Health profile of two social groups living in a squatter settlement in Calcutta

Health and well-being of individuals largely depend on socioeconomic and environmental conditions. The low socioeconomic groups face the highest health burdens. In the present study an attempt has been made to compare and contrast the health related traits prevalent in two social groups (Hindu and Muslim), living in a squatter settlement in Calcutta, India. The study has been conducted on women between 20 to 40 years of age. The results show that the Muslims are more frequently affected with respect to most of the traits than the Hindus, but the difference is significant with respect to only a few traits. Thus, micro-cultural traits associated with religion do not seem to have much effect on the health related traits considered in this study.     

Dermatoglyphic studies among the two breeding isolates of Gujjars of northwestern India

Dermatoglyphic studies among two breeding isolates of Gujjars (200 individuals from each population) from northwestern India have been carried out. The distribution of phenotypic frequencies of dermatoglyphic features among the Hindu and Muslim Gujjars provides strong evidence that these populations have become distinct in the course of their history. This could have occurred due to the inflow of genes from Muslim invaders and surrounding populations or from the effects of inbreeding and biosocial and geographical isolation of the Muslim Gujjars from their counterpart, the Hindu Gujjars. However, the frequency distribution of dermatoglyphics of the Hindu Gujjars resembles those of the Rajputs, Jats, and Ahirs, suggesting an infrequent inflow of genes from neighboring populations and probably their recent isolation. Sexual dimorphism for dermatoglyphics has also been observed in both Hindu and Muslim Gujjar populations.     

Genetic markers in the Hindu and Muslim Gujjars of Northwestern India

A comparative study of serogenetic markers was carried out among the Hindu and Muslim Gujjars from Northwestern India. From each isolate of Gujjars, 200 adult couples were examined for the A1A2BO and Rhesus blood groups, ABH secretion, the serum proteins haptoglobins, transferrins, and albumins, and 200 male subjects were examined for glucose-6-phosphate dehydrogenase enzyme deficiency. The study showed that the Muslim Gujjars differ significantly from their counterpart, the Hindu Gujjars. The differentiation that has occurred among the Muslim Gujjars may be attributed to their geographical dispersal in diverse habitats, the inflow of genes from Islamic invaders as well as non-Islamic surrounding populations, the inbreeding effect, and the comparative breeding isolation. The genetic affinities of the Hindu Gujjars with the Jats and Rajputs provide strong evidence for their common ethnic origin and probably their recent fissioning owing to biosocial practices and occupational patterns. The computed genetic distance matrix shows diversity of Ahirs from all the concerned population groups.     

A shared Y-chromosomal heritage between Muslims and Hindus in India

Arab forces conquered the Indus Delta region in 711 AD and, although a Muslim state was established there, their influence was barely felt in the rest of South Asia at that time. By the end of the tenth century, Central Asian Muslims moved into India from the northwest and expanded throughout the subcontinent. Muslim communities are now the largest minority religion in India, comprising more than 138 million people in a predominantly Hindu population of over one billion. It is unclear whether the Muslim expansion in India was a purely cultural phenomenon or had a genetic impact on the local population. To address this question from a male perspective, we typed eight microsatellite loci and 16 binary markers from the Y chromosome in 246 Muslims from Andhra Pradesh, and compared them to published data on 4,204 males from East Asia, Central Asia, other parts of India, Sri Lanka, Pakistan, Iran, the Middle East, Turkey, Egypt and Morocco. We find that the Muslim populations in general are genetically closer to their non-Muslim geographical neighbors than to other Muslims in India, and that there is a highly significant correlation between genetics and geography (but not religion). Our findings indicate that, despite the documented practice of marriage between Muslim men and Hindu women, Islamization in India did not involve large-scale replacement of Hindu Y chromosomes. The Muslim expansion in India was predominantly a cultural change and was not accompanied by significant gene flow, as seen in other places, such as China and Central Asia.Electronic supplementary material Supplementary material is available in the online version of this article at and is accessible for authorized users.Ramana Gutala and Denise R. Carvalho-Silva contributed equally to the article.     

