De plus en plus, on remarque que les jeunes chercheurs, intéressés par la recherche en développement, favorisent l'enquête de terrain à l'international. Qu'est-ce que cela implique? Qu'entendons-nous par développement aujourd'hui? Une revue de la littérature montre des divergences au niveau de la théorie mais aussi de la mise en pratique dans des projets qe développement. Comment doit-on envisager la communication dans un projet de développement? Qu'en est-il de la culture locale dans lequel le projet s'inscrit, et qu'en pense la population? En puisant dans la littérature de la discipline anthropologique, une étude de type ethnographique a été réalisée à Vandh, dans l'état indien du Gujarat, où l'initiative Kala Raksha Vidyalaya (KRV) propose aux femmes, artisanes de la région, une éducation adaptée à leur art. En s'appuyant sur la valeur culturelle et symbolique de la broderie, témoin ancestral de cette culture, KRV offre une opportunité aux femmes de découvrir leur talent et de s'en servir en vue d'améliorer leur situation souvent précaire. Ce mémoire s'interroge donc sur les enjeux d'un programme éducatif ayant pour but le développement et sur la manière dont les femmes, premières participantes et bénéficiaires du projet, perçoivent les changements apportés par l'organisation sur elles-mêmes et sur leur artisanat traditionnel. À la suite d'une étude de terrain de trois mois, il semble que le développement ne puisse avoir de définition théorique immuable, mais qu'il est, au contraire, dépendant du contexte culturel dans lequel il s'insère. De plus, par le biais d'entrevues de type semi-dirigé, les témoignages des femmes ont montré que la notion de communication peut parfois aller au delà des mots, notamment en laissant courir le fil sur la toile, la broderie étant elle aussi source de messages. Les témoignages nous dévoilent également la nécessité de l'éducation dans un processus de développement et d'émancipation. Souvent mises à l'écart par la rigidité des hommes et la culture indienne, les femmes qui reçoivent leur diplôme de KRV sont fières de cette éducation et de la soudaine confiance et reconnaissance qu'elle leur apporte. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : lnde, Femmes, Broderie, Culture, Anthropologie, Communication, Développement.

Thesis (D. Min.)--Columbia International University, 2008. / Typescript. Description based on print version record. Includes bibliographical references (leaves 169-174).

Scholarship on education and social reform has studied how communities with a history of literacy and employment in pre-colonial state administrations adjusted to the new socio-political order brought about by the British Empire in India. My work shifts the attention to the Indian aristocracy and mercantile communities and examines why they promoted modern education. I argue that rulers of Indian states adapted to the colonial environment quite effectively. Instead of a break from the past, traditional ideas of rajadharma (duties of a king) evolved and made room for reformist social and economic policies. This dissertation examines why many Indian princes (kings and queens) adopted liberal policies in the late nineteenth and early twentieth centuries. I argue that English-educated rulers of Indian states became reformers and modernizers to enhance their monarchical authority. The main audience for princes was their own state population, neighboring princes, imperial officials, and Indian journalists and politicians. I have carried out research at government archives and public and private libraries in India and the United Kingdom. Sources used include official records and correspondence, annual administrative reports, newspaper accounts, social reform journals, and weeklies and monthlies dedicated to educational topics. I have also consulted memoirs and biographies of kings, queens, diwans (prime ministers) and merchants. My source material is in English and Gujarati. I draw evidence from princely states across India with a focus on Hindu Rajput and Pathan Muslim states in the Gujarat (specifically Saurashtra) region of western India, neighboring the former Bombay Presidency. Due to Gujarat's strong mercantilist tradition, commercial groups played an influential role in society. I examine how and why merchants in princely states supported their ruler's educational policies. I also discuss how mercantile philanthropy crossed political and religious boundaries with the Gujarati (Hindu, Muslim and Jain) diaspora across India, Africa and Burma supporting educational institutions in Gujarat. My dissertation examines the interactions between the English-educated upper caste Hindus, the Anglicized Rajput rulers and the Gujarati merchants to understand how they all contributed to the shaping of modern Gujarati society. / text

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.

