#Tribal Education In India

[beguines]

The Indian state has already begun to evict indigenous communities from their homes. In late 2020, tribal communities received notice that labeled their homes as illegally occupying forest land. Their homes were demolished. This bears an eerie resemblance to Israel's targeting of Bedouin communities of Naqab, where Israel gave the lands of these communities to Jewish settlers and the military. The logic of Bedouin dispossession was premised on the fact that as nomads, they had no right to the land.

In Kashmir, these communities were living on lands that the Indian state wanted to use for the development of tourist infrastructure. Part of the plan is to transfer agricultural land to Indian state and private corporations. Kashmir has already lost 78,700 hectares of agricultural land to non-agricultural purposes between 2015–19. This decline in agricultural land—which a majority of Kashmiris still rely upon as the foundation of their economy—will disempower farmers, result in a loss of essential crops, make Kashmir less agriculturally self-sufficient, and create grounds for economic collapse in the near future. It is of course, only when Kashmiris are economically devastated that India's job in securing their land will be made even easier.

Alongside the destruction of agricultural land, the Indian government has also been charged with "ecocide" in Kashmir, which, "masked under the development rhetoric . . . destroys the environment without care, extracting resources and expanding illegal infrastructure as a way of contesting the indigenous peoples' right of belonging and using the territory for their own gain." During the lockdown in late 2019, the valley saw unprecedented forest clearances. In June 2020, the Jammu & Kashmir Forest Department became a government-owned corporation, allowing it to sell public forest land to private entities, including to Indian corporations. The rush to secure and extract Kashmir's resources has typically come at an immense cost to the region's vulnerable ecology, prompting local activists' fears that a lack of accountability will almost certainly exacerbate the climate crisis in South Asia. Just as Israel has secured control over Palestinian resources, India's stranglehold of Kashmir's natural resources and interference with the environment will ultimately make Kashmiris dependent on the Indian state for their livelihoods.

All of these shifts in land use reflect the "Srinagar Master Plan 2035," which "proposes creating formal and informal housing colonies through town planning schemes as well as in Special Investment Corridors," primarily for the use of Indian settlers and outside investors. Indeed, the Indian government has signed a series of MOU's with outside investors to alter the nature of the state by building multiplexes, educational institutions, film production centers, tourist infrastructure, Hindu religious sites, and medical industries. Kashmiri investors are no competition for massive Indian and external corporations and have a fundamental disadvantage in investing in land banks that the government has apportioned toward these purposes. Back to back lockdowns have resulted in massive economic losses for Kashmir's industries, including tourism, handicrafts, horticulture, IT, and e-commerce. Furthermore, "as with other colonial powers, Indian officials are participating in international investment summits parroting Kashmir as a 'Land of Opportunity', setting off a scramble for Kashmir's resources, which will cause further environmental destruction." India has always kept a close eye on Kashmir's water resources and its capabilities to generate electricity, while intentionally depriving Kashmir of the electricity it produces.

As more economic and employment opportunities are opened up to Indian domiciles, Kashmiris will also be deprived of what little job security they had. In sum, "neoliberal policies come together with settler colonial ambitions under continued reference to private players, industrialization and development, with the 'steady flow of wealth outwards.'"

Azad Essa, Hostile Homelands: The New Alliance Between India and Israel

[nohkalikai]

"As an environmentalist, I am very concerned about the fragile and sensitive ecosystem of Ladakh,” said Magsaysay Award-winning educationist Sonam Wangchuk, who recently concluded his 21-day hunger strike in Leh. Popularly known as 'climate fast', Wangchuk had begun observing it on 6 March, demanding constitutional safeguards for Ladakh.

On the final day of his fast on 26 March, Wangchuk said that the people of Ladakh are trying to awaken the conscience of Prime Minister Narendra Modi and Home Minister Amit Shah so that they take suitable action to safeguard the fragile ecosystem of Himalayan mountains in Ladakh and preserve the unique indigenous tribal culture.

“We don’t like to think of Modi ji and Amit Shah ji as just politicians, we would rather think of them as statesmen but for that, they will have to show some character and farsightedness…” he posted on X.

Wangchuk had become the face of a sustained agitation in the cold desert where people are up in arms against the central government for discarding their concerns regarding land and job rights.

"Every drop of water is important here. Ladakh can't support large numbers. It will make refugees out of locals and even for those who arrive, the situation would not be any good. That's the fear people have regarding the fate of our land and our culture – finely tuned over tens or even thousands of years to survive in these mountains, now at risk of dilution and unable to sustain itself,” he added.

However, this was not the first time that Wangchuk had undertaken a climate fast:

In January 2023, he undertook a five-day climate fast at his institution, the Himalayan Institute of Alternatives (HIAL) in Ladakh at -20 degrees Celsius.

In June 2023, Wangchuk again went on a nine-day climate fast to save "Ladakh’s fragile ecology."

The Ecological Connection to Ladakh’s Demands

Ladakh is a high-altitude desert inhabited by around 3 lakh people. The region is considered ecologically fragile due to its extreme climate conditions, scarce vegetation, and limited water resources. Most people are dependent on agriculture as a means of livelihood.

