Search results for: the Hindu

Authors: Akanksha Indora

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Environmental problems are considered a vital social issue in terms of the world’s problems with pollution, environmental degradation, and resource depletion. And populism is about appropriating the social issues according to the social condition for mobilizing a mass and constructing a ‘general will’. Populism encourages a move towards a common cause, it channelizes the emotions of the ‘common people’ towards a nation and nature. The Gandhian ideology has been received as a dominant ideology and the ‘only’ solution to environmental problems. This paper strives to understand the symmetry of environmentalism and Gandhianismi.e., how the debate on the environment in India has been primarily studied through the Gandhian ideology. The Indian Social Sciences visualize the broader issues of the environment from these perspectives, thus, making it a hegemonic approach. Being anti pluralist rhetoric is major rhetoric in the becoming of a populist. This paper shall focus on the idea that how this hegemonic construction of Gandhian ideology in the debates on environmentalism has contributed to the making of anti-pluralistic rhetoric. This anti-pluralistic rhetoric has eliminated the possibility of a pluralistic perspective in the debates on the environment. The quest for a moral inspiration embedded in Gandhianism, whose situatedness is found in the Hindu Social order, seems to have been completely rationalized through the larger politics of knowledge and thus making it appear as the only way forward when it is not.

Keywords: environmental populism, gandhianism, populist rhetoric, environmentalism

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Authors: Avadhesh Kumar

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Background: The cell phone has rapidly become an integral, and, for some, an essential communication tool that is being used worldwide. Their use without any knowledge of their harmful effects like cancers and other health effects is not ‘quite’ safe. Studies on cancers due to electromagnetic radiations from cell phones are available, but there is a need to research on the detrimental physical and psychological effects on users like students. This study focused on certain psychological or mental health effects of cell phone usage amongst students. Materials and methods: The present study will be carried out on all the students of Banaras Hindu University. Students of both sexes from urban and rural backgrounds were selected at random and administered a pre- tested questionnaire which included aspects related to few common adverse psychological health signs and symptoms attributed to cell phone over-usage. Results: Stress was found to be the commonest symptom (51.47%) followed by irritability/anger (43.79%). Other common mental symptoms included lack of concentration and academic performance, insomnia, anxiety etc. Suggestions: This study confirms that the younger generation, who are the most frequent cell phone users, needs to be aware of the adverse health effects of cell phone usage especially the mental aspects and take preventive measures to minimize and control the same. Less dependence on the device, a curtailing time period spent on talking, communicating more by texting, etc. are some of the practical measures suggested.

Keywords: cell phones, psychological health effects, students, mental health

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Authors: Faguna Barmahalia

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Politics of ethnic identity in the north-east India is well-known phenomenon. The ethnic assertion in this region is mostly linguistic and cultural in nature. Most of the ethnic groups in the north-east region have been demanding either autonomous or separate state to maintain their socio-cultural identity. After the Indian Independence, the ethnic groups of people think that they have not developed till. Despite having many natural resources, North East India remained backward in terms of economic, education as well as politics. In this scenario, many educated and middle-class elite people have involved in working for the all-round development of their community. The Bodos are one of the major tribes in North Eeast India. In Assam, the Bodos are assumed by themselves to be exploited and suppressed by the Assamese Hindu society. Consequently, the socio-cultural identity movement has emerged among the Bodos.The main aims of my study are: i. to focus on how the Bodos of Assam are using the folk media in their political movement and iii. To analyse the role of folklore towards serving the ethnic unity and nationalism among the Bodos. Methodology: The study is based on the primary and secondary sources. Interview and observation method was conducted for collecting the primary data. For secondary source, some printed books, magazines and others materials published by the distinguished publishers and websites have been used.

Keywords: media, culture, nationalism, politics

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Authors: Sudir Silwal, Surendra KC

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Nepalese legal system was derived from Hindu sacred before the democratic movement in 1990. Before this movement, Nepal had a patrimonial system. Nepal has ratified the UN Convention on the Elimination of all forms of Discrimination Against Women (CEDAW). Women organizations of the various political parties, different social organizations and women activists are playing the significant role to empower the women through the social awareness campaign across the country. As a result, 33% women representation in the local government has ascertained by the current constitution. The Constitution of Nepal-2015 has mentioned the rights of women as a fundamental right and it also has provisioned the National Women Commission as the constitutional body. This constitution is the model of gender friendly constitution in the world. As per this constitution, the Citizenship certificate is issued based on the lineage of the mother or father along with gender identity. The current constitution has guaranteed 33% women participation in judiciary, bureaucracy and legislation. This constitution further states that the parliament must elect a woman either as the president or the vice president. Similarly same rule is applied to elect the speaker and the deputy speaker in the parliament. In the same constitution, rights of the third gender also has guaranteed. The guiding principles of the constitution further explain that the constitution has followed the rule of positive discrimination and proportional representation of women in all elements of the state. This study shows that the state is not only focused in the representation of women in all structure of the nation but also need to emphasize the enhancement of the capability of the women to make them equal to the men.

Keywords: constitution, empowerment, representation, women's rights

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Authors: Siddhartha Dhungana

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This article primarily explores dimensions in English language teacher's professionalism so that a teacher could reflect and make a strategic professional devotion to implement effective educational programs for the present and the future. The paper substantially incorporates the eastern Hindu practices, especially life values from the Bhagavad Gita, as a basis of teacher’s professional enrichment. Basically, it applies three categorical practices, i.e., Karma Yoga, Jnana Yoga, and Bhakti Yoga, in teachers’ professionality to illustrate, ignite further ahead and sharpen academic journey, professional journey, and professional devotion reflecting common practices. In this journey, a teacher comes to a stage of professional essence as s/he surpasses Karma Yoga, Jnana Yoga, and Bhakti Yoga with their basic quality formation. To illustrate their essence-making process, the three narrative stories for each category mentioned above are analyzed. The data collected from a research participant who has a high level of professional success and who inspires all English Language teachers in Nepal to develop stories for narrative analysis. The narrative analysis is based on eastern themes that are supported by Vygotsky's concept of developmental psychology. Moreover, the structural analysis is based on Gary Barkhuizen's narrative analysis.

