Journal articles on the topic 'Indian women – Guatemala – Social conditions'

This chapter is written to have a look at Chetan Bhagat’s novel One Indian Girl from cerebral angle to acknowledge a deviation in Indian Women’s demeanor and behaviour. Indian women’s mind is full of conflicts and confusion. They have to deal with social stereotypes. Our society believes that girls can make a successful career either or a successful home. Can’t do both together. What an astonishment! We give wings to our daughters but then she is told that she has to build a nest. So she has to forget to fly. Chetan Bhagat’s novel One Indian Girl offers a female’s anima – her goals and inclination in her thoughts and geared up to flare up and ensue at even the slightest pierce. Radhika Mehta cogitates a maiden who is a sturdy backer of feminist ideology however she has to confront the pre-determined norms of Indian society that have been set below patriarchal society because of which she has to go through numerous sorts of torments and distress. This narrative is generally about Radhika, the proponent, unveiling the exceptional elements of a modern-day Indian woman. Radhika’s social reputation influences society to a great extent that she turns into a vulnerable target of many known and unknown conditions which vexed her unfulfilled objectives of not getting bodily love and appreciation. Radhika’s unfulfilled dreams take her foundation within side the discrimination meted to her in her formative years and youth. It is a first-character narrative through the protagonist whose internal voice (named ‘Mini-me’) constantly expresses her internal feelings and the mental conflicts occurring in her thoughts.

Based on 30 in-depth interviews with Ladina women and field work conducted in a rural town in eastern Guatemala, I examine the physical expressions that violence can take on the women's bodies, such as common physical ailments that result from emotional distress as well as sicknesses that are caused directly by the conditions in which they live. A central theme in the discussion is the embodiment of violence as it is expressed in the control of the women's body in the social milieu, such as the control of their socializing and visiting. I use a sociologically- and anthropologically-informed lens to situate corporeal questions within structures of social inequalities and human suffering and, thus, this examination contributes to debates about the relationship between body and society, macro and micro processes in the social world, as well as explorations between the women's lives and their rights. As such, this examination permits to unveil embedded structures of violence that assault the women's dignity and provoke suffering, as well as those instances in which gender solidarity is created. This examination allows us to explore implications for gender-based social justice.

This document shows how, through precarious work on the Southern Border of Mexico, migrant men and women from Guatemala are inserted and contribute to the development of the border space in conditions of inequality (subordinate inclusion) with which social exclusion processes are generated and justified. Quantitative and qualitative research methods and techniques were used (a survey, participant observation and in-depth interviews). The results obtained allow us to conclude that on the Southern Border of Mexico the employment of impoverished laborers lacking protection and options is legitimized, before which neither States nor markets assume responsibilities.

In India, social determinants of health, including poverty, domestic violence, and inadequate social support disproportionately affect women, leaving them more vulnerable to depression than men. We conducted a metaethnography to synthesize qualitative data from 13 studies (1987–2017) that explored women’s experiences and perceptions of depression in India. We used a feminist standpoint to critically examine how gender shapes these experiences and perceptions. Indian women’s experiences of depression were embedded in their social worlds. Women perceived interpersonal conflict, caregiving burden, domestic violence, financial insecurity, adverse reproductive events and widowhood as causes of depression. Women used cultural expressions to describe physical, emotional, and cognitive distress. The detrimental impact of discriminatory social conditions, gender inequalities, and traditional gender roles on Indian women’s mental health highlights the need for gender-sensitive mental health research and practice that can attend to women’s sociocultural context and promote values of gender equality and social justice.

The autobiographical impulse and act is central to woman's writing in India. The range of Indian women's writing generates an unending discourse on personalities, woman's emotions and ways of life. In a way, it presents the socio-cultural state in India from a woman's stance. It affords a peep into Indian feminism too. Besides giving a historical perspective, it throws ample light on woman's psychic landscape. It takes us to the deepest emotions of a woman's inner being. The varied aspects of woman's personality find expression in the female autobiographical literature. We find that a deeper study of women’s autobiographies unravel the hidden recesses of feminine psyche of Indian society. Whatsoever the position of women maybe, behind every social stigma, there is woman, either in the role of mother-in-law, sister‑in‑law or wife. The women writers with sharp linguistic, cultural and geographical environment represented the problems and painful stories of Indian women from 19th century until date. However, they have not shared the contemporary time of the history, the problems of patriarchal society, treatment women, broken marriages and the identity crises for the women remained similar. Women writers have also been presenting woman as the centre of concern in their novels. Women oppression, exploitation, sob for liberation are the common themes in their fiction. Dalip Kaur Tiwana is one of the most distinguished Punjabi novelists, who writes about rural and innocent women’s physical, psychological and emotional sufferings in a patriarchal society. As a woman, she feels women’s sufferings, problems, barricades in the path of progress as well as the unrecognized capabilities in her. Dalip Kaur Tiwana has observed Indian male dominated society very closely and has much understanding of social and ugly marginalization of women. She can be considered a social reformer as she is concerned with human conditions and devises for the betterment of women's condition in Indian Punjabi families. This paper focuses on the theme of feminist landscape. It presents the miserable plight of women characters. She has come across since her childhood. Women, who felt marginalized, alienated, isolated and detached in their lives, but were helpless as no law was there in her time to punish the outlaws. Dalip Kaur Tiwana beautifully portrays the landscape of her mind. The paper shows how Dalip Kaur Tiwana presents the unfortunate image of her mother, grandmother aunts and some other obscure women who were unable to mete out justice during their life time.

Purpose – The purpose of this paper is to gain insight into international career motives, repatriation and career success of Indian women in Science and Technology. Design/methodology/approach – In total, 30 semi-structured interviews were conducted with (upper) middle-class Indian women in Science and Technology in Bangalore and New Delhi, India. Findings – Thematic analysis resulted in four themes – International career motives, Theme 1: cross-cultural and scientific exposure; Repatriation reasons and experiences, Theme 2: family reunion, career prospects and readjustment; Career success, Theme 3: international experience; and career growth, Theme 4: social responsibility. Motives for international career mobility of Indian women were: exposure to foreign cultures, international collaboration in science and personal and professional development. Family formation and reunion and career prospects were reasons for repatriation and positively influenced repatriation experiences of Indian women. Readjustment to people and conditions in India impacted their repatriation experiences negatively. The meaning women attribute to career success is grounded in recognition from peers in science, career growth, satisfaction and contribution to science and Indian society. Research limitations/implications – The sample of Indian female scientists may limit generalization of the findings to global career professionals in other professions from other countries with different socio-cultural and economic contexts. Practical implications – HR policies that foster international careers of women scientists as well as women's networks in science to share and apply knowledge, and their contribution to the Indian economy and society will enhance global career success of women and strengthen the sustainable competitive position of organizations. Originality/value – The study provides new insights into motivation for international career mobility and repatriation of women professionals from a developing country and their career success in the home country, and contributes to the development of theoretical frameworks on international career mobility and career success.

Health is a coefficient of development. Improvement in the health status of the people is generally preceded by the overall development of the area. Development to a great extent is contingent on the social and economic security of the people, social status of women, female literacy, adoption of new technology, work participation by women, and the internalisation of investments to generate resources and create conditions of economic development. In this process, non-government organisations at the micro level play an important role.

The religious minority constitutes an anomaly within the discourse of national identity in Pakistan. They become an anomaly because their existence as citizens of Pakistan highlights the contradictions within the theory that, the State of Pakistan was created for the Muslims of the Indian subcontinent. Hindus are the largest religious minority in Sindh, but facing discrimination at all levels, i.e., economic, social, political, and legal. They are living as a second-class citizen of the country. While, the women who belong to these minority groups are facing double discrimination, firstly as a woman, and then as a Hindu. It is an exploratory research which was conducted in Narainpur (Karachi), which is one of the oldest residential areas of the city, and represents the largest population of Hindu minority, i.e., 60,000 to 70,000. The entire population of Narainpur comprises of poor and lower middle class, as most of the population works as sweepers, housemaids, laborers in KMC, and sellers. Interview schedule was used to collect data from the respective respondents. Result show that health conditions of the women of this locality needs improvement.

Abstract Background: There has been a rise in multimorbidity as people age and technology advances which is challenging for health systems. Multimorbidity prevalence varies globally due to various biological and social risk factors which can be accentuated or mitigated for populations in migration. This study investigated the prevalence and predictors of multimorbidity amongst a group of migrant Asian Indian women living in Australia. Methods: A cross-sectional descriptive study design using convenience sampling investigated the multimorbidity risk factors among first generation migrant Asian Indian women in Australia. This study was part of a larger study titled “Measuring Acculturation and Psychological Health of Senior Indian Women Living in Australia” that was conducted in Sydney, Australia. Data were collected using validated instruments as well as investigator developed questions. Women completed questionnaire surveys either by themselves or through the assistance of bilingual coordinators as English was not their first language. Results: 26% of the participants had one chronic condition and 74% had multimorbidities. The prevalence of individual conditions included cardiovascular disease 67.0%, osteoarthritis 57.6%, depression 37.4%, diabetes 31.5%, chronic respiratory conditions 10.8%, cancer 4.9% and nephrological problems 1.47%. In the unadjusted model, factors such as increasing age, education level, employment status, living arrangements, low physical activity, and elements of acculturative stress were significantly associated with multimorbidity. Multi-variable analysis identified the acculturative stress factor of threat to ethnic identity as a predictor of multimorbidity. Conclusion: Identifying the key determinants of multimorbidity in older adults from a migrant community with pre-existing risk factors can assist with the development of culturally appropriate strategies to identify people at risk of health conditions and to mitigate the health effects of acculturative stress.

This is an invaluable volume, expanding Latin American women's and labor history in important thematic, methodological, and theoretical directions. The authors explore the lives, struggles, and consciousness of urban working women in Brazil, the Southern Cone, Guatemala, and Colombia. By and large, the essays develop a nuanced understanding of the relationship between gender and class in twentieth-century Latin America. They incorporate postmodern approaches to historical analysis as well as the classic concerns of labor history with material conditions, social relations, and working-class political consciousness. The contributors examine the multiple meanings of discourse and popular culture while insisting that it is indeed possible to recapture women's experience in some measure. They generally move beyond the dichotomy of celebrating women's heroism and denouncing sexism, instead showing how solidarity between laboring women and men could be intimately interwoven with male domination. Finally, several of the authors employ oral history in sophisticated ways, demonstrating that how a story is told can be just as important in shaping our understanding of history as the empirical detail it may seem to offer us.

Purpose The purpose of this paper is to examine the indirect effects of nutritional knowledge and attitude toward food label use on food label use through self-efficacy and trust, as well as whether gender moderates this relationship. Design/methodology/approach A sample of Indian adults with multiple chronic conditions was surveyed about their nutritional knowledge, attitude, self-efficacy and use of food labels. Hypotheses were tested using Hayes’s (2013) PROCESS macro for SPSS. Findings The results show that nutritional knowledge and attitude toward food label use positively predict food label use through self-efficacy and trust. However, these mediation effects are moderated by gender such that the indirect relationship is stronger among men than women. Practical implications Food marketers and government agencies engaged in nutrition education campaigns should aim to increase patients’ confidence in comprehending food label information. Social implications Since food labels can be a valuable tool to help patients with chronic diseases to make informed decisions about their diet and lifestyle, regulators may consider mandating nutritional labels on foods to help them improve their food or dietary choices. Originality/value This study uniquely applies Fisher and Fisher’s (1992) information–motivation–behavioral skills model as a theoretical framework to examine the influence of nutrition knowledge and attitude toward food label use on food label usage of Indian patients with multiple chronic diseases.

The Indian society is one of the most unequal societies of the world and divided into different social hierarchies of caste, class, religion, etc. Caste is a determinant of power, economic inequality, poverty and discrimination in contemporary India. When it comes to women, they face the dual burden of discrimination, first gender based and, second, caste based. The practice of discrimination persists between Dalit/tribal and upper-class women, but still, Dalit women are trying to come out of this unequal treatment. Hence, this study investigates the magnitude of discrimination among women workers in terms of the social hierarchy and relative factors responsible for workforce discrimination. Furthermore, this study examines the extent of wage differential between Dalit/tribal and upper-class women workers. The study has used the data of the 50th Employment and Unemployment Survey to the Periodic Labour Force Survey (PLFS) from 1993–1994 to 2017–2018 by the National Sample Survey Office (NSSO). In the first part of the analysis, this study explains how and why the women workforce is decreasing, particularly as far as Dalit/tribal women are concerned. Subsequently, the relative contributions of socio-economic conditions in the women workforce have been assessed using logistic regression. However, the second part of the study examines the wage differential between general and Dalit/tribal women and the extent of wage discrimination using the Oaxaca–Blinder decomposition method. The study reveals that the women workforce has been consistently declining and the vulnerability is intense among Dalit/tribal women. Furthermore, it has been observed that the social hierarchy (caste) is a decisive factor for the remuneration (wage) in the labour market and over the period of study, the wage discrimination between Dalit and upper-caste women has significantly increased.

ObjectivesOlder adults with adverse socioeconomic conditions suffer disproportionately from a poor quality of life. Stratified by sex, income-related inequalities have been decomposed for functional deficiencies and chronic diseases among older adults, and the degree to which social and demographic factors contribute to these inequalities was identified in this study.DesignCross-sectional study.ParticipantsData used for this study were retrieved from the WHO Study on Global AGEing and Adult Health Wave 1. A total of 3753 individuals (men: 1979, and women: 1774) aged ≥60 years were found eligible for the analysis.MeasuresInstrumental Activity of Daily Living (IADL) deficiency and presence of chronic diseases.MethodThe decomposition method proposed by Adam Wagstaff and his colleagues was used. The method allows estimating how determinants of health contribute proportionally to inequality in a health variable.ResultsCompared with men, women were disproportionately affected by both functional deficiencies and chronic diseases. The relative contribution of sociodemographic factors to IADL deficiency was highest among those with poor economic status (38.5%), followed by those who were illiterate (22.5%), which collated to 61% of the total explained inequalities. Similarly, for chronic diseases, about 93% of the relative contribution was shared by those with poor economic status (42.3%), rural residence (30.5%) and illiteracy (20.3%). Significant difference in predictors was evident between men and women in IADL deficiency and chronic illness.ConclusionPro-poor intervention strategies could be designed to address functional deficiencies and chronic diseases, with special attention to women.

