This book is an outcome of a seminar on the National Policy for Empowerment of Women, organized by the Sarojini Naidu Centre for Women Studies and the Department of Social Work, Jamia Millia Islamia, Delhi. It comprises twelve essays which are organized around four broad themes of women’s empowerment, women’s work, religion and health.
Wandana Sonalkar’s timely and elegant translation of Urmila Pawar and Meenakshi Moon’s account of the Ambedkar movement and its key women activists, Amhihi Itihas Ghadavila—first published by Stree Uvac in Marathi in 1989—extends the frame of a masculinist dalit history which is typically narrated as ‘history before and after Ambedkar’.
Kerala has, since the 1970s, assumed an undisputed position for being a ‘model’ of Third World development. The pillars of this model are a well-rehearsed litany—favourable sex ratios, high literacy, high life expectancy, low child mortality, and, yes, . . . low fertility. Till the 1970s,
This book under review draws upon a wealth of talent to throw light on an institution that even as it is familiar remains been little examined. This book explores literary and cultural representations of the Indian family to examine the evolution of the Indian family from ancient times, through the colonial period to the present.
In this contribution to Indian Cultural Studies Pramod Nayar focuses on those intersections of ‘high’ and ‘low’ culture where the hegemony of one kind of public culture is established; an aspect that has informed the contours of cultural identity since Independence. Strategies of exclusion and inclusion ensure that paradoxically both ‘high’ (museum) and ‘popular/mass’ (conventional cinema, comic book) culture are in fact working towards maintaining the status quo and the idea of a pan-Indian identity.
The New Sociological Imagination argues that there are two trends which pose a serious challenge to 21st century sociology. One pertains to the role of social sciences in society, the other to the biological challenges to social sciences in an academia where it is no longer out of the ordinary to privilege nature over nurture.
Risk has come to dominate individual and collective consciousness in the twenty-first century. Although global insecurity has been created by terrorism, pollution, global epidemics, and famine risks involved in aspects of everyday life such as food, sunlight and travel have become major preoccupations.