http://antropologi.info/bb/ announcements, call for papers, job offerings en Fri, 19 Mar 2010 08:29:22 +0000 http://antropologi.info/bb/topic/professorship-in-the-anthropology-of-asia-copenhagen#post-51 Mon, 15 Feb 2010 17:24:20 +0000 admin 51@http://antropologi.info/bb/ <p>The <a href="http://antropologi.ku.dk/english">Department of Anthropology</a>, University of Copenhagen, invites applications for the position as Full or Fixed-term (5 years) Professor in the Anthropology of Asia.</p> <p>We seek a candidate with strong teaching and research experience in Asia and Asian matters, who will contribute with both classical and innovative anthropological perspectives to the development of new courses and research programs within the multi-disciplinary <a href="http://asiandynamics.ku.dk/english">“Asian Dynamics Initiative” (ADI)</a>, and play an active role in fostering visionary and effective research collaboration with relevant partners throughout the world. The areas that the ADI is particularly interested in developing are:</p> <p>- Knowledge in transit;<br /> - Security at global and local levels;<br /> - Borders, territorialisation and regionalization;<br /> - Belonging, citizenship and identities;<br /> - Local responses to global challenges;<br /> - The economics of the Asian challenge; and<br /> - Political institutions and culture. </p> <p><strong>The deadline for applications including material is 06 April, 2010 at 12.00.</strong></p> <p>Read the whole job announcement here: <a href="http://www.antropologi.info/bb/docs/2010/asia-copenhagen.pdf" rel="nofollow">http://www.antropologi.info/bb/docs/2010/asia-copenhagen.pdf</a> </p> http://antropologi.info/bb/topic/7th-masn-conference-ethics-and-human-rights-in-anthropological-perspective#post-50 Fri, 22 Jan 2010 13:52:55 +0000 Benni 50@http://antropologi.info/bb/ <p><strong>The 7th MASN Conference 'Ethics and Human Rights in Anthropological Perspective' </strong></p> <p>From: March 24th – 28th 2010<br /> In: Krzyżowa,Poland</p> <p>For news about this conference and the call-for-papers please visit the Polish MASN section's website: <a href="http://www.masn-poland.cba.pl">http://www.masn-poland.cba.pl/</a> and the official MASN-website <a href="http://www.movinganthropology.ning.com">movinganthropology.ning.com<br /> </a>.</p> <p>Conference days will be divided in morning (papers presentation) and afternoon (roundtable discussions, workshops) sessions as well as fringe events (excursions, exhibitions, performances, films and other) in the evening. Each of the full conference days will be devoted to one of the subtopics.</p> <p>Subtopics<br /> 1.Anthropology of Development<br /> 2.Fieldwork Dilemmas<br /> 3.Human Rights – Relativity and Universalism of Categories</p> <p>Anthropology of Development:<br /> Development, a term which evolved from western idea of progress is nowadays widely used to describe the improvement of human living conditions. What we would like to discuss is, how the idea of development influences various cultures, and how it is influenced by them, and finally, what is the price we pay for development. We are interested in comparative studies of the idea of development as well as in fieldwork experiences of young researches.</p> <p>Fieldwork Dilemmas:<br /> For this subtopic we invite papers, workshops and roundtables concerning the dilemmas ahtropologists face while researching cultures which axiological systems are totally different from their own and strategies they develop to cope with the disonance. Young anthropologists presenting their papers on their own ethical dilemmas during the fieldwork would be much favoured.</p> <p>Human Rights – Relativity and Universalism of Categories:<br /> Are Human Rights an universal set of principles valid for every human being, despite their creed, colour and culture, as they are meant to? Or are they just another form of western colonialism? Shall the antropologist protect these values or rather accept cultural norms which contradict them, no matter how oppressive they are? Is relativity of qualities all that we are left with in the multitude of cultures or can we speak about uniersality of some of them? On the third day we will try to propose answers to some of those questions.</p> <p>Structure of the Conference:</p> <p>The morning sessions will allow the presentation of 3 papers. Each selected presenter will be given 20 minutes for his/her presentation, which is planned to be followed by a discussion of up to 30 minutes. There will also be room for short breaks between presentations.</p> <p>The afternoon sessions are open for Roundtable discussions (approx. 2 hours long) headed by one or two selected moderators, who may provide further space for picking up on discussions from the morning sessions. Additionally there will be workshops (2-4 hours long) organized by selected participants.</p> <p>Furthermore additional events will give space for exhibitions, performances, the development of radio programs, film and theatre projects, or other ideas.</p> <p>Expected conference fee (paid on arrival):</p> <p>35 Euro for presenters (paper, round table, workshop, fringe event)<br /> 90 Euro for other participants/listeners</p> <p><strong> Call For Papers: </strong></p> <p>We would like to ask interested presenters and convenors to send abstracts of their papers and presentations (between 300 and 400 words) until January 31th 2010 to <a href="mailto:masn.poland@gmail.com">masn.poland@gmail.com</a> on the <a href="http://www.masn-poland.cba.pl/en/krzyzowa-_2010/download.html">application form available for download</a>.</p> <p>An international committee of MASN members will decide on the selection of papers.<br /> Papers should be submitted in one of the subtopics of the conference:</p> <p> 1. Anthropology of Development<br /> 2. Fieldwork Dilemmas<br /> 3. Human Rights – Relativity and Universalism of Categories</p> <p>In the application form you need to indicate whether you intend to present a paper, moderate a roundtable disscussion, organize a workshop, fringe event or combined.</p> <p>You can apply as a listener as well. Please send filled in application form (available for <a href="http://www.masn-poland.cba.pl/en/krzyzowa-_2010/download.html">download</a>) to <a href="mailto:masn.poland@gmail.com">masn.poland@gmail.com</a>.</p> <p>Application deadline for listeners is 1st of March 2010. </p> <p>We count on your creative contributions! </p> http://antropologi.info/bb/topic/call-for-papers-anthropology-20-ethnography-beyond-anthropology#post-49 Fri, 15 Jan 2010 20:09:16 +0000 admin 49@http://antropologi.info/bb/ <p><center><strong>Anthropology 2.0?</p> <p>Ethnography Beyond Anthropology</p> <p>Deadline for submissions: April 1, 2010</p> <p>Altérités, edited by: Phillip Rousseau and Kiven Strohm</strong></center></p> <p>This issue of <a href="http://www.alterites.ca">Altérités</a> aims to address recent efforts to reconfigure the ethnographic in anthropology and across its manifold uses and questionings within other academic fields and among contemporary social and cultural practices. While recent years have been particularly fertile with respect to the revaluation of the place, role and form of the ethnographic, these reflections have tended to focus on developments solely within anthropology. Our goal is to address the problem of the ethnographic beyond this disciplinary framework. Three lines of thought are particularly apt for laying the groundwork for the reinsertion of the ethnographic within a broader context:</p> <p>1. To address the changes that have affected ethnographic work in recent years and how these reconfigurations are part of the anthropological field (i.e., the rise of the importance of collaboration, as well as other more specific conceptualizations such as the para-ethnographic and the "collaboratory", etc.).</p> <p>2. To illustrate and consider the various borrowings and uses by other disciplines and social practices of the ethnographic. While art practice and business marketing seem particularly amenable to such methodological borrowing, political science and even the military equally draw on the ethnographic as a means to an end. It is necessary, therefore, to explore the role and place of the "ethnographic" in non-anthropological contexts.</p> <p>3. To confront recent epistemological reformulations that seem unique to anthropology with reflections from other disciplines and fields. The relationship between researcher and informant is at the heart of any attempt to reconfigure the ethnographic (including the problem of representation of one by the other), hence the importance given to such concepts as collaboration, participation, intervention, intersubjectivity, communication, etc.. If these concepts are at the heart of attempts to overhaul contemporary ethnography within anthropology, they also seem to be a focus that can be found outside of it. In art and advertising, for example, relational art or "collaborative marketing" are also attempts at a convergence between two poles traditionally perceived as being separate and distinct (artist/spectator, transmitter/receiver, etc.). However, the attempt to minimize such distances recalls recent anthropological efforts to bridge the gap between researcher and informant. Are these non-anthropological reconfigurations comparable to recent developments in anthropology and, if so, how? Do such efforts have something to contribute to anthropology or is there need for caution?</p> <p>While the first line of thought seeks to reinvigorate an epistemological debate within anthropology, the final two are intended as an open invitation to non-anthropologists to place similar reflections from diverse fields side by side. The juxtaposition of these three lines of thought will allow us to establish an account of the ethnographic that we hope will be, if not exhaustive, at least expanded. Ideally, this juxtaposition will lead to a better understanding of current disciplinary predicaments by comparing the epistemological and methodological upheavals unique to anthropology in the light of an overflowing contemporaneity.</p> <p>(Click <a href="http://www.alterites.ca/Vol7No2/pdf/72_apl_anth2_en.pdf">HERE</a> to download a PDF version of the call for papers.)</p> <p>Please send an electronic copy of your text and abstracts to comite (AT) alterites.ca and alterites (AT) umontreal.ca.</p> <p>Presentation rules for submitted texts can be consulted at our website: <a href="http://www.alterites.ca/politique-en.html" rel="nofollow">http://www.alterites.ca/politique-en.html</a>.</p> <p>Altérités Altérités accepts texts in both English and French. </p> http://antropologi.info/bb/topic/call-for-papers-is-there-a-nordic-version-of-multiculturalism-turku#post-48 Fri, 15 Jan 2010 18:42:37 +0000 admin 48@http://antropologi.info/bb/ <p><center><strong>Call for Papers</p> <p>Is There a Nordic Version of Multiculturalism?