Abstract. Global climate change has numerous implications for members of mountain communities who feel the impacts in both physical and social dimensions. In the Western Himalayas of India, a majority of residents maintain a livelihood strategy that includes a combination of subsistence or small-scale agriculture, seasonal pastoral migration, male out-migration, and localized natural resource extraction. Particularly under conditions of heavy male outmigration, but throughout the region, mountain women play a key role in providing labor and knowledge related to the management of local natural resources, yet often lack authority in related political and economic decision-making processes. This gap has important implications for addressing the impacts of climate change: while warming temperatures, irregular patterns of precipitation and snowmelt, and changing biological systems present challenges to the viability of these traditional livelihood portfolios throughout the region, mountain women increasingly face new challenges in their roles as household managers that have not adequately been emphasized in larger scale planning for climate change adaptation and mitigation. These challenges are complex in nature, and are shaped not only by gender issues but also interacting factors such as class, caste, ethnicity, and age (among others). In this paper, we review the main arguments behind the discursive gender/climate change nexus, discuss the implications for gendered vulnerabilities and transformation of adaptive capacities in the region, and suggest ways that researchers and policymakers seeking to promote "climate justice" can benefit from the incorporation of gender-based perspectives and frameworks.

Long before India gained independence, M.K. Gandhi remarked that the availability of Sanitation facility is more important than gaining Independence for an Indian. Of late, it is now increasingly felt and realized in India that facilities like toilet, safe drinking water, accompanied by good hygienic conditions are fundamental necessities of a person. These are prerequisites of social and economic justice and genuine development. The Supreme Court of India in one judgement held that Right to life and personal liberty, should include right to privacy and human dignity etc. Despite that it has been an admitted shame that India still has the largest number of people defecating in open in the world. There are reported incidences of rape and murder of women in many places in India as women rely on open field for attending to the call of nature in morning and evening. The attempts like Community toi-let system, pay-and-use toilet system and schemes like ‘Mo Swabhiman -Mo Paikhana’ have been found to be less effective. In this connection the ‘Clean India Mission’ campaign launched by the Government of India in 2014 has been regarded as a right approach in that direction. Government of the day is actively considering the demand to convert the Right to Sanitation from a developmental right to a fundamental right. It would make the state more accountable and responsible. Against this background, the paper argues that spending huge money on that would yield good dividend in future for the country.

Much of the epidemiologic research in the United States has been based only on the categories of age, sex and race; thus, race has often been used in health statistics as a surrogate for social and economic disadvantage. Few multivariate analyses distinguish effects of components of social class (such as economic level) from the relative, joint, and independent effects of sociocultural identifiers such as race or ethnicity. This paper reviews studies of social class and minority status differentials in health, with a particular emphasis on health status outcomes which are known or suspected to be related to environmental quality and conditions which increase susceptibility to environmental pollutants. Sociodemographic data are presented for the U.S. population, including blacks, Asian American/Pacific Islanders, American Indian/Alaska Natives, and Hispanics. Four areas of health status data are addressed: mortality, health of women of reproductive age, infant and child health, and adult morbidity. Conceptual and methodological issues surrounding various measures of position in the system of social strata are discussed, including the multidimensionality of social class, in the context of the importance of these issues to public health research. Whenever possible, multivariate studies that consider the role of socioeconomic status in explaining racial/ethnic disparities are discussed.

AbstractThe educated woman and the college girl were, for the great part of the nineteenth and twentieth centuries in India, subjects of immense anxiety. In this article, I examine the gossipy narratives that a missionary educator in South India, Eleanor McDougall, wrote biannually for readers in America and Britain, whilst she was Principal of Women's Christian College (WCC) in erstwhile Madras, along with the book on her experience that she eventually published. In doing so, I locate the circulation of gossip in transnational circuits as a site where colonial anxieties about young Indian women as subjects of uplift came to be produced. For women like McDougall, the expression of urgent anxiety about young women's moral and social conditions served as a means to secure legitimacy for the work they did, and position themselves as important participants in a new discourse of philanthropically mediated development that emerged in the early twentieth century with the influx of American charitable capital into countries like India. At the same time, I show, in responding to her writing about them, that the Indian staff and students at WCC did not concur with colonial authority marks a site of refusal: suggesting the anxious boundaries of colonial knowledge production at a time when the surety of discourses of racial difference was beginning to unravel. In its study of McDougall's gossipy writing, this article therefore contributes to a complicated and non-linear understanding of emotions as a site of power and hierarchy.

AbstractThis article explores the politics of surveillance, suppression, and resistance within a women's correctional facility in 1970s Calcutta, a city in eastern India. I highlight the excessively violent treatment of women political prisoners, who were captured and tortured for their active participation in a Maoist guerrilla (Naxal) movement. I argue that the state officials who formed the lowest rung of the government's machinery to supress the movement—the police, prison guards, and wardens—partially usurped these carceral worlds during conditions of social unrest to create small regimes of de facto sovereignty over prison publics. During that critical period in the history of political uprising in the region, the central government coercively implemented a series of ‘constitutional actions’ in the name of internal security threats and withdrew civil liberties from Indian citizens. Political opponents were captured and imprisoned, and prisons became a space for licensed excess. I show how women political prisoners cooperated and conspired with women convicts (the latter having nurtured their own coping skills and structures to deal with persecution and negligence while in the detention system) to develop multiple forms of resistance to the extra-legal use of authority in prison, especially in the context of a volatile socio-political environment in the city.

AbstractThe term ‘obstetric violence’ has been used to describe the mistreatment, disrespect and abuse or dehumanized care of women during childbirth by health care providers. This is a review of the existing literature in India on violence against women during childbirth. The review used the typology of Bohren et al. (2015). An internet search of PubMed, Google Scholar and JSTOR was conducted using the terms ‘obstetric violence’, ‘mistreatment’, ‘disrespect and abuse’ and ‘dehumanized care’. Studies based on empirical research on women’s experiences during childbirth in health facilities in India were included in the review. The search yielded sixteen studies: one case study, two ethnographic studies, two mixed-methods studies, three cross-sectional qualitative studies, seven cross-sectional quantitative studies and one longitudinal quantitative study. The studies were analysed using the seven categories of mistreatment outlined by Bohren et al. (2015): 1) physical abuse, (2) sexual abuse, (3) verbal abuse, (4) stigma and discrimination, (5) failure to meet professional standards of care, (6) poor rapport between women and providers, and (7) health system conditions and constraints. An additional category of ‘harmful traditional practices and beliefs’ emerged from the Indian literature, which was also included in the review. Although geographically limited, the selected research highlighted varying prevalences of the different forms of ‘obstetric violence’ in both public and private birth facilities in India. ‘Obstetric violence’ in India was found to be associated with socio-demographic factors, with women of lower social standing experiencing greater levels of mistreatment. In response to this normalized public health issue, a multi-pronged, rights-based framework is proposed that addresses the social, political and structural contexts of ‘obstetric violence’ in India.

MRS. R. CELIN DIANA A female is God's lovable creature to balance man. She is mentally and physically weak through creation itself, but she express her feelings unexpectedly in the battle against her. She is even spoiled for that. A women’s picture is a central theme to literature writings around the globe. The writings of Anita Nair is concerned with man, females, nature, true life, and social convention. She explores the existential struggle of her protagonists in most of her novels. Nair describes particularly, how Indian women are exploited, abused, marginalized even in the modern times both by individuals and by the society. Apart from the society women are tossed even by her family members. Anita Nair emphasizes the need for creating awareness in women. Her female protagonists are conscious of the injustice in marriage brought to them.Probably, the protagonists of Nair’s novels denies to flow along the current. They seem to be adamant or aggressive, but the fact is that they underwent much pain and suffering. Apart from the pain the protagonists are the losers of life, respect, family, dignity and everything. This paper is an effort to bring to light the pathetic conditions of the protagonists,and to study the social, family and economic picture of women's suffering in life. Though the protagonist characters are brave, they seem pathetic and losers of a common simple life, they dream to live. Anita Nair defines circumstances or occurrences that harm or kill characters due to the aggressive nature of characters in her novels.

Background: Unplanned pregnancy have emerged as one of key public health indicator affecting women, their families and societies at large. Globally, an estimated 40% pregnancies in 2012 were unplanned jeopardising health of millions of women and children. Unplanned pregnancies are also associated with increased risk of low birth weight and high infant mortality. Need of the study was to obtain information which can lead to improvement in use of available products and resources by addressing social determinants of reproductive health affecting pregnancy intensions.Methods: Cross- sectional study was conducted in DSS (Demographic Surveillance Site), RD Gardi Medical College, Ujjain. Study included all consenting eligible couples excluding couples not available at time of interview and sterilized couples. “The London Measures of Unplanned Pregnancy” questionnaire (tested and validated for Indian settings) was used to assess pregnancy outcomes.Results: According to scores 8% pregnancy came out as unplanned, 79% planned and 13% ambivalent. Occurrence of unplanned pregnancy was significantly associated with age (χ2=14.216, p=0.027), socio-economic status (χ2=19.757, p=0.003) and housing (χ2=22.337, p=0.000) conditions of study participants. But when the above factors were further analysed using regression analysis, none was significantly associated.Conclusions: Prevalence of unplanned pregnancy came out to be 8%. Further, none of the studied social determinants came out to be significantly associated with the occurrence of unplanned pregnancy. More studies with a qualitative nature will be needed to know the reasons for unplanned pregnancy.

AbstractThis paper explores the regulation of prostitution in colonial India between the abolition of the Indian Contagious Diseases Act in 1888 and the passing of the first Suppression of Immoral Traffic Act in 1923. It challenges the commonly held assumption that prostitutes naturally segregated themselves in Indian cities, and shows that this was a policy advocated by the Government of India. The object was to prevent the military visiting these segregated areas, in the absence of effective Cantonment Regulations for registering, inspecting, and treating prostitutes. The central government stimulated provincial segregation through expressing its desires via demi-official memoranda and confidential correspondence, to which Rangoon and Bombay responded most willingly. The second half of the paper explores the conditions, in both India and Ceylon, that made these segregated areas into scandalous sites in the early twentieth century. It situates the brothel amongst changing beliefs that they: increased rather than decreased incidents of homosexuality; stimulated trafficking in women and children; and encouraged the spread of scandalous white prostitutes ‘up-country’, beyond their tolerated location in coastal cosmopolitan ports. Taken alongside demands that the state support social reform in the early twentieth century, segregation provided the tipping point for the shift towards suppression from 1917 onwards. It also illustrates the scalar shifts in which central-local relations, and relations between provinces, in government were being negotiated in advance of the dyarchy system formalized in 1919.

Purpose The purpose of this paper is to understand the role of entrepreneurial intention in promoting women entrepreneurship in Indian micro, small and medium enterprises (MSMEs). This study seeks to clarify the construct of entrepreneurial intention and then reports the validation of the entrepreneurial intention instrument. Design/methodology/approach An instrument has been designed and administered on a sample of 103 respondents across India from women entrepreneurs to understand the entrepreneurial intention by using cluster and snowball sampling. The data has been streamlined and then analyzed using descriptive analysis for validity and reliability checks. Findings This research was aimed to determine the constructs of entrepreneurial intention. Through data analysis, it has been observed that the reliability coefficients reveal the adequacy of the sample. The Cronbach’s alpha values for all the items in the instrument were found to be greater than or equal to 0.6. Strong correlations were also found between direct and indirect measures of entrepreneurial intention and hence confirmed that all the measures in the instrument were well constructed. Analysis has also explained the relationship between various constructs of entrepreneurial intention by using Pearson’s correlation coefficients. Strong and positive values of correlation explain the existence of the convergent and discriminant validity of the instrument. Research limitations/implications The research results obtained from the analysis of reliability and validity tests not only provides the establishment of the relationship among the various constructs but also suggests that the model provides a promising potential to measure entrepreneurial intention. This study will contribute to new knowledge of the conditions of women entrepreneurship from different perspectives by developing and validating an analytic model for promoting the women entrepreneurship in MSMEs of India. Practical implications From a government perspective, this model will help in designing training programmes for promoting women entrepreneurship in India. The obtained result also brings significant implications for practice as well as raises a broad future direction for other researchers Originality/value Extended SCCT model has recently suggested an inclusive framework of factors affecting the entrepreneurial intention, there is not much attempt made in research using this theory as background for predicting intention in the context of women entrepreneurship. This paper attempts to fill this gap by formulating a conceptual model for measuring entrepreneurial intention among women entrepreneurs by integrating and adapting the constructs of extended social cognitive career theory model and entrepreneurial potential model.

According to the social activist and renowned author Arundhati Roy, almost 30 million people have been displaced since 1990 due to dam and development projects undertaken by the Indian government. The new economic reform policies have triggered a massive movement of landless workers towards nearby towns and suburbs resulting in the mushrooming of slums on the outskirts of metropolitan cities with an intimidating promptness. The present dismal scenario proves the fact that the global India is heading towards a clean cleavage. There is an ongoing parallel life on the outskirts of the thriving city as in the middle of it. The thrust of this article is to deliberate on the growing discontent among the marginalized women as represented by themselves and understand the nuances of living on the periphery. They have reiterated their demands for Jal (water), Jungle (Forest) and Zameen (Land) with renewed vigour and lash out at the anti-people policies with double ferocity. The new crop of Dalit and tribal women writers have put their foot down and refused to accept the dark holes as home. They have expressed themselves through the genre of poetry and commented on the inhuman living conditions they are subjected to. Hence, under the light of given circumstances, this article endeavours to engage with the selected works of post-1990s Hindi Dalit women poets and study the rise of political consciousness in their literary representations. The selected works have autobiographical element or ‘testimonies’ as described by Arun Prabha Mukherjee adding depth to the poems. The trauma of leaving one’s village comes alive in the following lines from the poem Humne Chode Diye Hai Gaon (We Have Left Our Villages) by Poonam Tushamed (2017b), ‘We Have left our villages/and left behind that well, pond, temple and chaupal’.

AbstractThis paper analyzes the resistant stances enacted by six recently-graduated, Hindi medium educated (HME) Indian women against the primacy accorded to English medium educated (EME) individuals in urban professional hiring practices. The data were collected in face-to-face, audio-recorded interviews by the researcher in the summer of 2013 from New Delhi. Aligning with Jaffe’s (2009) argument that a salient role of stance-based research is to theorize the relationship between stancetaking and sociocultural conditions and adopting a critical constructivist perspective (while withholding claims about participants’ inner psychological states), this paper shows that within the postcolonial context of urban India, the liminal, hybrid, third spaces of participants’ locations are discursively connected to the exigencies and inequalities characteristic of their local social structures. Analysis of participants’ resistant stances demonstrates their complex, multi-layered, and context-specific characteristics elucidating the ways in which these stance performances are achieved by variously intertwining discourses about linguistic prejudices, nationalism, colonialism, gender and socioeconomic conditions. Specifically, these sociopolitical issues are related to (i) gender-based personal safety anxieties, (ii) neoliberal discourses about India’s demographic dividend (i.e. the public celebration of the increase in the country’s ‘young’ population), (iii) arguments about justice, citizenship and national language, (iv) discourses of colonialism and government apathy, (v) group rights, ethics and responsibilities, and (vi) an unvarnished shaming of the ubiquity of EME preference in local hiring practices. The paper argues that HME-associated linguistic exclusionary practices, whether driven by economic necessities or by biased linguistic ideologies, perpetuate and deepen existing class-based divides, fail the aspirational needs of a growing urban, youthful, and vernacular medium educated population while further complicating the challenges faced by women in a historically patriarchal society.

