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This article locates various historical discourses of anti-caste imaginaries and articulations that are imprinted in the historical past of Kerala society. Unravelling historical and social theoretical trends, it examines broadly an anti-caste imaginary articulating notions of equality and addressing various events, personnel interventions, policies and ideologies made discursive politics in Kerala. As ideologies and its consequent effects upon society are political, the article substantially makes comments and interprets the Dalit-Bahujan world grounded on the lived experiences of Dalits in Kerala. The article brings forth discourses of social movements, production of Dalit icons, critical narratives on untouchability and communist positions about caste. But, a new imagination, academic and aesthetical engagements of Dalit-Bahujans in the form of the production of Dalit art and literature informs new articulation of Dalit politics in Kerala.

Governments often provide space for operation to multinational companies (MNCs), but the state does not assess the impact these companies have on the area and its people. Such ill-informed decisions often cause environmental damages. Environmental governance connects the public policies, environment, and people. This article discusses the case of Plachimada, Kerala, India, which witnessed the establishment of a soft-drink bottling plant by Coca-Cola Beverages Ltd. With the commencement of operation, the near-by areas started experiencing conditions which were never felt before the advent of the soft-drink giant. The article will be highlighting the struggles of Adivasis through broad terms of environmental governance, human rights, public policy, and corporate social responsibility.

AbstractThis study investigates the impact of international remittances on private school enrolment in Kerala. Using data from the 2010 Kerala Migration Survey and employing an instrumental variable (IV‐Probit) approach to address the endogeneity of migration, we found that remittances have a positive and significant effect on private school enrolment. After disaggregating the sample into different heterogeneous groups, we found that remittances have greater effect on boys, children residing in rural areas, and those belonging to socially advantageous groups and from higher wealth quintile. Children from lower wealth quintile and belonging to socially disadvantageous groups are least affected by migration and remittances.

Victim compensation has become a symbolic part of the Indian Criminal Justice System (CJS). With the growth and development of the modern CJS, the States were given the role to provide protection to the people from crimes unlike the ancient and medieval practice. The rights of the victim have been given special recognition by providing them assistance and compensation to make good for the losses incurred due to the commission of the crime. The concept of Victim Compensation Schemes (VCS) for providing compensation to the victims of crime has been accepted widely. India has imbedded it in its CJS under section 357A of the criminal procedure. Under this provision the States are required to frame their own VCS. It is here that the question regarding its effective implementation arises. This paper aims to provide a comparative analysis of the VCS of the States of Gujarat, Delhi, Telangana and Kerala to point out the areas where it is lacking in terms of ambiguity and non-uniformity.

What distinguishes Persistence of Poverty from most other poverty studies is the way in which it conceptualises the problem. This volume offers a variety of alternative analytical perspectives and fresh insights into poverty that are key to addressing the problem. In looking at the day to day lived realities of the poor the volume points out that i

"The Indian state of Kerala has invoked much attention within development and gender debates, specifically in relation to its female capital- an outcome of interrelated historical, cultural and social practices. On the one hand, Kerala has been romanticised, with its citizenry, particularly women, being free of social divisions and uplifted through educational well-being. On the other hand, its realism is stark, particularly in the light of recent social changes. Using a Bourdieusian frame of analysis, Development and Gender Capital in India explores the forces of globalisation and how they are embedded within power structures. Through narratives of women's lived experiences in the private and public domains, it highlights the'anomie of gender' through complexities and contradictions vis-a-vis processes of modernity, development and globalisation. By demonstrating the limits placed upon gender capital by structures of patriarchy and domination, it argues that discussions about the empowered Malayalee women?should move from a mere 'politics of rhetoric and representation' to a more embedded 'politics of transformation', meaningfully taking into account?women's changing roles and identities. This book will be of interest to scholars and students of Development Studies, Gender Studies, Anthropology and Sociology."--Provided by publisher

Kalaricikitsa, a unique traditional medicinal praxis, practised in a kalari or arena where young men and women learn kalarippayattu, martial arts of Kerala, employs various massage therapies for healing and wellness in which the human body plays a significant role. Though the human body has been a subject of study in various disciplines including philosophy, anthropology, sociology, history, and religion, scholars of religion have not explored kalaricikitsa from a Hindu religious perspective. Based on fieldwork, this essay explicates the connection between religion and healing in kalaricikitsa and augments current discourses of the body from a Hindu devotional perspective. Divided into two sections, first it discusses the tensions, traditions, and treatments of kalaricikitsa within its historical framework, second it explicates the role of the human body as a nexus of the divine and human enterprise in kalaricikitsa. I suggest that kalaricikitsa attempts to restore and maintain equilibrium of the physical and religious through the human body as a space transcending the dichotomy between the microcosm and the macrocosm, the divine and human.