What happens when bodies are the territory through which geopolitical strategies play out? In the Leh district of India's contested Jammu and Kashmir State, religious identity has become politicized and Buddhist/Muslim conflict is being articulated at the site of the body. This dissertation contributes to political geography by exploring intimacy and fertility as geopolitical practice. In Leh, political conflict between Buddhists and Muslims is being enacted through women's bodies. Activist members of the Buddhist majority are encouraging Buddhist women to maximize fertility and avoid marrying Muslim men in order to maintain Buddhist electoral control. When women's bodies are instrumentalized and geopolitical strategy seeks to control desire, how do women cope with or resist these pressures? Can the body be an effective site of resistance against the politicization of religion and intimacy? My dissertation research consists of over 200 interviews and surveys of Buddhist and Muslim women in Leh district, as well as a participatory oral history project that engaged students in Leh with these difficult questions. The research explores how the politicization of marriage and fertility is affecting decision-making, how women negotiate religious and political pressures to participate in pro-natal territorial struggles, and how emergent geopolitical religious identities shape visions of the future.

Zugl.: Göttingen, Univ., Diplomarbeit, 2006

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No description available.

Both Disaster Risk Reduction (DRR) and Climate Change Adaptation (CCA) aim at reducing the vulnerabilities and enhancing the capacities of men and women when facing natural hazards and climate change. Despite conceptual bridges existing between both sectors, the literature suggests a lack of practical integration of objectives and approaches in the design and implementation of climate change-related and DRR initiatives as well as a lack of attention to gender issues. In parallel, studies repeatedly stress the necessity to (i) provide more empirical studies that re-contextualise climate change as just one of many issues faced on a daily basis by local communities, and (ii) emphasise the gender dimension of vulnerability to understand differences between men’s and women’s realities in relation to disasters and climate change. This research explores the local dimension of the (lack of) integration of DRR and CCA through using gender as a lens. It uses the case study of the Himalayan province of Ladakh in India where the predicted impacts of climate change could seriously undermine inhabitants’ access to water. Embedded within the theoretical frames of DRR and feminist political ecology, this research draws on concepts of gender, marginalisation, vulnerability and capacity in order to understand the local impacts of environmental degradation and the implications for policies and development projects. When analysing the ways in which Ladakhi communities experience climate change and natural hazards in relation to their everyday risks, the vulnerability and capacity assessment conducted in this research shows that men and women face different everyday constraints which shape their views of their environment. The gender sensitive methodology and analysis also contribute to focus the attention away from hazards to emphasise the way people’s vulnerabilities are inherently linked to unsustainable development which stresses the importance of designing integrated responses. Yet, when examining current interventions to tackle disaster risk and climate change in relation to Ladakhi communities’ contexts, priorities and needs, a focus on gender and DRR highlights the gap between theories, policies and practices. Evidence from Ladakh contributes to show the dichotomy between the ineffectiveness of top-down interventions targeting climate change and disasters, and the gendered experiences of local communities in the face of a multitude of everyday risks that extend beyond climate change and natural hazards. Current DRR and CCA policies and projects reproduce a dominant focus on hazards and do not challenge established development models that are male-dominated and which promote people’s (and disproportionately women’s) vulnerability. However, development interventions, in the context of Ladakh, appear more adequate to improve people’s livelihoods with greater scope for inputs from the community level, which contribute to enhancing their capacities. Therefore, this thesis argues that emphasis should be placed on sustainable development practices in order to better address disaster risk and climate change as well as communities’ everyday risks. It finally underscores the need to recognise and assess the interconnection of different structures and their impacts on people’s daily lives at the onset of development strategies and to ensure that these are part of a sustainable, holistic and integrated approach to reducing vulnerability.

This thesis, based on twelve months of fieldwork and archival research undertaken in Ladakh, explores the place of wool and weaving in the life of Rupshu. It attempts to trace the nexus between livestock, fibres, textiles, social and symbolic structures in Rupshu in order to understand the multitude of contexts within which wool-oriented activities exist. The craft of weaving was bestowed upon Rupshu by the gods, and thus all acts related to it have a close connection to the sublime. Rupshu lies in the easternmost part of Ladakh in North India, in a Restricted Areas Zone, as is accessible only to Indian citizens. Hence, extensive fieldwork has not been carried out in this area. Further, though there is a little documentation on the craft of weaving in Ladakh, none exists on the nomadic tradition of weaving. The first two chapters introduce the region of Rupshu and explore the historical context. They include a discussion of the origin and development of weaving and textiles in the area, and of the old trade routes in fibres. The next two chapters examine the connections between livestock, the source of fibres in Rupshu, and the Ladakh pantheon. The relationship between the two is reflected in the manner in which livestock are revered and treated in Rupshu. Further, this affinity is widely expressed in Rupshu, and one such occasion is the harvesting of the fibres. The next four chapters look specifically at the craft of weaving, and local representations of the tradition. Using examples of particular pieces woven in Rupshu, I examine the gender, spatial, and hierarchical relations that they express and perpetuate. Not all the fibres harvested in Rupshu are used there, and the final chapter examines their distribution through trade. While woven articles are not traded, specific containers are woven for the transport of fibres and their characteristics are looked at here. The concluding remarks include a discussion of the future of wool and weaving activities in Rupshu, and address the dangers posed by re-settlement schemes, and a shortage of pasture and over-grazing. These trends would eventually lead to a decrease in the number of livestock, and cause the people of Rupshu to abandon their tradition of nomadic pastoralism.

Heidelberg, Univ., Diss., 2006. / Online publiziert: 2007.

Thesis (doctoral)--Universität, Wien. / Includes bibliographical references (p. 251-261).

Akademisk avhandling--Religionshistoriska institutionen--Stockholm, 1994. / Résumé en anglais. Bibliogr. p. 234-248.

abstract: The Himalayan orogenic system is one of the youngest and most spectacular examples of a continent-continent collision on earth. Although the collision zone has been the subject of extensive research, fundamental questions remain concerning the architecture and evolution of the orogen. Of particular interest are the structures surrounding the 5 km high Tibetan Plateau, as these features record both the collisional and post-collisional evolution of the orogen. In this study we examine structures along the southwestern margin of the Tibetan Plateau, including the Karakoram (KFS) and Longmu Co (LCF) faults, and the Ladakh, Pangong and Karakoram Ranges. New low-temperature thermochronology data collected from across the Ladakh, Pangong and Karakoram Ranges improved the spatial resolution of exhumation patterns adjacent to the edge of the plateau. These data show a southwest to northeast decrease in cooling ages, which is the trailing end of a wave of decreased exhumation related to changes in the overall amount of north-south shortening accommodated across the region. We also posit that north-south shortening is responsible for the orientation of the LCF in India. Previously, the southern end of the LCF was unmapped. We used ASTER remotely sensed images to create a comprehensive lithologic map of the region, which allowed us to map the LCF into India. This mapping shows that this fault has been rotated into parallelism with the Karakoram fault system as a result of N-S shortening and dextral shear on the KFS. Additionally, the orientation and sense of motion along these two systems implies that they are acting as a conjugate fault pair, allowing the eastward extrusion of the Tibet. Finally, we identify and quantify late Quaternary slip on the Tangtse strand of the KFS, which was previously believed to be inactive. Our study found that this fault strand accommodated ca. 6 mm/yr of slip over the last ca. 33-6 ka. Additionally, we speculate that slip is temporally partitioned between the two fault strands, implying that this part of the fault system is more complex than previously believed. / Dissertation/Thesis / Ph.D. Geological Sciences 2014