Dissertations / Theses on the topic 'Adivasi'

"Chai for change?" is a story about stories. More precisely, stories of Adivasi self-reliance, Adivasi indigeneities, and Adivasi activism. At the outset of this study of narratives of Adivasi indigeneity, I posit that the indigenisation of Adivasis fulfils different objectives in the field of Development practice and international “aid” processes. I argue that the Development activists I follow in this story achieve, or attempt to achieve, these objectives through the narrativisation of Adivasi indigeneity. I analyse how a particular group of Adivasi communities try to consolidate the sustainability and permanence of their, and other disadvantaged communities’, economic self- reliance. I also show how the Development activists engaged with these Adivasi communities connect the different actors involved in these self-reliance efforts via narratives of Adivasi indigeneity. I then argue that the activists manage to enlist the large group of different Development actors – and their financial support – necessary for a shift in economic relations, through the harnessing of a particular brand of Adivasi indigeneity in their stories. This conceptualisation of indigeneity corresponds largely with essentialised eco-romanticist imaginaries of “the indigenous”, and therefore “the Adivasi”, based on internationally current, reified notions of indigeneity. Through first identifying the dominant elements of these Adivasi indigeneity narratives, and then analysing the pitfalls inherent in them, I bring to light the inconsistencies between activist-imagined Adivasi indigeneity narratives, and the multiplicity of conflicting identities of Adivasi peoples in India today. "Chai for change?" concludes by investigating, on the one hand, whether the efforts of the Adivasi activists to create a more sustainable economic system, informed by Adivasi values, help sustain a progressive and self-reliant Adivasi movement. On the other hand, I explore whether the activists’ jumping on the indigenist rhetoric bandwagon, is in fact a useful strategy for Adivasis to overcome economic inequalities, (re)enforced and (re)produced by the complex intermeshing of ethnicity and caste in India. Specifically, I examine whether narrative-intensive indigenism is a useful strategy for dealing with Adivasi intersectionality – understood as the intersection of the multiple forms of discrimination Adivasis face. Or, whether indigenism’s anachronistic elements – in particular the activists’ adherence to an ecologically romantic conceptualisation of Adivasi values – possibly render the activists’ rhetorical strategies counterproductive, and thereby create obstacles to sustaining the momentum of their movement. "Chai for change?" is thus a narrative-focussed study of how conflictual notions of Adivasi indigeneity, harnessed for “development” ends by development activists, often become unravelled and entangled in tensions and contradictions, like a snarled-up ball of narrative yarn. I argue that the social activists try to offset this tendency by continually adapting the narrative of their stories, in an attempt to attract ever new and different audiences for their Adivasi economic revolution story.

This thesis examines the struggles and conditions of Baoris and Chharas, two adivasi(indigenous) communities living in Ahmedabad, India. It engages with the histories through which these communities were transformed into criminalized populations under the Criminal Tribes Act of 1871. As mapped Criminal Tribes, Baoris and Chharas were brought into a repressive policy apparatus designed to discipline and regulate, control and reform subaltern adivasi populations. This work documents the effects of this history in the post-colonial present. I assess Baoris and Chharas’ differentiated inclusion and exclusion within the long and troubled trajectory of India’s governmental power. Their struggles are situated within the dramatic recalibration of governmental logics and urban restructuring within the liberalizing metropolis. I consider the negotiation of rights and entitlements in a time and place wherein the Indian state is jettisoning its constitutional responsibilities to provide social welfare and democratic justice. This work argues that liberalization produces the informal to push the poor beyond the pale of legality, and suspend the possibility of accessing the technologies and categories of formal governance. I examine how the un-mapping of responsibilities, rights, and visibilities represents a central mechanism driving an emergent urban developmentalism that is reordering the city’s moral, legal and physical landscapes. Just as Baoris and Chharas’ experiences figure the greater erosion of rights and entitlements, their organizing also demonstrates how the developmental and rights-protecting apparatus of the Indian state remains a critical site of oppositional politics. I document their attempts to access and exercise technologies of governing in order to position themselves as legible populations within the classifications and categories of state power.

