#start ngo in india

[bandraz01]

Benefits of Copyright Registration in India

At Bandraz, we very well know that one of the most critical steps for business owners is to safeguard their intellectual property in India is registering their work under the Copyright Act of 1957. Although copyright protection is in place from when a job is created, formal registration offers several noteworthy benefits that raise the work’s value and security. So, get along to witness the perks of this copyright registration in India.

Documentary Evidence of Possession

Creating an online copyright registration creates a formal record of proprietorship, which can be used as proof in court cases involving the work’s origins. This legal paperwork makes it much easier for authors to demonstrate ownership and protect their rights in court. With registration, ownership might be challenging and more accessible to prove, and the procedure can get drawn out.

Assumption of Authenticity

A registered copyright provides prima facie evidence of validity in legal proceedings. In other words, the defendant now has the burden of proof to refute the court’s assumption that the copyright is legitimate. In infringement proceedings, this presumption can significantly support a creator’s stance and facilitate enforcing their rights.

Ownership Record in Public

A copyright that has been registered is added to the public record that the Copyright Office keeps track of. The ease with which potential infringers can ascertain the ownership status of a work serves as a deterrent due to this public record. This openness lessens the possibility of illicit usage and promotes respect for intellectual property.

Expanded Prospects for Licensing

Registered copyrights simplify the licensing and commercialization processes. Granting licenses to others can be a valuable source of income for creators, enabling them to use their work under certain restrictions. When a registered copyright is used, the licensing process is more straightforward and more compliant with the law, whether for software, music, books, or other creative works.

Defense Against Violation

Registered copyrights offer an extra line of defense against importing unauthorized copies. Copyright proprietors can prevent the introduction of illegal copies into India by informing customs authorities about their registered works under the Customs Act of 1962. By controlling the unauthorized duplication and sale of creators’ works, this measure helps safeguard the financial interests of those who create.

Global Defense

Protection is extended across national boundaries thanks to India’s membership in international copyright accords, including the Berne Convention and the Universal Copyright Convention. Registered copyrights provide creators with more excellent international protection and the opportunity to pursue infringements worldwide because they are easier to enforce in other member countries.

Preserving Moral Rights

In India, copyright registration safeguards creators’ moral and economic rights. These include the right to be identified as the work’s author and the ability to protest against any treatment detrimental to the creator’s honor or reputation.

Isn’t that amazing!

At Bandraz, we are here to assist you through this copyright registration in India. We’ll make sure it provides legal recognition, easy enforcement, and guaranteed protection to your business on a national and worldwide scale.

For a hassle free approach to open a Business in India, contact Bandraz today!

[womenaremypriority]

This is so horrific.

———————

I have been following Siro’s story for 30 years, ever since I went to interview her and four other rural midwives in India’s Bihar state in 1996.

They had been identified by a non-governmental organisation as being behind the murder of baby girls in the district of Katihar where, under pressure from the newborns’ parents, they were killing them by feeding them chemicals or simply wringing their necks.

Hakiya Devi, the eldest of the midwives I interviewed, told me at the time she had killed 12 or 13 babies. Another midwife, Dharmi Devi, admitted to killing more - at least 15-20.

It is impossible to ascertain the exact number of babies they may have killed, given the way the data was gathered.

But they featured in a report published in 1995 by an NGO, based on interviews with them and 30 other midwives. If the report’s estimates are accurate, more than 1,000 baby girls were being murdered every year in one district, by just 35 midwives. According to the report, Bihar at the time had more than half a million midwives. And infanticide was not limited to Bihar.

Refusing orders, Hakiya said, was almost never an option for a midwife.

“The family would lock the room and stand behind us with sticks,” says Hakiya Devi. “They’d say: ‘We already have four-five daughters. This will wipe out our wealth. Once we give dowry for our girls, we will starve to death. Now, another girl has been born. Kill her.’

“Who could we complain to? We were scared. If we went to the police, we’d get into trouble. If we spoke up, people would threaten us."

The role of a midwife in rural India is rooted in tradition, and burdened by the harsh realities of poverty and caste. The midwives I interviewed belonged to the lower castes in India’s caste hierarchy. Midwifery was a profession passed on to them by mothers and grandmothers. They lived in a world where refusing orders of powerful, upper-caste families was unthinkable.

The midwife could be promised a sari, a sack of grain or a small amount of money for killing a baby. Sometimes even that was not paid. The birth of a boy earned them about 1,000 rupees. The birth of a girl earned them half.

The reason for this imbalance was steeped in India’s custom of giving a dowry, they explained. Though the custom was outlawed in 1961, it still held strong in the 90s - and indeed continues into the present day.

A dowry can be anything - cash, jewellery, utensils. But for many families, rich or poor, it is the condition of a wedding. And this is what, for many, still makes the birth of a son a celebration and the birth of a daughter a financial burden.

Siro Devi, the only midwife of those I interviewed who is still alive, used a vivid physical image to explain this disparity in status.

“A boy is above the ground - higher. A daughter is below - lower. Whether a son feeds or takes care of his parents or not, they all want a boy.”

The preference for sons can be seen in India’s national-level data. Its most recent census, in 2011, recorded a ratio of 943 women to every 1,000 men. This is nevertheless an improvement on the 1990s - in the 1991 census, the ratio was 927/1,000.

By the time I finished filming the midwives’ testimonies in 1996, a small, silent change had begun. The midwives who once carried out these orders had started to resist. 

This change was instigated by Anila Kumari, a social worker who supported women in the villages around Katihar, and was dedicated to addressing the root causes of these killings.

Anila’s approach was simple. She asked the midwives, “Would you do this to your own daughter?”

Her question apparently pierced years of rationalisation and denial. The midwives got some financial help via community groups and gradually the cycle of violence was interrupted.

Siro, speaking to me in 2007, explained the change.

“Now, whoever asks me to kill, I tell them: ‘Look, give me the child, and I’ll take her to Anila Madam.’”

The midwives rescued at least five newborn girls from families who wanted them killed or had already abandoned them.

One child died, but Anila arranged for the other four to be sent to Bihar’s capital, Patna, to an NGO which organised their adoption.

The story could have ended there. But I wanted to know what had become of those girls who were adopted, and where life had taken them.

Anila’s records were meticulous but they had few details about post-adoption.

Working with a BBC World Service team, I got in touch with a woman called Medha Shekar who, back in the 90s, was researching infanticide in Bihar when the babies rescued by Anila and the midwives began arriving at her NGO. Remarkably, Medha was still in touch with a young woman who, she believed, was one of these rescued babies.

Anila told me that she had given all the girls saved by the midwives the prefix “Kosi” before their name, a homage to the Kosi river in Bihar. Medha remembered that Monica had been named with this “Kosi” prefix before her adoption.

The adoption agency would not let us look at Monica’s records, so we can never be sure. But her origins in Patna, her approximate date of birth and the prefix “Kosi” all point to the same conclusion: Monica is, in all probability, one of the five babies rescued by Anila and the midwives.

When I went to meet her at her parents’ home some 2,000km (1,242 miles) away in Pune, she said she felt lucky to have been adopted by a loving family.

“This is my definition of a normal happy life and I am living it,” she said.

Monica knew that she had been adopted from Bihar. But we were able to give her more details about the circumstances of her adoption.

Earlier this year, Monica travelled to Bihar to meet Anila and Siro. 

