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Autism and autistic traits are risk factors for suicidal behaviour. To explore the prevalence of autism (diagnosed and undiagnosed) in those who died by suicide, and identify risk factors for suicide in this group. Stage 1: 372 coroners' inquest records, covering the period 1 January 2014 to 31 December 2017 from two regions of England, were analysed for evidence that the person who died had diagnosed autism or undiagnosed possible autism (elevated autistic traits), and identified risk markers. Stage 2: 29 follow-up interviews with the next of kin of those who died gathered further evidence of autism and autistic traits using validated autism screening and diagnostic tools. Stage 1: evidence of autism (10.8%) was significantly higher in those who died by suicide than the 1.1% prevalence expected in the UK general alive population (odds ratio (OR) = 11.08, 95% CI 3.92-31.31). Stage 2: 5 (17.2%) of the follow-up sample had evidence of autism identified from the coroners' records in stage 1. We identified evidence of undiagnosed possible autism in an additional 7 (24.1%) individuals, giving a total of 12 (41.4%); significantly higher than expected in the general alive population (1.1%) (OR = 19.76, 95% CI 2.36-165.84). Characteristics of those who died were largely similar regardless of evidence of autism, with groups experiencing a comparably high number of multiple risk markers before they died. Elevated autistic traits are significantly over-represented in those who die by suicide.

What place does the caste system have in modern India with its globally integrating market economy? The most influential anthropological approaches to caste have tended to emphasize caste as India’s traditional religious and ritual order, or (treating such order as a product of the colonial encounter) as shaped politically, especially today by the dynamics of caste-based electoral politics. Less attention has been paid to caste effects in the economy. This article argues that the scholarly framing of caste mirrors a public-policy ‘enclosure’ of caste in the non-modern realm of religion and ‘caste politics’, while aligning modernity to the caste-erasing market economy. Village-level fieldwork in South India finds a parallel public narrative of caste either as ritual rank eroded by market relations or as identity politics deflected from everyday economic life. But, locally and nationally, the effects of caste are found to be pervasive in labour markets and the business economy. In the age of the market, caste is a resource, sometimes in the form of a network, its opportunity-hoarding advantages discriminating against others. Dalits are not discriminated by caste as a set of relations separate from economy, but by the very economic and market processes through which they often seek liberation. The caste processes, enclosures, and evasions in post-liberalization India suggest the need to rethink the modernity of caste beyond orientalist and post-colonial frameworks, and consider the presuppositions that shape understanding of an institution, the nature and experience of which are determined by the inequalities and subject positions it produces.

Anthropological interest in new subjects of research and contemporary knowledge practices has turned ethnographic attention to a wide ranging variety of professional fields. Among these the encounter with international development has perhaps been longer and more intimate than any of the others. Anthropologists have drawn critical attention to the interfaces and social effects of development's discursive regimes but, oddly enough, have paid scant attention to knowledge producers themselves, despite anthropologists being among them. This is the focus of this volume. It concerns the construction and transmission of knowledge about global poverty and its reduction but is equally interested in the social life of development professionals, in the capacity of ideas to mediate relationships, in networks of experts and communities of aid workers, and in the dilemmas of maintaining professional identities. Going well beyond obsolete debates about 'pure' and 'applied' anthropology, the book examines the transformations that occur as social scientific concepts and practices cross and re-cross the boundary between anthropological and policy making knowledge.

This review examines how international development has been studied by anthropologists, both as a particular form of institutional practice and as the terms of global economic and cultural integration. This review also explains a shift from an anthropological critique of the discursive power of development toward the ethnographic treatment of development as a category of practice. It reviews research into organizational and knowledge practices, and the life-worlds of \"Aidland,\" before turning to anthropological approaches to neoliberal development and the new aid architecture and, finally, to three significant current issues: the importance of business in development and corporate social responsibility; the donor focus on poverty as the result of the failure of government, conflict, and insecurity; and the growing importance of new donors such as China and India. This review concludes with comments about how engagement with international development has encouraged reflection on the practice of anthropology itself.

Background An emerging literature suggests that autistic adults are at increased risk of experiencing suicidal thoughts, making suicidal plans and attempts, and dying by suicide. However, few studies have investigated whether autistic traits are related to suicidal behaviour. The current study examined autistic traits in a sample of adults who reported at least one suicide attempt. Methods An online questionnaire was advertised between June and September 2017 on suicide prevention websites, research databases, and social media. Participants reported whether they had ever attempted suicide (yes/no), and if so, how many times they had attempted (once/more than once). They also reported diagnosed and suspected mental health or neurodevelopmental conditions, and completed the Autism Spectrum Quotient (AQ). Two hundred forty-five adults accessed the survey; 132 reported having attempted suicide and also completed the AQ. It was hypothesised that AQ total scores and subscale scores would be higher in adults who had attempted suicide more than once compared to adults who had attempted once. These hypotheses were tested using an independent samples t test, Mann-Whitney U tests, and binary logistic regression. Results Most participants were female (83.3%, male = 12.9%, other = 3.8%), and ages ranged from 18 to 65 (median = 36.00; IQR = 19.00). Total AQ scores, as well as communication and imagination subscale scores were significantly higher in adults who had attempted suicide more than once compared to adults who had attempted suicide once. Even after removing participants with diagnosed or suspected autism ( n  = 34), 40.6% had an AQ score indicative of clinical concern (≥ 26). Conclusions The findings suggest that high levels of autistic traits may frequently be present in adults who have attempted suicide, and that AQ scores are higher in those with a history of more than one suicide attempt. It may be possible to better identify suicide risk by screening autistic adults with mental health conditions for suicidal thoughts and behaviours, and by screening people with suicidal thoughts and/or behaviours for autism.

