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This special issue of the Whole Earth Papers contains a series of articles expressing views about world order from the perspective of India. The first three articles discuss a world view of non-duality stressing the unity of the universe; the need to establish universal social justice in a world whose limited resources are unjustly divided; and the possibility of considering alternative world models based on minimization of collective violence and maximization of social and economic well-being. Another article suggests a recreation of modern culture by incorporating aspects of eastern cultures into the predominant western culture which permeates the world. Technology and economic priorities should be tempered by recognition of the worth of the individual. Another article discusses the world's developing consciousness about the roles of technology, power, and knowledge in influencing the future. Also included are excerpts from the writings of Indian philosophers and politicians such as Ghandi and Nehru, and reviews of books by Indian authors on the topics of world order and the future. (AV)

The development of the Diagnostic and Statistical Manual-5 (DSM-5) has been an exhaustive and elaborate exercise involving the review of DSM-IV categories, identifying new evidence and ideas, field testing, and revising issues in order that it is based on the best available evidence. This report of the Task Force of the Indian Psychiatric Society examines the current draft of the DSM-5 and discusses the implications from an Indian perspective. It highlights the issues related to the use of universal categories applied across diverse cultures. It reiterates the evidence for mental disorders commonly seen in India. It emphasizes the need for caution when clinical categories useful to specialists are employed in the contexts of primary care and in community settings. While the DSM-5 is essentially for the membership of the American Psychiatric Association, its impact will be felt far beyond the boundaries of psychiatry and that of the United States of America. However, its atheoretical approach, despite its pretensions, pushes a purely biomedical agenda to the exclusion of other approaches to mental health and illness. Nevertheless, the DSM-5 should serve a gate-keeping function, which intends to set minimum standards. It is work in progress and will continue to evolve with the generation of new evidence. For the DSM-5 to be relevant and useful across the cultures and countries, it needs to be broad-based and consider social and cultural contexts, issues, and phenomena. The convergence and compatibility with International Classification of Diseases-11 is a worthy goal. While the phenomenal effort of the DSM-5 revision is commendable, psychiatry should continue to strive for a more holistic understanding of mental health, illness, and disease. [ABSTRACT FROM AUTHOR]

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]

Purpose: The COVID-19 outbreak has significant psychological effects because of reduced support system and social quarantine, making women the worst-hit population of shadow pandemic, i.e. domestic violence. While food shortages, unemployment and increased domestic-work burdens are the immediate effects of the lockdown, women at home have to bear its far-reaching impacts in the long term in the form of domestic abuse, making the study of the psychological impact of domestic violence against women imperative. This paper aims to identify the factors and causes responsible for domestic violence and its psychological impacts on women in different aspects. This paper further focuses on the reasons behind an escalation in psychological violence against women. Design/methodology/approach: This paper is based on extrapolating data from various journal articles, Indian Government reports, newspaper articles and other printed materials that are recent, relevant and discuss domestic violence and mental stress during the COVID-19 pandemic. Researchers use Indian National Commission for Women's (NCW) data on complaints received regarding violence against women and domestic abuse in the year 2020 and 15 journal articles that discuss domestic violence against women during the COVID-19 period in different countries to discuss social inequalities and power relations impact on women' mental health. Findings: The findings suggest that economic instability during the pandemic and social and cultural norms of India ignited psychological abuse against women during the pandemic. The number of monthly complaints of dowry death, dowry harassment and protection of women against domestic violence reflect on increased registered complaints in the postlockdown period in the year 2020. The number of monthly complaints received by the NCW from January 2020 to December 2020 in India represents that WhatsApp chat is a powerful tool for reporting domestic violence. Originality/value: The pandemic lockdown has an adverse psychological impact on women, making them suffer from posttraumatic symptoms, substance abuse, panic attacks, depressions, hallucinations, eating disorders, self-harm, etc. This paper strives to reflect upon mitigation strategies to curb domestic violence in India. [ABSTRACT FROM AUTHOR]