Consanguinity, caste and deaf-mutism in Punjab, 1921

The effects of religion, population sub-division and geography on the prevalence of deaf-mutism were investigated using information collected in the 1921 Census of Punjab. The total sample size was 9.36 million, and comprised data on thirteen Hindu castes, seventeen Muslim biraderis and two Sikh castes. A two-way analysis of variance comparing males in Hindu castes in which consanguineous marriage was prohibited, with males in Muslim biraderis which favoured first cousin marriage, indicated major differences with respect to the patterns of deaf-mutism within each religion. In the Muslim population 9.1% of the relative variation in the prevalence of deaf-mutism was inter-biraderi, 36.8% between geographical regions, and 48.8% an interaction between biraderi and region, whereas among Hindus 46.8% of the observed variation was inter-caste, 12.8% inter-region and 33.6% due to caste region interaction. From a wider disease perspective the results obtained with the Hindu community indicate the significant genetic differentiation associated with caste endogamy. As the overwhelming majority of Hindu marriages continue to be within-caste, it can be predicted that similar levels of inter-caste differences in disease frequency currently exist. By comparison, the lower level of inter-biraderi variation among Muslims is probably indicative of the dissolution of pre-existing caste boundaries and the resultant gene pool mixing that followed the large-scale conversion of Hindus to Islam during Muslim rule in North India from the 13th to the 19th centuries.     

Anthropological studies in Assam, India. 6. Differentiation processes among Assamese populations

In 1978-79 13 Assamese populations--two Muslim groups, five Mongoloid groups and 6 Hindu caste groups--have been investigated for the distribution of anthropometric, anthroposcopic and dermatoglyphic traits as well as for the distribution of ABO blood groups and PTC taste sensitivity. Except for finger ridge patterns all traits under investigation showed a marked intergroup variability. For anthropometric, anthroposcopic and dermatoglyphic traits a clear differentiation in Mongoloid populations on one hand and Hindu caste groups on the other could be observed and be substantiated by results of corresponding distance analyses. With regard to Muslims it has to be distinguished between Marias who seem to be more closely related to Mongoloid populations and Sheikhs whose phenotypic appearance is more like that of the Hindu caste groups. The results are discussed.     

Religion,ethnicity and politics: Hindu and Muslim Indian immigrants in the United States

This article focuses on the political struggles between Hindu and Muslim Indian immigrant groups in the United States over the definition of "Indianness". Hindu Indian American organizations define India as a Hindu society and are strong supporters of the Hindu nationalist movement in India. Muslim Indian American organizations, on the other hand, view India as a multi-religious and multicultural society. They are striving to safeguard India's secularism and towards this end, have entered into coalitional relationships with lower caste groups. Both types of organizations are working to influence American and Indian politics in line with their respective interests, leading to an exacerbation of the conflict between the two immigrant groups. This article examines the reasons for this development and its implications, both for the development of an Indian American community in the United States and for religion and politics in India.     

Sometimes Similar,Sometimes Dangerously Different: Exploring Resonance,Laminations and Subject-Formation in South India

This paper explores the ways in which particular individuals or groups are cast as problematically other at certain times by exploring the relationship between empathy and antipathy – identified as products of ‘resonance’, or a certain kind of responsiveness to embodied encounters with others and also to concerns, ideas and discourses that originate locally or from elsewhere. Consequent effects on subject-formation and affordances of social possibilities are explored through an intensive focus on one Muslim man. The notion of a ‘laminated subjectivity’ is presented and elucidated. The paper draws on ethnography conducted in a Tamil town and is set against the backdrop of Hindu–Muslim relations in India.     

HLA antigens in three populations of India

In blood samples from a Hindu population of Uttar Pradesh (North India) and from two Muslim groups, one from Andhra Pradesh (South India) and the other from Gujurat (West India), frequencies of 38 HLA-A, -B and -C antigens were investigated. Eight antigens - A23, A25, A29, A32, Bw45, B21, Bw22 and Bw53 - were absent in the Hindu population, four different antigens - A29, Bw52, B14 and Bw42 - were absent in Hyderabad Muslims, two antigens - A31 and Bw45 - were lacking in Surat Muslims. The three populations showed considerable genetic heterogeneity. The genetic difference between the two Muslim groups was small, but the Hindu population showed pronounced differences from each of the Muslim groups.     