</p> <p>University of Turku<br /> September 30-October 1, 2010</strong></center></p> <p>During the past several decades, the world’s advanced industrial nations have been confronted by the need to find new strategies for incorporating ethnic minorities into the mainstream of their respective societies. The major factor contributing to this situation, shared by all of these nations, is the dramatic increase in levels of immigration, while in some settings the presence of indigenous peoples and ethnonational minorities has also played a role. It is within this context that multiculturalism emerged as a new mode of incorporation, one that in various ways sought to both valorise difference and at the same time foster societal integration. </p> <p>Multiculturalism has proven to be both controversial and misunderstood. At the moment, some go so far as to claim that it has been to large extent abandoned in settings where it once held sway, either as official governmental policy or, more often, as a generalized approach to integration that viewed diversity not as something to be overcome, but as something to be defended. However, one thing is clear at the moment: there is little evidence that the idea of diversity is being repudiated. What makes matters more complicated is the fact that multiculturalism comes in a number of versions, reflecting the distinctive imprint of different societal cultures and political systems. It is with this in mind that this conference is being convened, for its purpose is to raise the question of whether there is a distinctive Nordic version of multiculturalism, perhaps akin to the Nordic version of the welfare state. </p> <p>The conference will include keynote addresses by the scholars who can frame the topic of multiculturalism broadly. They are Peter Kivisto (Univ. of Turku and Augsburg College), Ewa Morawska (Univ. of Essex), Leena Huss (Univ. of Uppsala), Fakhra Salimi (MiRA, Oslo), Pasi Saukkonen (Cupora, Helsinki) and Garbi Schmidt (National Centre for Social Research, Copenhagen), who will contribute to the discussion by focusing attention on international perspectives or the unique cases of the four Nordic nations. </p> <p>Scholars working on research projects that are relevant to the theme are encouraged to submit paper proposals for presentation and discussion at a series of conference workshops. This is a multidisciplinary conference, and thus we encourage proposals from fields such as history, sociology, social policy, education, and cultural studies. Proposals, which should include a paper title, a brief abstract, and contact information, should be sent to Mari Toivanen at the University of Turku, Department of Sociology, 20014 Turku, Finland by March 1, 2010 (email: marito (AT) utu.fi). Completed manuscripts should be sent to Ms. Toivanen by August 10, 2010. The fee will be 70 €, which includes registration costs, two lunches, a conference dinner, and conference materials. Information on accommodation possibilities will be sent to the participants. </p> <p>Mari Toivanen<br /> Dept. of Sociology<br /> Assistentinkatu 7 (3rd floor)<br /> 20014 University of Turku<br /> Finland<br /> tel. +358-2-333 6651<br /> e-mail: marito_at_utu.fi </p> http://antropologi.info/bb/topic/translating-anthropology-bringing-researchers-and-translators-together#post-47 Thu, 07 Jan 2010 22:57:03 +0000 admin 47@http://antropologi.info/bb/ <p><em>(from an <a href="http://openanthcoop.ning.com/forum/topics/project-announcement">announcement at Open Anthropology Cooperative</a>)</em></p> <p>Translating Anthropology" is a new network that aims to bring together researchers and translators. The network can be accessed at</p> <p><a href="http://translatinganthropology.ning.com/" rel="nofollow">http://translatinganthropology.ning.com/</a></p> <p>It is an attempt to connect researchers in anthropology, ethnology, or folklore with translators in a decentralized and open way. While we would consider this project to be a work-in-progress, it is a first step towards providing both an overview and a resource for academics searching for good, reliable, affordable, and available translators. We are thus extremely thankful for comments and critique on how to make this project meet the needs of its targeted audience.</p> <p>Please feel free to spread this information to your colleagues and interested translators.</p> <p>Best,<br /> Regina Bendix &amp; Stefan Groth </p> http://antropologi.info/bb/topic/the-knights-of-congo#post-46 Wed, 30 Dec 2009 22:02:31 +0000 lanfia80 46@http://antropologi.info/bb/ <p><a href="http://www.africawrites.com" rel="nofollow">http://www.africawrites.com</a><br /> Hello everyone. The new update to AfricaWrites.com v.11, "Knights of Congo", is now online. Knights of Congo is a study and exposition of Luba and Lunda<br /> rituals from the pre-colonial era of the Democratic Republic of<br /> Congo. Other stories include the Umoyo Wamgwena: Guardians of Momanawa Luangwa, The N'gbache of King Me and The Makishi.<br /> HAPPY NEW YEAR everyone!!!! </p> http://antropologi.info/bb/topic/call-for-papers-next-issue-of-ethnologik#post-45 Sat, 26 Dec 2009 18:18:30 +0000 Niklas Nau 45@http://antropologi.info/bb/ <p><strong>Call for Papers</strong></p> <p>„<strong>Ethnologik</strong>“ is the anthropological journal of the Ludwig-Maximilians-Universität in Munich, released every six months. Our aim is to provide a publishing platform for contemporary anthropological issues as well as to illuminate other disciplines` ideas concerning these topics, with a wide audience being adressed.</p> <p>The upcoming issue in April 2010 will focus on the broad topic of „<strong>garbage</strong>“, e.g. culturally different concepts of garbage, the aftermath of European electronic scrap disposal in „third-world“ countries, political, biological, ecological and economical implications of garbage etc. We hope to receive papers dealing with these issues, yet we also gladly accept papers on different topics, opportunities for interviews and pictures.<br />  </p> <p><em><strong>Submit your papers to <a href="mailto:ethnologik09@gmx.de">ethnologik09@gmx.de</a> until February the 28th 2010</strong></em></p> <p>Please write in English or German and limit yourself to a maximum of 8 pages. Don`t use any particular settings in typing. We will contact you for final editorial instructions after accepting your paper. References should be placed as footnotes, but otherwise following the style guide of Current Anthropology. </p> <p>For more Information, Questions, Ideas or Suggestions please contact us.<br /> <a href="mailto:ethnologik09@gmx.de">ethnologik09@gmx.de</a><br /> Phone 00498975201852<br /> Facebook: Ethnologik </p> http://antropologi.info/bb/topic/ethnocinea-call-for-films-vienna#post-44 Fri, 20 Nov 2009 16:59:47 +0000 admin 44@http://antropologi.info/bb/ <p><strong>Ethnocineca 18.-21.5.2010 in Vienna. Deadline: 15.1. 2010</strong></p> <p>Dear Friends,</p> <p>the ETHNOCINECA is a film exhibition in the city of Vienna with a focus on anthropological themes and topics. </p> <p>We therefore wanted to invite you to send us your contributions or to forward the call for films to interested film makers, students and scientists.</p> <p>You can find more information in the entry form, which you can download under the following link:</p> <p><a href="http://www.ethnocineca.at/downloads/CallForFilms/CallforFilms_Ethnocineca2010_English.pdf" rel="nofollow">http://www.ethnocineca.at/downloads/CallForFilms/CallforFilms_Ethnocineca2010_English.pdf</a></p> <p>If you have any further questions do not hesitate to contact us.</p> <p>Best regards</p> <p>Nadja Haumberger</p> <p>-----------------------------</p> <p>Liebe Freunde,</p> <p>die ETHNOCINECA ist ein in Wien einzigartiges Filmfest zur Auseinandersetzung mit kultur- und sozialanthropologischen Themen im audiovisuellen Kontext.</p> <p>Für die heurige Veranstaltung sind wir noch auf der Suche nach wertvollen Beiträgen und wollten Sie hiermit einladen den Call for Films an Interessierte weiterzureichen.</p> <p>Weitere Informationen finden Sie im  Einreichformular, welches unter folgendem Link zum Download bereit steht:</p> <p><a href="http://www.ethnocineca.at/downloads/CallForFilms/CallforFilms_Ethnocineca2010_Deutsch.pdf" rel="nofollow">http://www.ethnocineca.at/downloads/CallForFilms/CallforFilms_Ethnocineca2010_Deutsch.pdf</a></p> <p>Falls Sie noch weitere Fragen zu unserem Projekt haben, scheuen Sie sich nicht diese an uns zu stellen.</p> <p>Mit freundlichen Grüßen</p> <p>Nadja Haumberger</p> <p>------------------------------</p> <p>Chers amis,</p> <p>L’évènement ETHNOCINECA est une présentation de films à thèmes et sujets ethnologiques à Vienne (Autriche).</p> <p>Nous voulons vous inviter à nous envoyer vos contributions où à faire circuler cet « appel aux films » à tous réalisateurs ou étudiants intéressés.</p> <p>Vous trouverez plus d’informations sous l’adresse suivante :</p> <p><a href="http://www.ethnocineca.at/downloads/CallForFilms/CallforFilms_Ethnocineca2010_Francais.pdf" rel="nofollow">http://www.ethnocineca.at/downloads/CallForFilms/CallforFilms_Ethnocineca2010_Francais.pdf</a></p> <p>Si vous désirez avoir des informations supplémentaires, n’hésitez pas à me contacter.</p> <p>Cordialement,</p> <p>Nadja Haumberger</p> <p>-----------------------------</p> <p>Queridos amigos,</p> <p>La Ethnocineca es una exposición de películas en la ciudad de Viena, con especial atención en temas antropológicos.</p> <p>Por lo tanto, quería invitar a que nos envíe sus contribuciones o que transmita la petición a los interesados, directores de películas, estudiantes y científicos.</p> <p>Usted puede encontrar más información en el siguiente enlace:<br /> <a href="http://www.ethnocineca.at/downloads/CallForFilms/CallforFilms_Ethnocineca2010_Espanol.pdf" rel="nofollow">http://www.ethnocineca.at/downloads/CallForFilms/CallforFilms_Ethnocineca2010_Espanol.pdf</a></p> <p>Si usted tiene alguna duda no vacilen en ponerse en contacto conmigo.</p> <p>saludos cordials</p> <p>Nadja Haumberger</p> <p>--</p> <p>ETHNOCINECA MASN (Moving Anthropology Social Network - Austria) Kultur- und Sozialanthropologische Kompetenzzentrum und Vernetzungsbüro Schottengasse 3a/1/59 1010 Wien</p> <p>office (@) ethnocineca.at<br /> <a href="http://www.ethnocineca.at" rel="nofollow">http://www.ethnocineca.at</a><br /> <a href="http://www.myspace.com/ethnocineca" rel="nofollow">http://www.myspace.com/ethnocineca</a><br /> <a href="http://www.masn-austria.org" rel="nofollow">http://www.masn-austria.org</a> </p> http://antropologi.info/bb/topic/conference-identity-and-the-other-british-isles-24-25-june-2010#post-43 Thu, 19 Nov 2009 15:19:42 +0000 daniel.travers 43@http://antropologi.info/bb/ <p><strong><br /> Identity and 'the Other British Isles'<br /> 24 - 25 June 2010</strong></p> <p><a href="http://www2.hud.ac.uk/asb/identity_and_other_british_isles.php">http://www2.hud.ac.uk/asb/identity_and_other_british_isles.php</a></p> <p>As issues of nationalism, identity, and what it means to be ‘British’ continue to affect the cultural and political landscape of Britain itself, its impact on the islands that share (or have shared) a cultural heritage with the United Kingdom has become new ground for academics.</p> <p>The Academy for the Study of Britishness at the University of Huddersfield welcomes proposals for 20-minute papers from academics, postgraduate students, independent scholars, and other professionals to present at its ‘Identity and the other British Isles’ conference on 24-25 June 2010.</p> <p>The conference will bring together research from a range of disciplines in order to explore issues of Britishness within island culture and society. Papers are welcomed on the identities, cultures, history, heritage, and society of any island/islands which share a cultural heritage with Britain. This includes islands within the ‘British archipelago’ and around the world. The focus of the conference is on smaller islands, and those whose relationships with Britain and Britishness have been often neglected in academic study. Topics may include, but are not limited to:</p> <p>• The culture and identity of The Isle of Man, The Channel Islands, Orkney and the Shetlands, The Scilly Isles, Anglesey, The Hebrides, Malta, Cyprus, Hong Kong, Singapore, The Falklands, The British West Indies and other ‘British’ islands.