72 research outputs found
NARRATIVE CONSTRUCTION AND ITS SOCIAL VITALITY
Full text linkResilient narrative construction confines to the prevalence and function of Ideolog-based conflicts. While robust coordination and substantial enforcement strategies enhance the social vitality of narrative to bring about the desired social change. This article seeks to explore the narrative construction and its social vitality in the context of conflict and societal development. New narrative theoretical discoursereveals that deliberate narrative construction concentrates on individuals and society to redirect them in accordance with the wishes of narrative mentors. The conflict engendering elements like containment, self-identification of the individuals, and social positioning are, thus, subordinated to the narrative. This paper while using the narratological framework is looking at the phenomenon of socio-anthropological change from the perspective of narratology. The study could be of importance to students of low-intensity conflicts and militancy, especially corresponding to terrorism. The paper concludes that this new outlook of narrative has enlarged its scope beyond the corridors of literature into the renewed field of social narratology with an immense bearing on human behavior and attitudes.
Bibliography Entry
Shah, Qasim Ali, Bahadar Nawab, and Arifullah Khan. 2020. "Narrative Construction and Its Social Vitality." Margalla Papers 24 (1): 147-157
Utforsking av kjønnede dimensjoner ved eierskap, tilgang til og bruk av landbaserte ressurser i Swat-dalen i Pakistan etter krisen
Full text linkGendered dimensions of ownership, access and use of land-based resources in rural economies in Pakistan are still negotiable and under-researched. Not only is land ownership highly gendered, but also it is underpinned by multiple power dynamics. Such issues become more complicated and complex in traditional and culturally strict societies like those present in the Swat Valley, Pakistan. Strict gender roles, highly gendered access to resources, and legal pluralism attached to various dimensions of ownership, inheritance and access, make the situation challenging to study and understand. In addition, Swat underwent two overlapping disasters, i.e. militancy and a severe flood, which created a ‘complex emergency’ and further complicated the situation. Men and women recovering from the effects of militancy in the area were soon hit by a devastating flood and reverted to early recoverymode. As a result, Swat society has seen changes in social structures and gender relations that were hitherto unknown. This study aimed to explore and understand the gender dimensions of different legal and practical systems involving land use, ownership, distribution, and access in post-crisis Swat. In addition, it examined the experienced\perceived changes in gender relations and livelihoods in upper and lower Swat, due to conflict and flood. Last but not least, it studied how gender and livelihood development projects were carried out in post-crisis Swat. The findings from the Swat context are then linked to the broader debate of human security. This research study used qualitative methods for data collection, including unstructured interviews, life histories of women, analysis of historical documents (i.e. Riwaj Nama1 of Swat, Nikkah Namas2 from the 1940s to 2000s, land records, decisions by Jirgas3 regarding land settlements) and reports on gender projects from development organizations. Major findings reveal that the crises have heavily influenced not only societal structures, but also access and ownership issues. The legally recognized right of women’s ownership, access and inheritance of land that is enshrined in the Constitution of Pakistan and in Islam is now gaining social recognition in Swat society; however, the judicial system and law enforcement remain weak. In particular, cultural barriers and narrow interpretations of religion hold sway to a large extent. Moreover, the lives of men and women have shifted in regard to livelihood changes, gender roles and power dynamics. Even Pakhtoon wali 4 has seen changes and adjusted the role of women who were previously ‘invisible’ or not studied. For instance, since the crises, the role of women in economic development is now receiving wide acceptance. Most of the practices around land ownership and access have roots in history, ever since the Yousafzai Pakhtoons entered the area in 16th century. However, the situation changed when the State of Swat came to an end in 1969 when the area was merged into Pakistan. Since the merger, shifts in political and economic structures in Swat have had both positive and negative impacts on people. Although they experienced elements of frustration, the merger provided a constitutional and statutory vehicle for women to access and own property. It opened new avenues for them that paved the way towards gender equality, although the process has numerous limitations and equality is still contested socially. The crises in the area have raised awareness and opened new ways of thinking for men and women. The influx of development organizations from across the country has brought new ideas and new cultures
regarding work and thinking, which in turn have affected gender structures, thinking processes and roles and responsibilities of men and women.