Nagaland is one of the significant political divisions of India, which is geographically divided into eight states. The cultures of India's northeastern states are distinctive. Each state is discrete regarding its custom, diverse culture, and language. As such, Nagaland, too, is rich and varied in cultural heritage, housing 16 distinct tribes, each with its lingo-African language. Extending the premise of social realism, this paper critically examines the fictional works of Easterine Kire, namely Mari and A Terrible Matriarchy. It brings out the social disparity and injustices meted out to the women's community of the Angami tribes. This research paper focuses on social injustice, matriarchal oppression, and sexual molestation as prevalent in the Angami tribal culture. This work ventures to spread awareness and educate the Angami tribal community on their enshrined prerogatives and the restitution of their emancipation in northeast India while unearthing some of the squalid working conditions of the tribal labour community. The novels Mari and A Terrible Matriarchy deal with social realism, the literary mode of choice in the nineteenth century. It also vividly portrays how the Nagaland community has been plundered and smeared by battle and bloodshed. [ABSTRACT FROM AUTHOR]

This letter was first read as a seminar paper in the Institute for the Humanities in Africa at the University of Cape Town in which I offer a series of provocations about what our current moment asks of us. It is concerned with the future of literary and cultural studies (in English) at that university and in South Africa in the wake of the RhodesMustFall movement. I look at the formation of English literature in colonial India and the rise of black studies in the US as I think through the emerging cry for decolonization of curricula in higher education in South Africa. I contemplate literary and cultural studies as modes of reading and making consent.

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]

India has a very prominent traditional board game culture, which is evident through numerous game boards and game pieces that are surviving. The spectrum of game board variations documented displays its association with the rich culture of crafts in India. Apart from these sets, there are ample examples of game board graffiti's present in various public spaces, temples being one of the most prominent of them. Many scholars, just to name a few, I. Finkel, R.K Bhattacharya, and L.K. Soni (published in 2011); Vasantha (2003); Fritz and Gibson (2007); Rogersdotter (2015), have documented and/or commented on these appearances of game boards in spaces. Most of these documentations are from the region of Karnataka, Tamilnadu and Andhra Pradesh. There are game board surveys from the states of Punjab (Gupta, 1926), Gujarat (Soni and Bagchi, 2011), Marwad (Samanta, 2011), Haryana (Sinha and Bishwas, 2011). Nevertheless, for some reason, there is very little work on board games in the state of Maharashtra. Though the literary documentation of sedentary games of Maharashtra is found in a book by 'Anant Babaji Deodhar' named 'Marāṭhī Khēḷān̄cē Pustaka' published in 1905; which mainly is anthropological documentation. It does not touch upon the references of this game information. Sāripata (chausar), pat Songtyā (asta chima) existed in the Marathi household until the earlier generation (Pre WWII) in form of cloth boards and wooden pieces. However, it does not show its appearance as game board graffiti's in spaces in the post-Yadav period (14th century). Few games like mancala, Indian hunt games do show their presence in graffitis but seldom in literature. Literary pieces of evidence of regional literature remain untraced. No specific research has happened in literature in this era in the context to board games and thus the paper tries to throw light on evidence of board game mentions in medieval Marathi language literature. During the same time, the game board graffiti's shows its existence in Karnataka, Rajasthan until the 17th century. So what happened to the board game culture in Maharashtra? Where did the games go? Did it acquire a different form? The paper tries to inquire about the presence/absence of board games in the 13th - 17th century Marathi literature and architecture. [ABSTRACT FROM AUTHOR]

The current paper describes the shared ideas around feminism and social work profession. Based on the theoretical discourses, it attempts to contextualise the practice framework for feminist social work. It seeks to present few efficacious initiatives in the form of case studies from Indian grassroots and highlight various success stories based on social work practice from a feminist perspective. The central idea of the paper is to explore learning insights from the field based on successful practice based models and how these can be amalgamated to develop an indigenous framework for the practice of feminist social work in India. [ABSTRACT FROM AUTHOR]

The sociology of culture is an important field that examines how societies create, maintain, and transform their cultural practices and beliefs. In the context of Bangladesh and India, this field is particularly relevant due to their rich and diverse cultural heritage. This paper explores the sociology of culture in these countries, focusing on cultural similarities and differences. Through a literature review of research from anthropology, sociology, history, and related fields, we will examine the historical background of cultural development in both countries, considering the impact of colonialism, nationalism, globalization, language, ethnicity, and religion. We will then present a comparative analysis of cultural practices, beliefs, and values, drawing on empirical data and case studies. This paper aims to contribute to our understanding of the sociology of culture in Bangladesh and India by shedding light on their diverse cultural heritage and exploring the ways in which cultural practices and values are shaped by historical, social, and political factors. By comparing the cultural similarities and differences between these nations, we hope to deepen our understanding of how culture is influenced by the broader social and political context. [ABSTRACT FROM AUTHOR]

