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Human Development in an Unequal World deals with the twenty-first-century challenges of unstable economic growth and sustainability and the re-emergence of deprivations and inequalities in multiple realms. It argues that the broader perspective of human development is most suited in reorienting development towards a more equitable, sustainable, and empowering world. The authors discuss the concept and philosophy of the capabilities and human development approach, its measurement, the links between economic growth and human development, and the role of social sector policy, gender equality, and securing sustainability. In doing so, they analyse frameworks, processes, institutions, and actors, and weave together concepts, methods, and evidence from numerous developing countries. The chapters offer an integrated understanding of the importance of capabilities, freedoms, and human flourishing in the process of development. This volume calls for an approach that focuses on the humanness of development and brings people back to the centre stage—a phenomenon that has receded to the background in the neoliberal era.

Human Development in an Unequal World deals with the twenty-first-century challenges of unstable economic growth and sustainability and the re-emergence of deprivations and inequalities in multiple realms. It argues that the broader perspective of human development is most suited in reorienting development towards a more equitable, sustainable, and empowering world. The authors discuss the concept and philosophy of the capabilities and human development approach, its measurement, the links between economic growth and human development, and the role of social sector policy, gender equality, and securing sustainability. In doing so, they analyse frameworks, processes, institutions, and actors, and weave together concepts, methods, and evidence from numerous developing countries. The chapters offer an integrated understanding of the importance of capabilities, freedoms, and human flourishing in the process of development. This volume calls for an approach that focuses on the humanness of development and brings people back to the centre stage—a phenomenon that has receded to the background in the neoliberal era.

The world around us is a wreck. When there's so much conflict around the country and around the corner, it's easy to feel overwhelmed, powerless, and helpless. What can one person do to make a difference? Here's the good news. Millions of everyday people are ready to step into their power to transform their communities. And you are one of them. Take heart and be inspired by real stories of ordinary people who took action and changed their corner of the world, one step at a time. Equal parts inspiration, education, and Do-It-Yourself, Transforming Communities by veteran community activist Sandhya Jha will open your eyes to the world-healing potential within you, and give you the vision, the tools, and the encouragement to start transforming your neighborhood, one person at a time.

India Abroad analyzes the development of Indian diasporas in the United States and England from 1947, the year of Indian independence, to the present. Across different spheres of culture--festivals, entrepreneurial enclaves, fiction, autobiography, newspapers, music, and film--migrants have created India as a way to negotiate life in the multicultural United States and Britain. Sandhya Shukla considers how Indian diaspora has become a contact zone for various formations of identity and discourses of nation. She suggests that carefully reading the production of a diasporic sensibility, one that is not simply an outgrowth of the nation-state, helps us to conceive of multiple imaginaries, of America, England, and India, as articulated to one another. Both the connections and disconnections among peoples who see themselves as in some way Indian are brought into sharp focus by this comparativist approach. This book provides a unique combination of rich ethnographic work and textual readings to illuminate the theoretical concerns central to the growing fields of diaspora studies and transnational cultural studies. Shukla argues that the multi-sitedness of diaspora compels a rethinking of time and space in anthropology, as well as in other disciplines. Necessarily, the standpoint of global belonging and citizenship makes the boundaries of the "America" in American studies a good deal more porous. And in dialogue with South Asian studies and Asian American studies, this book situates postcolonial Indian subjectivity within migrants' transnational recastings of the meanings of race and ethnicity. Interweaving conceptual and material understandings of diaspora, India Abroad finds that in constructed Indias, we can see the contradictions of identity and nation that are central to the globalized condition in which all peoples, displaced and otherwise, live.

"The Undying Earnest" it's a collection of many stories in our day to day life. It's an Anthology that comprises different poems,quotes,short stories.Our writer's have expressed their emotions under different themes in Three different languages English, Hindi and Tamil. The book is all about bringing out the love towards writing.This book was compiled by Ms.Sandhya Varshini and Ms. Keerthana Sridhar presented by Ms. Danica Rayen. "wander like you have nothing, Confirm like you have everything" Here's some enduring emotions. Do read it and explore...

Against the backdrop of the global Black Lives Matter movement, debates around the social impact of hate crime legislation have come to the political fore. In 2019, the UN Commission on Crime Prevention and Criminal Justice urgently asked how legal systems can counter bias and discrimination. In India, a nation with vast socio-cultural diversity, and a complex colonial past, questions about the relationship between law and histories of oppression have become particularly pressing. Recently, India has seen a rise in violence against Dalits (ex-untouchables) and other minorities. Consequently, an emerging "Dalit Lives Matter" movement has campaigned for the effective implementation of India's only hate crime law: the 1989 Scheduled Castes/Scheduled Tribes Prevention of Atrocities Act (PoA). Drawing on long-term fieldwork with Dalit survivors of caste atrocities, human rights NGOs, police, and judiciary, Sandhya Fuchs unveils how Dalit communities in the state of Rajasthan interpret and mobilize the PoA. Fuchs shows that the PoA has emerged as a project of legal meliorism: the idea that persistent and creative legal labor can gradually improve the oppressive conditions that characterize Dalit lives. Moving beyond statistics and judicial arguments, Fuchs uses the intimate lens of personal narratives to lay bare how legal processes converge and conflict with political and gendered concerns about justice for caste atrocities, creating new controversies, inequalities, and hopes.

The British claimed that India’s Adivasi population lay beyond the pale of mainstream Hindu society. Yet even a cursory mapping of the spiritual-cultural landscape reveals a deep symbiotic relationship between tribals and non-tribals, which is amply reflected in the ancient literature and inscriptions. Indeed, it was also noted by colonial anthropologists and ethnographers (mainly British officials), who deliberately delinked tribals from Hindu society through the imposition of racial categories and census classifications. Tribals have made an enormous contribution to India’s civilisation; all major gods of the Indic tradition have tribal links. Shiva was worshipped by forest-dwelling communities in large parts of the country, as were Vishnu’s incarnations as Varaha (boar) and Narasimha (lion). Vishnu, in fact, evolved out of several distinct deities, notably Vasudeva, the supreme lord of the Vrishni/Satvata tribe; Krishna of the Yadava clan; Gopala of the Abhira tribe and Narayana of the Hindukush mountains. Similarly, Gautama Buddha hailed from the Sakya tribe; Vardhaman Mahavira was a scion of the Jnatrikas. There is to this day a close relationship between the Kurumba, Lambadi, Yenadi, Yerukula and Chenchu tribes and Shri Venkateshwar of Tirupathi. Lord Ayyappam in Kerala and Mata Vaishno Devi in Jammu also appear to have tribal links. All these gods and temples, as also that of Jagannath in Puri, enjoy a pre-eminent status in the classical Hindu pantheon. Even caste, long regarded as the keynote of Hindu society, possibly originated in the tribal clan or gotra. The term ‘jat’ or ‘jati’ is used equally for caste and tribe in most Indian languages and tribal dialects. Moreover, the defining characteristics of tribes apply equally to castes, such as claims of descent from a common ancestor, common language, endogamy and clan exogamy, caste/tribal councils, certain taboos in matters of diet and marriage alliances, presence of hierarchy within groups and limited self-sufficiency. Mahatma Gandhi insisted that tribals are an inalienable part of Hindu society. This work suggests that tribal society constitutes the keynote and the bedrock of Hindu civilisation.