Suchergebnisse

The 20th century was the century of refugees. Several wars and territorial aggrandisement policies of nascent nation–states were responsible for the exodus of persecuted people across the world. Tibet, an isolated Himalayan nation, lost its freedom and thousands of Tibetans along with their leader, the 14th Dalai Lama, fled Tibet and took refuge in India after a long walk in the month of March 1959. The exodus has been an example not only of forced de-territorialisation of a people but also of their government. When the traditional Tibetan polity consisting of diverse cultural and regional elements came in contact with the modern democratic political institutions of the host nation–state, attempts are being made to consolidate their diverse identities through homogenising nationalistic programmes. Such attempts are fraught with multiple responses in the institutions and the public sphere among the Tibetan refugees which the article attempts to interpret.

This article is a critique of the project modernity from the vantage point of an indigenous occupational community of Goa which for centuries has been pursuing sustainable livelihood practices. It revolves around the traditional occupation of fishing in the context of modernist threat it faces. Informed by the theoretical insights provided by Frank's theory of development of underdevelopment, this article argues that our understanding of environmental change as a social process is inextricably linked with the expansion and contradiction of the world economic system. While delineating Frank's theory of underdevelopment as theoretical support, it captures the indigenous knowledge systems of the fishing community of Goa, highlighting its ecological sensitivity. It then addresses the changes that have affected this community in the wake of enforced modernisation and development. It specifically focuses on the social movements carried out by the traditional fishermen of Goa in an attempt to protect their traditional fishing practices.

"This book reiterates pluralism as the basic feature of the Indian social sphere. It highlights challenges to the continuity of the plural fabric of India's society and culture. Acknowledging that socio-political concerns on women's issues do not always find adequate representation in social science texts, the book explores issues and policies related to gender. It locates the roots of feminist fundamentalism, studies the reactions to it, and brings forth the demands relating to new agendas and strategies for feminism. The authors also present empirical studies on issues faced by minority communities in India. An important contribution, this book will be of interest to scholars and researchers of sociology, political sociology, gender studies, exclusion studies, South Asian studies, Affirmative action, and political science"--