The project explores the design development of housing within the scenario of Post Disaster Rehabilitation of populations displaced by natural disasters. By looking at the house as a system that combines two distinct phases of rehabilitative housing, namely Transitional Housing and Durable Housing, the design seeks to reduce the complications of relocation every time there is a need to move on to the next phase of shelter aid. To truly make the house construction an owner driven experience, the system aims to be designed such that it can manipulated by the owner/user to suit their long term needs and personal tastes. By doing so, the house strives to imbibe a sense of belonging, making it less likely for the shelter to be rejected by the owner. For this purpose, the aesthetic of the shelter would need to be carefully designed and organic patterns of settlement growth studied to realize the need of the types of public, semi public and private spaces.

Mehr als zwei Jahrzehnte nach der wirtschaftlichen Liberalisierung Indiens kam es zur Herausbildung einer neuen Kultur des Unternehmergeistes, eines kapitalistischen Geistes. Sie umfasst die Wiederbelebung traditioneller wie auch das Entstehen angeblich moderner Werte. Die Kultur des Unternehmergeistes bezog sich vorwiegend auf die aufstrebende Mittelschicht des Landes. Diese Arbeitet erforscht wie der kapitalistische Geist in der Wirtschaftselite im indischen Bundesstaat Gujarat entsteht. Das Ziel der Forschung liegt in der Erklärung von Ungleichzeitigkeit im kapitalistischen Geist. Gujarat bietet sich als Region für eine solche Analyse an, da der Staat sowohl über wirtschaftliche Traditionen verfügt wie auch eine starke wirtschaftliche Öffnung erfährt. Den kapitalistischen Geist fasse ich als kapitalistisches Ethos im Anschluss an Pierre Bourdieus Konzept des Habitus. In Kombination mit Boike Rehbeins Konzept der Soziokultur, welches nebeneinander bestehende Lagen mit unterschiedlichen sozio-historischem Ursprüngen in einer Gesellschaft erklärt, gehe ich der Forschungsfrage nach dem Entstehen des kapitalistischen Geistes nach. Die Forschung wurde mittels der Dokumentarischen Methode mit qualitativen Interviews mit der Wirtschaftselite in Gujarat durchgeführt. Dem kapitalistischen Ethos in der Wirtschaftselite in Gujarat liegen drei Soziokulturen zugrunde, die mit der Britischen Kolonialzeit und Industrialisierung (1850-1947), mit der Zeit der eingeschränkten Wirtschaft (1947-1991) und mit der wirtschaftlichen Liberalisierung (1991) entstanden. Das kapitalistische Ethos wird in den Soziokulturen verschiedentlich interpretiert. Ich habe drei kapitalistische Ethoi rekonstruiert: das Mahajan Ethos, das Nehruvianische Ethos und das Neoliberale Ethos. / Almost two decades after India’s economic liberalization, scholars found the emergence of a new moral order. This new enterprise culture, or capitalist spirit, entailed the revival of traditional as well the formation of putatively modern values. While this enterprise culture accounted mostly to the emerging middle class in the country, similar changes were observed at the core of industrial capitalism: management styles, which remained unstudied sociologically. This thesis investigates how the capitalist spirit in the business elite in the Indian state of Gujarat emerges. The purpose of this study is to explain the emergence of asynchronicity in the capitalist spirit. Studying the business elite in a state with a stronghold in business traditions as well as a stark economic liberalization contributes to the above mentioned studies. Based on literature review I argue for the capitalist spirit as capitalist ethos, drawing on Pierre Bourdieu’s habitus concept in combination with Boike Rehbein ‘s concept of socioculture, which explains coexisting layers in societies of different socio-historical origins. This research interest was operationalized with the documentary method, conducting qualitative interviews with the top business leaders in Gujarat. In this study, the capitalist ethos in the business elite in Gujarat emerges in three sociocultures that arose with British colonialism and industrialization (1850-1947), with the restricted economy (1947-1991), and with economic liberalization (1991). The capitalist ethos is differently interpreted in the sociocultures and therefore gains different meaning. I reconstructed the three capitalist ethoi of the Mahajan Ethos, the Nehruvian Ethos and the Neoliberal Ethos, respectively.