A separate territory was a long-pending demand of the Ladakhis but they were expecting one with constitutional safeguards – somethingthat was categorically denied by the Bharatiya Janata Party (BJP)-led government earlier this month.

Their land and job rights were taken away with the Abrogation of Article 370 on 5 August 2019, and the region was thrown open to people from other states.

Sensing that New Delhi is not in any mood to extend the Sixth Schedule that would safeguard the region and grant limited autonomy to the tribal region, the engineer-turned-educational reformer had announced a "climate fast” back in 2023 in a bid to turn attention towards the region's delicate ecology.

Speaking to The Quint, Wangchuk said that global warming has been melting glaciers in the Himalayan region where Ladakh is located. He also added that shifting weather patterns are resulting in frequent flash floods, landslides, and droughts that are impacting the lives of people living in the sparsely populated villages of the region.

"We are protesting to safeguard the mountains of the Himalayan region from indiscriminate exploitation and mining which have already wreaked havoc in places like Uttarakhand, Himachal Pradesh, and even Sikkim. All these activities are now poised to impact Ladakh,” he added.

Wangchuk’s Relentless Efforts To Save Ladakh: The ‘Third Pole’ of the Planet

Lately, the glaciers are receding fast and many sectors in Northern India rely on them.

Wangchuk said that Ladakh, which is home to an extensive glacial system, is known as the "Third pole of the planet." It feeds two billion people directly or indirectly.

"If mining industries are introduced in these areas, not only will the local communities suffer, but the entire Northern Indian plains will face water shortages. Therefore, it is crucial that we safeguard these fragile regions as sacred zones of water,” he said.

"For the local people, it's about protecting their region, customs, culture, and land –all of which are enshrined in the Sixth Schedule of the Constitution, as our forefathers have established 75 years ago," Wangchuk added.

Back in 2015, Wangchuk had invented the 'Ice Stupa', an artificial glacier created by piping mountain streams to tackle the water crisis in Ladakh which faces water scarcity in April-May – the peak farming season.

Since then, the farmers in Leh have benefitted from such Ice Stupas.

Not only that, in 2021, Wangchuk whose life inspired a character in the Bollywood movie 3 Idiots, developed an eco-friendly solar-heated tent that Army personnel can use in extremely cold places like Siachen and Galwan Valley in the Ladakh region.

How Will the Sixth Schedule Save Ladakh’s Ecology?

For the Sixth Schedule to be applicable, the Constitution mandates that a region's population must consist of at least 50 percent of tribal communities. In Ladakh, around 97 percent of its population are tribals.

Wangchuk asserted that they are trying to do everything possible to safeguard the mountains.

"The Sixth Schedule of Article 244, which gives safeguards to these regions, the people, and their cultures where they can determine how these places should be developed without interference from others,” he said. "This is what Ladakh has been demanding for a long time before it was made into a Union Territory (UT)," he added.

Notably, the Sixth Schedule contains provisions that grant indigenous tribes significant autonomy, enabling the establishment of Autonomous District Councils (ADCs) with legislative and judicial authority. These councils are empowered to enact regulations concerning various aspects such as land, forest, water, agriculture, health, sanitation, mining, and beyond.

"That was our hope which later turned into uncertainty when the government, as generously as it granted Union Territory status to Ladakh, promised that Ladakh would be safeguarded under the Sixth Schedule but did not fulfil it,” Wangchuk said.

He further argued that if Ladakh is left free for all with no safeguards, there will be mining companies coming. "We hear often they are scouting the mountains and valleys," Wangchuk said, adding that people are apprehensive that huge hotel chains will come up, each potentially bringing in thousands of visitors, that will pose threats to the dry desert ecology of Ladakh.

'The BJP Needs To Keep Its Promise’

Wangchuk said that the BJP needs to fulfil its promise that they made during the 2019 Lok Sabha Elections regarding the “Declaration of Ladakh under the Sixth schedule of the Indian Constitution."

"It's like giving a cheque and if the cheque bounces, then we don't care. Hence, what happens to Ladakh with this promise will set a precedent to the rest of India in all elections to come whether leaders can just say anything and not care later and also get away with it,” he added.

[mybeingthere]

A. A. Almelkar (1920 - 1982, India)

Abdul Rahim Almelkar was born in Sholapur (Maharashtra). He began to paint at a tender age of 7. He completed his schooling at a local school after which he pursued his formal art education at the J.J. School of Art, Bombay. He won several awards at shows organized by the Art Society of India and the Bombay Art Society. Unlike his contemporaries, he branched out into the field of art at an exceptionally early age and evolved in his own pre- eminent style. Almelkar believed his mother’s embroidering during her pregnancy had enriched his creativity from her womb and he believed to inherit the skill of art from that age. He considered Khatri, a painter from Gujarat to be his true teacher. Khatri instilled into the young aspirant a pursuit for perfect draftsmanship. His style of painting was more traditional than his contemporaries with a lot of detailing and elements from miniature art tradition that were at its peak when he was still studying at the art college. His main interests were directed to figurative and naturalistic landscapes. Almelkar often travelled in the jungles of Vidharbha, (a district in Maharashtra) sketching birds, trees and what nature had to offer in sanctuaries and the colourful tribal people inhabiting those localities. He finger painted as well as a drew detailed outlines to his artwork using ink and other mediums. He later joined as a lecturer at the Sir J.J School of Arts in 1968. (AstaGuru - Modern Indian Art)

[holycityoflove]

City Of God

novus ordo hominum

From such a world center of culture and achievement there gradually radiates to all peoples an uplifting and civilizing influence which slowly and certainly transforms the evolutionary races.

