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Purpose: Contextual to the recognition of the complex interplay between health and behavioral aspects, integrated behavioral health (IBH) has emerged. Although this model is becoming popular in the Western world, its presence in the global context is not promising. This paper aims to explore the need for IBH in India and address its barriers to implementation and possible solutions. Design/methodology/approach: We analyzed the case of IBH and its potential implications for India using the current evidence base, authors' reflections and experience of implementing similar programs. Findings: This paper identifies contextual factors, including increased instances of non-communicable diseases and psychosocial and cultural determinants of health, that necessitate the implementation of IBH programs in India. The key features of different IBH models and their applicability are outlined. The current status of IBH and potential challenges in implementation in India in terms of human resources and other factors are delineated. We also discuss the potential models for implementing IBH in India. Originality/value: Integrating behavioral health in primary care is considered an effective and sustainable model to promote health and well-being across various target populations. Towards this end, this paper is the first to discuss the contextual factors of IBH in India. It is a significant addition to the knowledge base on IBH and its possible implementation barriers and strategies in low- and middle-income countries. [ABSTRACT FROM AUTHOR]

This paper presents an analysis of the caste system as a cultural construct. Esteemed social anthropologists and sociologists have perceived caste as a set of cultural beliefs and practices prevalent in Indian society. Caste is traditionally viewed as a cultural system shaped by specific norms and values that dictate the interrelations among individuals. Essentially, the caste system is a codified set of beliefs and practices observed within society. It is posited that a cultural approach to analyzing the caste system yields a deeper understanding. G. S. Ghurye (1932) characterizes caste by six features: segmental division of society, hierarchical structure, dietary and social interaction restrictions, civil and religious rights and disabilities, occupational restrictions, and marriage limitations. The entrenched social hierarchy of the Indian caste system has evolved notably in recent times. While caste is a unique societal stratification in India, this paper investigates its current socio-cultural transformations, focusing on significant cultural practices and processes such as Sanskritization, Westernization, Secularization, Modernization, and Globalization. [ABSTRACT FROM AUTHOR]

Gond painting, an integral part of the Gond cultural identity of central India, has emerged as highly appreciated and recognised tribal art form worldwide in the recent times. These traditional paintings are believed to have started with the transformation of Gond oral folklores. The Pradhan Gond, a subgroup of the Gonds, who were traditionally assigned to sing songs of the glorification of the gods, goddesses and nature with a Bana, a traditional single-stringed musical instrument, was assumed to initiate the paintings of Gond folktales. They narrated the collective beliefs, values and legends of the Gond tribe on the origin, relationship and divine powers in the form of paintings. The traditions of performing the assigned responsibilities of Pradhan Gond were believed to have lost during the Mughal era and British rule. This research paper focuses on the study of the reflections of three popular Gond folk stories, i.e. Basin Kanya, Mahua tree and Bada Dev, in the contemporary Gond paintings of Madhya Pradesh. The paintings of Jangarh Singh Shyam and Durga Bai have been chosen for the study. [ABSTRACT FROM AUTHOR]

The paper studies the impact of ethnocentrism and cultural intelligence on employee outcome during corporate restructuring or expansion. The authors propose a theoretical model to test this relationship. In-depth interviews of 122 professionals in Northern India who have either been a part of an international assignment or have expanded their businesses were conducted and analysed for testing the proposed model. Key findings suggest that an ethnocentric person finds it difficult to perform well at his workplace as he is constantly faced with dilemmas of cultural fitness. A culturally intelligent person easily adapts oneself to the new environment without any adverse effect on performance. To provide a smooth transition during restructuring, mangers should take measures to encourage cultural intelligence and promote ethno-relativism among the employees. [ABSTRACT FROM AUTHOR]

