This research explored Indians' definitions of peace and their solutions for peace between Hindus and Muslims in Gujarat, India. The study also focused on peacebuilding efforts after the Hindu-Muslim violence in Gujarat in 2002.Members of a local NGO collaborated on the project by acting as gatekeepers in the field. Semi-structured interviews were conducted in Hindi with twenty-nine adult men and women (20 to 64 years old) from both the Hindu and Muslim communities. To develop an understanding of the social context of each community, the researcher initiated conversations and walks around the communities with three key informants and she also conducted participatory mapping of the communities.Data analyses of the transcribed interviews was performed by two coders using the Grounded Theory approach in the target language, i.e., Hindi. Four main themes emerged: (1) descriptions of the community, (2) perceptions of relationships Hindus and Muslims, (3) peace and solutions for peace, and (4) hopes for the future. Smaller specific categories were captured under these broader themes.Based on the data analyses, analytic matrices representing the relationships between these categories and the two main research questions were generated. These matrices were developed drawing from data obtained during participants' interviews, conversations with key informants, the researcher's field observations, participatory mapping, and the available literature.Relying on the conceptual frameworks generated from the data, participants' definitions of peace and their solutions for peace in their community were elaborated. Participants' defined peace as the absence of both direct (e.g., physical violence) and structural (e.g., unemployment, crime rates) violence. Further, their solutions for peace incorporated direct (e.g., absence of physical violence) and structural (e.g., opportunities for employment) peacebuilding as ways- to promote non-violence in their communities. The analytic matrices derived from this study provided strong evidence to suggest participants' definitions of peace and their solutions for peace could contribute to peacebuilding between Hindus and Muslims in the communities in Gujarat targeted for this project. Implications for employing peacebuilding strategies to resolve conflict between other individuals are offered, as are recommendations for investigating solutions designed to facilitate peace and limitations of this study. / Department of Counseling Psychology and Guidance Services

The research examines a government educational outreach initiative for the children of migrant brick kiln workers in Western India. Through interviews with government officials, parent and para-teacher surveys, and participant observation, the researcher was able to compare the pilot initiative in Bhilwara district, Rajasthan with one in Gandhinagar district, Gujarat. The research highlights some of the impediments faced with planning education for migrant children and provides recommendations for the future of the program in Rajasthan and Gujarat.

This thesis demonstrates the intersection of caste, doctrine, religious authority and monasticism in the Swaminarayan sampradāy, a Hindu devotional tradition founded by Sahajānand Svāmī. Religious traditions affected indirectly or minimally by colonialism or the nationalist struggle have seldom been rigorously studied. This thesis brings attention to the Swaminarayan sampradāy to highlight how pervasive societal discourses like that of caste and internal doctrinal developments, impacted religious developments concerning authority, hierarchy, and power. The reification of a doctrine and the creation of a theological office, coupled with the deification of a monk, Guṇātītānand Svāmī, and his low-caste disciple Prāgjī manifested a fractious environment in which theology, authority and ideas about monasticism came to be contested. Theological ideas drove Prāgjī’s developing community, who adapted their devotion to Prāgjī as a result of stifling institutional politics and a modernizing Gujarat. Prāgjī’s incessant preaching, distinct theological beliefs and own budding community, which adored him, changed the course of Swaminarayan Hinduism in western India.

Originally presented as the author's thesis, University of Pennsylvania. / Includes bibliographical references (p. [135]-143) and index.

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In much existing literature the incidence of sexual violence during Hindu-Muslim conflict has been attributed to the militant ideology of Hindu nationalism. This thesis interrogates this view. It first examines the ideological framework laid down by the founding ideologues of the Hindu nationalist movement with respect to sexual violence. I argue that a justification of sexual violence against Muslim women is at the core of their ideology. In order to examine how this ideology has contributed to the actual incidents, this thesis studies the episodes of Hindu-Muslim violence that occurred in 1969, 1985, 1992 and 2002 in the western Indian city of Ahmedabad, Gujarat. An examination of these episodes shows that sexual violence against Muslim women, in both extreme and less extreme forms, were significantly motivated by Hindu nationalist ideology. However, in addition to this ideology, patriarchal ideas that serve to normalize sexual violence as ‘sex’ and sanction its infliction to maintain gendered hierarchies also motivated such crimes. Moreover, this thesis argues that the manifestation of Hindu nationalist and patriarchal motivations in acts of sexual violence was enabled by the breakdown of neighbourhood ties between Hindus and Muslims in 1969 and 2002. By contrast, during the 1985 and 1992 riots Hindus and Muslims strengthened neighbourhood ties despite extensive communal mobilization, which seems to have prevented the perpetration of extreme sexual violence against Muslim women. Thus, by providing a comprehensive analysis of the contribution of Hindu nationalist ideology, and arguing for the significance of the patriarchal ideas and neighbourhood ties in the infliction of sexual violence during conflict, this study contributes to and departs from the existing literature.

