Khaps in Haryana, Gender and Honour: A Field Study

Social Change ◽  
2021 ◽  
pp. 004908572110135
Author(s):  
Nirmala Devi ◽  
Aditya Parihar
Keyword(s):  
Uttar Pradesh ◽  
First Century ◽  
Regulatory Function ◽  
Elderly Men ◽  
Group Discussions ◽  
The Past ◽  
Northern India ◽  
Community Organisation ◽  
Depth Interviews ◽  
Made In

In the past, harmonious relations existed between villages and neighbouring localities largely because of the regulatory function of khaps, a community organisation representing a clan or a group of related clans, found mostly in northern India, especially in Uttar Pradesh and Haryana. The members of these khaps have always wielded enormous economic, social and political power. Made up of comparatively rich and elderly men, their orthodox views have found place in their regressive diktats. Day-to-day issues and problems are referred to these elected bodies which give their rulings. The present study looks at why progressive and modern ideologies are still being successfully resisted by communities despite an effort being made in this direction. The study also explores elements of continuity and changes seen within khaps. Based on extensive fieldwork, which includes in-depth interviews along with focussed group discussions conducted in 20 villages in the so-called khap belt of Haryana, the article seeks to understand the mindset of the members of khaps and the society they represent and how patriarchal thinking still is accepted and is relevant in twenty-first century India.

Kinship construction variability among Nigerian international migrants: The context of contemporary Diaspora

Human Affairs ◽  
2011 ◽  
Vol 21 (4) ◽  
Author(s):  
Olayinka Akanle ◽  
Olanrewau Olutayo
Keyword(s):  
Focus Group ◽  
Life Histories ◽  
First Century ◽  
Primary Data ◽  
Focus Group Discussions ◽  
Group Discussions ◽  
Kinship Networks ◽  
Methodological Triangulation ◽  
International Migrants ◽  
Depth Interviews

AbstractUnderstanding the selves, situations and actions of Africans can never be comprehended outside kinship. Local and foreign worldviews are first pigeonholed into culture and defined within kinship realities in Nigeria and Africa. There have been studies on kinship in Africa. However, the findings from such studies portrayed the immutability of African kinship. Thus, as an important contribution to the on-going engagement of kinship in the twenty-first century as an interface between the contemporary Diaspora, this article engaged kinship within international migration. This is a major behavioural and socio-economic force in Nigeria. Methodological triangulation was adopted as part of the research design and primary data were collected through in-depth interviews (IDIs), and life histories of international migrants were documented and focus group discussions (FGDs) were held with kin of returnees. The article found and concluded that while returnees continued to appreciate local kinship infrastructures, the infrastructures were liable to reconstruction primarily determined by dominant support situations in the traditional African kinship networks.

scholarly journals Sociality and temporality in local experiences of distress and healing: Ethnographic research in northern Rwanda

2020 ◽  
pp. 136346152094967
Author(s):  
Yuko Otake ◽  
Teisi Tamming
Keyword(s):  
Community Involvement ◽  
Social Practice ◽  
Participant Observation ◽  
Idioms Of Distress ◽  
Ethnographic Research ◽  
Group Discussions ◽  
The Past ◽  
Post War ◽  
Social Reconnection ◽  
Depth Interviews

Prior studies have traced sociality and temporality as significant features of African healing. However, association between the two has not been explicitly investigated. This paper explores how sociality and temporality are associated in local experiences of distress and healing among northern Rwandans. The ethnographic research, including in-depth interviews, focus-group discussions and participant observation, was conducted in 2015–2016, with 43 participants from the Musanze district who have suffered from not only the genocide but also post-genocide massacres. Findings identified common local idioms of distress: ibikomere (wounded feelings), ihungabana (mental disturbances), ihahamuka (trauma), and kurwara mu mutwe (illness of the head, severe mental illness). One stage of distress was perceived to develop into another, slightly more serious than the previous. Social isolation played a significant role in the development as it activated ‘remembering’ and ‘thinking too much’ about the past and worsened symptoms. Subsequently, healing was experienced through social reconnection and a shift of time orientation from the past to the future; the healing experience traced a process of leaving the past behind, moving forwards and creating a future through community involvement. The experiences of distress and healing in this population were explained by two axes, i.e. sociality (isolation – reconnection) and temporality (past – future), which are associated with each other. Given the sociality–temporality association in African post-war healing, the study highlights that assistant programmes that facilitate social practice and future creation can be therapeutic and be an alternative for people who cannot benefit from talking-based and trauma-focused approaches.

