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Many minoritised and marginalised populations, including young people, are debating what constitutes a 'survivable life' and, in turn, how life can be arranged so that it is more than just survival. Notwithstanding these trends, however, there is little scholarly work on local discourses and practices of life and viability. This paper addresses this gap by examining the spatial and temporal process through which young people imagine and build viable lives in an area of the Indian Himalayas. We highlight the importance for these young people of building life as 'jeevan', an idea particularly associated with survival. We also highlight the significance they attach to protecting a wider, 'puri life' ('whole life'), a process that affords opportunities for enjoyment and ethical fulfilment beyond survival. This account of life thought 'on the ground' provides a basis for reflecting on Agamben's (Homo sacer: Sovereign power and bare life. Palo Alto, CA: Stanford University Press; 1998) arguments about the prevalence of 'bare life' in the contemporary world. This paper examines how young people develop ideas of life in contemporary rural north India. It highlights their tendency to imagine life in terms of the relationship between 'jeevan' (core, human life) and 'puri life': the wider social, environmental and spiritual/cultural milieu. [ABSTRACT FROM AUTHOR]

Within the empowerment literature, "freedom of movement" or "mobility" are frequently used as indicators to assess empowerment programmes or whether women have become socially empowered. As women's self‐help groups (SHGs) engaged in saving/lending and livelihood schemes have emerged as the de facto vehicles for women's empowerment over the past two decades, their propensity for increasing women's opportunities for mobility has been an oft‐lauded benefit. This has been especially pronounced as the empowerment agenda's prerogative to collectively transform power structures became co‐opted by a neoliberal focus on fostering responsible financial subjects with entrepreneurial savvy. In this paper, I draw on multi‐year ethnographic research of women's SHG interventions in eastern and central India to critically explore the ways different mobile practices intersect with empowerment goals. I contend it is necessary to examine mobility as more than physical movement and also to analyse it as a meaning‐laden and embodied practice intimately bound up in the neoliberal development agenda. Using this analytic, I find that although newfound mobility is often experienced positively by women, it is far from "free," and remains embedded in power relations where women continue to engage on unfavourable terms – exemplified in women's inability to leisurely tour/wander. I conclude by reflecting on how empowerment interventions might more productively engage mobility less as a practice of increased economic and political participation and more as a site where women can experiment with new forms of being. Women's spatial mobility is seen as central to empowerment, yet remains undertheorised in critical and mainstream literature. This paper builds on scholarship examining how women navigate normative spaces of development through creative forms of self‐fashioning by analytically unpacking how mobility is central to these processes. [ABSTRACT FROM AUTHOR]

This paper draws on ethnographic material to analyse how unemployed youth create work in the private educational sector. It shows how a set of educated young men, who moved from rural areas to a north Indian city to find work, are seeking to create jobs after an extended period of unemployment. Having attended coaching clinics and private tuition centres to prepare for white‐collar jobs, they draw on the experience, knowledge, and skills they have gained to create work in those same institutions. They do so by running errands and creating services for institutions, as well as undertaking administrative duties and teaching classes. Our main argument is that young men creatively engage with notions of enterprise to make an income and acquire a measure of respect. Studies of enterprise culture and neoliberal subjectivity formation often emphasise how individuals shore up their own value by competing with others and promoting their own interests. But we highlight how youth also maintain their value by making sense of their strategies in terms of assisting other young people. At the same time, however, their practises work to reproduce gender norms and class inequalities. This paper draws on ethnographic material to analyse how unemployed youth create work in the private educational sector in north India. Our main argument is that young men creatively engage with notions of enterprise to make an income and acquire a measure of respect. Studies of enterprise culture and neoliberal subjectivity formation often emphasise how individuals shore up their own value by competing with others and promoting their own interests, but we highlight how youth also maintain their value by making sense of their strategies in terms of assisting other young people. [ABSTRACT FROM AUTHOR]

