Search Results (49)

The framing of water infrastructure in the news influences how the public perceives future infrastructure development and associated social-environmental risks. This study examines English-language newspaper coverage of the Ken-Betwa river link, the first component of India’s National River Linking Program (INRLP) to receive approval. Data for this analysis comprised 316 newspaper articles, collected via a keyword search in LexisNexis API, from seven Indian English-language newspapers (Free Press Journal (India), Hindustan Times, Indian Express, The Economic Times, The Hindu, The Times of India (TOI), and Times of India (Electronic Edition)) published between 2004 and 2022. By applying LDA topic modeling, a type of generative probabilistic model, to this dataset, this study examines how evolving media narratives frame water infrastructure in India. Our results identify 23 distinct topics and three dominant frames: (1) a government policy frame, (2) INRLP comparative frame, and (3) environmental conservation frame. We find that these frames evolve, with early coverage emphasizing feasibility and government-led negotiations, and later articles highlighting environmental risks. Our analysis shows how media discourse reflects institutional logic and infrastructure milestones. This study demonstrates the value of computational methods for longitudinal media analysis, has the potential to reveal shifts in public discourse, and highlights power dynamics in environmental reporting. Full article

Some of the most intense thunderstorms and extreme weather events on Earth occur in the Hindu Kush Himalaya (HKH) region of Southern Asia. The need to provide end users, stakeholders, and decision makers with accurate forecasts and alerts of extreme weather is critical. To that end, a cutting edge weather modeling framework coined the High Impact Weather Assessment Toolkit (HIWAT) was created through the National Aeronautics and Space Administration (NASA) SERVIR Applied Sciences Team (AST) effort, which consists of a suite of varied numerical weather prediction (NWP) model runs to provide probabilities of straight-line damaging winds, hail, frequent lightning, and intense rainfall as part of a daily 54 h forecast tool. The HIWAT system was first deployed in 2018, and the recently released model archive hosted by the Global Hydrometeorology Resource Center (GHRC) Distributed Active Archive Center (DAAC) provides daily model outputs for the years of 2018–2022. With a nested modeling domain covering Nepal, Bangladesh, Bhutan, and Northeast India, the HIWAT archive spans the critical pre-monsoon and monsoon months of March–October when severe weather and flooding are most frequent. As part of NASA’s Transformation To Open Science (TOPS), this data archive is freely available to practitioners and researchers. Full article

The ideology of nationalism is permeating and ascending across societies, eventually manifesting materially in several nations across the world. In this essay, I analyze the religious manifestation of nationalism within the context of India’s Hindu nationalism. I argue that Modi, in his 2019 election victory speech, constructs a grand narrative of Hindu nationalistic unification by positioning himself as a Hindu sanyasi (ascetic) and by alluding to Hindu mythologies. First, I present the historical context of India’s Hindu nationalism (Hindutva). Second, I explicate the formation of an ideological discourse through Kenneth Burke’s focus on identification and the constitutive rhetoric of calling into being the second and third persona. Third, I critique the ideological formations of Modi’s speech for its grand narrative of Hindu nationalistic unification. Fourth, I conclude within a broader context of national collective imaginings and the ideological formations of nationalistic rhetoric. Full article

Afghanistan is located on the Eurasian tectonic plate’s edge, a highly seismically active region. It is bordered by the northern boundary of the Indian plate and influenced by the collisional Arabian plate to the south. The Hindu Kush and Pamir Mountains in Afghanistan are part of the western extension of the Himalayan orogeny and have been uplifted and sheared by the convergence of the Indian and Eurasian plates. These tectonic activities have generated numerous active deep faults across the Hindu Kush–Himalayan region, many of which intersect Afghanistan, resulting in frequent high-magnitude earthquakes. This tectonic interaction produces ground shaking of varying intensity, from high to moderate and low, with the epicenters often located in the northeast and extending southwest across the country. This study maps Afghanistan’s tectonic structures, identifying the most active geological faults and regions with heightened seismicity. Historical earthquake data were reviewed, and recent destructive events were incorporated into the national earthquake dataset to improve disaster management strategies. Additionally, the study addresses earthquake hazards related to building and infrastructure design, offering potential solutions and directions to mitigate risks to life and property. Full article