Finding Inner Strength in the Face of Adversity Kgopolano GROW Group Empowerment Journey

2017 ◽  
Vol 4 (3) ◽  
pp. 37-52
Author(s):  
Keitseope Nthomang
Keyword(s):  
Group Discussions ◽  
Donor Funding ◽  
The Past ◽  
The Face ◽  
Inner Strength ◽  
Female Headed Households ◽  
Group Empowerment ◽  
Cycle Of Poverty ◽  
Depth Interviews ◽  
Women’S Views

This article describes how numerous studies in Botswana have found high levels of poverty among women, in particular, those in female-headed households. Extreme poverty among women continues despite government programme interventions designed to end poverty. This article reports the findings of an initially donor-funded women's empowerment project in an urban village, Molepolole, Botswana. At the center of this project are 14 women who are experimenting with the GROW model to transform their lives. Through in-depth interviews and focus group discussions the women's views on the past, present, and future of the project were solicited. Content and thematic analysis were utilized on the data. The results confirm the potential of the GROW model in transforming the lives of women facing insurmountable hardships. The Grow model inspired women to gather inner strength and break the cycle of poverty by continuing the project beyond donor funding.

scholarly journals ISLAM AND THE WEST

1997 ◽  
Vol 14 (1) ◽  
pp. 87-98
Author(s):  
Mohammed Abdou Yamani
Keyword(s):  
Children's Television ◽  
First Century ◽  
Literary Fiction ◽  
Mass Communications ◽  
Television Programs ◽  
The West ◽  
The Past ◽  
The Subject ◽  
Printed Word ◽  
Made In

On the verge of the twenty-first century, the world witnesses anunprecedented instability. Wars and culture conflicts widen the gapbetween the various civilizations and sow the seeds of hatred betweenindividuals. Islam, with its universal precepts of peace and respect for thedignity of humanity, was and still is the most misunderstood religion.When represented in the West, it is always associated with negativeimages that repel Westerners from seeing what Islam really is. Hence thegreat necessity for a peaceful and enlightened dialogue between theworld of Islam and the West.A great deal has been said and written on the subject of Islam andthe West and many conferences have been convened, yet no discernibleprogress has been made in bringing a better understanding or dampeningthe assault on Islam and the Muslims in the western media. PrinceCharles noted in his lecture at Oxford:The depressing fact is that, despite the advances in technologyand mass communications of the second half of the twentiethcentury, despite mass travel, the intermingling of races, the evergrowingreduction- or so we believe- of the mysteries of ourworld, misunderstandings between Islam and the West continue.Indeed, they may be growing.The misrepresentation of Islam, which was limited in the past tothe printed word, has now mushroomed to all forms of mass communication.The entertainment industry, news telecasts, radio shows, themovie industry, children’s television programs, and even commercialson billboards all have become vehicles for propagating the misrepresentationof Islam in the West. Literary fiction and nonfiction remainamong the most insidious vehicles for permanently damaging theimage and concept of Islam in the minds of non-Muslim readers ...

scholarly journals POLA USAHA TANI PETANI GAMBIR DI NAGARI SIGUNTUR, KABUPATEN PESISIR SELATAN, PROPINSI SUMATERA BARAT

Sosio Informa ◽  
2014 ◽  
Vol 19 (1) ◽  
Author(s):  
Erwin Erwin
Keyword(s):  
Production Management ◽  
Economic Conditions ◽  
Focus Group Discussions ◽  
Group Discussions ◽  
Dry Land ◽  
The Past ◽  
West Sumatra ◽  
Depth Interviews ◽  
Land Community