Family Traditions for Mahouts of Asian Elephants

ABSTRACT

The mahout and elephant relationship is one of the oldest human—animal relationships, possibly beginning as far back as 5,000 years ago. Valued for their assistance in war and work, elephants were trained and managed using methods described in ancient Indian texts. The lifelong job of mahouts historically had a long apprenticeship, and was passed from father to son. In 1973, when the government in Karnataka, India, assumed ownership of the maharajah's elephants, Hindu and Muslim mahouts with their elephants were relocated to national forests and became employees of the Forest Department. Members of honey-gathering tribes (called tribals) began to be offered government jobs as mahouts. To assess the current patterns of family traditions with elephants among mahouts living within Nagarahole National Park, India, sixteen mahouts and four young assistants were interviewed, representing Hindu, Muslim, and tribal families. In all three cultures, almost all had been introduced to elephants by a father or other male relative; the mahouts' sons expected to be mahouts. Mahouts' sons regularly assisted and played an essential role in the management of female elephants. No examples of injuries to children were mentioned by mahouts, yet some mahouts and villagers had been killed or seriously injured by elephants. Family tradition played a major role for Hindus, Muslims, and tribals in the decision to work with elephants. The semi-captivity of, and traditional, structured work activities with, Asian elephants may afford some possible improvements for their welfare and human—elephant conflicts.     

Distribution of glyoxalase I (GLO) variants in Western Europe and the Indian subcontinent

Summary English, Italian (including Sardinian), and Spanish populations from Europe and Muslim, Hindu, Sikh, Punjabi, and other populations from the Indian subcontinent currently living either in Birmingham or in India were screened for electrophoretically detectable genetic variants of red cell glyoxalase I (GLO), and their frequencies were reported. All the western European populations investigated, including those reported, exhibited an incidence of close to 44% for the GLO ¹ gene. The frequency distribution of the GLO ¹ gene in various populations from the Indian subcontinent, in contrast, was found to range between 0.15 and 0.33. These observations suggest that the European populations in general are genetically more homogeneous than are the populations of the Indian subcontinent.     

Gene diversity for haptoglobin and transferrin classical markers among Hindu and Muslim populations of Aligarh city,India

The present paper reports the distribution of serum protein markers viz. haptoglobin and transferrin in two major groups of Aligarh city of North India. In present study we have undertaken a survey of 538 individuals belonging to eight different populations, four from the Hindu community i.e. Brahmin, Bania, Rajput and Jatav, and the rest four among the Muslim community i.e. Syed, Sheikh, Pathan and Ansari. The heterozygosity ranged from 0.2939 (Ansari) to 0.4873 (Brahmin) for haptoglobin and from 0.000 (Rajput) to 0.1498 (Pathan) for transferrin. The values of D _ST are 0.4122 and 0.4406, and that of G _ST are 0.5059 and 0.9726 for haptoglobin and transferrin markers respectively. Through F _ST test, it has been concluded that there is a high genetic differentiation of populations within Hindu and Muslim groups, though there is absence of any significant differences between these groups.     

Saving face: the emotional costs of the Asian immigrant family myth

Access to resources through ethnic group membership is often presumed to affect the intensity of ethnic identification. We examine this premise using survey data on three ethnic groups in Mauritius: Creoles, Hindus, and Muslims. Two key findings emerge from our research. First, access to material resources explains only a modest proportion of total variation in ethnic identification within each group. Second, the resources that affect ethnic identification differ significantly across groups. Access to political goods through group membership affects Hindu identification but is unrelated to ethnic identification among Creoles or Muslims. Conversely, access to economic goods affects Creole and Muslim identification but has no effect on Hindu identification. Explaining these group differences leads us beyond a basic means–ends instrumentalist model to identify conditions that likely mediate the relationship between individual interests and collective identification including the divisibility of economic goods relative to political goods in Mauritius.     

'Who the hell do you think you are?' Promoting religious identity among young Hindus in Britain

This article explores how Hindu activism in Britain challenges our understanding of the relationship between ethnicity and religion. It argues against the prevalent model in which Hindu identity is understood as a natural ‘product’ of ethnic identity development. Instead, this article calls for thinking about current religious activism as a response to multicultural politics, national belonging and the experience of being an ethnic minority. Based on anthropological fieldwork, the article examines the development of an organization that has successfully established Hindu societies across the UK, one that changed from initially being pro-Hindu to one that espouses Hindutva. The analysis of the rhetoric of a pro-Hindu speech reveals the aims of this group to distinguish themselves from other Asians, particularly the Muslim minority. Such examples of religious activism among “diaspora” youth require us to rethink our understandings of the connections between religion and ethnicity.     