Caste has always generated political and scholarly controversy, but the forms that this takes today newly combine anti-caste activism with counter-claims that caste is irrelevant or non-existent, or claims to castelessness. Claims to castelessness are, in turn, viewed by some as a new disguise for caste power and privilege, while castlessness is also an aspiration for people subject to caste-based discrimination. This article looks at elite claims to “enclose” caste within religion, specifically Hinduism, and the Indian nation so as to restrict the field of social policy that caste applies to, to exempt caste-based discrimination from the law, and to limit the social politics of caste. It does so through a comparative analysis of two cases. The first is the exclusion of Christian and Muslim Dalits—members of castes subordinated as “untouchable”—from provisions and protections as Scheduled Castes in India. The other case is that of responses to the introduction of caste into anti-discrimination law in the UK. While Hindu organizations in the UK reject “caste” as a colonial and racist term and deploy postcolonial scholarship to deny caste discrimination, Dalit organizations, representing its potential victims, turn to scholarly discourse on caste, race, or human rights to support their cause. These are epistemological disputes about categories of description and how “the social” is made available for public debate, and especially for law. Such disputes engage with anthropology, whose analytical terms animate and change the social world that is their subject.

The Saint in the Banyan Tree is a nuanced and historically persuasive exploration of Christianity's remarkable trajectory as a social and cultural force in southern India. Starting in the seventeenth century, when the religion was integrated into Tamil institutions of caste and popular religiosity, this study moves into the twentieth century, when Christianity became an unexpected source of radical transformation for the country's 'untouchables' (dalits). Mosse shows how caste was central to the way in which categories of 'religion' and 'culture' were formed and negotiated in missionary encounters, and how the social and semiotic possibilities of Christianity lead to a new politic of equal rights in South India. Skillfully combining archival research with anthropological fieldwork, this book examines the full cultural impact of Christianity on Indian religious, social and political life. Connecting historical ethnography to the preoccupations of priests and Jesuit social activists, Mosse throws new light on the contemporary nature of caste, conversion, religious synthesis, secularization, dalit politics, the inherent tensions of religious pluralism, and the struggle for recognition among subordinated people.

One legacy of Malinowski's ethnographic method is the separation of 'field' and 'desk'. What anthropologists know is inseparable from their relationship with those they study - the epistemology is relational - but ethnographic writing breaks fieldwork relations, cuts the network, and erects boundaries: it is necessarily anti-social. As anthropologists turn their interest in what people believe, say, and do (and the inconsistencies between these) to the inter-connected institutions that comprise the modern world, to policy and professional communities of which they may also be members, their method of entering and exiting social worlds becomes more difficult. Arguing for the particular importance of an ethnographic perspective on the practices of powerful institutions, this article uses recent research on international aid and development to show how influential informants object to ethnographic accounts, resist anthropological boundary-making, and attempt to unpack academic knowledge back into relationships. / La méthode ethnographique de Malinowski nous a laissé en héritage la séparation du « terrain » et du « bureau ». Le savoir des anthropologues est indissociable de leur relation avec ce qu'ils étudient (l'épistémologie est relationnelle), mais l'écriture ethnographique coupe les liens du travail de terrain, disperse le réseau et dresse des frontières : elle est nécessairement antisociale. Lorsque les anthropologues, dans leur étude de ce que les gens croient, disent et font (et les incohérences entre les trois), s'intéressent aux institutions interconnectées qui composent le monde moderne, à la politique et aux communautés professionnelles dont ils peuvent également étre membres, il leur devient plus difficile d'aller et venir entre les mondes sociaux. Argumentant en faveur de l'importance d'une approche ethnographique des pratiques des institutions de pouvoir, l'auteur utilise des recherches récentes sur l'aide internationale et le développement pour montrer comment les informateurs influents s'opposent aux comptes-rendus ethnographiques, résistent à l'établissement des frontières anthropologiques et tentent de « détricoter » le savoir académique pour le réins'erer dans les relations.

The processes and planning involved in choosing and attempting to die by a particular method of suicide are not well understood. Accounts from those who have thought about or attempted suicide using a specific method might allow us to better understand the ways in which people come to think about, plan and enact a suicide attempt. To understand from first-person accounts the processes and planning involved in a suicide attempt on the railway. Thematic analysis was conducted of qualitative interviews (N = 34) undertaken with individuals who had contemplated or attempted suicide by train. Participants explained how they decided upon a particular method, time and place for a suicide attempt. Plans were described as being contingent on a number of elements (including the likelihood of being seen or interrupted), rather than being fixed in advance. Participants mentally rehearsed and evaluated a particular method, which would sometimes involve imagining in detail what would happen before, during and after an attempt. The extent to which this involved others (train drivers, partners, friends) was striking. By giving people free reign to describe in their own words the processes they went through in planning and undertaking a suicide attempt, and by not interpreting such accounts through a lens of deficit and pathology, we can arrive at important insights into how people come to think and feel about, plan and enact a suicide attempt. The findings have implications in terms of understanding suicide risk and prevention more broadly.