Subject area Governance challenges in reverse value chain. Study level/applicability Women employment system in textile and clothing industry. Case overview The textile and clothing firms, often frustrated by frequent labor issues, used an innovative employment scheme – Sumangali scheme – to employ young female workers from poor families in rural areas, aged between 18 and 25 years, as apprentices for three years who would stay in dormitories located in the vicinity of the factories, draw low wages with minimum benefits. But the scheme was criticized by labor unions and Europe- and US-based non-governmental organization (NGOs) on the grounds of alleged violation of labor rights such as freedom of association, freedom of movement, exploitative working conditions, low wages with minimum or no benefits, long working hours and abusive supervisors. Their public campaign against the alleged employment practices has put tremendous pressure on the global buyers to take steps to ameliorate the situation. In the wake of campaign by NGOs, few buyers have even terminated the relationship with the manufacturers. Others have warned action against those erring manufacturers. The actions by global buyers, NGOs against some of the women employment practices raised several questions in the minds of manufacturers. They were wondering why US- and Europe-based NGOs were up in arms to dump an employment scheme unmindful of socio-economic realities in India? Is it a clever ploy that developed nations use some private, voluntary, corporate social responsibility norms to stop companies purchasing textile and clothing products from a developing country like India on the grounds of violation of labor rights? As per the International Labor Organization (ILO) Convention No. 81, it is the responsibility of central/state governments to inspect and monitor labor employment practices in an industry. Then why NGOs and other private groups volunteer to become watch dogs of labor practices and launch campaigns against mills? Would it not undermine the role of government in ensuring industrial harmony? Even if NGOs' actions are justified on the grounds of moral and ethical principles, what role should they play when it comes to management–worker relationship? In the Indian context, only the government can interfere if the relationship turns sour? Should NGOs need to use a different set of ethical standards which are more relevant and contextual to the socio-economic environment in India? Expected learning outcomes To understand evolution of apparel global value chain and workforce development challenges in India; to explore the link between consumer activism and corporate social responsibility; to explore the challenge of addressing issues such as alleged human rights violation and labor exploitation by independent suppliers located in India; to explore the challenges faced by global buyers in contextualizing, operationalizing and realizing certain human rights along the supply chain located in India; and to explore sustainability challenges of women employment in textile and clothing mills in India. Supplementary materials Teaching notes are available for educators only. Please contact your library to gain login details or email support@emeraldinsight.com to request teaching notes. Social implications Sustenance of women employment system in India's textile and clothing industry and its associated challenges.

Background In the United States, racial and ethnic minorities are disproportionately affected by COVID-19, with persistent social and structural factors contributing to these disparities. At the intersection of race/ethnicity and gender, women of color may be disadvantaged in terms of COVID-19 outcomes due to their role as essential workers, their higher prevalence of pre-existing conditions, their increased stress and anxiety from the loss of wages and caregiving, and domestic violence. Objective The purpose of this study is to examine racial and ethnic differences in the prevalence of COVID-19 outcomes, stressors, fear, and prevention behaviors among adult women residing in the United States. Methods Between May and June 2020, women were recruited into the Capturing Women’s Experiences in Outbreak and Pandemic Environments (COPE) Study, a web-based cross-sectional study, using advertisements on Facebook; 491 eligible women completed a self-administered internet-based cross-sectional survey. Descriptive statistics were used to examine racial and ethnic differences (White; Asian; Native Hawaiian or other Pacific Islander; Black; Hispanic, Latina, or Spanish Origin; American Indian or Alaskan Native; multiracial or some other race, ethnicity, or origin) on COVID-19 outcomes, stressors, fear, and prevention behaviors. Results Among our sample of women, 16% (73/470) reported COVID-19 symptoms, 22% (18/82) were concerned about possible exposure from the people they knew who tested positive for COVID-19, and 51.4% (227/442) knew where to get tested; yet, only 5.8% (27/469) had been tested. Racial/ethnic differences were observed, with racial/ethnic minority women being less likely to know where to get tested. Significant differences in race/ethnicity were observed for select stressors (food insecurity, not enough money, homeschooling children, unable to have a doctor or telemedicine appointment) and prevention behaviors (handwashing with soap, self-isolation if sick, public glove use, not leaving home for any activities). Although no racial/ethnic differences emerged from the Fear of COVID-19 Scale, significant racial/ethnic differences were observed for some of the individual scale items (eg, being afraid of getting COVID-19, sleep loss, and heart racing due to worrying about COVID-19). Conclusions The low prevalence of COVID-19 testing and knowledge of where to get tested indicate a critical need to expand testing for women in the United States, particularly among racial/ethnic minority women. Although the overall prevalence of engagement in prevention behaviors was high, targeted education and promotion of prevention activities are warranted in communities of color, particularly with consideration for stressors and adverse mental health.

The health of people in a nation is a potential indicator of its development. Over and above that, the job performance of people involved in the delivery and facilitation of health care services within a nation reflects the actual health conditions in it. In developing countries, where a large chunk of the population lives in rural areas, the job performance of grass-roots health care workers gains significant importance in order to ensure effective and efficient delivery of health care services to the masses and marginalized communities. The present study takes the case of Accredited Social Health Activists (ASHAs) in difficult rural areas of India to identify factors that affect their job performance and suggests interventions through which it could be enhanced. Fifty-five ASHAs were interviewed and five focused group discussions (FGDs) were conducted. Additionally, triangulation was done by interviewing other stakeholders, while studying relevant documents. Through content analysis of these interviews and documents, this study identifies the demands, resources and stressors that affect the job performance of these important intermediaries in the health care supply chain (in the Indian context). The study also suggests policy-level decisions that could help in enhancing job performance of ASHAs by managing demands, increasing resources and reducing stressors. Key Messages We have developed a model that delineates the demands, resources and stressors that affect job performance of women workers in rural India. We have studied Accredited Social Health Activists (ASHAs) who are part of community health care sector. However, our findings are applicable to a wider set of similar job roles. We have studied the nuances of factors affecting job performance for a category of community health care workers who are not full-time employees, have received minimal training and work in close proximity of their residence in a closely knit society. We have looked at job performance of ASHAs who are women community health workers, with low educational qualifications, based in rural setting of a developing country. We have recommended policy implications that would aid in enhancing the performance of ASHAs and thus improve the health care situation in rural India.

This paper attempts a reading of Rohinton Mistry’s novel A Fine Balance (1997) and Gloria Naylor’s Linden Hills (1985) envision insights from recent developments in eco-criticism and eco-feminism. Through Gender theory eco-feminism substantiates the silence of women in Linden Hills. Eco-criticism is a form of literary criticism based on ecological perspectives. It investigates the relation between human and the natural world in literature, such as the way in which environmental issues, cultural issues concerning the environment and attitudes towards nature are presented and analyzed. One of the main goals of eco-criticism concerns the environment and attitudes towards nature and ecological aspects. This form of criticism has gained a lot of attention during recent years (approximately since 2000) due to greater social emphasis on environmental destruction as a result of increased technology. It is hence a way of analyzing and interpreting literary texts. Eco critics investigate such things as the underlying ecological values, what, precisely, is meant by the word nature, and whether the examination of “Place” should be a distinctive category, gender or race. By examining the eco critical discourse in A Fine Balance, the paper posits that Mistry’s vision of development in India is predicated on the conditions of sustainability. The Ecological Feminism is an interdisciplinary movement which interrogates the new ways of thought process concerning natural world, diplomacy, and mysticism. Eco-feminist speculation has exacting and important association between females and natural world. Eco-feminism understands the suppression of women and their mistreatment in phrases of the subjugation and operation of the environment. Naylor discusses gender conditioned with eco-feminism perspectives. She scrutinizes United States as a “Place”, in relation to race of Linden Hills. The postcolonial feminist theory contends that through novel, A Fine Balance comparing with Linden Hills, Mistry interrogate the difficulties of maintaining natural and human diversity in the contemporary economic and social development in the Indian subcontinent. The aspects of paper are tailoring sustainability, ecology, eco - feminism and environment, urbanization and modernization, creation of ecological imbalance and the use of nature ‘as an end to all means’.

The MGNREGS 2005 offered some basic employment for marginalized groups; it did not provide substantial help to the most vulnerable. However, there was some evidence of small but significant shifts in labour relations. Higher wages, more opportunities for work, better implementation and a greater recognition of the care giving responsibilities of women will be required for this policy to fully meet its goals. , irregularities are usually reported when money is involved and the transaction is between officials who have the power to control over the Scheme, and the poor unemployed labourer who would be willing to accept whatever is due to them. However, if the Scheme is implemented efficiently and effectively, it ensures the following outcomes namely: (i), that the employment guarantee would not merely provide relief at the times of distress, it would also be a move towards long-term drought and flood-proofing of Indian agriculture; (ii), this would be a more effective instrument for reducing poverty because the impact of growth on poverty is higher in areas where social infrastructure is more developed; (iv) the number of people depending on the Scheme would steadily decline over time. As the conditions of their farms improves, people will no longer to look for work under MGNREGS; (v) the expenditure incurred on the employment guarantee would be non-inflationary because it will spur agricultural growth upon whose foundation a whole range of sustainable livelihoods could be built; and (Vi) by fuelling successive rounds of private investment, it will also set up a multiplier of secondary employment Opportunities. Hence, the present study is geared towards an in-depth impact of Enhancing Livelihoods Opportunities in MGNREGS.

Contemporary Slavery and the Struggle for Self-Determination: The Case of the Guaraní People from the Bolivian ChacoFor over a century, the Bolivian Guaraní people have been subjected to infrahuman treatment which involved practices such as slavery, forced labor and servitude. The new agrarian legislation, aimed at reversing the concentration of the economic and social power in the hands of a small regional elite, represented a shift in a state policy, facilitating the access of indigenous peoples to collective land property and thereby enabling them to break away from the conditions of debt bondage and forced labor. The article examines the current situation of the Guaraní and focuses on the changes and challenges that have been introduced to their way of life due to the implementation of the clearing title process which brought about a partial reconstitution of their territory. It presents the recent data on their struggle to redefine and reconstruct their cultural identity and places emphasis on specific cultural elements considered valuable by the Guaraní society: territorial management, native language, customary law and wider inclusion of women in decision-making structures within the indigenous political organization. Współczesne niewolnictwo i walka o autodeterminację: casus kultury Guaraní z boliwijskiego Chaco Przez ponad stulecie boliwijscy Indianie Guaraní byli przedmiotem nieludzkiego traktowania z powodu praktyk takich jak niewolnictwo, praca przymusowa oraz poddaństwo. Reformy agrarne, których celem była redystrybucja władzy ekonomicznej i społecznej, skoncentrowanej w rękach niewielkiej regionalnej elity, spowodowały zmianę w polityce rządowej, gwarantując dostęp ludów tubylczych do kolektywnej własności ziemi. Proces ten umożliwił przedstawicielom kultury Guaraní zerwanie zależności wynikających z systemu pracy przymusowej i więzienia za długi. Niniejszy artykuł jest poświęcony obecnej sytuacji Indian Guaraní, a w szczególności zmianom i wyzwaniom, którym muszą stawić czoło w związku z uzyskaniem tytułów własności ziemi oraz częściową odbudową utraconego terytorium. Omówione zostały aktualne dane związane z walką o ponowne zdefiniowanie i odbudowanie kulturowej tożsamości tej grupy, jak również specyficzne elementy kulturowe, uważane za wartościowe przez społeczność Guaraní, w tym zarządzanie terytorialne, język ojczysty, prawo zwyczajowe oraz szerszy udział kobiet w strukturach decyzyjnych ruchu indiańskiego.

In the wake of the Indian Uprising in 1857, British sanitary campaigner and statistician Florence Nightingale renewed her efforts to reform Britain's military forces at home and in India. With the Uprising following so soon after the Crimean War (1854-56), where poor sanitary conditions had also taken an enormous toll, in 1859 Nightingale pressed the British Parliament to establish a Royal Commission on the Sanitary State of the Army in India, which delivered its report in 1863. Western Australia was the only colony to present its case before the Commissioners as an ideal location for a foreign sanatorium, with glowing assessments offered by colonial elites and military physicians. In the meantime, Nightingale had also commenced an investigation into the health of Indigenous children across the British Empire. Nearly 150 schools responded to her survey from Ceylon, Natal, West Africa, Canada and Australia. The latter's returns came from just three schools in Western Australia: New Norcia, Annesfield in Albany and the Sisters of Mercy in Perth, which together yielded the highest death rate of the respondents. Although Nightingale herself saw these inquiries as separate, their juxtaposition invites closer analysis of the ways in which metropolitan elites envisioned particular racial futures for Anglo and indigenous populations of empire, and sought to steer them accordingly. The reports reflect prevailing expectations and anxieties about the social and biological reproduction of white society in the colonies, and the concomitant decline of Indigenous peoples. Read together, these two inquiries reveal the complex ways in which colonial matters of reproduction and dispossession, displacement and replacement, were mutually constituting concerns of empire. In this article I situate the efforts to attract white women and their wombs to the temperate colony of Western Australia from British India in the context of contemporary concerns about Anglo and Aboriginal mortality. In doing so, I reflect on the intersections of gender, race, medicine and environment in the imaginaries of empire in the mid-nineteenth century.

