A profound analysis of a broad range of issues, providing a masterly overview of rural development in India.

The doctoral students of the economist and teacher Venkatesh B. Athreya organized a seminar in his honor in January 2016. This book is a collection of the papers presented at that seminar and a few invited contributions on the theme of agriculture and rural India with special emphasis on the experience of economic reforms since the 1990s.

The book is a compilation of papers examining women's role in rural production systems in India. The book is divided into six sections that explore conceptual, theoretical, and methodological issues; primary and secondary data; and historical perspectives.

This is a book about understanding women’s empowerment and pathways as well as roadblocks to women’s economic empowerment in rural India, as understood through an evaluation-based research of a state-funded social sector programme located in the education department – Mahila Samakhya (MS) – in Bihar, one of the socially and educationally most underdeveloped Indian states. The book presents findings of the three-year research that adopted a mixed-methods approach and evaluated the impact of MS on various facets of empowerment of women coming from the most marginalized communities. The study, therefore, tries to go beyond evaluating the MS programme and uses the research findings and insights to raise certain critical issues pertaining to social policy planning and implementation, especially in the context of women’s education and empowerment. Please note: Taylor & Francis does not sell or distribute the Hardback in India, Pakistan, Nepal, Bhutan, Bangladesh and Sri Lanka

The Indian subdistrict of Shahabad, located in the dwindling forests of the southeastern tip of Rajasthan, is an area of extreme poverty. Beset by droughts and food shortages in recent years, it is the home of the Sahariyas, former bonded laborers, officially classified as Rajasthan’s only “primitive tribe.” From afar, we might consider this the bleakest of the bleak, but in Poverty and the Quest for Life, Bhrigupati Singh asks us to reconsider just what quality of life means. He shows how the Sahariyas conceive of aspiration, advancement, and vitality in both material and spiritual terms, and how such bridging can engender new possibilities of life. Singh organizes his study around two themes: power and ethics, through which he explores a complex terrain of material and spiritual forces. Authority remains contested, whether in divine or human forms; the state is both despised and desired; high and low castes negotiate new ways of living together, in conflict but also cooperation; new gods move across rival social groups; animals and plants leave their tracks on human subjectivity and religiosity; and the potential for vitality persists even as natural resources steadily disappear. Studying this milieu, Singh offers new ways of thinking beyond the religion-secularism and nature-culture dichotomies, juxtaposing questions about quality of life with political theologies of sovereignty, neighborliness, and ethics, in the process painting a rich portrait of perseverance and fragility in contemporary rural India.

This important book presents systematic evidence of the incidence and extent of the practice of untouchability in contemporary India. It is based on the results of a very large survey covering 560 villages in eleven states. The field data is supplemented by information concerning associated forms of discrimination which Dalits face in their daily lives./-//-/This study finds that untouchability is practised in one form or another in almost 80 per cent of the villages surveyed. It is most prevalent in the religious and personal spheres. While the evidence presented in this book suggests that the more blatant and extreme forms of untouchability appear to have declined, discrimination is still practised in one form or another. The most widespread manifestations are in access to water and to cremation or burial grounds, as also when it comes to the major life cycle rituals. The survey also found that the notion of untouchability continues to pervade the public sphere, including in a host of state institutions and the interactions that occur within them.

Against easy framings of hijras that render them marginalized, Saria shows how hijras makes the normative Indian family possible. The book also shows that particular practices of hijras, such as refusing to use condoms or comply with retroviral regimes, reflect not ignorance or irresponsibility but rather a specific idiom of erotic asceticism arising in both Hindu and Islamic traditions. This idiom suffuses the densely intertwined registers of erotics, economics, and kinship that inform the everyday lives of hijras and offer a repertoire of self-fashioning distinct from the secularized accounts within the horizon of public health programmes and queer theory. Engrossingly written and full of keen insights, the book moves from the small pleasures of the everyday laughter, flirting, and teasing to impossible longings, kinship networks, and economies of property and of substance in order to give a fuller account of trans lives and of Indian society today.