Matching Items (39)
Description
Experiential evidence leads specific individuals and groups within India to believe that individuals with disabilities are marginalized due to a Hindu value system that stigmatizes disability and relegates individuals with disabilities to below average social positions. I experienced this perspective firsthand by spending two months volunteering at an orphanage in India that cares for individuals (primarily children) with disabilities and significant health issues. The orphanage identifies with a Christian tradition, framing their perspective in a worldview that declares that all human beings have equal value regardless of their physical health situations. The orphanage perspective declares that there is a Hindu religious paradigm that stigmatizes individuals with disability in a manner so extreme that it leads parents to abandon their children with disabilities. From the orphanage perspective, this Hindu religious belief is what inevitably leads to the need for orphanages for children with special needs because the stigma that the orphanage perceives leads to abandonment. This premise led me to an investigation of perceived cultural and societal norms and Hindu beliefs within India that may lead to the marginalization of individuals with disabilities. In order to do this, I first had to contextualize the perspective of the orphanage. From there I looked to Indian disability policy and sought to connect stigma and disability in the secular and social realm, evaluating whether or not secular policies can be said to contribute to or detract from a stigma of disability. I then looked to Hindu beliefs, to determine whether or not Hinduism can truly be said to, in a generalized manner, marginalize individuals with disability, and furthermore the caste system, to evaluate what India's social hierarchy might have to say about disability. The goals of this thesis are to evaluate the popular Hindu beliefs that are often blamed for the stigmatization of disability, and to analyze policies regarding disability and examine how these policies are affected by the religious context in which they are situated. To what extent does Hinduism encourage or contribute to a society or culture in which individuals with disabilities are treated badly, and how do Indian policies regarding disability respond to that? I come to the conclusion that the stigma related to disability in India is far more complex than simply a Hindu belief that mandates it as so. There are social and economic factors that play into it, as well as deep-rooted cultural ideologies in both the tradition of the orphanage that perceives Hinduism as stigmatizing of disability, and Indian religion and social hierarchy. I furthermore find that, though there are numerous disability policies in place to provide human rights to individuals with disabilities, these policies ultimately do not work to tear down the stigma and the roots it does have in ancient religious tradition and social hierarchy.
ContributorsWristen, Julia Kalila (Author) / Henn, Alexander (Thesis director) / Bennett, Gaymon (Committee member) / Barrett, The Honors College (Contributor) / School of Politics and Global Studies (Contributor) / School of Historical, Philosophical and Religious Studies (Contributor)
Created2015-05
Description
In this creative thesis, I traveled to India and used my month long summer vacation back home to interview people about mental health in India. I talked to a therapist and four students about depression to find out what the situation is in India, contributing factors, experiences and stigma unique to depression among students in India, what the government is doing, and possible solutions or steps that can be taken to help students struggling with mental health problems. I also went to mainstream and special schools to meet special educators who work with differently abled children, occupational therapists, parents of differently abled children, and a student with Asperger’s in Chennai, Tamil Nadu to find out about the stigma surrounding differently abled children and their education path.
My efforts have culminated in the creation of the website mentalhealthinindia.com that can be used as a resource both by people in India as well as those abroad who are curious to learn about the stigma surrounding depression and differently abled children in India.
My efforts have culminated in the creation of the website mentalhealthinindia.com that can be used as a resource both by people in India as well as those abroad who are curious to learn about the stigma surrounding depression and differently abled children in India.
ContributorsVenkatakrishnan, Ranjani (Author) / Koester, Nicole (Thesis director) / Pruitt, Rhonda (Committee member) / Walter Cronkite School of Journalism & Mass Comm (Contributor) / School of International Letters and Cultures (Contributor) / Department of Psychology (Contributor) / Barrett, The Honors College (Contributor)
Created2019-05
Description
In the late 2000s and 2010s, digital art and the use of the internet as a new platform for art to be displayed became increasingly common. A new art scene began developing among South Asian diasporic artists, driven primarily by adolescents and young adult women who have never attended art school. Their primary medium is digital tools, their primary display platform is the internet, and they adhere to a DIY ("do-it-yourself") ethic rather than traditional art techniques and norms. As these internet artists have forgone the traditional gallery art scene in favor of more accessible internet platforms, these artists have not received attention from the mainstream art world. However, the popularity of these internet artists is undeniable as many of them have tens of thousands and hundreds of thousands of followers on their social media accounts. This new art scene has gained notice with the advent of social media platforms such as Tumblr and Instagram and websites focused on youth culture and counterculture, such as Vice, Buzzfeed, Dazed, and independent digital zine publications. The content of the work of these artists is often political, promoting feminist ideals, challenging South Asian and European beauty standards and limiting stereotypes of South Asian women, and creating groundbreaking new representations of South Asian women. Influences from both South Asian and Western pop culture and counterculture are prominent in their as well. This thesis explores the origins of this art scene and its roots in South Asian modernism and conventional South Asian diasporic artists.