The pandemic of COVID-19 has afflicted every individual and has initiated a cascade of directly or indirectly involved events in precipitating mental health issues. The human species is a wanderer and hunter-gatherer by nature, and physical social distancing and nationwide lockdown have confined an individual to physical isolation. The present review article was conceived to address psychosocial and other issues and their aetiology related to the current pandemic of COVID-19. The elderly age group has most suffered the wrath of SARS-CoV-2, and social isolation as a preventive measure may further induce mental health issues. Animal model studies have demonstrated an inappropriate interacting endogenous neurotransmitter milieu of dopamine, serotonin, glutamate, and opioids, induced by social isolation that could probably lead to observable phenomena of deviant psychosocial behavior. Conflicting and manipulated information related to COVID-19 on social media has also been recognized as a global threat. Psychological stress during the current pandemic in frontline health care workers, migrant workers, children, and adolescents is also a serious concern. Mental health issues in the current situation could also be induced by being quarantined, uncertainty in business, jobs, economy, hampered academic activities, increased screen time on social media, and domestic violence incidences. The gravity of mental health issues associated with the pandemic of COVID-19 should be identified at the earliest. Mental health organization dedicated to current and future pandemics should be established along with Government policies addressing psychological issues to prevent and treat mental health issues need to be developed. References World Health Organization (WHO) Coronavirus Disease (COVID-19) Dashboard. 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This study aimed to explore the perceived barriers to physical activity among college students Study Design: Qualitative research design Eight focus group discussions on 67 college students aged 18-24 years (48 females, 19 males) was conducted on College premises. Data were analysed using inductive approach. Participants identified a number of obstacles to physical activity. Perceived barriers emerged from the analysis of the data addressed the different dimensions of the socio-ecological framework. The result indicated that the young adults perceived substantial amount of personal, social and environmental factors as barriers such as time constraint, tiredness, stress, family control, safety issues and much more. Understanding the barriers and overcoming the barriers at this stage will be valuable. Health professionals and researchers can use this information to design and implement interventions, strategies and policies to promote the participation in physical activity. This further can help the students to deal with those barriers and can help to instil the habit of regular physical activity in the later adult years.

Abstract Background Commercial surrogacy is a highly controversial issue that leads to heated debates in the feminist literature, especially when surrogacy takes place in developing countries and when it is performed by local women for wealthy international individuals. The objective of this article is to confront common assumptions with the narratives and experiences described by Indian surrogates themselves. Methods This qualitative study included 33 surrogates interviewed in India (Mumbai, Chennai and New Delhi) who were at different stages of the surrogacy process. They were recruited through five clinics and agencies. This 2-year field study was conducted before the 2018 surrogacy law. Results Surrogates met the criteria fixed by the national guidelines in terms of age and marital and family situation. The commitment to surrogacy had generally been decided with the husband. Its aim was above all to improve the socioeconomic condition of the family. Women described surrogacy as offering better conditions than their previous paid activity. They had clear views on the child and their work. However, they declared that they faced difficulties and social condemnation as surrogacy is associated with extra-marital relationships. They also described a medical process in which they had no autonomy although they did not express complaints. Overall, surrogates did not portray themselves as vulnerable women and victims, but rather as mothers and spouses taking control of their destiny. Conclusions The reality of surrogacy in India embraces antagonistic features that we analyze in this paper as “paradoxes”. First, while women have become surrogates in response to gender constraints as mothers and wives, yet in so doing they have gone against gender norms. Secondly, while surrogacy was socially perceived as dirty work undertaken in order to survive, surrogates used surrogacy as a means to upward mobility for themselves and their children. Finally, while surrogacy was organized to counteract accusations of exploitation, surrogates were under constant domination by the medical system and had no decision-making power in the surrogacy process. This echoes their daily life as women. Although the Indian legal framework has changed, surrogacy still challenges gender norms, particularly in other developing countries where the practice is emerging.

In September 2013, images of bruised, bleeding and battered Hindu goddesses went viral on social media networks. Saraswati (the goddess of knowledge), Lakshmi (the goddess of wealth) and Durga (the goddess of strength and power) appear as victims of domestic abuse in the Abused Goddesses advertising campaign against domestic violence. In this article, I analyse the Abused Goddesses campaign and the conversations it generated. I argue that it reiterates both a form of Hindu nationalistic discourse as well as longstanding patriarchal, orientalist and neocolonialist perspectives about sexual violence in India. I examine the discourse generated by the Abused Goddesses campaign on social and mainstream media in order to trace how these images were circulated, perceived and engaged with by Indian and international audiences. While the campaign went viral on social media, I argue that its virality offers insufficient conditions for substantial social change around gender violence, including consciousness raising. Through analysis of the campaign and the ways in which it has been commented on, I demonstrate how the representation of domestic violence through the calendar art imagery of abused goddesses ultimately reaffirms classist, casteist, racist, sexist and orientalist discourses about Indian women and the violence they face.

AbstractThis paper proposes a methodology for measuring Quality of Employment (QoE) deprivation from a multidimensional perspective in six Central American countries (Costa Rica, El Salvador, Guatemala, Honduras, Nicaragua, and Panama) using a dataset specifically designed to measure employment conditions. Building on previous work on multidimensional poverty and employment indicators, the paper uses the Alkire/Foster (AF) method to construct a synthetic indicator of the QoE at an individual level. It selects four dimensions that must be considered as essential to QoE deprivation: income, job stability, job security and employment conditions. These dimensions then subdivide into several indicators, a threshold for each indicator and dimension is established before defining an overall cut-off line that allows for the calculation of composite levels of deprivation. The results generated by this indicator show that Central American countries can be divided into three distinct and robust performance groups in terms of their QoE deprivation. Overall, approximately 60% of the deprivation levels are attributable to non-income variables, such as occupational status and job tenure. The methodology used can allow policymakers to identify and focus on the most vulnerable workers in a labour market and highlights the fact that having a formal written contract is no guarantee of good job quality, particularly in the case of women.

On September 20th 1929, the Indian Central Legislative Assembly passed the Sarda Act. The Sarda Act was the result of ongoing discussions in India in the early twentieth century that revolved around the age of consent and the age of marriage. Har Bilas Sarda, a member of the Assembly since 1924, introduced the bill in 1927 as the Child Marriage Restraint Act. In history, this bill is celebrated for improving the living conditions for women in Colonial India by addressing the potentially negative physical and social effects that having sex and giving birth could have on young girls. However, what is not discussed in history is the motivations that Har Bilas Sarda had in introducing the bill. Using primary sources, I would like to argue that the Sarda Act was part of a larger nationalist agenda espoused by a Hindu nationalist group called the Arya Samaj which aimed to restore the legacy of the ancient Hindu civilization. I will conclude by linking the themes in Sarda’s writings with the broader historical context to demonstrate that that Sarda’s motivations for campaigning for a higher age of marriage was tied to a Hindu nationalist agenda.

The purpose of this study was to describe and explain the portrayal of American Indians in U.S. textbooks selected for review in Hillsborough County, Florida’s 2012 textbook adoption. The study identified which of the textbooks under consideration contained the greatest amount of information dedicated to American Indians and analyzed how that information was portrayed. The exploratory question that guided this study was, under what conditions can Tribal Critical Race Theory help illuminate how American Indians are portrayed in textbooks? The methodology used is a critical case study (Janesick, 2004; Rubin & Rubin, 2005). The Five Great Values, as developed by Sanchez (2007), are Generosity and Sharing, Respect for Women and the Elderly, Getting Along with Nature, Individual Freedom, and Courage and were used in the organization, coding, and analysis of the data. The theoretical framework that guides this study is Tribal Critical Race Theory (Brayboy, 2005), created in order to address issues from an indigenous perspective. This study found that while overt racism has declined, colonialism and assimilation were still used as models when American Indians were depicted in the five selected textbooks. It also discovered the portrayal of American Indian women to be particularly influenced by the models of colonialism and assimilation.

Purpose Faced with dynamic and challenging environments, organizations today expect all their leaders, including their women leaders, to be highly intrapreneurial. However, intrapreneurship is traditionally perceived to be a masculine activity. In order to appear intrapreneurial, women leaders consciously behave like men and suppress their feminine characteristics. This results in “emotional labor” that causes undue stress, emotional exhaustion, and burnout. Organizations can help intrapreneurial women leaders succeed by a combination of gender-related sensitization, focused training, setting up sharing and communication platforms, encouraging self-support groups and providing formal and informal mentorship to their women employees. Design/methodology/approach We carried out qualitative research which involved 31 in depth semi-structured in-person interviews (including 11 repeat interviews) with 20 women leaders from seven large organizations from the Indian IT industry. The interviewees had 15 years of average work experience, were in the 35-50 years age group, and held senior management functional or project management responsibilities. The interviews were typically 60 minutes each. The researcher took detailed notes, and subsequently, manually carried out multiple levels and multiple rounds of coding (initially open-coding followed by focused coding) to identify and abstract the themes and categories. Findings Our study identified that women leaders who are expected to behave as intrapreneurs, face “emotional labor” which results in stress, emotional exhaustion and burnout. To help women leaders succeed, a well-defined set of organizational interventions including gender sensitization, training, sharing & communication platforms, self-support groups, and formal and informal mentoring are useful. Research limitations/implications To increase the generalizability of our study beyond the Indian cultural context and beyond the IT industry, future researchers may carry out both qualitative and larger sample quantitative studies in other countries, and draw upon data from multiple industries. The issues arising out of emotional labor of women intrapreneurial leaders are likely to be present in a wide range of industries and cultural contexts. However, there may be nuanced contextual differences that need further exploration. Future research can build on our findings and explore moderators, contingencies, and boundary conditions that affect the suitability of organizational interventions that we have suggested. Practical implications Emotional well-being of women intrapreneurial leaders would help them take innovative organizational initiatives, and make the organization strategically agile. To help women leaders be intrapreneurial, organizations need many interventions and need to provide the required supporting infrastructure. Social implications Ways to resolve gender-related issues in workplaces are suggested. Originality/value Our study is valuable as it simultaneously considers two strategic organizational objectives of intrapreneurship and gender diversity of leadership teams. The paper provides useful prescriptions for organizations to help women intrapreneurial leaders succeed. This will help organizations that are facing dynamic external environments become innovative and strategically agile.

There has been an unprecedented increase in population ageing resulting in the increase in prevalence of various health conditions, including disability and associated risk factors. This study aimed to investigate the prevalence and predictors of functional status and disability amongst older South Africans. Little is known about disability amongst older South Africans because most previous health research has focused on younger individuals and infectious diseases. We conducted a national population-based cross-sectional study with a sample of 3840 subjects aged 50 years or older in South Africa. Multivariable regression analysis was performed in order to assess the association of social factors, health variables and functional disability. Overall, 37.2% of the respondents had moderate or severe and/or very severe functional disability, this being higher amongst women. The highest disability was found for the mobility, cognition and participation domains. In all domains, except for the self-care domain, women had a higher disability prevalence. Multivariable analysis amongst men revealed that older age, having some or primary education, being from Indian or Asian race, having chronic conditions, physical inactivity and a lower quality of life were associated with functional disability. Amongst women, older age, as well as having chronic conditions and a lower quality of life, were associated with functional disability. This study has implications for health-sector strategic plans aimed at preventing disabilities, ensuring access to curative and rehabilitative care. This study forms an evidence base upon which future policies and health care management systems can be based.Daar was ’n ongekende toename in bevolkingsveroudering, wat ’n toename in die voorkoms van verskeie gesondheidstoestande tot gevolg gehad het, insluitende gestremdheid en gepaardgaande faktore. Die studie was daarop gemik om die voorkoms en voorspelbaarheid van die funksionele status en gestremdheid onder ouer Suid-Afrikaners te ondersoek. Daar is min bekennis oor gestremdheid onder ouer Suid-Afrikaners omdat vorige gesondheidsnavorsing meestal op jonger individue en oordraagbare siektes ingestel was. Ons het ’n nasionale bevokings-gebaseerde kruis-seksionele ondersoek uitgevoer op ’n studiemonster van 3840 Suid-Afrikaners, 50-jaar en ouer. Om die verband tussen sosiale faktore, gesondheidsveranderlikes en funksionele gestremdheid te bepaal, is veelvuldig veranderlike regressie-analise uitgevoer. In die algemeen het 37.2% van die respondente matig of ernstige funksionele gestremdheid ervaar wat hoer was onder vroue. Die hoogste vorm van gestremdheid was op die gebiede van beweeglikehid, waarneming en deelname. Die voorkoms van gestremdheid was op alle gebiede hoër in vroue, behalwe op die gebied van selfsorg. Multi-veranderlike ontledings onder mans het getoon dat funksionele gestremdheid geassosieer word met ouderdom, met ’n mate van primêre onderwys, met die Indiese of Asiatiese bevolkingsgroep, en met diegene wat ly aan kroniese toestande (beroerte, slaapprobleme snags), fisiese onaktiwiteit en ’n laer lewenskwaliteit. Die studie het implikasies vir strategiese planne in die gesondheidsektor wat daarop gemik is om gestremdheid te voorkom en om toegang tot genesende en rehabiliterende sorg te verseker. Hierdie studie verskaf ’n grondslag van bewyse waarop beleid- en gesondheidsorg-bestuurstelsels in die toekoms gebaseer kan word.

Abstract Objectives Adolescent pregnancy is a global public health concern and one in five adolescents live in India, where early marriage is widely practiced. We sought to examine linkages between adolescent pregnancy and child undernutrition using a holistic approach. Methods Data were from India's 2015–2016 National Family Health Surveys. Primiparous women aged 15–49 years who gave birth between 2010 and 2015 (n = 60,096) were classified based on age at first birth: ≤19 years (adolescence), 20–24 years (young adulthood), and ≥25 years (adulthood). Multivariable regression and structural equation models were used to understand how adolescent pregnancy is linked to child undernutrition through women's education and bargaining power, nutritional status, health service use, child feeding and living conditions. Results Overall, 24% of first births among Indian women aged 15–49 years in 2016 occurred during adolescence, with large state and district variability (from 4% to 45% for states and 1% to 62% for districts). Compared to children born to adult mothers, those born to adolescent mothers had lower z-scores for height-for-age (mean difference: -0.53 SD), weight-for-age (-0.40 SD), and weight-for-height (-0.16 SD). Compared to adult mothers, adolescent mothers were shorter (-1.2 cm), more likely to be underweight (+ 18%) and anemic (+ 8%), had lower education (-3.0 years), less bargaining power (-7% to -15%), and lived in poorer households (-0.66 SD) with poorer sanitation (-28%). Adolescent mothers were less likely to access health services (-4% to -15%) and had poorer complementary feeding practices (-3% to -9%). These intermediate factors were predictive of child anthropometry, with the strongest links being women's education, socioeconomic status, and weight. Conclusions Adolescent pregnancy is related to maternal nutritional status, education, access to nutrition and health services, complementary feeding practices, and living conditions; together, these are associated with child undernutrition. Policies and programs to delay marriage are likely to help break the intergenerational cycle of poverty and undernutrition in India. Funding Sources Bill & Melinda Gates Foundation through POSHAN, led by International Food Policy Research Institute.