Perceived religious discrimination and confidence in Canadian institutions

ABSTRACT

Using a recent cycle of the Canadian General Social Survey (N?=?27,534), this paper first examines the extent of perceived religious discrimination among religious minorities of Muslim, Jewish, Hindu and Buddhist. The results show that Muslims and Jews are statistically significantly and largely more likely to report that they have experienced religious discrimination than other religious minorities. Subsequently, the impact of religious discrimination on the self-reported confidence in a number of Canadian institutions is assessed. Religious discrimination is found to negatively influence the confidence of discriminated Muslims in the institutions, but it appears without such impact for discriminated Jews. Various implications are discussed.     

Incidence of C5 isozyme of serum cholinesterase (E2 locus) in populations of Andhra Pradesh, South India

The distribution of the C5 isozyme of the serum cholinesterase (E2 locus) was studied in several endogamous Hindu caste groups and Muslim sub-sects of Andhra Pradesh in South India. Both intra and inter population variation was marked with a comparatively low incidence of C5 in the populations studied.     

Gene diversity in some Muslim populations of North India

North Indian Muslim populations have historical, linguistic, and socioreligious significance to the Indian subcontinent. Although sociocultural and political dimensions of their demography are well documented, no detailed genetic structure of the populations is available. We have undertaken a survey of the gene frequencies of the ABO, Rh, PTC taste ability, sickling, and G6PD systems for different endogamous groups: Sheikh, Syed, Pathan, Ansari, Saifi, and Hindu Bania. All the groups at most loci showed statistically nonsignificant differences, except for ABO and PTC traits, for which interpopulational differences were seen. Heterozygosity ranged from 0.048 to 0.617 among the Sheikh, 0.149 to 0.599 among the Pathan, 0.105 to 0.585 among the Ansari, 0.25 to 0.869 among the Syed, 0.107 to 0.565 among the Saifi, and 0.100 to 0.492 among the Hindu Bania. The average D(ST) and G(ST) values for the five marker loci were 0.0625 +/- 0.098 and 0.1072 +/- 0.041, respectively. A dendrogram was constructed using the UPGMA clustering method. Our results revealed that the Pathan and the Sheikh form one cluster, the Syed and the Hindu Bania form another cluster, and the two clusters join together (the so-called higher caste); also, the Saifi and the Ansari form a separate cluster (lower caste). The results of the genetic distance analysis are useful for understanding the pattern of genetic relationships between different endogamous groups of Muslims.     

Growth and residential conditions of a slum community in Colombo, Sri Lanka

Based on the authors' fieldwork, this article examined the spatial and demographic growth of a slum community in Colombo, Sri Lanka, in association with the inhabitants' socioeconomic conditions. In this slum community, which is near the industrial and commercial centers and has developed especially since the early 1970s, most dwellers are migrants from other parts of Colombo. The increase of dwellers resulted in a high-density residential condition, represented by an extremely small floor area per person, despite an income level that is not extremely low.     

Relationships of desire for no more children and socioeconomic and demographic factors in Sri Lankan women.

Data from the 1982 Sri Lanka Contraceptive Prevalence Survey are used to identify women who wish to stop childbearing; they differ in socioeconomic status from their counterparts who want more children. Educated women are more likely to be motivated to cease childbearing than non-educated women; Christian or Sinhalese/Buddhist women are more willing to stop childbearing than Moor/Muslim or Tamil/Hindu women. The relationships between sex composition of existing children and women's fertility desires indicate that although moderate son preference exists it does not affect their contraceptive behaviour. Among those who want no more children, 15% are at risk of unwanted pregnancy because they do not practise contraception. Again better education and being Christian or Sinhalese/Buddhist reduced the risk of unwanted pregnancy. Women whose husbands disapproved of contraception had over four times higher risk of unwanted pregnancy than women whose husbands approved.     

Morphological and regional variations in body dimensions of the Gujjars of different localities in north-western India

Physical features and somatometric characters of the wide spread Gujjar population in North-Western India are fascinating. It is all the more interesting to study their morphological and regional variations in the body dimensions. In this paper, anthropometric characters of 200 adult subjects each belonging to Hindu Gujjars in the Ropar District of Punjab and Muslim Gujjars in the Chamba District of Himachal Pradesh in the North-Western part of India were compared. They differ significantly from each other for many physiognomic measurements, suggesting the biological diversity between the two population groups. Further, the comparison of anthropometric measurements between the different localities of the Gujjars showed morphological variations and regional diversity of the isolates in North-Western India. These findings may be attributed to the founder effect, genetic drift, and breeding and geographical isolation of the populations under study and not to secular trends. The findings have also been compared and discussed with the available results of other local populations in North-Western India.