This thesis elucidates processes of identity construction that have taken place amongst Bhil Christians in Udaipur district, Rajasthan, in the context of the endemic anti- Christian violence that has been carried out by Hindu nationalist organisations and adherents in this area since the late 1990s. My work explores how Bhil Christians engage with this, and seeks to make both an empirical and analytical contribution to existing analyses of anti-Christian violence by shifting the focus away from the construction of majoritarian Hindu identities in India's tribal belt, and placing it instead on the minority Christian community. Utilising a tripartite typology of violence (direct, structural and cultural) as its starting point, this thesis addresses questions of how Bhil Christians construct and perform their identity in this context, and how they understand and negotiate their relationships with both non-Christian communities and the state in their localities. This aims to situate Christians as agents in the construction of their own identities, rather than simply having 'otherness' imposed on them as a result of Hindu nationalist mobilization and rhetoric. This study shows that Bhil Christians are involved in a dualistic process of strategically emphasizing both difference and similarity between Christians and Hindus, while making recourse to an overarching adivasi identity that, in various ways, serves to challenge and often undermine the damaging constructions of Christianity that are propagated by the Sangh Parivar. At the same time, they foreground a Christian identity that is decisively shaped by notions of agency, moral uplift, and assertion; these are ideas that are informed by longer histories of adivasi self- and community making, but have acquired important new meaning and relevance in the context of anti-Christian violence.

This paper investigates the narrative strategies of representation used by the Indian author Vinod Kumar in his literary writing about the life and spaces of the Adivasi. The focal point of this study consists in the fact that the author is a non-Adivasi, thus placing him and his writing in the center of a very much debated issue of Hindi literature i.e. the polarity between the writing through sympathy (Hindi sahānubhūti) and the writing through personal experience (anubhūti). This study-case looks at how the author, being a dikū, an outsider describes the ‘other’ (i.e. the Adivasi). The results show that the author’s representation of the Adivasi, based on a solid empirical knowledge of his ‘other’, contains some elements of romanticism revealing both his outsideness and a strong empathy for the ‘other’.

Masteruppsats i indologi 2019

Este trabajo se puso en marcha para estudiar las relaciones entre la Compañía de Jesús y la población indígena de la India. Los antecedentes de esta investigación se remontan a la primera visita de la autora a la India en el año 1997, y a 2003 con el Trabajo Fin de Máster en el marco de la cooperación al desarrollo. Así, el primer contacto con los misioneros jesuitas supuso también el primero con los habitantes autóctonos de la zona, llamados genéricamente adivasis. Descubrir a una desconocida población indígena, expoliada, vulnerable y olvidada, que había convertido a los jesuitas en un referente, despertó mi interés en comprender las relaciones identitarias entre estos dos grupos. De este modo, la investigación iniciada en el TFM tuvo su continuación en la presente Tesis Doctoral. En ella se profundiza en la relación entre las Identidades Adivasi y Jesuita desde la perspectiva psicosocial de la psicología social.
This work started out to study the relations between the Society of Jesus and the indigenous peoples of India. The background to this research dates back to the author's first visit to India in 1997, and to 2003 with the Master's Thesis in the framework of development cooperation. Thus, the first contact with the Jesuit missionaries was also the first contact with the native inhabitants of the area, generically called Adivasis. Discovering an unknown, plundered, vulnerable, and forgotten indigenous population, to which the Jesuits had become a reference, aroused my interest in understanding the identity relations between these two groups. Thus, the research initiated in the Master's Thesis had its continuation in the present Doctoral Thesis. In it, the relationship between Adivasi and Jesuit Identities has been studied in depth from the psychosocial perspective of social psychology.

Que se passe-t-il dans l'espace du Jharkhand, nouvel Etat de l'Inde créé en l'an 2000? Plus précisément, que se passe-t-il entre les groupes tribaux, appélés Adivasi, et les gens de caste dans ce lieu perçu de manières différentes par les protagonistes, et qui trouve un formidable raccourci dans cette phrase éponyme de notre thèse livrée à un carrefour d'une ville : "It's not real India there". Nous nous sommes particulièrement intéressés aux relations qui relient ces deux groupes sociologiques. La forte politisation du lieu nous a ainsi conduit à considérer "les modes d'agir dans le monde comme modes d'agir sur le monde". Le positionnement des Adivasi face aux gens de caste, et inversement, entraîne en effet un troisième élément : le territoire. Nous avons ainsi suivi "les jeux relationnels constitutifs du Jharkhand",à travers des assemblages et des mises en relation de situations et d'attitudes ou encore d'histoires, dans leurs expressions quotidiennes et leurs oppositions politiques.