1 Constitution of Swat before the merger with Pakistan
2 Marriage contract
3 Village council that holds trials regarding disputes and conflicts in the village. Disputes include those about
marriages and land ownership
4 Standard code of conduct for Pakhtoons. A detailed discussion is given in Section 3.Kjønnede dimensjoner ved eierskap, tilgang til og bruk av landbaserte ressurser i rurale økonomier i Pakistan er fremdeles diskuterbare og underutforsket. Ikke bare er eiendomsbesittelsen svært kjønnet, den støttes også opp av sammensatt maktdynamikk. Slike spørsmål blir mer kompliserte og sammensatte i tradisjonelle og kulturelt strenge samfunn som de man finner i Swat-dalen i Pakistan. Strenge kjønnsroller, svært kjønnet tilgang til ressurser og juridisk pluralisme knyttet til ulike dimensjoner ved eierskap, arv og tilgang, gjør situasjonen utfordrende å studere og forstå. I tillegg gjennomgikk Swat-samfunnet to overlappende katastrofer, en militær katastrofe og en alvorlig flom, som skapte en «kompleks nødhjelpssituasjon» og som til sammen gjorde situasjonen enda mer komplisert. Menn og kvinner som var i ferd med å re-etablere seg etter de militære operasjonene i området, ble raskt rammet av en ødeleggende flom og vendte tilbake til en slags tidlig gjenoppbyggingsfase. Som et resultat av dette gjennomgikk Swat-samfunnet endringer i både sosial og kjønnsmessig struktur på en måte som man aldri tidligere hadde erfart. Denne studien tok sikte på å utforske og forstå dimensjonene ved ulike juridiske og praktiske systemer som omfatter arealbruk, eierskap, distribusjon og tilgang i Swat etter krisen. I tillegg har studien undersøkt opplevde\oppfattede endringer i kjønnsrelasjoner og levekår i den øvre og nedre delen av Swat-dalen, som følge av konflikt og flom. Sist, men ikke minst, undersøkte studien hvordan utviklingsprosjekter for kjønn og levekår ble gjennomført i Swat etter krisen. Funnene fra Swatkonteksten blir så knyttet til den bredere debatten om menneskelig sikkerhet. Denne forskningsstudien brukte kvalitative metoder for datainnsamling, inkludert ustrukturerte intervjuer, livshistoriene til kvinner, analyse av historiske dokumenter (dvs. Riwaj Nama 1fra Swat, Nikkah Namas 2fra 1940-tallet til 2000-tallet, beslutninger truffet av Jirgas3 angående landavtaler) og rapporter om kjønnsprosjekter fra utviklingsorganisasjoner. Hovedfunnene viser at krisene sterkt har påvirket ikke bare samfunnsmessige strukturer, men også spørsmål som gjelder tilgang og eierforhold. Den juridisk anerkjente retten kvinner har til eierskap, tilgang til og arv av land ifølge pakistansk grunnlov og islam, er nå i ferd med å oppnå sosial anerkjennelse i Swat-samfunnet, men rettsvesenet og rettshåndhevelsen er fortsatt svak. Spesielt står kulturelle barrierer og snevre tolkninger av religionen sterkt. I tillegg har det vært forandringer i levekår, kjønnsroller og maktdynamikk både for menn og kvinner. Selv Pakhtoon wali 4har gjennomgått endringer og justert rollen til kvinner som tidligere var «usynlige» eller ikke studert. Etter krisene har for eksempel kvinners rolle i den økonomiske utviklingen fått bred aksept. Det meste av praksisen rundt eiendomsbesittelse og tilgang har historiske røtter, helt siden Yousafzai Pashtunere kom inn i området i det 16. århundre. Situasjonen endret seg imidlertid da staten Swat opphørte i 1969, og området ble innlemmet i Pakistan. Siden innlemmingen har endringer i politiske og økonomiske strukturer i Swat hatt både positive og negative følger for folk. Selv om de opplevde frustrerende elementer, har innlemmingen gitt kvinnene et konstitusjonelt og lovfestet middel for å få tilgang til og eie eiendom. Det åpnet nye veier for dem som banet veien mot likestilling, selv om prosessen har mange begrensninger og likestilling fortsatt er sosialt omstridt. Krisene i området har økt bevisstheten og åpnet opp for nye tenkemåter hos menn og kvinner. Tilstrømningen av
utviklingsorganisasjoner fra hele landet har ført med seg nye ideer og kulturer i arbeid og tenking, noe som igjen har påvirket kjønnsstrukturer, tenkeprosesser og menns og kvinners roller og ansvar.
