#deemed university in india

[dmiher]

Tuvalu, in the South Pacific, is an independent island nation within the British Commonwealth. Its 9 islands comprise small, thinly populated atolls and reef islands with palm-fringed beaches and WWII sites. Off Funafuti, the capital, the Funafuti Conservation Area offers calm waters for diving and snorkelling among sea turtles and tropical fish, plus several uninhabited islets sheltering sea birds.

Happy Independence day

[dmiher-blog]

Top Deemed University In India, DMIHER - Enquiry Now

Explore DMIHER, one of India's premier deemed universities. Get started on your academic journey with us - Enquire now!

[rankiirf]

IIRF University Ranking 2024 top 10 list

The IIRF University Ranking 2024 is not just a list; it's a celebration of excellence, innovation, and dedication in higher education. This year’s top performers have showcased an unparalleled commitment to academic rigor, research innovation, and industry collaboration. Here is the top 10 list of universities in the popular categories mentioned below.

[easynotes4u]

Total Number of Universities in India in 2024 | Central | State | Deemed | Private

In this article we will discuss about the total number of Central Universities, State Universities, Deemed Universities and Private Universities in India in 2024. India has both public and private universities that make up its higher education system. Private universities typically receive funding from a variety of organizations and societies, in contrast to public universities which receive…

[top-university-india]

[dmmcofficial]

Is MBBS and BDS courses are same?

No, a Bachelor of Medicine and Bachelor of Surgery (MBBS) course and a Bachelor of Dental Surgery (BDS) course are not the same. While both courses are focused on healthcare and involve the study of anatomy, physiology, and other related subjects, they differ in their focus and scope.

A MBBS course is a professional degree program that prepares students for a career in medicine. It is a 5.5-year program that consists of 4.5 years of academic study, followed by 1 year of clinical training. During the academic portion of the program, students learn about the fundamental principles of medicine and the diagnosis and treatment of diseases.

The clinical training portion of the program allows students to apply their knowledge and skills in a supervised clinical setting. Upon completing a MBBS course, graduates can work as doctors in a variety of settings, including hospitals, clinics, and private practice.

On the other hand, a BDS course is a professional degree program that prepares students for a career in dentistry. It is a 5-year program that consists of 4 years of academic study, followed by 1 year of clinical training. During the academic portion of the program, students learn about the fundamentals of dentistry, including subjects such as anatomy, physiology, and oral health.

The clinical training portion of the program allows students to apply their knowledge and skills in a supervised clinical setting. Upon completing a BDS course, graduates can work as dentists in private clinics, hospitals, or dental hospitals. They can also work in research, education, or public health. While both MBBS and BDS coursesare focused on healthcare, they differ in their focus and scope. A MBBS course prepares students for a career in medicine, while a BDS course prepares students for a career in dentistry.

[dmcopoffiial]

What percentage is necessary to get admission in pharmacy college?

For admission in pharmacy, you will need a B.Pharm which is the basic level degree of pharmacy . B.Pharm is 4 years and the per student annual tuition fee is 10 thousand rupees.

The average cutoff in 2021 of B.Pharm exam was around 99.63percentile. PCAT is not required for admission. To be considered for admission, an applicant must have completed 60 credits of post-secondary coursework with a minimum average of 65% (or 2.50 GPA on a 4 point scale).

The course fee is 62 thousand rupees. On average, you will have to pay around 1.5 lakh rupees per year and 4.5 lakh rupees for a 4 year degree. You will get admission in private colleges if you have scored a minimum cut-off marks.

For private colleges, it is likely that you will have to pay even higher fees. You will also have to pay a nominal application fee and you will have to clear a pharmacy entrance test which is the pre-requisite to get admission.

[johnbrand]

Screen Froze

Podcasting had become inescapable in recent years. Everyone seemed to have an opinion on...well everything. Politics, world sports, cooking, an obscure movie from 1978 only released in a now-extinct language. If it could be covered, it would be. And one could find this content anywhere across the internet. Youtube, social media, even streaming services promoted their podcasters. Everyone was watching everyone talking. 