Laws and policies have created a legal context aimed at allowing the adivasis to develop socioeconomically while retaining the aspects of their culture that they value the most. While the adivasis still face numerous challenges, it is evident that many have achieved successful economical advancement as a result of the legal framework established upon independence in 1947. Yet, it has also been acknowledged that economic advancement can undermine aspects of culture that are essential to the identity and dignity of the adivasis. Such a loss can result from exogenous factors such as government policy and the actions and beliefs of nontribals, or from endogenous factors such as the willingness of the adivasis to adopt the values of nontribals.

This dissertation examines the relationship between historical structure, human experience and social consciousness in the constitution of ethnicity. The area of study is the Jharkhand region of the state of Bihar in Northern India. The development of an ethnic consciousness among the adivasis (original inhabitants) of Jharkhand is an integral part of the history of British colonialism and of the modem Indian nation-state. This history explains the incorporation of the adivasis into the dominant order and the diverse modes of indigenous resistance to it. Only through such a historical analysis can we understand the present salience of ethnicity and the dialectics of cultural struggle in the Jharkhand region. In recent times, the changing modes of Jharkhand's collective identity have resulted in two projects: one is termed the reformist movement in this thesis and the other the grass-roots movement. The former has formulated issues purely in ethnic terms, concentrating on the demand for a separate state and promoting cultural revivalism. In contrast, the grass-roots movement was far more concerned with issues of class inequalities, ownership and distribution of resources, and the concentration of power in the hands of the state. To attain its objectives this movement sought a regional/class alliance and defined Jharkhand identity by fusing class and ethnicity. The core of this thesis examines these changing dimensions of ethnicity and the ways that different social sectors seek to formulate the problem. In locating the objectification of ethnicity within a historical framework, the thesis discusses basic issues concerning class, culture, social classification, modes of resistance and the forging of collective identities among subordinate groups, thus seeking to bridge the theoretical gap between social anthropology and social history, in the hope of contributing towards an interdisciplinary social analysis.

Thesis (Ph. D.)--University of Oregon, 2002.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 151-166). Also available for download via the World Wide Web; free to University of Oregon users.

Ethnic discrimination stress (EDS) in the workplace among high-achieving Adivasis is a problem that has received little attention in research literature. This qualitative phenomenological study investigates the above problem by using Giorgi's descriptive psychological method. The method, selected due its scientific rigor, applies Husserlian concepts of phenomenological reduction, intentionality of consciousness, and imaginative variation, to identify and describe the psychological structure of the lived experience of EDS. The 15 participants in the study, selected on the basis of the scores of General Ethnic Discrimination Scale, were currently employed high-achieving male Adivasis above the age of 24. The saturation of the data was achieved with the analysis of 272 pages of interview transcripts of 10 participants. The study found that the participants had to face overt ethnic discrimination and microaggressions that were endemic and not just aberrant. The lived experience of EDS involved being constantly judged by negative stereotypes, and being exposed to marginalizing behaviors from the upper caste people. The participants believed that ethnic discrimination, in spite of their academic and career achievements, was meant to perpetuate upper caste hegemony. The resultant feelings of dehumanization, disillusionment, anger, combativeness, and helplessness from silencing led to demoralization. Coping with EDS involved an initial period of resentful submission with negative coping behaviors and a gradual movement toward change-oriented proactive responses. The findings point to a relationship between resilience and career achievement as well as to the need for both structural and paradigmatic changes in order to create a discrimination-free work environment. The findings reflect the tenets of critical race theory and call for paradigmatic changes in the caste mindset and the dominant discourse that is embedded with dehumanizing stereotypes of Adivasis that promote silencing and upper caste hegemony. The findings may be significant for mental health workers and educators to understand the inner world of discrimination and to find effective strategies for coping with EDS. By giving a scientific voice to the Adivasi struggle against discrimination, the study can support the efforts of the marginalized and the governments for the creation of a discrimination-free work environment.

