsciously felt for them (colonial masters) towards themselves? Arundhati Roy thus shows us a community seeped in hatred, revenge and brutality because each person has his own personal demons to crush and counter. Thus, Velutha is allowed a violent death because he was the most convenient scapegoat for the morally corrupt Comrade Pillai with his selfish political ambitions and the misanthropic Baby Kochamma with her contempt for the rising labor class and all that was young and promising. Accordingly, Ammu is disgraced and abandoned for the threat she posed to the family honor and because she achieved what Baby Kochamma could never achieve: requited love. Thus she dies at a die-able, viable age. The twins are left motherless and homeless because they have to suffer the sins of their mother and because they were “doomed, fatherless waifs” from an intercommunity marriage. The postcolonial world as depicted in The God of Small Things (henceforth, TGOST) is confronted by much stronger challenges than those caused by social and political upheavals. It is a world where people are remorselessly struggling for power and nurturing an irresistible urge for rebellion. Against the larger background of communist riots, societal pressures and the lingering effects of British colonization , there simmers within the people, a rage directed not outwards towards the system that provoked it but rather inwards towards kinsmen and community members. Such is the case with the Ipe family where each individual is carrying the weight of invisible phantoms, each with his own small god, each belonging to a country ‘poised forever between the terror of war and the horror of peace’. The malice that runs through all family bonds and ultimately destroys them has larger manifestations in the Big God of wrath and fury with his blind rule of terror. Thus Ammu and Velutha became victims of a senseless furor and die undeserved deaths because the small god of love and freedom could not shelter and protect them. The paper attempts to reveal, how the once colonized India was smoldering with hate and malice (worse than that suffered at International Journal of English, Literature and Social Sciences (IJELS) Vol-4, Issue-6, Nov – Dec 2019 https://dx.doi.org/10.22161/ijels.46.46 ISSN: 2456-7620 www.ijels.com Page | 1923 the hands of the British) and where colonization had acquired a more vicious identity in that the socially and religiously marginalized groups (of Indians) were persecuted by the superior and privileged classes (also Indian) in mimicry of the more powerful British colonizers. Thus, the people of India remained colonized at the hands of fellow natives and this condition generated a discourse of power which was fashioned on the principles of Colonialism and which triggered similar responses from the suppressors and the suppressed as characteristic of the relationship between the white ‘sahib’ and his brown subjects. The paper thus focuses on the postcolonial notions of Double Colonization, Hybridization and Colonial Desire to explore the various power relations within different cultural, ethnic and religious groups as portrayed in the novel with special focus on Ammu and Velutha’s relationship. The Double Edged Voice of the Double Colonized: This section probes Ammu’s ambivalent character, through Roy’s dual portrayal of her as tormented woman and an Exotic Other. During the course of the novel she is persistently shown suffering at the hands of an abusive father, an alcoholic husband and an insensitive brother and above all a society which has no room for a divorced mother. She is thus a victim of double colonization because she bears a colonial past and has to succumb to patriarchal subjection. As inferred in McLeod “a double colonization refers to the fact that women are twice colonized-by colonist realities and representations and by patriarchal ones too” (175). Although, Ammu belongs to the postcolonial era, her life is pervaded by colonist and patriarchal representations of despotism in the form of her husband who tried to trade her body and a callous father, who ran a regime of terror at home and who died leaving behind a wardrobe of western attire and a blue Impala which served as sharp reminders of colonial tyranny years after his death. Ammu’s anger is therefore double edged in that she lashes out at the society by negating the love laws and encroaching upon the vulnerability of a male who is socially much inferior to her. In seducing Velutha her revenge upon the patriarchal world is complete and in her moral transgression, her colonial identity is invalidated. Ammu, is at once oppressed and held under awe for she possesses the ability to suffer in silence and to resist daringly. After suffering an unhappy childhood, she grows into a young woman who has unknowingly acquired her oppressive father’s obstinacy in her refusal to follow the normal order, the accepted codes and to dwell midway in her native past and the disoriented present which her colonizers had imposed upon her. Thus just as the Impala , the brass vase and the moth are for her father the symbols of power which he uses to assert authority, Ammu relies upon different sources to achieve power upon those around her. She is the degraded female, badly beaten by her father as a nine year old, as a young wife and mother: she is sexually exploited by her husband and as a defenseless sister: she is cruelly abandoned by her brother. On the other extreme, she is a figure of awe and admiration for her children, the protective mother, the most beautiful woman they had ever seen, they are always afraid of being loved a little less by her, can make any sacrifice to get back that lost portion of her love, they are careful not to disturb her dreams lest they give her a heart attack but most of all they are awed by their unpredictable mother “who wore flowers in her hair and carried magic secrets in her eyes”, who smoked cigarettes and had midnight swims and who could easily set aside “the morality of motherhood and divorcee-hood” and walk a “ wilder sort of walk”. In dying, she leaves behind in the form of her children, distorted portions of herself, they are like two halves of her personality, lost and withered and searching for a wholesome union : to become “a single unit” once again. The twins like their mother emanate power. Baby Kochamma feared their presence. She believed that they were “Capable of Anything” and “They might even steal their present back”. Like their mother they encroach upon the love laws and cross the borders of legitimate love. Their incestuous love occurs because both saw in each other a semblance of their mother and they needed to consume among themselves all that belonged to her. Rahel was sexually drawn to his sister because she had “grown into their mother’s skin” and had ‘their beautiful mother’s mouth’ while Rahel watched Estha’s naked wet body with the “curiosity of a mother watching her wet child”. Ammu, is the ultimate source of power for her twins: her ‘bewildered frogs’ and her rebellious spirit melts evenly in her twin’s body’s and souls. In the love affair of Ammu and Velutha, it is Ammu who is the ultimate transgressor of the love laws which tabooed every type of natural and altruistic love. Always a rebel by nature, she loved unconditionally and unconventionally. She married for love and to escape a tyrannous father, she abandoned her husband because he had violated all notions of love, she loved her “socially unacceptable” children to insanity and above all she loved the untouchable Velutha. For Ammu, Velutha was not a human lover but the god of small things and she prefers the Small God to the Big God which is another act of resistance because instead of succumbing to the Big God of malevolence she worships the small god of love and benevolence, realizing that in International Journal of English, Literature and Social Sciences (IJELS) Vol-4, Issue-6, Nov – Dec 2019 https://dx.doi.org/10.22161/ijels.46.46 ISSN: 24

A. Suryawan