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This case study is conducted on teachers working in Non-Formal Education centers (NFE's), for the Non-Governmental Organization Seva Mandir, in the Udaipur district in Rajasthan, India. The setting for the study is remote rural villages around the small city Udaipur, with one million inhabitants. The purpose of this case study is to investigate what impact the capacity building course that Seva Mandir offers the teachers, the NFE certification course, have had on the teacher’s lives. The aim is to get a picture of the overall impact of the course on a professional level and on the individual NFE teachers’ personal life. The case study was conducted on a sample of eleven out of 50 NFE teachers working for Seva Mandir in the Jhadol block. The empirical data was collected through qualitative interviews conducted in the NFE schools. The NFE centers that are run by Seva Mandir are a complement to malfunctioning government schools in areas where most of the children are first generation learners. The schools aim to keep children from working or starting to work, through giving them an educational base. The teachers have no previous teachers training and are having an average prior education of 8th to 10th class. The general findings of the study are that a majority of the teachers felt an increase in self-confidence after participating in the course. They generally had more concrete and ambitious future plans after the course than before it, and they were highly dominated of plans for further education for themselves and their children. It was also found that the teachers felt major changes in their teaching approach after the course. They had learnt new teaching strategies and seemed to have changed their attitude against the children. The teachers used activities like games, songs and stories in their teaching as well as taking help of the local surroundings when teaching.

This thesis is an ethnography of a community of professional thieves called the Kanjar-a 'caste of thieves' by practice, public perception and self-designation-in the northern Indian province of Rajasthan. It is also an argument that spells out the broader logic of rank in local society. Insofar as it offers the first ethnography of the Kanjar community- and of caste-based, professional, hereditary theft-this study is new. My analytical concern with hierarchy and rank, however, is old, engaging in the once central, and now largely out-fashioned, discussion in the sociology of South Asia. My project began with a narrow set of concerns with the place of thieving and thieves in local society. In the course of my fieldwork, however, it became apparent that the received wisdom of South Asian sociology regarding the principles of rank did not offer useful explanatory tools and that a different conception of rank was necessary to make sense of what I observed, both about the social position of Kanjars and the hierarchical social formation at large. As is so often the case, what began as a study of historically and sociologically particular circumstances became an inquiry into the pervasive regnant aspects of the local order of things.

Depuis la création de l'Union indienne en 1947, de nombreux territoires locaux indiens ont vu la structuration de domaines économiques modernes portés par des réseaux d'acteurs éprouvant une nouvelle capacité à définir les orientations du développement de leurs territoires. Dans plusieurs anciennes cités princières du Rajasthan, le tourisme est peu à peu devenu depuis les années 1970 la base de la dynamiqueéconomique. <br /><br />Ce travail propose une analyse de l'émergence du tourisme à Udaipur où le projet, initialement porté par desentrepreneurs partageant des origines Râjput descendants de la couronne royale, consiste en laréappropriation de la mémoire sociale de la royauté et de son héritage à des fins économiques. En cela, il est lié au territoire, puisant dans les éléments matériels et immatériels, dans les héritages et les mémoires de lafondation de cette ancienne capitale royale du Mewar.<br /><br />Très largement concentré dans l'ancienne cité historique et inscrit dans le cadre restreint des lieux associés à l'héritage royal, le développement touristique est animé par la recontextualisation de la mémoire Râjput dansl'économie culturelle, et témoigne de l'ambition des Râjput de plus haut rang d'assurer la permanence de leurpouvoir et de leur maîtrise sur le territoire. L'économie touristique, produite autour d'éléments matériels et immatériels du territoire se démarque ainsipar ses fortes références à la culture locale, et par sa capacité à faire émerger de nouvelles formes etexpressions culturelles. Le système qui en résulte vient nourrir une image globale et une dynamique territoriale partielle et partiale, tant dans les lieux qu'elle concerne, que plus généralement par les visionsqu'elle véhicule.<br /><br />Agrégeant à mesure de sa structuration au sein du territoire un ensemble d'actions et decréativités conjuguées, la forme productive en émergence tend à définir un district culturel spécialisé dans des activités touristiques. La recherche engage ainsi une analyse des modalités d'émergence de ce district spécifique et des interactionsqui le caractérisent. Elle questionne tout particulièrement la production de mémoires territoriales, leur appropriation et leur mobilisation. Elle s'inscrit plus largement dans le cadre d'une réflexion sur la place de laculture dans le développement économique des territoires, et sur la manière dont elle révèle l'opposition dedifférents groupes d'acteurs et, à un niveau plus fin, les tensions qui définissent la société locale tant à l'échelle collective et individuelle. Fort d'une démarche géographique ouverte sur les sciences sociales, ce travailsouligne ainsi l'importance que revêt la production de singularités territoriales dans le développementéconomique localisé, mettant tout particulièrement en perspective les dimensions sociales et territoriales de ce processus de production.