Keywords: Karma Yoga, Jnana Yoga, Bhakti Yoga, Vygotsky's concepts, narrative analysis

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Authors: Abhishikta Ghosh Roy

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Breast cancer is the most common malignancy among women globally, including India. Human breast cancer results from the genetic and environmental interaction. The present study attempts to understand the molecular heterogeneity of BRCA1 and BRCA2 genes, as well as to understand the association of various lifestyle and reproductive variables for the Breast Cancer risk. The study was conducted amongst 110 patients and 128 controls with total DNA sequencing of flanking and coding regions of BRCA1 BRCA2 genes that revealed ten Single Nucleotide Polymorphisms (SNPs) (6 novels). The controls selected for the study were age, sex and ethnic group matched. After written and informed consent biological samples were collected from the subjects. After detailed molecular analysis, significant (p < 0.005) molecular heterogeneity is revealed in terms of SNPs in BRCA1 (4 Exonic & 1 Intronic) and BRCA2 (2exonic and 3 Intronic) genes. The augmentation study investigated significant (p < 0.05) association with positive family history, early age at menarche, irregular menstrual periods, menopause, prolong contraceptive use, nulliparity, history of abortions, consumption of alcohol and smoking for breast cancer risk. To the best of authors knowledge, this study is the first of its kind, envisaged that the identification of the SNPs and modification of the lifestyle factors might aid to minimize the risk among the Bengalee Hindu females.

Keywords: breast cancer, BRCA, lifestyle, India

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Authors: Bhawna Verma

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Looking at the contraceptive use and unmet need specific to the different age groups would help to understand various determinants and characteristics of women from different age groups, which are often being neglected. The study explores contraceptive behavior, unmet need for family planning and its correlates among young nulliparous women aged 15-29, using data from NFHS-4 (2015-16), India. Method: The study utilized information from 26,924 currently married women, who has no child or who have had first terminated pregnancy and was aged 15-29 at the time of the survey. Chi-Square and logistic regression analysis have been used to assess the effects of socio-economic characteristics. Results: Of all the considered explanatory variables religion, caste, education, current age, age at marriage, media exposure and regional differences were found to be significantly affecting the behavior of contraceptive use. Women of the 25-29 age group are 0.6 percent less likely to have an unmet need than women of 12-19 age group. Unmet need is increasing with the increased level of education. Muslim women are 0.3 percent less likely to have an unmet need than women of Hindu category. Conclusion: Separate considerations must be given to the needs for family planning formation among nulliparous women along with the factors associated with the use and non-use of contraceptives among them. Separate considerations must be given for effective promotion of FP knowledge through print, electronic media, towards the unequal access to the contraceptives among nulliparous women. Marriages after legal minimum age and encouraging women for higher education may address existing socio-economic barriers.

Keywords: contraceptive use, unmet need, family planning, contraceptive behavior

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Authors: Arjun Chatterjee

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The India-China border clash in Galwan valley in June 2020, the first deadly skirmish between the two Asian giants in the Himalayan border area in over four decades, highlighted the need to examine the notion of ‘authenticity’ in journalistic practices. Information emanating from such remotely located, sparsely populated, and not well-demarcated international land borders have limited sources, restricted to official sources, which have their own narrative. Geopolitical goals and ambitions embolden narratives of nationalism in the media, and these often challenge the notion and understanding of authenticity in journalism. The Indian press, contrary to the Chinese press, which is state-owned, is diverse and also confrontational, where narratives of nationalism are differentially interpreted, embedded, and realised. This paper examines how authenticity has become a variable, rather than a constant, in conflict reporting of the Sino-Indian border clash and how authenticity is interpreted similarly or differently in conflict journalism. The paper reports qualitative textual analysis of two leading English language newspapers – The Times of India and The Hindu, and two mainstream regional language newspapers, Amar Ujala (Hindi) and Ananda Bazar Patrika (Bengali), to evaluate the ways in which representations of information function in conflict reporting and to recontextualize (and thus change or modify the meaning of) that which they represent, and with what political and cultural implications.

Keywords: India-China, framing, conflict, media narratives, border dispute

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Authors: Akhilendra Nath Tiwary

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Vindhyanchal is a very famous pilgrimage and tourism site in the west of Mirzapur city of Uttar Pradesh State in India. The city in east is a commercial center for cotton, metal ware and carpets. Among the Hindu population, it is believed that the primordial creative forces of the GOD and the power of the GODDESS make respective triangles which superimpose opposite to each other as hexagram at a point or node (Bindu (point) +Vasini (located) or Vindhyavasini, located in a point/node). Mirzapur city has served as a natural connecting point between north and south India. Before independence of India from Britain in 1947, it was a flourishing commercial center. Post-independence, the negligence of planning authorities and nexus of bureaucrats and politicians started affecting its development. In the meantime, emergence of new industrial cities as Kanpur, Agra, Moradabad, etc., nearer to the capital city of Delhi, posed serious challenges to the development of this small city as many commercial and business activities along with the skilled workforce started shifting to these new cities or to the relatively bigger neighboring cities of Varanasi in east and Allahabad in west. In the present paper, the significant causes, issues and challenges in development of Vindhyanchal is discussed with geographical perspective. An attempt has been made to find out the ways to restore the lost glory of the city as a center of pilgrimage, tourism, and commerce.

Keywords: cultural node, pilgrimage, sacred, Vindhyan triangle, ommercial centre

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Authors: Alam Zeb, Glen W. Armstrong, Muhammad Qasim

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Loss of forest cover is one of the most important land cover changes and has been of great concern to policy makers. This study quantified forest cover changes over pre logging ban (1973-1993) and post logging ban (1993-2015) to examine the role of geophysical factors and spatial attributes of land in the two periods. We show that despite a complete ban on green felling, forest cover decreased by 28% and mostly converted to rangeland. Nevertheless, the logging ban was completely effective in controlling agriculture expansion. The binary logistic regression revealed that the south facing aspects at low elevation witnessed more deforestation in the pre-ban period compared to post-ban. Opposite to deforestation, forest degradation was more prominent on the northern aspects at higher elevation during the policy period. Agriculture expansion was widespread in the low elevation flat areas with gentle slope, while during the policy period agriculture contraction in the form of regeneration was observed on the low elevation areas of north facing slopes. All proximity variables, except distance to administrative boundary, showed a similar trend across the two periods and were important explanatory variables in understanding forest and agriculture expansion. The changes in determinants of forest and agriculture expansion and contraction over the two periods might be attributed to the influence of policy and a general decrease in resource availability.