Monica saw herself as the culmination of years of hard work by Anila and the midwives.

“Someone prepares a lot to do well in an exam. I feel like that. They did the hard work and now they’re so curious to meet the result… So definitely, I would like to meet them.”

Anila wept tears of joy when she met Monica. But Siro’s response felt different.

She sobbed hard, holding Monica close and combing through her hair.

“I took you [to the orphanage] to save your life… My soul is at peace now,” she told her.

But when, a couple of days later, I attempted to press Siro about her reaction, she resisted further scrutiny.

“What happened in the past is in the past,” she said.

But what is not in the past is the prejudice some still hold against baby girls.

Reports of infanticide are now relatively rare, but sex-selective abortion remains common, despite being illegal since 1994.

If one listens to the traditional folk songs sung during childbirth, known as Sohar, in parts of north India, joy is reserved for the birth of a male child. Even in 2024, it is an effort to get local singers to change the lyrics so that the song celebrates the birth of a girl.

While we were filming our documentary, two baby girls were discovered abandoned in Katihar - one in bushes, another at the roadside, just a few hours old. One later died. The other was put up for adoption.

Before Monica left Bihar, she visited this baby in the Special Adoption Centre in Katihar.

She says she was haunted by the realisation that though female infanticide may have been reduced, abandoning baby girls continues.

“This is a cycle… I can see myself there a few years ago, and now again there’s some girl similar to me.”

But there were to be happier similarities too.

The baby has now been adopted by a couple in the north-eastern state of Assam. They have named her Edha, which means happiness.

“We saw her photo, and we were clear - a baby once abandoned cannot be abandoned twice,” says her adoptive father Gaurav, an officer in the Indian air force.

Every few weeks Gaurav sends me a video of Edha's latest antics. I sometimes share them with Monica.

Looking back, the 30 years spent on this story were never just about the past. It was about confronting uncomfortable truths. The past cannot be undone, but it can be transformed.

And in that transformation, there is hope.

[djuvlipen]

Here is an NGO that helps Ukrainian Romani women!

Svitlana’s eyes began to shine with happiness as she entered the hotel room in Odesa. She had never spent a night in a hotel, or any place that to her seemed so beautifully decorated. She had come here to change her life.

Svitlana* was attending a women’s leadership training from CARE and the charity foundation Winds of Change.

Throughout her childhood and adolescence, Svitlana had lived in a compact settlement for Roma families in Odesa region. Women’s health was never discussed there. She didn’t go to school, because she had to take care of her younger siblings.

Only recently, at 28, has she learned to write her own name.

Winds of Change, a CARE partner organization, has been working with the Roma community for over four years.

Roma, also called Romany, is an ethnic group of traditionally itinerant people who originated in northern India but now live principally in Europe.

The word “Roma” means “man” and refers to different communities, including Kalderash in southeastern Europe, Romanichals in England, Sinti in Germany, Italy, and France, Kalé in Wales, Finland, Spain and Portugal, and Gitano from Spain, as well as many others around the world — there are an estimated 400,000 Roma people in Ukraine.

As part of CARE’s Women’s Lead in Emergencies model, Winds of Change is working with the Roma communities in Ukraine to train women to take part in leadership.

‘I dreamed of being an artist’

Svitlana was 15 when she got married. She married her husband “under the Roma law.” They have no legal marriage documents.

“He stole me from my parents, and since then we have been living together,” Svitlana says. “This is how most Roma girls live. [They say] women should only look after children, clean and cook… But when I was a child, I dreamed of being an artist. To paint beautiful patterns on the facades of the house. It’s a pity that I never did.”

Some 80 percent of girls in the Roma community have similar stories. From a young age they help their parents look after younger children, and between the ages of 12 and 15 they are coerced into marriage where they then start their adult life.

Now she has six children.

She dreams that all her children will be educated. So, this year, with the support of the Winds of Change Foundation, three of her six children went to the first grade, and two went to the second grade.

For Svitlana, it was an indescribable joy.

A double standard

“Very often, representatives of local authorities, especially in rural areas, turn a blind eye to Roma needs,” says Yulia Hladka, a Winds of Change representative. “Children may not go to school, because it is their tradition. They are Roma; they are married early and have different ‘duties’” — this is how social services often react to the remarks of Roma human rights organizations. If a Ukrainian woman was in a similar situation, she would have been noticed and social services would have intervened.”

Roma people feel this indifference, even from the medical community. When Svitlana fell ill, the local hospital was reluctant to admit her. It was the same with the pediatrician. He simply recorded the visits in a log, although he did not actually examine her children.

It was only with Yulia Hladka’s help that Svitlana finally decided to see a gynecologist to find out the cause of her irregular cycle and heavy bleeding. But it wasn’t easy, because of ethnic discrimination. Only at a private medical center was Svitlana thoroughly examined and found to have cervical erosion, a damaged cyst, and critically low hemoglobin.

Now she is undergoing a long course of treatment.

A double discrimination

As Winds of Change has learned, changing the lives of Roma women is not always easy. These women have suffered discrimination, and sometimes violence, and are understandably reluctant to trust.

Human rights organizations call the Roma community one of the most discriminated against social groups in Ukraine.

Roma women in Ukraine are subject to double discrimination — on ethnic and gender grounds. They face limitations in various aspects of their lives, such as being compelled to marry at a young age and having more than two or three children. Because their community considers them responsible for caring for younger children, they also have restricted access to education compared to boys. They face challenges in finding employment and accessing healthcare.

Life undocumented

Many problems are caused by the lack of documents, as usually Roma people live in isolation and very rarely turn to government institutions. Women give birth at home and do not even apply for birth certificates. The absence of passports also makes it difficult for Roma to obtain documents, so they cannot receive assistance from the state, and their number in the country cannot be officially counted.

According to Roma NGOs like Winds of Change, charitable foundation “Planet of Good People,” just over a third of Ukrainian Roma are employed. For Roma women, this is often complicated by the fact that they are mothers of many children, so they face discrimination on this basis as well.

This was the case with Svitlana. She has been dependent on her husband’s decisions almost since childhood. All her time was taken up with housework and caring for her six children and her husband’s sister’s 13 children.

“At one of the focus groups, we realized that a very big problem for Roma women is the lack of access to basic services and jobs,” says Yulia. “They usually live in rural areas where there are not many employment opportunities.”

“But even if vacancies do appear, Roma are usually rejected, because of stereotypes and ethnicity.”

“We came up with the idea to create a social enterprise where these women could get hard skills — sewing home textiles and clothes — and soft skills, like communication, psychological self-regulation. We organized a small sewing company in Odesa called Petalenca, where Roma women sew bedding and home clothes. We train them and help them promote their products.”

After the escalation of the situation in Ukraine, many internally displaced women also found their place here and started working together with Roma women. Some women had some stereotypes about Roma before but working together helped to dispel them. Now this company employs Roma and women who have been displaced.

*name changed

They accept donations!

[deadoveater]

If a fund was started and raised enough money, would you like to take your female family members and leave India? I’m sure it would take time, but maybe it could happen.

There are genuinely kind people I know irl who would help out. I work at a pregnancy center with people who are dedicated to helping women and children specifically. And there must be some well-off people on tumblr based on all the donation posts that are made. I can set aside some money each month till it builds up enough.

