Search

Micro wind turbine is a technology that is used to generate electricity in urban areas. The purpose of this review paper is an analysis of micro wind turbines on high-rise buildings. High-rise buildings are used as towers for micro wind turbines. Here is an analysis of the wind map of India for installing wind turbines. With the help of wind maps, the behavior of wind at different heights has been studied. The result of this study is to analyze how much wind power is generated in different states of India. At present nine states of India, wind energy is produced for commercial use and connected to the grid. Tamil Nadu is the largest wind power producer state. The wind flow in nine states is very good for wind power generation. Micro wind turbines have also been installed in these states and wind power generation for domestic use yields good results. [ABSTRACT FROM AUTHOR]

Background: As a signatory of the United Nations Commission on Child Rights, India has enacted laws and policies to protect the child's interests. The Juvenile Justice Act of 2015 addresses the needs and well-being of the most vulnerable children, including those who do not have anyone to care for or have experienced a traumatic upbringing and those who are allegedly in conflict with the law. No research from India addresses these vulnerable children's mental health and well-being. The current paper describes a pilot project to create mental health awareness and improve children's care access in India's Juvenile Justice System (JJS). Methods: Permission was obtained from appropriate governmental agencies in Odisha and Tamil Nadu and Child Care Institutions (CCIs) that consented to participate. A co-creation model was utilized to create youth-friendly spaces and methods to deliver mental health literacy for all stakeholders and access to care. Results: Seven CCIs and 278 children across two states participated in the implementation of the project. 37.8% of the children had resided for less than six months and 34.5% for more than two years in the current CCI. Of the various adverse childhood experiences, neglect was the highest at 76.3% followed by parental issues at 32%. Conclusions: Children in the JJS have many risk factors predisposing them to develop mental health issues. This unique pilot project describes implementing a codesigned and co-created model of delivery of mental health literacy and access to care to this vulnerable group of children. [ABSTRACT FROM AUTHOR]

Background: Among the Indian adolescents, the prevalence of psychiatric morbidity and alcohol use disorders (AUD) are 7.3% and 1.3%. However, no separate data are available for indigenous tribal populations. This study estimated the prevalence of psychiatric morbidity and AUD and associated socio-demographic factors among adolescents in the tribal communities in three widely varying states in India. Methods: Using validated Indian versions of the MINI 6.0, MINI Kid 6.0, and ICD-10 criteria, we conducted a cross-sectional survey from January to May 2019 in three Indian sites: Valsad, Gujarat (western India); Nilgiris, Tamil Nadu (south India); and East Khasi Hills district of Meghalaya (north-east India) on 623 indigenous tribal adolescents. Results: Aggregate prevalence of any psychiatric morbidity was 15.9% (95% CI: 13.1–19.0) (males: 13.6%, 95% CI: 10.0–18.1; females: 17.9%, 95% CI: 13.9–22.6), with site-wise statistically significant differences: Gujarat: 23.8% (95% CI: 18.1–30.2), Meghalaya: 17.1% (95% CI: 12.4–22.7), Tamil Nadu: 6.2% (95% CI: 3.2–10.5). The prevalence of diagnostic groups was mood disorders 6.4% (n = 40), neurotic- and stress-related disorders 9.1% (n = 57), phobic anxiety disorder 6.3% (n = 39), AUD 2.7% (n = 17), behavioral and emotional disorders 2.7% (n = 17), and obsessive-compulsive disorder 2.2% (n = 14). These differed across the sites. Conclusion: The prevalence of psychiatric morbidity in adolescent tribals is approximately twice the national average. The most common psychiatric morbidities reported are mood (affective) disorders, neurotic- and stress-related disorders, phobic anxiety disorder, AUD, behavioral and emotional disorders, andobsessive-compulsive disorder. [ABSTRACT FROM AUTHOR]

Currently, India's population is growing at a rate comparable to other countries, which means we need to provide more energy. Most of the world's energy is generated by coal-fired thermal power plants, despite the fact that this method results in a significant increase in the number of pollutants released into the atmosphere. Wind power is a kind of environment-friendly, pollution-free green energy that comes from renewable sources. India is one of the top five producers of wind power in the world. This article throws light upon the current status of wind energy in India, as well as its potential and regulations governing wind energy. India has a significant untapped potential for wind power generation, and this article details that potential as well as wind power generation in various states of India. When it comes to the production of wind power in India, Tamil Nadu is the most productive states. [ABSTRACT FROM AUTHOR]