ContributorsKhan, Nevine (Author) / Bhattacharjya, Nilanjana (Thesis director) / Mack, Robert (Committee member) / School of Life Sciences (Contributor) / School of International Letters and Cultures (Contributor) / Barrett, The Honors College (Contributor)
Created2018-05
Description
International Service Devils (ISD) is a non-profit volunteer program established and run by students at Arizona State University, Polytechnic Campus. Since 2013, International Service Devils has volunteered in Costa Rica, Guatemala, and India. This blog, written by Kali Richmond and myself, shares the experience of how we as students are establishing a new volunteer program in Ho Chi Minh City, Vietnam. We have described in an entertaining fashion, our entire learning process from the brainstorming and organizing to the results of the trip itself. This includes the struggles that we had to overcome with planning and finances, as well as crediting the people and organizations who helped us along the way to overcome those obstacles. We established 2 volunteer projects as well as completed multiple community analyses for the possibility of starting a school and providing scholarships to deserving children through the Young Dreamer Network. This blog is accompanied by an approximately 15 minute video of footage and photos taken during our time in Vietnam. The video shows both the volunteer aspect as well as some of the cultural experiences that we experienced. The purpose of this documentation is to encourage international service learning as a source of experience and education for University students, and to show plausibility of setting goals similar to ours and being able to achieve them. We hope that our writing can help students get an idea of what it takes to be a leader in international service learning programs, and that our experience can help prove the worth of volunteering abroad. We want to inspire fellow students to travel with the mission to learn from wherever they go and be able to give back to those communities, as this has provided us with immense personal growth and new perspectives on education and culture.
ContributorsChacon, Zari (Co-author) / Richmond, Kali (Co-author) / Oberstein, Bruce (Thesis director) / Ostroski, Tammy (Committee member) / College of Integrative Sciences and Arts (Contributor) / Barrett, The Honors College (Contributor)
Created2017-05
Description
This thesis explores the relationship between the ideological justification for civil disobedience in British India in the twentieth century and the contemporary responses to the nonviolent resistance. By evaluating the elements of preparation and reaction to the Champaran, Kheda, Rowlatt Hartal, Khilafat, Bardoli, Dandi, and Quit India satyagraha campaigns, an understanding of the goals and values of civil disobedience and noncooperation was established. By studying the intellectual works of Indian independence leaders, correspondence between British government officials, widely distributed newspapers (The Times of London, The Times of India, Young India, The Spectator, The Manchester Guardian, The New York Times, etc) and first hand participant accounts, I was able to see how the ideas of independence leaders translated into popular participation and policy reform. A wide range of opinions existed amongst British contemporaries ranging from the encouragement of the Indian agitators to a deep hatred of the resistance. In addition, this thesis possesses an accompanying historical comic book which chronicles one family's participation in the Dandi March of 1930. The creative project attempts to introduce audiences to a historical case study of non-violent resistance. Similar to how Mahatma Gandhi chose salt to represent the oppression of all Indians by the British, the Salt March of 1930 was selected as the topic of the comic book in order to introduce all audiences to the experiences of twentieth century satyagrahis. Mass civil disobedience continues to be used as a tool for political change around the world today. "Soul Force" studies the pioneering efforts in mass nonviolent resistance within colonial India.
ContributorsMiller, Kaycee Elaine (Author) / Thompson, Victoria (Thesis director) / Machander, Sina (Committee member) / School of Historical, Philosophical and Religious Studies (Contributor) / School of Politics and Global Studies (Contributor) / Barrett, The Honors College (Contributor)
Created2016-12
Description
Asha Kirana: Working with Angels is a documentary about the HIV/AIDS epidemic in Southern India and how one hospital has taken the lead in giving their patients, especially children, a better quality of life. The documentary film uses the story of one hospital and the doctors working there to illustrate a larger problem with the treatment of people living with HIV/AIDS in India. The goal of this film is to start a conversation about how India can help to destigmatize HIV/AIDS. The film uses a positive message of education, hope and passion to show how doctors and patients in India have already begun to reverse the stigma surrounding HIV in their community and how they hope to expand their efforts in the future. This project includes a written methodology explaining the goals for the film which include: showing how infected women and children in India are perceived, how important counseling is for a person with a terminal illness and how important education is in de-stigmatization of HIV/AIDS. The methodology also explains the current situation of the HIV/AIDS epidemic in India, the inspiration behind the film and the ways in which this film can create social change in India. The entire process of creating this documentary is also explained in a first-person narrative from the filmmaker. This gives insight into the filming process, immersion into another culture, how sources were cultivated, how interviews were conducted, restrictions and obstacles during the filming process, how those issues were overcome and the filmmaker's personal reflections.