</p> <p>• Britishness and the island(s) in wartime</p> <p>• Relationships between the island(s) and Westminster/the Monarchy</p> <p>• Britishness within the commemoration and celebration of identity</p> <p>• Britishness in island government and administration.</p> <p>• The impact of Britishness (or Englishness) on the local language and culture</p> <p>• Tourism</p> <p>• Devolution, nationalism and post-imperialism within the island(s).</p> <p>Proposals for 20-minute papers should be no more than 200 words and should include a one-page CV. The deadline for submission is January 25th 2010.</p> <p>Send abstracts and CVs to &lt;Conference.presentations07@hud.ac.uk&gt;.</p> <p>For further information or an informal discussion contact Daniel Travers &lt;d.travers@hud.ac.uk&gt; or Jodie Matthews &lt;j.matthews@hud.ac.uk&gt;. </p> http://antropologi.info/bb/topic/researchgate-offers-new-publishing-tools-to-scientists#post-42 Tue, 17 Nov 2009 20:16:07 +0000 admin 42@http://antropologi.info/bb/ <p><em>Press release</em></p> <p><strong>Members' profiles now allow for blogging and sharing - Microarticles summarize publications in 306 characters - General ResearchBLOG to publish selection of entries to broader audience</strong></p> <p>Boston/Berlin, November 16, 2009 - ResearchGATE (<a href="http://www.researchgate.net" rel="nofollow">http://www.researchgate.net</a>) is offering many tools for exchanging ideas, papers, schedules and more. The latest application, to be introduced this week, makes it even easier for the 180,000 members to share news, thoughts and research results: Every profile within ResearchGATE now contains a personal blogging function.</p> <p>Users are offered the choice between publishing just within their network or to a greater audience through their public profile. They can also submit entries to ResearchBLOG (<a href="http://blog.researchgate.net)" rel="nofollow">http://blog.researchgate.net)</a>, the new public channel of the ResearchGATE scientific community. The highest quality posts from individual members are aggregated here to provide a reputable source for science news, commentary, research, and innovation from all fields of enquiry.</p> <p>While individual blog entries don't require a specific format, ResearchGATE has introduced a new template for publishing research results called microarticles. These articles, written by ResearchGATE members, provide a summary of a published, peer-reviewed article, highlighting key concepts and findings in just 306 characters. Every member is invited to produce such an article on a paper written by himself or by friends and colleagues. Similar to blog entries, microarticles are published via the member's profile and can be submitted to ResearchBLOG.</p> <p>"With our new short article system, we want to increase the speed in which research results are spread within the scientific community", said ResearchGATE's co-founder Ijad Madisch. To facilitate access to the source of the information contained, every microarticle refers to a publication found either in ResearchGATE´s database, linked via an external URL or manually entered by the author. Via their newsfeed, members of the academic networking platform choose to stay informed on blog entries and microarticles posted by their peers. They can also decide to constantly follow their favorite authors and blogs.</p> <p>Claudia Saalbach, Public Relations ResearchGATE GmbH</p> <p>E-Mail: claudia.saalbach (@) researchgate.net</p> <p>Internet: <a href="http://www.researchgate.net" rel="nofollow">http://www.researchgate.net</a></p> <p><a href="http://blog.researchgate.net" rel="nofollow">http://blog.researchgate.net</a></p> <p>----</p> <p>PS: See blog post at antropologi.info <a href="http://www.antropologi.info/blog/anthropology/2009/selv-archiving-repositories-is-researchgate-the-solution">Selv-archiving repositories: Is ResearchGate the solution?</a> </p> http://antropologi.info/bb/topic/conference-medical-anthropology-and-biomedicine-in-cooperation#post-39 Sun, 18 Oct 2009 21:01:53 +0000 jana 39@http://antropologi.info/bb/ <p>Department of Ethnology and Cultural Anthropology, Faculty of Arts, University of Ljubljana is organizing an international interdisciplinary conference "Medical anthropology and biomedicine in collaboration?", 19.-20. November 2009 in Ljubljana, Slovenia. Medical anthropologists, health care professionals and policy makers are invited to join the debates or even present the paper on the intersections/dialog/collaboration between anthropology and biomedicine.<br /> For more info please contact Jana Šimenc on <a href="mailto:jana.simenc@ff.uni-lj.si">jana.simenc@ff.uni-lj.si</a>. </p> http://antropologi.info/bb/topic/dimensions-of-social-exclusion-ethnographic-explorations-new-book#post-38 Sat, 19 Sep 2009 11:37:58 +0000 kasieswar 38@http://antropologi.info/bb/ <p>Dimensions of Social Exclusion: Ethnographic Explorations<br /> Editor: K.M. Ziyauddin and Eswarappa Kasi<br /> Isbn13: 978-1-4438-1342-6<br /> Isbn: 1-4438-1342-7<br /> <a href="http://www.c-s-p.org/Flyers/Dimensions-of-Social-Exclusion--Ethnographic-Explorations1-4438-1342-7.htm" rel="nofollow">http://www.c-s-p.org/Flyers/Dimensions-of-Social-Exclusion--Ethnographic-Explorations1-4438-1342-7.htm</a><br /> Dimensions of Social Exclusion focuses largely on social exclusion in the context of communities and social groups who have or have not been considered in discussing the benefits of mainstream inclusive society or development. Contemporary understanding of social exclusion has revived great interest among academics, researchers and policy makers in understanding problems from the perspectives of social exclusion. The decision to adopt the perspective of social exclusion has not been universal; rather the nature of this is very heterogeneous. In addition, the concept of social exclusion is not static; in reality, it is a process. The process is seen in the marginalization and discrimination of people in their everyday lives and interactions.</p> <p>The term ‘exclusion’ has become a part of the vocabulary in Europe and other developing societies like ‘poverty’ or ‘unemployment’; it is one of those words which seem to have both an everyday meaning and an underlying sense. It emphasizes the social aspects of concerns such as housing, health, employment, education, participation in social activities and festivities, social interaction and social intercourse. It excludes certain communities and groups from interaction and access to social resources through social arrangements, normative value systems and customs. Exclusion based on caste is one example and patriarchy is another, which is a form of systemic or constitutive exclusion. Having social, cultural, political and economic ramifications, it is also a complex and multi-dimensional concept. These dimensions are interwoven and are addressed in the different papers of the volume.</p> <p>This book revolves around the societal interventions and institutions that exclude, discriminate, isolate and deprive some groups on the basis of group identities such as caste or ethnicity. It covers a wide spectrum of societies and communities living in various cultural environments. The multidisciplinary nature of the book will render it helpful to students and researchers of sociology, anthropology, historical and political studies, demography, social work and gender studies in particular and the humanities in general.</p> <p>K. M. Ziyauddin is Assistant Professor-cum-Assistant Director at the Centre for the Study of Social Exclusion and Inclusive Policy, Maulana Azad National Urdu University (MANUU), Hyderabad, India. Previously, he had been a faculty member in both the Department of Sociology, Jamia Millia Islamia and the Department of Rehabilitation Sciences, Hamdard University, New Delhi. He has published on health and illness, scavengers and Dalits, issues of Muslims and child labour. He has worked on several national and international research projects on HIV/AIDS, child labour and education, workers in the unorganized and construction sectors, displacement and development, rural development and other issues. He is a life member of several bodies/societies including the Indian Sociological Society, International Journal of Research and Social Sciences, IASSH, SAMAR Foundation and the Society for Applied Economic Research. He has received several scholarships during his studies, which also included an ICSSR Doctoral Fellowship in 2006.</p> <p>Eswarappa Kasi is a Guest Faculty Member in the Department of Anthropology, University of Hyderabad, Andhra Pradesh, India. He is a life member of a number of professional bodies. His research interests include anthropology of livelihoods and natural resource management, tribal and marginal communities and their development. He has published extensively in peer-reviewed journals. His books include a monograph entitled Anthropology and Development in a Globalised India: An Ethnography of Sericulture from the South (Cambridge Scholars Publishing (CSP), forthcoming) and an edited volume, Ethnographic Discourse of the Other: Conceptual and Methodological Issues with Panchanan Mohanty and Ramesh C. Malik (CSP, 2008). He was guest-editor of a special issue of Man in India on 'Issues and Perspectives in Anthropology Today' with R. Siva Prasad. He is also co-editor of Theory and Practice of Ethnography: Readings from the Periphery (Rawat Publications, Jaipur, in press) with Ramesh C. Malik and editor of Rethinking Development Discourse in the 21st Century India (Serials Publications, New Delhi, 2009).</p> <p>Price Uk Gbp: 39.99<br /> Price Us Usd: 59.99</p> <p>Sample pdf (including Table of Contents) </p> http://antropologi.info/bb/topic/anthropology-and-development-new-book#post-33 Fri, 04 Sep 2009 10:49:49 +0000 kasieswar 33@http://antropologi.info/bb/ <p>Anthropology and Development in a Globalized India: An Ethnography of Sericulture from the South<br /> Author: Eswarappa Kasi<br /> Date Of Publication: Nov 2009<br /> Isbn13: 978-1-4438-1345-7<br /> Isbn: 1-4438-1345-1<br /> <a href="http://www.c-s-p.org/Flyers/Anthropology-and-Development-in-a-Globalized-India--An-Ethnography-of-Sericulture-from-the-South1-4438-1345-1.htm" rel="nofollow">http://www.c-s-p.org/Flyers/Anthropology-and-Development-in-a-Globalized-India--An-Ethnography-of-Sericulture-from-the-South1-4438-1345-1.htm</a><br /> The book tries to portray sericulture, as a crop enterprise, and which is emerged as one of the foremost view in the theoretical and methodological understanding in the disciplines of Sociology and Social Anthropology in India. Thus, anthropological analysis of sericulture and its emergence in the development literature gives us an idea of the activity leads to further theoretical and critical studies. Anthropological understanding of the sericulture and its development, thus, is explained thoroughly as studied by the scholars of the different disciplines in across the states of India. Sericulture is best suited to a country like India where manpower and land resources are in surplus. It generates direct and indirect employment in various ways. More and more farmers in India have taken up sericulture activity and which was once confined to only five States, has spread to almost all the States of India. Sericulture also creates gainful employment to women and aged people at homes with minimum risk. Thus, the analysis clearly establishes the importance of sericulture over other crops in the generation of fresh employment opportunities in rural areas. Further, as a predominant sector of rural development, stability is the vital need of sericulture enterprise.