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Based upon research in the state of Bihar, India, this article argues that informal access to medicines in Northern India is a core element of the government of healthcare. Informal providers such as unlicensed village doctors and unlicensed drug sellers play a major role in access to medicines in Bihar, in the particular context of the dismantling of public procurement services. Building on recent works in the socio-anthropology of pharmaceuticals, the article shows the importance of taking into account the political economy of drugs in India, in order to understand local problems of access more fully. If informal providers occupy such an important position in the government of healthcare in India, this is partly due to the shaping of healthcare as access to drugs on health markets. Elaborating the argument from interviews with health professionals and patients, the article first shows the situation of public healthcare and public procurement in Bihar; then it presents the role of informal medicine providers; lastly, it shows how patients deal with the fact that they live in a ‘pharmaceutical world’ where access to health equates with access to medicines. [ABSTRACT FROM AUTHOR]

The article looks at contestations over space in peri-urban India. It studies the acrimonious responses in defense of a local marketplace that occupied public land against the sovereign project of highway expansion in peri-urban West Bengal. It posits an opposition between two aspects of state governance-rational-legal and magical-that shape the contentions. In the rational-legal mode, the expansion of the highways represents the official development goals of progress. The magical aspects of the state engender the circulation of officially approved illegal chits that give occupying migrant villagers' claim to the space around the highway. The ethnography looks at the affective economy of illegal chits that political parties and local bureaucracies use to bring migrating villagers within their ambit. It explores how illegal chits embody the state's legible presence in the villagers' everyday lives, their kinnetworks, communities and transform individual affective orientations toward space. In these new modes of simultaneous 'space' and 'place' making, public land is understood less as commons, but more as a stretch that could be divided among individuals and households aspiring to be 'developed' or upwardly mobile by excluding others. The essay contends that emergence of the 'right to the city' as a collective right requires a double-edged critique. A simple celebration of the subversive potential of the magical aspect of the state vis-à-vis its rational-legal mode may not be helpful for a politics of value that seeks to challenge the idea of value (or what makes life worth living) embedded in the wider neoliberal development discourse. [ABSTRACT FROM AUTHOR]

In seeking to explore the meaning of chronic and chronicity, the association with infertility is neither immediate nor evident. However, this paper explores this relationship by analyzing the idea of infertility in relation to chronicity. In the linkages that come forth the idea of chronic lifestyle emerging from certain ways of being and living, as well the imaginings associated with the chronic body become important nodes of exploring the relationship between infertility and chronicity. Most importantly, the role that time plays in marking the chronic state is seen to be especially potent in the practice of infertility treatment, and the narratives that emerge around its temporal inevitability. The rhetoric that marks the diagnosis and prescription of treatment is often based on the identification of the body as susceptible to reproductive decline and failure, due to the contingencies of modern living. This often translates into a more sustained involvement with ARTs, which may or may not fulfil the required desire for a child. In this paper I seek to analyse the ways in which practitioners of infertility medicine create an image of an affliction that borders on chronicity. In the process, I question the idea of both chronic diseases and chronicity by looking at how illness is imagined in narratives that IVF specialists create in public, and through the idea of a cure for infertility. By analysing data collected through ethnographic fieldwork, this paper aims to build on the idea of the chronic as inevitable within clinical discourse and practice. [ABSTRACT FROM AUTHOR]

This paper explores the intricate interplay between mass-mediated communication, the formation of publics, and the political landscape within the culturally diverse and politically vibrant state of Tamil Nadu, located in Southern India. The study focuses on the unique context provided by the annual readers' meetings of the vernacular political satire journal, Thuglak. Employing a comprehensive political ethnography approach, the paper uncovers a complex web of interactions, ideologies, and identity formation that shape the publics of Thuglak. The paper further reveals that the political character of the journal's readership is profoundly influenced by the journal's core tenets, particularly Brahminism and Hindutva. Through a nuanced exploration of the Thuglak readers' meetings, the paper contributes to a broader understanding of the role of mass-mediated communication in shaping public sentiment and, subsequently, the political landscape in Tamil Nadu. This study serves as a testament to the powerful influence of local media in shaping the political destiny of a region and underscores the critical importance of examining such connections in an increasingly interconnected and globalised world. [ABSTRACT FROM AUTHOR]

Caste in the South Asian context is a deeply felt phenomenon, practised through bodily and sensory regimentation, and the prescriptive social organization of bodies in space. These relationships between caste and embodiment have historically been closely regulated in norms around the partaking, sharing and cooking of food, and meat in particular. This paper examines how these gastronomic prescriptions endure and take on new meanings in digital food media, which disrupts physical space and food's relationships to the body and sensory experience. Drawing on two years of ethnography with creators who produce home-cooking content in the emerging Indian "creator economy," this paper considers how caste is embodied, articulated and remediated online during a time of violent Hindu nationalist food politics in India. How is caste articulated even when it is not explicitly named by creators in their posts? How are caste-based disgust and humiliation, and conversely, caste intimacy elicited by creators as they labor for the creator economy? Bringing together feminist and anti-caste theories of experience, articulation and embodiment, the paper theorizes caste as affect, and in doing so, illuminates how it comes to have a digital life. [ABSTRACT FROM AUTHOR]

Modern schooling systems operate through normative and sedentary framings of childhood, within which migrant childhoods get constructed as outliers. This paper problematizes the discriminatory ways in which such a system operates. The inclusionary mechanisms adopted to 'mainstream' 'hard to reach' migrant children into formal schools do not address the fundamental spatio-temporal modalities of modern schooling. This complicates the relationship between migrant childhoods and presumed policy dichotomies such as inclusion and exclusion. Drawing on ethnographic fieldwork in the southern Indian city of Bangalore, this paper foregrounds how migrant children's lives, are spatio-temporally liminal and precarious in the city. It further explores how these modalities of migrant children's lives are in discordance with the spatio-temporal framing of modern childhood and schooling. Moreover, migrant children's own experiences of schooling and socio-spatial marginalization in the city bring out the contradictions of modern schooling. [ABSTRACT FROM AUTHOR]