Meantime the educated and spiritualized children of the surrounding peoples who have been adopted and trained in the prince’s schools are returning to their native tribal groups and, to the best of their ability, are there establishing new and potent centers of learning and culture which they carry on according to the plan of the prince’s schools.

Australia Tribe - Europa Tribe - India Tribal - Arabia Tribe - North Americas Tribe - South Americas Tribe - Asia Pacific Tribe - Scandinavia Tribe

THE SOVRNTY FOUNDATION AT THE CITY OF GOD

PLANETARY CITIZEN INITIATIVES FOR THE NEW HUMANITY

Mission and Initiatives

To reveal the cosmic realities, mind meanings, spirit values, and infinite vision for all human lives.

To show how all of these divine ministrations, personal or otherwise, are divinely coordinated.

To heal the conceptual poverty associated with so much ideational confusion.

To present enlarged concepts and advanced truth, to expand cosmic consciousness and to enhance spiritual perception.

The City Of God

[normalweirdoboy]

Manipur Violence

As a few of you might be aware, there’s communal violence occurring in the state of Manipur right now. It’s sad that most mainlanders are either completely unaware or do not give a f*ck about it. If you are one of them, here are some news links you can read to educate yourself. I bet if this sort of thing happened in West Bengal, Maharashtra or Uttar Pradesh, it’d become national news… but of course India doesn’t care about its North East. None of my friends here in Odisha, except the North-Easterners know about it :) Meitei, Kuki and Naga lives matter as much as those of mainlanders, so kindly amplify!

[catgirltoes]

The state of tribal children in these traumatic residential schools is worse. The truth is that students in these schools are being stripped off their identities, and even after multiple exposés on deaths and sexual abuse cases in government-run residential tribal schools in Maharashtra, Chhattisgarh, Odisha and Assam, no concrete measures are being taken. Instead, the government plans to set up more residential schools by 2022 under the garb of tribal education and development. Every block with more than 50% ST population and at least 20,000 tribal persons will have an Ekalavya Model Residential School, said the finance minister in his budget speech this February.

India has never evaluated the dangers, purpose and politics of setting up these residential model schools for tribal children. Since the mid 1990s, post liberalisation, many corporations have started operating residential tribal schools as a part of their CSR policies. These companies have a strategic interest in the lands that tribal communities inhabit. Most private-run residential schools in India receive large amounts of funds from companies which wrest control over tribal lands. In fact, residential schools have become a new-age displacement mechanism, under the pretence of an assimilationist education system.

This seems extremely similar to the explicitly genocidal Indian Residential Schools in Canada.

[penkraft123]

Warli Paintings: Exotic form of simple art

A Picture is a ballad without words. The Warli Art shape is the pictorial dialect used to speak to the tribal people craft of the early tribes of Thane area, Maharashtra.

It portrays the dancing, chasing and development of land with the tribal hovels made in a dark, mustard yellow or the white foundation. Keeping in mind the end goal to educate these structures to the understudies, we embrace a particular showing strategy, so that even non-craftsmen can paint the lovely warli. All these and more can be investigated about the antiquated India.

The word “Warli” originates from “warla” which implies a real estate parcel or a field despite being in such closeness of the biggest city in India, Warli tribesmen are as yet not urban. Warli Art was first found in the mid-seventies. While there are no records of the correct beginnings of this workmanship, its underlying foundations might be followed to as right on time as the tenth century AD. Warli is the distinctive articulation of day by day and get-togethers of the Warli tribe of Maharashtra, utilized by them to enhance the dividers of town houses. This was the main method for transmitting fables to other people who are not familiar with the composed word.

These works of art don’t portray fanciful characters or pictures of divinities, however delineate social life. Pictures of individuals and creatures, alongside scenes from everyday life are made in a free cadenced example. Painted white on mud dividers, they are entirely near pre-notable buckle artistic creations in execution and as a rule delineate scenes of human figures occupied with exercises like chasing, dancing, sowing ,collecting, going out, drawing water from well, drying clothes.

It fundamentally comprises of geometrical examples

1. Circle: speaking to the sun and the moon

2. Triangle: triangle got from mountains and pointed trees

3.Square: showing a consecrated walled area or a land parcel. So the focal rationale in every custom painting is the square

These geometric figures are consolidated to shape lovely examples .Like two summits of triangles are combined to frame a human figure.

Warli canvases on paper have turned out to be exceptionally prevalent and are presently sold all over India. Today, little compositions are done on fabric and paper however they look best on the w alls or as colossal wall paintings that draw out the tremendous and otherworldly universe of the Warlis. For the Warlis, convention is still clung to however in the meantime new thoughts have been permitted to leak in which encourages them to confront new difficulties from the market.

Learn this simple art, find designs & explore the world of warlis at Penkraft through our workshop.