The Indian diaspora plays a crucial role in developing strong bilateral synergies between India and the UAE. The collaboration includes remittances, trade, connectivity, tourism, education, health, culture and cuisine, among other things. The quantum of investment and trade cooperation between both countries explains the depth of their relationship. This penetration is linked to the Indian diaspora, which shapes the constituents of meaningful cooperation. The Indian migrant inflow into the UAE started to increase in the 1970s, drawn by the oil economy, coupled with global events such as globalisation and economic liberalisation. The UAE's political dispensation, albeit conservative, has allowed the diasporic communities the space to pursue their aspirations in myriad fields. The Indian diaspora capitalises on this scope for shared success. Therefore, this paper examines the constituents of bilateralism, the India–UAE partnership and their mutual dependencies, and the role of the Indian diaspora as a significant factor in the bilateral exercise. [ABSTRACT FROM AUTHOR]

This commentary comprises of three sections. The first section summarizes Sinha's perspective and approach to the development of Indian psychology. The second section provides a bird's eye view of a few major developments in the field of science in general and in psychology in particular. This section also elaborates on the need for developing Indian psychology (IP) not just for the Indian context but for its global relevance. The third section documents some of the developments that have taken place in India in the past six decades since the publication of Sinha's paper. [ABSTRACT FROM AUTHOR]

This paper discusses the relevance and experience of Pure Consciousness through a technique called Transcendental Meditation (TM). It posits the idea that this technique of meditation can prove to be a useful spiritual tool during the current pandemic and talks about its effects on education, mental health, as well as physical health through a review of scientific studies on TM. It establishes the importance of Transcendental Meditation as a technique coming from a Vedic tradition for holistic growth. It further emphasizes the scientific validity of this technique to prove its practical relevance. [ABSTRACT FROM AUTHOR]

This paper centers last-mile distribution networks of cable television as a prism to analyze the political-economic, socio-spatial, and subjective transformations brought about by neoliberal reforms in India. I provide an on-ground perspective of enterprise culture and entrepreneurial citizenship based on an ethnography of Mumbai-based last-mile distributors of cable television also called cablewallahs. In the wake of their disempowerment in the television distribution value-chain, cablewallahs represent themselves as entrepreneurs at the core of India's digital economy. I combine insights from enterprise culture scholarship, television studies and anthropologies of masculinity, to shed light on this enactment in the paper. I demonstrate that cablewallahs configure their citizenship as 'entrepreneurial' by aspiring to middle-class valorised notions of respectability and civic duty and sustaining their last-mile networks through intimate knowledge of clientele, networks of male conviviality and vernacular solidarities. I argue that in Mumbai, entrepreneurial citizenship emerges as a useful gendered subjective disposition for navigating socio-economic marginalization and subjective-material changes in neighbourhood identity brought about by neoliberalization. [ABSTRACT FROM AUTHOR]

Dance and movement therapy (DMT) and Western dance forms have been advocated for the effective management of Parkinson's Disease (PD). This study focuses on including culturally relevant Indian dance concepts in developing and evaluating a community-based DMT programme for PD. This is the first comparative study on DMT for PD conducted in India, with a control group of a 'physical exercise programme'. 34 People with Parkinson's Disease (PwPs) were assigned to a 'DMT intervention' or a 'Physical exercise group' using convenience sampling and they attended weekly 90-minute sessions over 12 weeks. Mood, physical and cognitive functioning, and quality of life were measured pre-and post-interventions. Results and subjective feedback from PwPs suggest that DMT intervention was more effective in improving positive mood and reducing depression in PD as compared to the control group. This study concludes that culturally informed community-based DMT programmes hold promise as a supportive intervention for PwPs in India. [ABSTRACT FROM AUTHOR]