Attacks perpetrated using acid are a particular form of interpersonal violence, possibly one of the most heinous manifestations of Intimate Partner Violence (IPV). Acid attacks are mainly motivated by extramarital cheating, marital conflicts, women's rejection of marriage proposals, and sexual advances. As these attacks are not well understood from a psychological perspective, we conducted a systematic review, following Preferred Reporting Items for Systematic Review and Meta-Analyses (PRISMA) guidelines, of 284 articles identified, 13 were eligible for inclusion. Three main focuses were identified: "Risk and vulnerability factors," "Consequences and implications," and "Interventions and treatments." Acid attacks seem to be more frequent in countries where social and economic development leads to greater tensions over traditional gender roles like Bangladesh, Pakistan, and India. Identified risk factors were young age, low socioeconomic status, low educational attainment, ethnicity, unemployment status of the victim, alcohol, and drug use of the perpetrator. Among the main psychosocial consequences of acid attacks, isolation and social exclusion emerged. Additionally, the paper will discuss the role of mental health consequences and specific treatments from psychological, clinical, and medical-legal points of view. [ABSTRACT FROM AUTHOR]

Purpose: Verbal abuse of the aged people in later life is a matter of grave concern in contemporary times. Aged people are abused by family members, relatives and neighbors in the form of yelling, taunting, swearing and threats, among other things. These abusive behaviors have the greatest influence on their social standing and well-being, and they cause society and families to dismantle their social networks as a result. This study aims to understand the nature of verbal elder abuse as a social phenomenon under the theoretical framework of sociocultural paradigm and examines the causes. Design/methodology/approach: The descriptive phenomenology method has been applied in this study. The study has been conducted on a sample of 60 elderly living in Kanpur district of Uttar Pradesh. The concern of using descriptive phenomenology in the present study is to understand the nature of verbal abuse against the elderly systematically by exploring cultural, situational and social aspects of verbal abuse in Indian society. This method analyzes the reality behind the verbal elder abuse as a social phenomenon and relationship between elderly and their abusers. Findings: The study finds an increase in verbal elder abuse in Indian families, which can range from psychological torture to physical torture, and includes insults, humiliation and neglecting the needs of the elderly for food, clothing, shelter and medical attention. The study also points out that reduction in attachment is as a responsible factor for verbal abuse with the elderly in modern times. Originality/value: This is an original paper. This paper talks about the most concerning issue of verbal abuse which is faced by aged people in their family and society. Basically, this paper has applied the descriptive phenomenological method for the analysis of verbal elder abuse as a social phenomenon in the sociocultural context of Indian society. [ABSTRACT FROM AUTHOR]

Beginning with the theory of cultural embodiment, this paper suggests that the work of some contemporary choreographers, because of the use they make of their cultural backgrounds, inhabits "in-between" spaces. Cultural embodiment, it is suggested, leads to the choreographer's absorption of movement as a source of historical information and an extension of their cultural characteristics. Shobana Jeyasingh is cited as an example of a choreographer who applies elements of the Indian dance form Bharata Natyam to her contemporary choreography in "Duets with automobiles," exploring Rosi Braidotti's idea of nomadic subjectivity. Similar to Jeyasingh, Akram Khan's choreography is also informed by both eastern and western cultures. The classical Indian dance form of Kathak is embedded into Khan's movement vocabulary. "With Rush" and "Zero Degrees," which are analysed, it is suggested Khan produces a "double consciousness" of two cultures. As a result of the cultural hybridity explored in Khan's works, new identities are formed in the overlapping cultures and it is proposed that Khan's work exists in "in-between spaces". (Contains 4 notes.)