Of course, with so many different podcasters flying about, it was difficult to actually spot out talent. And from a sociologically micro perspective, it was even harder for individuals to find podcasters discussing the content they actually wanted to hear about. The more unique the niche, the less people one could happen upon to be talking about it during their recorded stream of consciousness. It was a simple formula, but it forced individuals to browse for hours or even days to find what they were searching for.

Sometimes though, people could not hold such patience. They would not wait for their new hero, a disciple preaching their values and morals to audiences around the globe. They would skip past one livestream discussing the economics of green villages in Switzerland to the next debating the potential existence between a minor character in two separate fandom universes. They could even perhaps land into a podcast like Sean’s.

“Most people just don’t understand the Soviet Union’s impact on architecture,” the measly, pale nerd innocently commented. A little shy in front of the camera, he was only able to relax a bit when discussing his favorite topics. Sean dressed in theme too, wearing a brutalist-like business casual outfit, a trait his small but dedicated fanbase adored.

“There were a lot of architects that really shaped this movement from all around the world,” Sean continued. “But today, we are just going to focus on those from the USSR.”

So what happened when one’s patience dried up? Well, everything was brought to a halt.

DragonHeart49: anyone else’s screen freeze? superduperloverboy: mine too <3bitsandmore: sean, I think ur glitching out

With the screen frozen, our impatient soul could now get to work. If one could not find the podcast they were looking for, then why not just create their own? Obviously, this did not mean constructing a podcast themselves, but rather alter the fabric of reality and completely realign another’s being to their preferred state. That was much easier.

Physical modifications were made first. A much larger body was necessary, something that demanded confidence and respect from others. Juicy pecs, rippling abs, sturdy legs. There was always something unreasonably fun in bloating the podcaster’s feet up a few sizes. An imposing frame to be craved by others, even when hidden underneath clothes, was priority. And speaking of clothes, those were quickly stripped down to less formal articles. Expensive branded tee, athletic shorts so small that boxer-briefs were visible, classic white Nike socks, all of it much more respectable than a button-up and tie.

This was not the impatient soul’s first time altering a podcaster to their liking, nor would it be their last. Physically at least, each of the end products were a little different. All alpha males, but just enough variation to not warrant any unnecessary rumors. This particular podcaster had his pre-American heritage redirected from France to India, the features in the screenshot tanning accordingly as a dark stubble acquainted itself along the sharper jawline. Of course, the bulge was accurately enlarged for geographical standards too.

Mentally however, all the podcasters could be considered copies. They each spoke of the same rhetoric, theories, and ideologies that our impatient soul wanted to hear. No matter how “backwards” or “hateful” their discussions were deemed as, nearly anything could be said by hulking bodies with undeniable charisma.

“These homos have no idea what they’re talking about!” Sanjay raged as the podcast restarted, his deep voice cocky and assertive. "Sure bro, I was just thinkin’ about a girl’s rack I saw earlier today but there's more to a girl than big tits. There's a tight pussy too!”

The chat section lit off with encouragement, their fates too having been altered.

MassiveFART69: you tell them fags bro! LOL XD crassmassschlongnator: we want to BREED THEM TOO!!!! <3TITSGALORE: JUST TALKIN ABOUT IT ALREADY GOT SANJAY GRABBIN HIMSELF AGAIN

Sanjay vacantly looked down, finding himself already subconsciously scratching at the thick bush within his shorts. He let out a hot protein fart followed by a laugh, his scratching slowly extending into groping his fat 8 inch babymaker.

“God, that was WET bros!” Sanjay applauded himself, his free massive hand swallowing the mic. “Anyway, I’ll catch you on the flip side dudes, gotta go hit the gym. Bros for life!”