Keywords: forest conservation , wood harvesting ban, logistic regression, deforestation, forest degradation, agriculture expansion, Chitral, Pakistan

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Authors: Man Kumar Tamang, Uday Narayan Yadav

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Background and objectives: Every country in the world is facing a demographic challenge due to drastic growth of population over 60 years. Adequate diet and nutritional status are important determinants of health in elderly populations. This study aimed to assess the nutritional status among the elderly population and factors associated with malnutrition at the community setting in rural Nepal. Methods: This is a community-based cross-sectional study among elderly of age 60 years or above in the three randomly selected VDCs of Morang district in eastern Nepal, between August and November, 2016. A multi stage cluster sampling was adopted with sample size of 345 of which 339 participated in the study. Nutritional status was assessed by MNA tool and associated socio-economic, demographic, psychological and nutritional factors were checked by binary logistic regression analysis. Results: Among 339 participants, 24.8% were found to be within normal nutritional status, 49.6% were at risk of malnutrition and 24.8% were malnourished. Independent factors associated with malnutrition status among the elderly people after controlling the cofounders in the bivariate analysis were: elderly who were malnourished were those who belonged to backward caste according to traditional Hindu caste system [OR=2.69, 95% CI: 1.17-6.21), being unemployed (OR=3.23, 95% CI: 1.63-6.41),who experienced any mistreatment from caregivers (OR=4.05, 95% CI: 1.90-8.60), being not involved in physical activity (OR=4.67, 95% CI: 1.87-11.66) and those taking medication for any co-morbidities. Conclusion: Many socio-economic, psychological and physiological factors affect nutritional status in our sample population and these issues need to be addressed for bringing improvement in elderly nutrition and health status.

Keywords: elderly, eastern Nepal, malnutrition, nutritional status

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Authors: Vibha Kriti

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Background: Polycystic ovary syndrome (PCOS) is a common endocrine disorder generally found in reproductive women. It is associated with significant reproductive, metabolic, cosmetic, and psychological consequences. Objective: There is a high prevalence of PCOS found among reproductive-age women, therefore, the major objective of the present study is to identify the illness perception of PCOS women and to explore the relationship between illness perception and health-related quality of life (HRQoL). Material and Method: A cross-sectional study was conducted in a university tertiary-care center, Sir Sunder Lal Hospital, Banaras Hindu University (B.H.U). Tools used for data collection were self-structured, which included socio-demographic status, illness perception questionnaire (revised version), and short-form 36 for assessing illness perception and health-related quality of life, respectively. Statistical analysis was done by SPSS version ‘24’. Results: The results of correlation analyses indicated that there is a strong relationship between strong illness perception and HRQoL. Stepwise regression indicated that illness identity, long illness duration, and severe consequences were associated with the worse outcome on emotional functioning and on social functioning. A high score on the controllability of the disease and seeking social support was significantly related to better functioning. Conclusion: Illness perception is an important factor in self-care behaviors in PCOS females and has a strong association with health-related quality of life and has a profound effect on it.

Keywords: polycystic ovary syndrome, illness perception, quality of life, young females, mental health

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Authors: Aparna Bandyopadhyay

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The proposed paper will examine how prostitution produced a vast corpus of literature in colonial Bengal. This corpus included autobiographical accounts by prostitutes themselves. While the authenticity of some of these has, at times, been doubted by contemporary observers, the sheer magnitude of such narrative prose demands critical attention. Many of these autobiographical narratives focused on the prostitute’s early life within respectable society and then proceeded to delineate the transgressions and the inescapable chain of circumstances that eventually rendered her a prostitute. Significantly, these serve to corroborate the findings of official investigations regarding the circumstances that led upper-caste Hindu women in Bengal to embrace prostitution in this period. The literary corpus that dwelt on prostitution also included a vast volume of fiction penned by celebrated writers. These foregrounded a prostitute as the central protagonist, telling the life-stories of prostitutes and the circumstances that made them what they were. Novels and short stories often represented the prostitute as an affective being – an individual capable of deep emotions despite her profession. She was seldom a person who had voluntarily embraced prostitution. She was always a figure of helplessness and suffering, a woman whose desire to love and be loved transcended the carnality of her livelihood. She was an outcast, but she experienced the entire repertoire of emotions experienced by her respectable counterparts. The proposed paper will examine the trends and characteristics of the available repertoire of prostitute-oriented literature in late colonial Bengal. It will begin by focusing on the existing perspectives on the origins of prostitution in late colonial Bengal. It will proceed to discuss the literary corpus supposedly penned by prostitutes themselves and then focus on the manner in which some of the stalwarts of high literature represented the prostitute in their literary creations.

Keywords: emotions, literature, prostitution, transgression

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Authors: R. K. Saket

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This paper presents design aspects and probabilistic approach for generation reliability evaluation of an alternative resource: municipal waste water based micro hydro power generation system. Annual and daily flow duration curves have been obtained for design, installation, development, scientific analysis and reliability evaluation of the MHPP. The hydro potential of the waste water flowing through sewage system of the BHU campus has been determined to produce annual flow duration and daily flow duration curves by ordering the recorded water flows from maximum to minimum values. Design pressure, the roughness of the pipe’s interior surface, method of joining, weight, ease of installation, accessibility to the sewage system, design life, maintenance, weather conditions, availability of material, related cost and likelihood of structural damage have been considered for design of a particular penstock for reliable operation of the MHPP. A MHPGS based on MWW and SEIG is designed, developed, and practically implemented to provide reliable electric energy to suitable load in the campus of the Banaras Hindu University, Varanasi, (UP), India. Generation reliability evaluation of the developed MHPP using Gaussian distribution approach, safety factor concept, peak load consideration and Simpson 1/3rd rule has presented in this paper.