No one ever deserves to experience the horrors you’ve described, much less in everyday life.

thats nice of you, but neither I nor anyone in my family would feel comfortable taking donations.

I actually do live outside of japan for a job, but noone else in my family would want to uproot their lives and move. and honestly, its not just my family. every woman in india has to experience similar horrors I described to a lesser or mostly, a greater degree. even if my female relatives were safe, theres still my friends, their female relatives, and theres always gonna be more women who are going thru hell just to keep living.

I try to be there for my sister, I try to donate as much as I can to ngos every once in a while, and honestly it sucks but we all do whatever we can and keep going. if you are able to raise donations, please donate to ngos in india and other countries who work to help women.

[mariam-olivera]

The History of Charity Organizations in Pakistan: A Timeline

Charity organizations have been a cornerstone of Pakistan's social welfare system, contributing significantly to the country's development. From the early years post-independence to the modern era, these organizations have addressed critical needs and fostered community growth. This article provides a detailed timeline of the evolution of charity organizations in Pakistan, highlighting their contributions and impact.

1947-1960: The Birth of a Nation and Early Philanthropic Efforts

Post-Independence Relief Efforts

The partition of India in 1947 resulted in mass migrations, violence, and displacement, necessitating immediate relief efforts. In response, several charity organizations were established to provide essential services. The All Pakistan Women's Association (APWA), founded in 1949 by Begum Ra'ana Liaquat Ali Khan, was among the first to focus on women and children's welfare. APWA provided critical healthcare, education, and vocational training to women affected by the partition.

Establishment of the Edhi Foundation

In 1951, Abdul Sattar Edhi founded the Edhi Foundation, starting with a small dispensary. Over time, it grew into Pakistan's largest charity organization, offering a wide range of services, including ambulances, orphanages, and shelters for the homeless. The Edhi Foundation became a symbol of selfless service, setting a standard for future philanthropic endeavors in Pakistan.

1960-1980: Expansion and Institutionalization of Charity Work

Growth of Health and Education Initiatives

The 1960s and 1970s saw significant growth in charity work, with a focus on health and education. The Aga Khan Foundation, established in 1967, played a vital role in improving healthcare and education across Pakistan. The foundation's initiatives in rural development and healthcare set a precedent for structured and institutionalized philanthropy.

The Role of Religious Organizations

During this period, religious organizations like Jamaat-e-Islami and Tableeghi Jamaat expanded their charitable activities, especially in rural areas. These organizations established schools, clinics, and vocational centers, extending the reach of charity work throughout the country.

Launch of the Shaukat Khanum Memorial Trust

In 1985, Imran Khan launched the Shaukat Khanum Memorial Trust in memory of his mother. The trust focused on providing free cancer treatment to the underprivileged, culminating in the establishment of Pakistan's first cancer hospital in Lahore in 1994. This initiative marked a major milestone in healthcare philanthropy in Pakistan.

1980-2000: A Period of Consolidation and Growth

Zakat and the Role of Government

The 1980s brought the Zakat Ordinance, introduced under General Zia-ul-Haq, which mandated Zakat deductions from savings accounts to support the poor and needy. While this system aimed to institutionalize charity, it sparked debates about the efficiency of state-controlled charity versus independent organizations.

Formation of the Pakistan Centre for Philanthropy

In 2001, the Pakistan Centre for Philanthropy (PCP) was established to enhance the effectiveness of philanthropy in the country. The PCP focused on capacity building for non-profit organizations, promoting transparency, and fostering corporate philanthropy as part of corporate social responsibility (CSR) initiatives.

The Role of International NGOs

During this time, international NGOs such as Save the Children, CARE International, and Oxfam became increasingly active in Pakistan. These organizations worked on disaster relief, education, and women's rights, contributing significantly to the growth of the charity sector in Pakistan.

Present: The Modern Era of Charity and Philanthropy

Shifa Foundation's Contribution to Health and Social Services

Shifa Foundation has been a leading force in Pakistan's humanitarian landscape for over three decades. With a focus on healthcare, environmental initiatives, water and sanitation projects, disaster response, and educational volunteer programs, Shifa Foundation has positively impacted the lives of over 8 million people across Pakistan. Their work in providing essential services has been instrumental in improving the quality of life for countless individuals.

Rise of Technology-Driven Philanthropy

The internet and social media have transformed charity organizations in Pakistan. Platforms like Aurat Foundation, Saylani Welfare International Trust, and Akhuwat use technology to reach broader audiences and raise funds efficiently. Online donations, crowdfunding, and social media campaigns have increased donations and volunteer participation.

Impact of Natural Disasters

Natural disasters such as the 2005 earthquake and the 2010 floods underscored the importance of charity organizations in disaster response and recovery. The Pakistan Red Crescent Society, Al-Khidmat Foundation, and Edhi Foundation played critical roles in providing relief and rehabilitation to affected communities.

Focus on Sustainable Development

In recent years, there has been a growing focus on sustainable development in the charity sector. Organizations like the Citizen's Foundation (TCF), which operates a vast network of schools for underprivileged children, are leading the way in providing long-term solutions to poverty, education, and healthcare.

The Future of Charity Organizations in Pakistan

The future of charity organizations in Pakistan is bright, with increasing emphasis on innovation, transparency, and collaboration. As the sector evolves, partnerships between the government, private sector, and non-profits will be crucial in addressing the country's challenges. The use of technology and a focus on sustainable development will continue to drive the impact of charity organizations.

[madhubniart]

The Evolution of Madhubani Art Over Time

Madhubani art (also Mithila art) is a style of painting practiced in the Mithila region of India and Nepal. It is named after the Madhubani district of Bihar, India, which is where it originated. Artists create these paintings using a variety of mediums, including their own fingers, or twigs, brushes, nib-pens, and matchstick. The paint is created using natural dyes and pigments. The paintings are characterized by their eye-catching geometrical patterns. There is ritual content for particular occasions, such as birth or marriage, and festivals, such as Holi, Surya Shasti, Kali Puja, Upanayana, and Durga Puja.

Madhubani painting (or Mithila painting) was traditionally created by the women of various communities in the Mithila region of the Indian subcontinent. It originated from Madhubani district of the Mithila region of Bihar. Madhubani is also a major export center of these paintings.

This painting as a form of wall art was practiced widely throughout the region; the more recent development of painting on paper and canvas mainly originated among the villages around Madhubani, and it is these latter developments that led to the term “Madhubani art” being used alongside “Mithila Painting.”

Mithila paintings mostly depict people and their association with nature and scenes and deities from the ancient epics. Natural objects like the sun, the moon, and religious plants like tulsi are also widely painted, along with scenes from the royal court and social events like weddings. In this paintings generally, no space is left empty; the gaps are filled by paintings of flowers, animals, birds, and even geometric designs.[citation needed] Traditionally, painting was one of the skills that was passed down from generation to generation in the families of the Mithila Region, mainly by women .

It is still practiced and kept alive in institutions spread across the Mithila region. Asha Jha of Madhubanipaints in Darbhanga,

Vaidehi in Madhubani, Benipatti in Madhubani district and Gram Vikas Parishad in Ranti are some of the major centres of Madhubani painting which have kept this ancient art form alive.