The captivating tribal communities living across the length and breadth of the state of Central India and mostly in Odisha have enriched the cultural heritage of the region by their cultural diversities. Gadaba's religious life reflected through their rich folk traditions of songs, dance, music, rituals and festivals celebrated round the year adds colourful dimensions to their very existence. The amazing conglomeration of traditions, beliefs, sorrows and philosophies that together constitute and vitalize the religion of tribes has descended from antiquity and has been preserved unimpaired to the present day. Every dimension of their life covering round the year activities is intimately connected with religion and the world view associated with it. It is these aspects of their culture that give meaning and depth to their lives and solidarity to their social structure. However, in recent days many changes have been taken place in traditional religious life of Gadaba tribe. Against this backdrop, this paper has tried to explore some of that core structure of Gadaba's religious life as well as the changing dimensions of their religious manifestation. [ABSTRACT FROM AUTHOR]

Large number of people from villages in the India–Bangladesh borderlands are migrants to Indian cities, particularly to the National Capital Region (NCR) of Delhi. Migration from Cooch Behar, an industrially backward district in the northern part of the state of West Bengal in India sharing border with Bangladesh and the Indian state of Assam, has been a regular practice as subsistence agriculture fail to provide the landless agricultural labourers continuous employment and competitive wages. This paper is based on ethnographic study in Delhi NCR and the former 'Chhit Mahals' (as the former border enclaves of Bangladesh and India were called in Bengali) in Cooch Behar district, in the period immediately following their exchange, of historically marginal migrant households whose members work in the construction industry. With the implementation of the 1974 Land Boundary Agreement between India and Bangladesh and the finalisation of the India-Bangladesh land boundary, the former Chhit Mahals, that is border enclaves of Bangladesh and India, were exchanged between the two states in August 2015. The former Bangladeshi Chhit Mahals in Cooch Behar are now Indian villages, whose residents had opted for Indian citizenship. This paper explores migration from these former Chhit Mahals with a relational political economy perspective. It analyses both broader socio-cultural, economic, and political processes and interests and the migrants' own feelings which interact with migration to demonstrate how the migrant's labour value is determined at the intersection of identity, affect and the international border, with marginalisation of the migrants from the India–Bangladesh borderlands emerging as a product of layered struggles and a dynamic of continuous cultural reconstruction. [ABSTRACT FROM AUTHOR]

In this editorial introduction to the Special Theme, Sacrifice, Suffering and Hope: Education, Aspiration and Young People's Affective Orientations to the Future, we discuss the key theoretical themes (aspiration, sacrifice and affect) that underpin the papers in this collection. With geographical focus on India, Indonesia, Kenya and Bangladesh, our aim is to contribute a more ethnographically-grounded understanding of the affective orientations that emerge or become visible in the context of young people's educational experiences, and that shape and give meaning to processes of aspiration formation. [ABSTRACT FROM AUTHOR]

Emergency Contraceptive Pills (ECPs) are increasingly available over the counter as a form of hormonal birth control in India. As use of ECPs is increasing over time, this paper draws on ethnographic research in Dehradun, in Uttarakhand (Northern State) to highlight the everyday material conditions under which women create narrative around choice and agency regarding these ECPs. Women viewed ECPs as better options than abortion, appreciated the sense of empowerment these provided them because they could be consumed in houses where women had limited 'space and privacy;' and finally that ECPs and their advertisements could act as 'agents of social change.' Feminist scholarship on reproduction demonstrates that choice is a form of agency that is enacted within certain constraints. Using this framework, the research here highlights how women create narratives about ideas of contraceptive choice and notions of 'empowerment' when talking about ECPs and their advertisements. In revisiting the dilemma about women's agency and choice, this paper builds on Rosalind Gill's concept of 'critical respect' to propose 'critical ethnographic respect' as an ethnographic tool to help read women's responses and respectfully contextualise the materiality from within which these narratives emerge. [ABSTRACT FROM AUTHOR]

Drawing on ethnography of one family's life with diabetes in a poor settlement in Delhi's suburbs, this paper examines the relationship between emotional structures of care and kinship in the face of chronic illness. While anthropologists have argued for a relational understanding of care and discussed how, in India, modernity and social transformations have resulted in crises of familial care, less attention has been paid to the emotional terrains of care and its difficulties as they unfold in concrete relationships over time. This paper demonstrates how emotional intensities define the possibilities, limits, and ambivalence of kin care for the chronically ill. Described as care without heart, this mode of attention implies a continuation of care labour that maintains kinship ties and holds the possibility of kin futures, but is disinvested emotionally and feels unsatisfactory. The analytic of care without heart expresses a particular mode of care by which persons navigate dominant moral regimes around gendered family responsibilities and imperatives of love in relationships, but without fully subscribing to them. Care without heart at once signifies an inadequate form of care, invokes North Indian normative moral regimes around family care responsibilities and emotions, and acknowledges the shortcomings of these regimes and norms of relatedness. [ABSTRACT FROM AUTHOR]

The indigenous peoples of India, commonly referred to as tribes or Adivasis, have always lived in hilly, forested areas in various parts of the country, most of which are inaccessible. These tribes have been exploited, subjugated and marginalized from their forest rights, which were once part of their customary practices. This paper critically examines how tribal forest rights have been systematically violated in the post-colonial period from a subaltern perspective. It also analyzes how contemporary laws to restore tribal customary rights over the forest have failed to empower the indigenous population. To uncover the reality of this issue, this study employs anthropological methods that are important to gain a deeper understanding of tribal cultural practices and beliefs and their relationship with the forest. [ABSTRACT FROM AUTHOR]