Keywords: self excited induction generator, annual and daily flow duration curve, sewage system, municipal waste water, reliability evaluation, Gaussian distribution, Simpson 1/3rd rule

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Authors: Parul Bhandari

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An image of a modern and progressive India garners the rhetoric of ‘choice’ marriages, gender egalitarian relationships, and search for ‘love’ in conjugal unions. Such an image especially resonates with the lives of young professionals, who, largely belonging to the middle class, consider themselves to be the global face India. While this rhetoric of ‘progress’ and ‘love’ is abounding in both Indian and non-Indian public discourses, it is imperative to scientifically analyse the veracity of these claims. This paper thus queries and problematises the notions of being modern and progressive, through the lens of gender roles as expected and desired in a process of matchmaking. The fieldwork conducted is based on qualitative methodology, involving in-depth interviews with 100 highly qualified professionals, (60 men and 40 women), between the age of 24-31, belonging to the Hindu religion and of varied castes and communities, who are residing in New Delhi, and are in the process of spouse-selection or have recently completed it. Further, an analysis of the structure and content of matrimonial websites, which have fast emerged as the new method of matchmaking, was also undertaken. The main finding of this paper is that gender asymmetries continue to determine a suitable match, whether in ‘arranged’ or ‘love’ marriages. This is demonstrated by analysing the expectations of gender roles and gender practices of both men and women, to construct an ideal of a ‘good match’. On the basis of the interviews and the content of matrimonial websites, the paper discusses the characteristics of a ‘suitable boy’ and a ‘suitable girl’, and the ways in which these are received (practiced or criticised) by the young men and women themselves. It is then concluded that though an ideal of ‘compatibility’ and love determines conjugal desires, traditional gender roles, that, for example, consider men as the primary breadwinner and women as responsible for the domestic sphere, continue to dictate urban Indian marriages.

Keywords: gender, India, marriage, middle class

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Authors: Rajaram Mahat, Roshan Khadka

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Nepal has remained a land of diverse people and culture consisting more than hundred ethnic and caste groups with 92 different languages. Each ethnic and cast group have their own common culture. Kathmandu, the capital city of Nepal is one of the multi-ethnic, lingual and cultural ancient places. Dozens of monuments with the history of more than thousand years are located in Kathmandu Valley. More or less all of the heritage site have been affected by devastating earthquake in April and May 2015. This study shows the most popular tourist and pilgrim’s destination like Kathmandu Darbar Square, Bhaktapur Darbarsquare, Patan Darbar Square, Swayambhunath temple complex, Dharahara Tower, Pasupatinath Hindu Religious Complex etc. have been massively destroyed. This paper analyses the socio economic consequence to the community people of world heritage site after devastating earthquake in Kathmandu Valley. Initial findings indicate that domestic and international current tourists flow have decreased by 41% and average 23% of local craft shop, curio shop, hotel, restaurant, grocery store, footpath shop including employment of tourist guide have been closed down as well as travel & tour business has decreased by 12%. Supply chain effect is noticeably shown in particular collapsed world heritage sites. It has also seen negative impact to National economy as well. This study has recommended to government of Nepal and other donor to reconstruct the collapse world heritage sites and to preserve the other existing world heritage site with treatment of earthquake resist structure as soon as possible.

Keywords: world heritage, community, earthquake, supply chain effect

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Authors: Abhijit Dasgupta

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This paper explores the everyday lives of the Christians residing in a Bengali Christian neighborhood in Kolkata, termed here as the larger Christian para (para meaning neighborhood in Bengali). Through ethnography and reading of secondary sources, the paper discerns how various Christians across denominations – Protestants, Catholics and Pentecostals implicate the role of bishwas (faith and belief) in their interpersonal neighborhood relations. The paper attempts to capture the role of bishwas in producing, transforming and revising the meaning of 'neighbourhood' and 'neighbours' and puts forward the argument of the neighbourhood as a theological product. By interrogating and interpreting bishwas through everyday theological discussions and reflections, the paper examines and analyses the ways everyday theology becomes an essential source of power and knowledge for the Bengali Christians in reimagining their neighbourhood compared to the nearby Hindu neighbourhoods. Borrowing literature from everyday theology, faith and belief, the paper reads and analyses various interpretations of theological knowledge across denominations to probe the prominence of bishwas within the Christian community and its role in creating a difference in their place of dwelling. The paper argues that the meaning of neighbourhood is revisited through prayers, sermons and biblical verses. At the same time, the divisions and fissures are seen among Protestants and Catholics and also among native Bengali Protestants and non-native Protestant pastors, which informs us about the complexity of theology in constituting everyday life. Thus, the paper addresses theology's role in creating an ethical Christian neighbourhood amidst everyday tensions and hostilities of diverse religious persuasions. At the same time, it looks into the processes through which multiple theological knowledge leads to schism and interdenominational hostilities. By attempting to answer these questions, the paper brings out Christians' negotiation with the neighbourhood.

Keywords: anthropology, bishwas, christianity, neighbourhood, theology

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Authors: Avinash

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Rural Jharkhand has attracted lesser attention in the field of agrarian studies in India, despite more than eighty percent of its rural population being directly dependent on agriculture as their primary source of livelihood. The limited studies on agrarian issues in Jharkhand have focused predominantly on the subsistence nature of agriculture and low crop productivity. There has also not been much research on agrarian social relations between ‘tribe’ and ‘non-tribe’ communities in the region. This paper is an attempt to understand changing agrarian social relations between tribal and non-tribal communities relating them to different kinds of agrarian transitions taking place in two districts of Jharkhand - Palamu and Khunti. In the Palamu region, agrarian relations are dominated by the presence and significant population size of Hindu high caste land owners, whereas in the Khunti region, agrarian relations are characterized by the population size and dominance of tribes and lower caste land owner cum cultivators. The agrarian relations between ‘upper castes’ and ‘tribes’ in these regions are primarily related to agricultural daily wage labour. However, the agrarian social relations between Dalits and tribal people take the form of ‘communal system of labour exchange’ and ‘household-based labour’. In addition, the ethnographic study of the region depicts steady agrarian transitions (especially shift from indigenous to ‘High Yielding Variety’ (HYV) paddy seeds and growing vegetable cultivation) where ‘Non-Governmental Organizations’ (NGOs) and agricultural input manufacturers and suppliers are playing a critical role in agrarian transitions as intermediaries. While agricultural productivity still remains low, both the regions are witnessing slow but gradual agrarian transitions. Rural-urban linkages in the form of seasonal labour migration are creating capital and technical inflows that are transforming agricultural activities. This study describes and interprets the above changes through the lens of ‘regional rurality’.