Penkraft conducts classes, course, online courses, live courses, workshops, teachers’ training & online teachers’ training in Handwriting Improvement, Calligraphy, Abacus Maths, Vedic Maths, Phonics and various Craft & Artforms — Madhubani, Mandala, Warli, Gond, Lippan Art, Kalighat, Kalamkari, Pichwai, Cheriyal, Kerala Mural, Pattachitra, Tanjore Painting, One Stroke Painting, Decoupage, Image Transfer, Resin Art, Fluid Art, Alcohol Ink Art, Pop Art, Knife Painting, Scandinavian Art, Water Colors, Coffee Painting, Pencil Shading, Resin Art Advanced etc. at pan-India locations. With our mission to inspire, educate, empower & uplift people through our endeavours, we have trained & operationally supported (and continue to support) 1500+ home-makers to become Penkraft Certified Teachers? in various disciplines.

[eduminatti]

Should the reservation system be removed from India?

Should the reservation system be removed from India? The reservation system was implemented in India after the partition of 1947 to provide affirmative action for SC, ST, and OBC people, and to ensure adequate representation in government jobs and educational institutions. 

However, till today the reservation system is hosting a bitter debate between politicians, social activists, and students. The reservation system should be removed from India. It is a kind of reservation. Everyone has his own point of view about reservations. 

As per research conducted by schools in Mumbai most people think that it is helpful and useful for the poor people in India. But I think otherwise. It is not useful for the poor people and it also gives rise to some problems. So, it should be removed from India.

The reservation system was implemented in India by the British empire to uplift the lower classes in India. The system has been a great success and probably has lifted millions out of poverty. 

Another survey done by schools in Pune Today, it is time to remove the reservation system from India. In this article, I will explain my argument for its removal. The reservation system has many consequences and both positive and negative.

 It is proven to be beneficial for the weaker section of the society but also has many cons, which if considered will deteriorate the social system as a whole.    

The reservation system has been a part of our lives since independence and despite that, most of the populations still can't get their education or jobs as per their caste.

 In 2016, the government of India issued a draft bill proposing to remove Section 15(1) and (2), which allow for discrimination on the basis of caste and permit the exclusion of some citizens from public goods and services such as schools, hospitals, and public transport.

Reservation is a controversial topic in India. The origin of the reservation in India can be traced back to the historical discrimination meted out to particular castes or tribes for centuries. The first attempt at the reservation was made by the Britishers with an act called the Communal G.O in 1882 which was for the backward classes like Sudras, Harijans, and Tribals. 

It was later repealed in 1902 and reintroduced again in 1909 as a Communal award (Lingayat). Then, the reservation was introduced by the Indian National Congress (INC) in 1935 mainly for backward classes like scheduled caste and scheduled tribe in government jobs, education, etc.

 Later, the reservation was stopped during the period of British rule but continued after the independence of India through constitutional provision.

Now, reservation has become one of the significant topics to debate in both parliament and public places. Many political parties also built their election manifesto based on this issue only to come into power. 

This issue is also used as a political tool to win elections as well as to gain votes by giving false promises.

In a bold move, the Modi government announced last week that it would do away with the reservation system in India. The decision has been welcomed by large sections of society, but there are still some people who think that reservations should be kept.

I'm one of those people. Reservation has done so much for the country, and it should not be removed until a more robust alternative is found to help backward sections of society.

First of all, we should look at how far we've come in the 30 years since the reservation was first introduced. Back then, most Dalits were illiterate and oppressed by upper-caste Hindus. 

Today, they have made such great strides in education and employment that they occupy significant positions in several companies and institutions across the country. This is clearly due to the reservation policy.

The reason why I feel reservation should not be abolished is that it will affect these communities adversely. If you take away their quota, they will be unable to compete with richer students from big cities who have had access to better education since childhood. 

The only way to ensure equality is to provide them with the same benefits as rich students get — and that's exactly what reservation does.

For example, if a college has a 60% reservation for SC/ST students, then it means that about 20% of the seats are set aside for students who have a poor academic record and have to work extra hard because of their poor family background. 

But when you reserve 60% of the seats, you are actually saying that 60% of the seats are reserved only for those students who can’t make it otherwise!

What happens is – that these reserved seats go vacant if nobody applies for them. In that case, they are rolled over to the general category and hence reduce the total number of seats available in the general category!

 So even though there was no need to reserve those seats, they have been reserved and now there are fewer seats in the general category! This is how reservation policy is implemented in practice!

[bharatpractice]

Jharkhand 2025: Cities, History, Rituals

Jharkhand 2025: Cities, History, Rituals

After the new millennium, the state of Jharkhand was born with several big cities that have played a major role in the economy and culture of the region. Jharkhand 2025

Famous cities are as follows:

Ranchi: The state capital being the center for education and the government, Ranchi is popular for its beautiful waterfalls and center of tribal culture.

Jamshedpur: Alternatively known as Tata Nagar, this city is among the earliest developed industrial estates in India along with the thriving steel and manufacturing industries.

Dhanbad: Often referred to as the “Coal Capital of India”, it enervates extensive territories of coal mining and is an important center of trade this is what makes it an industrialist state.

Bokaro Steel City: Bokaro is slightly different as it is a city predominantly for the people working in the steel industry as IT houses one of the largest steel plants in Asia.

Deoghar: Also, a religious destination, famous for Baidyanath Temple which thousands of worshippers visit each year.