Abstract Background Blood is one of the most common pieces of evidence encountered at the crime scene. Due to the viscous nature of blood, unique bloodstain patterns are formed which when studied can reveal what might have happened at the scene of the crime. Blood pattern analysis (BPA), i.e., the study of shape, size, and nature of bloodstain. The focus of this paper is to understand blood and BPA. An experimental finding to understand blood stain formation using Awlata dye was conducted within the university premises under laboratory conditions. Awlata (Alta), an Indian dye used for grooming of women, was used to create fake blood stains to understand the formation of bloodstains with respect to varying heights, and their relation with spines and satellite stains was determined. Results When the height of dropping fake blood increased, the distance of satellite stains emerging from the fake blood stains was also increasing. From the experimental finding, it was found that satellite stains were directly proportional to height of blood stain and spines were inversely proportional. Conclusion It can be concluded that blood is a vital source of information and when interpreted correctly it can be used as a source of information that can aid in investigations. Thus, a relation between formation of blood stains with relation to height was established. This finding using fake blood stains can help in carrying out future studies.

Mappila Muslim culture is a mixture of Indian and Arabian traditions and its origin can be traced back to pre-Islamic Arabia. There are many references for tracing Mappilas origin into pre Islamic Arabia. It is believed that Arab Merchants travel to Malabar frequently even before Islam emerged in Arabia. Their historical specificity granted them a unique language, culture, religion, and social life. Cultural assimilation was one of the most notable aspect in Mappila history. The marriage of Hindu women to the Arabs historically helped to form a new progeny called Mappila. When Islam was introduced into the Kerala coast, the people who are known as Mappila did not change totally, they did not accept Arabic as their mother tongue and they did not want to give up Malayalam. Instead they invented a new language, Arabi-Malayalam, to community within the community. This new language played an important role in shaping and negotiating Mappila identity. They faced immense crisis of both the identities of Arab and Malayalam. When they faced a crisis to accommodate both into the community and the larger Malabar, Mappila invented a new way to express and share identity. This is Arabi- Malayalam language which was a religious necessity for Mappila. The rich tradition of this community written language reflects a rich history of cultural interactions, as it is a sensitive barometer of social and historical conditions of the Mappila community.

India is a home to 1.21 billion people, about one-sixth of the world’s population. The Prime Minister of India launched the Swachh Bharat Mission (SBM) on 2nd October, 2014 to accelerate the efforts to achieve universal sanitation coverage and to put focus on sanitation. It is India's biggest ever cleanliness drive and 3 million government employees and school and college students of India participated in this event. The SBM has two sub-missions, the Swachh Bharat Mission (Gramin) and the Swachh Bharat Mission (Urban). Ministry of Drinking Water and Sanitation is the nodal Ministry for SBM (Gramin) and Ministry of Urban Development is the nodal Ministry for SBM (Urban). The core objectives of SBM are to bring about an improvement in the general quality of life in the rural areas. India clean by October 2, 2019 with core objectives of making the country 100% free from Open Defecation and ensuring 100% Modern and Scientific Municipal Solid Waste Management as a fitting tribute to the 150th Birth Anniversary of Mahatma Gandhi, which in rural areas shall mean improving the levels of cleanliness. Villages are considered "Open Defecation-Free" when no faeces are openly visible and every household and public/community institution uses safe technology to dispose of faeces in such a way that there is no contamination of surface soil, groundwater or surface water; excreta is inaccessible to flies or animals, with no manual handling of fresh excreta; and there are no odour and unsightly conditions. Usually, an "ODF village" declaration is made by the village or Gram Panchayat. As of 2016, 36.7% of rural households and 70.3% of urban households, 48.4% of households overall used improved sanitation facilities as per data of National Family Health Survey 4, which was conducted between January 2015 and December 2016, show. A majority, 51.6%, did not. Household toilet availability has improved from 41.93% 2014 to 63.98% in 2017, and the state of Himachal Pradesh, Sikkim and Kerala have achieved 100% Open Defecation Free (ODF) status as per data of the Ministry of Drinking Water and Sanitation. Gram Panchayats have self-declared 193,081 villages to be ODF, but 53.9% of these have not been verified, according to the Ministry of Drinking Water and Sanitation, which is responsible for Swachh Bharat Mission-Gramin, which accounts for 85% of Swachh Bharat Mission's budget. (Data accessed on May 22, 2017). According to the Swachh Survekshan 2017 Report, the top two cleanest cities in India are Indore and Bhopal in Madhya Pradesh while Gonda in Uttar Pradesh is the dirtiest city in India, Every segment of population, from primary school children to elderly persons need to be properly sensitized about inherent linkages of sanitation for public health. Besides roping in the educational institutions, particularly the schools in awareness campaigns, optimum use needs to be made of social media as well as electronic and print media to spread the message to grass root level. Celebrities like Amitabh Bachchan is leading a “Darwaza Bandh” (on open defecation) campaign for SBA. The film Toilet: Ek Prem Katha was released in Indian Cinema in the year of 2017 to improve the sanitation conditions, with an emphasis on the eradication of open defecation, especially in rural areas. Swachh Shakti 2018 is celebrated in Lucknow with 15 thousands women Swachh Bharat Champions resolving to usher in Clean India on International Women’s Day (8th March 2018).

Historians have often been compared with detectives; searching for clues as evidence of a mystery they are seeking to solve. I would prefer an association with food, making history like a trained cook who blends particular ingredients, some fresh, some traditional, using specific methods to create an object that is consumed. There are primary sources, fresh and raw ingredients that you often have to go to great lengths to procure, and secondary sources, prepared initially by someone else. The same recipe may yield different meals, the same meal may provoke different responses. On a continuum of approaches to history and food, there are those who approach both as a scientific endeavour and, at the other end of the spectrum, those who make history and food as art. Brought together, it is possible to see cookbooks as history in at least two important ways; they give meaning to the past by representing culinary heritage and they are in themselves sources of history as documents and blueprints for experiences that can be interpreted to represent the past. Many people read cookbooks and histories with no intention of preparing the meal or becoming a historian. I do a little of both. I enjoy reading history and cookbooks for pleasure but, as a historian, I also read them interchangeably; histories to understand cookbooks and cookbooks to find out more about the past. History and the past are different of course, despite their use in the English language. It is not possible to relive the past, we can only interpret it through the traces that remain. Even if a reader had an exact recipe and an antique stove, vegetables grown from heritage seeds in similar conditions, eggs and grains from the same region and employed the techniques his or her grandparents used, they could not replicate their experience of a meal. Undertaking those activities though would give a reader a sense of that experience. Active examination of the past is possible through the processes of research and writing, but it will always be an interpretation and not a reproduction of the past itself. Nevertheless, like other histories, cookbooks can convey a sense of what was important in a culture, and what contemporaries might draw on that can resonate a cultural past and make the food palatable. The way people eat relates to how they apply ideas and influences to the material resources and knowledge they have. Used in this way, cookbooks provide a rich and valuable way to look at the past. Histories, like cookbooks, are written in the present, inspired and conditioned by contemporary issues and attitudes and values. Major shifts in interpretation or new directions in historical studies have more often arisen from changes in political or theoretical preoccupations, generated by contemporary social events, rather than the recovery of new information. Likewise, the introduction of new ingredients or methods rely on contemporary acceptance, as well as familiarity. How particular versions of history and new recipes promote both the past and present is the concern of this paper. My focus below will be on the nineteenth century, although a much larger study would reveal the circumstances that separated that period from the changes that followed. Until the late nineteenth century Australians largely relied on cookbooks that were brought with them from England and on their own private recipe collection, and that influenced to a large extent the sort of food that they ate, although of course they had to improvise by supplementing with local ingredients. In the first book of recipes that was published in Australia, The English and Australian Cookery Book that appeared in 1864, Edward Abbott evoked the ‘roast beef of old England Oh’ (Bannerman, Dictionary). The use of such a potent symbol of English identity in the nineteenth century may seem inevitable, and colonists who could afford them tended to use their English cookbooks and the ingredients for many years, even after Abbott’s publication. New ingredients, however, were often adapted to fit in with familiar culinary expectations in the new setting. Abbott often drew on native and exotic ingredients to produce very familiar dishes that used English methods and principles: things like kangaroo stuffed with beef suet, breadcrumbs, parsley, shallots, marjoram, thyme, nutmeg, pepper, salt, cayenne, and egg. It was not until the 1890s that a much larger body of Australian cookbooks became available, but by this time the food supply was widely held to be secure and abundant and the cultivation of exotic foods in Australia like wheat and sheep and cattle had established a long and familiar food supply for English colonists. Abbott’s cookbook provides a record of the culinary heritage settlers brought with them to Australia and the contemporary circumstances they had to adapt to. Mrs Beeton’s Cookery Book and Household Guide is an example of the popularity of British cookbooks in Australia. Beeton’s Kangaroo Tail Curry was included in the Australian cooking section of her household management (2860). In terms of structure it is important for historians as one of the first times, because Beeton started writing in the 1860s, that ingredients were clearly distinguished from the method. This actually still presents considerable problems for publishers. There is debate about whether that should necessarily be the case, because it takes up so much space on the page. Kangaroo Tail CurryIngredients:1 tail2 oz. Butter1 tablespoon of flour1 tablespoon of curry2 onions sliced1 sour apple cut into dice1 desert spoon of lemon juice3/4 pint of stocksaltMethod:Wash, blanch and dry the tail thoroughly and divide it at the joints. Fry the tail in hot butter, take it up, put it in the sliced onions, and fry them for 3 or 4 minutes without browning. Sprinkle in the flour and curry powder, and cook gently for at least 20 minutes, stirring frequently. Add the stock, apple, salt to taste, bring to the boil, stirring meanwhile, and replace the tail in the stew pan. Cover closely, and cook gently until tender, then add the lemon juice and more seasoning if necessary. Arrange the pieces of tail on a hot dish, strain the sauce over, and serve with boiled rice.Time: 2-3 hoursSufficient for 1 large dish. Although the steps are not clearly distinguished from each other the method is more systematic than earlier recipes. Within the one sentence, however, there are still two or three different sorts of tasks. The recipe also requires to some extent a degree of discretion, knowledge and experience of cooking. Beeton suggests adding things to taste, cooking something until it is tender, so experience or knowledge is necessary to fulfil the recipe. The meal also takes between two and three hours, which would be quite prohibitive for a lot of contemporary cooks. New recipes, like those produced in Delicious have recipes that you can do in ten minutes or half an hour. Historically, that is a new development that reveals a lot about contemporary conditions. By 1900, Australian interest in native food had pretty much dissolved from the record of cookbooks, although this would remain a feature of books for the English public who did not need to distinguish themselves from Indigenous people. Mrs Beeton’s Cookery Book and Household Guide gave a selection of Australian recipes but they were primarily for the British public rather than the assumption that they were being cooked in Australia: kangaroo tail soup was cooked in the same way as ox tail soup; roast wallaby was compared to hare. The ingredients were wallaby, veal, milk and butter; and parrot pie was said to be not unlike one made of pigeons. The novelty value of such ingredients may have been of interest, rather than their practical use. However, they are all prepared in ways that would make them fairly familiar to European tastes. Introducing something new with the same sorts of ingredients could therefore proliferate the spread of other foods. The means by which ingredients were introduced to different regions reflects cultural exchanges, historical processes and the local environment. The adaptation of recipes to incorporate local ingredients likewise provides information about local traditions and contemporary conditions. Starting to see those ingredients as a two-way movement between looking at what might have been familiar to people and what might have been something that they had to do make do with because of what was necessarily available to them at that time tells us about their past as well as the times they are living in. Differences in the level of practical cooking knowledge also have a vital role to play in cookbook literature. Colin Bannerman has suggested that the shortage of domestic labour in Australia an important factor in supporting the growth of the cookbook industry in the late nineteenth century. The poor quality of Australian cooking was also an occasional theme in the press during the same time. The message was generally the same: bad food affected Australians’ physical, domestic, social and moral well-being and impeded progress towards civilisation and higher culture. The idea was really that Australians had to learn how to cook. Colin Bannerman (Acquired Tastes 19) explains the rise of domestic science in Australia as a product of growing interest in Australian cultural development and the curse of bad cookery, which encouraged support for teaching girls and women how to cook. Domestic Economy was integrated into the Victorian and New South Wales curriculum by the end of the nineteenth century. Australian women have faced constant criticism of their cooking skills but the decision to teach cooking shouldn’t necessarily be used to support that judgement. Placed in a broader framework is possible to see the support for a modern, scientific approach to food preparation as part of both the elevation of science and systematic knowledge in society more generally, and a transnational movement to raise the status of women’s role in society. It would also be misleading not to consider the transnational context. Australia’s first cookery teachers were from Britain. The domestic-science movement there can be traced to the congress on domestic economy held in Manchester in 1878, at roughly the same time as the movement was gaining strength in Australia. By the 1890s domestic economy was widely taught in both British and Australian schools, without British women facing the same denigration of their cooking skills. Other comparisons with Britain also resulted from Australia’s colonial heritage. People often commented on the quality of the ingredients in Australia and said they were more widely available than they were in England but much poorer in quality. Cookbooks emerged as a way of teaching people. Among the first to teach cookery skills was Mina Rawson, author of The Antipodean Cookery Book and the Kitchen Companion first published in 1885. The book was a compilation of her own recipes and remedies, and it organised and simplified food preparation for the ordinary housewife. But the book also included directions and guidance on things like household tasks and how to cure diseases. Cookbooks therefore were not completely distinct from other aspects of everyday life. They offered much more than culinary advice on how to cook a particular meal and can similarly be used by historians to comment on more than food. Mrs Rawson also knew that people had to make do. She included a lot of bush foods that you still do not get in a lot of Australian meals, ingredients that people could substitute for the English ones they were used to like pig weed. By the end of the nineteenth century cooking had become a recognised classroom subject, providing early training in domestic service, and textbooks teaching Australians how to cook also flourished. Measurements became much more uniform, the layout of cookbooks became more standardised and the procedure was clearly spelled out. This allowed companies to be able to sell their foods because it also meant that you could duplicate the recipes and they could potentially taste the same. It made cookbooks easier to use. The audience for these cookbooks were mostly young women directed to cooking as a way of encouraging social harmony. Cooking was elevated in lots of ways at this stage as a social responsibility. Cookbooks can also be seen as a representation of domestic life, and historically this prescribed the activities of men and women as being distinct The dominance of women in cookbooks in the nineteenth and early twentieth centuries attested to the strength of that idea of separate spheres. The consequences of this though has been debated by historians: whether having that particular kind of market and the identification that women were making with each other also provided a forum for women’s voices and so became quite significant in women’s politics at a later date. Cookbooks have been a strategic marketing device for products and appliances. By the beginning of the twentieth century food companies began to print recipes on their packets and to release their own cookbooks to promote their products. Davis Gelatine produced its first free booklet in 1904 and other companies followed suit (1937). The largest gelatine factory was in New South Wales and according to Davis: ‘It bathed in sunshine and freshened with the light breezes of Botany all year round.’ These were the first lavishly illustrated Australian cookbooks. Such books were an attempt to promote new foods and also to sell local foods, many of which were overproduced – such as milk, and dried fruits – which provides insights into the supply chain. Cookbooks in some ways reflected the changing tastes of the public, their ideas, what they were doing and their own lifestyle. But they also helped to promote some of those sorts of changes too. Explaining the reason for cooking, Isabella Beeton put forward an historical account of the shift towards increasing enjoyment of it. She wrote: "In the past, only to live has been the greatest object of mankind, but by and by comforts are multiplied and accumulating riches create new wants. The object then is to not only live but to live economically, agreeably, tastefully and well. Accordingly the art of cookery commences and although the fruits of the earth, the fowls of the air, the beasts of the field and the fish of the sea are still the only food of mankind, yet these are so prepared, improved and dressed by skill and ingenuity that they are the means of immeasurably extending the boundaries of human enjoyment. Everything that is edible and passes under the hands of cooks is more or less changed and assumes new forms, hence the influence of that functionary is immense upon the happiness of the household" (1249). Beeton anticipates a growing trend not just towards cooking and eating but an interest in what sustains cooking as a form of recreation. The history of cookbook publishing provides a glimpse into some of those things. The points that I have raised provide a means for historians to use cookbooks. Cookbooks can be considered in terms of what was eaten, by whom and how: who prepared the food, so to whom the books were actually directed? Clever books like Isabella Beeton’s were directed at both domestic servants and at wives, which gave them quite a big market. There are also changes in the inclusion of themes. Economy and frugality becomes quite significant, as do organisation and management at different times. Changes in the extent of detail, changes in authorship, whether it is women, men, doctors, health professionals, home economists and so on all reflect contemporary concerns. Many books had particular purposes as well, used to fund raise or promote a particular perspective, relate food reform and civic life which gives them a political agenda. Promotional literature produced by food and kitchen equipment companies were a form of advertising and quite significant to the history of cookbook publishing in Australia. Other themes include the influence of cookery school and home economics movements; advice on etiquette and entertaining; the influence of immigration and travel; the creation of culinary stars and authors of which we are all fairly familiar. Further themes include changes in ingredients, changes in advice about health and domestic medicine, and the impact of changes in social consciousness. It is necessary to place those changes in a more general historical context, but for a long time cookbooks have been ignored as a source of information in their own right about the period in which they were published and the kinds of social and political changes that we can see coming through. More than this active process of cooking with the books as well becomes a way of imagining the past in quite different ways than historians are often used to. Cookbooks are not just sources for historians, they are histories in themselves. The privileging of written and visual texts in postcolonial studies has meant other senses, taste and smell, are frequently neglected; and yet the cooking from historical cookbooks can provide an embodied, sensorial image of the past. From nineteenth century cookbooks it is possible to see that British foods were central to the colonial identity project in Australia, but the fact that “British” culinary culture was locally produced, challenges the idea of an “authentic” British cuisine which the colonies tried to replicate. By the time Abbot was advocating rabbit curry as an Australian family meal, back “at home” in England, it was not authentic Indian food but the British invention of curry power that was being incorporated into English cuisine culture. More than cooks, cookbook authors told a narrative that forged connections and disconnections with the past. They reflected the contemporary period and resonated with the culinary heritage of their readers. Cookbooks make history in multiple ways; by producing change, as the raw materials for making history and as historical narratives. References Abbott, Edward. The English and Australian Cookery Book: Cookery for the Many, as well as the Upper Ten Thousand. London: Sampson Low, Son & Marston, 1864. Bannerman, Colin. Acquired Tastes: Celebrating Australia’s Culinary History. Canberra: National Library of Australia, 1998. Bannerman, Colin. "Abbott, Edward (1801–1869)." Australian Dictionary of Biography. National Centre of Biography, Australian National University. 21 May 2013. . Beeton, Isabella. Mrs Beeton’s Book of Household Management. New Ed. London and Melbourne: Ward, Lock and Co. Ltd., n.d. (c. 1909). Davis Gelatine. Davis Dainty Dishes. Rev ed. Sydney: Davis Gelatine Organization, 1937. Rawson, Lance Mrs. The Antipodean Cookery Book and Kitchen Companion. Melbourne: George Robertson & Co., 1897.

