This study attempts to look at the extent, causes, manifestation and the interventions made on trafficking of children in the country.  

Every year, as millions of women marry, they dream of starting a family, of having their homes filled with tiny cries and the happy laughter of gurgling babies. In India however, pregnancy is too often followed by the question of
whether the unborn child is a girl or a boy.

The stark white room is echoing with dreams. "I want to become a doctor... I am engineer... I want to become a nun... (this evokes a riot of laughter) I want to become a dress designer... My dream is to become a social worker ....

Patharia, a village-situated in the Bundhelkund region is stark contrast to other villages. Inhabited by the Bedia tribe, a part of the vimukta jati where adult members in the family never worked and depended solely on the earnings of the young girl involved in prostitution.

The high female infant mortality rates (Miller, 1985), the practice of female infanticide (Krishnaswamy, 1988), the neglect of female children with regard to access to health services, nutrition (Sen and Sengupta 1983) and education (Mankekar, 1985), and the sexual abuse of girls (Bhalerao, 1985)

Men of the Chakhesang tribe of Nagaland aid their wives during delivery of the newborn. Most men in the picture-postcard village of Chizami in Phek district believe it is shameful to depend on a neighbour's help when such a momentous event is taking place in their family.

How does one analytically locate the social phenomenon manifested in India during the last few years since the advent of sex-selection technology in the mid- 70s?