This paper documents play in the context of technoscience education in India. Drawing on data from an ethnography of a pharma college, it describes youthful, pedagogic, and professional play. Youthful masti subverted rigor. At the college, it was amplified into a festival and monetized by social networking sites. Pedagogic and professional play could subvert and rescue rigor. The ubiquity of play and its diverging directions show how play opened life and learning to capitalist extraction. [ABSTRACT FROM AUTHOR]

In the Global South, disability is often lived as a family experience. The spatiotemporal context in neoliberal India, characterized by rapid social and cultural change disrupting traditional family structures and creating the possibility for the emergence of new and alternative kinship imaginaries. This paper positions disability within families, to explore intrahousehold dynamics around care work and caring. Using a contextual approach to disability and care, it is the purpose of this paper to capture these micro- and macro-level dynamics in the context of urban families in contemporary India through ethnographically informed fieldwork. The discussion is positioned on the cusp of disability and feminist scholarship and activism. Care is considered as a multidimensional polysemous concept that is both universal and specific in definition and scope; labor, affect, and justice are its predominant components as it intersects with disability. Historically, the biological family is most germane to care. It is families that continue to matter as a critical source of survival for disabled people particularly in low-income countries; and in many instances, they also play the dual role of being oppressive toward the disabled family member(s) to whom they provide support. Gender is a critical structuring principle in the organization of care throughout the life cycle, given women's centrality in procreation, childcare, and the larger domestic sphere. [ABSTRACT FROM AUTHOR]

This paper inquires into the heteronormative regimes of sexual morality, focusing on the experiences of gay and queer men within the locus of family. Drawing upon a phenomenological ethnography involving interviews with the Indian gay community, this study demonstrates the disciplinary power of sexual morality over queer lives. It examines the varied strategies of moral regimentation within the locus of family, including regimenting through silencing, moral dictation, and penalizing. These strategies reflect the prevailing conservative and sex-negative attitudes in Indian society, particularly patriarchal expectations toward men and the pressure for marriage, which augments familial and social burdens on gay men, resulting in emotional distress. The cumulative effects lead to gay men living double lives, presenting a socially accepted façade while repressing their authentic queer selves, indicating a guilty conscience and internalized homophobia. These experiences correlate with risky sexual behavior, substance abuse, and overall compromised mental health. This phenomenological inquiry highlights the role of the family as a locus of moral control of queer individuals and contributes to the sociological understanding of morality as a power-relation. [ABSTRACT FROM AUTHOR]

Postmodern anthropology has used the claims of reflexivity, inter-subjectivity and recognition of differences in individual experiences in its attempt to unsettle the authority of traditional anthropology. This has led anthropologists to assert that ethnography is a cultural construct, whereby 'fieldwork' is conceptualised as 'embodied spatial practice'. Drawing on village studies from India, this paper argues that the recognition of different embodied practices of ethnographers from diverse social locations has not necessarily led to the democratisation of the discipline. Conversely, insufficient engagement with hierarchical, overlapping power relations within the ethnographic field, as well as within the disciplinary establishment, has led to the standardisation of disciplinary articulations of research ethics, the terms of which privilege hegemonic groups within the discipline. The articulation of the concerns of scholars from marginalised social groups often remains difficult within such disciplinary frameworks. This paper argues that establishing a critical tradition in ethnography in the true sense requires the postmodern sensibility of recognition of the differences in experiences, supplemented with feminist and subaltern critical interrogations of power and knowledge. [ABSTRACT FROM AUTHOR]

Religious minority schools are seen to take on the task of transmitting the normative image of a community, its ideology and culture. Through pedagogy and daily routine practices, schools seek to shape students' ideas of a religion and ways in which it is to be performed. This paper, based on ethnography of a Sikh school in Delhi, explores such schooling spaces and practices that attempt to establish and promote a homogenous religious identity among students. The school rules make it mandatory for Sikh students to adhere to the Sikh identity that it supports. However, interviews reveal that they interpret the religion differently from what is being projected to them through the school's pedagogy. The meaning-making process in the school is complex because while this is a religious institution, it caters to students from other faiths as well. The article argues that religious schools often overlook the diversity of beliefs among students and educational ethnographies can be helpful to explore such institutionalised practices and students' agency in identity formation. [ABSTRACT FROM AUTHOR]

As India aspires to become the information and communication technology (ICT) leader in the world, the education of its children is a primary concern. While India's policymakers expect ICT to usher in promising education changes, there is a limited understanding of how computers are used and negotiated even at the basic level of schooling in India: the elementary school. This paper is an ethnographic study of the meanings and uses for computer technology in elementary schools in Bangalore, India. The purpose is to describe and examine how computer technology is socially constructed in Bangalore's fifth grade classrooms. Using case study research design, the study investigates and compares the social shaping of computer technology in a socioeconomic cross-section of four elementary schools. The research questions and methodological approach are framed by the Social Construction of Technology (SCOT) theory. The paper's data are comprised of field notes from extensive field observations, student and teacher questionnaires, teacher interviews, student focus group interviews, and artifacts, like digital pictures, of each elementary school setting. The whole notion of how computer technology is socially constructed in Bangalore's elementary schools is a complex phenomenon. The study thickly describes and offers various interpretations to clarify this complexity. This study illustrates how students and teachers assign meanings to computer technology in relationship to the school's curriculum and pedagogical practices. The paper's findings enhance the understandings of the way that social groups, in Bangalore's elementary schools, use and assign meaning to computer technology. [ABSTRACT FROM AUTHOR]