Hazaribagh: This city possesses Hazaribagh National Park, a wildlife and ecological tourism hub, thanks to its natural beauty. The area is coal-bearing as well.

Palamu: This district is known all over the country for its Palamu Tiger Reserve and Betla National Park which are important for wildlife protection and eco-tourism.

Ramgarh: A region of industrial importance, Ramgarh is known for coal mining and has thermal power generation plants installed. It also harbors places of historical and religious importance like the Rajrappa Temple.

Jharkhand is characterized by its varied topography, which includes thick forests, waterfalls, and busy townships with industries. Its beauty in nature complements its development in Industries.

[beguines]

These thinkers, many of whom were educated in foreign European capitals, would build on the orientalist fascination of European philosophers and scholars who spoke dolefully of the loss of "an archaic Hindu civilization." The Indian subcontinent, these British, French, and German scholars contended, had once been the cradle of all humanity and that "humanism" itself had been lifted out of Hindu values. They argued that Hindu society had faltered, lost its zeal, and through patriotism and nationalism would find reinvigoration. Among these, Dayananda Saraswati (1824–83), Aurobindo (1872–1950), Swami Vivekananda (1863–1902), as well as organizations like the Arya Samaj (Society of Aryans; formed in 1875) and the Hindu Mahasabha (1915), were the most prominent. As a collective, they sought to both resurrect a "forgotten" and "erased" glory of India's Hindu past as well as reformulate Hindus as a respectable, palatable, and intelligible community. To accomplish this project, author Jyotirmaya Sharma says the quartet of thinkers appeared to agree on several ideas they argued would resuscitate the Hindu identity.

First, it meant transforming Hinduism into a codified religion, founded on racial and doctrinal unity. It was foreigner, after all, who had diluted the nation from its Hindu core and made India insular; it was now the duty to recast India anew in the vision of a glorious past. Hinduism was therefore India and India was only Hindu. "Binding them all together was a singular vision of Hindu India and its destiny," Sharma writes. All questions on religion were to be henceforth directed to the Vedas and the so-called golden age (400–600 CE), in what Sharma describes, as "the end of theology." "There was little scope for a diversity of opinions, practices, rituals, observances, and individual choices," Sharma argues. Or as author Anustap Basu explains, "it meant compacting a pantheon of a million gods in axiomatic Hindu icons like Rama or Krishna, absorbing errant, syncretic pieties, and picturing a singular Hindu telos."

Second, it involved recasting Hinduism as masculine, aggressive, and militarily proficient. As Sharma writes, "Hindus had to live and die for an ideal." According to this logic, the Muslim "invasions" and British colonial rule had only succeeded because Hindus had lost their way. The philosophers argued that Hindus would have to adapt, fight back, or perish. Third, to treat Hinduism as the most perfect of faiths, or as the mother of all religions. Fourth, to be forever vigilant of threats from "outsiders." The vilification of Muslims was therefore central to the revitalization of the Hindu quest for self-preservation. But this notion of self-preservation was also contingent on the creation of a majority community (for without it there would be nothing to protect). "Those who did not fall in line had to be marginalized, ignored, harassed, and if need arose, eliminated," Sharma writes. Fifth, the answers to all questions were to be found in the Vedas. The final feature was the authorization to be blunt and harsh when dealing with enemies.

Scholars argue that the codification of the Hindu identity itself was the consolidation of an upper caste identity. In other words, Hindu nationalism itself was a caste project that had instrumentalized the British Census of the late nineteenth century to include all of the different religious and cultural rituals that existed in colonial India under the banner of "Hinduism." Not only did the census compress the different castes and tribal communities into the category of "Hindu," it allowed upper caste Brahmins the opportunity to wield control over all as well as promulgate a fiction that there had once been a unified Hindu civilization. These were the origins of Hindu majoritarianism. "These Brahminical scholars and leaders who talk about Hindutva being the religion of all castes must realize that the Scheduled Castes, Other Backward Classes, and Scheduled Tribes of this country have nothing in common with the Hindus," Dalit writer and activist Kancha Ilaiah argues.

Azad Essa, Hostile Homelands: The New Alliance Between India and Israel

[nohkalikai]

full text:

Activist calls for border march in Ladakh to mark land lost to China

The march would be taken out in the north and south banks of Pangong Tso lake, Demchok, Chushul among others along the Line of Actual Control with China; two dates are shortlisted — March 27 and April 7

Around 10,000 people from Ladakh will march to the border along China this month to showcase how much land has been lost to the neighbouring country, climate activist and education reformer Sonam Wangchuk said on Tuesday.

Mr. Wangchuk has been protesting in open in sub-zero temperature in Leh, surviving only on salt and water for the past 14 days, to demand constitutional safeguards for the Union Territory.

“We know from the shepherds that they are not allowed [anymore] to go to the places that they always used to go. In particular areas, they are stopped kilometres before where they used to go earlier. We will go and show whether land has been lost or not,” Mr. Wangchuk said.

The march would be taken out in Finger area (north and south bank of Pangong Tso), Demchok, Chushul among others along the Line of Actual Control (LAC) with China.

He said two dates have been shortlisted for the march — March 27 and April 7.