1 Swats grunnlov før sammenslåingen med Pakistan
2 Ekteskapskontrakt
3 Landsbyråd som behandler saker vedrørende tvister og konflikter i landsbyen. Tvister inkluderer dem om ekteskap og eiendomsbesittelse
4 Standardregler for god opptreden for pashtunere. Del 3 inneholder en detaljert diskusjon.Flere ikke publiserte artikler i juli 201
Development in crisis : livelihoods and social complexities in Swat, Khyber Pakhtunkhwa, Pakistan
Full text linkGlobal socio-economic development strategies, fast communication systems, and natural and
manmade disasters have put constructed social and cultural notions of developing societies into
continuous processes of change. This study explores societal change in the Swat valley of Khyber
Pakhtunkhwa KPK, Pakistan in light of two interlinked processes: how livelihood development
projects and their implementation strategies since 2001 have influenced gender relations, and how the
conflict as well as flood crises (2008–2010) have affected the social and cultural system of the
pukhtoonwali (a code of ethics). The study addresses the following four objectives in individual but
interrelated papers, where gender and development, gender relations in livelihood and development,
and social cultural transformation in the context of crisis are central:
1) To analyse how men and women of different ethnic and social groups access livelihood resources,
and how the gender relations in pursuing livelihood strategies changed during the last decade in Swat
valley. 2) to study how the development project interventions, humanitarian aid, and their
implementation processes (approaches) contributed to gender empowerment and livelihood
development of marginalized classes. 3) to explore how the consequences of militant conflicts,
military operations and internal displacement have influenced the social and cultural network of
pukhtoonwali in the Swat valley, and 4) to examine the social, cultural and political constraints in
the implementation of development projects, and the influence of crises on participatory development.
Primary data was collected using mixed qualitative research methods of semi-structured interviews,
participant observation, informal interviews, and household survey and focus group discussions with
selected village dwellers. Key informant interviews with traditional leaders, government and Non-
Governmental Organization officials, and academic researchers selected from different parts of Swat
were also conducted. In addition, secondary sources such as project appraisal and completion reports,
historical literature and NGO progress reports have been consulted.
The historical literature reveals that the merger of the Swat state in 1969 with Pakistan as part of the
KPK province brought a major shift in administrative and political systems and to the customary rules,
regulations and institutional setup in subsequent decades, such that formal law functioned under a mix
of Pukhtoonwali and Islamic laws. Since 2001, the government of Pakistan, donor-funded
development projects and participatory development strategies, when combined with militant conflict, Pakistan military operations and internal displacement, radically changed the roles of the major tenets
of Pukhtoonwali. The tenets including the council of elders (Jirga), common hospitality, place of male
guests (Hujra), gender boundaries (namoos), and truce (teega), can be claimed to be non-functional.
In fact, the current militant movement and Pakistan military operations in northwest Pakistan tried to
delink the Pukhtoon from their history and indigenous narrative. Nevertheless, these consequences
provided opportunities and sensitized the local people to reorganize themselves and develop new
social networks and revisit the cultural system in more democratic and modern ways. This is the
philosophy of Khudai Khidmatgar Tehreek (Servant of God movement) – a non-violent movement
which began in 1928 and presented Pukhtoonwali as a discourse of human dignity, pluralist
democracy, indigenous wisdom and cultural identity. The codes of pukhtoonwali are still very
prominent in verbal discussion, poetry, songs and proverbs. Therefore, more research needs to be
conducted on the narratives of pukhtoonwali to make it more compatible with the needs of
contemporary development perspectives.
The gender role and relations interpreted under the patriarchal structure of the pukhtoonwali embody
the theoretical perspective of social and cultural constructionism. Women’s roles are confined to
household domestic activities while men hold the political and social power outside the home. Men
are therefore represented as front-runners for satisfying the livelihood needs of their family members.