Through its colonial, class‐ and caste‐based history, English in India has come to be seen as a powerful resource that opens doors for those who 'have' it and holds back those who do not. For women, English ostensibly offers various promises in addition to employment: progressiveness and 'empowerment'; and the potential for upward mobility through marriage. Yet, the conversion of English capital for English‐speaking Indian women proves to be intensely complex in practice, as many find themselves forced to navigate between shifting moral regimes attached to 'tradition' and 'modernity'. Drawing on ethnographic fieldwork in an NGO in Delhi that offers free English training to 'disadvantaged youth', this paper explores how English capital is managed by young women striving to attain middle classness through English, and how their class, caste and gender positionings are negotiated across particular time‐space configurations as they seek to become English speakers. [ABSTRACT FROM AUTHOR]

The paper undertakes indigenous caste monography of the Gaduliya Lohars (Blacksmiths with carts) of Rajasthan, in light of their historical origin and the present state, they are living in. They are named according to the nomadic lifestyle they have acquired historically, leaving the courts with their patron king. Post-Independent democratic India accorded the community with their association with the legendary past of the nation, during All India Gadi Lohar Sammelan held in 1955, thus glorifying their semi-nomadic existence that followed their self-imposed exile from Chittorgarh. It was an attempt, diligent yet fruitless, to settle this community as 'Ironworkers' of the new Industrial nation; a honeytrap of mobilizing such nomadic communities to use as potential vote banks. Presently, they are considered as 'illegal migrant settlers' in the western and northern states of India; as they can be found residing on the pavements alongside highways. Since Independence, they have been switching between multifarious caste attributions such as Scheduled tribe, OBC (Other Backward Caste), SBC (Special Backward Caste). The paper explores how to confer to space, which is illegal to dwell, is a fundamental development of Settlement that hinders 'Migration', negatively affecting the existence of a community. [ABSTRACT FROM AUTHOR]

What role does language play in disciplining subjects in the international development sector? Previous critiques of international development organizations have focused on the role of knowledge tools, such as reports, in reproducing dichotomies between developed and under-developed subjects. In this paper, I de-colonize NGO reporting through a reappraisal of the boundary-object concept. I utilize Ngugi's (1986) problematization of language and translation to demonstrate how the boundary-object is experienced differentially across stakeholder groups and caste/class structures. Using findings garnered from a multisited ethnography of an international NGO in India, I examine the prominence of English language in NGO reports over indigenous languages. This paper therefore contributes to contemporary understandings of neo-colonial power relations as sustained by the English language within India. [ABSTRACT FROM AUTHOR]

This article studies corruption in India through an ethnographic elaboration of practices that are colloquially discussed as the ‘eating of money’ (paisa khana) in northern India. It examines both the discourse and practice of eating money in the specific context of the implementation of the National Rural Employment Guarantee Act, 2005 (NREGA). The article works through two central paradoxes that emerge in the study of corruption and the state. The first paradox relates to the corruption–transparency dyad. The ethnography presented shows clearly that the difficulties in the implementation of NREGA arose directly out of the transparency requirements of the statute, which were impeding the traditional eating of money. Instead of corruption being the villain it turns out that, in this particular context, it was its categorical Other—transparency—that was to blame. The second and related paradox emerges from an ethnographic examination of the processes and things through which development performance, corruption, and transparency are established and adjudged in the contemporary Indian state. Corrupt state practices and transparent state functioning are authoritatively proclaimed through an assessment of evidence—material proof in the form of paper—that is constructed by the Indian state itself. The push for transparency in India at the moment is not only leading to an excessive focus on the production of these paper truths but, more dangerously, is also deflecting attention away from what is described as the ‘real’ (asli) life of welfare programmes. Ultimately, this article contends that we need to eschew treating corruption as an explanatory trope for the failure of development in India. Instead of devising ever-more punitive auditing regimes to stem the leakages of the Indian state, this work suggests that we need a clearer understanding of what the state really is; how—and through which material substances—it functions and demonstrates evidence of its accomplishments. [ABSTRACT FROM PUBLISHER]

In the absence of pre-colonial written records, reconstruction of the history and identity of indigenous tribes has to depend on oral stories and the documentation of the 'other', while the former is subject to distortion, the latter is often glossed with vested interest. Taking the case of the indigenous tribes of the India-Burma-Bangladesh borderlands, this paper probes the representation of the Zo (Kuki-Chin) people in colonial ethnography, on one hand, and to what extent colonial knowledge was informed by 'investigative' or 'survey modality', which, in fact, was solely for administrative purpose, on the other. It argues that indigenous tribes of the India-Burma-Bangladesh borderlands were represented as completely fragmented in colonial ethnography, however, behind the colonial policy of classification one can still unearth the ethnic commonality of the various tribes when they are seen through the lens of cultural similarity or as a 'culture area.' [ABSTRACT FROM AUTHOR]

This paper traces the history of sociology in India to colonial anthropology and Indology. I argue that the compulsions of post-colonial society have also made specific demands on the discursive terrain of sociology. Fundamental to the pursuit of sociological knowledge in India, I believe, was a core debate about its mode of discursive practice – specifically, a debate between particularistic and universalistic orientations. From this point of view, I re-read the history of sociology in India. In doing so, I argue that close attention to the history of sociology helps us see the extent to which foundational western approaches to historical and comparative sociology have affected the historical development of sociology in India. Ironically, this has meant that the degree of historical self-awareness in Indian sociology has been limited. Hence, I discuss the grounds for the weak historical self-awareness in terms of historical sociology in India. I conclude by discussing how a strengthened tradition of historical sociology can be a tool to revitalize the discipline. [ABSTRACT FROM AUTHOR]

