Noted for their haunting melodies and enigmatic lyrics, Bauls have been portrayed as spiritually enlightened troubadours traveling around the countryside in West Bengal in India and in Bangladesh. As emblems of Bengali culture, Bauls have long been a subject of scholarly debates which center on their esoteric practices, and middle class imaginaries of the category Baul. Adding to this literature, the intimate ethnography presented in this book recounts the life stories of members from a single family, shining light on their past and present tribulations bound up with being poor and of a lowly caste. It shows that taking up the Baul path is a means of softening the stigma of their lower caste identity in that religious practice, where women play a key role, renders the body pure. The path is also a source of monetary income in that begging is considered part of their vocation. For women, the Baul path has the added implication of lessening constraints of gender. While the book describes a family of singers, it also portrays the wider society in which they live, showing how their lives connect and interlace with other villagers, a theme not previously explored in literature on Bauls. A novel approach to the study of women, the body and religion, this book will be of interest to undergraduates and graduates in the field of the anthropology. In addition, it will appeal to students of everyday religious lives as experienced by the poor, through case studies in South Asia. The book provides further evidence that renunciation in South Asia is not a uniform path, despite claims to the contrary. There is also a special interest in Bauls among those familiar with the Bengali speaking region. While this book speaks to that interest, its wider appeal lies in the light it sheds on religion, the body, life histories, and poverty.
This report has a focus on waste prevention through redistribution of food to low-income people via charity organisations. Food redistribution can go via national food banks and via direct redistribution, often on a local level. Food banks redistributed about 1,5 mill meals in 2013, and local charity organisations probably 2–3 times more. The regulatory framework for food redistribution is described and discussed. The demand of and potential for redistribution is probably much higher than at present, and the reports points out strategies and measures for how food banks can contribute to secure and further develop. The report is part of the Nordic Prime Ministers’ overall green growth initiative: “The Nordic Region – leading in green growth” – read more in the web magazine “Green Growth the Nordic Way.”
In the future residential biomass combustion and transport will be important sources for emissions to air of black carbon (BC), as will agriculture and waste management for emissions of methane (CH4). Measures to abate emissions of Short-Lived Climate Pollutants (SLCP) are to varying degrees already in place in the Nordic countries. To reduce emissions beyond current emission projections, additional measures are required. Both technical measures, such as improved technologies, and non-technical measures, such as promoting behavioral changes favoring reduced emissions are discussed in this report. The overall objective of this project is to improve the Nordic emission inventories of Short Lived Climate Pollutants. This report presents results from the third and final phase of the project, an assessment of efficient measures to reduce emissions of Short-Lived Climate Pollutants (SLCP) in the Nordic countries.
Fifteen years after the end of a protracted civil and regional war, Beirut broke out in violence once again, forcing residents to contend with many forms of insecurity, amid an often violent political and economic landscape. Providing a picture of what ordinary life is like for urban dwellers surviving sectarian violence, The Insecure City captures the day-to-day experiences of citizens of Beirut moving through a war-torn landscape. While living in Beirut, Kristin Monroe conducted interviews with a diverse group of residents of the city. She found that when people spoke about getting around in Beirut, they were also expressing larger concerns about social, political, and economic life. It was not only violence that threatened Beirut’s ordinary residents, but also class dynamics that made life even more precarious. For instance, the installation of checkpoints and the rerouting of traffic—set up for the security of the elite—forced the less fortunate to alter their lives in ways that made them more at risk. Similarly, the ability to pass through security blockades often had to do with an individual’s visible markers of class, such as clothing, hairstyle, and type of car. Monroe examines how understandings and practices of spatial mobility in the city reflect social differences, and how such experiences led residents to be bitterly critical of their government. In The Insecure City, Monroe takes urban anthropology in a new and meaningful direction, discussing traffic in the Middle East to show that when people move through Beirut they are experiencing the intersection of citizen and state, of the more and less privileged, and, in general, the city’s politically polarized geography.
Noted for their haunting melodies and enigmatic lyrics, Bauls have been portrayed as spiritually enlightened troubadours traveling around the countryside in West Bengal in India and in Bangladesh. As emblems of Bengali culture, Bauls have long been a subject of scholarly debates which center on their esoteric practices, and middle class imaginaries of the category Baul. Adding to this literature, the intimate ethnography presented in this book recounts the life stories of members from a single family, shining light on their past and present tribulations bound up with being poor and of a lowly caste. It shows that taking up the Baul path is a means of softening the stigma of their lower caste identity in that religious practice, where women play a key role, renders the body pure. The path is also a source of monetary income in that begging is considered part of their vocation. For women, the Baul path has the added implication of lessening constraints of gender. While the book describes a family of singers, it also portrays the wider society in which they live, showing how their lives connect and interlace with other villagers, a theme not previously explored in literature on Bauls. A novel approach to the study of women, the body and religion, this book will be of interest to undergraduates and graduates in the field of the anthropology. In addition, it will appeal to students of everyday religious lives as experienced by the poor, through case studies in South Asia. The book provides further evidence that renunciation in South Asia is not a uniform path, despite claims to the contrary. There is also a special interest in Bauls among those familiar with the Bengali speaking region. While this book speaks to that interest, its wider appeal lies in the light it sheds on religion, the body, life histories, and poverty.
This report has a focus on waste prevention through redistribution of food to low-income people via charity organisations. Food redistribution can go via national food banks and via direct redistribution, often on a local level. Food banks redistributed about 1,5 mill meals in 2013, and local charity organisations probably 2–3 times more. The regulatory framework for food redistribution is described and discussed. The demand of and potential for redistribution is probably much higher than at present, and the reports points out strategies and measures for how food banks can contribute to secure and further develop. The report is part of the Nordic Prime Ministers’ overall green growth initiative: “The Nordic Region – leading in green growth” – read more in the web magazine “Green Growth the Nordic Way.”
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