<br /> In the book, an attempt is made to understand the anthropological/sociological view of development. The book is interdisciplinary in nature and will be useful to scholars and students of Anthropology, Sociology, Economics, Social Work, Rural Development, Gender Studies and Development Studies.<br /> Dr. Eswarappa Kasi was ICSSR Doctoral Fellow (2003-2005) and currently Guest Faculty in the Department of Anthropology, School of Social Sciences, University of Hyderabad, India. He is a Life Member of a number of professional bodies. His interests include Anthropology of Livelihoods and Natural Resource Management, Tribal and Marginal Communities and their Development. He has published extensively in peer-reviewed journals. His forthcoming edited book titled ‘Dimensions of Social Exclusion: Ethnographic Explorations’ jointly with KM Ziyauddin, CSP, UK. He is a guest- editor of a Special Issue of Man in India on 'Issues and Perspectives in Anthropology Today' jointly with R. Siva Prasad. He is also co-editor of Theory and Practice of Ethnography: Reading from the Periphery jointly with Ramesh C. Malik (Rawat Publications, Jaipur, 2009). He is also the editor of Rethinking Development Discourse in the 21st Century India (Serials Publications, New Delhi, 2009).<br /> Price Uk Gbp: 34.99<br /> Price Us Usd: 52.99 </p> http://antropologi.info/bb/topic/the-changing-tharu-culture#post-32 Sat, 29 Aug 2009 00:56:47 +0000 subhash 32@http://antropologi.info/bb/ <p>THE CHANGING THARU CULTURE:<br /> A Study of Indan Tribe in Socio-Cultural Dynamics</p> <p> Subhash Chandra Verma<br /> Department of Sociology<br /> Government Post Graduate College, Rudrapur, India</p> <p>Abstract: The Tharu culture is very “eco-friendly”; all cultural activities of this tribe are deeply related with nature. Their residence, food, clothing, art, religion, economy and many other aspects of life are based on nature and maintaining an ecological balance. The Tharu people worship mainly their tribal Goddess, The Earth, called ‘Bhumsen’ in their folk language. There is a well-organized family system in this community. Women have a high status and considerable social and economic rights in the family system. Although this community has a paternal family organization, women have high position and sufficient rights - a remarkable fact. Tharu youth are fond of change; hence they are struggling for advancement. There are many other communities existing in the Tharu area due to industrialization and commerce, so a process of cultural exchange is taking place. Tharu youth are attracted to the new and modern lifestyle. They are ignoring their traditional tribal culture, and the identity of the old Tharu culture is endangered. They have to get an advanced education, in communication, technology etc. But care for the old culture is necessity too if they are to keep their identity.</p> <p>Keywords: Tharu, Tribe, Youth, Culture, Change, Awareness</p> <p>1. Introduction</p> <p>The Tharu tribe is one of the most populous tribes of India and Nepal. The Tharu are an indigenous people living in the Terai plains on the border of Nepal and India. The population of Nepal is 28,287,147 (July 2006 est.), of which the Tharu people make up 6.6%. A smaller number of Tharus live in India, mostly in Champaran District of Bihar and in Udham Singh Nagar District of Uttrakhand, Kheeri, Pilibhit, Gonda, Balrampur, Gorakhpur, Bahirayach of Uttar Pradesh. The population of these people is 83,544 in Uttar Pradesh and 85,665 in Uttrakhand State, making a total of about 169,209 in India. The Tharu are recognized as a scheduled tribe by the Government of India. The Constitution of India gives many special social, educational and economic rights to these scheduled tribes and castes because they are the primary victims of the backwardness. The Tharus are struggling for their rights and cultural protection.<br /> India is a famous country for Multi-culturism and the Tharu tribe of this country is a good example of Multi-culturism. There are many ethnic sub groups existed in the Tharu tribe for example- Rana, Badbayak, Buksa, Jugia, Khunka, Dangora, Katheriya, Dahait, Sansa, Battha,Varatia, Mahato etc. Each sub-group has its own cultural specialties but after it all groups collectively known as a great ethnic group the Tharu tribe.<br /> At present the Tharu tribe is suffering from cultural infections because there are many other people from various societies are existed in the Tharu area and some others also coming regularly, for example- Punjabis, Jaat, Paharis, Bangalis etc. The Tharu area has very good and more agricultural land and other natural resources for industry so many formaers, industrialist and others are existed in this area. This is why the Tharus are regularly in touch of other cultures and also accepting their specialties. There are many Religious missionaries are also working in the Tharu area for converting them in their religions. Mainly the Christian and Hindu missionaries are doing conversion of the Tharus in their faith. The Hindu missionaries are saying that the Tharus were Rajput Hindus in past so they should live as real Rajputs at present and Christian missionaries are saying that the Hindu society is avoiding the Tharus since a long time and they were treating very badly and poorly as low status group so they should not believe in the Hinduism. They will get more development and high status in the Christian religion. This is why the Christian missionaries are providing more facilities for education, health care and employment. At present some Tharus are accepting the Christian religion rapidly. These are many reasons for developing multi-cultureism in the Tharus. </p> <p>2. Methodology<br /> This study is based on a primary survey using Direct/Participant Observation and Interview methods to arrive at the conclusions. Available secondary resources, however, have also been used. At present, the author is conducting a research project on Tharu tribe about awareness in youth, with financial help of University Grants Commission of India. That is why he has used Primary Survey data for this project. This article is part of the underwriting report of this project. The primary information was collected from the Nakulia, Sisona, Tharu Tisour and Baghori villages of Tahsil Siatrganj District, Udham Singh Nagar State, Uttrakhand, India. This work is presented in Exploratory and Analytic research design with help of statistical methods. Some statements in this study are based on secondary data, but the major results are from primary data. </p> <p>3. History<br /> The Tharus Claim that historically they are not Tribal community because they are migrated Rajputs (upper cast Hindus) which has been converted in a tribal community in the period of living in forest. The Tharus also claim that they have a amazing historical past in Indian society. They related themselves to Thar area of Rajasthan state of India. Many historians, Anthropologist and Sociologist have different views about history of the Tharu tribe. Some Tharus do cliam that they are related with Lord Budha’s clan and some also claims that they are related with Lord Krishna’s clan. There is running a debate since a long period but clear result is awaited till now about true and real history of the Tharus. </p> <p>The Tharu are the largest and oldest ethnic group of the Terai region, living in villages near dense malaria-infested jungles in regions that were isolated for millennia, allowing them to develop a unique culture. They work usually as farmers or peddlers. Although physically the Tharu are similar to other peoples in the area, they speak their own language that originated in Sanskrit and is now recognized officially. Recent medical evidence supports the common belief that the Tharu people, having lived in the swampy Terai region for centuries, have developed an innate resistance to malaria that is likely based on an unidentified genetic factor. According to the Nepali author, Subodh Kumar Singh, a series of invasions by the Rajput kings, eroded the influence of the indigenous Tharus. In 1854 Jung Bahadur, the first Rana prime minister of Nepal, developed the Mulki Ain, a codification of Nepal's indigenous legal system which divided society into a system of castes. The Tharus were placed at the bottom of the social hierarchy. Their land was taken away, disrupting their community and displacing the people. In the 1950s, World Health Organization helped the Nepalese government eradicate malaria in the Terai region. This resulted in the immigration of people from other areas to claim the fertile land, making the Tharus slaves to the new landowners and developing the kamaiya system of bonding generations of Tharus families to labour. </p> <p>4. Social and Cultural Systems and Life Style<br /> The economy of Tharu community is based on agriculture and forest (Pradhan, 1937 p. 59). Historically, they were the only ones that were able to reside in the malarial jungles on the Indo-Nepal border. But as mosquito control became available, many others have migrated into this tribe’s areas. They have deep affiliation with forest and river. The population of Tharu tribe is near to one lac in India and in Nepal this figure is 1533879, it is 6.75% of total population of Nepal (Nepal online). This tribal community has many specialties about their culture and socio-economic systems. There are many clans, called Kuri in the local language,) which are called, as follows: Badwayak, Battha, Rawat, Birtiya, Mahto, Dahait, Rajia, Bunka, Sansa, Jugia, Buxa, Dhangra, and Rana. All of these Tharu clans are ranked from lower to higher status (Turner, 1931 p. 599). The Tharus are considered “Hindus,” but they are purely a tribal community from the anthropological point of view. The Tharu people worship mainly their tribal Goddess called as Bhuiyan or Bhumsen with other Hindu God and Goddess. The government of India has accepted this community as a Scheduled Tribe.<br /> The Tharu themselves did not keep written records and what is known of their early history is derived from passing references in religious texts and etymological evidence. It seems probable that that have not just one origin, and that they arrived in the area from different places at different times. There may be truth in all these theories. The Panchayat system (Local Social Council) is very strong in this tribe; the head of panchayat is called Padhan in the Tharu language.<br /> The Tharus love their folk arts. Tharu songs, Tharu dance (Naach), Tharu tattoos, Tharu wall paintings, Tharu handicrafts, and Tharu magic are all very interesting and distinctive. A remarkable fact is that they make handicrafts only for personal use, not for marketing purposes. They like contrasting colours in dress and wall paintings for decoration of their houses (J.P.Govila, 1959, p. 248),<br /> The Tharus’ main food is fish and rice, but they also used roti, vegetables, mutton, chicken, milk products and others. But since hunting is banned in forest, they cannot obtain much wild meat. Also, because of poverty, they cannot afford expensive mutton and chicken, so they use more and more fish in their diet.