ContributorsMarquez, Carolina Elisse (Author) / Craft, John (Thesis director) / Russell, Dennis (Committee member) / Walter Cronkite School of Journalism and Mass Communication (Contributor) / Barrett, The Honors College (Contributor)
Created2016-05
Description
"Wide adaptation" is an agricultural concept often employed and seldom closely examined. Norman E. Borlaug, while working for the Rockefeller Foundation (RF) on an agricultural project in Mexico in the 1950s, discovered that some tropical wheat varieties could be grown over broad geographic regions, not just in Central and South America but also in the Middle East and South Asia. He called this wide, or broad, adaptation, which scientists generally define as a plant type that has high yields throughout diverse environments. Borlaug soon made wide adaptation as a core pillar of his international wheat program. Borlaug's wheat program rapidly expanded in the 1960s, and he and his colleagues from the RF heavily promoted wide adaptation and the increased use of fertilizers in the Middle East and India. These events led to the green revolution, when several countries rapidly increased their wheat production. Indian wheat cultivation changed radically in the 1960s due to new technologies and policy reforms introduced during the green revolution, and farmers' adoption of 'technology packages' of modern seeds, fertilizer, and irrigation.
Just prior to the green revolution, Indian wheat scientists adopted Borlaug’s new plant breeding philosophy—that varieties should have as wide an adaptation as possible. But Borlaug and Indian wheat scientists also argued that wide adaptation could be achieved by selecting only plants that did well in high fertility and irrigated environments. Scientists claimed, in many cases erroneously, that widely adapted varieties still produced high yields in marginal, or resource poor, areas. Many people have criticized the green revolution for its unequal spread of benefits, but none of these critiques address wide adaptation—the core tenant held by Indian wheat scientists to justify their focus on highly productive land while ignoring marginal and rainfed agriculture. My dissertation describes Borlaug and the RF's research program in wide adaptation, Borlaug's involvement in the Indian wheat program, and internal debates about wide adaptation and selection under favorable environments among Indian scientists. It argues that scientists leveraged the concept of wide adaptation to justify a particular regime of research focused on high production agriculture, and that the footprints of this regime are still present in Indian agriculture.
Just prior to the green revolution, Indian wheat scientists adopted Borlaug’s new plant breeding philosophy—that varieties should have as wide an adaptation as possible. But Borlaug and Indian wheat scientists also argued that wide adaptation could be achieved by selecting only plants that did well in high fertility and irrigated environments. Scientists claimed, in many cases erroneously, that widely adapted varieties still produced high yields in marginal, or resource poor, areas. Many people have criticized the green revolution for its unequal spread of benefits, but none of these critiques address wide adaptation—the core tenant held by Indian wheat scientists to justify their focus on highly productive land while ignoring marginal and rainfed agriculture. My dissertation describes Borlaug and the RF's research program in wide adaptation, Borlaug's involvement in the Indian wheat program, and internal debates about wide adaptation and selection under favorable environments among Indian scientists. It argues that scientists leveraged the concept of wide adaptation to justify a particular regime of research focused on high production agriculture, and that the footprints of this regime are still present in Indian agriculture.
ContributorsBaranski, Marcin (Author) / Kinzig, Ann P. (Thesis advisor) / Mathur, Prem N. (Committee member) / Eakin, Hallie (Committee member) / Sarewitz, Daniel (Committee member) / Wetmore, Jameson (Committee member) / Arizona State University (Publisher)
Created2015
Description
This thesis reviews options available to women in rural India and whether these opportunities grant them freedom. Initially, I distinguish the term freedom from autonomy, recognizing the flaws in the theory of autonomy. I identify freedom as a human's ability to make choices without external coercion. This differs from the concept of autonomy because autonomy does not recognize culture as a form of coercion; autonomy also neglects to consider the possibility of a person making a decision that affects his or her life negatively. These concepts tie into battered women in rural India because of the pressure they receive from cultural forces to make decisions reflecting practiced gender norms. Through case study research, I found that battered women in India lack access to freedom, being unable to access their freedom because of the constant threat of violence and/or ostracism. I drew this conclusion after reviewing opportunities of financial freedom through micro-credit loans, land-owning, and women’s employment. I reflect on freedom of mobility, and examine women’s threat of violence in both the public and private sectors. Lastly, I reviewed women’s political freedom in rural India, reviewing laws that were passed to ensure women’s equality. Women in India are already in a vulnerable position because of existing gender norms that require women to perform tasks for the benefit of the men in her life. A woman under the threat of domestic violence is twice as vulnerable because of her positionality as a woman in her culture, as well as a wife in her marriage. She is bound by gender norms in society, as well as her expected marital duties as a wife. Being unable to escape the threat of violence in both her private and public spheres, a woman experiencing domestic violence has virtually no access to freedom. I suggest that state and community-level empowerment is necessary before individual-level empowerment is effective and culturally accepted.