In many developing countries, the electricity system is too weak to meet growing demand and the availability and reliability of generating capacity is inadequate. Protracted mismanagement, political interference, subsidised pricing, and corruption all undermine the ability of developing electricity supply industries to finance and deliver service or attract new private investment. Power sector reform is an acute need in developing countries where implementation of a top-down liberalisation approach has been pursued without adequately considering the social, political and economic conditions. The conventional response to low levels of electricity sector investment has been from the top-down: aim to create competitive electricity markets by encouraging new entry into the generation sector and by breaking up vertically integrated power companies. Using a case study from Gujarat, India, this thesis argues for an alternative approach—utilise distributed generation (DG) and captive power capacity (self-generation) of industry to reshape the generation and distribution sectors from the bottom-up. The thesis examines the economic viability of distributed generation in a rural setting and captive power for industrial use in Gujarat, India, taking into account the economic, technical and political factors that shape investment decisions. In India, 40 percent of the population still does not have an electricity connection, but an array of new energy technologies for small-scale electricity generation near the site of use may provide a new development path. The bottom-up model enables rapid addition of generation capacity to a system struggling to meet demand while increasing competition in the power market. The thesis concludes that more power from independent and industrial sources will best harness the financial and engineer resources of the Indian electricity supply industry (ESI) and ultimately benefit the economy. The solution proposed is not suggested as an optimal policy programme, but instead is advanced as the best of the feasible options available within current political and economic constraints.

<p>My dissertation project is an ethnographic history of "homes of capital," merchant homes located in port-cities of Gujarat in various states of splendor and decrepitude, which continue to mark a long history of Indian Ocean cross-cultural trade and exchange. Located in western South Asia, Gujarat is a terraqueous borderland, connecting the western and eastern arenas of the Indian Ocean at the same time as it connects territorial South Asia to maritime markets. Gujarat's dynamic port-cities, including Rander, Surat and Bombay, were and continue to be home to itinerant merchants, many with origins and investments around the littoral from Arabia to Southeast Asia. I argue that rather than a point of origin or return, Gujarat's merchants--many of whom are themselves itinerants from Arabia, Persia and Northwest India--produce and produced Gujarat as a place of arrival and departure: as a crucible of mobility. Gujarat's merchant homes offer a model of transregional engagement produced through the itineraries of merchants who continue to see the regions bordering the Indian Ocean as an extension of their homes.</p><p>While historians have generally studied these merchants through the bureaucratic archival records of imperial trade-companies, my project examines the yet-unexplored archives that collect around historic merchant homes. Curated by a current generation of merchant families who continue to ply old routes at the same time as they forge new ones, merchant homes offer a way to study oceanic connections from the inside-out and capital in cultural terms. Drawing on a rich array of collective and personal ethnographic and historical materials within homes, including architectural form; material objects; private journals, datebooks and travelogues; visual media; and merchant memory, my project brings into view a mercantile space-time on ocean's edge. Though emerging from concrete ethnographic and historical materials that cast powerful light on Gujarati merchant mobility in the British Empire over the course of the nineteenth and first half of the twentieth century, my account of "homes of capital" pursues mercantile imaginings across long tranches of time routed through the political economic transformations of the period stretching between the tenth and twelfth centuries. I argue that these non-linear imaginings structured by oceanic mobility exist in the interstices of imperial, colonial and post-colonial state space.</p><p> </p><p>Placing merchant imaginings at the center of my analysis, my dissertation argues that the Indian Ocean was and continues to be a key spatial and temporal motivator of mercantile life. My project makes explicit the terms of this intimacy through a "chronotopic" study of merchant homes across Gujarat. Homes of capital in its broadest sense also include mercantile buildings like bridges, libraries, funerary sites, mosques and community centers, which, when linked together, created shaded pathways across the region in the face of an emergent colonial state centered on Bombay. In doing so I also reveal a more capacious mercantile subject, showing how new kinds of nineteenth-century circulations of Gujarati-language texts across merchant libraries, reading rooms and homes were embedded in and shaped a longue durée oceanic topography. My project documents the range of visual, material, textual and affective modes from within this topography through which merchants gave and give form to such a terraqueous region.</p> / Dissertation

This study was conducted to gain a better understanding of HIV/AIDS-related stigma within religious communities in rural Gujarat, India. This study used the hidden distress model of HIV stigma and the HIV peer education model as conceptual frameworks to examine a rural population sample of 100 participants. Regression analysis was conducted to test if school education had a moderating effect on the relationship between illness as punishment for sin (IPS) and HIV stigma. Religiosity was tested for mediating effects on the relationship between early religious involvement (ERI) and HIV stigma. The results of this study indicated that single unemployed men under the age of 28 were more likely to relate religiosity, IPS, and ERI to HIV stigma. Furthermore, education did not significantly moderate the relationship between IPS and HIV Stigma, and religiosity also did not mediate the relationship between ERI and HIV stigma. However, an additional mediation analysis showed that IPS did mediate the relationship between religiosity and HIV stigma in this study. The results of this study suggested that HIV/AIDS awareness programs may need to focus on young unemployed men because they may be the most susceptible to stigmatic thinking. It can be concluded that IPS was a major contributor in the proliferation of HIV stigma for participants in this study. Further research is needed to understand how belief in an authoritarian God could increase IPS, and how education initiatives may aid in decreasing IPS among inhabitants. This study strived to add to the existing body of knowledge and help improve the lives of those infected with HIV in rural parts of India.