Diaspora This article looks at diaspora through the transformations of an established public service broadcaster, the BBC World Service, by considering some of the findings of the AHRC-funded Tuning In: Contact Zones at the BBC World Service, which is part of the Diasporas, Migration and Identities program. Tuning In has six themes, each of which focuses upon the role of the BBC WS: The Politics of Translation, Diasporic Nationhood, Religious Transnationalism, Sport across Diasporas, Migrating Music and Drama for Development. The World Service, which was until 2011 funded by the Foreign Office, was set up to cater for the British diaspora and had the specific remit of transmitting ideas about Britishness to its audiences overseas. Tuning In demonstrates interrelationships between the global and the local in the diasporic contact zone of the BBC World Service, which has provided a mediated home for the worldwide British diaspora since its inception in 1932. The local and the global have merged, elided, and separated at different times and in different spaces in the changing story of the BBC (Briggs). The BBC WS is both local and global with activities that present Britishness both at home and abroad. The service has, however, come a long way since its early days as the Empire Service. Audiences for the World Service’s 31 foreign language services, radio, television, and Internet facilities include substantive non-British/English-speaking constituencies, rendering it a contact zone for the exploration of ideas and political opportunities on a truly transnational scale. This heterogeneous body of exilic, refugee intellectuals, writers, and artists now operates alongside an ongoing expression of Britishness in all its diverse reconfiguration. This includes the residual voice of empire and its patriarchal paternalism, the embrace of more recent expressions of neoliberalism as well as traditional values of impartiality and objectivism and, in the case of the arts, elements of bohemianism and creative innovation. The World Service might have begun as a communication system for the British ex-pat diaspora, but its role has changed along with the changing relationship between Britain and its colonial past. In the terrain of sport, for example, cricket, the “game of empire,” has shifted from Britain to the Indian subcontinent (Guha) with the rise of “Twenty 20” and the Indian Premier League (IPL); summed up in Ashis Nandy’s claim that “cricket is an Indian game accidentally discovered by the English” (Nandy viii). English county cricket dominated the airways of the World Service well into the latter half of the twentieth century, but the audiences of the service have demanded a response to social and cultural change and the service has responded. Sport can thus be seen to have offered a democratic space in which new diasporic relations can be forged as well as one in which colonial and patriarchal values are maintained. The BBC WS today is part of a network through which non-British diasporic peoples can reconnect with their home countries via the service, as well as an online forum for debate across the globe. In many regions of the world, it continues to be the single most trusted source of information at times of crisis and disaster because of its traditions of impartiality and objectivity, even though (as noted in the article on Al-Jazeera in this special issue) this view is hotly contested. The principles of objectivity and impartiality are central to the BBC WS, which may seem paradoxical since it is funded by the Commonwealth and Foreign office, and its origins lie in empire and colonial discourse. Archive material researched by our project demonstrates the specifically ideological role of what was first called the Empire Service. The language of empire was deployed in this early programming, and there is an explicit expression of an ideological purpose (Hill). For example, at the Imperial Conference in 1930, the service was supported in terms of its political powers of “strengthening ties” between parts of the empire. This view comes from a speech by John Reith, the BBC’s first Director General, which was broadcast when the service opened. In this speech, broadcasting is identified as having come to involve a “connecting and co-ordinating link between the scattered parts of the British Empire” (Reith). Local British values are transmitted across the globe. Through the service, empire and nation are reinstated through the routine broadcasting of cyclical events, the importance of which Scannell and Cardiff describe as follows: Nothing so well illustrates the noiseless manner in which the BBC became perhaps the central agent of national culture as its cyclical role; the cyclical production year in year out, of an orderly, regular progression of festivities, rituals and celebrations—major and minor, civic and sacred—that mark the unfolding of the broadcast year. (278; italics in the original) State occasions and big moments, including those directly concerned with governance and affairs of state, and those which focused upon sport and religion, were a big part in these “noiseless” cycles, and became key elements in the making of Britishness across the globe. The BBC is “noiseless” because the timetable is assumed and taken for granted as not only what is but what should be. However, the BBC WS has been and has had to be responsive to major shifts in global and local—and, indeed, glocal—power geometries that have led to spatial transformations, notably in the reconfiguration of the service in the era of postcolonialism. Some of these massive changes have involved the large-scale movement of people and a concomitant rethinking of diaspora as a concept. Empire, like nation, operates as an “imagined community,” too big to be grasped by individuals (Anderson), as well as a material actuality. The dynamics of identification are rarely linear and there are inconsistencies and disruptions: even when the voice is officially that of empire, the practice of the World Service is much more diverse, nuanced, and dialogical. The BBC WS challenges boundaries through the connectivities of communication and through different ways of belonging and, similarly, through a problematisation of concepts like attachment and detachment; this is most notable in the way in which programming has adapted to new diasporic audiences and in the reworkings of spatiality in the shift from empire to diversity via multiculturalism. There are tensions between diaspora and multiculturalism that are apparent in a discussion of broadcasting and communication networks. Diaspora has been distinguished by mobility and hybridity (Clifford, Hall, Bhaba, Gilroy) and it has been argued that the adjectival use of diasporic offers more opportunity for fluidity and transformation (Clifford). The concept of diaspora, as it has been used to explain the fluidity and mobility of diasporic identifications, can challenge more stabilised, “classic” understandings of diaspora (Chivallon). A hybrid version of diaspora might sit uneasily with a strong sense of belonging and with the idea that the broadcast media offer a multicultural space in which each voice can be heard and a wide range of cultures are present. Tuning In engaged with ways of rethinking the BBC’s relationship to diaspora in the twenty-first century in a number of ways: for example, in the intersection of discursive regimes of representation; in the status of public service broadcasting; vis-à-vis the consequences of diverse diasporic audiences; through the role of cultural intermediaries such as journalists and writers; and via global economic and political materialities (Gillespie, Webb and Baumann). Tuning In thus provided a multi-themed and methodologically diverse exploration of how the BBC WS is itself a series of spaces which are constitutive of the transformation of diasporic identifications. Exploring the part played by the BBC WS in changing and continuing social flows and networks involves, first, reconfiguring what is understood by transnationalism, diaspora, and postcolonial relationalities: in particular, attending to how these transform as well as sometimes reinstate colonial and patriarchal discourses and practices, thus bringing together different dimensions of the local and the global. Tuning In ranges across different fields, embracing cultural, social, and political areas of experience as represented in broadcasting coverage. These fields illustrate the educative role of the BBC and the World Service that is also linked to its particular version of impartiality; just as The Archers was set up to provide information and guidance through a narrative of everyday life to rural communities and farmers after the Second World War, so the Afghan version plays an “edutainment” role (Skuse) where entertainment also serves an educational, public service information role. Indeed, the use of soap opera genre such as The Archers as a vehicle for humanitarian and health information has been very successful over the past decade, with the “edutainment” genre becoming a feature of the World Service’s broadcasting in places such as Rwanda, Somalia, Nigeria, India, Nepal, Burma, Afghanistan, and Cambodia. In a genre that has been promoted by the World Service Trust, the charitable arm of the BBC WS uses drama formats to build transnational production relationships with media professionals and to strengthen creative capacities to undertake behaviour change through communication work. Such programming, which is in the tradition of the BBC WS, draws upon the service’s expertise and exhibits both an ideological commitment to progressive social intervention and a paternalist approach drawing upon colonialist legacies. Nowadays, however, the BBC WS can be considered a diasporic contact zone, providing sites of transnational intra-diasporic contact as well as cross-cultural encounters, spaces for cross-diasporic creativity and representation, and a forum for cross-cultural dialogue and potentially cosmopolitan translations (Pratt, Clifford). These activities are, however, still marked by historically forged asymmetric power relations, notably of colonialism, imperialism, and globalisation, as well as still being dominated by hegemonic masculinity in many parts of the service, which thus represent sites of contestation, conflict, and transgression. Conversely, diasporic identities are themselves co-shaped by media representations (Sreberny). The diasporic contact zone is a relational space in which diasporic identities are made and remade and contested. Tuning In employed a diverse range of methods to analyse the part played by the BBC WS in changing and continuing social and cultural flows, networks, and reconfigurations of transnationalisms and diaspora, as well as reinstating colonial, patriarchal practices. The research deconstructed some assumptions and conditions of class-based elitism, colonialism, and patriarchy through a range of strategies. Texts are, of course, central to this work, with the BBC Archives at Caversham (near Reading) representing the starting point for many researchers. The archive is a rich source of material for researchers which carries a vast range of data including fragile memos written on scraps of paper: a very local source of global communications. Other textual material occupies the less locatable cyberspace, for example in the case of Have Your Say exchanges on the Web. People also featured in the project, through the media, in cyberspace, and physical encounters, all of which demonstrate the diverse modes of connection that have been established. Researchers worked with the BBC WS in a variety of ways, not only through interviews and ethnographic approaches, such as participant observation and witness seminars, but also through exchanges between the service, its practitioners, and the researchers (for example, through broadcasts where the project provided the content and the ideas and researchers have been part of programs that have gone out on the BBC WS (Goldblatt, Webb), bringing together people who work for the BBC and Tuning In researchers). On this point, it should be remembered that Bush House is, itself, a diasporic space which, from its geographical location in the Strand in London, has brought together diasporic people from around the globe to establish international communication networks, and has thus become the focus and locus of some of our research. What we have understood by the term “diasporic space” in this context includes both the materialities of architecture and cyberspace which is the site of digital diasporas (Anderssen) and, indeed, the virtual exchanges featured on “Have Your Say,” the online feedback site (Tuning In). Living the Glocal The BBC WS offers a mode of communication and a series of networks that are spatially located both in the UK, through the material presence of Bush House, and abroad, through the diasporic communities constituting contemporary audiences. The service may have been set up to provide news and entertainment for the British diaspora abroad, but the transformation of the UK into a multi-ethnic society “at home,” alongside its commitment to, and the servicing of, no less than 32 countries abroad, demonstrates a new mission and a new balance of power. Different diasporic communities, such as multi-ethnic Londoners, and local and British Muslims in the north of England, demonstrate the dynamics and ambivalences of what is meant by “diaspora” today. For example, the BBC and the WS play an ambiguous role in the lives of UK Muslim communities with Pakistani connections, where consumers of the international news can feel that the BBC is complicit in the conflation of Muslims with terrorists. Engaging Diaspora Audiences demonstrated the diversity of audience reception in a climate of marginalisation, often bordering on moral panic, and showed how diasporic audiences often use Al-Jazeera or Pakistani and Urdu channels, which are seen to take up more sympathetic political positions. It seems, however, that more egalitarian conversations are becoming possible through the channels of the WS. The participation of local people in