Drought related problems are a major stress source on the livelihood of communities in several areas of the world. Due to inefficient water resources management people leave their traditional habitat in search for security in larger agglomerations. This creates a big stress on the carrying capacity of urban centers and leaves deserted rural areas incapacitated. Setting Sustainable Development Goals as targets to reach, using Resilience Thinking to provide for resilience, adaptability and transformability, and planning for Integrated Water Resources Management can be a solution to reduce this outmigration. Rajasthan is a state in India where communities have been surviving with very little available water for ages. Contemporaneous implementations in parts of Rajasthan fulfill the framework set for this study. After identifying a promising SES in terms of drought resilience a field investigation was conducted for adequate assessment and model of resilient SES was reverse engineered from the findings. Reading thru this document one can explore the uniqueness of Rajasthan water governance from pasts long gone and to the current date. In the end of the study strategic adaptive planning recommendations can be found for creating a similar SES.

This thesis brings to light the women of the Kalbeliya community, a caste of snake charmers from Rajasthan. Since this practice has been deemed illegal in India since 1972, Kalbeliyas have found an alternative by replacing snakes with dancing women. Increasingly popular in Rajasthan, this practice called Kalbeliya dance or cobra dance, involves the presence of women dressed as cobras on stage, performing gestures directly inspired from the dangerous reptile. On stage, they are generally accompanied by professional musicians from various Muslim communities of the region. Since the creation of this dance, fewer and fewer men participate to their family’s economy. In fact, it is their dancing wives who become the sole provider of the household. This situation is at the very least unusual considering that Kalbeliya women – as are most women from the region of Rajasthan – practice purdah, a strict form of segregation of living spaces. This segregation is characterized by the dividing of the spaces allocated to women. It is usually expressed by an interdiction prohibiting women from leaving their home alone and without a veil as well as being prohibited from holding any form of remunerated employment. Consequently, the access to the public sphere is generally the jurisdiction of men, thus limiting the emergence of women in the cultural and economical spheres of the community. The objective of this thesis is therefore to demonstrate how the cobra dance participates in transforming the gender dynamics of the Kalbeliyas. Starting from the assumption that the purdah somehow forms the cornerstone of feminine ideals in the region of Rajasthan, this thesis will demonstrate that the dance infringes on several codes of conduct on many levels, as well as on the expectations of men and women and so, it contributes to transforming the gender dynamics within the community. A sub-objective of this thesis will be the discussion of concrete gains that women may obtain through dance. These gains can be observed especially in the capabilities, agencies and the living standards of these dancing women. This thesis is based on two field trips in India: a preliminary field trip (2013/2014) and another that occurred in 2017/2018, adding up to more than one year of research in Rajasthan. Established on participatory action research and collaborative anthropology, the methods recommended to obtain data are mainly participant observation as well as the gathering of semi-structured interviews, life stories and lifelines. Through an intersectional analysis of gender roles, this research will show that these cobra women embody a liminal role in which they must both infringe and respect the gender norms in effect in the region. Hence, the cobra dance allows the infringement of many codes of conduct associated with women in northern India. This thesis will demonstrate that these infringements are involved in normalizing certain changes in the gender dynamics. Following the completion of this study, it will be possible to see the advantages and inconveniences of the dancing in the daily lives of the women who practice cobra dancing. If in certain cases the dance can create more vulnerability to the dancers, we