This ethnographic paper explores gender inequality in tribal societies vis-à-vis customary practices and challenges the notion of egalitarianism of tribal society by taking Chuktia Bhunjia tribe of Odisha, India as an analytical category. In the light of a discussion on women specific taboos and restrictions, captured through formal interview, narrative and lived experience approach, the paper explicates the deeply embedded nature of the taboos in Chuktia Bhunjia society and unravels how prohibiting women from socio-economic and religious space, backed by purity-pollution philosophy, perpetuate the gender inequality among them. It was found that although economic division of labour is indistinct; women are perceived being portrayal of misfortunes during perceived pollution periods and are prohibited to enter into sacred places – kitchen room, cowshed, sacred groves and forest – and take part in community festivals and other auspicious occasions. The existing material culture, especially kitchen room, alongside economic structure, self-notion of 'outsiders' and apparently fixed customary laws have direct influence on the position of women in this society. It is found that the customary laws are not mere symbolic expressions in perpetuating the gender asymmetry, but have become a powerful tool to patriarchal controls not only over women's education, health, properties and knowledge, but also over individual's choice, freedom, decision-making and sexuality. However, internal challenges are reported against customary laws and taboos, the fear of social ostracism, the obligation to restore the purity of cultural entity and anxiety reinforce people to be always submissive to those practices. Therefore, unless there is transformation alongside their culture, it is fruitless to think of gender equality. [ABSTRACT FROM AUTHOR]

Purpose: Understanding societal expectations of a leader's responsibility and context-specific challenges in less-researched emerging economies has become imperative for foreign Multinational enterprises (MNEs) to survive in these contexts while developing globally responsible leaders. Identification of institutionally sanctioned characteristics, competencies and strategies that assist leaders in dealing with such challenges while achieving shared value has wider implications for academics, practitioners and the literature on responsible leadership (RL), which is the purpose of this paper. Design/methodology/approach: The authors conducted in-depth interviews of 28 senior indigenous leaders in 3 Indian Multinational corporations (MNCs) in construction sector, following a grounded theory approach. Findings: The authors identified three vital institutionally driven challenges and four individual-level societal-driven factors, subsequently influencing leaders' strategic decisions and choices to deal with such challenges beyond passive conformance. Contrary to the previous findings, this study also briefly discusses that a mere ethical climate is insufficient; organizations must develop a holistic values climate that works as contextual factors to influence RL. Originality/value: Contrary to the previous findings suggesting Indian leaders' conformance to constraining forces to RL, by adopting a multilevel approach, the authors identify the context-specific strategic behaviors that responsible leaders adopt in dealing with such forces responsibly. Thus, it is the first multilevel inductive approach conducted in a non-Western context, offering a discrete understanding of RL while addressing some of the inconsistencies in the literature and contributing to cross-cultural leadership research. Also, findings highlight the factors of RL that are more emic and etic for generalization. [ABSTRACT FROM AUTHOR]

In this article, the status of human trafficking in India will be presented. Human trafficking is one of the speediest expanding and profitable types of offence not only in India but Internationally too. This form of modern-day slavery contains miscellaneous exercises of human exploitation such as sex trafficking, forced labour, marriage, begging, and illegal organ transplantation. On the other hand, central reasons or vulnerability components of trafficking such as structural inequality, culturally sanctioned traditions, deprivation or financial insecurity, bonded labour, and gender violence, which are outlying and aggravated by disintegration, have stuck around unrecognised in intellectual and policy provinces. The significance of Human trafficking impacts all nations and destroys sufferers and society while affecting social, economic, and health costs. This paper argues that the focus is required to be conveyed to such underlying sources and manners by which this corruption is expanding. There is high need to look out for the laws made for crimes related to human trafficking, to protect the human of the trafficked persons in India. Hence, it furnishes some preventive actions to restrain and deal with the nuisance. [ABSTRACT FROM AUTHOR]

From time immemorial, the traditional practice of group work has contributed to the harmonious existence of various indigenous peoples. The Bakarwal pastoral nomads, who live in the Pir Panjal Range of the Great Himalayas in Jammu and Kashmir, India, sustain their pastoral nomadic way of life by living and working in groups. They demonstrate the principles and values of social group work as they perform the transhumance or biannual seasonal migration, distribute tasks, reside in their summer and winter pastures, resolve conflicts, and provide reciprocal support and mutual aid. Available literature highlights the obstacles and challenges encountered by Bakarwal pastoral nomads, however, there is a dearth of literature that documents the self-sustaining practices that they use to overcome such complexities. This paper attempts to bridge this gap by comparing the traditional group work of the Bakarwals with professional social work with groups. [ABSTRACT FROM AUTHOR]