The paper provides a critical overview of the perspective that stratifies society in India into a series of different classes, resulting in the mobility of particular castes or social groups. For this purpose, the study presents ethnographic material concerning the foundation and development of a non-Brahman temple in the Tamil low-caste settlement of Line Kollai, which is in a neighbourhood close to the city of Krishnagiri. The presented ethnographic material shows how a religious folk cult has been established on the grounds of actualized and modified motives in the vernacular environment. In this line, the study analyses wider contexts of social and religious demands articulated through possession mediumship and ritual performance, culminating in the annual celebration of the wedding between Goddess Yellamā and her consort Nagaraj. The significance of attempts to integrate socio-religious activities into the network of social relationships and the system of local beliefs is explored through the narrative and practices prevalent among the participants of the cult. The presented evidence suggests that, rather than highlight a distinction in belief and practices among different social groups, it seems more appropriate to understand the social strategies within the system or relationships embodied in the power discourse. [ABSTRACT FROM AUTHOR]

Purpose: The purpose of this paper is to examine the workplace experiences of women employees during maternity and post-maternity periods to reveal the institutional order that coordinated the social relations and shaped their experiences through local and extra-local texts. Design/methodology/approach: The institutional ethnography research framework allowed for mapping of workplace experiences of women employees during their maternity and post-maternity periods in their local context, connecting them to the invisible extra-local social relations. Findings: The research study explored the disjuncture between the gender diversity initiatives that aimed at the inclusion of women employees and the workplace experiences of women employees in terms of work disengagement and work role degradation, including career discontinuity. Practical implications: The gender diversity and inclusion initiatives of an organization need to examine the local and extra-local institutional texts that govern their context and coordinate social relations, such that there is no inconsistency between the intentions, implementation and outcomes. Social implications: The state needs to revisit the maternity benefit act to provide additional measures to protect the career continuity of women, who choose maternity at some point in their work lives. Originality/value: The paper explored the institutional order that influences the career continuity of women employees during maternity and post-maternity periods using institutional ethnography research framework in an information technology services organization in India. No such research study has even been attempted. [ABSTRACT FROM AUTHOR]

Psychiatric practice in India is marked by an increasing gulf between largely urban-based mental health professionals and a majority rural population. Based on the premise that any engagement is a mutually constructed humane process, an understanding of the culture of psychiatry including social process of local knowledge acquisition by trainee psychiatrists is critical. This paper reviews existing literature on training of psychiatrists in India, the cultural construction of their professional identities and autobiographical reflections. The results reveal a scarcity of research on how identities, knowledge, and values are constructed, contested, resisted, sustained, and operationalized through practice. This paper hypothesizes that psychiatric training and practice in India continues to operate chiefly in an instrumental fashion and bears a circular relationship between cultural, hierarchical training structures and patient--carer concerns. The absence of interpretative social science training generates a professional identity that predominantly focuses on the patient and his/her social world as the site of pathology. Infrequent and often superfluous critical cultural reflexivity gained through routine clinical practice further alienates professionals from patients, caregivers, and their own social landscapes. This results in a peculiar brand of theory and practice that is skewed toward a narrow understanding of what constitutes suffering. The authors argue that such omissions could be addressed through nuanced ethnographies on the professional development of psychiatrists during postgraduate training, including the political economies of their social institutions and local cultural landscapes. Further research will also help enhance culturally sensitive epistemology and shape locally responsive mental health training programs. This is critical for majority rural Indians who place their trust in State biomedical care. [ABSTRACT FROM AUTHOR]

Purpose – The aim of this paper is to explore issues of cultural identity of the people of Baltistan and any challenges they face in the nation state of Pakistan. Design/methodology/approach – The paper uses a postcolonial lens to offer a review and synthesis of issues of cultural identity of the Balti people of Pakistan. Findings – The review demonstrates how the historical and socio-political context is intertwined with the Balti people's cultural identity which remains hybrid as well as contextual in its construction. It reveals that while the state of Pakistan has been able to assert its control over the Balti people and the region of Baltistan predominantly through military means, the critical issues of cultural pluralism and the basic human rights of the Balti people have remained generally ignored throughout the 63 years since partition. Research limitations/implications – The contentions offered in this paper need to be refined through in-depth empirical studies. Future scholars may wish to examine the class and cultural politics at work in the emerging renaissance movement in Baltistan. Scholars may also examine how the lack of economic development and investment in Baltistan may be forcing the Balti people to resign (at least some elements of) their cultural identity to seek employment in urban areas of Pakistan. Originality/value – The paper brings to the fore issues of cultural identity of the people of Baltistan, which have – to a large extent – remained ignored by Pakistan as well as internationally. [ABSTRACT FROM AUTHOR]

The paper examines the place of Veṅkaṭaramaṇa Bhāgavatar (1781-1874), Kavi Veṅkaṭasūri (1818-90), and Nāyakī Svāmikaḷ (1843-1914)—three nineteenth-century figures—in the Saurashtra reimagining of the history of the South Indian music tradition. Worshiped as the mummūrti, these three poet/saint/musicians are regarded by the Saurashtra community of Madurai as the alternative to the deified figures of Tyāgarāja (1767-1847), Muttusvāmi Dīkṣitar (1775-1835), and Śyāma Śāstri (1762-1827), canonical to the South Indian classical music tradition as it develops in the late nineteenth and early twentieth centuries. Engaging with recent scholarship on the cultural histories of South Indian music, the paper moves between the center and the periphery, between the cities of Madras and Madurai, to chart the (continuing) work of the Saurashtra community in rewriting the script for South Indian music. [ABSTRACT FROM AUTHOR]