Contrary to popular notions of a perpetual antagonism between ‘Hinduism’ and ‘Islam’, played out on Indian soil over the centuries, this article examines the relatively recent origins of a Hindu–Muslim conflict in South Asia, situating it in the reconfigurations of ‘religion’ and religious identity that occurred under British colonial rule in the nineteenth and twentieth centuries. The multivalent and somewhat fluid categories of religious identification found in pre-modern India gave way to much more rigid and oppositional modern and colonial epistemic categories. While much has been written on how colonial policies and incipient Hindu and Muslim nationalisms shaped the contours of modern Hindu–Muslim conflict, little work has been done on the important role religious actors like Muslim and Hindu scholars and reformers played in shaping the discourse around what constituted Hinduism and Islam, and the relationship between the two, in the modern period. This study examines the first-known public theological debates between a Hindu scholar and a Muslim scholar, respectively, Swami Dayānanda Sarasvatī (1824–1883), founder of the reformist Arya Samaj and first exponent of a Hindu polemic against other religions, and Mawlānā Muḥammad Qāsim Nānautvī (1832–1880), co-founder of the seminary at Deoband and an important exponent of Islamic theological apologetics in modern South Asia, and how they helped shape oppositional modern Hindu and Muslim religious theologies. A key argument that Nānautvī contended with was Dayānanda’s claim that Islam is idolatrous, based on the contention that Muslims worship the Ka’ba, and thus, it is not a monotheistic religion, Hinduism alone being so. The terms of this debate show how polemics around subjects like monotheism and idolatry introduced by Christian missionaries under colonial rule were internalized, as were broader colonial epistemic categories, and developed a life of their own amongst Indians themselves, thus resulting in new oppositional religious identities, replacing more complex and nuanced interactions between Muslims and followers of Indian religions in the pre-modern period. Full article

The Hindu Kush Himalayan (HKH) region, known as the “water tower of the world,” is experiencing severe water scarcity due to declining discharge of spring water across the HKH region. This decline is driven by climate change, unsustainable human activities, and rising water demand, leading to significant impacts on rural agriculture, urban migration, and socio-economic stability. This expansive review judiciously combines both the researchers’ experiences and a traditional literature review. This review investigates the factors behind reduced spring discharge and advocates for a transdisciplinary approach to address the issue. It stresses integrating scientific knowledge with community-based interventions, recognizing that water management involves not just technical solutions but also human values, behaviors, and political considerations. The paper explores the benefits of public–private partnerships (PPPs) and participatory approaches for large-scale spring rejuvenation. By combining the strengths of both sectors and engaging local communities, sustainable spring water management can be achieved through collaborative and inclusive strategies. It also highlights the need for capacity development and knowledge transfer, including training local hydrogeologists, mapping recharge areas, and implementing sustainable land use practices. In summary, the review offers insights and recommendations for tackling declining spring discharge in the HKH region. By promoting a transdisciplinary, community-centric approach, it aims to support policymakers, researchers, and practitioners in ensuring the sustainable management of water resources and contributing to the United Nations Sustainable Development Goals (SDGs). Full article

Ethnic Sasak Sunni Muslims make up the overwhelming majority on the Indonesian island of Lombok. Balinese Hindus, who have cultural similarities with the Muslim Sasaks, make up 3%. They have a long history on the island. In 1960, a small group of Ahmadi Muslims settled in Lombok. The article explains how the Sunni majority has related to the two minority groups—seen in the light of the Indonesian national motto “Unity in diversity”. Sunnis act differently in these matters. The cordial relationship between many Sunnis and Balinese Hindus, exemplified by the common joint rituals, is contrasted with the Sunnis’ rejection of the members of the Ahmadiyya movement. The object of analysis is how to understand and explain the varying kinds of relationships among the relevant groups. The analysis is methodologically based on historical, cultural, psychological, and sociological perspectives and theories. Why do Sasak Sunnis in Lombok have more negative feelings toward the Ahmadis compared to the Hindus, even though the dogmatic differences are greater regarding the Hindus? The article also discusses possible ways of mitigating the conflicts. Full article

