The World Social Forum (WSF) was conceived as a platform for exchanging experiences and interlinking effective action. It has brought together people and social movements opposed to neoliberalism, imperialism and the domination of the world by capital. In this book, leading intellectual-activists from four continents take stock of the WSF-experience until the early 2020s and suggest new paths for collaboration between all who build other possible worlds. Since the first meeting in Porto Alegre, Brazil, in January 2001, at least hundreds of thousands of activists have contributed to WSF activities locally, regionally, and globally. In the early years of the WSF, high hopes were often associated with the pink wave in Latin America, the Arab Spring, and similar events elsewhere. Many foresaw the coming of a systemic crisis and some activist-intellectuals even predicted with some accuracy the outbreak of the financial crisis. But not many predicted the strengthening of authoritarian capitalism that followed. The focus of this edited volume is on the multiple practices of struggle, organization, and conceptual innovation expressed in the main WSF slogan since 2001: "Another world is possible." Most chapters in this book were originally published in the journal Globalizations.

This book is a detailed account of how hierarchy has been maintained historically by the Nepali state, affirming the uniqueness of a caste-based social order by bringing outsiders, especially ethnic groups and religious minorities, into the caste fold. Focusing on the contemporary state of Dalits, the community that was and is put at the bottom of a very hierarchical social order in Nepal, the author argues that the traditional caste-based social order is still prevalent in the "new" Nepal even after the recent socio-political and constitutional changes. Illustrated by scientifically employed and interpreted data mainly in the three sectors of education, politics and employment, the book postulates that people who were and are born into the "high caste" still have more access to the resources and opportunities available in society in comparison with those born into the "lower" caste. It further argues that although reservation policies are in place to address social exclusion, these could not bring expected outcomes mainly due to the lack of engagement, if not ignorance, of both dominant groups and the community in the margin. The absence of clarity among political actors on the positive discrimination and affirmative actions has contributed to backtracking the recently created space in line with "inclusive Nepal".

This book is a detailed account of how hierarchy has been maintained historically by the Nepali state, affirming the uniqueness of a caste-based social order by bringing outsiders, especially ethnic groups and religious minorities, into the caste fold. Focusing on the contemporary state of Dalits, the community that was and is put at the bottom of a very hierarchical social order in Nepal, the author argues that the traditional caste-based social order is still prevalent in the "new" Nepal even after the recent socio-political and constitutional changes. Illustrated by scientifically employed and interpreted data mainly in the three sectors of education, politics and employment, the book postulates that people who were and are born into the "high caste" still have more access to the resources and opportunities available in society in comparison with those born into the "lower" caste. It further argues that although reservation policies are in place to address social exclusion, these could not bring expected outcomes mainly due to the lack of engagement, if not ignorance, of both dominant groups and the community in the margin. The absence of clarity among political actors on the positive discrimination and affirmative actions has contributed to backtracking the recently created space in line with "inclusive Nepal".