Purpose: The increasing globalization of business has led to increasing demand for executives who can function in cultural milieus different from their own. This demand has been exacerbated by the fact that globalization has not led to cultural homogenization and hence, for good or bad, executives are not able to universally apply the home country's conceptualizations of rights, responsibilities and duties and must operate within the constraints of host country's cultural environments. Hence, business scholars and global executives increasingly need to reflect on the conceptualization of rights, responsibilities and duties; understand the historical context which has led to different conceptualizations across geographies and appreciate and harness these differences for improving business effectiveness. This paper helps in this endeavor by explaining the differences and similarities that exists between the Indian and Western cultures regarding the concepts of roles, responsibilities and duties. This exposition will help multinational organizations improve their internal practices and employee training methods. Design/methodology/approach: This study attempts to trace the differences and similarities in the conceptualization of rights, duties and responsibilities between the Western tradition and the Indic tradition by literature review. The Indic tradition refers to the broad cultural paradigm that shapes the thinking of the people of Indian subcontinent. The prominent sources of the Indic tradition include Hinduism and Buddhism. India was a British colony for two hundred years and is home to one of world's largest English-speaking population. There are more Muslims in the Indian subcontinent than in the Middle East (Grim and Karim, 2011). Hence, the Indic tradition has also been substantially influenced by the Western and Islamic traditions. Findings: The paper argues that Westerners and Indians have different conceptualization of rights, duties and responsibilities and their relative importance. Broadly speaking, Indian ethos focuses on context-specific responsibilities while the Western attitude focuses on universal rights. These differing conceptualizations have been shaped by the cultural history of the two regions and are manifested in the decision-making styles, levels of individual autonomy and views on the ethicality of actions. There is a need to train expatriate Western and Indian managers on these issues to enable smooth functioning. Research limitations/implications: The cross-cultural literature has tended to lump together all non-Western civilizations under the category of East thereby ignoring significant differences between them. The Far-East countries of China, Korea, Taiwan and Japan have been highly influenced by the Confucian ethics. India-specific social systems like the caste system, division of human life span into stages with specific responsibilities, enduring worship of nature and Western influence through colonization have been absent in these countries or much less marked. The paper aims to bring forward the distinguishing features in Indian thought that contributes to its distinctive attitude toward rights, responsibilities and duties; contrast it with the Western views on rights and duties and identify the relevance of the discussion to the business context. Practical implications: The cross-cultural training needs to emphasize both conflict resolution and behavioral aspects. For example, the conflict resolution process in Western countries can be more algorithmic with conflicts being rationally determined by consistent application as well-defined rules (as nature of duties is more universal in Western tradition). On the other hand, conflict resolution practices in India need to be contextual and may require appeals to higher ideals (as nature of duties is more contextual and idealistic in Eastern tradition). Social implications: The differences in attitudes regarding rights, responsibility and duties between the West and India suggest the need for cross-cultural training of managers and contextual conflict resolution techniques. The need is exacerbated by the increase in the number of multinational corporations (MNCs). Earlier, most MNCs were headquartered in the West and hence cross-cultural training was primarily geared to help Western expatriates fit into the host country culture (Nam et al., 2014). The growth of Asian MNCs has increased the need of cross-cultural training for Asian expatriates (Nam et al., 2014). Originality/value: The training processes can be customized to supplement cultural strengths and promote behaviors that are culturally inhibited. Employees in India can be trained to emphasize the value of assertiveness in communication, the need to articulate one's personal success and appreciate the rigid nature of rules in Western contexts. Similarly, Westerners can be trained to emphasize the importance of context in business interactions, the need to forge personal relations for business success and the importance of paternalistic behavior in securing employees commitment. [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]

When I began writing this paper, I was amid coping with several losses. I had lost a beloved friend and a family member to COVID-19, and though it seemed that we were coming out of the woods in the US, the juggernaut virus was burning through my native country of India, where most of my family lives. As a candidate starting analytic training in 2020, Freud's Mourning and Melancholia was particularly poignant as it lays the foundation for object relations borne out of a process of coping with loss. Freud described mourning as an agonizing process of identification, disinvestment and reinvestment. He emphasized the role of intrapsychic factors in the capacity to mourn. Since then, analysts have countered by writing about the highly social nature of the task of mourning and the importance in grieving of a loving communal embrace. In this paper, I explore one's early experiences with Winnicott's holding environment and transitional phenomena as an explanation of the capacity to mourn. I will extend mourning to another form of loss, namely, transience, i.e., temporariness of time and experience. Finally, I will consider how the developmental achievement of the capacity to be alone is inherent in specific intrapsychic modes of mourning transience and could be extended to intrapsychic capacity to mourn in bereavement. I will explore these ideas with a backdrop of traditional Indian rituals and spiritual practices, which embody and uniquely elaborate other essential Winnicottian features, including paradox, dialectics and the third area. [ABSTRACT FROM AUTHOR]