Background According to the ancient Hindu scriptures, there are four "varnas' (groups). Manusmriti has mentioned four varnas: the Brahmins (teachers, scholars and priests), the Kshatriyas (kings and warriors), the Vaishyas (traders), and Shudras (agriculturists, service providers, and some artisan groups). Offspring of different varnas belong to different J??tis (Castes). Another group excluded from the main society was called Parjanya or Antyaja. This group of former "untouchables" (now called Dalits) was considered either the lower section of Shudras or outside the caste system altogether. (Caste system in India, n.d.) Despite its constitutional abolition in 1950, the practice of 'untouchability' - the imposition of social disabilities on persons by reason of birth into a particular caste - remains very much a part of rural India. (Narula, Smita, n.d.) The communities that are socially deprived due to their caste are categorized as Scheduled Caste (SC), Scheduled Tribes (ST), Other Backward Class (OBC) , Denotified and Nomadic Tribes (DT/NT). In this study all these communities together will be discussed as CBM. Today the educated CBM are trying to use intellectual and organizational means to fight the caste system. Some visible efforts are: using conferences and media, publication of books and journals, forming discussion groups, action groups and building websites to create awareness. They educate themselves on the constitutional and legal rights of the CBM and fight for their implementation and extension using national and international forums. They internationalize CBM issues to get world attention and support. (Melliyal Annamalai, 2002) There were and are documentations on various issues, actions, and movements among CBM. Most of these are at local level. This paper highlights the life cycle of such documentations in the form of grey literature available in the libraries of Mumbai. Grey Literature (GL): Grey literature is defined as 'semi-published material for example reports, internal documents, theses, etc. not formally published or available commercially and consequently difficult to trace bibliographically. (Harrold's Librarian's Glossary and Reference Book, 2000) The Internet is now a major source for dissemination and retrieval of grey literature and often serves as the initial introduction to a topic area. Some of the examples of e-grey literature are institutional archives and repositories, search portals and databases, e-print archives and directory of institutional links. (Rajendiran, P, 2006) Objectives of the study: ?? To find the grey literature available on various issues of CBM in the seven libraries of the city of Mumbai. ?? To understand the post-acquition life cycle of grey documents on CBM in these libraries. ?? To know the effort/ measures taken by the libraries to enhance the use of grey literature on CBM issues. Sample: Libraries that were chosen for survey were the ones that were catering to the student community. These libraries were SNDT Women's University Library, New Marine Lines (SNDT Library), Jawaharlal Nehru Library of University of Mumbai Library, Santacruz (MU Library), The Aditya Birla Memorial Library of Nirmala Niketan College of Social Work, New Marine Lines (NNCSW Library), Central Library of Indian Institute of Technology, Powai (IIT Library), Library of International Intstitute of Population Studies, Deonar (IIPS Library), Sir Dorabji Memorial Library of Tata Institute of Social Science, Deonar(TISS Library), Indira Gandhi Institute of Development and Research Library Goregon (IGIDR Library).… [ABSTRACT FROM AUTHOR]

Leather was an important commodity for the British empire in terms of industrial production and scientific innovation. From the mid nineteenth century in India, the British sought to convert leatherwork into a scientific industry. Leather, however, also has a life in caste. The profound stench inherent to the process of leather tanning marks leather workers as polluted. Examining archival material and contemporary ethnography from Uttar Pradesh, this paper examines how the scientific colonial intervention in leatherwork was made complicated due to the sensorial politics of caste. The leather chemist, trained to impart scientific knowledge to leather workers, often failed to negotiate the caste-based sensorial nature of leatherwork, thereby allowing caste to limit the reach of modern science in the industry. Understanding this interaction between colonial science and leatherwork has important consequences for our understanding of the politics of caste and scientific knowledge in India. [ABSTRACT FROM AUTHOR]

Using qualitative methods, this paper explores how impact sourcing (ImS) ventures frame their activities to marginalized communities. In doing so, the paper attempts to unearth the social-psychological processes undergirding ImS strategies. The findings highlight the difficulties faced by ImS ventures in operationalizing their strategic intent. More specifically, the paper provides insights into how different and diverse framings are used by ImS ventures to influence the local community. From a strategic perspective, the paper suggests that framings related to progress, family, material benefit and egalitarianism can help overcome the inevitable tensions and misunderstandings with the community. Drawing on the findings, we develop a process model that describes how competing framings of an ImS venture and the community could eventually align. Theoretically, the paper illuminates the day to day micro-processes of reality negotiation between socially driven information technology - business process outsourcing businesses and the local communities they seek to impact. [ABSTRACT FROM AUTHOR]

This paper examines the changing wedding scenes and performance of bridehood in India in a post-liberalisation period. The study, based on a digital ethnography, explores the changing wedding practices by considering the role of digital media in circulating and reifying the image of an emergent bridehood, tethering it to the ideology of consumption as well as distinctions based on social categories like gender and religion. It looks into the possibility of a scheme that goes beyond the narrative of 'uniformisation' in explaining the changes manifested in the performance of bridehood in the Eastern and Western regions of India, with an expansion of social media practices in the recent years. [ABSTRACT FROM AUTHOR]

Research in mental health is a complex phenomenon that requires the use of more than one technique. It is extremely crucial to study and understand people's perceptions, beliefs, healing practices and coping strategies related to mental health. Stipulating only one between the medical/biomedical and medical anthropology perspectives may not be adequate to understand the dynamics of mental health research. The number of variables and components associated with the respondents and their social environments give diverse results. Research on mental health is very crucial and different from other kinds of health-related researches. Thus, while conducting mental health research, it is important that the researchers be careful in choosing and applying appropriate methodology. It is a very critical field of research, requiring Interdisciplinary research methodological approaches. An eclectic strategy is required to give an innate understanding of the phenomenon of mental health. Studies should follow both anthropological and epidemiological notions to understand human behaviour, for better management and planning of the mental health services. The proposed paper discusses 'cultural epidemiology' as a methodology and explores its contribution to the contemporary mental health research. [ABSTRACT FROM AUTHOR]