Keywords: agrarian transitions, rural Jharkhand, regional rurality, tribe and non-tribe

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Authors: Muhammad Zafar Khan, Babar Khan, Muhammad Saeed Awan, Farida Begum

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Livestock depredation has greater significance in pastoral societies like Himalaya-Karakoram-Hindu Kush mountain ranges. The dynamics of depredation by large predators (snow leopard and wolf) and its implications for conservation and livelihoods of local people was investigated by household surveys in Hushey valley of Central Karakoram National Park, Pakistan. We found that, during five years (2008-12) 90% of the households in the valley had lost their livestock to snow leopard and wolf, accounting for 4.3% of the total livestock holding per year. On average each household had to bear a loss of 0.8 livestock head per year, equivalent to Pak Rupees 9,853 (US$ 101), or 10% of the average annual cash income. Majority of the predation incidences occurred during late summer in alpine pastures, mostly at night when animals were not penned properly. The prey animals in most of the cases were females or young ones. Of the total predation incidences, 60% were attributed to snow leopard, 37% to wolf, while in 3% the predator was unknown. The fear of snow leopard is greater than that of wolf. As immediate response on predation, majority of the local people (64%, n=99) preferred to report the case to their village conservation committee, 32% had no response while only 1% tended to kill the predator. The perceived causes of predation were: poor guarding practices (77%); reduction in wild prey (13%) and livestock being the favourite food of predators (10%). The most preferred strategies for predator management, according to the respondents were improved and enhanced guarding of livestock (72%), followed by increasing wild prey (18%) and lethal control (10%). To strike a balance between predator populations and pastoral livelihoods, better animal husbandry practices should be promoted including: improved guarding through collective hiring of skilled shepherds; corral improvement and use of guard dogs.

Keywords: Panthera unica, Canis lupus, Karakoram, human-carnivore conflict, predation

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Authors: Padmaja Kaja, Kiran Kumar Gellaboina

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A lion’s share of agricultural work is contributed by women in India as it is the case in many developing countries, yet women are not securing the pride as a farmer. Many policies are supporting women empowerment in India, especially in agriculture sector considering the importance of sustainable food security. However these policies many times failed to achieve the targeted results of mainstreaming gender. Implementing the principles of governance would lead to gender equality in agriculture. This paper deals with the social norms and obligations prevailed with reference to Indian context which abstain women from having resources. This paper is formulated by using primary research done in eight districts of Telangana and Andhra Pradesh states of India supported by secondary research. Making amendments to Hindu Succession Act in united Andhra Pradesh much prior to the positioning of the amended act in the whole country lead to a better land holding a share of women in Andhra Pradesh. The policies like registering government distributed lands in the name of women in the state also have an added value. However, the women participation in decision-making process in agriculture is limited in elite families when compared to socially under privileged families, further too it was higher in drought affected districts like Mahbubnagar in Telangana when compared to resource-rich East Godavari district in Andhra Pradesh. Though National Gender Resource Centre for Agriculture (NGRCA) at centre and Gender Cells in the states were established a decade ago, extension reach to the women farmers is still lagging behind. Capturing the strength of women self groups in India especially in Andhra Pradesh to link up with agriculture extension might improve the extension reach of women farmers. Maintenance of micro level women data sets, creating women farmers networks with government departments like agriculture, irrigation, revenue and formal credit institutes would result in good governance to mainstream gender in agriculture. Further to add that continuous monitoring and impact assessments of the programmes and projects for gender inclusiveness would reiterate the government efforts.

Keywords: food security, gender, governance, mainstreaming

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Authors: Sana Iqbal

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The female voice in Sufi poetry has been studied as a symbol of humility and devotion. Throughout the centuries, the Sufi shrines have also sheltered women and have served as a source of emotional strength in times of difficulty. Although women have been central to Sufi Islam, female-led rituals and performances (of veneration) are rarely studied as acts of empowerment and symbols of healing. This is especially true for rituals performed in informal spaces, which require going beyond the shrine practices. The rituals and meanings associated with Khizr Khwaja (or Sindhi Hindu god Jhelelal) among women in Punjab can serve as a useful case study to unpack some of these meanings. The paper aims to shed light on female-led rituals among women from Punjab associated with the folkloric traditions associated with Khizar Khwaja, Zinda Pir, Jhulelal or river god in the South Asian region to protect mariners from possible risks (since trade was primarily dependent on water channels) or for inducing timely rain date back to the 10th century in Sindh. However, these meanings and associations have evolved and the paper thus aims to establish a relationship between this figure and the women in Punjab by analysing the findings from an ethnographic study. It traces the historical meanings and significance attached to the divine figure and the wells (informal spaces) associated with him since the rituals performed by women is now infused solely with seeking fertility or to be blessed with a successful pregnancy, as opposed to him being celebrated for other reasons in older times. These associations beg the question of what women gain out of these rituals and making offerings to the mysterious figure of Khizr. Anecdotal evidence in the form of interviews conducted in Bhakar and Talwandi (Punjab) during the summer of 2015 helped to explore the stories related to this legend while also allowing us to witness some of the female-led ritual practices. It can be said that the symbols adopted in the ritual practices invoke liminality for women, which is a blend of opposites. The paper argues that this liminality/journey has been used as a vehicle to transcend all worldly structures of power and it symbolically emphasises the richness of feminine love/devotion and grants healing to female devotees.

Keywords: transgression, gender, liminality, ritual

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Authors: Shabina Khan, Rukhsana Tabassum Syeda

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Islamic banking is a finance system based on the principles of Shariah law. Charging interest is prohibited in Islam. Instead of charging interest the lender shares some part of profit or loss with the borrower, there is a great need for Islamic banking after the collapse of leading Wall Street institutions notably Lehman Brothers and other global finance institution, economic recession, Islamic banking have emerged as an alternative to conventional banking. Islamic banking is growing at the rate of more than 15% not only in Muslim countries, but also in secular and modern industrialized countries like U.K. Japan, France, Singapore, Hongkong. India with a total population of about 184 million about $ 1.5% Muslim deposit interest is lying unclaimed in different Indian banks, as there are no banks based on shariah laws approved by the RBI. When we take the example of Kerala state in India, almost 26.2% population is Muslim. Thus thousands of crore of rupees earned in interest is suspended accounts. In Kerala alone Rs. 40,000 crore and in Jammu and Kashmir Rs. 50,000 crore as interest earned on deposit of Muslim are lying unclaimed. By 2050, Indian Muslim population would be the largest in the world. It will surpass Indonesia. The Muslim population is likely to exceed 18% i.e. 310 mn. Muslim population will increase four percentage points from 14% to 18%. This paper studies the problems and prospects of Islamic banking in India. India has 29 states and Maharashtra is one of them. In the Maharashtra state is Aurangabad district. According to census 2011, Aurangabad city population is 51.07% is Hindu .Muslim is the second most popular religion with approximately 30.79. There are branches of Islamic banking run by Anjuman e Islam in many parts of India by the name of Al- Khair Baitul Mal which is a nongovernment organization. Its branch is in Aurangabad. The main objectives of this study are: 1. To find the scope of Islamic banking. 2. To study and analyze the prospects and problems of such organizations in Aurangabad district. 3. To create awareness about Islamic banking. 4. To study the functions of the organizations based on Islamic banking rules. 5. To encourage non-Muslims to invest in Islamic banking. The methodology used will be primary as well as secondary data. This is helping the weaker section of the society to obtain sources for trade and business. This paper finds that there is sufficient scope of Islamic banking in the region.