Contributions:

The Madhubani painting tradition played a key role in the conservation efforts in India in 2012, where there was frequent deforestation in the state of Bihar. Shashthi Nath Jha, who runs the Gram Vikas Parishad, an NGO, started the initiative as an attempt to protect local trees that were being cut down in the name of expanding roads and development. The main reason behind this was that the trees were traditionally adorned with forms of gods and other religious and spiritual images such as those of Radha-Krishna, Rama-Sita, scenes from Ramayana and Mahabharata and other mythologies.

Darbhanga MP Gopal Jee Thakur started the tradition of honouring people with Mithila Painting in Indian Politics.

Awards:

Madhubani painting received official recognition in 1969 when Sita Devi received the State award by Government of Bihar. Mamta Devi from the village Jitwarpur has also got National Award. Jagdamba Devi from Bhajparaul, Madhubani was given Padma Shri in 1975 and the National Award to Sita Devi of Jitwarpur village near Madhubani.

Jagdamba Devi’s foster son Satya Narayan Lal Karn and his wife Moti Karn are also well-regarded Mithila artists, and they won the National Award jointly in 2003. Sita Devi received the Padma Shri in 1981. Sita Devi was also awarded by Bihar Ratna in 1984 and Shilp Guru in 2006.

In 1984 Ganga Devi was awarded by Padma Shri. Mahasundari Devi received the Padma Shri in 2011. Baua Devi, Yamuna Devi, Shanti Devi, Chano Devi, Bindeshwari Devi, Chandrakala Devi, Shashi kala Devi, Leela Devi, Godavari Dutta, Asha Jha and Bharti Dayal were also given the National award.

Chandrabhushan (Rasidpur), Ambika Devi (Rasidpur), Manisha Jha were also given the National award.[citation needed] In 2020, Madhubani artist Dulari Devi won the Padma Shri for contributions to art.

Styles:

Mithila art has five distinctive styles:

Bharni

Katchni

Tantrik

Godna

Kohbar

In the 1960s Bharni, and Tantrik styles were mainly done by Brahman women in India and Nepal. Their themes were mainly religious and they depicted Gods and Goddesses paintings. People of other castes included aspects of their daily life and symbols, the story of Raja Shailesh (guard of the village) and much more, in their paintings. Nowadays Madhubani art has become a globalised art form, so there is no difference in the work on the basis of the caste system. They work in all five styles. Mithila art has received worldwide attention.

The paintings were traditionally done on freshly plastered mud walls and floors of huts, but now they are also done on cloth, handmade paper and canvas.

Madhubani paintings are made from the paste of powdered rice. Madhubani painting has remained confined to a compact geographical area and the skills have been passed on through centuries, the content and the style have largely remained the same. Thus, Madhubani painting has received GI (Geographical Indication) status. Madhubani paintings use two-dimensional imagery, and the colors used are derived from plants. Ochre, Lampblack and Red are used for reddish-brown and black, respectively.

For more info visit our Website — https://madhubniart.com/

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[buzz-london]

What happened around the world due to Hindu Awakening All Hindus around the world should read this message! Many people take social media lightly, but let me tell you its power. It only takes a minute to read: 1. All over Europe and America are feeling the pressure due to the new confidence and unity of Hindus in India! 2. Conspiracy to convert poor Indians into Muslims or Christians is exposed by Hindu unity. Our current government has banned 22,000 NGOs and 4 major Christian proselytizing organizations! 3. Due to Hindu solidarity, "Love Jihad" is now reduced to 50% and is also illegal in many states. 4. The unity of Hindus led to Jihad business downfall in many places! 5. Due to Hindu unity, 70% of the people who spoke against Sanatan Dharma have been silenced, on the contrary many foreigners have started accepting it. 6. Hindu unity has reduced jokes about our festivals and culture by 80% on WhatsApp and Facebook! 7. Due to the unity of the Hindu masses, the entire opposition party is now chanting to look Hindu! 8. Hindu unity has put pressure on Bollywood. 9. Hindus are not as quiet as before, they are now protesting abroad in places like London Boycotting Pakistani shops and restaurants! 10. The most important thing is that the inferiority of Hindus is reduced. We gained confidence. We were underestimating ourselves, our own culture, our great history, it stopped. People of the world are attracted by our great culture. Even if you have only 10 Hindu friends on social media, spreading these thoughts among them will help you reach millions of Hindus! If you don't write yourself, at least keep forwarding, sharing, copying the thoughts of those who write/speak. Awareness of Hinduism is increasing day by day. Even Hindus who support "pseudo-secularism" are starting to think about their position! People who use social media to communicate are not necessarily inactive; Some are in education, some are employed, some are in business or self-employed or entrepreneurs! But everyone is doing their best for "Dharma Karya" to organize and create awareness among Hindus!*l Better to live for a goal than to get out with nothing! At least the next generation will proudly say that my parents fought for their culture and country! Hindu organization is a tangible force. So keep connecting and spreading the great message, help each other by forgiving, forgetting, overcoming and trashing caste differences! India will once again become a great nation and a superpower Unity and unity of all our Hindu brothers is very important. 🚩 Jai Shri Ram!🚩 भारत माता की जय ! 🚩🕉️🚩

[lgbtqiamuslimpedia]

LGBTQI+ Rights in Bangladesh 🇧🇩

LGBTQIA+ rights are heavily suppressed in Bangladesh.Generally LGBTQ+ community face stigmatization and marginalization among the broader population.Hijra as third gender has somewhat more tolerance in the state.However, some islamic radicalists & conservative muslims consider hijras as immoral.

LGBTQ+ pride flag of Bangladesh

Legal Status of Homosexuality

Homosexuality is illegal under under the British-inherited Penal Code Section 377 since 1860.Penal Code section 377 of 1860 forbids anal sex & oral sex, regardless of the gender and sexual orientation of the participants.Sentences include a maximum penalty of life imprisonment or 10 years imprisonment with fine.There is some evidences of the law being enforced in recent years, & LGBTQ+ people are regularly subjected to discrimination and violence.

In 2009 & 2013 UPR cycle, Bangladesh refused to overturn Penal Code Section 377.Therefore law enforcers often use Section 54 (Code of Criminal Procedure) to harass gender & sexual minorities as it allows arrest of anyone without a warrant.

History

Homosexuality was widely tolerated & accepted in south asia untill 1860s. Delhi Sultanate,Mughals also tolerated several sexual fluidity & gender variance.There were homoerotic & homoromantic writing in Islamic literature.

From 1750-1830 female homoromantic narratives were documented in Urdu poetry.Gender-diverse folks enjoyed high prestige during Mughal era.Hijra identity is documented to have evolved during the Delhi Sultanate (1226-1526).Most of them were served in royal harem.Furthermore they were rulers,military commanders,guardians of harem,manual laborers,political advisors in Mughal era.The dominant school of Islamic thought in the mughal empire, hanafism was much more tolerant of sexuality; did not mandate punishment for homosexuality.During the reign of the Mughal emperor Aurangzeb, Fatawa-e-Alamgiri, which mandated several types of punishments for homosexuality.

Since 1850s, British colonist started criminalizing diverse sexuality & genders in Indian Subcontinent.Section 377 Penal Code of British Raj which criminalizes sexual minorities, was enacted on 6 October 1860 & went into force on 1 January 1862.British labeled hijra as criminal group under the ''Criminal Tribe Act of 1871.Later started a widespread campaign against this sexual minority.As a result, hijras became a marginalised, ostracized group in India, Pakistan, Bangladesh & Nepal.British colonists deployed various strategies to eradicate hijras & sexual diverse folks, whom they saw as "a breach of public decency. Such barbaric colonial laws were carried over into the Pakistan following the partition of India in 1947, and continue to be part of Bangladesh's legal code since its independence from Pakistan in 1971.