The analysis revels the inequality between gender and different ethnic and social groups in accessing
livelihood resources whether social, human or natural. However, inequalities varies among gender of
different groups. Socio-economic development, political reforms and development projects created
and provided opportunities for skills attainment and jobs for men and women in the pre-crisis period,
which to some extent changed socially constructed roles and empowered women to make decisions
in terms of their children’s education, marriages, use of cash income and property rights. We observed
the flexibility in cultural values for women’s mobility and their access to education, health services,
jobs and property rights against what has been written in previous research by a number of
anthropologists, sociologists, historians and political thinkers as well as by media. The inequalities in
gender relations at household level need to be addressed in development programmes, which have the
potential to generate outcomes that are more positive. This may increase women’s access to education
and skills training and to the creation of more opportunities, which is essential for women’s capacity
to question, reflect and act on the conditions of their lives. Participatory development practices applied before the crisis in development interventions have
resulted in some positive impacts in improvement of socio-economic condition for the projects’
beneficiaries. This is in spite of number of political, social and administrative constraints in
implementation of development projects. However, the crises of militant conflict, prolonged relief
and rehabilitation interventions and change in the needs and priorities of the people and organizations
have significantly influenced the ability to practise participatory development. The national and local
NGOs, together with civil society organizations, dropped the application of participatory development
practices in relief, rehabilitation and even reconstruction activities. Nonetheless, this study suggests
that it may be possible to apply participatory approaches to development in the rehabilitation and
reconstruction phases, in order to achieve better results for humanitarian aid in terms of equal
distribution of resources among crisis-affected populations, promoting gender equality and
strengthening local institutions. There is need for more detailed studies on how humanitarian aid in
crisis-affected societies can be utilized to improve livelihood conditions of the marginalized
populations on a sustainable basis, which will indirectly decrease the inclination among poor people
towards militancy. Improved research assessments are needed in order to identify cultural, religious
and political challenges in relation to militant conflict and development, which in turn can lead to
alternative options, which are both feasible and appropriate.Globale sosioøkonomiske utviklingsstrategier, raske kommunikasjonssystemer, og naturlige og
menneskeskapte katastrofer har satt konstruerte sosiale og kulturelle forestillinger i
utviklingssamfunn i en kontinuerlig endringsprosess. Denne studien utforsker samfunnsmessig
endring i Swat-dalen i Khyber Pakhtunkhwa KPK, Pakistan, i lys av to prosesser som er innbyrdes
forbundet: hvordan utviklingsprosjekter for levekår og deres implementeringsstrategier siden 2001
har påvirket kjønnsrelasjonene, og hvordan konflikten samt flomkriser (2008–2010 ) har påvirket det
sosiale og kulturelle systemet i pukhtoonwali (et sett av etiske normer). Studien tar for seg følgende
fire mål i enkeltstående, men beslektede artikler, hvor kjønn og utvikling, kjønnsrelasjoner når det
gjelder levekår og utvikling, og sosiokulturell transformasjon sett i sammenheng med krisen, er
sentrale:
1) Å analysere hvordan menn og kvinner i ulike etniske og sosiale grupper får tilgang til
levekårsressurser, og hvordan kjønnsrelasjonene når det gjelder å forfølge levekårsstrategier, har
endret seg i løpet av det siste tiåret i Swat-dalen. 2) å undersøke hvordan utviklingsprosjektene og
humanitær bistand, samt implementeringsprosessene og tilnærmingene til disse, bidro til bedre vilkår
og styrkede rettigheter for kvinner og bedrede livssituasjoner for marginaliserte grupper. 3) å utforske
hvordan konsekvensene av militante konflikter, militære operasjoner og internt fordrevne har påvirket
det sosiale og kulturelle nettverket i pukhtoonwali i Swat-dalen, og 4) å undersøke de sosiale,
kulturelle og politiske begrensningene i gjennomføringen av utviklingsprosjekter, og påvirkningen
som kriser har på deltakende utvikling.
Primærdata ble samlet inn ved hjelp av blandede kvalitative forskningsmetoder med semistrukturerte
intervjuer, deltakende observasjon, uformelle intervjuer og husstandsundersøkelser og
fokusgruppediskusjoner med utvalgte landsbyboere. Det ble også gjennomført intervjuer med
nøkkelinformanter blant tradisjonelle ledere, embedsmenn og ledere i frivillige organisasjoner, og
akademiske forskere valgt fra ulike deler av Swat. I tillegg har sekundærkilder som
evalueringsrapporter og sluttrapporter for prosjekter, historisk litteratur og fremdriftsrapporter fra
frivillige organisasjoner også blitt konsultert.