Keywords: Aurangabad, conventional banking, Islamic banking, Riba (interest)

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Authors: Abhishek Ranka

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Rock-cut Architecture is a manifestation of human endurance in constructing magnificent structures by sculpting and cutting entire hills. Cave Architecture in India form an important part of rock-cut development and is among the most prolific examples of rock-cut architecture in the world. There are more than 1500 rock-cut caves in various regions of India. Among them mostly are located in western India, more particularly in the state of Maharashtra. Some of the rock-cut caves are located in the central region of India, which is presently known as Malawa (Madhya Pradesh). The region is dominated by the vidhyachal hill ranges toward the west, dotted with the coarse laterite rock. Dhamnar Caves have been excavated in the central region of Mandsaur Dist. With a combination of shared sacred faiths. The earliest rock-cut activity began in the north, in Bihar, where caves were excavated in the Barabar and the Nagarjuni hills during the Mauryan period (3rd century BCE). The rock-cut activity then shifts to the central part of India in Madhya Pradesh, where the caves at Dhamnar, Bagh, Udayagiri, Poldungar, etc. excavated between 3rdto 9ᵗʰ CE. The rock-cut excavation continued to flourish in Madhya Pradesh till 10ᵗʰ century CE, simultaneously with monolithic Hindu temples. Dhamnar caves fall into four architectural typologies: the Lena caves, Chaitya caves, Viharas & Lena-Chaityagriha caves. The Buddhist rock-cutting activity in central India is divisible into two phases. In the first phase (2ndBCE-3rd CE), the Buddha image is conspicuously absent. After a lapse of about three centuries, activity begins again, and the Buddha images this time are carved. The former group belongs to the Hinayana (Lesser Vehicle) phase and the latter to the Mahayana (Greater Vehicle). Dhamnar caves has an elaborate facades, pillar capitals, and many more creative sculptures in various postures. These caves were excavated against the background of invigorating trade activities and varied socio-religious or Socio Cultural contexts. These caves also highlights the wealthy and varied patronage provided by the dynasties of the past. This paper speaks about the appraisal of the rock cut mechanisms, design strategies, and approaches while promoting a scope for further research in conservation practices. Rock-cut sites, with their physical setting and various functional spaces as a sustainable habitat for centuries, has a heritage footprint with a researchquotient.

Keywords: rock-cut architecture, buddhism, hinduism, Iconography, and architectural typologies, Jainism

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Authors: Jamal Ahmad

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The Sanctuary of the Kafirs is a sanctified place for the people of Kalash which contain the sacred remains of their culture. The existence of the cultural Sanctuary is not limited up to boundaries of culture but its canopy also contain the spiritual attachments in terms of religion, rituals, introspections, myths, customs and living standards. Culture is the manifestation of the human intellectual achievement in a qualitative phenomenon of a place. The ethnic people of Hindu Kush (Kalash) are an indigenous group that practices Animism. They believe in Animistic Symbology i-e the material universe has high spiritual power. The Animism in their living standard comes from the high spiritualized and sacred sacrifices of animals goats, sheep etc. in their festivals which is the symbol of purity. Similarly certain cultural and religious phenomena make its behavior, its living pattern, its fairy tales, its birth and even its death unique. The scattered and the vanishing fragments of the Kafiristan, demands the phenomenal solution which molds all these factors into preserving standards. It demands a place of belief where, their unique culture, religion, festivals and life style make a sincere base for future existence, and such phenomena of place will consciously or unconsciously molds these ideas into building fabric. The Sanctuary contains ancient vandalized cemetery, the qaliq* the mujnatikeen*, the jastaks*, dewadoor* an amphitheater for dancing and ritual performances, an herbal garden and a profile sanctuary of the blood line of Kalash. The Case-Analysis provokes a new architecture of place, as the Phenomenological Architecture, which requires a place and phenomenon to take place. The Animistic Symbology and Phenomenology both are the part of their life but needs to reveal its hidden meaning and existence i-e (The Balamain, the alpine meadows, the sacred river). The Architectural work is strengthened by the philosophies of Animism and Phenomenology which make it easy to understand. The Scope of work is to reincarnate the ethical boundaries between the neighboring tribes and the Kafirs, by a series of dwellings, cultural and religious communal buildings and spaces, gardens and streets layout under the umbrella of ethical beliefs of Kalash community. So we conclude to build the Sanctuary of the Kafirs, in Bamboret valley of Kalash.

Keywords: Qaliq, Mujnatikeen, Dewadoor, Jastaks

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Authors: Ram Sharan Mehta, Sanjeev Sharma

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Introduction: Haemodialysis (HD) is a mechanical process of removing waste products from the blood and replacing essential substances in patients with renal failure. First artificial kidney developed in Netherlands in 1943 AD First successful treatment of CRF reported in 1960AD, life-saving treatment begins for CRF in 1972 AD. In 1973 AD Medicare took over financial responsibility for many clients and after that method become popular. BP Koirala institute of health science is the only center outside the Kathmandu, where HD service is available. In BPKIHS PD started in Jan.1998, HD started in August 2002 till September 2003 about 278 patients received HD. Day by day the number of HD patients is increasing in BPKIHS as with institutional growth. No such type of study was conducted in past hence there is lack of valid & reliable baseline data. Hence, the investigators were interested to conduct the study on " Profile of the Renal Failure patients under Haemodialysis at B.P. Koirala Institute of Health Sciences Nepal". Objectives: The objectives of the study were: to find out the Socio-demographic characteristics of the patients, to explore the knowledge of the patients regarding disease process and Haemodialysis and to identify the problems encountered by the patients. Methods: It is a hospital-based exploratory study. The population of the study was the clients under HD and the sampling method was purposive. Fifty-four patients undergone HD during the period of 17 July 2012 to 16 July 2013 of complete one year were included in the study. Structured interview schedule was used for collect data after obtaining validity and reliability. Results: Total 54 subjects had undergone for HD, having age range of 5-75 years and majority of them were male (74%) and Hindu (93 %). Thirty-one percent illiterate, 28% had agriculture their occupation, 80% of them were from very poor community, and about 30% subjects were unaware about the disease they suffering. Majority of subjects reported that they had no complications during dialysis (61%), where as 20% reported nausea and vomiting, 9% Hypotension, 4% headache and 2%chest pain during dialysis. Conclusions: CRF leading to HD is a long battle for patients, required to make major and continuous adjustment, both physiologically and psychologically. The study suggests that non-compliance with HD regimen were common. The socio-demographic and knowledge profile will help in the management and early prevention of disease and evaluate aspects that will influence care and patients can select mode of treatment themselves properly.