Approximately 85% of people working as a farmer villages Siguntur gambier. In general socio-economic conditions of farmers gambier are in very limited circumstances, land area (1 s / d 1.5 acres) and a relatively small capital. Most farmers do harvest 2 or 3 times a year. Average yields ranged from 600 kg farmer up to 1000 kg. Price gambier in the past 2 years ranged from 18,000, - s / d Rp22.000, - Farmers' income ranged between Rp 1.200.000, - up to Rp 2 million. Efforts to make improvements to the quality of gambier face many obstacles disebabkaan by gambier farmers farming patterns. The purpose of the study to identify patterns gambier farmers farming and strategies undertaken by farmers gambier to increase revenue. The study was conducted in Nagari Siguntur, one of the producers gambier villages in the South Coastal District, West Sumatra province. The data was collected using qualitative techniques; observation, in-depth interviews and focus group discussions. Data were analyzed with pendektan emics and ethics. The results of this study indicate that the pattern of gambier farmers still farming conventionally and low farmer productivity; farmers' low level of education; gambier production management depends lender, people call it as toke. These conditions resulted in a family of farmers who are in poverty gambier. On that basis, the future of farming patterns can be developed that integrate plant gambier with cattle gambier to increase farmers' income in the future.Keywords: farming patterns, dry land, community economic empowerment.Sekitar 85% dari masyarakat nagari Siguntur bekerja sebagai petani gambir. Secara umum kondisi sosial ekonomi petani gambir berada dalam kondisi yang sangat terbatas, luas lahan (1 s/d 1,5 hektar ) dan modal usaha relatif kecil. Sebagian besar petani melakukan panen 2 atau 3 kali dalam satu tahun. Rata-rata hasil panen petani berkisar antara 600 kg sampai 1000 kg . Harga gambir dalam 2 tahun terakhir berkisar antara Rp18.000,- s/d Rp22.000,- Pendapatan petani berkisar antara Rp 1.200.000,- sampai Rp 2 juta. Upaya untuk melakukan perbaikan terhadap kualitas gambir mengalami banyak hambatan disebabkaan oleh pola usaha tani petani gambir. Tujuan penelitian mengidentifikasi pola usaha tani petani gambir dan strategi yang dilakukan oleh petani gambir untuk meningkatkan pendapatan. Penelitian dilakukan di Nagari Siguntur, salah satu nagari penghasil gambir di Kabupaten Pesisir Selatan, Provinsi Sumatera Barat. Pengumpulan data dilakukan dengan menggunakan teknik kualitatif; observasi, wawancara mendalam dan diskusi kelompok terfokus. Data dianalisis dengan pendektan emik dan etik. Hasil penelitian ini menunjukkan bahwa pola usaha tani petani gambir masih konvensional dan produktivitas petani rendah; tingkat pendidikan petani rendah; manajemen produksi gambir tergantung pemberi pinjaman, masyarakat menyebutnya dengan sebutan toke. Kondisi ini yang mengakibatkan keluarga petani gambir berada dalam kemiskinan. Dengan dasar itu, kedepan dapat dikembangkan pola usaha tani yang mengintegrasikan tanaman gambir dengan ternak sapi untuk meningkatkan pendapatan petani gambir di masa depan.Kata kunci: pertanian pola, lahan kering, pemberdayaan ekonomi masyarakat.

scholarly journals Swamp Deer in Uttar Pradesh

Oryx ◽  
1973 ◽  
Vol 12 (1) ◽  
pp. 41-48 ◽  
Author(s):  
Colin Holloway
Keyword(s):  
Crop Protection ◽  
Uttar Pradesh ◽  
The State ◽  
Habitat Destruction ◽  
Northern India ◽  
Conservation Programme ◽  
Swamp Deer ◽  
Made In

In 1965 there were eleven populations of the already declining northern race of the swamp deer in Uttar Pradesh, in northern India; by 1972 eight of these had disappeared, either through habitat destruction, such as the planting of eucalyptus and cultivation, crop-protection shooting or poaching. Probably only the fact that the meat is tough and the skin poor have saved the deer from disappearing completely in the state. The author describes a brief survey he made in the summer of 1972, estimates numbers and status, describes the threats, and lists the immediate needs for a conservation programme. The author is Staff Ecologist with IUCN.

scholarly journals Adolescents’ Perceptions of Gender Discrimination in India: Do Perceptions Differ for Boys and Girls?

2019 ◽  
Vol 2 (1) ◽  
pp. 1-12 ◽  
Author(s):  
Nitasha Chaudhary Nagaraj ◽  
Nitasha Chaudhary Nagaraj ◽  
Amita Vyas ◽  
Amita Vyas ◽  
Megan Landry ◽  
...  
Keyword(s):  
Gender Roles ◽  
Qualitative Analysis ◽  
Youth Development ◽  
Gender Discrimination ◽  
Future Research ◽  
Gender Inequity ◽  
Northern India ◽  
Depth Interviews ◽  
Made In

Despite the gains India has made in recent decades, it remains a country with vast gender inequities. Gender sensitization and empowerment programs aimed at young people, precisely at the time when they are forming their gender attitudes, has the potential to diminish gender inequity in the long-term. This study represents data from 36 qualitative in-depth interviews conducted amongst adolescent boys and girls enrolled in grade 7 in northern India, in schools that serve under-resourced communities. The interviews asked questions related to positive youth development, gender roles, violence, and locus of control. The results of the qualitative analysis provide insights into how adolescents perceive gender discrimination in their families and communnites. The majority of expectations for boys revolved around physical labor, while, for girls, gender roles were primarily focused on stopping education early to get married and take care of the household and children. Many of the responses from both boys and girls on privileges/restrictions were related to daughters not being fully educated while sons often were. Furthermore, when comparing between boys and girls (attributes) and understanding superiority, many participants noted there is a clear preference of boys compared to girls. Girls also had higher proportion of violence codes compared to boys, perhaps because many girls felt they were hit more frequently than boys. The results of this qualitative analysis provide direction for both future research as well as the development of gender sensitization interventions specifically designed for adolescents.

scholarly journals Ciibsaa: Maccaa Oromo Indigenous Soil Fertilizing Mechanism in East Wallagga Zone, Ethiopia