“The march will also highlight the areas, prime pasture lands, that are being turned into solar parks. On one hand, nomads are losing their land to corporates who are coming to set up their plants, maybe mining in future. Nomads will lose 150,000 sq km of prime pasture land, on the other hand they are losing pasture land to China which is encroaching from the north, the Chinese have captured huge chunks of land in the last few years,” he said.

After the June 15, 2020 incident in Galwan where 20 Indian soldiers were killed in violent clashes with the Chinese People’s Liberation Army, several rounds of talks between the two armies have taken place leading to disengagement and creation of buffer zones or no-go areas. These areas in eastern Ladakh were regularly patrolled before April 2020 when China started amassing troops close to the LAC. At least 26 patrolling points out of total 65 PPs in Eastern Ladakh are not being patrolled due to the border dispute.

At the centre of Mr. Wangchuk’s protest that has received huge support from the locals is the failure of talks between Ladakh civil society leaders and Union Home Minister Amit Shah on March 4.

The members of Leh Apex Body (LAB) and Kargil Democratic Alliance (KDA) representing the Buddhist majority and Shia Muslim dominated regions respectively in Ladakh, are jointly protesting for Statehood for Ladakh, inclusion of Ladakh in the sixth schedule of the constitution thus giving it a tribal status, job reservation for locals and a parliamentary seat each for Leh and Kargil.

Though ministry officials had in previous rounds of meetings agreed to examine how the provisions of the Sixth Schedule of the Constitution can be implemented in Ladakh’s context, the meeting with Mr. Shah “did not result in any positive outcome”.

“Government has been declining to keep their promise on Sixth Schedule. The Home Minister said we cannot give this but we will give you some constitutional safeguard,” Mr. Wangchuk said adding that he wants to awaken the people of India to this “breach of trust”.

“People are disillusioned, disenchanted and angry. There is no chance BJP will win a seat here in the upcoming elections. But this is not only for Ladakh, am trying to awaken the nation, if this is how election promises are honoured, then elections are a joke. Why did we vote this party to power twice?” he said. Ladakh’s only parliamentary seat was won by the Bharatiya Janata Party (BJP) in 2014 and 2019.

After the special status of Jammu and Kashmir under Article 370 of the Constitution was revoked by the Parliament on August 5, 2019, Ladakh was turned into a Union Territory without any legislative assembly.

[nithiyanantha]

The Importance of Cultural Sensitivity for IAS Officers

Cultural sensitivity is an essential skill for IAS officers, who serve in a country as diverse and complex as India. Given the multitude of languages, religions, traditions, and social norms across the country, an IAS officer's role requires not only administrative expertise but also a profound understanding of cultural dynamics. As future leaders and change-makers, IAS officers with a deep sense of cultural awareness can more effectively bridge divides, foster community trust, and support inclusive growth.

If you're aspiring to serve in the IAS and make a meaningful impact, developing cultural sensitivity is key. The best IAS academy in Coimbatore can help cultivate this critical trait along with the technical knowledge required for the role.

Why Cultural Sensitivity Matters in IAS

Cultural sensitivity involves recognizing, respecting, and understanding the beliefs and practices of different communities. For IAS officers, who often work in regions far from their own cultural background, this sensitivity is essential for several reasons:

Building Trust with Diverse Communities

An IAS officer’s work often involves interacting with communities that may have unique cultural practices and traditions. Understanding these nuances helps officers connect with people on a personal level, fostering mutual respect and trust. For example, an IAS officer posted in a tribal region must be aware of local traditions and ways of life to build rapport and administer policies effectively. The best IAS academy in Coimbatore emphasizes these skills, ensuring officers are well-prepared for diverse environments.

Effective Policy Implementation

Policies developed at the central or state level often need to be adapted to meet the specific needs of local populations. Officers who are culturally sensitive can customize their approach to ensure that policies resonate with and benefit the communities they are designed to serve. For instance, in education initiatives, understanding the cultural barriers to schooling for girls in certain communities can help an officer address the problem in a way that is meaningful to that group.

Promoting Social Harmony

Cultural sensitivity plays a significant role in maintaining social harmony. IAS officers must often mediate between conflicting interests or oversee areas with intergroup tensions. Officers who respect and understand diverse cultural backgrounds are better equipped to make unbiased decisions, mediate conflicts, and support policies that encourage unity. This ability is crucial in a multicultural country like India, where one small misstep can lead to misunderstandings or escalate tensions.

How Cultural Sensitivity Shapes Effective Leadership in IAS

An IAS officer’s work is both people-centered and policy-driven. Therefore, effective leadership in this role requires a blend of strategic thinking, empathy, and communication skills. Cultural sensitivity enhances all these qualities, enabling officers to:

Understand Public Sentiments: By being attuned to cultural contexts, officers can gauge public sentiment more accurately. This understanding helps in implementing policies in ways that consider public opinion, which is crucial for community acceptance.

Foster Inclusive Growth: Culturally aware officers ensure that their initiatives benefit every section of society, including marginalized communities. This inclusivity is essential for balanced regional development and for uplifting economically and socially disadvantaged groups.

Empower Local Communities: Officers who acknowledge and respect local customs empower communities to take active roles in governance. This empowerment can result in more sustainable development and better citizen participation, as people feel valued and heard in decision-making processes.