Tribe' and 'caste' have been a recurrent and hotly debated issue in Indian anthropology. There appears to be a consensus that originally flexible and fluid social compositions have been 'essentialised' into either 'caste' or 'tribe' categories (Deliege 1985; Cohn 1987), and that in fact a continuum exists, along which groups can be located according to their specific caste or tribal features (Ghurye 1943; Bailey 1960; Mandelbaum 1970) . The present study contributes to this debate by providing innovative insights on the nature of 'tribe' and 'caste' in contemporary India. The study is an ethnographic and anthropological investigation of two divergent yet interrelated phenomena among the Ho and Munda 'tribal' groups of a forested area of Jharkhand, northern India: the emergence of a new 'caste' through the embracing of a Hindu reformist movement by some and the simultaneous revival of tribal essence and adherence to ancestral teachings and spiritual practices by others. Consistent with Srinivas' (1966) Sanskritisation theory, the devotees, or those who convert to the movement, adopt high-caste behaviours and introduce caste discrimination among agnates in the attempt to 'liberate' themselves from the forest as symbol of their 'backward' past. However, the investigation highlights a number of relevant exceptions. It is argued that a process of 'de-Sanskritisation' is taking place among those who retain ancestral practices. By reviving the ancestral notion of wilderness and mastery over forests, these - the rebels - remain faithful to the primordial link between spirits, land and people and continue their ancestors' fight against land and forest dispossession. It is concluded that, to the rebels, it is not Brahmanical criteria of purity and pollution but territorial precedence and mediation with local spirits that legitimise higher social status claims.

Im Jahre 1954 verkündete Indiens erster Premierminister Jawaharlal Nehru, dass Staudämme die “Tempel des modernen Indiens” seien. Ausgehend von der These, dass dieser Aussage eine „developmental imagination“ zugrunde liegt, die bis heute ein auffälliges Merkmal vieler Diskurse zu Großprojekten in Indien ist, und dass die Medien eine wichtige Rolle darin spielen, diese Diskurse zu zeichnen, betrachtet die Dissertation die Frage, wie große Wasserinfrastrukturprojekte in der indischen Medienlandschaft dargestellt werden. Um diese Frage zu beantworten, wird in der Dissertation eine Medienanalyse durchgeführt, bei welcher die Berichterstattung zum Indischen River Linking Projekt (NRLP) und zu zwei Vorhaben, die im Rahmen des NRLP stattfinden (Ken-Betwa und Polavaram), im Fokus stehen. Das 168-Milliarden Dollar teure NRLP Projekt ist das weltweit größte sich im Bau befindliche Wasserprojekt und sieht den Bau vieler Staudämme und Verbindungskanäle vor. Kontrovers debattiert wird das NRLP insbesondere in Bezug auf die hohen ökologischen und sozialen Kosten: Nach einer historischen Einbettung des Themas wird die Medienanalyse anhand einer Auswahl an Zeitungs- und Zeitschriftenartikeln aus dem Zeitraum 2000 bis 2016 durchgeführt. Darüber hinaus beinhaltet die Arbeit ein Kapitel, welches sich auf Feldforschung im Polavaram Staudammgebiet bezieht, um Perspektiven, die ansonsten in Mediendiskursen häufig marginalisiert werden, aufzuzeigen; die der von Umsiedelung betroffenen Communities. Die Dissertation zeigt das Kontinuum der „developmental imaginations“ in Indiens Diskursen zu großen Infrastrukturprojekten auf, weist auf die Machthierarchien hin, die ausschlaggebend dafür sind, wem die Möglichkeit zukommt sich überhaupt an Diskursen zu beteiligen, und hebt politische Narrative hervor, die in dem Kontext eine starke Verbindung zu „Nationbuilding“ oder „Statebuilding“ Diskursen aufweisen.
In 1954 India’s first Prime Minister Jawaharlal Nehru proclaimed dams to be the “temples of modern India”. Based on the theses that this “developmental imagination” so visible in Nehru’s statement continues to be a prominent feature in discourses on large scale infrastructure projects in India until today, and that the media plays an important role in shaping these public discourses, the dissertation considers the question of how large scale water infrastructure schemes are covered within the Indian media landscape. To answer that question, a media analysis is conducted which focuses on the reporting on the Indian National River Linking Project (NRLP) and on two schemes being implemented under the NRLP: The Ken-Betwa and the Polavaram Dam Projects. The 168-billion-dollar NRLP project is the world’s largest water project in the making and includes the construction of several dams. It is designed to connect the majority of Indian rivers to a gigantic water grid. It is controversially debated, especially with regard of ecological and social costs. After a historical embedding of the topic, the media analysis is conducted through a choice of magazines and newspapers in a time period from 2000 until 2016. Furthermore, the dissertation incorporates a chapter based on field work in the Polavaram Dam area in order to shed light on perspectives often marginalised in the media discourses: those of the affected communities. The dissertation reveals the continuum of developmental imaginations in the discourses on India’s large scale infrastructure projects until today, points out how power hierarchies are at work with regard to who is able to participate in the discourses and who is not, and highlights narratives closely linked to ideas of nation- or statebuilding that are used by politicians within the media discourses.

