This study is based on the determinants of food wastage. Food loss and waste are food that is not consumed. The causes of food waste or loss occur throughout the food system, during production, processing, distribution, retail and food service sales, and consumption. Food wastage is a growing global issue contributing to pollution, resource loss, and food scarcity. The FAO (2023) estimates that nearly one third of food produced worldwide, about 1.3 billion tonnes, is lost or wasted each year. This worsens hunger and challenges the UNSDG 2 goal of Zero Hunger. Despite improved food production, around 735 million people still face chronic hunger (United Nations, 2023), showing how food wastage continues to hinder sustainable development. Food wastage also happens because of factors like household practices, psycho-social factors, and individual preferences & taste. The influence of these factors is analyzed in the present study and documented. The study’s findings are based on 120 respondents, which may limit generalizability to the wider Coimbatore population. Data collected was analyzed using PSPP software. The results reveal that individual preferences and taste, as well as household practices, have significantly predicted the dependent variable.
The most marginalized sections of society are the tribal population living in geographically remote, isolated hilly and forested areas far away from the mainstream. Their health status is still a cause for grave concern because of their isolation, remoteness, and shortage of medical facilities, which lack basic resources. The tribal population suffers not only from the risk of chronic conditions but is also least able to cope with the consequences, as the health infrastructure and the services available in the areas where they live lack both availability and quality. A state like Odisha has the unique distinction of having 62 different tribal communities that have been suffering from the problems of health and nutrition since time immemorial. The food supply in these areas is itself the main cause of malnutrition. Various communicable as well as non-communicable diseases are also on the rise, especially in rural areas. The prevalence rate of malaria is quite high among the sample population. One of the most critical concerns is the gap in the doctor-patient ratio. Further, traditional beliefs and practices, along with their unique cultural patterns, in turn, influence the health-seeking behavior of the community. Infectious diseases remain an unfinished agenda, while chronic non-communicable diseases and disability are rising at an alarming rate. The problems of the rural healthcare system and social determinants of health need to be addressed at both the macro (national and state) and micro (district and regional) levels to improve the prevailing situation and to reduce overall health inequalities.
The intersection of gender, environment, and sustainable development is a crucial area of study. Gender roles and responsibilities significantly influence environmental behaviours and outcomes. Women worldwide participate in environmental protection; however, their contributions are often overlooked. The importance of women’s efforts to achieve sustainable development must be highlighted for it to be a goal of the global community. Involving women in environmental conservation would cultivate a social sense of responsibility, which is crucial for achieving a sustainable balance between humankind and the planet’s resources. Ecofeminism has emerged as a contemporary perspective on environmental and ecological issues via a gender lens. Ecofeminism boasts a distinguished history in its prominence and its recognised importance in articulating the connection between gender and nature, while also promoting initiatives aimed at tackling current environmental issues. This paper seeks to examine the relationship between ecofeminism and ecological discourse. The paper is based on an analysis of secondary data sourced from published and verified materials.
Yoga is one of India’s oldest traditions of knowledge, emphasizing harmony between the body, mind, and soul. As the world faces physical and mental health challenges, the relevance of Yoga has increased significantly. The "National Education Policy 2020" (NEP 2020), announced by the Government of India in July 2020, aims to bring fundamental changes to the field of education. This policy focuses not only on academic excellence but also prioritizes the holistic development and physical, mental, and emotional well-being of students. In this context, the relationship between NEP 2020 and Yoga is extremely important and synergistic. Yoga is a holistic discipline that incorporates experiential learning, holistic education, and an interdisciplinary approach. Integrating Yoga into the curriculum can help students with stress management, increased concentration, emotional balance, and enhanced cognitive abilities. Furthermore, it aligns with the policy’s goal of rejuvenating Indian Knowledge Systems (IKS), allowing students to connect with their rich cultural heritage while developing into global citizens.