will see that it also offers considerable and multiple opportunities of agency. However, it will be shown that these gains are not without risks and that they remain fragile; they may be easily revoked, perhaps disappear due to different factors that will be clarified in this study. This thesis will thus bring to light the strategies of negotiation that these women use through their role as dancers to carry out their personal projects, their family duties and even, improve their living standards. / Cette thèse porte sur les femmes de la communauté Kalbeliya, une caste de charmeurs de cobras du Rajasthan. Cette pratique étant désormais illégale en Inde depuis 1972, les Kalbeliya ont contourné cette réalité juridique en remplaçant le serpent par une femme danseuse. De plus en plus populaire au Rajasthan, cette pratique nommée danse Kalbeliya ou danse cobra implique la présence de femmes sur scène parées en cobra et exécutant une gestuelle directement inspirée du dangereux reptile. Lors des concerts, elles sont désormais généralement accompagnées de musiciens professionnels issus de différentes communautés musulmanes de la région. Depuis l’avènement de la danse, de moins en moins d’hommes participent à l’économie de leur famille. En effet, ce sont plutôt leurs femmes danseuses qui deviennent les uniques pourvoyeuses du foyer. Cette situation est pour le moins inusitée considérant que les femmes Kalbeliya — comme la majorité des femmes de la région du Rajasthan — pratiquent la purdah, une forme stricte de ségrégation des espaces de vie. Cette ségrégation est caractérisée par une division des espaces accordés aux femmes et s’exprime habituellement par une interdiction de sortir de la maison seule et non voilée ainsi que par l’impossibilité d’avoir un emploi rémunéré. De ce fait, l’accès à la sphère publique est généralement l’apanage des hommes, limitant ainsi l’émergence des femmes dans les sphères culturelles et économiques de la communauté. Cette thèse aura donc pour objectif de démontrer comment la danse cobra participe à transformer les dynamiques de genre chez les Kalbeliya. En prenant comme prémisse que la purdah constitue en quelque sorte le socle de la construction des idéaux de la féminité dans la région du Rajasthan, cette thèse démontrera que la danse transgresse à plusieurs égards de nombreux codes de conduites et d’attentes associés aux hommes et aux femmes et donc, qu’elle contribue à transformer les dynamiques de genre à l’intérieur de la communauté. Cette thèse aura aussi comme sous-objectif de discuter des gains concrets que les femmes peuvent obtenir à travers la danse. Ces gains peuvent s’observer plus particulièrement chez ces femmes danseuses à travers leurs capabilités, agentivités ainsi que dans leurs conditions de vie. Cette thèse est basée sur deux terrains en Inde : un préliminaire (2013/14) et un autre qui a eu lieu en 2017/18, totalisant en tout plus d’un an de recherche au Rajasthan. Ancrées dans la recherche-action participative et l’anthropologie collaborative, les méthodes préconisées à l’obtention des données sont principalement l’observation participante ainsi que la collecte d’entretiens semi-dirigés, de récits et de lignes de vie. À travers une analyse intersectionnelle des rôles de genre, cette recherche démontrera que ces femmes cobra habitent un rôle liminaire dans lequel elles doivent à la fois transgresser et respecter les normes de genre en vigueur dans la région. De ce fait, la danse cobra permet la transgression de nombreux codes de conduite associés aux femmes en Inde du Nord. Cette thèse démontrera que ces transgressions participent à normaliser certains changements dans les dynamiques de genre. Au terme de cette étude, il sera possible de voir les avantages et les inconvénients de la danse dans le quotidien de ces femmes qui pratiquent la danse cobra. Si dans certains cas, elle vulnérabilise davantage les danseuses, on verra qu’elle offre aussi de considérables et de multiples possibilités d’agentivité. Toutefois, il sera démonté que ces gains ne se font pas sans risques et qu’ils demeurent fragiles ; ils peuvent leur être facilement révoqués, voire disparaître en raison de différents facteurs qui seront explicités dans cette étude. Cette thèse mettra donc en évidence les stratégies de négociation que ces femmes utilisent à travers le rôle de danseuse pour réaliser leurs projets personnels, leurs devoirs familiaux et même, améliorer leurs conditions de vie.

