The socio-economic and political changes effected in Kerala by the British and colonial discourse at the beginning of the twentieth century challenged traditional structures of power. This eventually resulted in social mobility within various communities which, as a result, embraced modernity and began to pursue modern education. However, Mappila Muslims' long-standing tradition of struggle against colonial powers and their hatred of British rule had led them to resist the modernization process and consequently become more socially and educationally backward than other communities in Kerala. It was in this context that Vakkom Muhammad Abdul Khadir Moulavi (1873-1932), who is acknowledged as the "father" of the Muslim socio-religious reform movement in Kerala, undertook to persuade Mappilas to embrace various aspects of modernity, especially modern education. Based mainly on primary sources written in Malayalam, this pioneering study argues that Vakkom Moulavi's thought was largely shaped by the colonial discourse on modernity. It shows how he reinterpreted Islamic principles and Muslim history using the framework of the rational, secular, universal humanism of the European Enlightenment. One result of this was that his reinterpretation precluded the possibility of understanding Islam as discursive tradition, which in turn reified Islam and negated the potential vibrancy of Islamic societies. At the same time his championing of modern education as a means to modernization eventually tore traditional Muslim education from its historical and cultural roots. The study also demonstrates that, because he saw the state is a key agent in the modernization process, he was keen to educate people about their rights and responsibilities. In sum, this analysis of Vakkom Moulavi's career demonstrates that, in order to understand the intellectual framework and activities of modern socio-religious reform movements, these latter need to be studied in the light of colonial discourse on modernity.

Numerous attempts have been undertaken to deliver a common understanding of the concept of sustainability. Most of these attempts however, have remained contested and ineffective. Weak conceptualisation has also affected the process of operationalisation of sustainability. This thesis addresses the above issues by firstly, interpreting sustainability and its underlying principles from a perspective that draws together social, economic, environmental, cultural, and institutional conditions and cross-linkages. Secondly, and more importantly, the research focuses on ‘how’ to operationalise sustainability across different regions. In doing so, the research acknowledges the significance of planning pathways in the process of achieving sustainability. The research has been conducted using two case studies that critically examine the effectiveness of contemporary sustainability planning processes in Kerala (India) and Sweden. A total of 42 in-depth interviews, three focus group discussions and several participant observations have contributed to primary data collection for the two case studies. The research has developed a set of ‘substantive’ and ‘process’ criteria based on which planning efficacy in Kerala and Sweden has been evaluated. By focusing on the ‘how’ and ‘why’ rather than the ‘what’ aspects of the sustainability problematique, the research findings contribute new knowledge that reduces the chasm between theory and practice with regard to operationalising holistic sustainability. The research also demonstrates that despite significant differences between social, economic and environmental settings, planning for sustainability in both Kerala and Sweden largely exhibits similar behavioural patterns. For instance, both regions suggest the importance of public participation and community engagement in achieving sustainability while planning process in both cases suffer from lack of integration between different components, issues and discourses and weak mechanisms of plan evaluation and feedback generation. The research thus argues that the division of the world into the developing South and the developed North does not affect the process of operationalising sustainability in any significant way. Finally, the thesis highlights implications of sustainability planning on policymaking and identifies priorities for governance that better reflect the complexity underlying sustainability operationalisation. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1342316 / Thesis (Ph.D.) -- University of Adelaide, School of Social Sciences, 2008

Thesis (doctoral)--Institute of Social Studies, The Hague, The Netherlands, 2003. / Includes bibliographical references (p. [369]-397).

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The paper analyzes the concept of human security - freedom from fear, freedom from want and freedom to live in dignity - and it's political potential to respect human dignity. Is the concept (only) an academic philosophical challenge, or it is also directed towards mobilizing a political action that respect human dignity? The term 'security' has a mobilizing effect, which is why I chose to understand human security based on a slightly modified variant of Thierry Balzaq's securitization theory, which raises the question of how cases, in this case human dignity, is securitized. The analysis is made in the context Kerala's women live in. The analysis demonstrates that it is not possible to conclude that human security is a (success­ful) securitization of human dignity, only an attempt to securitize. Although the securitization theory can be improved, and thus show a successful securitization there is a reason to question the benefits of striving for a securitization of human dignity. The aim should rather be a humanizing security. Kerala's women in God's Own Country can have a better life situation and respect of their inherent human dignity. / Uppsatsen analyserar begreppet mänsklig säkerhet - frihet från fruktan, frihet från nöd och frihet att leva ett liv i värdighet - och dess politiska potential att respektera mänsklig värdig­het. Är begreppet (endast) en akademisk filosofisk utmaning, eller är den även inriktad på att mobilisera fram ett politiskt agerande som respekterar mänsklig värdighet? Termen 'säkerhet' har en inbyggd mobiliserande effekt, vilket gör att jag valt att förstå mänsklig säkerhet utifrån en lätt modifierad variant av Thierry Balzaqs säkerhetiseringsteori, som ställer sig frågan om hur företeelser, i detta fall mänsklig värdighet, säkerhetiseras. Analysen görs i den kontext som Keralas kvinnor lever i. Analysen påvisar att det inte går att finna att mänsklig säkerhet är en (lyckad) säkerhetisering av mänsklig värdighet, utan endast ett försök till säkerhetisering. Trots att säkerhetiserings­teorin kan förbättras, och därmed uppvisa en lyckad säkerhetisering finns det anledning att ifrågasätta nyttan med att sträva efter en säkerhetisering av mänsklig värdighet. Målet bör snarare vara en humanisering av säkerhet. Keralas kvinnor i God's Own Country kan få en bättre livssituation och en respekt för vår inneboende mänsklig värdighet.