The best IAS academy in Coimbatore offers training that includes real-world scenarios and cultural exposure, helping students develop the cultural intelligence needed to lead with empathy and understanding.

Cultivating Cultural Sensitivity During IAS Preparation

IAS preparation is about more than acing exams; it’s also about developing a holistic understanding of the diverse fabric of Indian society. Here are ways in which IAS aspirants can build cultural sensitivity:

Engage with Diverse Perspectives

Reading widely about various cultures, religions, and social structures within India is a foundational step. Books, documentaries, and articles about India's regional diversity can help aspirants gain a broader perspective.

Participate in Cultural Studies and Community Engagement

Many IAS academies encourage students to participate in local cultural programs, seminars, and workshops that focus on community studies. By engaging directly with different communities, students can learn about regional customs, beliefs, and social challenges.

Study Regional Case Studies

The best IAS academy in Coimbatore, for instance, emphasizes the study of regional case studies, allowing students to see how culturally aware policies have had a positive impact in various parts of the country. Case studies on topics like rural development, health initiatives, or education programs provide insight into how understanding cultural dynamics can lead to successful administration.

Learn from Experienced IAS Officers

Interacting with seasoned IAS officers can be incredibly enlightening. Many academies offer guest lectures from current or former IAS officers who share their experiences in culturally diverse settings. Hearing firsthand about the challenges and successes in different regions helps students appreciate the importance of cultural sensitivity.

The Long-Term Impact of Culturally Sensitive IAS Officers

Culturally sensitive IAS officers play a vital role in shaping India’s development. They are able to:

Create Policies that Reflect Ground Realities: Officers who understand cultural contexts can create policies that are practical and sustainable. This ensures that development is not merely theoretical but has a real impact on improving people’s lives.

Enhance Public Trust in Government: When officers respect and acknowledge community customs, they inspire trust and cooperation, which strengthens the relationship between the government and the public.

Support Diversity and Inclusion in Governance: By recognizing the value of India’s cultural diversity, IAS officers promote a more inclusive approach to governance. This inclusivity allows for a richer exchange of ideas and a government that better represents all its people.

Conclusion

Cultural sensitivity is not just an asset but a necessity for IAS officers in India. Their work often places them in positions where understanding and appreciating local traditions can be the difference between successful policy implementation and failure. Aspiring officers should recognize that this skill is as important as technical knowledge and is integral to building trust, promoting harmony, and fostering inclusive growth in society.

The journey to becoming a culturally sensitive and effective IAS officer begins with the right training. For those dedicated to this goal, the best IAS academy in Coimbatore provides comprehensive preparation, equipping students not only to succeed in exams but to excel as leaders and change-makers in their future roles.

[ranakaushal]

Lok Sabha Speaker Om Birla Inaugurates KIIT School of Public Policy

Lok Sabha Speaker Om Birla on Sunday inaugurated the KIIT School of Public Policy, commending India’s democratic strength and transparent policies and advocating for citizen-centric policies that involve all stakeholders, ensure equal rights and is answerable to the people.

Speaking to an audience of academicians, policymakers, Judges and students, Birla emphasized the importance of public policy in shaping the future of the country. “India is the world’s largest democracy, and its diversity is its strength. A well-drafted public policy is the foundation of a strong nation,” he stated, noting that the world is now looking to India for its peace-promoting policies, based on the principle of “Vasudhaiva Kutumbakam” or “the world is one family.” The Speaker lauded KIIT and KISS founder Dr. Achyuta Samanta for his vision and efforts in empowering tribals and the marginalized.

Odisha Legislative Assembly Speaker Surama Padhy highlighted the critical role the new school will play in shaping future leaders and creating policies for a prosperous Odisha. “For a ‘Vikashit Odisha’ (Developed Odisha), good policy and strong leadership are essential. This school is the need of the hour,” she said in her address.

The School will offer a One Year Master Program from the ensuing academic session. The knowledge partners are Indian Council of World Affairs and United Nations System Staff College.

Deputy Chief Minister of Odisha, KV Singhdeo commended Dr. Samanta’s contributions to education. “Public Policy is for the people, not individual goals. Odisha is fortunate that Achyuta Samanta is working for the cause of education,” he noted. Odisha’s Law, Works and Excise Minister Prithiviraj Harichandan called the new Public Policy school “another feather in KIIT’s crown.”

Otto Ramon Sonnenholzner Sper, former Vice-President of Ecuador, stressed the importance of trust and respect for diversity in building strong institutions.

The inauguration also saw speeches from prominent figures like Dr. Jafar Javan, Director of the United Nations System Staff College in Turin, Italy, who called the launch of the school “a milestone for KIIT and India.” He praised Dr. Samanta for his dedication to social change and highlighted the ongoing partnership between the UN and KIIT, including future collaboration on the Nelson Mandela Project for Social Change.

Lok Sabha MP from Bhubaneswar Aparajita Sarangi delivered an inspiring speech, emphasizing the extraordinary achievements of Dr. Samanta. “One life is not enough to achieve what Achyuta Samanta has achieved. He has demonstrated that every moment in life is important,” she said, lauding Samanta’s humility and dedication to education.