<br /> Tharus are very hospitable and they show much respect to their guests. They like to serve a large variety of foods and the best dishes for their guests. Tharus are very friendly by nature and every Tharu individual has a best friend. A man’s best male friend is called his meet or dilba, and the woman’s best female friend is called her sangan. Tharus treat their best friend as a real brother or sister.<br /> Some Tharu live in longhouses, which may hold up to 150 people. The longhouses are built of mud with lattice walls.<br /> They grow barley, wheat, maize, and rice, as well as raise animals such as chickens, ducks, pigs, and goats. In the big rivers, they use large nets to catch fish. Because the Tharu lived in isolation in malarial swamps until the recent use of DDT, they developed a distinctive style of decorating the walls, rice containers and other objects in their environment. The Tharu women transform the outer walls and verandahs of their homes into colorful paintings dedicated to Lakshmi, the Hindu goddess of prosperity and fertility. </p> <p>5. The Tharu Village: The Tharus live in small villages which are generally scattered and located at a considerable distance from others. These people are always in search of a good site for founding their villages. A good site in their judgment must be land on a high level with proximity to river or some water supply, yet safe from water-logging and inundation during the rainy season. (Srivastava 1958:19). They build their houses with enough distance from each other for a better lifestyle. The village does not have bachelors’ dormitories or community houses, menstruation huts, guest houses or special granaries for common use and distribution. The House of the Padhan (Village Chief) is a very important place in the village. Even a casual visitor to a Tharu village is impressed by the neat arrangement of the houses, their cleanness in contrast with the congestion of other villages in India. A Tharu village, therefore, represents a closely knit society unites of which have developed a bond of fellowship and corporate life through mutual obligations and co-partnership. </p> <p>6. Tharu Houses: The Tharus are famous for their clean houses. Generally, Tharus build their houses of mud, wood and grass. They are always cool in summer and hot in winter—this is a specialty of Tharu dwellings. Each house with its field and a vegetable garden is a detached residence with a narrow or a broad alley separating it from the adjacent houses. The house must face the east to bring its residents prosperity. The size of the house depends on the size of the family. The Than (place of worship) is an essential in every house. On the side of the main house the well-to-do Tharus build a bangla (rest house). Both the exterior and interior of the Tharu houses present a neat and clean appearance. They are swept twice or three times a day and the ashes and house-refuse are thrown near the cattle shed or in fields.</p> <p>7. Religion: Tharus follow the Hindu religion because they claim that they are related by blood to the Rajputs of Rajasthan. This is very interesting claim, because they do not have any element of Rajasthni Rajputs in their race or culture (N. Kumar, 1968 p. 39). In fact, Tharus are related to the Mongoloid race, and Rajputs are of a very different race. Dr. D.N. Majumadar contested the supposed Rajput origin of the Tharus on the basis of blood group tests and he has found that Tharus are Mongoloid, so they cannot be related to the Rajputs (Majumadar, 1941, p. 33). The Tharu are adherents of Hinduism, but they also hold certain Islamic, animist, and Buddhist beliefs. Small numbers have converted to Buddhism in the recent years. Such syncretic practices have led the Tharu to practice folk Hinduism. With the advent of religious freedom, others have converted to Christianity, and there are a variety of congregations active in the various districts where Tharus are found. Traditional Tharus worship various gods in the form of animals, such as dogs, crow, ox and cows. Such gods are seen in Hinduism also. Every village has its own deity, commonly known as Bhuinyar. Tharu in East Nepal call their deity Gor-raja. Most Tharu households own a statue of a traditional god. Family members often offer sacrifices of the blood of animals to appease the god. Animals such as pigeons and chickens are used for sacrificial purposes, and milk and silk cloth are also used as offerings. Many Tharu also use the blood of one of the male members in the family for sacrificial rituals. Such rituals are ceremonies in which superficial cuts are made in the forehead, arms, throat, legs, and/or chest.<br /> The gods are believed to have the ability to heal diseases and sickness. According to traditional legend, gods are given a bhakal, a promise of something, on condition that the sickness is cured, in any the event of misfortunes, plagues and nightmares. A relative's death is an event of great significance among Tharu, and the rituals conducted vary in accordance with regions. Tharu may approach shamans as doctors, known as guruba. Such shamans use Buddhist medicines to cure illness. Shamans will also try to appease gods through incantations, beating drums and offering sacrifices. The Tharu believe sickness comes when the gods are displeased, and the demons are at work.<br /> Buddhist converts among the Tharu are found in Saptari, Siraha and Udaypur. Currently it is believed that there are more than one dozen Buddhist monks and novices among the Tharu people. Such practice was possibly based on the fact that they were inspired by the discovery that the Lord Buddha was a member of the Tharu tribe. </p> <p>The Current Problems and Changes among the Tharu Society</p> <p>The Indian Tharu youth are very important wing of their community. They are playing very creative role in their community. But they are not connected with mainstream of development. Some youth are trying to get higher education and advanced technology but in little number. They have neither advance ness nor keep awareness about their traditional culture. They must have to get advance education, communication, technology and new life style but care of traditional culture is must too for keep their own identity. Youth of other tribes of this area (Bhotia and Jaunsari etc) are aggressive more than Tharu Youth. Many Bhotia and Jaunsari youths are working as administrative officers, professors, Doctors, Engineers, and Advocates etc. They are very advanced and also careful about their traditional culture. However, Tharu youth are very poor in this matter. Generally Tharu youth do not like to go in advanced cities for education. Nepalese Tharu youth are more aware and advanced than Indian Tharu youth because there are many youth organizations and groups are active in Nepalese Tharu community for development and extension of education, technology, health care etc. </p> <p>The Tharu community has its amazing culture with many specialties but it is bad luck of this community that its own new generations especially highly educated youth are not so aware for care it. Some Tharus are trying to keep their own socio-cultural values but they are not success in their target till now. Large number of Tharu youth wants change in their life, so they are ignoring their own cultural values. It is true that Tharu youth want change but it has not this meaning that they are very aggressive or advanced. They are only following other communities for a new life style. We can say in other words that the process of Sanskirtization is still running in this community. Tharu youth are playing very creative role in their community but they are not connected with main stream of development even some youth are trying to get higher education and advanced technology but in few number. Maximum Tharu youth are trying to accept other culture only for leaving their old own culture. There are many Religious missionaries are working for conversion of Tharus in this area, that is why some Tharus have converted in other religions. The Tharu youth are ignoring their own culture and losing traditional values. Neither have they got advance ness nor do they aware about their traditional culture. Tharu Rana Parishad (Council of Tharu Community) is a main organization of this community which is active in this socio-cultural movement in this area. This organization is trying to keep traditional culture of Tharus. But this organization is not so success in its main goals.</p> <p>The Tharu community is one of them Indian tribes which have not more and enough awareness about education. There are many educational institutes and organizations are working in Tharu area but percentage of educated people is very low in Tharu community. Most Tharu students want a job early that is why they are not interesting in post graduate level education. Graduation level is enough for a general job so they want only eligibility for a general job. Only those students are studying in post graduation level which want any special job or did not get a job still. Some students are taking education in post graduate level for doctorate degree but number of these students is few. There are only 2 students (1 male &amp; 1 female) want to do research for Ph.D. level. There is only one Tharu man (Prem Singh Rana) has Ph.D. Degree in this area. At present he is Lecturer in college.</p> <p>We have been said that also that Tharu Community is suffering form social changes and their youth are playing active role in this process. Youths are refusing many old social rules and customs. In this era new Tharu generation do not like and support early age marriage, leadership&amp; dictatorship of old aged people, Joint family System, Traditional typical Costumes, marriage with elder women. Tribal religious activities&amp; Things etc. traditional Social values have lost their importance and new trends are still running. There is an interesting and amazing system of mutual friendship called as Mitai popular in Tharus community. In this system friends treat together as real brothers or sisters and they every help and support together without any formality. Male friend called as Dilwar or Meet and female Called as Sangan. This system shows the human social values and feeling of the Tharus but at present this system is losing its importance like many other old systems. Kinship system is also changing and materialistic culture is affecting badly on blood and marriage relationships. New generation is using new words on place of old words of relations for example- now Dauwa (Father) is called as Papa or dady and Aiya (mother) is called as Mammy. Many specialties of other communities have been accepted by Tharus at present so we can say that the process of cultural infection is killing the traditional Tharu social system. </p> <p> In past there were many other communities was capturing Tharu’s Forest and agricultural land but cool minded Tharus never conflicted with them. Many other communities like Muslims, Sikhs, Paharis etc. are Continuously capturing Tharu properties and also hurting their feelings since a long past. The Tharus say that outsiders are cheaters, they are cheating our community. But now situation has been changed because the Tharu youth do not like interfere of others in their own properties. Some educated and politically empowered youth know their rights very well so they are now struggling for freehold of their own agricultural land and other properties. Situation of social conflict is still running because other communities are counter attacking on the Tharus. Blast of population and disorganization of joint families are increasing need of more agricultural land and other natural resources so the Tharu youth are conducting social movements. At present Tharu community is suffering from problem of poverty, illiteracy, social and cultural pollution but its youth are struggling for development.