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Economics Nobel laureate Amartya Sen contends that socio-economic progress cannot happen without freedoms. The thesis for this article is that human rights and development variables, which were appalling under the Ben Ali regime, served as primary causal factors for the 2011 Tunisian Revolution. Dismal human development indicators, rampant corruption and severe repression of freedoms and rights led to widespread protests. Other regional actors also felt inspired by the Tunisian Revolution, culminating in uprisings and revolutions in neighboring countries. This analysis examines the human rights and development impetuses for Tunisia's Jasmine Revolution. The central questions to address are: What are the linkages between human rights, freedoms, and human development in Tunisia? What made Tunisian activists overcome their fear of the regime? And, what are the implications of the post-revolution political, ideological and economic policies and dynamics for the country's socio-economic progress?

The comparison of kinship of different South Asian regions with the Muslim Punjab reveals basic invariants, thus denying a fundamental division between the Dravidian South and the Indo‐Aryan North, though concepts of kinship reveal themselves in different media: Muslim Punjabi kinship is expressed primarily in gift exchange, but exhibits characteristics commonly associated with the South Indian terminology. The present article argues for an approach which takes meaning embedded in the 'act' or 'person' as non‐separable from 'culture', and grasps kinship as structuring the dynamic relation between self and other, regarded as ontological categories.RésuméLa comparaison de la parenté entre les différentes régions du sud de l'Asie et le Pendjab musulman révèle des constantes fondamentales et remet ainsi en question la division de principe entre le Sud dravidien et le Nord indo‐aryen, bien que les concepts de parenté trouvent des expressions différentes : dans le Pendjab musulman, la parenté s'exprime principalement à travers l'échange de dons mais présente des caractéristiques habituellement associées à la terminologie du sud de l'Inde. Le présent article plaide en faveur d'une approche considérant la signification de « l'acte » ou de la « personne » en tant qu'entité indissociable de la « culture », et aborde la parenté comme un moyen de structurer la relation dynamique entre soi‐même et l'autre, considérés comme des catégories ontologiques.