This thesis aims to understand the political sociology of Maoist insurgency in India using a combination of disaggregated statistics and qualitative data. The vast majority of insurgent leaders are from dominant or upper caste, middle class backgrounds. Their participation in the insurgency can be understood in terms of ideology and short-term processes of mobilization. The Maoist insurgents provide a unified organizational structure for two separate sections of society. On the one hand, are untouchable or dalit landless laborers who suffer economic exploitation at the hands of higher caste landowners. On the hand are tribal or adivasi landowning cultivators whose relative autonomy has come under increasing pressure over the past two centuries as the state has established control over natural resources in their area. Their support for the insurgents does not just manifest itself from exploited untouchables’ and oppressed tribals’ positions in the social structure as structural theories would assume. Rather, the insurgents provide them with collective incentives in order to encourage their support. The actors at the macro and micro levels have very different reasons for participating in the insurgency. The insurgent leaders aim to capture state power through a Protracted People’s War, while the objectives of supporters at the micro-level tend to be more concerned with local and short-term issues. The insurgency should be conceptualised as a state building enterprise in which the interests of supporters at all levels are served by seizing local political power and the building of a base area. The thesis demonstrates that the insurgency is expanding most rapidly in the central Indian tribal belt. I use a case study to show that not all tribal communities support the insurgents. Some oppose them, either because their interests have been harmed by the presence of the insurgents, or as a result of a variety of endogenous mechanisms. This indicates that insurgency is a more dynamic and complex process than structural and rational actor theories allow for. The thesis finishes by placing the subject of indigenous communities and insurgency in the global context. It demonstrates that, while so-called indigenous communities listed by the Minorities at Risk project amount to 4.8% of the world’s population, they were involved in 43% of the intra-state conflict years listed by the Uppsala Conflict Data Program Armed Conflict Dataset between 1946 and 2010.