This thesis sets out to investigate the changing social significance of the hand-block printed and resist-dyed cottons of Rajasthan. Once a vital part of the region’s everyday rural textile and dress traditions, communicating information about its wearers and demonstrating the craftsmanship of its makers, today block printed textiles are produced primarily for export and tourist markets. In the space of just a few decades the growing effects of globalisation have wrought irrevocable change upon this traditional craft. Under the pressures of new market forces, modern hand block printed textiles bear little resemblance to their traditional counterparts. Drawing on an ethnographic perspective in general, and an ethnomethodological perspective in particular, the main objective of this thesis is to develop a deeper understanding of traditional hand block printed and resist-dyed textiles – with particular focus on the modernisation of traditional forms of hand block printing in Rajasthan, and the various strategies and experiences which the craftspeople have undertaken to deal with the changes to the market for their products. Using the recent history of block printed cloth production in Rajasthan, as told by local artisans, it explores the manner in which such phenomena as modernisation and globalisation are embodied by shifts in production technology, design aesthetics, and market forces. In order to explore the rural roots and chart the dramatic recent modernisation of the craft this thesis identifies and documents the range of textiles traditionally made by the region’s hereditary communities of cloth printers and dyers, and investigates their role in the projection of identity, exploring the changing communicative function of these textiles, notably with the rise of synthetic fabrics, among the rural communities of Rajasthan. In doing so, this thesis investigates how the consumption of hand block printed textiles has changed over the past forty years and considers the impact of the growth of export and tourism on traditions of cloth printing in the region. It is a socially situated study, based on extensive firsthand fieldwork with the Chhipa community of hereditary cloth printers, making use of ethnography, photography, and personal experience of textile dyeing, printing and design. By developing methodologies based on the detailed documentation of the technologies, materials and processes involved in hand block printing this thesis seeks to update and expand upon the existing literature on the craft by providing and analysing contemporary accounts of family traditions and modern developments in use by current generations of artisans. In doing so this thesis also contributes to current discourse on the preservation of craft knowledge as a form of intangible cultural heritage. The study is primarily located within the field of Indian textile and dress studies. It contributes to contemporary ethnographies of textile crafts through the detailed analysis of print and dye technologies, and, by also considering the meanings and values of block printed cloth as clothing, adds to the literature on the social role of textiles and dress with a regionally-specific focus on the role of pattern and colour. By focussing on the communicative functions of pattern and cloth, it also enhances cross-disciplinary attentions to regional identities and intangible cultural heritage. Finally it engages with the very local processes of globalisation and the contemporary values of handcrafted cloth.

China and India claimed two territories along their borders on the Himalayas: Aksai Chin in the west and the North-East Frontier Agency in the east. The border dispute escalated and, on October 20, 1962, the Chinese People’s Liberation Army (PLA) opened fire on the two fronts and advanced into the disputed territories. One month later, on November 21, China declared a unilateral ceasefire and withdrew behind its disputed line of control. In response, the Indian government arrested over 2,000 Chinese living in India and interned them in Deoli, Rajasthan. When the Chinese were released between 1964 and 1966, they found their properties sold off by the Indian government. Many left India and immigrated to Canada. I interviewed four Indian-born Chinese who were interned and who now live in the Greater Toronto Area. I recorded their accounts of life in Deoli Detention Camp in Rajasthan.

China and India claimed two territories along their borders on the Himalayas: Aksai Chin in the west and the North-East Frontier Agency in the east. The border dispute escalated and, on October 20, 1962, the Chinese People’s Liberation Army (PLA) opened fire on the two fronts and advanced into the disputed territories. One month later, on November 21, China declared a unilateral ceasefire and withdrew behind its disputed line of control. In response, the Indian government arrested over 2,000 Chinese living in India and interned them in Deoli, Rajasthan. When the Chinese were released between 1964 and 1966, they found their properties sold off by the Indian government. Many left India and immigrated to Canada. I interviewed four Indian-born Chinese who were interned and who now live in the Greater Toronto Area. I recorded their accounts of life in Deoli Detention Camp in Rajasthan.

科学研究費補助金 研究種目:基盤研究(C)(2) 課題番号:13610418 研究代表者:三田 昌彦 研究期間:2001-2004年度