While there is an abundance of analyses focussing on the representation of women in Kumaoni folklore, most focus on the hardships they face in their lives. This leads to two problems, firstly, it reiterates the subdued status of women in society and reinforces stereotypical characterization of women as weak and powerless. Secondly, it leads to a neglect of multidimensional personalities of women in society, obscuring their capacities, intelligence, and contribution to the building of a culture and society. The folklore of Kumaon is replete with powerful female characters and is characterized by the presence of goddesses, female deities and spirits who hold great importance in the Kumaoni worldview. Also, there is an abundance of narratives that highlight not only the wit and intelligence of the women of the region, but also provide accounts of women's everydaylife activities. This paper aims to focus on empowered representations of women, women's perspective on things, their negotiations in everyday life and how their actions and words can be seen as acts of resistance to authority. It would also look at women's narratives as means of knowledge preservation and dissemination. This paper also presents examples of women's speech practices as well as other cultural practices specific to women and highlight women's importance in the preservation of traditional knowledge and culture of Kumaon. [ABSTRACT FROM AUTHOR]

Known for their inked faces, the last generation of 'tattooed' Apatani women stands as a testimony of this obliterated tradition of tattooing the tribe practiced. Started as a mark of uglification, this practice later turned to be a cultural epitome. A symbol of beauty, it became the celebration of being a culture, a tradition, a strong woman and an Apatani. Outlawed in the 1970s, this tradition is today considered as grotesque and is now only a site of the exotic. The last practitioners of this heritage reside in desolation in the Ziro valley of Arunachal Pradesh, after which this endangered customary paragon goes into extinction. The present paper will try to analyze the tattooed Apatani octogenarian women as Bakhtinian Chronotope. Their spatial configuration will be examined along with the patterns of trauma and identity crisis. In this process Bakhtin's idea of grotesque will also be analyzed taking into consideration the progressive Apatani frame of reference. [ABSTRACT FROM AUTHOR]

The Adis of Arunachal Pradesh consider everything coming from nature as sacred and living. As opposed to the Christian theological teachings that regard humans as the conqueror of everything else on earth, in the Adi worldview, human beings do not occupy the center stage. Instead, the Adis believe in the intrinsic worth of all beings - both human and nonhuman, which exist on earth, as reflected in the Adi philosophy of 'Donyi-Polo.'This paper attempts to study select poems from Mamang Dai's book of poems Midsummer Survival Lyrics (2014) in the light of the philosophy of Donyi Polo. It also attempts to link this Adi worldview to the ecosophy of Arne Naess popularly known as 'Deep Ecology.' [ABSTRACT FROM AUTHOR]

Ethnographic inquiry into Ayurvedic commodification in Kerala revealed the prevalence of a distinct regional pharmaceutical market dominated by physician-manufacturers, oriented towards supplying classical medicines to Ayurvedic doctors. This stands in sharp contrast to mainstream Ayurveda that is observed to have undergone biomedicalization and pharmaceuticalization. This paper argues that Kerala's classical-medicine-centric pharmaceutical market constitutes an alternative modernity because it provided Kerala Ayurveda with a different route to modernization impervious to the biomedical regime, as well as endowing it with the institutional power to safeguard its regional identity. Although physician-entrepreneurs are its key architects, it is sustained by value regimes shaped by a unique regional medico-cultural milieu. Even when industrially produced, classical medicines remain embedded within Ayurveda's socio-technical network; unlike proprietary drugs sold as individual product-identities through non-Ayurvedic channels, they travel together as a pharmacopeia, distributed through exclusive doctor-mediated agencies. This clinic-centric distribution format is best conceptualized as an open-source business model as it made low-margin generics viable by packaging them with therapies and services. Besides ensuring better access and affordability, it provided resistance to pharmaceuticalization and intellectual property concentration. By keeping the doctor in the loop, it prevented medicines from degenerating into de-contextualized commodities; the service component of Ayurveda therein preserved went on become the unique selling point in the health-tourism market. The tourism-inspired proliferation of Brand Kerala eventually triggered a paradigm shift in mainstream Ayurveda – shifting focus from ‘pharmaceuticals’ to ‘services’ and from ‘illness’ to ‘wellness’. Furthermore, interacting with hybrid Ayurvedas in transnational markets, Kerala Ayurveda co-produces new alterities countervailing the structurally dominant biomedical paradigm. [ABSTRACT FROM PUBLISHER]

This paper aims to demonstrate how ‘the religious’ is conceptualized and practiced among urban Indian entrepreneurs. It investigates a continuum of religious sentiment and practice, including non-religious elements, rather than a fixed repertoire of belief and ritual. These religious orientations range from the incorporation of certain Hindu religious practices into the business setting to a denial of any substantive role religion may play in the lives of entrepreneurs and the imbuing of religious dispositions with secular meaning. I argue in this paper that the religious and quasi religious practices of India's new social and economic elite are geared primarily towards the enhancement of their ‘flexible’ lifestyles. The study also makes a claim that modern urban Hinduism accommodates hybrid secular-sacred religious beliefs and practices. [ABSTRACT FROM PUBLISHER]