In this thesis ethnotheories on the expression of emotional warmth towards babies were studied, considering socio-economic and cultural factors. It was proposed that the more relatedness is emphasized as a socialization goal the more emphasis is also put on the expression of emotional warmth. Furthermore, the modality, in which emotional warmth is perceived to be ideally expressed, was expected to be related to the extent the participants want to foster autonomy. Autonomy-fostering caregivers were expected to stress distal modes of expressing emotional warmth more, than less autonomy-fostering caregivers. These two hypotheses were tested with mothers (and grandmothers) of three-month-old children from Germany, USA, urban and rural India. The hypotheses were predominantly confirmed, though some methodological issues are reasons for concern. The applicability of the (Western) psychological theories on the expression of emotional warmth towards infants perceived by Indian caregivers was explored. The Indian caregivers ethnotheories matched the psychological theories fairly well. However, other concepts were also mentioned frequently. Therefore open-ended methods were used to study the indigenous concept of the Evil Eye . Some rural Indian mothers considered looking at the baby while breastfeeding, or praising the baby as a potential danger. Finally, the different caregivers roles as perceived by urban Indian mothers and rural Indian mothers and grandmothers were explored. The mother was seen as the most important caregiver for the expression of warmth towards an infant, though rural and urban caregivers disagreed about the reasons for her being special. Other (unspecified) family members were mentioned frequently. Fathers were perceived in different roles by urban and rural mothers, though they agreed on them being providers of vocal or verbal stimulation for the child. The mothers regarded the grandmothers as a source of advice and support in child-rearing matters.

