(Epi)Genetic Mechanisms Underlying the Evolutionary Success of Eusocial Insects

Eusocial insects, such as bees, ants, and wasps of the Hymenoptera and termites of the Blattodea, are able to generate remarkable diversity in morphology and behavior despite being genetically uniform within a colony. Most eusocial insect species display caste structures in which reproductive ability is possessed by a single or a few queens while all other colony members act as workers. However, in some species, caste structure is somewhat plastic, and individuals may switch from one caste or behavioral phenotype to another in response to certain environmental cues. As different castes normally share a common genetic background, it is believed that much of this observed within-colony diversity results from transcriptional differences between individuals. This suggests that epigenetic mechanisms, featured by modified gene expression without changing genes themselves, may play an important role in eusocial insects. Indeed, epigenetic mechanisms such as DNA methylation, histone modifications and non-coding RNAs, have been shown to influence eusocial insects in multiple aspects, along with typical genetic regulation. This review summarizes the most recent findings regarding such mechanisms and their diverse roles in eusocial insects.

பாரம்பரியக் கூத்தில் பறையறைவோன் பாத்திரமும் அதன் மீளுருவாக்கமும்

The caste structure, which is deeply rooted in the culture of Tamil societies and its inequitable mentality, has a great influence on the traditional forms of performing arts carried on by Tamils.We often see caste inequality and gender discrimination reinforced in traditional chants that are mostly epic and mythologically centered. As a result, traditional performances have become increasingly predictable. The vast majority of artists who seek to speak of the progressive issues of the time are drawn to express their ideas not in the traditional arts but in the modern art form. In this context, the participatory research work on the koothu renaissance carried out at the Eelathu Kootharangu in the years 2002-2003 is proposed as a practical study to recreate the subject of traditional performing arts forms with the participation of the communities that follow them in a timely manner. In this way, this article examines the process by which the Valluvar community, which has been marginalized as a marginalized caste in Tamil culture, and the rhetorical character it represents, have recreated that character in a contemporary manner, questioning the structure of Eelam’s Vadamodik koothu.

Review Article: Dalit Literature and Criticism by Raj Kumar

The term ‘Dalit’ refers to a particular group or community in India which have been ostracized, exploited and humiliated due caste structure and social order ardently followed in India. The etymology of the word ‘Dalit’ can be traced to the root word dal in Sanskrit and dalan in Hindi meaning ‘broken down’ or ‘broken to pieces.’ It is believed that Jotibarao Phule (1826-90) first used the term to describe condition of outcastes and untouchables in India. Later, the term was popularized by B.R. Ambedkar as he used it profusely in his speeches and writings in Marathi. The term gained new meaning in 1970s, a period of literary and cultural boom that witnessed the birth of Dalit literature and in the present, the term refers to belated recognition of the Dalit’s militant claims upon a history of humiliation and suffering (Rao, 11). Since its origin Dalit Literature has emerged as a form of social resistance literature principally aimed at community identity formation and bringing about political and economic changes among the Dalit population. Arjun Dangle, the Marathi Dalit writer, editor and activist suggests, “Dalit literature is marked by revolt and negativism, since it is closely associated with the hopes for freedom by a group of people, who as untouchables, are victims of social, economic and cultural inequality” (Trans. Mukhherjee; 1). Dangle traces the origin of Dalit literature to Ambedkar. It was his revolutionary ideas that encouraged Dalits to speak for themselves and therefore Dalit literature is an expression of this self- awareness; an assertion for a dignified life.

Caste and Consequences

Caste, a social institution in India, has significant implications on social legislations, affirmative action and group-specific development policies. In the modern society, the traditional caste structure however continues to nurture the unequal social interaction process among caste groups. This often translates into various forms of human rights violations against the groups at the bottom of caste hierarchy. The key concern is that resistance to such violations often leads to ‘caste violence’ of different forms. Although a body of literature that explains this caste phenomenon in the discourse of human rights and social justice, its larger consequences remains a neglected dimension. This paper, drawing evidence from a series of empirical research on ‘mapping caste-based violence’ in contemporary Indian society, sheds light on diverse consequences of real or perceived violence, emanating from ‘caste’. The analysis reveals that consequences of caste violence are manifested in social, economic, psychological and moral terms. The ‘victims of violence’ speak the language of suffering and deprivation in different spheres of life, having a bearing on the basic human needs of ‘belongingness’ democratic honour and ‘sense of security’. The apathetic attitude and slow response of state machinery towards caste violence often accentuate the social conditions to make the ‘victims of violence’ and their communities fall into the vicious cycle of caste oppressions and increased vulnerability to poor human development.

