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.     

The Punjab crisis since 1984: A reassessment

Over the last decade there has been increasing scholarly interest in the ethnic character of the Indian state. This interest has coincided with the rise of the Hindu revivalist Bharatiya Janata Party [BJP], nation‐wide clashes between Hindus and Muslims, and bitter conflict over affirmative action for backward classes. Simultaneously, the Indian state has been confronted by regional movements in Kashmir, Assam and Punjab seeking secession from the Indian Union. By focusing on the Punjab crisis this article argues that conventional explanations have concentrated on national political centralization and regional economic factors, to the neglect of Sikh ethno‐nationalism and its dialectical relationship with strategies for ethnic conflict management followed by the Indian state since 1947. Drawing on recent revisionist accounts, the Indian state, it is suggested, should be viewed as a form of an ethnic democracy in which hegemonic control is exercised over non‐Hindu ethnic groups. The Punjab case‐study shows that hegemonic control has characterized the relationship between the Sikhs and the Indian state between 1947 and 1984, and efforts to re‐establish hegemonic control after 1984 degenerated into violent control. The experience of the last ten years suggests that hegemonic control and violent control are unlikely to provide an enduring solution to the Punjab crisis. Rather, there is a need to address fundamentally the crisis of the Indian political system and how it has managed its minorities since 1947. Central to this reassessment is the viability of India's majoritarian political system in the context of an ethnically plural society.     

Organizational life and political incorporation of two Asian immigrant groups: A case study

Civil society is the foundation of a healthy democracy but its immigrant element has received little attention. This paper is a case study of immigrant organizations of highly skilled Asian Indians and Chinese immigrants in a suburban town of Edison, New Jersey. I find that civic participation of Asian Indian immigrants spills over into political incorporation while Chinese immigrant organizations remain marginalized. I argue that local processes of racialization are central in explaining differences in political incorporation of immigrants. In the local context, the Chinese are seen as successful but conformist model minorities and Asian Indians as invaders and troublemakers. The racialization of Asian Indians has resulted in more political activity and higher levels of political visibility of their organizations. The results highlight shortcomings of current assimilation theories, which give little space to civic and political incorporation and view human capital in an unqualifiedly positive light.     

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.     

Hindu nationalism in the US: changing configurations of political practice

The meaning and implications of Hindu nationalist expression in the United States are different from those at home, but both are linked through transnational circuits of communication and exchange. In India, the invocation of religion summons up the unresolved debates between nationalism and social reform, and presents Hinduism as an implicitly conservative force. By contrast, in the US, Hindu religion is more self-consciously a medium of cultural reproduction. This article points to the ways in which Hindu nationalism seeks and promotes transnational affiliations even while espousing a rhetoric of insularity, cultural pride and self-sufficiency.     

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.     

Small acts,Big Society: sewa and Hindu (nationalist) identity in Britain

This paper examines developing Hindu identity in a British context. It focuses on a recent initiative known as Sewa Day, an annual day dedicated to the provision of sewa, or service, as small-scale social action in local communities. Hindu nationalist organizations such as the Hindu Swayamsevak Sangh have been central to promoting and taking part in Sewa Day. The paper asks what purpose is served by the drive to promote social action in this way, arguing that it represents a significant attempt to project Hindus as model citizens, contributors to what the UK government has termed the ‘Big Society’. The paper explores the implications of this project in terms of its ability to re-situate the politics of Hindu nationalism in relation to dominant registers of civic virtue.     

Living conditions and the health of two social groups inhabiting a squatter settlement in Calcutta, India

Squatter dwellers are found in almost all the Third World countries. Poor living conditions are the characteristic features of all the squatter settlements. Again, poor living conditions are also associated with the health condition of the squatter dwellers. In the present study an attempt has been made to compare and contrast the living condition of two social groups (Hindu and Muslim) inhabiting a squatter settlement in Calcutta, India. The results show that the overall living condition of the Muslim is worse than that of the Hindu. The morbidity pattern is also worse in the Muslim than in the Hindu.     

'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.     

Global Violence and Indonesian Muslim Politics

The attacks of September 11, 2001, in the United States and the U.S.-led campaign in Afghanistan provoked fierce threats of violence in Indonesia, the world's largest majority-Muslim country. Western journalists portrayed these reactions as among the most destabilizing in the Muslim world. Less widely reported, however, was the intensification of a struggle between Muslim proponents of democracy and neof undamentalist conservatives, sparked by the same incidents. This article explores the varied reactions of Muslims to the violence of September 11 and its aftermath in light of this contest between rival Muslim groupings. It examines their competing visions of Islam and nation, as well as their supporting alliances in state and society. The example highlights the pluralism of Muslim politics and the special challenges of democratic transitions. Emphasizing the plurality and permeability of civilizations, the example also suggests that there is no "clash of civilizations" between Islam and the West but, rather, a more open process of globalization, localization, and exchange. [Keywords: Islam, Indonesia, violence, democratization, civilization]     

Dharmo rakshati rakshitah : Hindutva movements in the UK

This article explores the relationship between Hindutva networks in the UK and the growth of Hindu nationalism in India since the 1980s. The article begins with a critique of ethnicity-based paradigms in sociological and anthropological disciplines and argues that they can share much epistemological space with ethnic and religious absolutist tendencies that have arisen in South Asian communities. It explores the ideological orientations that were required in the Hindutva movement to ‘make sense’ of Hindu migration and settlement in the West. Detailed discussions are presented of Hindutva views about the role of Hinduism in the global diaspora. The essay focuses on the structure and ideology of the Hindutva movement in the UK, tracing its origins to the patterns of indenture and early migration to east Africa, and looks at the impact of the Hindutva movement in the reorganization of youth and religious communities in the UK.     

