#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.

[rinkys-posts]

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▶️ #ISUPPORTYOURBUSINESS, Got involved with social organisations Rotary, Rotaract and other social communities to meet new people and attended 10+events, meetings & gatherings for networking and doing business discussions/tie-ups plus Met or spoke to 35+ awesome souls there in Vancouver Canada and outside who are so warm and want to support and help you in Canada.

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*Opportunities comes to people who really wanted to part of the change*

Thanking you,🙏🏻

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[planindiango1]

Plan India - Sponsor a Child | Ngo for Girls We Can The Futures for Youth mission is clear – Until Everyone Can, We Can. It means until everyone can access their rights, we can take action to amplify young voices and drive meaningful change.Authentic Stories Told by Authentic People We don’t know if you’ve noticed, but students today are more involved with empowering access to basic human rights than ever before. That’s why we paired up with young people globally to create Futures for Youth. This is the generation that’s going to change the world. If we work together,we can start on that change now.

[thelifestylesaga]

Hello y'all!

My name is Manaswini (affectionately known as Wini)!

I am a Magazine, News and Digital Journalism student at the S.I. Newhouse School of Public Communications, Syracuse University.

In the past, I have worked as a content strategist for GalleryRa, an art and heritage NGO in Ahmedabad, India and as a freelance content/copy writer for several clients ranging from EdTech start-ups to academic institutions and Ad/Digital agencies. I started my blog in 2017, and have since amassed a loyal readership of over 7000. You will usually find me either reading, networking, or searching for my next travel destination.

As a journalist, my area of focus is the intersection of fashion, travel, sports, entrepreneurship, and psychology. As a student of the Trendspotting in Digital Media class, I hope to learn how we can incorporate XR (including but not limited to AR, VR, and MR) in the world of journalism and storytelling.

Cheers!

http://newhouse.syr.edu

[favouritefab-blog]

Low cost sanitary pad making Machine

Starting a business in the sanitary pad industry doesn’t have to involve a huge capital investment. Low-cost sanitary pad making machines offer an affordable entry point for entrepreneurs looking to produce high-quality sanitary pads on a smaller scale. Here's an overview of what to expect when considering a low-cost sanitary pad making machine.

1. Price Range

Low-cost sanitary pad making machines are generally priced between ₹2 lakh to ₹10 lakh (approximately $2,600 to $13,000), depending on the machine’s features, capacity, and level of automation. These machines are ideal for small businesses, startups, or community-based initiatives that aim to provide affordable menstrual products.

2. Key Features of Low-Cost Machines

Despite their lower price, these machines often include essential features that make them suitable for small-scale production:

Manual or Semi-Automatic Operation: Most low-cost machines are either manual or semi-automatic. While manual machines require more labor, they are significantly cheaper. Semi-automatic machines offer a good balance between affordability and efficiency.

Basic Production Capacity: These machines typically have a production capacity ranging from 50 to 200 pads per minute, which is suitable for small-scale production.

Easy Maintenance: Low-cost machines are often simpler in design, making them easier to maintain and repair, which is beneficial for businesses with limited technical resources.

Material Flexibility: Many low-cost machines can work with various raw materials, allowing you to experiment with different types of pads (e.g., biodegradable, cotton-based).

3. Advantages of Low-Cost Sanitary Pad Making Machines

Affordability: The most significant advantage of these machines is their cost-effectiveness. They provide an opportunity to enter the sanitary pad market with a lower financial barrier.

Accessibility: These machines are often smaller and more compact, making them suitable for businesses operating in limited spaces.

Training and Skill Development: Operating a low-cost machine can serve as a valuable training tool for workers, helping them develop skills that can be used in larger-scale operations in the future.

Community Impact: For NGOs or social enterprises, low-cost machines enable the production of affordable sanitary pads, which can be distributed at a low cost or even free to women in need, especially in rural or underserved areas.

4. Popular Low-Cost Sanitary Pad Making Machines in India

Here are some popular models of low-cost sanitary pad making machines available in India:

Aakar Innovations Anandi Machine

Price: Approximately ₹3 lakh to ₹5 lakh

Features: Semi-automatic, easy to operate, designed for rural production units.

Jayashree Industries Mini Machine

Price: Approximately ₹2 lakh to ₹3 lakh

Features: Manual operation, low maintenance, ideal for small-scale production.

Muruganantham’s Low-Cost Machine

Price: Approximately ₹2 lakh to ₹4 lakh

Features: Designed by Arunachalam Muruganantham, this machine is manual, easy to maintain, and perfect for producing low-cost sanitary pads.

KDC Engineering Manual Machine

Price: Approximately ₹3 lakh to ₹6 lakh

Features: Manual operation, suitable for small businesses and startups, produces 100-150 pads per hour.

5. Things to Consider Before Buying

Production Goals: Determine your production needs based on your target market size and capacity requirements. If you're starting small, a manual or semi-automatic machine might be sufficient.

