1960s and 1970s
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Background: Odisha started a programme to revive millets in 2017. Keeping this in the background, this paper examines growth of production, area and yield and decomposition of production of millets in Odisha in the last six decades by using triennium ending data, TE1962-63 to TE2019-20. Methods: Boyce’s kinked exponential method has been used to estimate growth for production, area and yield. Production was decomposed to area, yield and interaction effects. Millets as a crop group is compared with other foodgrain groups and then analysis was carried out for four specific millet crops - ragi, jowar, bajra and small millets. Result: In Odisha, the 1960s and 1970s indicate an increasing trend in production of and area under millets. There is a reversal of these trends since 1980s. The decline started first for small millets in the 1980s and subsequently since the 1990s for the three major millets - bajra, jowar and ragi. Decomposition of millets production indicates that the decline since 1980s is largely on account of area effect, but also because of yield effect in the 1990s and 2010s.

The Tricontinental Revolution provides a major reassessment of the global rise and impact of Tricontinentalism, the militant strand of Third World solidarity that defined the 1960s and 1970s as decades of rebellion. Cold War interventions highlighted the limits of decolonization, prompting a generation of global South radicals to adopt expansive visions of self-determination. Long associated with Cuba, this anti-imperial worldview stretched far beyond the Caribbean to unite international revolutions around programs of socialism, armed revolt, economic sovereignty, and confrontational diplomacy. Linking independent nations with non-state movements from North Vietnam through South Africa to New York City, Tricontinentalism encouraged marginalized groups to mount radical challenges to the United States and the inequitable Euro-centric international system. Through eleven expert essays, this volume recenters global political debates on the priorities and ideologies of the Global South, providing a new framework, chronology, and tentative vocabulary for understanding the evolution of anti-imperial and decolonial politics.

This article presents the findings of a study about the history of aversion therapy as a treatment technique in the English mental health system to convert lesbians and bisexual women into heterosexual women. We explored published psychiatric and psychological literature, as well as lesbian, gay, and bisexual archives and anthologies. We identified 10 examples of young women receiving aversion therapy in England in the 1960s and 1970s. We situate our discussion within the context of post-war British and transnational medical history. As a contribution to a significantly under-researched area, this article adds to a broader transnational history of the psychological treatment of marginalised sexualities and genders. As a consequence, it also contributes to LGBTQIA+ history, the history of medicine, and psychiatric survivor history. We also reflect on the ethical implications of the research for current mental health practice.

Abstract Like other Eastern Bloc countries, East Germany sought to control even its citizens’ leisure time in the 1960s and 1970s, with the goal of making it useful or at least not subversive to state interests. Certain hobbies, like amateur photography, found support from the state in the form of increased access to equipment and supplies. Other scholarship has shown that sex was a locus of privacy and self-assertion in a society with a high degree of surveillance and state control. Focusing on a previously unanalyzed collection of erotic photographs of men, the article argues, first, that the support for amateur photography makes the state an unwitting participant in the creation and circulation of these illicit images and, second, that the images are an archive of queer men’s self-presentation and critique in a context wherein their existence and affect are transgressive.

Abstract This article focuses on the points of contact between Jewishness, gender, and revolutionary politics in Latin American films set in the 1960s and 1970s. The piece introduces the term “mujeres errantes” to explore how Latin American Jewish women filmmakers have crafted depictions of Jewish women who err from the norms with which they are expected to conform as they come into contact with pan-Latin American revolutionary political move­ments of the 1960s and 1970s. The study analyzes the specific representations of women- and Jewish-identified fictional protagonists in the films El amigo alemán and Novia que te vea. Through a discussion of how each film engages with the notion of “Mujeres errantes,” this article considers the place of revolutionary politics in film as cultural representations of Jewish Latin American women.

This article discusses the philosophy of Alain Badiou from the perspective of a formulation that we believe represents it succinctly: the dialectic of formalization. The main thesis of the article is that Badiou’s doctrine of the four truth procedures (politics, science, love, and art) can be understood as a doctrine of a dialectical realization of new and universal forms in the world. The dialectic of formalization announces a double procedure – an autonomous and creative procedure for the production of a new true form in the world and a process of the formation of continuity in discontinuity. Moreover, the dialectic of formalization represents a connection between Badiou’s mature work and his early writings from the late 1960s. Even though in the 1960s and 1970s Badiou had not yet introduced the concepts of subject and truth in the sense that he understands them today, it is possible to support the thesis that there is an indisputable connection between Badiou’s early concept of formalization and his later concept of generic truth procedure. We will try to show that the dialectic of formalization (Badiou’s own formulation) designates the continuity between Badiou’s early and mature work.

This article provides a conceptual history (Begriffsgeschichte) of the use of the word yoga in the context of both scientific, therapeutic, and religious approaches to Chinese cultural history, with a focus on somatic practices commonly associated with Daoist traditions. Under the heading Chinese yoga, the author investigates how historical practices such as neidan, daoyin, kaimen, zhanzhuang, gusha, fangzhongshu as well as new therapeutic innovations are referred to as types of yoga such as Taoist yoga, meridian yoga, yin yoga, and sexual yoga. The article traces the origins of variations of the concept of Chinese yoga to the 1920s and 1930s in publications by Richard Wilhelm and C. G. Jung, Cary F. Baynes, and Arthur Waley, follows its reception in the hippie milieu of the 1960s and 1970s, and demonstrates how references to various forms of Chinese yoga have been, and are still being used in both academic research, and therapeutic and new religious milieus.

This essay poses a question about the identity of Latin American literature in the 21st century. In the 1960s and 1970s, the Latin America Boom received recognition both locally and internationally, becoming the dominant means of defining Latin American literature up to the present. This essay explores new ways to understand this notion of Latin America in the literary scene. The case of the Argentine writer César Aira is relevant for analyzing alternative publishing circuits that connect various points of the region. These publishing houses foster a defiant way of establishing the value of literature.

This chapter traces the subtle body concept from Jung’s Kundalini seminars to the early work of one of its attendees, Frederic Spiegelberg, who would wind up becoming a professor at Stanford in the 1950s after the Nazis purged German academia of Jewish faculty and staff. Spiegelberg would go on to have a huge impact on a whole generation of Stanford graduates at the very beginning of the counterculture. This chapter focuses on Michael Murphy, the founder of the Esalen Institute in Big Sur, California, which would go on to become a countercultural and later New Age mecca during the 1960s and 1970s. The chapter focuses on the subtle body concept in the work of Spiegelberg and Murphy, zeroing in on the points of difference between the teacher and his student. It ends with the proliferation of subtle body discourses and forms of praxis that spin out of Esalen during and after the counterculture, laying the groundwork for the hyperpopularity of yoga and martial arts in 1990s American culture, which the author grew up in, leading to his interest in writing this book in the first place.