This paper describes the perception of rural communities in the use of Mobile Enabled Social Hub (MESH) that was field tested in several villages across Sivaganga district in the southern part of rural Tamil Nadu, India, during May 2010 to December 2010. The present study was conducted through well structured pre-tested questionnaire with 90 users who took active participation throughout the project. The survey results showed that the rural communities perceived the MESH platform favourably, in terms of its usefulness and ease of use in exchanging information within their communities. Mann-Whitney U tests confirm that gender played a significant role in the perception of MESH as a means for effective communication. The Kruskal-Wallis test analysis also substantiated that people have perceived the MESH platform in an equal way, regardless of age group, education level and type of occupation. [ABSTRACT FROM PUBLISHER]

Confronting social exclusion is considered critical for grappling with poverty, livelihoods, inequality and participation in rural India. Studies highlight how exclusion is produced through hierarchical relations of caste, gender, class, religion, disability and ethnicity, while documenting people's agency to confront exclusions. However, the making of such agency through people's relations with ecologies and technologies is currently neglected. To address this neglect, we focus on different sociomaterial ways of relating – care and exclusion – which constitute people's agency. We argue that giving close attention to multiple ways of relating that coexist and interweave with each other, may be crucial for supporting grassroots transformations for justice and sustainability. To illustrate this ways-of-relating approach to agency, we rely on oral history narratives with three elderly people from rural Tamil Nadu, while building on insights from feminist scholars as well as science and technology studies. Central to the people's histories narrated in this article are uncertainties that yield non-linearities and loose ends. They foreground plural and flexible dimensions of each of our core concepts, from care and exclusion to intersections and relational agency. This open-ended plurality of dimensions, we conclude, may be crucial for concepts to find relevance in widely different settings. [ABSTRACT FROM AUTHOR]

This paper deals with the estimation of the non-linear wave forces and the subsequent motion response of a tri-hull carrier vessel. The finite element method and the panel method are used for numerical estimation of the forces and motions of the vessel. The numerical results are compared with the pitch and roll motions obtained from physical model tests carried out in a wave flume at the Indian Institute of Technology Madras for regular waves in a head sea and a beam sea for the zero-speed stationary condition. The results show that inclusion of the second-order wave excitation force in the equation of motion for the vessel results in closer prediction of the response amplitude operator to the experimental values in non-linear waves. [ABSTRACT FROM AUTHOR]

This and the following three papers, written for different reasons over the course of three years, nonetheless contain a common theoretical orientation and provide the basis for a new kind of structural comparison, on, founded on indigenous categories--here the cultural construction of the person in Tamil Nadu and Bengal. It should be made clear that these papers are not intended as chapters in an antecedently planned work, but that each was written for a specific purpose. This and the following paper developed as a continuation of recent attempts to delineate a north Indian terminological system. The first paper discusses recent writings by Louis Dumont and Sylvia Vatuk in the light of Bengali usage. It is an extended analysis of the possibilities and limitations of formal kinship theory in the light of a specific body of evidence. The inability of formal kinship theory (rooted in the artificial bounding of something called a domain of kinship) to provide a sufficiently coherent ordering of Bengali data provides the impetus for the second paper which begins to ground these usages in Bengali ideas about the nature of the person in groups and relations. These two papers go from a formal discussion of kinship to a recognition of its limitations to the significance of indigenous categories that crosscut the boundaries of kinship and caste. The third paper on Tamil Wadu, written by Steve Barnett, benefits from previous work on south Indian kinship and starts with the problem of the person in holistic caste society. As the argument proceeds, an understanding of caste apart from kinship is seen as inadequate inadequate so the discussion moves to the elaboration of south Indian indigenous categories that underlie both. The papers on Bengal started with kinship and moved to structures that are basic to kinship and caste, while the paper on Tamil Nadu started with caste and also moved to structures that are basic to kinship and caste. This independent... [ABSTRACT FROM AUTHOR]

Why has the gender-based reservation system not succeeded in achieving gender equality in Indian politics? Both token theory and critical mass theory posit that equilibrating number of representatives from both genders will achieve gender equality. In India, this led to the reservation system for women in politics in 1993 and an increase in women representation, in some Indian states up to 50%. Yet, we argue, these women face role encapsulation in their double minority position. Inspired by interpretivist ethnographic methods, this study investigates everyday work of women politicians (village council presidents) in Tamil Nadu. We show that in their work context, women politicians are in token positions and this contributes to understanding the modest results met with the reservation system. Simultaneously, the study points to how women use their role encapsulation within the traditional family structure to serve their political ambitions despite patriarchy. We draw attention to individual resistance, more precisely, insubordination and everyday resistance, to stress how some of these women politician are challenging patriarchy. This contributes to enriching our understanding of the forms of assimilation in token theory: for a token who experiences a double deviance, role entrapment is not as limiting as previous studies have assumed. We also argue that everyday acts of resistance can be carried out precisely through the enactment of role encapsulation and that some women reach change through this subject position, rather than in opposition to it. [ABSTRACT FROM AUTHOR]