This thesis seeks to contribute to knowledge within the area of inclusion; nevertheless it has focused on the inclusivity towards the area of development and the area of innovation. Undoubtedly, even inside these areas, the range of research possibilities is very wide; therefore, it has been decided to focus the thesis on inclusive innovation and inclusive development. Inclusive innovation is developed within a theoretical framework analysis that examines the definition of inclusive innovation as such. Systematic review methodology has been used to identify relevant literature for subsequent theoretical analysis. Within this analysis we have evaluated four categories of study: central elements, typology of studies, geographic coverage, and finally, the conclusion threads within the literature. It has also been identified which authors refer to inclusive innovation as homonymous with other similar currents or concepts. Once the systematic review in the four categories of research has been concluded, certain actions have been suggested in relation to the subsequent work for researchers within this field, since it has been explained the definition still requires some consolidation to establish its patterns of action and work in a medium term. On the other hand, inclusive development is taking center stage in international organizations. In this case, the inclusive development analysis has been based on a real ex-post case study with which I worked in India. This empirical analysis focuses on an evaluation of one of the projects that a nongovernmental organization conducts to evaluate an additional subsistence option for one of the most underprivileged groups in India and the world. The evaluation of the project, whose objective is greater inclusive development for this type of population, was carried out in different ways: the project as such, its economic and social impact, and the demographic reality of the population was also analyzed. Firstly, for the evaluation of the project as such were used: a comparative yield, an analysis of the production process was executed, and the creation of profit/loss scenarios identifying improvements that the organization can implement in different areas. For the economic evaluation, the economic impact per household was estimated in both parts of the process: collection and production process, segmentation by Panchayat involved in the production process was also achieved. In addition, the scope of the impact on the social part involved working with women who are part of the self-help groups in the populations involved with the collection, thus worked with the focus group methodology of discussions, due to them, the perceptions of women in relation to the project, to their lives, and the improvements within were identified. Meetings were also complemented with the husbands to identify the level of support they provide their women with the project. Additionally, it has been possible to create a demographic base in three demographic indicators: age and marital status; fertility rate, and literacy rate. These results were contrasted with a relevant literary reference to confirm what progress could have been made. The evaluation of inclusive development as such is quite broad and constitutes an exemplification for researchers desiring to work in situ with similar populations in this field. The thesis aims to be able to deepen the inclusion contributing to it from both fields: theoretical and empirical, thus articulating different tools and methodologies that are applied to be able to contribute to the knowledge of this area.
La presente tesis busca aportar al conocimiento dentro del área de inclusión; no obstante se ha enfocado en la inclusividad hacia el área de desarrollo y el área de innovación. Indudablemente, incluso dentro de esas áreas, el abanico de posibilidades de investigación es muy amplio; por ello se ha decidido centrar la tesis en la innovación inclusiva y en el desarrollo inclusivo. La innovación inclusiva es desarrollada dentro de un análisis de marco teórico que examina la definición de innovación inclusiva como tal. Se ha utilizado la metodología de revisión sistemática para identificar la literatura pertinente para el análisis teórico posterior. Dentro de este análisis se han evaluado cuatro categorías de estudio: elementos centrales, tipología de estudios, cobertura geográfica, y finalmente, los hilos de conclusión dentro de la literatura. Asimismo, se ha identificado qué autores se refieren a la innovación inclusiva como homónima con otras corrientes o conceptos similares. Una vez concluida la revisión sistemática en las cuatro categorías de investigación planteadas se ha sugerido ciertas acciones en relación al trabajo posterior para los investigadores dentro de este campo, ya que se ha explicado todavía la definición requiere cierta consolidación para establecer sus pautas de acción y trabajo en un mediano plazo. Por otro lado, el desarrollo inclusivo viene tomando protagonismo en los organismos internacionales. En este caso, el análisis del desarrollo inclusivo se ha basado en un caso de estudio real ex post con el que trabajé en India. Éste análisis de tipo empírico, se centra en una evaluación de uno de los proyectos que una organización no gubernamental lleva a cabo para evaluar una opción adicional de subsistencia para uno de los grupos más desprivilegiados de India y el mundo. La evaluación del proyecto, cuyo objetivo es mayor desarrollo inclusivo para este tipo de poblaciones, se realizó en diferentes índoles: del proyecto como tal, su impacto económico y social, y la realidad demográfica de la población también fue analizada. Primeramente, para la valoración del proyecto como tal se utilizaron: rendimientos comparativos, se ejecutó un análisis del proceso de producción, y la creación de escenarios de ganancias/pérdidas identificando así mejoras que la organización puede implementar en diferentes áreas. Para la evaluación económica se estimó el impacto económico por hogar en ambas partes del proceso: acopio y proceso productivo, también se llegó a realizar una segmentación por Panchayat involucrado en el proceso productivo. Complementariamente, el ámbito del impacto en la parte social implicó un trabajo con las mujeres que forman parte de los grupos de auto-ayuda en las poblaciones involucradas con el acopio, así se trabajó con la metodología de grupo focal de discusiones, gracias a éstos se lograron identificar las percepciones de las mujeres en relación al proyecto, a sus vidas, y a los avances dentro las mismas. Se complementaron las reuniones también con los esposos para identificar el nivel de apoyo que brindan a sus mujeres con el proyecto. Adicionalmente, se ha logrado crear una base demográfica en tres indicadores demográficos: edad y estado civil; tasa de fertilidad, y la tasa de alfabetización. Dichos resultados fueron contrastados con una referencia literaria relevante para confirmar qué avances pudieron existir. La evaluación de desarrollo inclusivo como tal es bastante amplia y se constituye en una ejemplificación para investigadores que deseen trabajar in situ con poblaciones similares en este campo. La tesis tiene como objetivo poder profundizar en la inclusión aportando a ella desde ambos ámbitos: teórico y empírico, articulando así diferentes herramientas y metodologías que se aplican para poder aportar al conocimiento de esta área.
La present tesi busca aportar al coneixement dins de l'àrea d'inclusió; no obstant s'ha enfocat en la inclusivitat cap a l'àrea de desenvolupament i l'àrea d'innovació. Indubtablement, fins i tot dins d'aquestes àrees, les possibilitats d'investigació són molt àmplies; per això s'ha decidit centrar la tesi en la innovació inclusiva i en el desenvolupament inclusiu. La innovació inclusiva és desenvolupada dins d'una anàlisi de marc teòric que examina la definició d'innovació inclusiva com a tal. S'ha utilitzat la metodologia de revisió sistemàtica per identificar la literatura pertinent per l'anàlisi teòrica posterior. Dins d'aquesta anàlisi s'han avaluat quatre categories d'estudi: elements centrals, tipologia d'estudis, cobertura geogràfica, i finalment, els fils de conclusió dins la literatura. Així mateix, s'ha identificat quins autors es refereixen a la innovació inclusiva com homònima amb altres corrents o conceptes similars. Un cop conclosa la revisió sistemàtica en les quatre categories d'investigació plantejades s'ha suggerit certes accions en relació al treball posterior per als investigadors dins d'aquest cam. La definició requereix certa consolidació per establir les seves pautes d'acció i treball en un mitjà termini. D'altra banda, el desenvolupament inclusiu ve prenent protagonisme en els organismes internacionals. En aquest cas, l'anàlisi del desenvolupament inclusiu s'ha basat en un cas d'estudi real ex post amb el que vaig treballar a l'Índia. Aquest anàlisi de tipus empíric, se centra en una avaluació d'un dels projectes que una organització no governamental porta a terme per avaluar una opció addicional de subsistència per a un dels grups més marginats de l'Índia i el món. L'avaluació del projecte, amb l'objectiu del major desenvolupament inclusiu per a aquest tipus de poblacions, es va realitzar en diferents índoles: del projecte com a tal, el seu impacte econòmic i social, i la realitat demogràfica de la població. Primerament, per a la valoració del projecte com a tal es van utilitzar: rendiments comparatius, una anàlisi del procés de producció, i la creació d'escenaris de beneficis/ pèrdues identificant així millores que l'organització pot implementar en diferents àrees. Per a l'avaluació econòmica es va estimar l'impacte econòmic per llar en ambdues parts del procés: recol¿lecció i procés productiu. També es va arribar a realitzar una segmentació per Panchayat involucrat en el procés productiu. Complementàriament, l'àmbit de l'impacte en la part social va implicar un treball amb les dones que formen part dels grups d'autoajuda a les poblacions involucrades amb la recol¿lecció. Així es va treballar amb la metodologia de grups focal de discussió. Gràcies a aquests es van aconseguir identificar les percepcions de les dones en relació al projecte, a les seues vides, i als avenços dins les mateixes. Es van complementar les reunions també amb els homes per identificar el nivell de suport que brinden a les seues dones amb el projecte. Addicionalment, s'ha aconseguit crear una base demogràfica en tres indicadors demogràfics: edat i estat civil; taxa de fertilitat, i la taxa d'alfabetització. Aquests resultats van ser contrastats amb referències rellevants per confirmar quins avenços van poder existir. L'avaluació de desenvolupament inclusiu com a tal és prou àmplia i es converteix en una exemplificació per a investigadors que vulguin treballar in situ amb poblacions similars en aquest camp. La tesi té com a objectiu poder aprofundir en la inclusió aportant-hi des d'ambdós àmbits: teòric i empíric, articulant així diferents eines i metodologies que s'apliquen per poder aportar al coneixement d'aquesta àrea.
Carrasco Rocha, PL. (2017). Towards inclusivity through a theoretical and empirical approach Inclusive innovation framework and an Adiviasis' case of study [Tesis doctoral no publicada]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/90500
TESIS