Discrimination & Violence

LGBTQI+ rights in Bangladesh has been heavily affected by radical political islamism, violent extremism,societal values & morals. LGBTQI+ people often faces violence, bullying, rape, sexual harassment,hate crimes,etc.Some are forced for conversion therapy in order to change their sexuality.Bangladesh's LGBTQ+ rights groups,NGOs reported official discrimination in employment, housing, healthcare and access to government services.

Transgender Rights

Transgender women,non-binary,gender non-confirming & intersex persons are traditionally known as Hijra in South Asia.Although Hijra umbrella term does not include trans male or FTM transgender.

In November 2013, the government of Bangladesh recognized the Hijra community as the 'third gender or sex'. Subsequently, the cabinet issued a notification on 22 January 2014 regarding the recognition of third gender/sex.On January 26, 2014, a gazette was published recognizing the gender identity of the transgender community.Trans people cannot legally undergoes a gender reassignment surgery in Bangladesh.However there have been several reports of gender transitions,gender change treatment or sex reassignment surgery.

In early 1990s a transsexual woman Hosne Ara Begum's story was published in a bengali educational magazine.The magazine covered the journey of her gender transition & made her a big sensation in Bangladesh that time.From 2010-2013, 18 surgeries were performed in Dhaka Medical College Hospital,despite the availability of treatment at nominal or free cost.Although this gender transition treatment has been conducted in the country illegally for more than two decades.

''Hijra Life Welfare Programme,'' conducted under the Bangladesh Social Welfare Department from 2012-2013, to educate and develop school-going Hijra students,to provide monthly special allowance to disabled & senior Hijras.Bangladesh Social Welfare Department also increased the skills of the Hijra population through vocational training and to involve them in income generating activities and to bring them into the mainstream of the society & provide financial assistance after training.Since 2019, trans women who identify as Hijra can choose third gender option on National Identity Card.

Media

LGBTQI+ Association

[kevinsreviewcatalogue]

Review: Eega (2012)

Eega (The Fly) (2012)

Rated UA by the Central Board of Film Certification (rough MPAA equivalent: PG-13)

<Originally posted at https://kevinsreviewcatalogue.blogspot.com/2023/03/review-eega-2012.html>

Score: 4 out of 5

This past Friday, Popcorn Frights gave me my introduction to Tollywood cinema (no, not Bollywood -- same country, different language) in the form of Eega, one of the films that S. S. Rajamouli wrote and directed before RRR made people outside India start taking notice of him. An effects-driven fantasy action-comedy about a man who gets murdered, gets reincarnated as a fly, and sets out to take revenge on the man who killed him, its plot and tone felt reminiscent of the old '90s family comedy Mouse Hunt, only jacked up to a downright insane level courtesy of both some genuine edge to its plot and a truly great villain performance by Sudeepa that managed to cross language barriers. This was a wild movie, and while the first act was pretty weird in how it framed the romance that ultimately becomes a key driving force in the story, once the part with the fly got going I was too busy laughing my socks off and being impressed by some of the visuals that they managed to cook up on a fairly small budget (roughly $6-7 million US). It's on Netflix, so if you wanna see something absolutely wacky that's nonetheless an actual good movie as well, check this one out.

Our protagonist Nani is an ordinary man who's madly in love with his next-door neighbor Bindu, a miniatures artist whose day job is running an NGO that assists local schools, a feeling that she's finally starting to notice and reciprocate. Seeking to raise money for her organization, Bindu reaches out to Sudeep, a sleazy, womanizing local land developer who uses the promise of funding in an attempt to make Bindu his new wife -- and when he notices that Bindu also has eyes for Nani, Sudeep decides to kill the lowly worker in order to get him out of the way. Unfortunately for Sudeep, even death can't stop Nani's love, as he's reincarnated as a fly who fully remembers his past life and sets out to make Sudeep's life a living hell, slowly driving him mad as he starts to believe in the "crazy" idea that a fly has developed a grudge against him.

The first half-hour or so was a mixed bag, less due to the film's technical qualities (it could actually be quite charming, especially with the obligatory musical number) and more due to how it presented Nani's unreciprocated love for Bindu. To put it as nicely as possible, he's depicted as something close to a stalker in his constant attempts to get her attention, to the point that even his roommate calls him out for it, and yet it's presented as just a goofy character quirk even though, in real life, there's a reason why women get uneasy about that sort of behavior. Yes, this movie comes from a different time (2012 was just coming out of a golden age for pickup artistry) and a different country, and the film is self-aware about it and makes Nani the butt of the joke as much as anyone, but it's still kind of off-putting, especially given that it's implied that Bindu really was just playing hard to get and does eventually fall for him by the end of the first act. If I'd written their dynamic, I would've focused more on Bindu being an upwardly-mobile middle-class artist and professional and Nani being a working-class laborer, making it a situation where Bindu clearly has affection for Nani but is afraid of being judged for dating below her status, a dynamic that would've played nicely into Bindu's interactions with the wealthy villain Sudeep who wants to claim her as his trophy wife. Instead, the way it came across felt like an obsessive romantic successfully wearing down the object of his affection because she's decided that the alternative is worse, even if the film did at least have some self-awareness about how Nani was acting.

That said, once Nani dies and comes back, a lot of that fades into the background in favor of a nonstop mix of hilarious comic set pieces and genuinely entertaining action scenes. Rajamouli gives this movie a style and flair you don't normally see in fantasy comedies coming out of Hollywood, with the numerous effects shots especially making up for their low budget with a measure of cartoony stylization that goes well with what's (mostly) a very family-friendly film. Nani has as much lovable character as a fly as he did as a human, arguably moreso given that we're no longer shown his stalker-ish tendencies, while Samantha Ruth Prabhu as Bindu carries the entirety of their relationship as she has to spend most of the movie pretending that the love of her life is now inhabiting the body of a fly, complete with outfitting him with protective goggles to resist bug spray and tiny metal claws to let him scratch at things. Some moments in this movie get wild, from our introduction to Fly!Nani first learning how to be a fly by traveling through a park to him harassing a traffic cop to cause gridlock in an intersection to the bit where Sudeep hires a witch doctor named Tantra to possess two birds to send after the fly. This movie's mix of action and slapstick comedy is bursting with creativity, constantly coming up with new ways to make me laugh myself silly.

While the fly may be the main character, this movie would not have worked nearly as well as it did without the mononymous actor Sudeepa playing the film's main villain, the very similarly named Sudeep (without the "a"). Sudeep is a caricature of a yuppie scumbag, a guy who we're introduced to skeet shooting while hitting on a woman who's later revealed to be another man's wife, such that he makes Nani look like a downright catch in comparison. The torment he receives from the fly over the course of the film may be over-the-top, but he makes it clear throughout that he deserves every bit of it, seeing other people as props and NPCs in his own story and not caring who he hurts. What's more, Sudeepa clearly had a lot of fun playing this guy who's slowly losing his mind as a little fly refuses to leave him be. He felt like a rich douchebag out of an '80s Hollywood comedy who, whether he's the hero or the villain, is above all else the butt of every joke as the movie finds new ways to creatively torture him both physically and mentally, and his ultimate comeuppance at the end was very well-deserved.