There was a reason the traditional masculine movement was becoming stronger. Maybe it was because men were slowly aspiring to become the alphas’ equals, or because fags were beginning to submit to their nature. Or possibly, it could have been because each time a screen froze, reality was altered one click closer to traditional, normal masculinity.

[zoobus]

The practice of wives, consorts, or retainers following a husband, lord, or ruler in death has been attested at many points in history and in every region of the world, including Asia, Africa, Europe, and the Americas. In the Confucian cultures of China and Korea and the Hindu cultures of India and Indonesia, however, a woman's suicide following the death of her husband was widely venerated as the highest manifestation of female chastity—through rituals, commemorative hagiographies, and public monuments that bestowed the significance of a religious cult on the virtue of sexual loyalty to one husband. In both India and China the sexuality of women was considered a dangerous social force, and widows who were not under the control of a husband aroused much suspicion and anxiety because they were understood to be especially prone to transgression. In both cultures, handbooks and oral maxims based on moral regulations from ancient ritual texts instructed all women to preserve their chastity through practices of gender separation, female seclusion, veiling, and gendered divisions of labor.

Another type of suicide prevalent in the Chosŏn era and during the Japanese occupation of Korea was chaste suicide. There are many accounts from the Chosŏn era of women taking their own lives to follow their recently deceased husbands into death. This practice was strongly based on Confucian virtues of the ideal wife of chaste wife (yŏlbu). Beginning early in the Chosŏn era, widows would not remarry but instead commit themselves to lifelong service to her deceased husband’s family. Moreover, a deepening Confucianization from the seventeenth century rendered the ideal of chaste women more prominent and instrumental, and the concept of women’s fidelity became gradually enmeshed with the idea of bodily self sacrifice, serving as the ultimate proof of chaste widowhood and criterion for wifely virtue.

As Jungwon Kim explains, a wife’s loyalty to her husband was deemed to be equivalent to a man’s loyalty to the king, and both were considered essential for social order. Although some Confucian scholars spoke against valuing widow suicide over staying alive to serve the surviving family, most literati esteemed it as the highest expression of wifely duty.

Every time someone hints that they think without Christians we wouldn't have misogyny or price women at their virginity, I fight the urge to derail with widow suicide worship. Imagine what "choosing suicide" in such a period would be like. Imagine how this practice would shape society even after it ended. The clownish ignorance and arrogance that Christianity owns the ability to systematically oppress is exactly that - arrogant, ignorant, clownish.

Side note, I don't care for this second source suggesting that widows killing themselves in a collectivist culture that explicitly tied their worth to killing themselves was an act of selfish egoism on the woman's part.

[beardedmrbean]

A string of back-to-back deaths of Indian students at colleges across the country has left the South Asian community shaken, sparking anxiety in peers and parents.

In 2024 alone, seven students of both Indian and Indian American origin have died. All men 25 years old and under, two committed suicide, two died of overdoses, two were found dead after going missing, and one was beaten to death, according to police records in states ranging from Connecticut to Indiana.

In Indian communities both in the U.S. and abroad, many are looking for answers.

“It felt like a pattern, like, why was it another Indian kid?” said Virag Shah, 21, a junior at Purdue University in Indiana, where two of the seven deaths occurred. “It just felt traumatic.”

Shah is the president of the school’s Indian Students Association, and he says his peers are alarmed by the repeated incidents.

On Jan. 28, the body of 19-year-old Neel Acharya was recovered on Purdue’s campus. Acharya had gone missing after a night out, Shah said, and was found dead the next morning. Coroners say a cause of death still hasn’t been determined, but there was no trauma to the body.

Just over a week later, Purdue graduate student Sameer Kamath, 23, was found deceased in the nearby woods with a gunshot wound to the head. Medical examiners say he died of suicide on Feb. 5.

These two deaths followed a high-profile death at Purdue in October 2022, when Varun Manish Chheda, 20, was brutally stabbed to death by his roommate, according to police. In December 2023, his alleged killer, Ji Min Sha, was deemed incompetent to stand trial, local news outlets reported.