This thesis looks at the diverse aesthetic approaches of onlookers to Kathakali, a traditional dance-drama extant in Kerala, India. Its particular contribution is based on fieldwork undertaken in the period 1991-93, especially in the districts of Trichur and Palghat, and distinguishes a continuum of two over-lapping broad groups: popular spectators and elitist appreciators who provide different, contesting voices in the interviews. The aesthetic processes of individuals within these groups of onlookers and the ways in which they may gradually change form the primary focus of this work. Respondents to interviews provide diverse descriptions of their interactions with performances according to their perceived membership to groups of popular spectators or elitist appreciators. They also identify dimensions of performance that may contribute to the development of their own performance competence and their subsequent transition from one group of onlookers to another. The influences that shape the diverse approaches of these groups and have been examined here include traditional Hindu aesthetics, religion, politics, caste structures and the changing shape of patronage, which is itself also a reflection of historical factors of governance. Kathakali is first presented as vignettes of performance that reflect different locations, venues, patronage and program choices. It is then situated in relation to extant, contiguous performance genres that have contributed to its development and/or often share its billing in traditional settings. The politics and aesthetics of the worlds of Kathakali are looked at not only in terms of their traditional, folkloric and classical development but also in contrast to more contemporary, secular and controversial dynamics that are impacting upon Kathakali today.

State processes and programs are often constructed and implemented with the intention to ameliorate the lives of the inhabitants living within those borders. However, in order for citizens to benefit from these programs and processes, for example, anti-poverty programs and decentralization projects, their participation is a necessity. But societal contexts in which citizen participation occurs vary to great extents. It is important then to investigate these differences so as to further our understanding of the workings of participation. This research conducts a comparative analysis between two states in India, Kerala and Bihar, of contextual factors impacting participation. It shows that both trust in the state as well as formal education affect the level of participation of the population. This research engages with and attempts to add to the literature of participatory development by analyzing and explaining some of the impact that context has on participation of inhabitants.

State processes and programs are often constructed and implemented with the intention to ameliorate the lives of the inhabitants living within those borders. However, in order for citizens to benefit from these programs and processes, for example, anti-poverty programs and decentralization projects, their participation is a necessity. But societal contexts in which citizen participation occurs vary to great extents. It is important then to investigate these differences so as to further our understanding of the workings of participation. This research conducts a comparative analysis between two states in India, Kerala and Bihar, of contextual factors impacting participation. It shows that both trust in the state as well as formal education affect the level of participation of the population. This research engages with and attempts to add to the literature of participatory development by analyzing and explaining some of the impact that context has on participation of inhabitants.

State processes and programs are often constructed and implemented with the intention to ameliorate the lives of the inhabitants living within those borders. However, in order for citizens to benefit from these programs and processes, for example, anti-poverty programs and decentralization projects, their participation is a necessity. But societal contexts in which citizen participation occurs vary to great extents. It is important then to investigate these differences so as to further our understanding of the workings of participation. This research conducts a comparative analysis between two states in India, Kerala and Bihar, of contextual factors impacting participation. It shows that both trust in the state as well as formal education affect the level of participation of the population. This research engages with and attempts to add to the literature of participatory development by analyzing and explaining some of the impact that context has on participation of inhabitants.

This thesis looks at the diverse aesthetic approaches of onlookers to Kathakali, a traditional dance-drama extant in Kerala, India. Its particular contribution is based on fieldwork undertaken in the period 1991-93, especially in the districts of Trichur and Palghat, and distinguishes a continuum of two over-lapping broad groups: popular spectators and elitist appreciators who provide different, contesting voices in the interviews. The aesthetic processes of individuals within these groups of onlookers and the ways in which they may gradually change form the primary focus of this work. Respondents to interviews provide diverse descriptions of their interactions with performances according to their perceived membership to groups of popular spectators or elitist appreciators. They also identify dimensions of performance that may contribute to the development of their own performance competence and their subsequent transition from one group of onlookers to another. The influences that shape the diverse approaches of these groups and have been examined here include traditional Hindu aesthetics, religion, politics, caste structures and the changing shape of patronage, which is itself also a reflection of historical factors of governance. Kathakali is first presented as vignettes of performance that reflect different locations, venues, patronage and program choices. It is then situated in relation to extant, contiguous performance genres that have contributed to its development and/or often share its billing in traditional settings. The politics and aesthetics of the worlds of Kathakali are looked at not only in terms of their traditional, folkloric and classical development but also in contrast to more contemporary, secular and controversial dynamics that are impacting upon Kathakali today.