People have lost their lives at almost every religious place due to overcrowding, lack of safety culture practices, and passive local leadership to safeguard the citizens who went there to pray. Safety culture management at worship places is a very serious issue which is commonly not addressed as a planned approach by the concerned authorities at all levels. The newspaper reports indicate incidents in which almost every worship place (like temples, mosques, gurudwara, & churches) killed hundreds of people each year due to a lack of safety culture in their premises as crowds pour heavily during religious festivals, and there is no discipline except for VIPs. Why do people die in India due to hunger if there are numerous Langars and Bhandaras in Gurudwara and Temples? Why do people die in accidents while going to worship places? What are the wrong things with religious institutions in India? There are newspaper reports from all worship places of all castes and religions across the country. Why are local authorities passive about devotees who visit for holy prayers losing their lives along with families? The sample for this research included interactions with 260 professionals across India. Religious organisations and leaders need to widen the focus of safety culture such as increasing awareness for visitors, maintaining engineering controls for entry and exit points, CCTV installations, safety professionals deployment, emergency response plans, collaboration with local authorities, limiting entry per day with authorised passes, restructuring worship places to prevent crowding situations, regular safety training for permanent/casual staff members, controlling fake unregistered people to help and cheat the devotees. This study offered a comprehensive discussion on the recommendations for the safety of religious institutions, devotees and organisers such as, the safety procedures for religious institutions, safety procedures that make economic sense for religious institutions, respecting religious freedom for minority groups, hi-tech security of religious places, preventive measures for the safety of worship places, politics' impact on the psychological safety of places of worship, and religious leadership matters in the safety of worship places. The concerned Ministries and leaders must step in to prioritise the safety and cultural aspects of worship places. Medical care facilities at places of worship are a must for post-incident care of devotees. There are also several worship places with no such incidents. [ABSTRACT FROM AUTHOR]

The discipline of psychology is increasingly recognizing the pervasive impact of the ever-changing socio-cultural contexts in which people are embedded. This dynamic nature of the social world is immensely impacted by globalization. As a phenomenon of psychological interest, globalization wields numerous changes across different domains and appears to continuously shape the contours of people's experiences. Keeping this in mind, exploring people's perceptions and understanding of globalization can serve as a good starting point to discover its diverse implications. Thus, this research focused on the experiences of urban, educated, middle-class, young people from the metropolitan context of Delhi-NCR, India. To this end, semi-structured interviews were conducted with 32 participants (M = 14, F = 18) between the ages of 18 to 28 years. Data were subjected to reflexive thematic analysis, using inductive coding. Emergent themes and subthemes, related to participants' notions about globalization and its resultant socio-cultural changes along with their implications are thoroughly discussed. [ABSTRACT FROM AUTHOR]

The article is an attempt to unpack the famous "Hindutva verdict" of 1995, by specifically paying attention to the construction of culture and its relationship with Hinduism in India. The verdict opens up an avenue to think afresh about the relationship between the state and religion in the context of Hinduism, supporting me to argue that the question of (religious) authority for Hinduism is distinctly connected to secular sovereignty unlike in the case of Islam or Christianity. This in turn suggests that there is no authoritative distinction between Hinduism and Hindutva since these discourses are the products of the state's ongoing effort to define Hinduism as the context demands. The practice of the state in authorizing acts, attitudes, norms, and sensibilities that are deemed Hindu is encased in the construct of culture and its various enunciations such as legal and rhetoric. One must attend to the genealogy of culture in order to understand the nature of authority in Hinduism as well as the form of sovereignty recognized and exercised in India. [ABSTRACT FROM AUTHOR]

Living with cancer is a challenge to the individuals and their families. This is a personal perspective of a person living with a diagnosis of cancer for over a decade and as psychiatrist supporting others in a similar situation and their caregivers. The challenges are medical, psychological, social, and spiritual. In the care of persons living with a diagnosis of cancer, there is a need to mobilize all of the resources toward relief and recovery. In the Indian context, to make sense of the uncertainties, spirituality in various forms is harnessed by the patients and their families. Epics and religious stories are routinely used to make sense of the pain, distress, and uncertainties of living with cancer. It is for the caregiving professionals to understand this rich resource in India, and develop ways of maximizing the value of spirituality in the care programs. Systematic study, documentation, and adaptation of the spiritual resources of different religions and communities in the cancer care could be an important Indian contribution to cancer care in the world. Such a development could be similar to the universal acceptance of the value of yoga in the recent years. [ABSTRACT FROM AUTHOR]