Den historiske litteraturen viser at sammenslåingen av staten Swat i 1969 med Pakistan som en del
av KPK-provinsen, førte med seg et stort skifte i administrative og politiske systemer og i sedvaneregler, bestemmelser og institusjonell oppbygging i de påfølgende tiår, slik at formell lov
fungerte i en blanding av Pukhtoonwali-lov og islamske lover. Siden 2001 har regjeringen i Pakistan,
donorfinansierte utviklingsprosjekter og deltakende utviklingsstrategier, når de er kombinert med
militant konflikt, pakistanske militære operasjoner og internt fordrevne, radikalt endret rollene til de
store læresetningene i Pukhtoonwali. Læresetningene om de eldres råd (Jirga), vanlig gjestfrihet,
plassen til mannlige gjester (Hujra), kjønnsgrenser (namoos), og våpenhvile (teega), kan sies å være
ikke-fungerende. Faktisk har den nåværende militante bevegelsen og Pakistans militære operasjoner
i det nordvestlige Pakistan prøvd å bryte koblingen mellom Pukhtoon-folket og deres historie og
urfolkets narrativer. Ikke desto mindre har disse konsekvensene gitt muligheter og sensitivisert
lokalbefolkningen til å reorganisere seg og utvikle nye sosiale nettverk og revidere det kulturelle
systemet på mer demokratiske og moderne måter. Dette er filosofien til Khudai Khidmatgar Tehreek
(Guds tjener-bevegelsen) – en ikke-voldelig bevegelse som startet i 1928, og presenterte
Pukhtoonwali som en diskurs om menneskelig verdighet, pluralistisk demokrati, urfolkets livsvisdom
og kulturell identitet. Reglene i pukhtoonwali er fortsatt svært fremtredende i muntlig diskusjon,
poesi, sanger og ordtak. Derfor må det gjennomføres mer forskning på narrativer i pukhtoonwali for
å gjøre det mer kompatibelt med behovene til moderne utviklingsperspektiver.
Kjønnsroller og relasjoner tolket under den patriarkalske strukturen i pukhtoonwali legemliggjør det
teoretiske perspektivet for sosial og kulturell konstruktivisme. Kvinnenes rolle er begrenset til huslige
aktiviteter i hjemmet, mens mennene besitter den politiske og sosiale makten utenfor hjemmet.
Mennene blir derfor fremstilt som foregangspersoner for å tilfredsstille familiemedlemmenes behov
for livsopphold. Analysen avdekker ulikheten mellom kjønn og ulike etniske og sosiale grupper når
det gjelder å få tilgang til ressurser til livsopphold, enten de er sosiale, menneskelige eller naturgitte.
Imidlertid varierer ulikheter mellom kjønnene i ulike grupper. Sosioøkonomisk utvikling, politiske
reformer og utviklingsprosjekter skapte og ga muligheter for ferdighetstilegnelse og arbeidsplasser
for menn og kvinner i perioden før krisen, noe som til en viss grad endret sosialt konstruerte roller og
satte kvinner i stand til å ta avgjørelser i forhold til barnas utdanning, ekteskap, bruk av kontantinntekt
og eiendomsrett. Vi observerte fleksibiliteten i kulturelle verdier når det gjelder kvinners mobilitet og
deres tilgang til utdanning, helsetjenester, arbeidsplasser og eiendomsrett mot hva som har blitt
skrevet i tidligere forskning av en rekke antropologer, sosiologer, historikere og politiske tenkere, så
vel som av media. Ulikhetene i kjønnsrelasjoner på husholdningsnivå må tas opp i
utviklingsprogrammer, som har potensial til å generere resultater som er mer positive. Dette kan øke
kvinners tilgang til utdanning og ferdighetstrening og til oppretting av flere muligheter, som er avgjørende for kvinners kapasitet til å stille spørsmål, reflektere og handle når det gjelder forholdene
i egne liv.