(Also, if American blockbusters insist on getting longer and longer, maybe they should imitate the Indian moviegoing tradition of having an intermission. Popcorn Frights didn't actually do the intermission for this and jumped straight into the second half, and frankly, at 2 hours and 14 minutes this one wasn't too long, but still.)

The Bottom Line

Eega was an extremely charming and hilarious movie that had some rough edges early on, but otherwise made a great introduction for yours truly to both S. S. Rajamouli and Indian cinema in general, and earns my recommendation.

[adyafinancial]

NGO Formation Gurgaon: A Comprehensive Guide by Adya Financial

Establishing a Non-Governmental Organization is a rewarding endeavor that allows you to create a positive impact on society. Whether your aim is to provide essential services, promote education, protect the environment, or any other noble cause, starting an NGO is a fulfilling journey. However, the process can be complex, especially when it comes to adhering to legal requirements and formalities. In Gurgaon, a city that is rapidly growing and attracting more people looking to make a difference, NGO formation has become increasingly common. To ensure a smooth and legally compliant process, partnering with a trusted expert like Adya Financial is essential.

In this comprehensive guide, we will explore the NGO formation process in Gurgaon, why it's important to choose the right NGO registration consultant, and how Adya Financial can support you throughout your NGO registration in Gurgaon.

Understanding the Importance of NGO Formation in Gurgaon

NGO Formation Gurgaon is the first crucial step in setting up an organization that can serve a variety of purposes, from charity work to educational services or environmental advocacy. Gurgaon, a thriving hub of technology, business, and commerce, has seen a rise in social enterprises aiming to address pressing issues in communities. This growth has made it vital to understand the correct procedures for setting up a legally compliant NGO in the city.

To operate an NGO in India, it is necessary to form a legal entity and register it according to government guidelines. This ensures that your NGO operates transparently, has a clear purpose, and is accountable to its stakeholders. While it is possible to form an NGO independently, the process involves many steps, legal frameworks, and paperwork that can overwhelm new founders. This is where Adya Financial comes into play, offering expert assistance in NGO registration in Gurgaon.

What is NGO Registration in Gurgaon?

NGO Registration Gurgaon refers to the process of officially registering your non-governmental organization with the appropriate authorities. Registration is a legal requirement for NGOs to operate in India, and there are various methods available for registration, depending on the type of NGO and the desired structure.

The three main types of NGO registrations in India are:

Trust Registration: Trusts are often used for NGOs that aim to provide charitable services. The registration is done under the Indian Trusts Act, 1882, and is ideal for organizations focused on religious, educational, or charitable purposes.

Society Registration: Societies are registered under the Societies Registration Act, 1860. This structure is suitable for NGOs that focus on social welfare, educational work, or cultural activities.

Section 8 Company Registration: This type of NGO registration is under the Companies Act, 2013. Section 8 companies are typically used by NGOs with a profit-free motive, working for social objectives. They can offer more advantages, including the ability to receive foreign donations.

Each type of registration comes with its own set of requirements, paperwork, and compliance standards. Understanding these differences is essential for making the right choice based on the goals and operations of your NGO.

Steps to Form an NGO in Gurgaon with Adya Financial

The process of NGO formation in Gurgaon requires the following key steps. At Adya Financial, we ensure that every step is smooth, fast, and legally compliant.

1. Decide the Type of NGO

Before diving into the registration process, the first step is to decide the type of NGO you want to form. This decision will depend on the kind of work you wish to do and the resources available to you. Adya Financial offers expert advice to help you choose the most suitable structure for your NGO.

2. Draft a Constitution or Memorandum of Association (MOA)

Once you’ve decided on the type of NGO, the next step is to draft the constitution or MOA (Memorandum of Association). This document outlines the vision, mission, objectives, and structure of the NGO. It also includes important clauses regarding the governance and management of the organization. Adya Financial can assist you in drafting a solid constitution that complies with legal requirements and reflects the goals of your NGO.

3. Name Reservation

Choosing a unique and relevant name for your NGO is crucial, as it should align with your mission and be easily recognizable. The name should not be identical to an already registered entity, so a name search is necessary. Adya Financial can handle this process and ensure that your NGO name is accepted by the authorities.

4. Submit the Registration Application

Once the documents are ready and the name is reserved, you will need to submit the registration application to the respective authority (Registrar of Societies, the Charity Commissioner, or the Ministry of Corporate Affairs for Section 8 registration). Adya Financial will help you prepare the application and ensure that all required documents are submitted accurately.

5. Pay the Registration Fees

NGO registration comes with a fee that varies depending on the type of NGO you are forming. The fee also differs from state to state, so knowing the exact fee structure is important. Adya Financial helps you navigate through the payment process, ensuring you pay the correct amount.

6. Obtain the Registration Certificate

Once the authorities review and approve your application, they will issue a registration certificate. This certificate validates your NGO’s legal existence and allows you to begin your operations. At Adya Financial, we assist you in securing the registration certificate efficiently, ensuring that there are no delays.

Benefits of NGO Registration in Gurgaon

Registering your NGO in Gurgaon offers a range of advantages, both from a legal and operational perspective. These benefits include:

Legal Recognition: Registered NGOs have legal recognition, which allows them to function without fear of any legal issues or complications.

Tax Exemptions: Registered NGOs can apply for various tax exemptions under Section 12A and Section 80G of the Income Tax Act. This can lead to significant savings in taxes, making it easier to reinvest funds into social causes.

Donations and Grants: Registered NGOs can receive donations and grants from the government, corporate houses, and other funding organizations. This boosts the financial resources of the NGO and aids in carrying out activities effectively.

Credibility and Trust: Being a registered entity enhances the trust and credibility of the NGO among donors, volunteers, and the general public. It assures them that the NGO is transparent, accountable, and legal.

Foreign Donations: An NGO registered as a Section 8 company or under the Foreign Contribution Regulation Act (FCRA) can accept foreign donations, which can significantly enhance the scale of operations.

Why Choose Adya Financial for NGO Registration in Gurgaon?

Expert Guidance: With years of experience in NGO formation in Gurgaon, Adya Financial has a team of professionals who understand the legal intricacies of the registration process. We provide expert advice and guidance throughout the entire procedure.

Hassle-Free Process: Starting an NGO can be a cumbersome process if not handled properly. We manage all the paperwork, documentation, and legal compliance on your behalf, ensuring a smooth and hassle-free registration.

Timely Completion: The timeline for NGO registration can vary, but at Adya Financial, we ensure that the process is completed within the shortest possible time. We prioritize efficiency and follow up on every step, so you don’t have to worry about unnecessary delays.

End-to-End Services: From helping you choose the correct structure for your NGO to managing post-registration formalities such as obtaining PAN, TAN, and other compliance documents, Adya Financial offers end-to-end services to help your NGO thrive.

Affordable Fees: We offer competitive pricing for our NGO registration services in Gurgaon, ensuring that starting your social enterprise is not a financial burden.

Transparency: At Adya Financial, we believe in transparency. We ensure that all our processes, fees, and terms are communicated clearly, so you always know exactly what you’re getting.

Conclusion

Forming and registering an NGO in Gurgaon can be an exciting yet challenging process. By partnering with Adya Financial, you can ensure that your NGO registration in Gurgaon is carried out professionally, efficiently, and in full compliance with the law. Whether you're setting up a trust, society, or Section 8 company, our expert guidance and support will help you bring your vision to life. Get in touch with us today to start your journey toward making a meaningful impact in your community.