This thesis examines the depiction of female characters as New Women in a comparative analysis of the fiction of two authors from fin-de-siècle United States of America and late Ottoman/early Republican Turkey: Edith Wharton’s The House of Mirth (1905), The Custom of the Country (1913) and The Age of Innocence (1920), and Halide Edib Adıvar’s Raik’in Annesi (Raik’s Mother, 1909), Handan (Handan, 1912) and Kalp Ağrısı (Heartache, 1924). It argues that these novels can be read as examples of New Woman fiction, with their challenge to conventional fictional treatments of womanhood and their depiction of complex female heroines struggling against restrictive social roles, conventions and moral codes. Examining these texts together opens up a hitherto unexplored area of comparison into how the construct of New Womanhood was perceived and dealt with differently (and similarly) in the American and Turkish societies of the era. The thesis brings a new approach to the analysis of the novels under question not only by reading Wharton’s and Adıvar’s fiction in a comparative perspective but also by approaching New Woman fiction by means of Mikhail Bakhtin’s theories of dialogism, complemented by the work of feminist critics such as Dale M. Bauer, Gail Cunningham, Luce Irigaray and Lyn Pykett. A feminist dialogic approach informs my reading of the novels as texts that present a pluralistic exchange between multiple discourses and that resist a singular interpretation - instead offering multiple “readings”, with a surface narrative and counter narrative: whilst the surface narrative appears as authoritative and seeks to maintain the status quo (through voices that attempt to stabilise the New Woman and assert the authority of conventions and moral codes), this is disrupted and destabilised by the subversive marginal voices of the counter narrative. By attending in this way to the juxtaposition of a multiplicity of conflicting voices on the New Woman question in the texts - particularly as these are expressed in the heroines’ inner dilemmas and conflicts and around the issues of marriage, divorce and sexuality - I attempt to go beyond a reading of the texts as reflections of the biography of the authors or their views regarding a certain model of female identity, instead emphasising the problematisation and unfixing of identity in the novels and their depiction of New Women that are complex, fragmented and contradictory. Furthermore, influenced by the ideas of feminist thinkers such as Judi M. Roller and Elizabeth Bronfen, I propose that the unhappy endings of Wharton’s and Adıvar’s novels can be read as critiques of the oppressive effects of hegemonic discourses about women and a recognition of female agency and struggle. By examining these aspects of the novels, this comparative thesis aims to contribute to feminist studies focused upon the “woman question” and to the growing body of scholarly work on the New Woman.