Deltakende utviklingspraksis som gjaldt før krisen i utviklingstiltak har gitt noen positive virkninger
i form av forbedring av sosioøkonomiske forhold for dem som nyter godt av prosjektet. Dette er på
tross av antallet politiske, sosiale og administrative begrensninger i gjennomføringen av
utviklingsprosjekter. Imidlertid har krisen med militant konflikt, langvarig støtte og
rehabiliteringsintervensjoner og endring i behovene og prioriteringene til folket og organisasjonene,
påvirket muligheten til å praktisere deltakende utvikling betydelig. Nasjonale og lokale frivillige
organisasjoner, sammen med sivilsamfunnsorganisasjoner, droppet bruk av deltakende
utviklingspraksis i nødhjelp, rehabilitering og også gjenoppbyggingsaktiviteter. Likevel antyder
denne studien at det kan være mulig å benytte deltakende tilnærminger til utvikling i rehabiliteringsog
gjenoppbyggingsfaser, for å oppnå bedre resultater for humanitær hjelp i form av lik fordeling av
ressurser blant den kriserammede befolkningen, fremme likestilling og styrke lokale institusjoner. Det
er behov for mer detaljerte studier om hvordan humanitær hjelp i kriserammede samfunn kan benyttes
til å forbedre levekårsforholdene for marginaliserte befolkningsgrupper på et bærekraftig grunnlag,
noe som indirekte vil redusere tilbøyeligheten blant fattige mennesker til militant aggressivitet. Det
er nødvendig med forbedrede forskningsvurderinger for å identifisere kulturelle, religiøse og politiske
utfordringer i forhold til militant konflikt og utvikling, som igjen kan føre til alternative muligheter,
som både er gjennomførbare og hensiktsmessige.Norges forskningsråd, Noragric department of Norwegian University of Life Sciences,
Norway and COMSATS Institute of Information Technology Abbottabad, Pakista
نواب بہادر یار جنگ کا مکتوباتی سفرنامہ
No full textNawab Bahadar Yar Jung was a renowned Muslim League's leader. He was a great admirer and supporter of Quaid-e-Azam. He reorganized Muslim League on the directives of Quaid. He was a great speaker and he used to snub and subdue his rivals with his great speeches. His letters are of great political and literary importance. In these letters he highlighted the culture and civilization of Muslim countries
Sustainable sanitation in Upper Mustang (Nepal) : a case study in Lo Manthang Town
Full text linkIn Upper Mustang, one of Nepal's highest and most remote regions, sanitation infrastructure is undergoing major transitions. The area's inhabitants have traditionally been using dry toilets, perfectly adapted to the semi-arid Trans-Himalayan climate. Excreta are covered with ash from dung fires and reused on fields – the only fertilizer apart from animal manure in a place where about 90% of the people rely on subsistence agriculture and pastoralism. In recent years, however, guesthouses and schools have started building water toilets, which is problematic due to inadequate or non-existing wastewater treatment, posing a health risk and contaminating scarce water resources. Since living conditions in the area are very simple and health services limited, sustainable sanitation is crucial to avoid far-reaching problems.
A charity school in Upper Mustang's capital Lo Manthang is in the midst of these challenges: The school's dry toilets can no longer be used due to a lack of moisture-absorbing materials after switching from dung to gas as a cooking fuel. Meanwhile, the single functioning pour-flush toilet which was built instead is insufficient for the 40 resident students and staff and also causes unsolved issues with blackwater disposal. The objective of this thesis was to develop a sustainable sanitation system in cooperation with the school, aiming at a solution that would be considerate of the environmental conditions and available resources, culturally acceptable, affordable, and directed by local needs for long-term viability. In addition, general suggestions for sustainable sanitary improvements in the area are proposed, based on an assessment of the local context through a combination of social and natural science methods.
Among different options, the school chose to build five urine-diverting dry toilets, henceforth providing separate facilities for girls, boys and staff. When collecting urine and feces separately, only small amounts of amendments are needed to dehydrate and sanitize the pathogen-containing feces before reuse as soil conditioner on fields. The practically sterile, nutrient-rich urine can be applied to crops, for example to increase vegetable production. All materials and expertise for this technology are available in Nepal. For successful implementation, the school will need professional guidance and training of all users. Proper operation and maintenance will require a high degree of commitment, as will the safe handling and reuse of excreta, for which cooperation with farmers might be necessary. Furthermore, to improve the school's sanitary environment holistically, water supply and hygiene measures are essential: The current lack of running water will be addressed with a water storage system, three taps for hand-washing, three showers, and an infiltration trench for safe graywater disposal. The water quality of the town's public supply was found to comply with national standards. Through hygiene education and teachers as role models, students are likely to adopt hygiene habits for life.
