This research paper focuses on the mental health needs, the need for mental health interventions and barriers in mental healthcare of women living in rural Maharashtra, India. Using a mixed-methods approach, the study has collected data from a sample of women living in the rural areas of Maharashtra through in-depth interviews. The data collected has been analyzed to identify the barriers and obstacles in mental healthcare, how the existing community support serves as a resource as well as the desire for potential mental healthcare interventions among participants. The findings of the study are expected to contribute to the development of effective mental health interventions tailored to the specific needs of women living in the rural areas of Maharashtra. Overall, this research paper aims to improve the understanding of the mental health needs of women in rural Maharashtra and provide insights for policymakers and mental health practitioners to develop effective interventions to promote their mental well-being.

Local zebu cattle breeds in Indian villages are crossbred with exotic breeds at an unprecedented rate without utilising the full potential of genomic technologies. In addition to agriculture produce, livestock, particularly cattle, constitute a vital source of livelihood for farmers in India. Age-old agricultural practices, errant monsoon, and frequent crop failures have resulted in Maharashtra having the highest number of farmer suicides in the country. Local cattle breeds are considered low-yield breeds and thus are primarily used as beasts of burden. Information on functional gene variants in Indian cattle breeds is scant and limited to PCR-RFLP study in few breeds. In this study, 32 samples from 8 cattle breeds were obtained from remote villages of Maharashtra state. By using the re-sequencing technology, we sequenced 403 bp of the exon IV CSN3 allele and inferred its haplotypes. From 32 samples, 14 genotypes (G1–G14) defined by 7 single-nucleotide polymorphisms (SNP's) were identified. From these 14 genotypes, we reconstructed 3 haplotypes (H01, H02, and H03) and estimated their frequencies. Of the 3 haplotypes, two (H01 and H03) corresponded to CSN3*B4 and CSN3*B and CSN3*H and CSN3*G alleles, respectively. The third haplotype H02 was identified as a new allele and differed from CSN3*B4 and CSN3*B and CSN3*H and CSN3*G alleles by one nonsynonymous mutation at the position C5306T-Ile100Thr. The neighbour-joining tree reconstruction revealed haplotype sharing or hybridisation between B. t. indicus and B. t. taurus because the 3 haplotypes originated in this study clustered with A1, B2, B4, B, G, and H alleles, which were reported previously in both the subspecies of B. taurus. The occurrence of one new allele in a small sample size highlights the urgency to screen local zebu cattle breeds by using genomic tools for circumventing genetic erosion that is widespread in Indian villages in India.

Prosthiostomum trilineatum of the family Prosthiostomidae has been reported for the first time from Ratnagiri, the west coast of India. This species has broadly rounded anterior end, tapering body, distinct orange-yellow, black and white frontal transverse bands and yellow-black longitudinal stripe. For the first time histological details of this species are presented. This confirms the presence of a pair of free prostatic vesicles and sclerotized stylet peculiar to the genus Prosthiostomum. This species is known from Japan, Micronesia, Papua New Guinea, the Red Sea and Singapore. This is also a new record of the family Prosthiostomidae from this coast. To consider the currently known two colour morphs of this species, other than presented here, a comparative examination of the reproductive system and molecular details is needed.

Non-timber forest product (NTFP) extraction contributes significantly to household incomes across India. This study aimed to understand the relationship between market proximity, NTFP dependence and forest condition, and assess how it is mediated by local forest institutions. Three villages with different degrees of access to markets for sale of forest products, in an area of high poverty and forest dependence in the dry tropical forest belt in central India, were examined. The village with the greatest access to the market had a greater proportion of income coming from non-forest sources, the least dependence on NTFP harvest and the most degraded forests. The strongest forest institution was found in the village closest to the market, owing largely to its access to support from the Forest Department. This emphasizes the extreme vulnerability of forest villages located distant from local markets, which are forced to depend on forests for most of their livelihood and income requirements, and left to deal with degrading forests in the absence of technical and financial support from the Forest Department. There is a critical need to strengthen local institutions for sustainable forest management in such villages, and to provide them with alternate sources of income generation.

The idea of indigenous people in South Asia is more complex than elsewhere, in part because it involves longstanding and intimate contact between ‘tribal’ and non-tribal peoples (Béteille 1998; Gardner 1985; Lukacs in press). Additional complications arise from the hierarchal and endogamous structure of Hindu social and ritual organization, including the plight of people who occupy the lowest stratum of the hierarchy — ‘untouchables’ (Charsley 1996; Delikge 1992; 1993). Because the system of socioreligious stratification known as caste does not encourage social mobility, new ethnic identity is often sought by groups whose position in the hierarchy is low (Dumont 1980; Klass 1980; Kolinda 1978). Biological anthropologists are interested in the caste system for the opportunities it offers to understand the interaction of cultural behaviour with the biological patterning of human genetic and phenotypic diversity (Majumder 1998; Majumder et al. 1990; Malhotra 1974). Although most Westerners perceive caste as an immutable category, in which membership is ascribed, and hierarchal rank is forever fixed, many accounts of castes changing their occupational and ritual status have been documented (Silverberg 1968). Some castes seek to elevate their ritual or economic position by claiming higher status and adopting an appropriate new caste name, while others lay claim to indigenous origins seeking to benefit from rights and privileges that accompany autochthonous status. Such claims often involve adopting new or different patterns of behaviour commonly associated with the new social, religious, indigenous or occupational position claimed. This process is sufficiently common in India to be labelled ‘Sanskritization’ when a Hindu caste emulates higher castes (Srinivas 1968), ‘Hinduization’ when tribal or non-caste groups emulate Hindu castes, or more generally, ‘elite-emulation’ (Lynch 1969).