In Search of a Touchable Body: Christian Mission and Dalit Conversions

This paper significantly wishes to unpack the social and cultural impact of the mass religious conversion movements in Rayalaseema society with specific reference to Dalits during the period 1850 to 1880. This paper will use the archival material such as missionary records, magazines, pamphlets, and books written by missionaries; further, it will also utilize oral interviews collected from the field. The mass conversion movements established a relationship between Dalits and missionaries and brought them together. In their efforts to create a new Christian community of Dalit converts, missionaries had interacted with Dalits, shared meal with them, stayed with them and transformed forbidden and “polluted” ghettos into social spaces. The present paper argues that the practices of the missionaries were liberating and humanizing for Dalits. It will examine how these practices led to unintended consequences. It needs to be remembered that the missionaries’ aim was not to abolish caste but to develop Christianity. How did the missionaries contribute to social interaction and build a spirit of solidarity among the Dalit converts? Based on specific situations, incidents, and examples recorded in the missionary archives and oral interviews, the article observes that community conversion movements destabilized the caste structure and brought significant changes in the social life of Dalits in colonial Rayalaseema.

Conclusion

Political changes impacted the marriage customs and practices. The caste structure and the emergence of Rajputs indicate deviations from the theoretical concept of caste and as the clan structure of the Rajputs remained significant throughout. For the ruling elite, marriage was a channel for diplomacy. The rituals of marriage were a mixture of local customs and the Sastras, a syncretic fusion of Brahmanism with several disparate vibrant cultural traditions. Sati was a complex phenomenon. The number of women committing Sati declined in the Mughal period, precisely the period of hardening of attitude towards women and widow remarriage. Widows of non-elite families were fully aware of their property rights and petitioned the state whenever their rights were violated. Infidelity was prevalent across all sections of society, and the state played an active role as a regulating body. For the state marriage was an edifice through which social order could be maintained.

Political and Social Structure of Medieval Rajasthan

A study of the emergence of the Rajputs has been done in order to outline the political and social structure of medieval Rajasthan. Apart from kinship ties, the inter-clan relationships have been studied as well as the process State formation which developed through distinct stages. Study of these developments aids in understanding the marriage network among the clans. Whereas during the early period of State formation, caste boundaries were quite blurred, by the 15th–16th centuries, caste distinctions acquired importance both for marriage purposes and systematisation of administration. It is apparent from the study of the caste structure of this region that it cannot be seen in terms of the fourfold varnas. For the Rajputs, it was the clan structure that was more significant and this governed the marriage rules.

Variation in Caste Homophily Across Villages and Contexts in Rural India

This paper studies on caste homophily across seventy-five villages in rural Karnataka, India. Caste is conceptualized as a system of ethnic categories that map onto positions within the social structure of each village. Despite being a salient category across India, the caste structure is not uniform across villages, caste groups or network contexts. Using social network and demographic data collected by Banerjee et al. (2013) I investigate how caste homophily varies within villages across social contexts and between villages. Overall I find strong evidence of caste homophily across the majority of contexts; people tend to exchange resources and socialize with other people occupying a similar position in the caste order. However this varies across villages, relations, and groups. It appears to be strongest among higher caste groups, although it weakens with regards to the lending and borrowing of money, a vertical relationship between high and low castes. The lending of rice and kerosene and social relationships involving advice giving and important decisions are also particularly homophilous for both groups. This demonstrates how the strength of ethnic boundaries can vary based on the relational and spatial context.

Does Affirmative Action Work? Caste, Gender, College Quality, and Academic Success in India

Public policy in modern India features affirmative action programs intended to reduce inequality that stems from a centuries-old caste structure and history of disparate treatment by gender. We study the effects of one such affirmative action program: an admissions policy that fixes percentage quotas, common across more than 200 engineering colleges, for disadvantaged castes and for women. We show that the program increases college attendance of targeted students, particularly at relatively higher-quality institutions. An important concern is that affirmative action might harm intended beneficiaries by placing them in academic programs for which they are ill-prepared. We find no evidence of such adverse impacts. (JEL O15, O17, I23, I28, J15, J16, Z13)