Space and Infrastructure: Ensure you have adequate space and the necessary infrastructure, such as electricity and ventilation, to operate the machine efficiently.

Raw Material Availability: Check the availability of raw materials locally, as this can impact your production costs and final product price.

After-Sales Support: Look for manufacturers who offer reliable after-sales support, including training, maintenance, and spare parts availability.

Quality vs. Cost: While low-cost machines are affordable, ensure they do not compromise on the quality of the final product. Producing sanitary pads that meet hygiene standards is crucial.

Conclusion

A low-cost sanitary pad making machine is a practical solution for entrepreneurs looking to enter the sanitary pad manufacturing industry without a significant initial investment. These machines offer a cost-effective way to produce high-quality pads while contributing to the availability of affordable menstrual products. By carefully selecting the right machine based on your needs, you can build a sustainable and impactful business in the menstrual hygiene sector.

[goccoedu]

Scope of BDS - Be a Dental Doctor: Exploring Opportunities in India and Abroad

The Bachelor of Dental Surgery (BDS) degree opens up a vast array of opportunities for graduates, both in India and globally. As dental health continues to be a crucial aspect of overall well-being, the demand for skilled dentists is on the rise. Here’s an in-depth look at the scope of BDS, offering insights into potential career paths, further education, and global opportunities.

Opportunities in India

1. Private Practice:

Establishing Your Own Clinic: After completing your BDS, one of the most common career paths is to start your own dental practice. This offers the autonomy to build a brand, choose your patient demographic, and specialize in services that align with your interests.

Working as an Associate Dentist: For those who prefer gaining experience before setting up their own clinic, joining an established practice as an associate dentist is a viable option. It allows you to refine your skills, learn the business aspects of running a clinic, and build a network of patients.

2. Government Jobs:

Roles in Government Hospitals: Government hospitals across India regularly recruit dentists for their dental departments. These positions offer job security, fixed working hours, and the opportunity to serve a diverse patient base.

Positions in Dental Colleges and Research Institutes: Dentists can also pursue careers in government-run dental colleges as lecturers or professors. Additionally, they can contribute to research projects funded by government bodies, advancing the field of dentistry.

3. Specializations:

Pursuing MDS (Master of Dental Surgery): After completing BDS, many graduates opt to specialize in fields such as orthodontics, oral surgery, pediatric dentistry, prosthodontics, or periodontics. An MDS degree not only deepens your knowledge but also enhances your earning potential and professional reputation.

4. Teaching:

Academia and Lectureship: For those passionate about sharing knowledge, a career in teaching is a rewarding option. Dental colleges across India offer positions as faculty members or professors, allowing you to mentor the next generation of dentists while staying updated on the latest advancements in the field.

5. Research:

Engaging in Research Projects: Dentists interested in academic research can contribute to groundbreaking studies, publish papers in renowned journals, and present their findings at conferences. This path often leads to collaborations with universities, research institutes, and healthcare organizations.

6. Public Health:

Community Health Programs: Dentists can play a significant role in public health by participating in or leading community health initiatives. These programs often focus on promoting oral health awareness, preventing dental diseases, and providing care to underprivileged populations.

NGO Involvement: Non-Governmental Organizations (NGOs) working in the healthcare sector frequently require dental professionals to support their missions. This can include mobile clinics, dental camps, and educational workshops.

7. Corporate Sector:

Dental Product Companies: The corporate world also offers opportunities for dentists, particularly in companies that develop and market dental products, such as toothpaste, dental instruments, and oral hygiene products.

Healthcare Management: Dentists can work in healthcare management roles, overseeing the operations of dental clinics, managing insurance claims, or consulting for healthcare companies.

Opportunities Abroad

1. USA:

Pursuing DDS (Doctor of Dental Surgery): Dentists looking to practice in the USA typically pursue a DDS degree, which is the American equivalent of BDS. Following this, they must pass the National Board Dental Examinations (NBDE) and obtain state licensure.

Licensure and Practice: Once licensed, dentists can practice in private clinics, hospitals, or join dental chains. The USA offers a lucrative market with advanced technology and high standards of care.

2. UK:

Registering with the General Dental Council (GDC): In the UK, dentists must register with the GDC to practice. This may involve additional exams or bridging courses depending on your qualifications.

Work Opportunities: Once registered, dentists can work in the National Health Service (NHS), private practices, or dental schools.

3. Australia:

Registering with AHPRA: In Australia, dentists must register with the Australian Health Practitioner Regulation Agency (AHPRA). Similar to other countries, this may involve taking additional exams or bridging courses.

Practicing as a Dentist: Australia offers a high quality of life and a strong healthcare system, making it an attractive destination for dental professionals.

4. Canada:

Pursuing Additional Qualifications: To practice in Canada, dentists typically need to pass the National Dental Examining Board (NDEB) exams. Some may also pursue additional qualifications to meet local standards.

Registering with the NDEB: Once registered, opportunities abound in private practice, public health, or academia.