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines the grid of sentiment that structures medical travel to India. In contrast to studies that render emotion as ancillary, the paper argues that affect is fundamental to medical travel's ability to ease the linked somatic, emotional, financial, and political injuries of being ill 'back home'. The ethnographic approach follows the scenes of medical travel within the Indian corporate hospital room, based on observations and interviews among foreign patients, caregivers, and hospital staff in Mumbai, New Delhi, Chennai, and Bangalore. Foreign patients conveyed diverse sentiments about their journey to India ranging from betrayal to gratitude, and their expressions of risk, healthcare costs, and cultural difference help sustain India's popularity as a medical travel destination. However, although the affective dimensions of medical travel promise a remedy for foreign patients, they also reveal the fault lines of market medicine in India. [ABSTRACT FROM AUTHOR]

This paper is an ethnographic exploration of two television news channels in India, Star News in Hindi and Star Ananda in Bengali, part of Rupert Murdoch's burgeoning media empire in the country. It seeks to answer a couple of basic questions: in the world of private television news, who are the news producers and who is their audience? Through these questions, the paper tries to understand some of the fundamentals of news business; the intricate links that exist between television ratings, target audience groups, the journalist's news sense and content. It examines corporate policies in television organisations, which in pursuit of advertising revenue not only curtail editorial independence, but editorial imagination. I claim that despite the proliferation of news channels across the country, the economics of the television industry enforces a unitary vision of an affluent nation; an India articulated by the privileged for themselves. [ABSTRACT FROM AUTHOR]

Shan people live in Shan State, Myanmar; Dehong, Yunnan, China; Northern Thailand; and also in Assam and Arunachal Pradesh, India. Khamti Shan in Arunachal Pradesh, India are people who migrated from the northern part of Shan State, Myanmar at least 200 years ago. This paper provides field data about Khamti Shan Buddhist practice and way of life from a short visit to Namsai Village, Lohit District, Arunchal Pradesh, India, in March 2006. Cohabiting with many other ethnic groups in Arunachal Pradesh (e.g. Singpho, Monpa, Bengali), it is worth exploring to what extent Khamti Shan have maintained their Shan identity in the context of Arunachal Pradesh in India. From the many villages and temples I visited, certain aspects of Buddhist practice have been observed; for example, similar architecture of the chedi, tiered-roof temples, the worship of Uppakutta, the Sangkaen festival, the Buddhist tradition of poi lu lik (dhammadana) in which people offer lik (Buddhist scripture) to monks on a special occasion (particular lik for particular purposes). This paper looks at lik titles and the occasions for being offered to the monk. This will help us understand how Khamti Shan make use of Buddhism in their worldly life. Khamti Buddhism co-exists with Hinduism and indigenous beliefs. Other aspects of Khamti culture are also recorded. Remnants of Chaofa's (princely) families and Shan Chaofa's political system can still be traced. The Khamti Shan housing style, including rice barns and weaving looms, was also observed. Certain Khamti myths, folktales, folksongs and folklife were also collected. Overall, the Khamti in Arunachal Pradesh retain, to a large extent, their Shan-ness as if they were still in northern Shan State from where they departed a long time ago. [ABSTRACT FROM AUTHOR]

This paper presents a case study of science teaching in an eighth grade school classroom in India. It comes out of a larger ethnographic study done in 2005 that looked at how science was taught and learned in a rural government run middle school in the state of Madhya Pradesh in India. Subscribing to a sociocultural perspective, the paper presents a narrative account of how a science teacher negotiated and made use of the existing discourses that influenced his teaching practice to construct learning experiences for his students. It is a portrait of him as a bricoleur, engaged in making-do with what is of available to conform to prescriptive discursive norms as well as engage in situated, contingent and collaborative pedagogical improvisations with his students. Through a discursive analysis of Mr. Raghuvanshi’s teaching practice, this paper presents his bricolage as a feature of everyday sociocultural practices, and as an instance of glocalization of decontextualized school science discourse. It also offers a case for creation and strengthening of material conditions that support enactment of teacher agency for construction of meaningful and relevant learning experiences for students. [InlineMediaObject not available: see fulltext.][InlineMediaObject not available: see fulltext.] [ABSTRACT FROM AUTHOR]

How do Dalit women forge certain forms of critical perspectives in relation to their existence? This paper explores the very particular poetics that shape the women's responses to an invitation by the ethnographer to tell her their life stories. Their narratives made use of several dominant discourses in south India that ritually construct a woman's life as a teleology of an unfolding essence, an embodied force that comes into flower and fruition, and must be socially shaped and tended in order to bring about an auspicious confluence for both woman and the social order. The women also made use of the structure and tropes of several styles of performance that have tragedy at their emotional heart, and which gain their force against the normative construction of life cycle as temporality. By using these forms, women were able to bring into discourse several aspects of their experience of marriage that would otherwise gain no social recognition. In particular, they highlighted the prematurity of their marriage, having wed while still children themselves. The wider argument of this paper engages with two very different versions of agency---one predicated on the use of reason and consent by the individual, the other derived from an examination of the Dalit women's narratives. [ABSTRACT FROM AUTHOR]

Drawing on ethnography, this paper unravels the intricate relationship between survival tactics and legal status in the complex process of survival mobility in the ungoverned enclaves of India and Bangladesh. In doing so, I explicate the spaces of survival of the undocumented enclave dwellers. The survival mobility in the enclave shows how states’ construction of legal immobility in effect compels illegal mobility. Besides, enclave dwellers’ survival mobility neither symbolises liberty nor characterises resistance. Rather, it represents a form of vulnerability, concern and unavoidable necessity. These practices show a nuanced understanding of the politics of mobility need to consider legality and tactics as two very essential factors for assessing the movement of individuals. [ABSTRACT FROM PUBLISHER]

Copyright of Ethnological Forum / Etnoloska Tribina is the property of Etnoloska Tribina / Ethnological Forum and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)