Solar Irrigation Pumps (SIPs) are used to pump (ground and surface) water to irrigate farm lands. In a country with a historical mismatch of energy supply and demand, and almost 120 million families dependent on earnings from agriculture (Prachi Salve, 2014), SIPs offer great prospects. Unlike electric and diesel pumps – dominating the market till today – SIPs have almost zero marginal costs. This leads to extra crop production at negligible costs and also generation of electricity when not being used for pumping. Due to almost zero emissions, it simultaneously addresses the issue of climate change hence bringing prosperity to the population at all levels.SIPs are a new phenomenon in India and due to the comparatively1 high capital costs, SIPs require subsidies to make them affordable for a farmer. Support in the form of subsidies has been given to around 15,000 farms in the whole country. By introducing solar pumps on a subsidy scheme in 2009-2010, Rajasthan has become the pioneer state of India. Since then numerous solar pumps have been deployed and farmers have gained experience with their usage. These farmers appear to be happy with the functioning of the pumps; 95% of the farmers, who gained enough knowledge to answer the question, say that the pump works better than their diesel or electric pump. A surprising finding is that the project cost per pump is getting higher while the pumps are getting cheaper. This means that the government is using more money to run the project. To find the reasons for the rising project costs and to find a way to decrease them, further research is needed. If the project cost could be decreased more pumps could be supplied with the same amount of subsidy.It was also found that the SIPs were not successful in replacing the electric and diesel pumps. The diesel and electric pumps had more horse power (hp) so were able to pump more water resulting in irrigation of more land in the same amount of time. Farmers expressed they could fully switch to SIPs when more powerful pumps were supplied.Because the present SIPs are off grid systems, it is not possible to sell the excess electricity that is not needed for pumping water. Because there are no marginal costs, there is no incentive for switching off the machines either. The consequence is excessive pumping of water leading to groundwater depletion. An important improvement would be to connect these pumps to the electricity grid. The possibility to earn some money with delivering energy would probably be a good reason to stop needless pumping.The subsidy program that was in place in Rajasthan had an 86% capital subsidy (the farmer had to pay only 14% of the price of SIP). With the available money only 10,000 pumps per year could be supplied (Dr. Dinesh Kumar Goyal, 2013). When the subsidy per pump is decreased more pumps could be deployed and it was shown that even with a lower subsidy getting a SIP will still be attractive.One of the points of improvement for a quick roll out of SIPs might be found in the way these pumps are financed. Pumps have a high capital cost and are currently financed by 70-90% capital subsidies of the government. The amount of total subsidy is limited and so with a high percentage of subsidy a small amount of pumps are deployed by this subsidy. These subsidies could be dramatically reduced when a loan/lease product would be put in place. Without a bank loan farmers are unable to pay the major part of the capital cost of the pump. Offering a bank loan is a win-win situation for the farmers and the people of India, represented by the government. With these pumps farmers are able to sell electricity to the grid and earn extra income or they can sell water to other farmers for a price below the price of current diesel pumping. With this income they could pay off the loan in 7 years and earn a reasonable income. The people of India will not only benefit by having to pay less for subsidies, they will also benefit from less greenhouse gas emissions as solar has almost zero emissions compared to mainly coal based electricity pumps and diesel pumps.SIPs supplying electricity can have a big effect on grid stability. Hence, in chapter 6 the question of grid stability was raised. Under what conditions can the Indian grid deal with a large amount of electricity injected from SIPs. India currently has 70% of the electricity produced from coal power plants while 3% comes from Nuclear power plants (Trading Economics, 2011a). These sources have a response time of several hours which is not quick enough to respond to fluctuations in the demand of energy by for example households, or a change in production by other sources, for example solar. The present sources should be partly replaced by quick response sources like the renewable sources and gas turbines. Currently 6% of the installed capacity is a gas power plant (Central Electricity Authority, 2015) but this percentage should be increased. Also other solutions should be implemented, such as developing storage of energy and more interconnections between grids of states and other countries.Since the idea is that SIPs would not use electricity from the grid anymore unlike electric pumps, 25% of electricity currently used from the grid by agriculture will be less. The current electric pumps only get electricity for certain hours a day and are used to balance the grid, only at times of low electricity use of other users, farmers will get electricity. When the electric pumps are replaced by SIPs that do not use electricity from the grid the balancing function that the electric pumps currently fulfil will no longer be present. Having no experience with SIPs connected to the grid so far, it will be difficult for the state load dispatch centres, which manage the grid, to schedule the expected load. Hence, pilots should be set up to find out how these pumps are used throughout the day so that in the future these loads can be predicted. In Gujarat the solar installed capacity could easily be a fivefold without having to invest in extra capacity of quick responsive sources, since enough installed capacity of gas turbines is already in place but currently not used. Extra investment would be needed in the grid in order to be able to transmit so much electricity over the grid from the (distributed) solar plants.Solar irrigation pumps, when implemented correctly, can not only lead to much cheaper irrigation for farmers but also less groundwater depletion and a source of extra income. Solar pumps can lead the way to more prosperity for the Indian people, but new guidelines and plans have to be made by the government to realise this potential. Without policy changes as described in this thesis SIPs benefit a small number of lucky farmers at the expense of the larger whole (wasting public money and groundwater).

The Kabir Project (K.P.) was born in Bangalore, India, in 2002, after the Gujarat pogrom, which occurred in the same year. In the context of increasing divisions in Indian society, defined by religion, social class, caste and gender, this research explores how this initiative, through live concerts and documentary films, spreads the folk music traditions of the 15th century mystic poet Kabir along with his messages of unity and understanding between confronted identity groups. This study presents the context of violence between Muslims and Hindus since the Indian Partition and the reasons for gendered violence in the conflict. It focuses also on the connections between globalization and minorities’ prosecution in liberal democracies; on the colonial roots and socioeconomic reasons which led to the Gujarat massacre in 2002; and the social role of the mystic as bridging cultural and religious differences. Through two complementary methods: in-depth interviews to audiences and organizers at the K. P. festivals in Bangalore and survey questionnaires distributed to the Kabir Festival Mumbai audiences, this study tries to answer the following questions: What is the potential for social change of the K. P. in the world-views of today's Indian citizens? Are the messages presented by films and folk music capable of generating positive attitudes towards dialogue between confronted identity categories? In which ways?The research reveals the success of the K. P. to challenge audiences’ minds through communication for development events, whose objectives are reached by spreading Kabir values through artistic forms, and by creating shared spaces between confronted identity sections. Festivals in rural areas help to diminish the distance between those antagonized communities. In addition, urban festivals also generate positive attitudes in elites towards dialogue and coexistence, since that is the social profile of the audience.

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