[psrcompliances]

A Complete Process of NGO Registration in India

NGO registration in India is a crucial step for non-profits to operate legally. At PSR Compliance, we guide you through the entire registration process, ensuring compliance with legal requirements. Our expert services cover all necessary documentation, helping you set up your NGO seamlessly and start making an impact.

[shrisaiaashraytrust]

Empowering Children through Education: Shikshalaya’s Impact

Every child must have access to a good education. No one can overstate the importance of education in a child’s life. It is the cornerstone to bring positive changes in the lives of the young generation. Education gives a child the skills and knowledge needed to succeed. A child must get a high-quality education to break the negative barriers hindering their mental growth and development. Unfortunately, many children in India may not have the opportunity to get a good education. Shikshalaya, started by the Sai Ashray Trust in Jaipur, aims to provide high-quality education to underprivileged children to help them explore the limitless possibilities for a better future. Shikshalaya tries to instill critical thinking and make the children self-sufficient to shape a bright future. How can Shikshalaya make a difference in a child’s life? Here are some ways.

Boost Critical Thinking

Shikshalaya promotes critical thinking in children. It will help them evaluate, analyze, and solve problems without help from others. It can make a child gain skills to make informed decisions in their life. Critical thinking can also make a child independent. They can navigate the challenges and complexities of life.

Promote Cognitive Development

Shikshalaya tries to shape the minds of young children. Starting education at a young age can play a vital role in cognitive development. Shikshalaya has a structured learning environment to promote cognitive abilities in young children. The education structure promotes better memory, language proficiency, and problem-solving skills. It will lay a good foundation for overall personality development and future academic success.

Reduce Child Labour

Child labour is one of the evils in Indian society. People from poor backgrounds tend to send their young children to work. Shikshalaya tries to help underprivileged people by providing them with the necessary aid. Children from such families can access education from Shikshalaya. Education can make their future better and bright. It will help them break the cycle of poverty that results in child labour.

Improve Health And Hygiene

Shikshalaya provides an education that extends beyond the textbooks. The dedicated teachers also equip children with life skills essential for a bright future. Shri Sai Aashray Trust provides nutritional meals for underprivileged people twice a day. Children will also learn about things needed for their overall well-being. The programs and activities focus on shaping the future of the children.

Programs For Self-Development

Shikshalaya has special programs to motivate children and develop skills. It includes extracurricular activities, social/environmental projects, public speaking, and sports. Children can also participate in art projects for self-expression.

Shri Sai Trust follows the teachings of Sai Baba. It is a trusted NGO in Jaipur providing food, clothes, and other essentials to underprivileged people. It has started Shikshalaya to provide free education to deserving children. Young minds with no access to quality education cannot become successful. Shri Sai Aashray Trust understands the importance of high-quality education in transforming lives. Hence, the trust has started Shikshalaya to discover the infinite potential of children. It builds morality and ethics to make them better citizens of the country. The comprehensive curriculum can impart awareness and skills to make children socially responsible.

[areebaworldtravel]

DIGITAL TRAINING INDIA IN BHAJANPURA

In the quickly changing digital world of today, learning digital skills has become crucial for both career and personal development. A growing number of digital training programs are being offered in Digital Training India in Bhajanpura, a bustling neighborhood in Northeast Delhi, to a varied population keen to improve their technology skills.

The Value of Digital Training :- People who receive Digital Training are equipped with the abilities needed to function in the Digital environment. A solid foundation in Digital skills can lead to several job options as a result of the growing reliance on technology in a variety of fields, including business and education. Additionally, it helps people remain competitive in the job market, where companies are increasingly looking for tech-savvy applicants.

Nearby Training Facilities :- Numerous regional training facilities and institutes have sprung up in Bhajanpura, providing specialized instruction in a range of Digital Training topics. These facilities offer practical instruction in subjects like:

Courses for novices that cover word processing, spreadsheets, and internet navigation are known as basic computer skills.

Digital marketing :- Instruction in online advertising, content production, SEO, and social media marketing. Graphic Design :- Courses that teach participants how to design visually appealing content using programs like Adobe Photoshop and Illustrator. Web development :- Classes for prospective web developers that cover the foundations of HTML, CSS, and JavaScript. These neighborhood institutions frequently serve a range of age groups, including working professionals and students, and provide flexible scheduling to suit diverse schedules.

Platforms for Online Learning :- Online learning platforms have emerged as a popular option for Digital education, in addition to nearby training facilities. Numerous courses on Digital skills, from programming to Digital marketing, are available on websites like Coursera, Udemy, and edX. These portals give Bhajanpura students convenient access to top-notch content from recognized universities. Those who might not have the time to attend in-person seminars would especially benefit from this flexibility.

Government Programs :- Recognizing the value of digital literacy, the Indian government has started a number of programs to help its people become more proficient with technology. Promoting digital education and offering training materials are the main goals of initiatives like the Digital India project. Such programs, which frequently consist of workshops, seminars, and online materials intended to improve Digital capabilities, can be advantageous to Bhajanpura residents.

Community Initiatives :- In Bhajanpura, community centers and local NGOs regularly host training sessions and workshops with the goal of uplifting marginalized communities. These initiatives, which give them the necessary digital skills to increase their employability, frequently target women and young people. These kinds of initiatives not only help people grow personally, but they also improve the community by making people more tech-savvy.

In conclusion :- To close the Digital divide and improve inhabitants' employment opportunities, Digital Training India in Bhajanpura is a crucial first step. People have access to a multitude of opportunities to enhance their Digital abilities through a combination of community activities, government efforts, internet platforms, and local institutes. Adopting digital education will be essential for community development and individual empowerment in Bhajanpura and beyond as technology continues to change our world. Digital training is available in a wide range of options, whether you want to start a new job or improve your existing skill set.

[theudaitifoundation]

The Importance of Women’s Economic Empowerment in Developing Economies

Women’s economic empowerment is essential for fostering sustainable development, enhancing productivity, and promoting social equity in developing economies. Empowering women entrepreneurs, advancing women in leadership, and implementing women empowerment programs can drive transformation across communities, families, and entire economies. Women in leadership roles contribute to more innovative, inclusive, and robust decision-making processes, leading to more resilient and balanced growth.

The Role of Women’s Economic Empowerment

When women participate fully in the workforce, economies benefit from a larger, more diverse talent pool. This inclusivity enhances innovation and productivity, particularly when women entrepreneurs bring new perspectives into industries traditionally dominated by men. Moreover, empowering women financially enables them to make decisions that positively affect household well-being, including health, education, and overall quality of life.

Empowering Women Entrepreneurs

Women entrepreneurs face unique barriers, including limited access to credit, market networks, and business skills. However, when women entrepreneurs are given the tools and resources they need, they create job opportunities, stimulate local economies, and inspire other women to pursue their ambitions. This influence is critical in transforming economic systems, especially in rural and underserved regions.

Indian Government Initiatives for Women Empowerment

India has made significant strides to promote women empowerment programs through government initiatives. Programs like Beti Bachao, Beti Padhao aim to improve girls’ education and combat gender biases. Additionally, schemes such as Mudra Yojana offer loans to women entrepreneurs, empowering them to start and grow their businesses without financial hurdles. The Stand-Up India scheme, designed to provide funding for women in marginalized communities, also plays a crucial role in promoting women’s entrepreneurship across India.