With its rich history as a center for commerce, cultural interactions, and a tapestry of spiritual traditions, Singapore has evolved into a vibrant amalgamation of diverse ethnic and religious heritages. Various communities have harmoniously woven themselves into the fabric of Singaporean society, each enriching it with their distinct influences. Throughout history, the rich and varied tapestry of the Indian community has often been underestimated by external observers. In a parallel manner, the distinct identity of the Singaporean Indian community frequently remained in the shadows, eclipsed by the prevailing presence of the Tamil Hindu population. The Jain community in Singapore, though a small minority, has played a notable role in the nation’s growth and the enhancement of its diverse cultural landscape. This article draws upon ethnographic materials collected by the author through comprehensive fieldwork in Singapore. It unveils the multifaceted nature of identity within the Jain community, even though they represent a modest presence in Singapore. The Jains in Singapore exemplify the complex interactions of their multiple identities as they engage with the rich tapestry of Singapore’s diverse and multicultural landscape, where global viewpoints and local traditions intertwine. By engaging actively and adapting to diverse social contexts within Singaporean society, the Jain community has skillfully navigated the complexities of spatial dynamics, and vividly demonstrated the notion of “religious hybridity”. Full article

Observers of Indian politics have noted rising acts of violence against Muslims in an atmosphere of increasing Hindu nationalism during Prime Minister Narendra Modi’s tenure. Hinduism, however, like all religions, also contains many resources for peace. Looking to both theory and practice, this piece examines how we can theorize Hinduism and religion in general as a source of protection for peace and human rights. It also looks for peaceful practices that may be of use in the contemporary climate of violence. I conclude that we can only get to peace through the acknowledgement of religious motivations within politics and a renewed commitment to the truth. Full article

Background: This study examines the levels and predictors of malnutrition in Indian children under 5 years of age. Methods: Composite Index of Anthropometric Failure was applied to data from the India National Family Health Survey 2019–2021. A multivariable logistic regression model was used to assess the predictors. Results: 52.59% of children experienced anthropometric failure. Child predictors of lower malnutrition risk included female gender (adjusted odds ratio (AOR) = 0.881) and average or large size at birth (AOR = 0.729 and 0.715, respectively, compared to small size). Higher birth order increased malnutrition odds (2nd-4th: AOR = 1.211; 5th or higher: AOR = 1.449) compared to firstborn. Maternal predictors of lower malnutrition risk included age 20–34 years (AOR = 0.806), age 35–49 years (AOR = 0.714) compared to 15–19 years, normal BMI (AOR = 0.752), overweight and obese BMI (AOR = 0.504) compared to underweight, and secondary or higher education vs. no education (AOR = 0.865). Maternal predictors of higher malnutrition risk included severe anemia vs. no anemia (AOR = 1.232). Protective socioeconomic factors included middle (AOR = 0.903) and rich wealth index (AOR = 0.717) compared to poor, and toilet access (AOR = 0.803). Children’s malnutrition risk also declined with paternal education (primary: AOR = 0.901; secondary or higher: AOR = 0.822) vs. no education. Conversely, malnutrition risk increased with Hindu (AOR = 1.258) or Islam religion (AOR = 1.369) vs. other religions. Conclusions: Child malnutrition remains a critical issue in India, necessitating concerted efforts from both private and public sectors. A ‘Health in All Policies’ approach should guide public health leadership in influencing policies that impact children’s nutritional status. Full article