Cultural Models and Fertility Timing among Cherokee and White Youth in Appalachia: Beyond the Mode

ABSTRACT   Much anthropological research and theory concerns how group differences in behavior, subjective experience, and ways of seeing the world (i.e., cultural differences) are created and maintained. Both within and outside the United States, there are dramatic group differences in fertility. In the United States, American Indian groups exhibit some of the highest and earliest fertility. We used ethnographic data as well as structured card-sort and questionnaire data to compare cultural models of childbearing among Cherokee and white youth in Appalachia. The critical difference between Cherokee and white youth was not a modal difference in ideal ages for first childbirth but, rather, the degree of latitude for the timing of having children vis-à-vis other major life events. Group differences in modal norms are often posited as the critical axis of group distinction. In many cases, group differences in the intrapopulation variability among multiple norms may play a more critical role.     

Y-chromosomal insights into the genetic impact of the caste system in India

The caste system has persisted in Indian Hindu society for around 3,500 years. Like the Y chromosome, caste is defined at birth, and males cannot change their caste. In order to investigate the genetic consequences of this system, we have analysed male-lineage variation in a sample of 227 Indian men of known caste, 141 from the Jaunpur district of Uttar Pradesh and 86 from the rest of India. We typed 131 Y-chromosomal binary markers and 16 microsatellites. We find striking evidence for male substructure: in particular, Brahmins and Kshatriyas (but not other castes) from Jaunpur each show low diversity and the predominance of a single distinct cluster of haplotypes. These findings confirm the genetic isolation and drift within the Jaunpur upper castes, which are likely to result from founder effects and social factors. In the other castes, there may be either larger effective population sizes, or less strict isolation, or both. Electronic supplementary material Supplementary material is available in the online version of this article at and is accessible for authorized users. Tatiana Zerjal and Arpita Pandya contributed equally to this work.     

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.     

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.     

Independent origins of Indian caste and tribal paternal lineages

The origins of the nearly one billion people inhabiting the Indian subcontinent and following the customs of the Hindu caste system are controversial: are they largely derived from Indian local populations (i.e. tribal groups) or from recent immigrants to India? Archaeological and linguistic evidence support the latter hypothesis, whereas recent genetic data seem to favor the former hypothesis. Here, we analyze the most extensive dataset of Indian caste and tribal Y chromosomes to date. We find that caste and tribal groups differ significantly in their haplogroup frequency distributions; caste groups are homogeneous for Y chromosome variation and more closely related to each other and to central Asian groups than to Indian tribal or any other Eurasian groups. We conclude that paternal lineages of Indian caste groups are primarily descended from Indo-European speakers who migrated from central Asia approximately 3,500 years ago. Conversely, paternal lineages of tribal groups are predominantly derived from the original Indian gene pool. We also provide evidence for bidirectional male gene flow between caste and tribal groups. In comparison, caste and tribal groups are homogeneous with respect to mitochondrial DNA variation, which may reflect the sociocultural characteristics of the Indian caste society.     

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.     

Nationalism remixed? The politics of cultural flows between the South Asian diaspora and ‘homeland’

This article examines ‘Asian electronic music’, a generally progressive diasporic South Asian scene which fuses electronic dance music beats with instruments/sounds traditionally associated with the subcontinent, and how it became embedded into ‘majoritarian’ Indian nationalism. In India, the music's perceived ‘fusion’ aesthetic became emblematic of an emergent India which was economically prosperous while ‘respecting’ its cultural heritage. Using the case of an album which remixed India's national song, Vande Mataram, this article explores the convergences and divergences between Asian electronic musicians in Delhi and Hindu nationalists. The article concludes that the musicians in Delhi did not lend to Hindu nationalism. However, they perhaps gave secular Indian nationalism a ‘cool’ gloss. Ultimately, the production and consumption of Asian electronic music in Delhi raises significant questions regarding the scene's relationship to Indian nationalisms.     

Wearing the veil: hijab,Islam and job qualifications as determinants of social attitudes towards immigrant women in Norway

Immigrant women are a particularly vulnerable part of the immigrant population. In this paper we analyse negative attitudes towards immigrant women in Norway. We focus on immigrant women’s formal job qualifications, their religious background and wearing of hijab – the headscarf sometimes used by Muslim women. Using survey-embedded experiments we are able to analyse the net effects on attitudes of job qualifications, Islamic religious background and the hijab. The results show that native population frequently has more negative views of Muslim women who wear a hijab. The negative effects of a hijab do not seem to be strongly reduced if a woman wearing it has higher education. With a single exception, the results also show that Muslim background in itself (i.e. without the hijab) does not have any strong effect on attitudes of the native population towards immigrant women.     

Becoming American,Constructing Ethnicity: Immigrant Youth and Civic Engagement

After presenting demographic data to demonstrate why immigrant youth are and will be important, this article addresses the limited literature on immigrant youth civic engagement. It also examines the historical literature of immigrant youth in the United States, specifically that of the last great wave of immigration approximately 100 years ago, along with the literature on contemporary adult immigrant civic engagement. It concludes that today's immigrant youth are Americanizing. Nevertheless, when U.S. society and particularly the U.S. state treats immigrant youth as different, the immigrant youth respond with pride by defending their cultural integrity, their right to be different. Contemporary immigrant youth also have the opportunity to maintain transnational ties with their homeland. In response to these forces and opportunities, immigrant youth maintain multiple identities, sometimes identifying with their homeland culture at other times with the United States. The unanswered question is what difference these multiple ties may make for civic engagement.