the BBC WS global project is seen, for example, as in the popular “Witness Seminars” that have both a current focus and one that is projected into the future, as in the case of the “2012 Generation” (that is, the young people who come of age in 2012, the year of the London Olympics). The Witness Seminars demonstrate the recuperation of past political and social events such as “Bangladesh in 1971” (Tuning In), “The Cold War seminar” (Tuning In) and “Diasporic Nationhood” (the cultural movements reiterated and recovered in the “Literary Lives” project (Gillespie, Baumann and Zinik). Indeed, the WS’s current focus on the “2012 Generation,” including an event in which 27 young people (each of whom speaks one of the WS languages) were invited to an open day at Bush House in 2009, vividly illustrates how things have changed. Whereas in 1948 (the last occasion when the Olympic Games were held in London), the world came to London, it is arguable that, in 2012, in contemporary multi-ethnic Britain, the world is already here (Webb). This enterprise has the advantage of giving voice to the present rather than filtering the present through the legacies of colonialism that remain a problem for the Witness Seminars more generally. The democratising possibilities of sport, as well as the restrictions of its globalising elements, are well represented by Tuning In (Woodward). Sport has, of course become more globalised, especially through the development of Internet and satellite technologies (Giulianotti) but it retains powerful local affiliations and identifications. At all levels and in diverse places, there are strong attachments to local and national teams that are constitutive of communities, including diasporic and multi-ethnic communities. Sport is both typical and distinctive of the BBC World Service; something that is part of a wider picture but also an area of experience with a life of its own. Our “Sport across Diasporas” project has thus explored some of the routes the World Service has travelled in its engagement with sport in order to provide some understanding of the legacy of empire and patriarchy, as well as engaging with the multiplicities of change in the reconstruction of Britishness. Here, it is important to recognise that what began as “BBC Sport” evolved into “World Service Sport.” Coverage of the world’s biggest sporting events was established through the 1930s to the 1960s in the development of the BBC WS. However, it is not only the global dimensions of sporting events that have been assumed; so too are national identifications. There is no question that the superiority of British/English sport is naturalised through its dominance of the BBC WS airways, but the possibilities of reinterpretation and re-accommodation have also been made possible. There has, indeed, been a changing place of sport in the BBC WS, which can only be understood with reference to wider changes in the relationship between broadcasting and sport, and demonstrates the powerful synchronies between social, political, technological, economic, and cultural factors, notably those that make up the media–sport–commerce nexus that drives so much of the trajectory of contemporary sport. Diasporic audiences shape the schedule as much as what is broadcast. There is no single voice of the BBC in sport. The BBC archive demonstrates a variety of narratives through the development and transformation of the World Service’s sports broadcasting. There are, however, silences: notably those involving women. Sport is still a patriarchal field. However, the imperial genealogies of sport are inextricably entwined with the social, political, and cultural changes taking place in the wider world. There is no detectable linear narrative but rather a series of tensions and contradictions that are reflected and reconfigured in the texts in which deliberations are made. In sport broadcasting, the relationship of the BBC WS with its listeners is, in many instances, genuinely dialogic: for example, through “Have Your Say” websites and internet forums, and some of the actors in these dialogic exchanges are the broadcasters themselves. The history of the BBC and the World Service is one which manifests a degree of autonomy and some spontaneity on the part of journalists and broadcasters. For example, in the case of the BBC WS African sports program, Fast Track (2009), many of the broadcasters interviewed report being able to cover material not technically within their brief; news journalists are able to engage with sporting events and sports journalists have covered social and political news (Woodward). Sometimes this is a matter of taking the initiative or simply of being in the right place at the right time, although this affords an agency to journalists which is increasingly unlikely in the twenty-first century. The Politics of Translation: Words and Music The World Service has played a key role as a cultural broker in the political arena through what could be construed as “educational broadcasting” via the wider terrain of the arts: for example, literature, drama, poetry, and music. Over the years, Bush House has been a home-from-home for poets: internationalists, translators from classical and modern languages, and bohemians; a constituency that, for all its cosmopolitanism, was predominantly white and male in the early days. For example, in the 1930s and 1940s, Louis MacNeice was commissioning editor and surrounded by a friendship network of salaried poets, such as W. H. Auden, Dylan Thomas, C. Day Lewis, and Stephen Spender, who wrote and performed their work for the WS. The foreign language departments of the BBC WS, meanwhile, hired émigrés and exiles from their countries’ educated elites to do similar work. The biannual, book-format journal Modern Poetry in Translation (MPT), which was founded in 1965 by Daniel Weissbort and Ted Hughes, included a dedication in Weissbort’s final issue (MPT 22, 2003) to “Poets at Bush House.” This volume amounts to a celebration of the BBC WS and its creative culture, which extended beyond the confines of broadcasting spaces. The reminiscences in “Poets at Bush House” suggest an institutional culture of informal connections and a fluidity of local exchanges that is resonant of the fluidity of the flows and networks of diaspora (Cheesman). Music, too, has distinctive characteristics that mark out this terrain on the broadcast schedule and in the culture of the BBC WS. Music is differentiated from language-centred genres, making it a particularly powerful medium of cross-cultural exchange. Music is portable and yet is marked by a cultural rootedness that may impede translation and interpretation. Music also carries ambiguities as a marker of status across borders, and it combines aesthetic intensity and diffuseness. The Migrating Music project demonstrated BBC WS mediation of music and identity flows (Toynbee). In the production and scheduling notes, issues of migration and diaspora are often addressed directly in the programming of music, while the movement of peoples is a leitmotif in all programs in which music is played and discussed. Music genres are mobile, diasporic, and can be constitutive of Paul Gilroy’s “Black Atlantic” (Gilroy), which foregrounds the itinerary of West African music to the Caribbean via the Middle Passage, cross-fertilising with European traditions in the Americas to produce blues and other hybrid forms, and the journey of these forms to Europe. The Migrating Music project focused upon the role of the BBC WS as narrator of the Black Atlantic story and of South Asian cross-over music, from bhangra to filmi, which can be situated among the South Asian diaspora in east and south Africa as well as the Caribbean where they now interact with reggae, calypso, Rapso, and Popso. The transversal flows of music and lyrics encompasses the lived experience of the different diasporas that are accommodated in the BBC WS schedules: for example, they keep alive the connection between the Irish “at home” and in the diaspora through programs featuring traditional music, further demonstrating the interconnections between local and global attachments as well as points of disconnection and contradiction. Textual analysis—including discourse analysis of presenters’ speech, program trailers and dialogue and the BBC’s own construction of “world music”—has revealed that the BBC WS itself performs a constitutive role in keeping alive these traditions. Music, too, has a range of emotional affects which are manifest in the semiotic analyses that have been conducted of recordings and performances. Further, the creative personnel who are involved in music programming, including musicians, play their own role in this ongoing process of musical migration. Once again, the networks of people involved as practitioners become central to the processes and systems through which diasporic audiences are re-produced and engaged. Conclusion The BBC WS can claim to be a global and local cultural intermediary not only because the service was set up to engage with the British diaspora in an international context but because the service, today, is demonstrably a voice that is continually negotiating multi-ethnic audiences both in the UK and across the world. At best, the World Service is a dynamic facilitator of conversations within and across diasporas: ideas are relocated, translated, and travel in different directions. The “local” of a British broadcasting service, established to promote British values across the globe, has been transformed, both through its engagements with an increasingly diverse set of diasporic audiences and through the transformations in how diasporas themselves self-define and operate. On the BBC WS, demographic, social, and cultural changes mean that the global is now to be found in the local of the UK and any simplistic separation of local and global is no longer tenable. The educative role once adopted by the BBC, and then the World Service, nevertheless still persists in other contexts (“from Ambridge to Afghanistan”), and clearly the WS still treads a dangerous path between the paternalism and patriarchy of its colonial past and its responsiveness to change. In spite of competition from television, satellite, and Internet technologies which challenge the BBC’s former hegemony, the BBC World Service continues to be a dynamic space for (re)creating and (re)instating diasporic audiences: audiences, texts, and broadcasters intersect with social, economic, political, and cultural forces. The monologic “voice of empire” has been countered and translated into the language of diversity and while, at times, the relationship between continuity and change may be seen to exist in awkward tension, it is clear that the Corporation is adapting to the needs of its twenty-first century audience. ReferencesAnderson, Benedict. Imagined Communities, Reflections of the Origin and Spread of Nationalism. London: Verso, 1983. Anderssen, Matilda. “Digital Diasporas.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/cross-research/digital-diasporas›. Bhabha, Homi. The Location of Culture. London: Routledge, 1994. Briggs, Asa. A History of Broadcasting in the United Kingdom, Volume II: The Golden Age of Wireless. Oxford: Oxford UP, 1995. Cheesman, Tom. “Poetries On and Off Air.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/cross-research/bush-house-cultures›. Chivallon, Christine. “Beyond Gilroy’s Black Atlantic: The Experience of the African Diaspora.” Diaspora 11.3 (2002): 359–82. Clifford, James. Routes: Travel and Translation in the Late Twentieth Century. Cambridge: Cambridge UP, 1997. Fast Track. BBC, 2009. 30 Nov. 2010 ‹http://www.bbc.co.uk/worldservice/sport/2009/03/000000_fast_track.shtml›. Gillespie, Marie, Alban Webb, and Gerd Baumann (eds.). “The BBC World Service 1932–2007: Broadcasting Britishness Abroad.” Special Issue. The Historical Journal of Film, Radio and Television 28.4 (Oct. 2008). Gillespie, Marie, Gerd Baumann, and Zinovy Zinik. “Poets at Bush House.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/about›. Gilroy, Paul. Black Atlantic. MA: Harvard UP, 1993. Giulianotti, Richard. Sport: A Critical Sociology. Cambridge: Polity, 2005. Goldblatt, David. “The Cricket Revolution.” 2009. 30 Nov. 2010 ‹http://www.bbc.co.uk/programmes/p0036ww9›. Guha, Ramachandra. A Corner of a Foreign Field: The Indian History of an English Game. London: Picador, 2002. Hall, Stuart. “Cultural Identity and Diaspora.” Identity: Community, Culture, Difference. Ed. Jonathan Rutherford. London: Lawrence and Wishart, 1990, 223–37. Hill, Andrew. “The BBC Empire Service: The Voice, the Discourse of the Master and Ventriloquism.” South Asian Diaspora 2.1 (2010): 25–38. Hollis, Robert, Norma Rinsler, and Daniel Weissbort. “Poets at Bush House: The BBC World Service.” Modern Poetry in Translation 22 (2003). Nandy, Ashis. The Tao of Cricket: On Games of Destiny and the Destiny of Games. New Delhi: Oxford UP, 1989. Pratt, Mary Louise. Imperial Eyes: Travel Writing and Transculturation. London: Routledge, 1992. Reith, John. “Opening of the Empire Service.” In “Empire Service Policy 1932-1933”, E4/6: 19 Dec. 1932. 30 Nov. 2010 ‹http://www.open.ac.uk/socialsciences/diasporas/research.htm›. Scannell, Paddy, and David Cardiff. A Social History of British Broadcasting, 1922-1938. Oxford: Basil Blackwell, 1991. Skuse, Andrew. “Drama for Development.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/core-research/drama-for-development›. Sreberny, Annabelle. “The BBC World Service and the Greater Middle East: Comparisons, Contrasts, Conflicts.” Guest ed. Annabelle Sreberny, Marie Gillespie, Gerd Baumann. Middle East Journal of Culture and Communication 3.2 (2010). Toynbee, Jason. “Migrating Music.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/core-research/migrating-music›. Tuning In. 30 Nov. 2010 ‹http://www.open.ac.uk/socialsciences/diasporas/index.htm›. Webb, Alban. “Cold War Diplomacy.” 2010. 30 Nov. 2010 ‹http://www8.open.ac.uk/researchprojects/diasporas/projects/cold-war-politics-and-bbc-world-service›. Woodward, Kath. Embodied Sporting Practices. Regulating and Regulatory Bodies. Basingstoke, Palgrave Macmillan, 2009.