</p> <p>1- Educational Awareness</p> <p>The Tharu community is one of them Indian tribes which have not more and enough awareness about education. There are many educational institutes and organizations are working in Tharu area but percentage of educated people is very low in Tharu community. Tharu tribe is also living in nearest country Nepal and there are more and enough awareness about education in this community. There are many social workers of their own community are working hard for education, for example- In 1984 that young man, whose name is Dilli Chaudhary, founded Backward Society Education (BASE) to stand up for the rights of Nepal's marginalized Tharu ethnic group (Roger, 2007). Table-1 shows thats there are 81.90 % Tharu students are enrolled in graduate level and percentage of female in these students is 41.05, it means they are not more backward than male. Only 18.10 per cent students are studying at post graduate level and there are 42.86 % girls are also in these students. Table-1 also showing that number of students at graduate 1st year level are more than upper levels, it means performance of these students is not good in examination because there are 37.07% students enrolled in 1st year but only 24.14 % students in second year and 20.69 % in third year are studying. Females are performing well than Males in this matter. Population of Tharu tribe in district Udham Singh Nagar is 81230 (Statistical Magazine 2008:14) and there are only 138 students are studying in Government Post Graduate College of the District head quarter. It means only 0.16per cent youth of total population are taking higher education, in matter of women this figure is only 0.03 %. Total populations of all communities in this district 1253614 (Statistical Magazine 2008:16) and 6125 student are enrolled in that college. It means 0.48 percent youth of total population are studying in this college and percentage of Tharu students is only 0.16 so the data shows that awareness about higher education in the Tharu youth is 1/3 comparatively other youth. </p> <p>Comparative Graph about Number of Tharu students in various standards</p> <p> (Source of facts- Table No.1) </p> <p>Table-2 shows that 28.45 % students are interesting in Graduate level degree only but a large number of students (69.83 %) want to take post graduate degree. There are only 29.31 % girls and 41.52 % boys are interesting in post graduate level education. Most Tharu students want a job early that is why they are not interesting in post graduate level education. Graduation level is enough for a general job so they want only eligibility for a general job. Only those students are studying in post graduation level which want any special job or did not get a job still. Some students are taking education in post graduate level for doctorate degree but number of these students is few. There are only 2 students (1 male &amp; 1 female) want to do research for Ph.D. level. There is only one Tharu man (Prem Singh Rana) has Ph.D. Degree in this area. At present he is Lecturer in college. Facts are showing that few numbers of Tharu students are interesting in research for Ph.D. level. This situation is not good for their bright future. There are many researchers from other communities are doing research on Tharu tribe but its own students do not like to do study about their own community.</p> <p>2- Status of Awareness about Employment</p> <p>At present it is a bad luck of Indian society that every person is getting education only for a job. That is why the social and cultural values are losing their importance. It is big factor and region for social valueless social change. This fact is 100 percent true about Tharu community also. At present every Tharu student studying for job only, a large group of Tharu students do not care their own culture and social values. Employment factor is affecting their social and cultural values because they do not like and want their traditional occupation, they only want any new job any how and on any cost. Table-3 is showing that only 9.48 per cent youth like or want to do their own business and maximum youth (90.42%) want government or private service job. Table-3 is showing a notable fact that awareness about administrative and higher class service job is not enough. There are only 4.31 % youth are trying for higher class service job. Army and police force job is very popular in this community but youth are not trying to get officer class job in force, they are trying only for ordinary job like constable and solider. A big part of student (35.34 %) wants any service job any how. School teacher job is also popular in Tharu youth because the opportunity of this job is easily able in local area. Table -4 shows that maximum 54.31 % youth want to do service job in local area that is why the school teaching job is popular in Tharu youth. Police and army force job is popular in those youth which are physically strong and fit. Social status of police &amp; army men is deemed high and powerful in Tharu community so most youth like to do this job. Agriculture is main and traditional occupation of the tharu tribe but new generation especially higher educated youth do not like agriculture and its related occupations. Government has stabled more industries in Tharu area so the opportunity of job is able easily. Industrialization is playing big role in socio-cultural change in Tharu community because Tharus are coming in touch of other communities. </p> <p>3- Status of Awareness about Modern Technology and Communication </p> <p>Tharu youth are very backward in mater of advanced Education, Technology and Communication. They do not like to go in big cities for advanced education and mostly youth are careless about big goal of life. This era is era of modern technology and advanced communication but the Tharu youth are not using these things for making their own carrier. They are using some technological things like Mobile phone, FM Radio, Television &amp; DVD Player but only for entertainment, not for their business or making good carrier. Table-5 shows that there are 100% youth view Television but this is fact that most youth view only movies and other entertainment programmes. They do not like to view News and educational programmes. Table -5 also shows that the most important communication system Internet is not popular in Tharu youth. Only 1.72 % youth are using internet and have their Email addresses. There are 50 % youth are using Radio and FM Radio but maximum youth hear songs and other entertainment full programmes. Maximum youth (93.10%) are reading News Papers and Magazines but the situation is same here like television or FM radio. Maximum youth like to read only entertainment full news and articles mostly about Movie Actors and Actress. There is little number of youth those like to read editorial and other knowledge full articles. This is status of awareness in highly educated Tharu youth, in the matter of other Tharu youth situation will be more poor and thinkable. Many communication companies are providing Mobile Phones on very low pries so many youth (18.10 %) are using mobile phones. Students those living in hostel are mostly using mobile phones for talking to their parents and girl / boy friends also. In short we can say that Tharu youth need to use more and more technologies and communication systems but for making good carrier and real goal of life.</p> <p>4- Status of Awareness about Their Own Culture</p> <p>The Tharu community has its amazing culture with many specialties but it is bad luck of this community that its own new generations especially highly educated youth are not so aware for care it. Some Tharus are trying to keep their own socio-cultural values but they are not success in their target till now. Large number of Tharu youth wants change in their life, so they are ignoring their own cultural values. It is true that Tharu youth want change but it has not this meaning that they are very aggressive or advanced. They are only following other communities for a new life style. We can say in other words that the process of Sanskirtization is still running in this community. Tharu youth are playing very creative role in their community but they are not connected with main stream of development even some youth are trying to get higher education and advanced technology but in few number. Maximum Tharu youth are trying to accept other culture only for leaving their old own culture. There are many Religious missionaries are working for conversion of Tharus in this area, that is why some Tharus have converted in other religions. The Tharu youth are ignoring their own culture and losing traditional values. Neither have they got advance ness nor do they aware about their traditional culture.Table-6 shows that 1.72 % youth do not like their own religion and they want to convert in any other religion. There are 17.24 % youth like to wear their traditional costumes and other related things, 30.17 % youth have good feelings for their own culture but they are not playing any role for care it. Maximum 69.83 % youth do not care their own culture and they want change in their life style, only 9.48 % youth are active in movement for keeping their own socio-cultural values. Tharu Rana Parishad (Council of Tharu Community) is a main organization of this community which is active in this socio-cultural movement in this area. This organization is trying to keep traditional culture of Tharus. But this organization is not so success in its main goals.</p> <p>5- Status of Awareness about Health</p> <p>There are many social, cultural and economic groups existing in Indian society simultaneously .Their standard of living and awareness varies according to their socio-economic status. There are two major parts of population in India 1- Rural Communities (70%) and 2-Urban communities (30%). Rural communities have lack of Economic, Educational progress. Indian society has four major social classes 1- General Casts, 2- Scheduled Cast, 3-Other Backward Cast, and 4-Schedualed Tribes. Every class has various social, economic and educational statuses; these are reasons of various status of awareness. Rural and Backward communities have not more awareness about Education and Health. Every class has different figure of health awareness. The Tharu community is a part of Indian Scheduled Tribes but this community is more aware about health care than other backward and scheduled casts. The Tharus are physically strong and fit generally because they eat healthy natural foods and they also have many traditional treatment systems. The Tharus eat mostly fish, pork, chicken, Milk products, garlic, onions, ginger, Lemon and fruits. They also like physical exercise and games so they keep their salve fit and fast. Tharus are the largest group of people in the Terai area. Historically, they were the only ones that were able to reside in the malarial jungles. Recent medical evidence supports the common belief that the Tharu people, having lived in the swampy Terai region for centuries, have developed an innate resistance to malaria that is likely based on an unidentified genetic factor.