The contraceptive needs of women for whom the benefits of menstrual bleeding may outweigh its disadvantages have largely been overlooked, especially outside high-income countries. Some providers and researchers have assumed that users of nonhormonal birth control (non-HBC) are misinformed about the positive and negative effects of HBC and/or the need for menstrual bleeding. This study takes the position that many of those rejecting HBC in favor of methods that do not alter bleeding are, in fact, making informed decisions. Using questionnaire data from 4,255 contraceptive users in three countries, we compared current HBC users explicitly open to hormone use ("H-receptive") and non-HBC users explicitly rejecting hormones ("H-averse"). To the extent that menstrual bleeding attitudes affect contraceptive choice, these two groups should have the greatest contrasts in those attitudes. This novel study design mitigates ambiguities arising from posing hypothetical scenarios to those ambivalent about using hormones or who are not currently using contraception. In all three countries, of those agreeing with the prompt, "I don't want to change my natural menstrual cycle," the fractions of H-averse and H-receptive users are disproportionally high and low, respectively (p ≤.0026). Responses to other prompts varied across populations, revealing complex juxtapositions of multiple criteria, including bleeding preferences, that likely influence contraceptive choices. These patterns, reflecting personal and culturally salient values, highlight the necessity of not assuming that menstrual bleeding is undesirable or relying on a single criterion to ascertain clients' contraceptive needs and preferences. Rather, acknowledging a client's personal hierarchy of preferences regarding contraceptive attributes best serves their goals. [ABSTRACT FROM AUTHOR]

Globally, adolescent pregnancy is one of the key issues in women's reproductive health. Adolescent mothers face a higher risk of obstetrical concerns, and motherhood in adolescence is strongly influenced by lower education level and lower socioeconomic status. The present study was carried out across all Indian states and Union Territories using the National Family Health Survey, rounds 1 to 5 (1992–1993 to 2019–2021) in which various socioeconomic and cultural factors associated with adolescent pregnancies was examined in detail. The article uses univariate, bivariate with chi-square test, and multivariate logistic regression models to understand the extent of which socioeconomic factors and sexual behavior of the couple are related to early motherhood experiences. It was found that age at marriage, respondent education, employment, age gap between partners, and religion are some of the important variables that affect the likelihood of adolescent pregnancy among females in Indian states. Comprehensive institutional efforts like free contraceptives and counseling services should be provided to address the increasing risk of pregnancy among adolescents. [ABSTRACT FROM AUTHOR]

India has a unique, localized, as well as diverse business culture. In India, both multinational enterprises and local organizations follow jugaad culture to achieve better business value. Jugaad is a flexible, problem-solving approach that uses limited resources. It is also an innovative cultural approach that many local Indian organizations use for business sustainability. This study explores how Indian jugaad culture supports business sustainability for organizations operating in India. With the help of literature reviews and theories, we developed a conceptual model and validated it using PLS-SEM with 378 respondents from different organizations based in India. Coordination and cooperation have been used as mediating variables. The study shows that there is considerable impact of jugaad culture on business sustainability in India. We conclude with a discussion on how jugaad culture influences business sustainability of both local organizations and multinational enterprises operating in India. [ABSTRACT FROM AUTHOR]

Inland saline water (ISW)-based Penaeus vannamei aquaculture system is an emerging field of fisheries, which came as a magic capsule to boost the overall agri-cum-aquacultural economy of many countries including India. The standardized technology for ISW-based P. vannamei culture includes ameliorating the culture water with K+-ion supplementation and amending Ca++/Mg++ ratio to 1:2–3, so as to simulate the natural seawater (NSW) equivalence, and replicating the NSW-culture parameters in the ISW system. However, for sustained growth and enhanced profitability, there was a need for formulation of ISW-specific culture parameters. In view of this, the present study was undertaken wherein P. vannamei seeds (post-larvae 8) were experimentally reared in ISW ponds with three different stocking densities (30, 45 and 60 PL8/m2) for a period of 75 and 110 days across two culture seasons followed by evaluation of growth and economic performances. Our study revealed highest mean weight (21.21–28.10 g), specific growth rate (8.75–6.22%) and survival percentage (92.93–90.34%) and lowest feed-conversion ratio (1.14–1.21) in the 30/m2 stocking group over the two respective seasons. The lower stocking density group also displayed maximum economic viability, recording benefit–cost ratio of 2.01 and net profit of 2.73 USD/Kg at 110 days. Further, in terms of profit sensitivity it ensures comfortable margins at any uncertain inflationary/deflationary scenarios. Thus, it can be inferred that at 30/m2 stocking density, the ISW-based P. vannamei culture can become a financially viable and sustainable aqua-venture for aspirant farmers, which have the potential to transform salt-degraded wasteland into profit-making asset. [ABSTRACT FROM AUTHOR]