NGOs and Nonprofits Championing Women’s Economic Empowerment

Many NGOs and nonprofit organizations work alongside the Indian government to support women’s empowerment. These organizations focus on skill development, financial literacy, and access to resources to ensure women thrive economically. For instance, SEWA (Self-Employed Women’s Association) offers financial and social services that empower women in informal sectors, helping them achieve economic independence.

Spotlight on Udaiti Foundation

The Udaiti Foundation envisions a world where every Indian woman can achieve her full economic potential, playing a pivotal role in helping India become a $10 trillion economy within the next 15 years. The foundation’s mission focuses on key objectives: doubling the Female Labour Force Participation Rate and increasing the proportion of women-owned enterprises to drive transformative change. Udaiti’s strategy centers on four pillars: expanding access to quality jobs, enhancing women-led enterprises, improving gender-smart infrastructure, and promoting financial inclusion. By fostering partnerships among public, private, and non-profit sectors, Udaiti aims to create lasting, impactful change in women’s economic status and contribute significantly to India’s growth.

Conclusion

Women’s economic empowerment is more than a policy goal; it’s a pathway to comprehensive growth and sustainable development. Empowering women entrepreneurs, promoting women in leadership roles, and supporting government and NGO initiatives will ensure that women can actively contribute to, and benefit from, the growth of developing economies.

[slshyderabad2022]

How to Excel in Your First Year at Law College: Tips and Strategies

Starting your journey at law college can be both exciting and nerve-wracking. The first year is crucial as it sets the tone for the rest of your studies. Whether you're enrolling in one of the top law colleges in Hyderabad, knowing how to navigate this new environment can make a big difference. This article shares some practical tips and strategies to help you thrive during your first year, paving the way to success and making the most of your time at one of the best placement law colleges in India.

Stay Organised from Day One

The first year of law college can be overwhelming, with new subjects, professors, and a lot of reading material. Staying organised can help you manage everything more easily. Start by creating a schedule that includes your classes, study time, and any extracurricular activities. Use planners, apps, or even simple notebooks to jot down your daily tasks. 

Develop Strong Study Habits

Law is a subject that requires regular study, not just last-minute cramming. Developing a habit of daily or weekly review will help you keep up with your coursework. Make notes during lectures, summarise key points, and review your notes regularly. You can also form study groups with classmates to discuss important topics. 

Learn How to Read Case Law Effectively

One of the biggest challenges for first-year law students is reading and understanding case law. It’s important to learn how to read legal cases efficiently. Start by understanding the basic structure of a case – the facts, the issue, the ruling, and the reasoning. Focus on the key points and try not to get lost in the details. Over time, your ability to grasp case law will improve, and you’ll feel more confident during discussions in class.

Engage in Class Discussions

Don’t be afraid to speak up in class. Engaging in discussions is one of the best ways to understand the material better. It also helps build your confidence, which is essential for a future lawyer. Even if you're unsure about your answer, participating in class can show your professors that you’re willing to learn and engage with the subject.

Seek Internships and Practical Experience

Gaining practical experience early on will give you an edge. Look for internship opportunities at law firms, legal departments, or NGOs during your breaks. Internships allow you to see how the legal system works in practice and help you develop skills that will be valuable in your career. Many of the best placement law colleges in India offer support in finding these opportunities, so be sure to utilise their resources.

Conclusion

The first year at law college can be a challenging yet rewarding experience. By staying organised, engaging in class, and balancing academics with extracurriculars, you can excel and lay a strong foundation for your future studies. Whether you’re attending law colleges in Hyderabad for LLB, these tips can help you make the most of your first year. Remember, it’s about learning and growing, so embrace the journey, and success will follow!

[buzz-london]

Anti-India bias of the BBC

BBC's recent 2 part documentary, India, the Modi question, on PM Modi is very divisive and has a strong anti-India, anti-Hindu bias. (January 2023)

Instead of focusing on the life or achievements of the Prime Minister of the largest democracy in the world, BBC focused on the controversial riots that happened at the beginning of his career as the Chief Minister (CM) of Gujarat state in India. 

On the morning of 27th February 2002, a mob of muslim rioters from Godhra, Gujarat, burned a train, killing 59 Hindu pilgrims (9 men, 25 women and 25 children). A state wide strike on the 28th Feb sparked riots across Gujarat. Army was called in and arrived on the 1st of March. Despite that, violence lasted for weeks, resulting in the death of over 2000 people, of which, 75% are presumed to be muslim. 

The main claim of people accusing PM Modi of post-Godhra riots is that he waited 3 days before calling in the army, allowing rioters to kill muslims with impunity. 

Sloppy journalists assumed 28th till 1st March was a delay of 3 days. Intelligent ones knew that Feb 2002 had 28 days! So the 1st was the very next day of the month and there was no delay of 3 days! Indian army was there the very next day of the riots, not 3 days late! I wish the BBC had checked facts rather than rely on hear-say before making grave allegations of genocide on the PM Modi! 

BBC's prog on India's PM Modi shows its obvious bias and absolute colonial arrogance! It assumes it knows more than the police, investigating agencies and the High Court (HC) of India! Every court in India, from its HC in the state of Gujarat to the Supreme Court (SC) in the centre, investigated Mr Modi for over a decade. They went through a mountain of data, investigating every claim made by every NGO and journalist to try and see if Mr Modi was complicit in the Gujarat riots of 2002. This is when the Congress party was in power and being opposed to CM Modi's BJP party, they used every lever of gov to try and nail Mr Modi. Yet at every turn, evidence showed that Mr Modi did his best to quell the riots, including calling in the army on the very day the riots started and they arrived the very next day! 

No less than the SC of India exonerated Mr Modi on all counts of all charges levelled at him. Yet, 20 years after the event, BBC continues to rack up old, unfounded allegations and continues to malign the PM of India. 

BBC has strongly insinuated in the documentary that CM Modi was voted as the PM Modi because of his anti-Muslim views. It totally ignored the fact that the nation voted him in for his 'development' model, which was explicitly agnostic of voters' religious affiliations. His party's slogan is 'Sab ka saath, sab ka vikas', ie With everyone and progress for everyone’. People across India voted him to be their Prime Ministership because of the progress and development they saw in Gujarat during his 12 year tenure as its chief minister. BBC also ignores that PM Modi has been voted back to power for a 2nd term because of the positive growth people have seen progress seen across India in his 1st term.

Last week, BBC spent the best part of the hour exploring what Mr Modi did or did not do after the riot. But, crucially, it spent no time exploring the cause of the riots - the cold blooded murder of 59 Hindu pilgrims by a muslim mob who burned them alive! Why were the lives of Hindus victims so easily disregarded by the BBC? BBC spent a lot of time talking to the muslim victims of the riots. Why did the BBC not speak to the family of the Hindu victims? Why did it not speak to the muslim extremists who murdered Hindu pilgrims? Why did it not spend any time examining the 31 people found guilty by the court system of the heinous murder of Hindu pilgrims, and instead waste time examining the 1 person exonerated of any guilt! 

BBC's series on PM Modi will do nothing to rehabilitate its image as a racist, left-wing organisation that produces biased programmes that are not fair or balanced in their content or views.