In the recent years, the conception of giftedness in children has garnered a lot of attention from educationists and psychologists in India. Children marked as gifted are said to display above average abilities as compared with their peers. In this paper, I attempt to show that despite multiple notions and theories of giftedness, displaying exceptional abilities in mathematics and science seem to be the dominant focus and trend. In support of this claim, I list out the various Gifted and Talented (...) Programmes of Giftedness in India. By exploring the various landscapes of excellence across diverse schooling environment, I draw from my doctoral research to highlight the ways in which giftedness is socially circulating and the factors that produce, and the processes that enable and sustain it. Through this study, I hope to contribute to the sociology of education in terms of understanding middle class / elite aspirations with regard to education of their children, elite parenting practices, conceptions of giftedness and how ‘cultural capital’ is transmitted from one generation to the next. (shrink)

Study, with text of the Yogasūtra of Patañjali, text on Yoga philosophy.

The study examines the attitudes among physicians regarding acceptance of gifts, sponsorships, and drug samples in response to marketing efforts of pharmaceutical companies in India. The research also attempts to study physicians’ perceptions of the Medical Council of India (MCI) guidelines on the code of conduct for pharmaceutical marketing practices and the influence of these guidelines on physicians’ actions. A structured questionnaire was developed for collecting primary data regarding exposure of physicians to promotional tools and physicians’ attitudes and practices with (...) regard to various professional ethical issues. One thousand physicians from private and government hospitals located in a metropolitan area were approached personally or through email for getting the questionnaire filled. A total of 189 completed and usable questionnaires could be obtained which is a response rate of approximately 20 %. Respondents in the study indicate being offered samples, sponsorship, and gifts by pharmaceutical companies with a frequency of at least once a month. Thus, many pharmaceutical firms are not following the code of conduct issued by the Department of Pharmaceuticals, Govt. of India. Further, though almost all physicians report being aware of the guidelines issued by the MCI, yet as many as 69 % of the sample admitted to be accepting gifts and sponsorships offered by the pharmaceutical firms. Educational programs were found to be influencing physician prescription behavior to a greater extent when compared with gifts. Frequency of offers made for gifts and sponsorships were found to be dependent upon physicians’ practice (number of prescriptions written) and the type of hospital they are associated with (private or government). The study focuses on sensitive yet critical ethical issues related to the promotional practices of pharmaceutical firms in India and physicians’ responses with regard to these promotional practices in the context of the guidelines of the Medical Council of India and the Department of Pharmaceuticals. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Spatializing Culture: The Ethnography of Space and Place by Setha LowCarlos J. L. BalsasSpatializing Culture: The Ethnography of Space and Placeby setha low London: Routledge, 2017Spatializing Culture: The Ethnography of Space and Place adds clarity to our understanding of the value of ethnographic scholarship in the study of socio-economic, cultural, and developmental transformations. The book is a thorough review of two established conceptual frames of analysis—the social production (...) of space and the social construction of space—coupled with an in-depth discussion of four newer ways to make sense of the world around us: embodied space, language and discourse, emotion and affect, and translocal space. As the world is transformed by a myriad of forces and events occurring simultaneously, its complexity intensifies insurmountably and we require clear and robust concepts, theories, methods, and tools to not only interpret it, but above all to attempt to change it in ways that are more beneficial to our collective co-existence while enabling the flourishing of those most at risk.Readers of Spatializing Culture will find plentiful theoretical constructs, lineages, diverse viewpoints, examples, and overall opportunities for reflecting on how the (built) environment, spaces, and places have been changing mostly due to our behavior. Inspired by Foucault’s take on genealogy, in chapter 2, Setha Low traces the history of space and place according to distinct interpretative schools of thought ranging from philosophical and mathematical, French social theory, geographical, architectural, environmental psychology, to anthropological, and even archeological. Five Venn diagrams are utilized to illustrate the main conceptual relationships between space and place. Most of the book’s in-depth case studies were researched by the author with only a small number investigated and written up by fellow scholars, which Low utilizes in the book with gratitude. The interrelated thematic and distinct geographical scope of the cases is one of the book’s hallmarks. The illustrative case studies come from such faraway places as Latin America (San José, Costa Rica), Asia (Taipei, Taiwan), North America (New York City; Washington, D.C.; Philadelphia, Pennsylvania; and San [End Page 151] Antonio, Texas), Southern Europe (Smederevska Palanka, Serbia), and the Middle East (Beirut, Lebanon; Cairo, Egypt; and Tel Aviv, Israel).Spatializing Culture was first mentioned to me years ago by a former colleague at the University at Albany, SUNY. His ongoing work in Latin America, coupled with his ethnographic training and prior work in a region of the world also extensively examined by Low in other scholarly works, was likely the reason for bringing it up in a conversation about the latest developments in the field and potential research opportunities. I acquired the book when I was teaching Global Urbanism and Culture and International Urban Planning. I was pleasantly surprised with the book’s thorough conceptual lineage, historic characterizations, attention to detail, comprehensive ethnographic investigations, and implications for transforming reality as well as institutional processes. Spatializing Culture is a welcome addition to urban planning textbooks, which tend to be relatively less critical, are often covered with normative constructs and statistics, and are more institutional in their characterization of problems and recommendations for further action.For the most part, the ethnographic method is qualitative, participa-tory, detailed, and quite comprehensive in characterizing key variables as the researcher found them on the ground. This differs slightly from urban planning’s preoccupation with public policy, policy analysis, rules and regulations, institutionalized procedures, the public good, and overall positivist and rationalist concerns with documenting reality and helping to lead transformative planning processes, whether in the realm of land use, transportation, housing, economic development, infrastructure, or the environment. Although International Urban Planning was to be taught in a rather orthodox manner with recourse to understanding planning cultures, best practices, lessons learned, and implications for similar situations, the Global Urbanism and Culture course was slightly more aligned with the discussions put forward by Low. These included attention to postmodern ideals, the use of creativity in community planning, distinctions between popular and highbrow culture, and the building of iconic structures in contexts of urban regeneration and mega-event planning. As such, my students were somewhat already exposed to issues of embodied spaces and to ideas of... (shrink)

Christian ethical practice has historically fallen short, when we consider the histories of European colonial violence from the sixteenth century and the transatlantic slave trade in Africans. Today, Christian ethics can fail to uphold a standard of resistance to contemporary evils, including racial injustice. To what extent can Christian ethics break with this history and be saved? This article considers the ongoing colonial tendencies of Christian ethics and theological education in Britain, before considering the centrality of decolonisation, primarily ‘of the (...) mind’. In the latter part, it turns to examples of anti-colonial Christian ethics, in the work of Robert Beckford, Anthony Reddie, Anupama Ranawana and Anderson Jeremiah. It ends by giving attention to what decolonisation might mean in religious and theological education, as we seek to create spaces for learning in which all people's bodies, minds and voices are welcomed and honoured. (shrink)