A Purdue spokesperson directed further questions to the county coroner. 

To experts, the number of fatal incidents involving Indian men in the first few weeks of the year is cause for concern. Deaths have been mounting since Jan. 15, when the bodies of two Indian-origin students at Sacred Hearts University in Hartford, Connecticut, were discovered in their residence, authorities said. 

Dinesh Gattu, 22, and Sai Rakoti, 21, both suffered from accidental overdoses involving fentanyl, according to the Connecticut Chief Medical Examiner. 

A day later, on Jan. 16, 25-year-old Indian graduate student Vivek Saini was allegedly beaten to death in the store where he worked in Lithonia, Georgia. The Indian Consulate tweeted saying it was involved in the case and working to repatriate the body to India. 

“It doesn’t take a lot when these gruesome things happen,” said Pawan Dhingra, a professor of American studies at Amherst College. “People will be like, ‘Oh, my gosh, this could have happened to my child, this could have happened to me. Is this really the place I need to go for my higher education?’”

Four days after Saini’s death, the body of Indian American freshman Akul Dhawan, 18, was found in subzero temperatures on University of Illinois Urbana-Champaign campus. He was reported missing by a friend after leaving their dorm at around 1:30 a.m., and though campus police said they did an extensive search, his body was found 10 hours later by a passerby, just 500 feet away from where he was last seen. 

“It is so unimaginable that a kid can die in this day and age right on the university campus,” his father, Ish Dhawan, said. 

At the University of Cincinnati, Shreyas Reddy Beniger, a 19-year-old student of Indian origin, was found dead on Feb. 1 from an apparent suicide, local police said. 

“It’s just tragic,” Dhingra said. “People in India, you’re seeing these stories, multiple stories. You start to wonder, is this still the right pathway?”

Mental health and safety on campus 

Yuki Yamazaki, a clinical assistant professor of counseling psychology at Fordham University, said it’s notable that all seven deaths were of young, Indian men. She said she can’t help but think about the fact that it’s a demographic that often doesn’t seek mental health help, and one that engages in riskier behavior.

“It’s so expensive to study in the States and there’s so much pressure to perform well,” she said. “And of course, to get a good job, to maybe obtain a visa. It just means as soon as you get here, you have endless amounts of pressure on you … Especially if your family has helped support you to get to this point.”

As a leader in his campus’ Indian American community, Shah says he’s seen firsthand the pressures that his fellow students face and the coping mechanisms they sometimes turn to. He said that, although motives weren’t clear in some of the incidents, he wondered about mental health as a factor.

“Everything is always driven by competition,” he said. “It’s a big detriment to mental health and it could also push you into, let’s say, drinking too much and going over the edge when it comes to that because you only have one or two days a week to have fun.”

When it comes to student safety, universities are operating within a limited scope, Dhingra said. And while campus might be a safe and happy place for minority students, a surrounding small town might not be.

“If you’re in rural Connecticut, or rural Indiana, that creates its own kind of concern,” he said. “‘Where do I feel safe?’”

Indians make up one-quarter of international students. Some parents might wonder about sending them abroad.

For those on the subcontinent, an American education has long been idealized, seen as a sure path to prosperity. And though experts don’t see that drastically changing, they say people are starting to ask questions: If it was their child, would their university keep them safe? Would they look for them if they went missing?

Indian media has picked up on this rising death toll, with prominent news outlets running stories that read, “Threat to Indian Students in U.S.?” and “American Dream or American Horror?”

Indians constitute more than 25% of all international students in the U.S., and Dhingra doubts headlines like these will lead to any significant drop. But for individual families, especially those who have to sacrifice so much to send their children overseas, America might fall lower on their list.

“Indians can go elsewhere for education,” Dhingra said. “There are other places that are safer … and people know that, that’s not a secret.”

