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Deep within the religious-political context of India is the Hindu-Muslim conflict. This tension continues with ever-increasing violent acts being carried out in the name of religion. As recently as February 2002, violence erupted between Hindus and Muslims in the state of Gujarat. Gujarati citizens remain concerned about the reemergence of such violence. As a result, in this pilot, qualitative study, we investigated Hindu and Muslim perceptions about the causes of violence in Gujarat, and individuals' beliefs about solutions for peacebuilding between these two groups. Thirteen main themes emerged from the semistructured interviews (e.g., prior and present Hindu-Muslim relationships, perpetrators of violence, kinds of violence, consequences of violence, hopes for future, solutions for peace). Given these themes, we present preliminary recommendations for peacebuilding between Hindus and Muslims, along with suggestions for future research on this topic. Adapted from the source document.

SummaryDrawing upon existing theories, this article argues that good policy design requires two enabling conditions—an optimal design space that balances political and technical goals, and policy capacity that includes organizational and analytical capacity to carry out the implementation. The case of Gujarat's unique 'Jyotigram Yojana' (JGY) is used to illustrate how the policy design process operates in the context of a particularly challenging issue of rural electrification. Our analysis suggests that the design process and implementation of JGY were as much problem‐driven as it was politically motivated. A top‐down approach favored the conception and implementation of JGY and enabled the state government of Gujarat to effectively leverage its financial, technical, and administrative capacity. Copyright © 2017 John Wiley & Sons, Ltd.

ABSTRACTAdaptation of rural communities to climate change has garnered much attention recently. Within this body of knowledge, two omissions are notable: first, while adaptation and coping responses of agricultural communities to climate variability and extremes are discussed extensively in rural planning, pastoral and agro‐pastoral communities are neglected, homogenized, or considered ancillary to sedentarized agriculture. The mechanisms used by these communities to confront socio‐economic and institutional limitations to climate adaptation remain relatively unexamined. Second, not much is known about pastoral women's perceptions of climate adaptation and coping. This article examines the socially situated perspective of women in the Maldhari pastoral community in Gujarat, Western India. Findings reveal that climate adaptation pathways traditionally utilized by the Maldharis are constrained by the institutional, policy and social context in which the community is placed, with specific impacts on women. The lack of recourse to traditional adaptation pathways in the face of climate vulnerability triggers coping responses for survival, livelihoods and food security, which produce gendered burdens especially in terms of women's work. Local perspectives thus shed light on how constraints to climate adaptation impact women in marginalized pastoral communities.

BACKGROUND: The following study was conducted to measure the presence of alloantibodies of Rh and other blood group antigens produced due to fetomaternal hemorrhage in all antenatal women as well as those leading to hemolytic disease of fetus and newborn; presenting to a tertiary care center, G.G. Government Hospital, Jamnagar, Gujarat, India, between April 2014 and March 2016 (2 years). MATERIALS AND METHODS: All multiparous women irrespective of their period of gestation or obstetrics history were included whereas those having taken anti-D immunoprophylaxis or with a history of blood transfusion were excluded. Antibody screening and identification were done using Bio-Rad ID microtyping system. RESULTS: Out of total 8920 multigravida females, 8488 were D-antigen positive whereas 432 were D-antigen negative. A total of 126 antibodies among 117 females (1.31%) were found; out of them, 33 were found in D-antigen positive females (0.39%) and 84 in D-antigen negative ones (19.44%) looking at overall frequency of other antibodies such as anti-C: 9, anti-c: 9, anti-E: 13, anti-Cw: 1, anti-M: 5, anti-S: 8, anti-Fya: 3, and anti-D: 78; it was found that anti-D is the most common. CONCLUSION: The rate of alloimmunization in D-antigen negative women was found to be very high as compared to other studies in western region; hence, strict follow-up of immunoprophylaxis of all Rh D-negative women needs to be taken care of. Apart from this, D-antigen-positive women also show alloimmunization against various antigens giving the prevalence of 0.39%; hence, it should be mandatory that there should be one standard universal protocol for screening of all antenatal women.

Financing new electricity generation capacity has been a persistent problem in developing countries. The conventional response has been to create competitive electricity markets by encouraging new entry into the generation sector and by breaking up vertically integrated monopolies power companies. This paper argues using a case study from Gujarat, India, for an alternative approach – leverage the captive power capacity (self-generation) of industry to reshape the generation and distribution sectors from the bottom up. Captive power is well positioned to both add capacity to systems struggling to meet demand and increase competition in the power market. A bottom-up method of power reform enables capacity from independent and industrial sources, which will best harness the financial and engineering resources of the Indian electricity supply industry. The solution proposed is not put forward as an optimised policy prescription, but instead represents the best of the feasible options available within current political and economic constraints.

This is a novel interpretation of the dynamics of the historic market of Manek Chowk in Ahmedabad in Gujarat, India. Applying elements of spatial ethnographic methodology, we capture the processes, routines, and unique features of operation among the myriad actors operating here, and the frictionless multiple transformation of this traditional market within the course of a full day. These findings are viewed through the critical geography concept of place making, which is realized to be supported by the economic sociology concept of social capital. In this process of offering a fresh understanding, we examine the meanings that people here have attached to this locale, given their operation here for several decades and across generations. We realize that this traditional market with its characteristic dynamism is not just a commercial space but an entity intertwined with physical elements, activities, relationships, and constructed meanings. Hence, we offer a fresh interpretation of the character and vibrancy of Manek Chowk by understanding its continuing life and sustenance as a social capital–bolstered place-making process.