As scholars explore anti-carceral approaches to gender violence, they question how to structure interactive practices to transform, rather than reproduce, dynamics of inequality and harm. Drawing on ethnographic fieldwork conducted with frontline workers in north India, this article argues that the concept of language ideologies can help analyze how interactive practices address gender violence. Language ideologies are shared representations of how interaction connects speaker, audience, and context. By tracking the language ideologies that inform anti-violence interventions, researchers can better analyze the extraordinarily complex semiotic labor required to address gender violence. [ABSTRACT FROM AUTHOR]

Background: In July 2022, self‐collection became universally available as part of Australia's National Cervical Screening Program. This change aims to address screening inequities experienced among underscreened populations, including women of Indian descent. This study explored experiences of cervical screening, alongside the acceptability of self‐collection, among women of Indian descent living in Victoria, Australia. We also aimed to articulate the informational needs to promote self‐collection among this population. Methods: Five focus group discussions with 39 women living in Victoria were conducted in English (n = 3) and Punjabi (n = 2). Transcripts were thematically analysed, as informed by the Theoretical Framework of Acceptability. Results: Women were motivated by the choice to self‐collect, perceiving the ability to maintain modesty and greater autonomy as key enablers. Healthcare practitioners were seen as central in supporting patient‐centred models of care. Perceived barriers to self‐collection included concerns around its accuracy and women's confidence in collecting their own sample. Widespread dissemination of culturally tailored promotion strategies communicating concepts such as 'privacy' and 'accuracy' were suggested by women to promote self‐collection. Conclusion: Self‐collection was highly acceptable among women of Indian descent, particularly when assured of its accuracy, and sociocultural norms and previous screening experiences are considered. This study highlights the huge potential that self‐collection can play in increasing equity in Australia's cervical screening programme. Patient or Public Contribution: Members of the public were involved in focus group discussions. Findings were summarised and disseminated via a poster. A bicultural worker was involved in all stages of the research. [ABSTRACT FROM AUTHOR]

CONTEXT: Pottery is defined as clay that has been fashioned into the desired shape and then dried to reduce its water content before being fried or baked to fix its form. The artisans living in traditional societies are normally influenced by their environment as well as by their myths, legends, rituals, ceremonies, festivals, social organization, and cultural norms which are reflected in their creations. The poor environmental conditions and the lack of protective equipment in these pottery workshops are key contributing factors to the development of these occupational diseases. Most pottery industries are small- to medium-scale industries and have longer and irregular working hours, a higher percentage of elderly employees, limited opportunities for health education or health inspection, and insufficient health promotion facilities compared with large companies. These factors are considered to play an important part in the development of occupational diseases and some nonspecific diseases such as psychosomatic, cardiovascular, and locomotor diseases among pottery workers. Traditional pottery making has its unique method of potter-work where it demands prolonged squatting without back support for hours which can develop musculoskeletal disorders (MSDs). AIMS: The study aimed to estimate the prevalence of work-related musculoskeletal disorders (WRMD) among traditional pottery makers at selected places in Bengaluru. SETTINGS AND DESIGN: A cross-sectional study was conducted in two rural communities of Bengaluru. One hundred and ten traditional pottery makers were randomly selected. MATERIALS AND METHODS: Subjects were screened for work-related musculoskeletal disorders (WRMD) using the Nordic Musculoskeletal Questionnaire, following which the pottery makers who reported low back pain (LBP) were screened for the severity of disability using the Modified Oswestry LBP Disability Questionnaire (M-OSW). The results obtained were statistically analyzed using SPSS 25.0. RESULTS: The result showed the highest prevalence of MSDs in the lower back, the findings of this study confirmed the work-related stress on traditional pottery makers. In the present study, the highest prevalence of musculoskeletal disorder was found in the lower back, of which had trouble in the last 12 months, 56.36% were having trouble during the last 7 days, and 19.09% were prevented from doing normal activities during the last 12 months. The prevalence of MSDs during the last 12 months revealed that the maximum of them, i.e., 24.54%, were having pain in the lower back. The present study also found MSDs prevalent in the hip joint and knee joint due to the occupational need to complete the work on prolonged squatting. CONCLUSIONS: This study concluded that prolonged work exposure and awkward work postural demand increase the incidence of MSD among traditional pottery makers in Bengaluru. [ABSTRACT FROM AUTHOR]