For Lo Manthang, an awareness-raising program on the links between water, sanitation, hygiene, health and the environment is recommended, including information on the pros and cons of different sanitary options. Local households are advised to keep using dry toilets, and guesthouses may consider returning to dry sanitation as sewage disposal in leaching cesspools is not a long-term solution. Supplying excreta from dry toilets to farmers to cultivate organic produce could strengthen local livelihoods and serve to promote ecotourism. Clean public toilets, with urine diversion and/or solar dehydration, are suggested to reduce open defecation and demonstrate that dry toilets can look attractive – notions of "modernity" being one of the reasons why half of the local respondents prefer water toilets. However, while most welcome the idea of public toilets, only few would pay a user fee to ensure maintenance. To avoid water pollution, an infiltration system or constructed wetland should be built on the terrace of Lo Manthang to treat graywater – and blackwater if water toilets remain in use. The analyzed soils' hydraulic conductivity is low (2.2-8.3*10-5m/s), but purification will be good thanks to their calcium content sorbing phos-phorus and pathogens. Judging by the area's heterogeneous layered deposits, infiltration rates at other sites or greater depths will be higher. Effluent from a constructed wetland can be reused for irrigation.
Research challenges included constraints on finances and time in Upper Mustang. Moreover, stakeholder engagement at the school – though so crucial to create ownership – did not happen to the desired extent, probably related to differing expectations and priorities as well as limited experience with the participatory approach on all sides. In Lo Manthang, representative surveys will need to assess various stakeholders' attitudes towards ecological sanitation and wastewater treatment. The elaboration of designs and management schemes will require feasibility studies and further site investigations. However, the most important is the local people's initiative, involvement, and cooperation with sanitation experts.M-MIN
α-admissible mappings and related fixed point theorems
No full textHussain, Nawab/0000-0001-6585-2202; KARAPINAR, ERDAL/0000-0002-6798-3254In this paper, we prove the existence and uniqueness of a fixed point for certain alpha-admissible contraction mappings. Our results generalize and extend some well-known results on the topic in the literature. We consider some examples to illustrate the usability of our results.King Abdulaziz University, Jeddah; DSR, KAUThis research was funded by the Deanship of Scientific Research (DSR), King Abdulaziz University, Jeddah. The first author acknowledges with thanks DSR, KAU for financial support. The 3rd author is thankful for support of Astara Branch, Islamic Azad University, during this research
Book Reviews: Development Economics – A New Paradigm By Syed Nawab Haider Naqvi
No full textThe book essentially revolves around a discussion on the implications and meaning of the word ‘paradigm’ seeking an alternative paradigm for development economics. It is amply apparent that development economics is not an academic discipline and its usefulness is on its way out to all intents and purposes. The author attempts to make a brave effort to rescue it by highlighting its relevance and importance in the current corpus of economic theory
Climate change and disasters: Institutional complexities and actors? priorities for mitigation, adaptation and response
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A cultural–spatial analysis of excreting, recirculation of human excreta and health—The case of North West Frontier Province, Pakistan
No full textThe sanitation issue is entering the development discussion and the UN proclaimed 2008 the year of sanitation. The study aims to understand the cultural–spatial dimension among Muslim communities of excreting and recirculating human excreta in North West Frontier Province in Pakistan. Information on local perceptions and cultural understanding was collected through interviews, group discussions and observations in four selected villages. The study identifies a diversity of excreting practices among age groups and sexes, and varied adherence to expressed cultural norms. Interviewees express less resentment towards urine compared to faeces, however, their negative attitude subsides when faecal matter is mixed with water since this changes appearance, odour—and cultural meaning. Religious dictums about excreta and sewage accommodate contradicting routine behaviours to cater for needs of residents and farmers. For example, when mothers pray wearing soiled clothing, and in the use of wastewater as fertiliser for food production. The excreta-related practices are compatible with good hygienic behaviour as outlined by WHO Guidelines, except for children who are allowed to defecate anywhere.</p
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