All history of this area and the general talk and all of that is that 1973 was a turning point and the Aquarius Festival is credited with having turned this region around in so many ways, but I think that is a myth ... and I have to honour the truth; and the truth is that old Dicke Donelly came and did a Welcome to Country the night before the festival. (Joseph in Joseph and Hanley)In 1973 the Australian Union of Students (AUS) held the Aquarius Arts and Lifestyle Festival in a small, rural New South Wales town called Nimbin. The festival was seen as the peak expression of Australian counterculture and is attributed to creating the “Rainbow Region”, an area with a concentration of alternative life stylers in Northern NSW (Derrett 28). While the Aquarius Festival is recognised as a founding historical and countercultural event, the unique and important relationships established with Indigenous people at this time are generally less well known. This article investigates claims that the 1973 Aquarius Festival was “the first event in Australian history that sought permission for the use of the land from the Traditional Owners” (Joseph and Hanley). The diverse international, national and local conditions that coalesced at the Aquarius Festival suggest a fertile environment was created for reconciliatory bonds to develop. Often dismissed as a “tree hugging, soap dodging movement,” the counterculture was radically politicised having sprung from the 1960s social revolutions when the world witnessed mass demonstrations that confronted war, racism, sexism and capitalism. Primarily a youth movement, it was characterised by flamboyant dress, music, drugs and mass gatherings with universities forming the epicentre and white, middle class youth leading the charge. As their ideals of changing the world were frustrated by lack of systematic change, many decided to disengage and a migration to rural settings occurred (Jacob; Munro-Clarke; Newton). In the search for alternatives, the counterculture assimilated many spiritual practices, such as Eastern traditions and mysticism, which were previously obscure to the Western world. This practice of spiritual syncretism can be represented as a direct resistance to the hegemony of the dominant Western culture (Stell). As the new counterculture developed, its progression from urban to rural settings was driven by philosophies imbued with a desire to reconnect with and protect the natural world while simultaneously rejecting the dominant conservative order. A recurring feature of this countercultural ‘back to the land’ migration was not only an empathetic awareness of the injustices of colonial past, but also a genuine desire to learn from the Indigenous people of the land. Indigenous people were generally perceived as genuine opposers of Westernisation, inherently spiritual, ecological, tribal and communal, thus encompassing the primary values to which the counterculture was aspiring (Smith). Cultures converged. One, a youth culture rebelling from its parent culture; the other, ancient cultures reeling from the historical conquest by the youths’ own ancestors. Such cultural intersections are rich with complex scenarios and politics. As a result, often naïve, but well-intended relations were established with Native Americans, various South American Indigenous peoples, New Zealand Maori and, as this article demonstrates, the Original People of Australia (Smith; Newton; Barr-Melej; Zolov). The 1960s protest era fostered the formation of groups aiming to address a variety of issues, and at times many supported each other. Jennifer Clarke says it was the Civil Rights movement that provided the first models of dissent by formulating a “method, ideology and language of protest” as African Americans stood up and shouted prior to other movements (2). The issue of racial empowerment was not lost on Australia’s Indigenous population. Clarke writes that during the 1960s, encouraged by events overseas and buoyed by national organisation, Aborigines “slowly embarked on a political awakening, demanded freedom from the trappings of colonialism and responded to the effects of oppression at worst and neglect at best” (4). Activism of the 1960s had the “profoundly productive effect of providing Aborigines with the confidence to assert their racial identity” (159). Many Indigenous youth were compelled by the zeitgeist to address their people’s issues, fulfilling Charlie Perkins’s intentions of inspiring in Indigenous peoples a will to resist (Perkins). Enjoying new freedoms of movement out of missions, due to the 1967 Constitutional change and the practical implementation of the assimilation policy, up to 32,000 Indigenous youth moved to Redfern, Sydney between 1967 and 1972 (Foley, “An Evening With”). Gary Foley reports that a dynamic new Black Power Movement emerged but the important difference between this new younger group and the older Indigenous leaders of the day was the diverse range of contemporary influences. Taking its mantra from the Black Panther movement in America, though having more in common with the equivalent Native American Red Power movement, the Black Power Movement acknowledged many other international struggles for independence as equally inspiring (Foley, “An Evening”). People joined together for grassroots resistance, formed anti-hierarchical collectives and established solidarities between varied groups who previously would have had little to do with each other. The 1973 Aquarius Festival was directly aligned with “back to the land” philosophies. The intention was to provide a place and a reason for gathering to “facilitate exchanges on survival techniques” and to experience “living in harmony with the natural environment.” without being destructive to the land (Dunstan, “A Survival Festival”). Early documents in the archives, however, reveal no apparent interest in Australia’s Indigenous people, referring more to “silken Arabian tents, mediaeval banners, circus, jugglers and clowns, peace pipes, maypole and magic circles” (Dunstan, “A Survival Festival”). Obliterated from the social landscape and minimally referred to in the Australian education system, Indigenous people were “off the radar” to the majority mindset, and the Australian counterculture similarly was slow to appreciate Indigenous culture. Like mainstream Australia, the local counterculture movement largely perceived the “race” issue as something occurring in other countries, igniting the phrase “in your own backyard” which became a catchcry of Indigenous activists (Foley, “Whiteness and Blackness”) With no mention of any Indigenous interest, it seems likely that the decision to engage grew from the emerging climate of Indigenous activism in Australia. Frustrated by student protestors who seemed oblivious to local racial issues, focusing instead on popular international injustices, Indigenous activists accused them of hypocrisy. Aquarius Festival directors, found themselves open to similar accusations when public announcements elicited a range of responses. Once committed to the location of Nimbin, directors Graeme Dunstan and Johnny Allen began a tour of Australian universities to promote the upcoming event. While at the annual conference of AUS in January 1973 at Monash University, Dunstan met Indigenous activist Gary Foley: Gary witnessed the presentation of Johnny Allen and myself at the Aquarius Foundation session and our jubilation that we had agreement from the village residents to not only allow, but also to collaborate in the production of the Festival. After our presentation which won unanimous support, it was Gary who confronted me with the question “have you asked permission from local Aboriginal folk?” This threw me into confusion because we had seen no Aboriginals in Nimbin. (Dunstan, e-mail) Such a challenge came at a time when the historical climate was etched with political activism, not only within the student movement, but more importantly with Indigenous activists’ recent demonstrations, such as the installation in 1972 of the Tent Embassy in Canberra. As representatives of the counterculture movement, which was characterised by its inclinations towards consciousness-raising, AUS organisers were ethically obliged to respond appropriately to the questions about Indigenous permission and involvement in the Aquarius Festival at Nimbin. In addition to this political pressure, organisers in Nimbin began hearing stories of the area being cursed or taboo for women. This most likely originated from the tradition of Nimbin Rocks, a rocky outcrop one kilometre from Nimbin, as a place where only certain men could go. Jennifer Hoff explains that many major rock formations were immensely sacred places and were treated with great caution and respect. Only a few Elders and custodians could visit these places and many such locations were also forbidden for women. Ceremonies were conducted at places like Nimbin Rocks to ensure the wellbeing of all tribespeople. Stories of the Nimbin curse began to spread and most likely captivated a counterculture interested in mysticism. As organisers had hoped that news of the festival would spread on the “lips of the counterculture,” they were alarmed to hear how “fast the bad news of this curse was travelling” (Dunstan, e-mail). A diplomatic issue escalated with further challenges from the Black Power community when organisers discovered that word had spread to Sydney’s Indigenous community in Redfern. Organisers faced a hostile reaction to their alleged cultural insensitivity and were plagued by negative publicity with accusations the AUS were “violating sacred ground” (Janice Newton 62). Faced with such bad press, Dunstan was determined to repair what was becoming a public relations disaster. It seemed once prompted to the path, a sense of moral responsibility prevailed amongst the organisers and they took the unprecedented step of reaching out to Australia’s Indigenous people. Dunstan claimed that an expedition was made to the local Woodenbong mission to consult with Elder, Uncle Lyle Roberts. To connect with local people required crossing the great social divide present in that era of Australia’s history. Amy Nethery described how from the nineteenth century to the 1960s, a “system of reserves, missions and other institutions isolated, confined and controlled Aboriginal people” (9). She explains that the people were incarcerated as a solution to perceived social problems. For Foley, “the widespread genocidal activity of early “settlement” gave way to a policy of containment” (Foley, “Australia and the Holocaust”). Conditions on missions were notoriously bad with alcoholism, extreme poverty, violence, serious health issues and depression common. Of particular concern to mission administrators was the perceived need to keep Indigenous people separate from the non-indigenous population. Dunstan described the mission he visited as having “bad vibes.” He found it difficult to communicate with the elderly man, and was not sure if he understood Dunstan’s quest, as his “responses came as disjointed raves about Jesus and saving grace” (Dunstan, e-mail). Uncle Lyle, he claimed, did not respond affirmatively or negatively to the suggestion that Nimbin was cursed, and so Dunstan left assuming it was not true. Other organisers began to believe the curse and worried that female festival goers might get sick or worse, die. This interpretation reflected, as Vanessa Bible argues, a general Eurocentric misunderstanding of the relationship of Indigenous peoples with the land. Paul Joseph admits they were naïve whites coming into a place with very little understanding, “we didn’t know if we needed a witch doctor or what we needed but we knew we needed something from the Aborigines to lift the spell!”(Joseph and Hanley). Joseph, one of the first “hippies” who moved to the area, had joined forces with AUS organisers. He said, “it just felt right” to get Indigenous involvement and recounted how organisers made another trip to Woodenbong Mission to find Dickee (Richard) Donnelly, a Song Man, who was very happy to be invited. Whether the curse was valid or not it proved to be productive in further instigating respectful action. Perhaps feeling out of their depth, the organisers initiated another strategy to engage with Australian Indigenous people. A call out was sent through the AUS network to diversify the cultural input and it was recommended they engage the services of South African artist, Bauxhau Stone. Timing aligned well as in 1972 Australia had voted in a new Prime Minister, Gough Whitlam. Whitlam brought about significant political changes, many in response to socialist protests that left a buoyancy in the air for the counterculturalist movement. He made prodigious political changes in support of Indigenous people, including creating the Aboriginal Arts Board as part of the Australian Council of the Arts (ACA). As the ACA were already funding activities for the Aquarius Festival, organisers were successful in gaining two additional grants specifically for Indigenous participation (Farnham). As a result We were able to hire […] representatives, a couple of Kalahari bushmen. ‘Cause we were so dumb, we didn’t think we could speak to the black people, you know what I mean, we thought we would be rejected, or whatever, so for us to really reach out, we needed somebody black to go and talk to them, or so we thought, and it was remarkable. This one Bau, a remarkable fellow really, great artist, great character, he went all over Australia. He went to Pitjantjatjara, Yirrkala and we arranged buses and tents when they got here. We had a very large contingent of Aboriginal people come to the Aquarius Festival, thanks to Whitlam. (Joseph in Joseph and Henley) It was under the aegis of these government grants that Bauxhau Stone conducted his work. Stone embodied a nexus of contemporary issues. Acutely aware of the international movement for racial equality and its relevance to Australia, where conditions were “really appalling”, Stone set out to transform Australian race relations by engaging with the alternative arts movement (Stone). While his white Australian contemporaries may have been unaccustomed to dealing with the Indigenous racial issue, Stone was actively engaged and thus well suited to act as a cultural envoy for the Aquarius Festival. He visited several local missions, inviting people to attend and notifying them of ceremonies being conducted by respected Elders. Nimbin was then the site of the Aquarius Lifestyle and Celebration Festival, a two week gathering of alternative cultures, technologies and youth. It innovatively demonstrated its diversity of influences, attracted people from all over the world and was the first time that the general public really witnessed Australia’s counterculture (Derrett 224). As markers of cultural life, counterculture festivals of the 1960s and 1970s were as iconic as the era itself and many around the world drew on the unique Indigenous heritage of their settings in some form or another (Partridge; Perone; Broadley and Jones; Zolov). The social phenomenon of coming together to experience, celebrate and foster a sense of unity was triggered by protests, music and a simple, yet deep desire to reconnect with each other. Festivals provided an environment where the negative social pressures of race, gender, class and mores (such as clothes) were suspended and held the potential “for personal and social transformation” (St John 167). With the expressed intent to “take matters into our own hands” and try to develop alternative, innovative ways of doing things with collective participation, the Aquarius Festival thus became an optimal space for reinvigorating ancient and Indigenous ways (Dunstan, “A Survival Festival”). With philosophies that venerated collectivism, tribalism, connecting with the earth, and the use of ritual, the Indigenous presence at the Aquarius Festival gave attendees the opportunity to experience these values. To connect authentically with Nimbin’s landscape, forming bonds with the Traditional Owners was essential. Participants were very fortunate to have the presence of the last known initiated men of the area, Uncle Lyle Roberts and Uncle Dickee Donnely. These Elders represented the last vestiges of an ancient culture and conducted innovative ceremonies, song, teachings and created a sacred fire for the new youth they encountered in their land. They welcomed the young people and were very happy for their presence, believing it represented a revolutionary shift (Wedd; King; John Roberts; Cecil Roberts). Images 1 and 2: Ceremony and talks conducted at the Aquarius Festival (people unknown). Photographs reproduced by permission of photographer and festival attendee Paul White. The festival thus provided an important platform for the regeneration of cultural and spiritual practices. John Roberts, nephew of Uncle Lyle, recalled being surprised by the reaction of festival participants to his uncle: “He was happy and then he started to sing. And my God … I couldn’t get near him! There was this big ring of hippies around him. They were about twenty deep!” Sharing to an enthusiastic, captive audience had a positive effect and gave the non-indigenous a direct Indigenous encounter (Cecil Roberts; King; Oshlak). Estimates of the number of Indigenous people in attendance vary, with the main organisers suggesting 800 to 1000 and participants suggesting 200 to 400 (Stone; Wedd; Oshlak: Joseph; King; Cecil Roberts). As the Festival lasted over a two week period, many came and left within that time and estimates are at best reliant on memory, engagement and perspectives. With an estimated total attendance at the Festival between 5000 and 10,000, either number of Indigenous attendees is symbolic and a significant symbolic statistic for Indigenous and non-indigenous to be together on mutual ground in Australia in 1973. Images 3-5: Performers from Yirrkala Dance Group, brought to the festival by Stone with funding from the Federal Government. Photographs reproduced by permission of photographer and festival attendee Dr Ian Cameron. For Indigenous people, the event provided an important occasion to reconnect with their own people, to share their culture with enthusiastic recipients, as well as the chance to experience diverse aspects of the counterculture. Though the northern NSW region has a history of diverse cultural migration of Italian and Indian families, the majority of non-indigenous and Indigenous people had limited interaction with cosmopolitan influences (Kijas 20). Thus Nimbin was a conservative region and many Christianised Indigenous people were also conservative in their outlook. The Aquarius Festival changed that as the Indigenous people experienced the wide-ranging cultural elements of the alternative movement. The festival epitomised countercultural tendencies towards flamboyant fashion and hairstyles, architectural design, fantastical art, circus performance, Asian clothes and religious products, vegetarian food and nudity. Exposure to this bohemian culture would have surely led to “mind expansion and consciousness raising,” explicit aims adhered to by the movement (Roszak). Performers and participants from Africa, America and India also gave attending Indigenous Australians the opportunity to interact with non-European cultures. Many people interviewed for this paper indicated that Indigenous people’s reception of this festival experience was joyous. For Australia’s early counterculture, interest in Indigenous Australia was limited and for organisers of the AUS Aquarius Festival, it was not originally on the agenda. The counterculture in the USA and New Zealand had already started to engage with their Indigenous people some years earlier. However due to the Aquarius Festival’s origins in the student movement and its solidarities with the international Indigenous activist movement, they were forced to shift their priorities. The coincidental selection of a significant spiritual location at Nimbin to hold the festival brought up additional challenges and countercultural intrigue with mystical powers and a desire to connect authentically to the land, further prompted action. Essentially, it was the voices of empowered Indigenous activists, like Gary Foley, which in fact triggered the reaching out to Indigenous involvement. While the counterculture organisers were ultimately receptive and did act with unprecedented respect, credit must be given to Indigenous activists. The activist’s role is to trigger action and challenge thinking and in this case, it was ultimately productive. Therefore the Indigenous people were not merely passive recipients of beneficiary goodwill, but active instigators of appropriate cultural exchange. After the 1973 festival many attendees decided to stay in Nimbin to purchase land collectively and a community was born. Relationships established with local Indigenous people developed further. Upon visiting Nimbin now, one will see a vibrant visual display of Indigenous and psychedelic themed art, a central park with an open fire tended by local custodians and other Indigenous community members, an Aboriginal Centre whose rent is paid for by local shopkeepers, and various expressions of a fusion of counterculture and Indigenous art, music and dance. While it appears that reconciliation became the aspiration for mainstream society in the 1990s, Nimbin’s early counterculture history had Indigenous reconciliation at its very foundation. The efforts made by organisers of the 1973 Aquarius Festival stand as one of very few examples in Australian history where non-indigenous Australians have respectfully sought to learn from Indigenous people and to assimilate their cultural practices. It also stands as an example for the world, of reconciliation, based on hippie ideals of peace and love. 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