Scholars writing on the rise of Hindutva, particularly in Gujarat state, have attributed its success to its ability to serve middle and upper caste and class interests. In recent state and Lok Sabha elections, though, Hindutva, through the Bharatiya Janata Party, has also made significant inroads outside of this elite, particularly in Adivasi (Aboriginal) communities. This electoral support has emerged alongside Adivasi participation in antiminority violence in the Dangs District in 1999 and the 2002 post-Godhra carnage. This thesis seeks to understand these developments and in doing so rejects predominant explanations which rely on a paternalistic false-consciousness approach that strips the Adivasi of independent political agency. It shows that the economic development of Adivasi communities has led to stratification and the emergence of an Adivasi elite. Bourdieu’s notion of symbolic capital is used to show that the psychological rewards that Hindutva is able to offer this elite have material consequences and thus this hegemony can serve the interests of these elements of Adivasi society.

Starting from the overall Revitalizing Small Millets in South Asia (RESMISA) project objective and question, how to increase millet production and consumption, I will use the same to enter Chintaguda and understand how that can be accomplished in the village. As millets do not occupy a significant aspect of the lives of people in Chintaguda, I essentially sought to understand the general decision-making logics that operate therein. This objective will help me understand which factors and their interactions influence activities around socio-ecological engagements. I aim to devise a framework to comprehend these logics and the complexities found in Chintaguda by using social theories. These will help me stitch together a narrative for Chintaguda that will contextualize the people’s relationship to millets. This study will show the various ways people can and do relate to millets.
February 2016