If you or someone you know is in crisis, call 988 to reach the Suicide and Crisis Lifeline. You can also call the network, previously known as the National Suicide Prevention Lifeline, at 800-273-8255, text HOME to 741741 or visit SpeakingOfSuicide.com/resources for additional resources.

[dmiher]

What is the scope and advantages of learning AI and ML in future?

The scope of artificial intelligence (AI) and machine learning (ML) is vast and is expected to continue growing in the future. These technologies are being used in a wide range of industries, including healthcare, finance, retail, and transportation, to name a few. Some of the advantages of learning AI and ML are:

High demand for AI and ML professionals: There is a high demand for professionals with expertise in AI and ML, and this demand is expected to continue growing in the future. According to a report by IBM, the demand for AI and ML professionals will grow by 28% by 2020.

High earning potential: AI and ML professionals are in high demand and are well compensated for their skills. According to Glassdoor, the median salary for an AI engineer is $123,000 per year.

Opportunity to work on cutting-edge technology: AI and ML are at the forefront of technological innovation, and professionals in these fields have the opportunity to work on exciting projects that have the potential to impact society and transform industries.

Versatility: AI and ML skills are applicable to a wide range of industries and can be used to solve a variety of problems. This versatility can provide professionals with a range of career options and opportunities.

Learning AI and ML can provide professionals with a range of benefits, including high demand, high earning potential, the opportunity to work on cutting-edge technology, and versatility.

[dmiher-blog]

Pinnacle of Education: Deemed University in India

Reach the pinnacle of education at India's top Deemed University. Explore our top 10 choices, dedicated to international students. Begin your ascent now

[rankiirf]

Top Deemed University in India Unveiling Excellence

Delve into the realm of academic excellence with insights into the prestigious top deemed university in India as recognized by the Indian Institutional Ranking Framework (IIRF). This esteemed ranking sheds light on the exceptional educational standards, research contributions, and infrastructure facilities offered by leading deemed universities across the nation. By examining the top deemed university in India, students and academia enthusiasts gain a comprehensive understanding of quality education, faculty expertise, and industry collaborations. Navigate the educational landscape and make informed decisions with a deep dive into the acclaimed top deemed university in India.

[dweemeister]

Devi (1960, India)

One year following his stunning Apur Sansar (The World of Apu) (1959), director Satyajit Ray reunited actors Sharmila Tagore and Soumitra Chatterjee. By this point, Ray was no longer the studious yet inexperienced hand that shepherded the Apu trilogy to its conclusion. But his lead actors were still only starring in their second-ever film. Bengali cinema (Tollywood, based in West Bengal) had a proud history before Ray’s Apu trilogy (1955-1959), but now had caught the attention of audiences beyond India – disproportionately so, as Bollywood (Hindi cinema, based in Mumbai) has always been the largest part of the nation’s film industry. Unlike some of the most popular Tollywood and Bollywood films of the time (and now), Ray never showed interest in romantic-musical escapism and instead dared to make films challenging India’s caste system, sexism, and religious fanaticism.

In his first work addressing religious fanaticism (and arguably his first truly political film) comes Devi, also known by its English-language title as The Goddess. Unlike 1965’s Mahapurush (The Holy Man), which also covers the same topic, Devi is thoroughly a drama, with no hint of comedy or satire. The film’s somber tone did not sit well with general Indian audiences used to lighter fare, and its willingness to criticize the extremes of Hindu religiosity saw the film’s harshest critics deem it (and Ray) as anti-Hindu. If released today, Devi almost certainly would receive a similar, if not more intense, backlash from groups and individuals in India criticizing it out of bad faith.