Globalization, as a slowly spreading risk factor, covers almost the whole country with its full force. Literature and literary studies have evolved into a space for the evocation, promotion and interpretation of various social, political, literary and cultural ideas in the world of globalization. Indian Literature after Independence of India has seen some significant changes in the literary writings. Today, the younger generation in the country is searching for a new identity and they are at the intersection of Individuality, Culture and Society. In the world of literature, the call-center generation sees itself as India's cultural commissars, projecting India as a land of illumination and emancipation. The major Samson of the youth lies in the power of the youth through the unlimited consumption of natural and human resources. The novels of the millennium assist us in dispelling the myth that contemporary writing is only for the light entertainment of the younger generations. [ABSTRACT FROM AUTHOR]

Background: Menstruation is a natural, physiological process experienced by all adolescent girls and women. The reproductive age group is the largest and most susceptible to various health and illness-related risk factors. This study aims to find the prevalence of satisfactory menstrual hygiene management (MHM) among women of reproductive age group and we also want to explore the cultural practices and beliefs related to menstruation and barriers to satisfactory MHM. Material and Methods: This study was conducted in rural field practice areas of Department of Community and Family Medicine, AIIMS, Rishikesh including 271 participants; women of reproductive age group using a mixed method study design (sequential quan--qual). Quantitative data were collected by household surveys and government schools using a validated structured questionnaire. Descriptive statistics were used to analyze the data. Focus group discussions (FGD) were conducted to have insights about understanding menstrual hygiene and barriers to satisfactory hygiene practices. Results: It was found that only 70 (29.6%) participants adhered to satisfactory menstrual hygiene practices. The age group of 20--24 years had a higher proportion compared to other groups. Through FGD, the main themes derived were practices related to menstruation (maintenance of personal hygiene), daily activities (physical and mental problems during menses), and barriers faced (cultural, economic, privacy concerns, and shyness). Conclusion: The prevalence of satisfactory menstrual hygiene practices was very low only 29.6%, which is a cause of concern; either Taboos associated with menstruation, socio-cultural, economic barriers, or lack of awareness related to menstrual hygiene in the community can be contributing factors for low prevalence. [ABSTRACT FROM AUTHOR]

This study sheds light on the value systems of the middle-class metropolitan older adults living alone, on the ageing self and the person's relationship to the surrounding society based on eight interviews. Ageing research has emphasized the traditional features of elderly care in India including its collectivist values rooted in filial piety and the extended family as well as embracement of disengagement influenced by the Hindu texts on two phases in later life: "hermit" and "renunciate". Increased social and geographical mobility, however, challenges traditional family systems. Using the example of the urban middle-class older adults living alone, this study explored whether living alone constitutes a challenge to the norms that previous research associated with Indian elderly care. Using abductive phenomenographic analysis the study found that the understandings of older adults in the study show great reflexivity concerning key aspects of their lives. Although the life conditions of older adults living alone deviated in many aspects from dominant traditional norms of filial piety and a care regime based on strong intergenerational interdependence, their responses and reflections mirrored assemblages of values deeply rooted in Hindu Vedic philosophy of the Ashramas and perceptions of independence, autonomy and self-reliance associated with Western "productive" aging. [ABSTRACT FROM AUTHOR]