<br /> At present the approach of health care is changing according to develoment especially in new genration of this community. Table -7 shows that maximum (54.31%) Tharu youth like to take modern medical treatments and 45.69 % youth like to take traditional medical treatment. 45.69 % youth like to do physical exercise daily and 9.48 % youth are playing role in various type of helath activities. Youth those active in helth care programmes are volientary working in National Service Scheam (NSS) this is a national scheam of India for students for social work and development. All Tharu students know about HIV/AIDS because there is many litrature and alerting advertisments about HIV/AIDS are ablavle in India. Notable fact is this that more youth do not like their own culture but mostly they like to take their tradiational medical treatments.At present other people are also coming back on Traditional, natural and hurbal medical treatments systems just like Yoga, naturopathy, Ayurveda etc. So this is good signal for Tharu youth because they also like these medical traetment systems. At least we can say that future of health care in Tharu community is very bright.</p> <p>6- Status of Awareness Environment and Pollution </p> <p> Historically The Tharu culture is very Eco-Friendly, all cultural thing and activities of this tribe are deeply related with nature. Their residence, food, cloths, art, religion, economy and many other part of life are based on nature and keep ecological balance. Tharu people worship mainly their tribal Goddess (The Earth) called as ‘Bhumsen’ in their folk language. Old generation of Tharu community is more aware about nature and environment than new generation. According to S. K. Srivastava (a famous Indian Anthropologist) in the year 1930 the Social Reform Movment which is popularly known as Jati Sudhar (reforms in cast) among the Tharus was initiated by a handful of educated Tharus. (Srivastava 1958:105) Main some Rules of this movement are as following (which are showing the care ness of old Tharu generation)-<br /> • Women in their menstrual period never to enter into the kitchen or cook meals.<br /> • Women must clean their hearths and put on clean cloths before cooking meals.<br /> • All rubbish of the house and refuse of the cattle must be thrown in a ditch outside the village or in fields and not on the path.<br /> • No liquor and meat to be served at any ceremony.<br /> Traditional Tharu houses making system, Agriculture system, cooking system are based on a natural law that is why the environmental valance never disordered in past. But at present there are many other communities existing in Tharu area by Industrialization and Business, so the process of cultural exchange is running in Tharu area. Tharu youth are attracting to new and charming life style. They are ignoring their traditional tribal culture that is why the identity of old Tharu culture is under dangerous. They must have to get advance education, communication, technology etc. But care of old culture is must too for keep their identity. Main problem of Tharus youth is that they want new life style but they do not know about new and current environmental issues. Table-8 is showing this fact that there are only 6.03 % youth know about green house effects and 9.48 % know about Environmental Laws &amp; all types of pollution. Thinkable and shock full fact is this that 90.51 % youth do not know about environmental issues and they also do not care about it. They like using all type of modern thing (which make pollution) without care of environment. This is situation of highly educated youth than we can easily imaging the status of other general Tharu youth. </p> <p>7- Status of Political Awareness</p> <p>Generally the Tharus have not interest in international and national level politics but at local and regional level some Tharus are playing big role in politics. There are many Tharu populated villages existed in this Tarai region so at the village level Tharus have strongly held on leadership. Trend of leadership is traditionally still in Tharu community. In past the Panchayat (local Tharu council) was very powerful and strong at the village level and the head of Panchayat was called as ‘Padhan’. Members of the Panchayat were called as Panch. The Panchayat was also the Village Court and the time of hearing any matter the Padhan was called as Sarpanch (chief of Court). At present this traditional Tharu Panchayat is not so powerful because own new generation do not like its old rules. New Panchayati Raj (local body governance) system of Indian Government has been replaced old panchyats. The Tharu youth are playing a big role in this new panchayati raj system because they have right of Vote. That is why the old type of leadership has lost its value and youth leadership is growing up rapidly. The ‘Khatima’ seat of Legislative assembly of Uttrakhand is reserved for Tribal community so a Tharu ‘Gopal Singh Rana’ has been elected as representative of this area. Some other Tharus Bhuvan Singh Rana, Bheem Singh Rana, Smt. Sushma Rana, have been elected Chairmanship of Block Development Committee. Many other Tharu people have been elected for post of ‘Pradhan’ (head of Village). Some Tharus are active workers of political parties especially the youth are playing big role. Table-9 is showing this fact that 13.79 % youth are directly involve in local and regional politics and 76.39 % have interest in politics but not involved directly. Only 22.42 % youth are not interested in any type of politics. Reservation policy of Indian government is much favorable for political awareness in Tharu youth because many constitutional and political posts are reserved for Tribal communities. </p> <p>8- Social Changes and Youth Awareness </p> <p>We have been said that also that Tharu Community is suffering form social changes and their youth are playing active role in this process. Youths are refusing many old social rules and customs. In this era new Tharu generation do not like and support early age marriage, leadership&amp; dictatorship of old aged people, Joint family System, Traditional typical Costumes, marriage with elder women, (Acharya,2001) Tribal religious activities&amp; Things etc. traditional Social values have lost their importance and new trends are still running. There is an interesting and amazing system of mutual friendship called as Mitai popular in Tharus community. In this system friends treat together as real brothers or sisters and they every help and support together without any formality. Male friend called as Dilwar or Meet and female Called as Sangan. This system shows the human social values and feeling of the Tharus but at present this system is losing its importance like many other old systems. Kinship system is also changing and materialistic culture is affecting badly on blood and marriage relationships. New generation is using new words on place of old words of relations for example- now Dauwa (Father) is called as Papa or dady and Aiya (mother) is called as Mammy. Many specialties of other communities have been accepted by Tharus at present so we can say that the process of cultural infection is killing the traditional Tharu social system. Data is clearly showing in table-10 that maximum youth (67.24 %) are coming from nuclear families and only 32.76 % youths are living in joint families. In past joint family system was very popular is Tharu community but at present situation is just opposite. </p> <p> In past there were many other communities was capturing Tharu’s Forest and agricultural land but cool minded Tharus never conflicted with them. Many other communities like Muslims, Sikhs, Paharis etc. are Continuously capturing Tharu properties and also hurting their feelings since a long past. The Tharus say that pahari are cheaters, they are cheating our community. (Sigrun, 1979) But now situation has been changed because the Tharu youth do not like interfere of others in their own properties. Some educated and politically empowered youth know their rights very well so they are now struggling for freehold of their own agricultural land and other properties. Situation of social conflict is still running because other communities are counter attacking on the Tharus. Blast of population and disorganization of joint families are increasing need of more agricultural land and other natural resources so the Tharu youth are conducting social movements. At present Tharu community is suffering from problem of poverty, illiteracy, social and cultural pollution but its youth are struggling for development.</p> <p>Conclusion<br /> The culture of Tharu tribe is really ‘Eco-friendly’ and represents a good social system. The Tharus respect and care the natural resources like the forest, rivers etc. The concept of female-empowerment is not needed in this community because the Tharu women have already a high status and sufficient rights in their society. The old generation of Tharu tribe is more aware of the environment than is the new generation. In conclusion, at present the Tharu tribe is suffering from the effects of “social and cultural dynamics.” </p> <p>Acknowledgements<br /> I am especially thankful to the Tharu people, Srikrishna and Hari Singh, of the Nakulia and Baghori villages who helped me a great deal on my visit their villages and arranged everything possible for observation. I am also thankful to the University Grants Commission of India for providing financial aid for my Research Project about Tribal Youth.</p> <p>References<br /> Govila, J. P. 'The Tharu of Terai and Bhabar', Indian Folklore, 2, 1959,<br /> Kumar, N. 1968, 'A Genetic Survey among the Rana Tharus of Nainital District in Uttar Pradesh', Journal of the Indian Anthropological Society, 3, (1-2)<br /> Majumadar, D.N., 1941, ‘The Tharus and their Blood Group,’ Journal of Royal Asiatic Society of Bengal, Vol. VIII, No.1<br /> Nepal now online, <a href="http://www.hariyaliclub.org/museum.php" rel="nofollow">http://www.hariyaliclub.org/museum.php</a><br /> Pradhan, H. Dev, 'Social economy in the Terai (the Tharus)', Journal of the United Provinces Historical Society -10, 1937<br /> Srivastav, S.K., 1958, The Tharus: A Study in Culture Dynamics, Agra University Press, Agra<br /> Turner, A.C., 1931, Census Report of United Provinces of India, Vol. XVIII </p> http://antropologi.info/bb/topic/the-eco-friendly-tharu-tribe-a-study-in-socio-cultural-dynamics#post-34 Mon, 14 Sep 2009 18:04:24 +0000 subhash 34@http://antropologi.info/bb/ <p>FOOD HABITS AMONG THE EDUCATED YOUTH OF THARU AND BUKSA TRIBES </p> <p>Subhash Chandra Verma<br /> Department of Sociology<br /> Government Post Graduate College<br /> Rudrapur (U. S. Nagar) 263153 Uttrakhand<br /> INDIA<br /> Email- <a href="mailto:verma.subhas@gmail.com">verma.subhas@gmail.com</a><br /> ________________________________________________________________________</p> <p>ABSTRACT</p> <p>In this paper we studied about food habits of the educated Tharu and Buksa youth. 76 Tharu and 40 Buksa (total 116) youth are taken for study. At present some Tharu and Buksas youth are ignoring their traditional food and accepting some fast foods rapidly. The Tharu and Buksa people are non-vegetarians traditionally so maximum youth are non-vegetarian also. Maximum Tharu –Buksa youth use non-vegetarian food after a week. They also like milk and milk-products92.24 % youth are used non-vegetarian food; only 7.76 % youth are vegetarian. Female youth are more (15 %) than males (3.95 %) in vegetarian category. 