She also highlighted the significance of the new Public Policy school, which will offer a one-year course to 60 students. “Public Policy is essentially what a Government chooses to do or not to do. As Prime Minister Narendra Modi said in 2014, ‘I want minimum government and maximum governance.’ This vision can be achieved through the right policy design, and I am confident this school will play a pivotal role in that journey,” she remarked.

Shombi Sharp, UN Resident Coordinator in India, also emphasized the global impact of the new school. “This institution will contribute to global knowledge and foster the leaders of tomorrow,” he said, praising Dr. Samantha’s visionary leadership.

Nutan Kapoor Mahawar, Additional Secretary at the Indian Council of World Affairs, described the school as a timely initiative that would shape both Indian governance and international relations. “This school is a forward-looking response to contemporary demands. It will foster deeper alliances among world leaders,” she remarked.

Padma Shri and filmmaker Dr. Chandraprkash Dwivedi emphasized that public policies should be one that is committed to the welfare of the nation while Professor Emeritus, KIIT School of Law Prof. N.L. Mitra said the school will produce the future policy makers who will shape the destiny of the nation.

Dr. Samanta expressed his gratitude for the recognition of his institutions, noting that the visit by the Speaker marked the second time Om Birla has honored KIIT and KISS during his tenure. Dr. Samanta reiterated his commitment to social upliftment through education, which has been acknowledged by various leaders, including in Parliament. KIIT Chancellor Dr. Ashok Parija, Vice Chancellor Professor Saranjit Singh, Senior Director of Asia Society Policy Institute Akshay Mathur, among others, were present at the event.

[news365timesindia]

[ad_1] GG News Bureau Raipur, 27th Oct. President Droupadi Murmu on Saturday addressed the convocation ceremony at Pt. Deendayal Upadhyaya Memorial Health Science and Ayush University in Raipur, underscoring the importance of healthcare in India’s journey toward becoming a developed nation by 2047. In her address, President Murmu highlighted Chhattisgarh’s rich herbal resources, emphasizing the traditional knowledge held by rural and tribal communities regarding medicinal plants like Bija and Dhavda. She called for preserving this knowledge by documenting it and promoting scientific research to make these resources more accessible. The President noted that despite advancements, communicable diseases like Malaria, TB, and Lymphatic Filariasis persist in India. She stressed the role of healthcare workers as “frontline warriors,” bridging the gap between policymakers and the public, especially in rural areas. President Murmu urged young doctors to dedicate part of their careers to rural service, fostering a deeper connection with community health needs. Encouraging students to use their respected positions as doctors to address social issues, she suggested they raise awareness on matters such as drug abuse, blood donation, and organ donation. She reminded graduates that society has supported their education and urged them to give back to the community, noting the vital role of a healthy population in fostering national progress. Reflecting on her visits to local institutions, President Murmu praised the young students she met, viewing them as exemplars of a “new India” ready to claim its place on the global stage. The post “Healthy Citizens Drive National Development,” says President Murmu appeared first on Global Governance News- Asia's First Bilingual News portal for Global News and Updates. [ad_2] Source link

[news365times]

[ad_1] GG News Bureau Raipur, 27th Oct. President Droupadi Murmu on Saturday addressed the convocation ceremony at Pt. Deendayal Upadhyaya Memorial Health Science and Ayush University in Raipur, underscoring the importance of healthcare in India’s journey toward becoming a developed nation by 2047. In her address, President Murmu highlighted Chhattisgarh’s rich herbal resources, emphasizing the traditional knowledge held by rural and tribal communities regarding medicinal plants like Bija and Dhavda. She called for preserving this knowledge by documenting it and promoting scientific research to make these resources more accessible. The President noted that despite advancements, communicable diseases like Malaria, TB, and Lymphatic Filariasis persist in India. She stressed the role of healthcare workers as “frontline warriors,” bridging the gap between policymakers and the public, especially in rural areas. President Murmu urged young doctors to dedicate part of their careers to rural service, fostering a deeper connection with community health needs. Encouraging students to use their respected positions as doctors to address social issues, she suggested they raise awareness on matters such as drug abuse, blood donation, and organ donation. She reminded graduates that society has supported their education and urged them to give back to the community, noting the vital role of a healthy population in fostering national progress. Reflecting on her visits to local institutions, President Murmu praised the young students she met, viewing them as exemplars of a “new India” ready to claim its place on the global stage. The post “Healthy Citizens Drive National Development,” says President Murmu appeared first on Global Governance News- Asia's First Bilingual News portal for Global News and Updates. [ad_2] Source link

[education100]

Best Online Distance Universities in Meghalaya

Meghalaya, the wettest region of the country, is situated in the Northeast of India. Its population mostly comprises of the ethnic groups or the tribal communities. The Khasi tribes make the largest group followed by the Garo, Jaintia, Biates, Koch, Boro, Hajong, Dimasa, Kuki, etc. The state had a literacy rate of 62.56%, according to the census of 2001 and ranked 27th most literate state in India. However, over the years the literacy rate has shown an overall enhancement to 75.5% as per the 2011 Census reports (77.17% for males and 73.78% for females). Meghalaya is the first state to introduce the concept of “Communitization”. In this model of education, the committees or the governing body of government aided schools and colleges have prominent citizens heading these committees.