2019 ◽  
Vol 5 (6) ◽  
pp. 182
Author(s):  
Kamil Mohammed ◽  
Megersa Regassa ◽  
Waktole Hailu
Keyword(s):  
Data Collection ◽  
Soil Fertility ◽  
Indigenous Knowledge ◽  
Primary Data ◽  
Soil Fertility Management ◽  
Group Discussions ◽  
Fertility Management ◽  
Group Interviews ◽  
Depth Interviews ◽  
Made In

This research was conducted in three districts from East Wallaggaa Zone of Ethiopia. The purpose of the study was to explore ciibsaa Indigenous soil fertilizing mechanisms practices for fertilizing farmland and garden. The objective of this research was to explore the contributions of Oromo indigenous knowledge in soil fertility management. To achieve this goal, we employed different data collection methods. In primary data collection, both individual and group interviews were meticulously used. Key informants were selected purposively and the selected people were extensively interviewed. We made in-depth interviews with elders, farmers, community leaders and knowledgeable persons. Focus group discussions were held, observations were made and informal discussions were employed to get relevant data on this topic. The findings revealed that the Oromo people has indigenous knowledge of soil fertilizing mechanism and the ways they used to classify soil and how the land becomes fertile after ciibsaa indigenous treatment. Nowadays, this indigenous soil fertility management is declining because of various factors. Those factors are population growth, decreasing number of livestock and adaptation of chemical fertilizer.

scholarly journals Revitalizing Traditional Agricultural Practices: Conscious Efforts to Create a More Satisfying Culture

2021 ◽  
Vol 13 (20) ◽  
pp. 11424
Author(s):  
Johanna Dahlin ◽  
Elin Svensson
Keyword(s):  
Climate Change ◽  
Social Relations ◽  
Agricultural Practices ◽  
Traditional Practices ◽  
The Past ◽  
Traditional Agricultural Practices ◽  
Depth Interviews ◽  
Ways Of Life ◽  
Contemporary Context ◽  
Made In

This paper investigates how non-industrial agrarian traditions and practices are reworked and recontextualized in a contemporary context. Explorative in its nature, the paper uses in depth interviews with practitioners in eastern Sweden, several of whom are engaged in work to keep practices of the past alive, to discuss how the concept of revitalization can bear on sustainability. Traditional practices are revived as an alternative to industrialized agriculture, and as having a bearing on resilient cultivation systems as well as social relations. They are seen as means of increasing food security and reversing the negative biodiversity development caused by increased monoculture. We understand tradition as a process of negotiation and adaptation to the present, where revivals to some extent necessarily change the traditions that they attempt to revive. Tradition is thus a dynamic concept, always made in the present, never fixed but constantly evolving. In the challenges created by climate change and environmental degradation, it is increasingly voiced that true sustainability requires a transformation of the cultural system. In many cases, people are turning to tradition for sustainable alternatives to industrialized ways of life and to protect a diversity threatened by a dominant and unsustainable lifestyle.

Surviving The Jungle Book: Trans-temporal Ventriloquism in Ian Iqbal Rashid's Surviving Sabu

2018 ◽  
Vol 15 (4) ◽  
pp. 532-552 ◽  
Author(s):  
Ana Cristina Mendes
Keyword(s):  
Short Stories ◽  
Cultural Studies ◽  
First Century ◽  
Short Film ◽  
Source Text ◽  
Temporal Ventriloquism ◽  
The Past ◽  
Film Maker ◽  
Global Power ◽  
Political Intervention

The process of screen adaptation is an act of ventriloquism insofar as it gives voice to contemporary anxieties and desires through its trans-temporal use of a source text. Screen adaptations that propose to negotiate meanings about the past, particularly a conflicted past, are acts of ‘trans-temporal ventriloquism’: they adapt and reinscribe pre-existing source texts to animate contemporary concerns and anxieties. I focus on the acts of trans-temporal ventriloquism in Ian Iqbal Rashid's Surviving Sabu (1998), a postcolonial, turn-of-the-twenty-first century short film that adapts Zoltan and Alexander Korda's film The Jungle Book (1942), itself an adaptation of Rudyard Kipling's collection of short stories by the same name. Surviving Sabu is about the survival and appropriation of orientalist films as a means of self-expression in a postcolonial present. Inherent in this is the idea of cinema as a potentially redemptive force that can help to balance global power inequalities. Surviving Sabu's return to The Jungle Book becomes a means both of tracing the genealogy of specific orientalist discourses and for ventriloquising contemporary concerns. This article demonstrates how trans-temporal ventriloquism becomes a strategy of political intervention that enables the film-maker to take ownership over existing media and narratives. My argument examines Surviving Sabu as an exemplar of cultural studies of the 1980s and 1990s: a postcolonial remediation built on fantasy and desire, used as a strategy of writing within rather than back to empire.

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