96.05 % males and 85 % females are using non-vegetarian food normally. The Tharu and Buksas youth those are studying in cities are mostly like to eat fast foods in market. Chinese fast food Chowmin, Indian Dosa, Chat-Pakoda and other packed food are popular in Tharu and Buksas. maximum (64.66 %) youth eat fast food one time in week, 18.10 % two or three times in week and 17.24 % use it some times. Percentage of females (57.5 %) is more than male (52.63 %) in weekly and some times (7,89 %), (17.5 %) use of fast food. </p> <p>Key-words: Tharu, Buksa, Food, Non-vegetarian, Traditional, fast-food </p> <p>Introduction</p> <p>The Tharu and Buksa are tribal and indigenous communities of the Himalayan Tarai region. Tharus and Buksas are famous for their eco-friendly culture. Four renowned researchers Risley, Knowles, W. Crooke and Nesfield are declared that the Tharu and Tharu and Buksas are mix blood tribe. (Srivastav, 1958) According to H.R. Nevill the Tharu and Tharu and Buksas s are an aboriginal race who claims royal descent. (Srivastav, 1958) The theory of Rajput origin of the Tharu and Tharu and Buksas s could not be explained on basis of serology because the Rajputs do not have Mongoloid and Dravidian physical features normally. (Majumadar, 1941) At least we can say that the Tharu and Tharu and Buksas s are Mongoloid people, or predominantly so, who have successfully assimilated non-Mongoloid physical features as well. </p> <p>Historically, they were the only ones that were able to reside in the malarial jungles. Recent medical evidence supports the common belief that the Tharu and Buksas people, having lived in the swampy Terai region for centuries, have developed an innate resistance to malaria that is likely based on an unidentified genetic factor. (Kumar, 1968)<br /> The Tharu-Buksa area has very good and more agricultural land and other natural resources for industry. Many farmers, industrialist and others are existed in this area. This is why the Tharu-Buksas are regularly in touch of other cultures and also accepting their specialties. (Acharya , 2001 ) There are many Religious missionaries are also working in the Tharu-Buksa area for converting them in their religions. Mainly the Christian and Hindu missionaries are doing conversion of the Tharu-Buksas in their faith.<br /> The Tharu and Buksas are physically strong and fit generally because they eat healthy natural foods and they also have many traditional treatment systems. ( Odegaard, 1997 ) These people eat mostly fish, pork, chicken with more garlic, onions, ginger, Lemon etc. Fish and Rice are Populer as foods among Tharu and Buksas communities but they also used Roti, Vegetables, Milk products and more others. The Chakhna-Bhat and Machhi-Bhat are main and special dishes of The Tharu and Buksa communities. (Govila, 1959)<br /> At present Hunting is banded in the forest so they cannot use more meat of forest animals and birds in their food, but they use more fishes in their food. At present some Tharu and Buksas youth are ignoring their traditional food and accepting some fast foods rapidly.<br /> In this paper we studied about food habits of the educated Tharu and Buksa youth. This study is covered only educated youth of these both communities so this study has some limitations.<br /> Methodology<br /> Scientific research method has been used in this study and findings are presented in descriptive research design. Interview and closed ended questionnaire have been used as research tool for primary data collection. There are 116 Tharu and Buksa students are registered in Government Post Graduate College Rudrapur District Udham Singh Nagar of Uttrakhand. These all Thrau-Buksa students are taken as research universe. Details of these students are presented in able No. 1 and also presented by graph. 76 Tharu and 40 Buksa (total 116) youth are taken for study. Related literature also used in this study as secondary data sources.<br /> Table-1</p> <p>Classification of interviewed Tribal Youth</p> <p>Sl.<br /> No.<br /> Name of Tribal community<br /> Male</p> <p>Female</p> <p>Total<br /> No. % No. % No. %<br /> 1<br /> Tharu 52<br /> 68.42 24 60 76 65.52<br /> 2<br /> Buksa 24 31.58 16 40 40 34.48<br /> Total 76 100 40 100 116 100</p> <p>Graph -1</p> <p>Status of interviewed youth by community </p> <p>Description and analysis of the data<br /> Thinking and choice about traditional and fast-food:- Table-2 shows that maximum Tharu-Buksa youth are in favor of fast-food, 56.90 % youth think that fast-food is best though 43 % youth are in favor of traditional food. They think that it is good for their health. There is an interesting fact has been found in this table that 50 % female are in favor of traditional food and same figure is in favor of fast food. At least it seems that new and educated generation of the Tharu and Buksa communities is ignoring their own traditional food trends and accepting new food trends. </p> <p>Table-2<br /> Traditional and Fast-food by first choice</p> <p>Sl.<br /> No.</p> <p>Thinking of youth about food<br /> Male</p> <p>Female</p> <p>Total<br /> No. % No. % No. %<br /> 1<br /> Traditional food is best 30 39.47 20 50 50 43.10<br /> 2<br /> Fast-food is best 46 60.53 20 50 66 56.90<br /> Total 76 100 40 100 116 100</p> <p>Graph – 2<br /> Status of traditional and fast-food choice</p> <p>Vegetarian and non-Vegetarian food habit:- The Tharu and Buksa people are non-vegetarians traditionally so maximum youth are non-vegetarian also. Table-3 is showing that 92.24 % youth are used non-vegetarian food; only 7.76 % youth are vegetarian. Female youth are more (15 %) than males (3.95 %) in vegetarian category. 96.05 % males and 85 % females are using non-vegetarian food normally. Due to some problems, Religious factors and effects of other cultures some youth are ignoring non-vegetarian food at present. </p> <p>Maximum Tharu–Buksa youth use non-vegetarian food after a week. Table-4 show that 54.31 % youth eat non-vegetarian food one time in week, 34.38 % two or three times and 11.21 % some times. 52.63 % males and 57.5 % females use one non-vegetarian food one time in week, 39.48 % males and 25 % females two or three times in week, 15.79 % males and 17.5 % females some times use non-vegetarian food. </p> <p>Table-3<br /> Classification of youth by food habits</p> <p>Sl.<br /> No.</p> <p>Category<br /> Male</p> <p>Female</p> <p>Total<br /> No. % No. % No. %<br /> 1<br /> Non-Vegetarian 73 96.05 34 85 107 92.24<br /> 2<br /> Vegetarian 03 3.95 6 15 9 7.76<br /> Total 76 100 40 100 116 100</p> <p>Graph-3</p> <p>Non-vegetarian and vegetarian youth</p> <p>Table-4</p> <p>Schedule of eating non-Vegetarian food</p> <p>Sl.<br /> No.</p> <p>Schedule<br /> Male</p> <p>Female</p> <p>Total<br /> No. % No. % No. %<br /> 1<br /> Daily ----- ----- ---- ----- ----- -----<br /> 2<br /> 2 or 3 times in a week 30 39.48 10 25 40 34.38<br /> 3 One time in week 40 52.63 23 57.5 63 54.31<br /> 4 Some times 6 7.89 7 17.5 13 11.21<br /> Total 76 100 40 100 116 100</p> <p>Habit of Fast-food: - As it has been stated above that mostly educated Tharu-Buksa youth are in favor of fast food culture at present. But due to economic problem they can not afford fast food everyday. Table-5 is showing that maximum (64.66 %) youth eat fast food one time in week, 18.10 % two or three times in week and 17.24 % use it some times. Percentage of females (57.5 %) is more than male (52.63 %) in weekly and some times (7, 89 %), (17.5 %) use of fast food.<br /> The Tharu and Buksas youth those are studying in cities are mostly like to eat fast foods in market. Chinese fast food Chowmin, Indian Dosa, Chat-Pakoda and other packed food are popular in Tharu and Buksas. Due to their economic problems they do not eat fast food daily but maximum youth like it and want to eat everyday. They think that use of fast food is symbol of educated and advanced people; this is why they are ignoring their traditional food culture. </p> <p>Table-5</p> <p>Schedule of eating Fast-Food</p> <p>Sl.<br /> No.</p> <p>Schedule<br /> Male</p> <p>Female</p> <p>Total<br /> No. % No. % No. %<br /> 1<br /> Daily<br /> 2<br /> 2 or 3 times in a week 14 18.42 7 17.5 21 18.10<br /> 3 One time in week 50 65.79 25 62.5 75 64.66<br /> 4 Some times 12 15.79 8 20 20 17.24<br /> Total 76 100 40 100 116 100</p> <p>Use of Milk and milk-Products:- Milk and its products are popular in the Tharu and Buksa communities. This is why the youth of these communities are also like milk and milk-products. Table-6 reveals that 18.97 % youth are used milk and its products daily. 34.48 % two or three times in week and 11.21 % some times use milk and milk-products. 18.42 % males and 20% females daily, 34.31 % male and 35 % females two or three times in week, 13.16% males and 7.5 % females some times use milk and its products. Percentage of females is more than males in this category so we can say that women are more aware than male in use of milk and its product. </p> <p>Table-6<br /> Schedule of using Milk or Milk-products</p> <p>Sl.<br /> No.</p> <p>Schedule<br /> Male</p> <p>Female</p> <p>Total<br /> No. % No. % No. %<br /> 1<br /> Daily 14 18.42 8 20 22 18.97<br /> 2<br /> 2 or 3 times in a week 26 34.21 14 35 40 34.48<br /> 3 One time in week 26 34.21 15 37.5 41 35.34<br /> 4 Some times 10 13.16 3 7.5 13 11.21<br /> Total 76 100 40 100 116 100</p> <p>Conclusion </p> <p>On the basis of description and analysis as conclusion we can say that educated youth of the Tharu and Buksa communities have both traditional and new food habits. Some youth are ignoring their own traditional food trends but some youth are still respecting their culture and traditional food trends. Effects of other cultures and education are main reasons of changing food habits. Maximum Tharu-Buksa youth are non-vegetarian and they also like milk and milk-products. There is no major difference between male and female about food habits. Maximum youth like fast-food culture but they can not afford it daily so they are used normal and traditional food in daily life but weekly and some times they enjoy with fast-food. </p> <p>Acknowledgement</p> <p>We are very thankful of all the Tharu and Buksa students of my college for their important assistance and support. We are especially thankful of Raj Kapoor Rana, Amit Singh Rana, Km.Geeta Devi and Km. Janki Buksa for help in conducting interview for this study. We are also thankful of Dr. Jiyoti Tiwari, Head, department of Home Science HNB Garhwal University Sri Nagar Garhwal for her important suggestions and guidance.</p> <p>References<br /> 1. Acharya Ganesh Raj, 2001 Changing Tharu society: A hope for new generationhttp://www.nepalnews.com.np/contents/englishdaily/ktmpost/2001/jun/jun06/local.htm<br /> 2. Kumar, N. 1968, 'A genetic survey among the Rana Tharus of Nainital District in Uttar Pradesh', Journal of the Indian Anthropological Society- 3(1-2), pp 39<br /> 3. Majumadar, D.N., 1941, ‘The tharus and Their Blodd Group’-Journal of Royal Asiatic Society of Bengal, Vol. VIII No.1 p33<br /> 4. Odegaard, Sigrun Eide, 1997, From Castes to Ethnic Group? Modernization and Forms of social Identification among the Tharus of the Nepalese Tarai, Thesis Submitted in partial fulfillment of the Cand. Polit. Degree, Institute and Museum of Anthropology, University of Oslo<br /> 5. Srivastav, S.K., 1958, The Tharus: A Study In Culture Dynamics, Agra University Press Agra<br /> 6. Govila, J. P. 1959 'The Tharu of Terai and Bhabar', Indian Folklore, 2, 1959, </p>