This article investigates the role of structure and agency in hunger reduction in India using the case study of the Tamil Nadu Integrated Nutrition Project (TINP). The TINP was a World Bank-funded, state-run project that was initiated in 1980 to improve the nutritional and health status of preschool children, and pregnant and nursing women. Its primary purpose was behavioural change of mothers using the educational tools of growth monitoring, nutrition counselling and supplementary feeding. This paper argues that the predominant cause of undernutrition is not ignorance, but structural factors such as poverty and gender inequality that constrain women's agency. In addition, it examines the representation of the feminised "mind" which is the point of interface between the state and the body. [ABSTRACT FROM AUTHOR]

This paper explores some important recent changes in the social organisation of a humor Hindu temple in Tamil Nadu. It throws new light on the beginnings of the secularisation of its organisation and on the expansion of secular space within the temple. The inclusion of hitherto excluded groups in the social organisation of the temple indicates a significant broadening of its social base, which now comprises a wider range of castes and denominations than before. This universalisation is accompanied by a weakening of beliefs and practices relating to purity and pollution. Also, the intrusion of a bureaucratic administration into the affairs of the temple has given a new place to ideas of secular rationality in the religious activities of the temple. The process of secularisation is further strengthened by the fact that the priestly Adisaiva community is opting for secular education and employment in place of its traditional way of life. [ABSTRACT FROM AUTHOR]

This article discusses dowry property among the Nagarattars in Tamil Nadu, south India. Analysing the process of saving a substantial part of caste capital as dowry, the author argues here that dowry maintains the economic autonomy of the conjugal family vis-à-vis the husband's natal family. The married woman's relative economic autonomy is discussed in relation to the customarily well-formulated contract papers concerning marriage, and the subsequent support given to her and her children by her natal family. The Nagarattars' unusual habit of hoarding bridal goods is discussed in terms of capital investment and the pooling system, which is closely tied to their kinship. The Nagarattars or the Nattukottai Chettiyars are the most prominent mercantile caste in Tamil Nadu, south India. Among the Nagarattars, even money which is given as the cash part of the dowry creates a gift-debt. If the bride is not given her mother's dowry with added interest, it would be an overt sign of a decline in the family's wealth.

This paper compares Bengal and Tamil ideas about kinship. The authors found surprising similarities in the Bengali and Tamil cultural construction of the person despite superficially radically different marriage rules in each region. They argue that Bengali and Tamil forms of imbedding the person in units of hierarchy and units of equivalence structures the variation in Bengali and Tamil understandings of marriage alliance. This focus on indigenous categories allows the discovery of basic Tamil and Bengali similarities that have been obscured by discussions that artificially demarcate domains of caste and kinship. This comparative effort both builds upon Louis Dumont's work and recognizes the continuing problem of how to analytically create and bound subsystems of meaning within a given cultural universe. The authors compare two regions in India (Bengal and Tamil Nadu) for which, according to them, they have detailed ethnographic knowledge. The comparison attempts to continue in the spirit of Dumont's discussion of kinship in north and south India by taking David Schneider's rejection of the genealogical assumption of kinship studies as an invitation to rethink Bengali and Tamil rules and kin terms.

The popular Indian television talk show, Neeya? Naana? (You? or Me?), offers a public platform for open discussion of important issues facing citizens in the southern state of Tamil Nadu. Through its inclusive nature and open discussion format, the programme demonstrates the gendered involvement of citizens from all sections of society, including the socially disadvantaged castes and classes. While this suggests that Indian television provides a new site for an emerging public sphere, we contend that the public sphere in India can be historicized to the third millennium BC. In our analysis of Neeya? Naana?, we establish a relationship between Habermasian notions of the public sphere, India’s argumentative tradition and the ancient Sangam literature of South India. We further interrogate the concept of the public sphere by asserting that while India’s television talk shows offer the suggestion of an open democratic forum, they instead reinforce conservative cultural values. [ABSTRACT FROM AUTHOR]

Dalits (ex-untouchables) in Tamil Nadu, as in many other places of India, have historically resided in cheris or settlements set apart from the village or oor. Cheris often lack amenities like schools, ration shops, health centers or panchayat buildings and are set off the main road down poorly lit and surfaced roads, revealing the significance of space and the spatiality of social relations to the caste system. As Dalits in Tamil Nadu have mobilized politically, they have challenged the hierarchical nature of social space in the face of much backlash, seeking to create meaningful public spaces that are open to, and representative of, all castes. This article concerns the Dalit contestations over space and the wider ramifications of such struggles in the sociopolitical sphere, and argues that the process of democratization requires alterations to social and well as political spaces and institutions. [ABSTRACT FROM AUTHOR]