Somewhere in a rural town in nineteenth century Bengal, younger brother Umaprasad (Soumitra Chatterjee) is ready to depart for Kolkata for university and to study English. Umaprasad’s family is wealthy, with numerous servants tending to their multistory mansion. All is well in their richly-furnished, well-kempt home as he leaves his teenage* wife Dayamayee‡ (Sharmila Tagore) to take of his aging father/her father-in-law Kalikinkar Choudhuri (Chhabi Biswas). One night, Kalinikar awakens from a marvelous dream. An adherent of the goddess Kali, his visions lead him to believe that his daughter-in-law is Kali’s physical incarnation. Upon awakening, he rushes to Dayamayee and falls to his feet in worship. Dayamayee’s life as Umaprasad’s wife has ended. Against her will, she becomes an object of religious devotion as word spreads of Kalikinkar’s dream and a supposed miracle shortly thereafter.

Devi also stars Purnendu Mukherjee as Umaprasad’s brother, Taraprasad; Karuna Banerjee as Harasundari, Taraprasad’s wife; and Arpan Chowdhury as Taraprasad and Harasundari’s son (Dayamayee’s nephew).

Where a year prior Apur Sansar was Soumitra Chatterjee’s movie, Devi is likewise Sharmila Tagore’s. Tagore, sixteen years old upon the film’s release year, again finds herself in a role with little dialogue, even less than her supporting role in Apur Sansar. The moment Tagore’s Dayamayee becomes a devotional figure, her dialogue and ability to exert her own agency disappears. Until Umaprasad returns home shortly after the halfway mark, so much of Tagore’s performance before and after seems spliced from a great silent film. Perched on a small block, a pedestal if you will, she almost never looks at the camera or those intoning “Mā” (“Mother” in Bengali; Kali is the avatar of Durga, and both are forms of the Mother Goddess, Devi) as men and women pray and prostrate themselves in front of her. At times, Dayamayee’s mental and physical exhaustion is clear, even if she is looking sideways or into the ground, as she sits in place for several hours at a time. Is there any one there to make sure that this “goddess” is properly being taken care of? It seems doubtful.

It is unclear how long it takes for word to reach Umaprasad in order for him to return home to see the daily scenes at his family’s residence. Even for less than a day, this whole situation is intolerable to Dayamayee. Her resignation is evident in her slightly hunched back, unable to find a psychological or physical escape. The scene where Umaprasad returns home to see Dayamayee venerated as a goddess contains striking facial acting from both Tagore and Chatterjee. In Chatterjee, we see Umaprasad comprehending the situation in real time, as his horror renders him almost speechless. In Tagore, Dayamayee looks up, and in a figment of hope, there is utter heartbreak. These long days of adoration and miracle-seeking pilgrims have even shaken her sense of reality, as almost all vestiges of her past life wither away. In a rare private moment with Umaprasad, she questions her very being: “But what if I am a goddess?”

Satyajit Ray, who also wrote this screenplay based on the 1899 Bengali short story of the same name by Prabhat Kumar Mukhopadhyay, was part of the Brahmo Samaj movement, which advocates for a monotheistic interpretation of Hinduism. Brahmos, crucially, reject the caste system and avatars/incarnations of gods and goddesses. Ray’s adherence to the reforms of Brahmo Samaj color his filmography more obviously as his career progresses (I have not seen too much of Ray’s work, but I have not yet encountered a film of his that inelegantly portrayed his beliefs). Ray’s reformist and Western-leaning stances are embodied by Chatterjee’s Umaprasad, who we see clash with his more traditional father over social mores (the latter is distrustful of his son’s education, and derides his son for supposedly espousing Christian beliefs). Except for the scenes of a religious procession immediately after the opening credits, at no point does Ray imbue any of the religious images with any sense of glory, wonder, or veneration. Cinematographer Subrata Mitra (the Apu trilogy, 1966’s Nayak) dispenses of any ethereal lighting until the closing seconds, and his medium to close shots capture the uncomfortable anguish on both sides – Dayamayee’s alternating ambivalence and despair, the worshippers’ desire for comfort, deliverance, and the miraculous.