In the last 15 years, "rights of nature" as a concept and legal apparatus has spread across various sites and scales of environmental governance throughout the world. This paper examines the rights of nature phenomenon, focusing on a recent decision by the High Court of Uttarakhand, India to grant legal personhood to the Ganga (Ganges) and Yamuna rivers and associated natural entities. Arguing against "diffusionist" and "global" approaches to understanding the rights of nature phenomenon, and drawing on the concept of translocal assemblages, I emphasise the place‐based specificities of these decisions in addition to their translocal connections. Through a close reading of the Uttarakhand case, I demonstrate the need to situate translocal social movements in place by attending to the manner in which "rights of nature" becomes articulated through specific practices, cultural meanings, material networks, human–environment relations, legal regimes, governance structures, and political projects in culturally and geographically specific ways with often counterintuitive outcomes. Rather than seeing "rights of nature" as a global movement or network manifesting at various scales, I consider it as a boundary object connecting translocal assemblages of environmental governance through acts of translation. In doing so, I push assemblage geographies to engage theoretical problems of difference, boundaries, and translation that have yet to be addressed in this emerging paradigm. In the last 15 years, "rights of nature" as a concept and legal apparatus has spread across various sites and scales of environmental governance throughout the world. This paper examines the rights of nature phenomenon, focusing on a recent decision by the High Court of Uttarakhand, India to grant legal personhood to the Ganga (Ganges) and Yamuna rivers. Arguing against "diffusionist" and "global" approaches to understanding the rights of nature phenomenon, I consider it as a boundary object connecting translocal assemblages of environmental governance through acts of translation. [ABSTRACT FROM AUTHOR]

This paper examines the socio‐legal and everyday moral geographies of human cohabitation with free‐living dogs in India to think through what is implicated in living with nonhuman difference on a planet where the social and the natural are inextricably entangled. It investigates the contours of canine cosmopolitanism in Chennai city and theorises street dogs as unintentional natures to problematise dominant ideas about valued and pestilent nonhuman life, drawing out implications for biodiversity conservation and other more‐than‐humanisms. Through these analyses, the paper transgresses the silos of domestic/wild and biodiversity conservation/animal protection to advance scholarship on the politics of (non)dualism and offers thought experiments on making and maintaining more‐than‐human society in contemporary times. [ABSTRACT FROM AUTHOR]

This paper focuses on the processes of migrant labour exploitation which are crucial for capitalist growth and the inequalities they generate. Ethnographic research conducted in different sites across India shows how patterns of seasonal labour migration are driven by class relations marked by hierarchies of identity (caste and tribe) and the spatial geopolitics of internal colonialism (region) – differences that are mobilised for accumulation. Labour migration scholarship has mainly explored sites of production. We extend recent social reproduction theory (SRT) and an older literature on labour migration and reproduction to argue that the intimate relationship between production and social reproduction is crucial to the exploitation of migrant labour and that this means we have to place centre‐stage the analysis of invisible economies of care which take place across spatiotemporally divided households, both in the place of migration and in the home regions of migrants. Furthermore, we develop recent work on SRT and migration to argue that an analysis of kinship (gender over generations, not just gender) is crucial to these invisible economies of care. This analysis is important in showing the machinations of capitalist growth and for political alternatives. [ABSTRACT FROM AUTHOR]

This paper draws on qualitative fieldwork conducted in 2004-5, 2010 and 2012 to examine the recent expansion of higher education markets in north India. It focuses on a group of young men who attended university in the city of Meerut, Uttar Pradesh. Faced with dismal job prospects, they began to improvise, making money ad hoc by acting as small-scale political brokers on campus. However, some of them subsequently utilised these improvisational skills to try and attain loftier economic ambitions. As India's education sector was liberalised, they honed in on an opportunity to establish their own profitable colleges. Our paper points to a paradox that resonates far beyond India; namely, that the continued expansion of private education is, in some cases, happening in spite of and even because of poor job growth. We also extend recent work on the theme of improvisation. By examining long-run changes, we show that improvisation is not indelibly linked to the activities of 'youth', but rather a set of practices that they may perform and abandon as they move through the life course. As such, improvisation can serve as a staging post in the efforts of young people to obtain a more secure foothold in the economy. [ABSTRACT FROM AUTHOR]

This paper analyses a drinking water supply project in rural Rajasthan, India, that deliberately sought to create greater equality across caste for water users through a combination of public taps and payment for water. Later, in the post-construction phase of the project, those goals were undermined by the counter-technologies of upper caste households and the village-scale institutions that supported them. The paper brings together geographic research on neoliberal water governance and caste processes in modern rural India to illuminate how neoliberal subjectivities deepened in the post-project phase. It shows the ways that caste norms, village water governance and state power converged to produce 'new' ways of thinking about water access and payment that undermined the social goals and the physical infrastructure of the project. The paper contributes to research on neoliberalisation and the creation of subjects by demonstrating the mutual constitution of caste inequalities and successfully marketised drinking water over the construction and post-construction phases of the project. [ABSTRACT FROM AUTHOR]