With a steady rise in mental health issues such as depression, anxiety, and post-traumatic stress disorder (PTSD) in Kashmir, the need to address mental health in this region becomes important. This paper reports on traditional and current community mental health coping mechanisms among residents in Kashmir. Six focus group discussions (FGD) were facilitated with key informants. Data were analyzed via a thematic analytic approach. Community coping mechanisms reported include social spaces and shared chore spaces, cultural practices, shrines and religious places, faithealers. These findings demonstrate community strengths that can leverage to build additional coping strategies and resilience among people. [ABSTRACT FROM AUTHOR]

Neural Style Transfer (NST) has been a widely researched topic as of late enabling new forms of image manipulation. Here we perform an extensive study on NST algorithms and extend the existing methods with custom modifications for application to Indian art styles. In this paper, we aim to provide a comprehensive analysis of various methods ranging from the seminal work of Gatys et al which demonstrated the power of Convolutional Neural Networks (CNNs) in creating artistic imagery by separating and recombining image content and style, to the state of the art image-to-image translation models which use Generative Adversarial Networks (GANs) to learn the mapping between two domain of images. We observe and infer based on the results produced by the models on which one could be a more suitable approach for Indian art styles, especially Tanjore paintings which are unique compared to the Western art styles. We then propose the method which is more suitable for the domain of Indian Art style along with custom architecture which includes an enhancement and evaluation module. We then present evaluation methods, both qualitative and quantitative which includes our proposed metric, to evaluate the results produced by the model.

Purpose: This paper aims to provide relevant knowledge about entrepreneurship and women's leadership in the Indian context. More specifically, it unleashes the veiled challenges as well as success stories of select women entrepreneurs of a developing country to bridge the gap between entrepreneurship theory and practice. It aims to provide directions to the policymakers, educationists, society and families in creating a conducive environment that is essential for the success of women entrepreneurs. Design/methodology/approach: With a qualitative case study approach, data were collected from Tamil Nadu, a southern Indian state which has a maximum number of women entrepreneurs. Face-to-face interviews were conducted to explore the supportive as well as challenging dimensions of their entrepreneurial journey. Findings: Content analysis of the interview transcripts indicated that successful entrepreneurs are opportunity-driven and they focus on innovation, service, generation of wealth and employment. Support from family, especially from fathers or husbands, is as important as the entrepreneurial drive, skills and abilities of an entrepreneur. Success for them is being happy, thriving work, having a happy family, having a great work-life balance and the satisfaction to have served society apart from being independent (economically/ financially). Among India's societal and cultural realities, women have to conquer many hurdles (both implicit and explicit) in their way concerning the societal attitudes toward women stepping out of the home boundaries and traditional gender role expectations. The silver line is societal attitudes are changing, especially in urban India. There are enough support and encouragement from the family, which helps these women pursue their passion and eventually become a successful leader. Social implications: The success stories of women will bring a wave of positive developmental change in India by fostering respect for women in a male-dominated society and flashing the importance of women's entrepreneurship. Originality/value: This paper provides a new examination of women entrepreneurs that significantly further the debate about the underrepresentation of women in leadership roles, especially in entrepreneurship in an emerging economy context like India. Apart from the deterrents, it aims to highlight the enablers and motivations to choose this unconventional profession. [ABSTRACT FROM AUTHOR]

This paper looks at the dynamism of culture, poverty and development between two countries: India and Bangladesh. There is evidence that poverty is related with culture and this synergy is related with development and vice-versa. This evidence is much more unified within these two countries. A Qualitative Interpretative Meta-Synthesis (QIMS) was conducted to analyze the current literature on the dynamism of culture, poverty and development. Results showed that culture, poverty and development are interning each other, and this interning is a factual in India and Bangladesh. The paper clearly shows that due to the cultural backwardness in India and Bangladesh, many people could not come out from the poverty line. As a result, the achievement of the development indicators in both countries is still slow. This paper argues that culture in all its multiple forms is essential to address the poverty as well as development. The fi ndings of the paper would be important guideline to the development practitioners, NGO workers and development policy makers. [ABSTRACT FROM AUTHOR]