Keywords: profile, haemodialysis, Nepal, patients, treatment

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Authors: Fariyal Mir

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The largest minority group over Pakistan lives in the farthest region of KPK, Chitral, which enclosed all its people in one closet despite their diversity. Chitral is considered a tourist hub and piece of paradise on earth. The major attraction of Chitral is the Kalash valley, which is also known as the homeland of kafir or 'weavers of the black robes'. Kalash people are counted as the primitive pagan tribe who practice culture, beliefs, and a lifestyle which dated beyond and distinct from the rest of the region. Their religious belief is known to be as 'animism', which means that objects, places, and creatures all possess a distinct spiritual essence. They also believe that nature plays a highly significant and spiritual role in their daily life. As they have their different festivals like (a) Chilam Josh: celebrated in May to welcome spring, (b) Uchaw: which is observed in late August to ensure good crops of wheat, (c) Chanmos: which is being observed in December for more than two weeks, grand festival and is celebrated to welcome New Year. Their concept of purity and impurity is also very traditional and part of their religious belief as well. They used to call the man as pure 'Oshniru' (pure, holy) and woman as impure 'Chetu' (dirty, polluted, or contaminated). This study is based on ethnomethodology, which focuses on the way people make sense of their daily life. Their unique belief system connects them with the descendants of the armies of Alexander the Great, who called the Hindu Kush 'Parapamisus', meaning mountains over which eagles can fly. With time, their cultural system was molded into many ways, and the same is going on with the true beauty of Chitral in the form of conversion to Islam and adaptation of modern lifestyle. Ethnomethodology also supports this, that people are always good in their original form so they can be called the true representatives of their origin and cultural identity. It also argues that human society is based on the method of achieving and displaying not on the imposition of others' order and laws. So, everybody is obliged to respect and not to harm the beliefs and culture of all other human fellows. Some historians believe that these Kalash people are from Afghanistan and their origin is Saim which is known as Thailand, but those Kalash tribe from Afghanistan were forced to embrace Islam and only Pakistan keeps these people who own unique cultural values, ornaments and entire culture. Kalasha culture has been listed by UNESCO for consideration as World Heritage. It is necessary to save these people from the cultural invasion caused by modernity, forced religious conversion to maintain the pluralistic diversity of our country.

Keywords: Chitral, cultural identity, ethnomethodology, Kalasha culture

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Authors: Danish Gadda

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Kashmir has been a bleeding-spot in the South Asian politics since 1947 when the subcontinent was bifurcated into Hindu, India and Muslim Pakistan by the departing British colonisers. Kashmir couldn’t accede to either of the two new-born, sovereign nations until tribal invasion from Pakistan forced an unfortunate change of events. India, driven by conditional accession signed by the Kashmir’s last monarch, sent its army to defend Kashmir Valley, with a promise, made subsequently, that the region’s fate would be decided by the natives through an internationally-monitored plebiscite. The country, however, broke its promise, choosing not to withdraw its military to allow the plebiscite, and, instead, strengthened its claim over Kashmir, which it later started describing as her integral part. War, fought in the shape of three and a half bloody battles, ensued between India and Pakistan, even as the United Nations’ intervention managed a ceasefire as early as in the 1950s, though not before Kashmir had come to be divided into its India-controlled and Pakistan-controlled halves. Prolonged, the dispute over Kashmir took a violent turn in 1989-90 with the start of an anti-India armed rebellion. Kashmiris have been fighting for their right to self-determination, and bringing their own life to a grinding halt has been one of their preferred forms of protest against the Indian rule. This form of resistance is locally called ‘Hartals’, and recognised as shutdowns, which have often been prolonged and violent. Since 1989-90, the shutdowns have become only more frequent and forceful, and there are marked days on which Kashmir shuts down in protest every year, like a ritual. This paper is based on a study of how the Indian and Kashmir press covered the shutdowns observed in the troubled valley on four such days: January 26 (Indian Republic Day), February 11 (the day on which India executed a prominent Kashmiri resistance leader), August 15 (India’s Independence Day), and October 27 (the day on which the Indian military has landed in Kashmir). The coverage given by the Indian and Kashmiri press to the shutdowns observed on these days has been studied using the multi-tier content analysis approach: 1) Difference in the number of shutdowns covered by the two section is looked at, 2) the placement of the stories in the two section of the press is analysed, 3) the discourse highlighted by the two section of the press is compared, and 4) the editorials written by the two section of the press about the shutdowns are analysed. The findings show the Indian and the local press have been focussing on the two, predictable extremes of the situation: the Indian press has favoured the state, while the Kashmir or the local press has focussed on the narrative opposing the state’s. The difference is noticed in the quantitative as well as the qualitative aspects of their coverage.

Keywords: Indo-Pak tension, Kashmir conflict, protest shutdowns, South-Asian politics