ContributorsJoyave, Anna (Author) / Behl, Natasha (Thesis advisor) / Forrest, Michael D. (Committee member) / Anokye, Akua D (Committee member) / Arizona State University (Publisher)
Created2016
Description
The collision between the Indian and Eurasian tectonic plates marked the onset of the rise of the Himalayan-Tibetan orogen, but also brought about profound changes to the Earth's oceans and climate. The exact sequence of events that occurred during this collision is poorly understood, leading to a wide range of estimates of its age. The Indus and Yarlung sutures are generally considered to represent the final collision between India and Eurasia, and together form a mostly continuous belt that can be traced over 2000 km along strike. In the western portions of the orogen the Karakoram Fault introduces a key complexity to the study of timing of collision by offsetting the Indus and Yarlung sutures. Recent work has used the complexities introduced by the Karakoram Fault to suggest that the more northerly Shyok suture, not the Indus suture, represents the India-Eurasia collision zone. Estimates for timing of the India-Eurasia collision fall into one of three groups: 40-34 Ma, 55-50 Ma, and 66-60 Ma. Attempts to reconcile these models have thus far been unsuccessful. In order to provide additional data that might further clarify the timing and location of collision, studies have been performed along the Shyok suture in India and along the Yarlung suture in Tibet at Sangsang. A study along the Shyok suture argues that the suture formed between 92-85 Ma. This timing precludes an interpretation that the Shyok suture marks the location of the India-Eurasia collision. A second study demonstrates the utility of two new geochronometers, (U-Th)/Pb joaquinite and 40Ar/39Ar neptunite, that play an important role in unraveling the tectonic history of the Yarlung suture. A third study is an investigation of the structure and geochronology of the Sangsang ophiolite complex. Here, multiple (U-Th)/Pb and 40Ar/39Ar systems record magmatism and metamorphism spanning ca. 125-52 Ma. By tying these chronometers to tectonic process, a history is reconstructed of the southern margin of Tibet that includes Early Cretaceous to Late Cretaceous forearc rifting associated with mid ocean ridge subduction, Paleocene accretionary wedge uplift and erosion, and finally Eocene metasomatism and collision.
ContributorsBorneman, Nathaniel (Author) / Hodges, Kip (Thesis advisor) / Reynolds, Stephen (Committee member) / Whipple, Kelin (Committee member) / Sharp, Thomas (Committee member) / Tyburczy, James (Committee member) / Arizona State University (Publisher)
Created2016
Description
As universities, nonprofits, community foundations, and governmental organizations proliferate the language of leadership development and social transformation, it is with an inadequate understanding of what agency is being provoked. With an emphasis on ‘career-focused’ tools and techniques in community development literature and pedagogy, there is too little understanding of the knowledge being drawn upon and created by community workers (CWs). Furthermore, this knowledge is often tacit, bodily, spiritual, and collective, making it even more alien to the empiricism-focused world of social science. Situated meaning-making must be recapitulated in the study of community development in order to better address the complexity and ambiguity of specific practices and the associated construction of identities.
This study suggests an alternative way to understand and analyze community development work. Building on fieldwork in the Kumaoni Himalaya of India, it is argued that community workers make sense of the world in large part through the co-construction of dialectic identity metaphors (DIMs). These DIMs help explain to the workers the way the world works, the way it does not work, and what to do about it. More than formal community development theory, I suggest community workers look to dominant DIMs to structure organizational vision and program creation. Furthermore, ideological fragments within local DIMs contribute to the reproduction of dominant ways of knowing and the creation of best practices. For this reason, in situ examination of DIM creation and maintenance is useful for understanding how and why CWs collectively construct their identities and the co-constitutive work.
This study suggests an alternative way to understand and analyze community development work. Building on fieldwork in the Kumaoni Himalaya of India, it is argued that community workers make sense of the world in large part through the co-construction of dialectic identity metaphors (DIMs). These DIMs help explain to the workers the way the world works, the way it does not work, and what to do about it. More than formal community development theory, I suggest community workers look to dominant DIMs to structure organizational vision and program creation. Furthermore, ideological fragments within local DIMs contribute to the reproduction of dominant ways of knowing and the creation of best practices. For this reason, in situ examination of DIM creation and maintenance is useful for understanding how and why CWs collectively construct their identities and the co-constitutive work.
ContributorsPeterson, Charles Bjørn (Author) / Knopf, Richard C. (Thesis advisor) / Callahan, Sharon (Committee member) / Buzinde, Christine (Committee member) / Rodriguez, Ariel (Committee member) / Arizona State University (Publisher)
Created2016