In the closing decades of the 19th century, a wide range of Tamil authors and public speakers in colonial India became acutely interested in the notion of a Dravidian “race”. This conception of a Dravidian race, rooted in European racial and philological scholarship on the peoples of South India, became an important symbol of Tamil cultural, religious, and social autonomy in colonial and post-colonial Tamil thought, art, politics, and literature. European racial thought depicted Dravidians as a savage race that had been subjugated or displaced by the superior Aryan race in ancient Indic history. Using several key works of colonial scholarship, non-Brahmin Tamil authors reversed and reconfigured this idea to ground their own broad-reaching critiques of Brahmin political and social dominance, Brahmanical Hinduism, and Indian nationalism. Whereas European scholarship largely presented Dravidians as the inferiors of Aryans, non-Brahmin Tamil thinkers argued that the ancient, Dravidian identity of the Tamil people could stand alone without Aryan interference. This symbolic contrast between Dravidian (Tamil, non-Brahmin, South Indian) and Aryan (Sanskritic, Brahmin, North Indian) is a central component of 20th- and 21st-century Tamil public discourse on caste, gender, and cultural autonomy. Tamil authors, speakers, activists, and politicians used and continue to use the symbolic frame of Dravidian racial history to advocate for many different political, cultural, and social causes. While not all of these “Dravidian” discourses are meaningfully politically or socially progressive, the long history of Dravidian-centered, anti-Brahmanical discourse in Tamil South India has helped Tamil Nadu largely rebuff the advances of Hindu nationalist politics, which have become dominant in other cultural regions of present-day India. This piece presents a background on the emergence of the term “Dravidian” in socially critical Tamil thought, as well as its reversal and reconfiguration by Tamil social thinkers, orators, and activists in the 19th, 20th, and 21st centuries. The piece begins with a brief history of the terms “Dravidian” and “Aryan” in Western racial thought. The piece then charts the evolution of this discourse in Tamil public thought by discussing several important examples of Tamil social and political movements that incorporate the conceptual poles of “Dravidian” and “Aryan” into their own platforms. Full article

Hindu nationalism operates on a global scale today. Evinced by the transnational networks of the Sangh Parivar and the replication of strategies such as amending textbooks and patriotic rewriting of history, politics and discourse of Hindu nationalism are not solely contained to the territorial boundary of the nation. In this globalized battle for and against Hindu nationalism, the United States of America serves as an important site. In light of this, this article puts together existing scholarship on diasporic Hindu nationalism with late nineteenth-and early twentieth-century deterritorial history of Indian nationalism to present a broader framework for historicizing Indian activism in the US. It argues that while long-distance Hindu nationalism in the US cannot be traced before the 1970s, examining the early experiences of Indian activists in the US offers useful insights with which to evaluate the ongoing battles of Hindu nationalism in the US and opens another field of enquiry: Hindutva’s counterpublic. Full article

This commentary offers a reflection on the triangular interactive relationship between Hindutva, gurus and media. It suggests that Hindu nationalists understand gurus to be a specific form of valued Hindu cultural good, which helps to explain mediatised activist attempts to defend gurus from legal and media scrutiny, and historicises the theme of guru domination, caste politics and Hindutva through the optics of matter and media, exploring both the mass remediation of Brahmanical guruship models that attended Hindutva’s rise in the 1990s and the oppositional response it provoked, which we term ‘the subaltern counter-publicity of the guru’. It discloses how Hindutva is itself structurally composed of guru logics at different scales; it embodies a kind of ‘fractal guruship’. However, if Hindutva mediates principles of guruship, we also see how a multitude of public gurus mediates principles of Hindutva. This ‘bi-instrumentalism’ of Hindu nationalism and some gurus is witnessed in the instances we describe of gurus—and the idea of India as a guru—being used as a means of branding in order to convey and normalise the ‘Hindutva idea of India’. We suggest, in light of the frequent mutual mediation of gurus and Hindutva, that continued investment by devotees and commentators in gurus as figures embodying hope and the promise of post-communal amity can aptly be described using Berlant’s evocative phrase ‘cruel optimism’. Full article

This article seeks to integrate the “Indian swami” with the “global guru” and reflects upon why Vivekananda’s teaching was conveyed so differently to different audiences. It argues that Vivekananda’s distinctive form of “counter-preaching” had its roots in Adhikari-bheda, a tradition that seeks to tailor spiritual instruction to the needs and capacities of individual aspirants. I will show how he applied this technique to larger audiences because he believed that “truth” had a relative dimension that had to account for cultural difference. I investigate how instruction in Hindu “man-making” and spiritual democracy in India was matched by lessons designed to counter “muscular Christianity” in Euro-America. Vivekananda wanted both to reinforce a vision of eastern wisdom and counter western (and at times Indian) prejudices, whilst also attempting to shift entrenched but fallacious generalizations in each arena. In working within this seeming contradiction, I will show how his nationalism and universalism were inextricable, and also tied to his innovative formulations of Advaita Vedanta, karma yoga, and especially “practical Vedanta”. I will conclude by explaining how his methods generally sought to pull his audiences away from extremes. The kaleidoscopic qualities of his teachings, I will suggest, explain why his legacy has been so variously deployed by both the right and left in contemporary Indian political culture. Full article