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Authors: Elaheh Ghasempour

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India has always been an all-encompassing center of attention in the theological and cultural studies since it beholds a very diverse nation within its borders. Among the uncountable faiths and traditions of this massive land, this article shall negotiate Islam in a Hindu dominated society. Practicing Caste and the views on it are the most controversial topics in modern-day India. Some blame it on the teachings of Hinduism; some call it a colonial outcome; and yet many believe that it is, in fact, a social construct. Islam was the souvenir coming from the Arabian Peninsula into the Indian Subcontinent in the hands of Arab, Persian, and Turk religious missionaries and Sufi saints. The aim of bringing the faith to this region was to enlighten the people of East and the Far East with the ideas of peace, justice, brotherhood as well as a proper way of living. Due to many reasons, the concept of the Islamic Nation or ‘Ummah’ has been touched by the native teachings of Hinduism which negates and questions the actual Islamic principles and laws. The Islamic Nation in India has been parted to different classes and each class nowadays beholds one level of a hierarchy. The superiors do not hesitate to keep the inferiors oppressed as much as they can since their own high position in this hierarchy depends on such oppressions. Their rules and laws to keep the lower castes out of the political and economical scene found ways into the religious traditions so much that it has become hard to question it by the masses; the masses who are too uneducated to question their own heretical faith and traditions. But now that the world is rapidly evolving, the access to knowledge has evoked an awareness of many lower caste or ‘Dalit’ Muslims. They no longer wish to be oppressed for their ethnicity or rootless principles of the old generations to guarantee the survival of the higher caste Muslims or ‘Ashrafs’. In recent years, many have stood against the rules of the caste system. As the oppressed no longer wishes to be oppressed, they also show acts of violence against the rulers who destined them the life they currently have. Considering they are usually poor and uneducated, and they might do violent actions, this can threaten not only Indians but the whole world; especially because the ISIS can easily fund a troop of hungry men who are looking forward to revenge their masters and others for all the unjust discriminations. Therefore for the sake of social security and stopping the disrepute for followers of Islam, the entire Islamic nation must consider taking actions against practicing Caste, regardless of where they come from. Since the teachings of the Quran and the Sunnah of the Prophet (PBUH) invite all Muslims to practice equality and brotherhood in the Ummah, this article would find the practical ways to abolish the caste-system through the Islamic liturgical texts and traditions.

Keywords: Dalit Muslims, Islam in India, caste system, justice in Islam, violence

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Authors: Venkateswarlu Kappara

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The term ‘Dharma’ is complex and ubiquitous. It has no equivalent word in English Initially applied to Aryans. In Rig Veda, it appears in a number of places with different meanings. The word Dharma comes from the roots word ‘dhr’ (Dhri-Dharayatetiiti Dharmaha). Principles of Dharma are all pervading. The closest synonyms for Dharma in English is ‘Righteousness.’ In a holy book Mahabharata, it is mentioned that Dharma destroys those who destroy it, Dharma Protects those who protect it. Also, Dharma might be shadowed, now and then by evil forces, but at the end, Dharma always triumphs. This line embodies the eternal victory of good over evil. In Mahabharata, Lord Krishna says Dharma upholds both, this worldly and other worldly affairs. Rig Veda says, ‘O Indra! Lead us on the path of Rta, on the right path over all evils.’ For Buddhists, Dharma most often means the body of teachings expounded by the Buddha. The Dharma is one of the three Jewels (Tri Ratnas) of Buddhism under which the followers take refuge. They are: the ‘Buddha’ meaning the minds perfection or enlightenment, the Dharma, meaning the teachings and the methods of the Buddha, and the Sangha meaning those awakened people who provide guidance and support followers. Buddha denies a separate permanent ‘I.’ Buddha Accepts Suffering (Dukka). Change / impermanence (Anicca) and not– self (Annatta) Dharma in the Buddhist scriptures has a variety of meanings including ‘phenomenon’ and ‘nature’ or ‘characteristic.’ For Sikhs, the word ‘Dharma’ means the ‘path’ of righteousness’ The Sikh scriptures attempt to answer the exposition of Dharma. The main Holy Scripture of the Sikh religion is called the Guru Granth Sahib. The faithful people are fully bound to do whatever the Dharma wants them to do. Such is the name of the Immaculate Lord. Only one who has faith comes to know such a state of mind. The righteous judge of Dharma, by the Hukam of God’s Command, sits and Administers true justice. From Dharma flow wealth and pleasure. The study indicates that in Sikh religion, the Dharma is the path of righteousness; In Buddhism, the mind’s perfection of enlightenment, and in Hinduism, it is non-violence, purity, truth, control of senses, not coveting the property of others. The comparative study implies that all religions dealt with Dharma for welfare of the mankind. The methodology adapted is theoretical, analytical and comparative. The present study indicates how far Indian philosophical systems influenced the present circumstances and how far the present system is not compatible with Ancient philosophical systems. A tentative generalization would be that the present system which is mostly influenced by the British Governance may not totally reflect the ancient norms. However, the mental make-up continues to be influenced by Ancient philosophical systems.

Keywords: Dharma, Dukka (suffering), Rakshati, righteous

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Authors: Purnima Anjali Mohanty, Mousumi Padhi

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Background of the study: In the background of the passage of the Transgender Bill 2016, which is the first such step of formal recognition of the rights of transgender, the Hijras have been recognized under the wider definition of Transgender. Fascinatingly, in the Hindu social context, Hijras have a long social standing during marriages and childbirths. Other than this ironically, they live an ostracized life. The Bill rather than recognizing their unique characteristics and needs, reinforces the societal dualism through a parallelism of their legal rights with rights available to women. Purpose of the paper: The research objective was to probe why and to what extent did they identify themselves with the feminine gender roles. Originality of the paper: In the Indian context, the subject of eunuch has received relatively little attention. Among the studies that exist, there has been a preponderance of studies from the perspective of social exclusion, rights, and physical health. There has been an absence of research studying the self-identity of Hijras from the gender perspective. Methodology: The paper adopts the grounded theory method to investigate and discuss the underlying gender identity of transgenders. Participants in the study were 30 hijras from various parts of Odisha. 4 Focus group discussions were held for collecting data. The participants were approached in their natural habitat. Following the methodological recommendations of the grounded theory, care was taken to select respondents with varying experiences. The recorded discourses were transcribed verbatim. The transcripts were analysed sentence by sentence, and coded. Common themes were identified, and responses were categorized under the themes. Data collected in the latter group discussions were added till saturation of themes. Finally, the themes were put together to prove that despite the demand for recognition as third gender, the eunuchs of Odisha identify themselves with the feminine roles. Findings: The Hijra have their own social structure and norms which are unique and are in contrast with the mainstream culture. These eunuchs live and reside in KOTHIS (house), where the family is led by a matriarch addressed as Maa (mother) with her daughters (the daughters are eunuchs/effeminate men castrated and not castrated). They all dress up as woman, do womanly duties, expect to be considered and recognized as woman and wife and have the behavioral traits of a woman. Looking from the stance of Feminism one argues that when the Hijras identify themselves with the gender woman then on what grounds they are given the recognition as third gender. As self-identified woman; their claim for recognition as third gender falls flat. Significance of the study: Academically it extends the study of understanding of gender identity and psychology of the Hijras in the Indian context. Practically its significance is far reaching. The findings can be used to address legal and social issues with regards to the rights available to the Hijras.

Keywords: feminism, gender perspective, Hijras, rights, self-identity

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