This paper attempts to commemorate a great mentor and stalwart Indian Anthropologist, Prof. R. P. Srivastava (1936–2018), who stands as one of the most distinguished figures in Indian anthropology, with an illustrious four-decade career shaping physical anthropology, population genetics, dermatoglyphics, and tribal studies. Serving as Professor and Head at Dibrugarh University, Karnatak University (Dharwad), and the University of Pune, he not only contributed to academic literature but also institutionalized anthropology as a discipline in multiple regions of India. This paper offers a critical appraisal of his scientific contributions, focusing particularly on his studies of biological affinities among caste and tribal groups, dermatoglyphics, blood group polymorphisms, and genetic epidemiology - contributions that remain reference points in anthropological scholarship.
This research paper analyzes International Yoga Day from an anthropological perspective, attempting to understand the global rise of yoga in the context of a healthy lifestyle, Indian cultural heritage, environmental awareness and global coexistence. Through the efforts of Prime Minister Sri Narendra Damodardas Modi, yoga has gained global recognition, while the mass movement led by Baba Ramdev, indigenous medical/healing traditions and researches related to cultural anthropology form the conceptual foundation of this study. This study is based on Anthropological fieldwork during Mahakumbh 2025, Patanjali yoga darshan, the Srimad Bhagavat Gita, Upanishads and anthropological theories.
The current study aims to generate a standard formula for estimating stature in the North Indian population from various anthropometric measurements of hands and arms. A total of 508 healthy female subjects were randomly selected, falling in the age range of 20 years to 45 years for this study. Stature, along with three hand and three arm parameters, was taken using a standard anthropometer and sliding caliper for each subject. The results indicate that the bilateral difference in hand length, hand breadth, palm length, forearm length, upper arm length, and total arm length was statistically significant (p > 0.05). All hand and arm dimensions are statistically significant (p < 0.001) and positively correlated with stature. Linear and multiple regression equations were used to estimate stature from hand and arm anthropometric measurements. The accuracy of determining stature using hand dimensions ranged from 0.414 to 0.794. Total arm length was found to be the most reliable variable in simple linear regression. The multiple regression models were more reliable than the linear regression models, as they had a lower SEE and higher R and R-square values. In conclusion, the findings of the present study appear to be highly important for estimating stature from hand and arm measurements among Indians from the anthropological, anatomical, and forensic points of view.
The present anthropological study was conducted to document the traditional knowledge of using animals and animal-derived products as medicines by the Tharu people. The study was conducted in 2022. Data were collected through interviews with 100 informants who provided information regarding the therapeutic uses of animals. The people from whom the data were collected include elderly community members and traditional health practitioners. The names of the animals and other ethnomedicinal information were documented. Pictures and discussions were also recorded with the help of a camera and voice recorder. A total of 20 animals and their products were recorded, used for diverse ethnomedical purposes such as asthma, paralysis, skin problems, snake poisoning, tuberculosis, jaundice, etc. The present study indicates the very rich ethnomedical knowledge of these people in relation to traditional medicine. The authors suggest that this kind of neglected traditional knowledge should be included in the conservation and management strategies of faunistic resources. Further research is necessary to experimentally validate the presence of bioactive compounds in these traditional remedies and promote more sustainable utilization of these resources.
India is a land rich in forest terrains, medicinal herbs, and flora, serving as a vast repository of nature’s invaluable wealth. The Baiga tribe, residing in Madhya Pradesh, considers itself the son and protector of this heritage. Known as the “Son of nature,” the Baigas regard nature as their mother and father and are deeply rooted in their traditional knowledge. They believe the shadow of this knowledge is reflected in their social, religious, political, and economic life. Furthermore, Godana (tattooing) has played a crucial role in safeguarding them from various natural adversities. Godana, which is called a “tattoo” in English, is a term comes from the Tahitian word (‘tatau’). It is a painful process through which permanent adornments are created by subtly piercing the outer layers of the skin. Godana has been used for ornamentation since ancient times and has played a prominent role in the fields of social, religious, magic-religious, and medical practices. There are two primary aspects of Godana: first, it serves as a priceless ornament and adornment. The second aspect is its significant role and function as a cultural identifier in their social, religious, political, and economic life.