Like in several of Ray’s films including Mahapurush and Ganashatru (An Enemy of the People) (1989), Devi rejects dogmatism, miracles, superstitions, and anything that cannot have a rational or scientific explanation. Simultaneously, Ray realizes that most Indians, in the face of events profound and improbable, find science and rationality cold, confusing, and unsatisfying. Faith endows meaning to such moments. Faith ascribes purpose to happiness and suffering – something rationalism cannot provide. The unsuitability of both to provide a solution in Devi is the film’s secondary tragedy, as belief systems confront a scenario where a middle ground is impossible.

Devi’s principal tragedy is the religious objectification of Dayamayee. Of all of Ray’s female protagonists from Pather Panchali (1955) to this point, none of them are as constrained as Tagore’s Dayamayee. She may not live in poverty like Apu’s sister and mother in the Apu trilogy, nor is she the wife of an indulgent husband (1958’s Jalsāghar or The Music Room). And though she is not bound by shackles or subject to physical or sexual abuse, Dayamayee is nevertheless a victim of the unpredictable whims of men (and it is almost entirely men who worship her). Her portrayal is nuanced: she does not succumb entirely to self-pity, nor does she possess the strength to tell her father-in-law and his fellow worshippers to halt their devotional displays. She is aware of the communal damage she will cause if she so much renounces her unwanted divinity. At the same time, she cannot help but yearn for freedom, for others to speak to her like a human again – complete with aspirations, desires, and fears that no one can associate with a god.

Too often in cinema – wherever and whenever it hails from, including midcentury India – women play simplistic roles: the lover, the damsel in distress, the spurned wife. Where numerous filmmakers and actresses in the Hollywood Studio System were actively working to dismantle this element of patriarchy, I do not detect a similar level of rebellion in mainstream Indian cinema in the 1950s and 1960s (and, to some extent, this remains true). Ray did not stand alone in attempting to endow female characters with complexity (within and outside Bengali cinema), but his contributions to this development within the context of midcentury Indian cinema are crucial. Many of his films attempt a cinematic dialogue that critiqued patriarchal abuses with subtlety and bluntness – often to the chagrin of the public and government officials. The public outrage following Devi’s initial domestic release saw the film banned from seeking international distribution. Prime Minister Jawaharlal Nehru intervened and reversed that decision.

Nevertheless, consider some of the works in Ray’s first decade as a filmmaker: The Apu trilogy, Devi, Teen Kanya (1961), The Big City (1963), and Charulata (1964). Together, all seven of those films reveal a filmmaker willing to take mainstream Indian filmmaking to task for regressive and simplistic portrayals of women, whether in lead or supporting roles. Devi might be the most shattering of that collection, caught between human weakness and the unknowability of the divine.

My rating: 8.5/10

^ Based on my personal imdb rating. My interpretation of that ratings system can be found in the “Ratings system” page on my blog. Half-points are always rounded down.

For more of my reviews tagged “My Movie Odyssey”, check out the tag of the same name on my blog.

* There were no child marriage laws in India in the nineteenth century, when this film is set. Child marriage remains prevalent in India, despite loophole-filled laws and a lack of enforcement.

‡ Multiple spellings of the protagonist's name are out there from reputable sources. I am using either the most or second-most common spelling here.

[top-university-india]

[dmmcofficial]

Does a BDS course have a good scope?

Yes, a Bachelor of Dental Surgery (BDS) course has a good scope in terms of career opportunities and earning potential. Dentistry is a growing field, and there is a high demand for dental professionals in both private practice and public health settings.

Upon completing a BDS course , graduates can work as dentists in private clinics, hospitals, or dental hospitals. They can also work in research, education, or public health. Dentists can specialize in a particular area of dentistry, such as pediatric dentistry, orthodontics, or oral surgery, by completing a postgraduate program in that specialty.

Dentists are well compensated for their skills and expertise, and they often have the ability to set their own schedule and work as independent practitioners. In addition, dentists can expect to have job security, as there is a consistent demand for their services.

A BDS course has a good scope in terms of career opportunities and earning potential, and it can provide graduates with a rewarding and fulfilling career in the healthcare industry.