5. Middle East:

Working in Private Clinics or Hospitals: The Middle East, particularly countries like the UAE and Saudi Arabia, offers lucrative packages for dentists. These roles may be in private clinics, government hospitals, or large healthcare corporations.

Attractive Packages: Dentists in the Middle East often enjoy tax-free salaries, modern facilities, and a high standard of living.

6. Singapore:

Registering with the Singapore Dental Council: To practice in Singapore, dentists must register with the Singapore Dental Council, which may involve additional qualifications or exams.

Practice Opportunities: Singapore offers a vibrant healthcare sector with opportunities in both public and private sectors.

7. Research and Academia:

Pursuing Higher Education: Dentists interested in furthering their education can pursue advanced degrees, such as a Ph.D., in various fields of dentistry.

Teaching Opportunities: Global opportunities exist in teaching, with positions available at prestigious universities and dental schools worldwide.

Additional Opportunities

1. Dental Tourism:

Collaborating with Travel Companies: Dental tourism is a growing industry where dentists collaborate with travel companies to offer comprehensive treatment packages to international patients. This includes not only dental care but also accommodation, travel, and leisure activities.

2. Online Consultations:

Virtual Dentistry: With the rise of telehealth, dentists can offer online consultations to patients, expanding their reach beyond geographical boundaries. This model allows for initial consultations, follow-ups, and advice on dental care remotely.

3. Dental Writing:

Contributing to Dental Literature: Dentists can also explore opportunities in writing, whether it’s contributing to dental journals, authoring books on dental care, or creating content for dental blogs and websites. This path allows you to share your expertise and establish yourself as a thought leader in the field.

4. Entrepreneurship:

Innovating in Dental Care: For those with an entrepreneurial spirit, the dental field offers numerous opportunities to innovate. This could involve developing new dental products, creating a startup focused on dental technology, or offering specialized dental services.

Conclusion

A BDS degree offers a plethora of opportunities both in India and abroad, catering to a wide range of interests and career aspirations. Whether you’re inclined towards clinical practice, teaching, research, public health, or entrepreneurship, the field of dentistry provides a robust platform to build a successful and fulfilling career. Each path comes with its own set of challenges and rewards, but with the right skills and determination, a BDS graduate can achieve significant professional growth and contribute meaningfully to the world of dental health.

[rohit4545]

Which company provides the best SEO services in Pune?

Pune, the second biggest city of Maharashtra is a significant corporate centre point in India. From rumoured worldwide MNCs to developing tech new businesses, this city has a wide range of organizations speaking to various industry verticals. SEO Services in Pune is a basic and significant part of computerized marketing administrations. The requirement for Professional SEO Services starts when your site gets live. We need to comprehend the procedure first since it doesn’t just infer the outcome which you need from SEO Agency in Pune yet additionally the certainty to get it for yourself. Before making a decision about which SEO Agency in Pune is better we have to see that the SEO office has

The process toward understanding the work of search engine optimization which they will do to get the outcome.

Any past contextual investigation for the comprehension of their work.

In particular that they comprehend the Client Industry.

Fortunate If you are searching for a reputed SEO agency in Pune offering all website design enhancement administrations referenced above with all-white cap strategies then you can go with Dimakh Consultants. It is granted as best web optimization organization in Pune for there consistency in the market in past years. They have given��SEO Services in Pune to customers which have helped in increment in positioning and getting in top looked through rankings. Dimakh Consultants is an outstanding search engine optimization organization in Pune for giving all advanced advertising arrangements, best case scenario costs. On the chance that you are searching for Best and Affordable SEO organization in Pune, at that point you should lean toward Dimakh Consultants for your organizations. They have helped each business in getting top rankings that is the reason they are a standout amongst other website design enhancement organization in Pune.

To get the best website design, along with SEO expertise or PPC Campaign management services, Call on +918830248577  with your requirement.

While searching for an organization that gives the best SEO services in Pune we need to remember of the accompanying administrations are being given that will profit your business.

A decent SEO office will include –

search engine optimization content strategy

Keyword and Search Analysis

On-Page – Off-Page Strategy

search engine optimization Conversion Tracking

Google My Business

Competition Analysis

Mobile-First SEO Strategy

Regarding it, Dimakh Consultants is giving the majority of the previously mentioned highlights that will assist your business with flourishing in the web world. Their group of SEO specialists will work to recognize catchphrases that clients are utilizing to search for your items and services. At that point, they will start the undertaking of advancing keywords in your site content, meta labels, and depictions. Dimakh Consultants is your nearest SEO Pune company that gives a very much organized and precise arrangement of administrations. This gets top SEO results for your site.

Dimakh Consultants Pune has a specialist team that has given SEO services in Pune in different areas like Medical-Healthcare SEO administrations, Educational/School SEO administrations, Research Companies SEO administrations, accommodation SEO administrations, IT Training SEO administrations, business executives advisors SEO administrations, Tours travel SEO administrations, human asset SEO administrations, NGO SEO administrations, Informational Technology programming organization SEO administrations, Export-Import Business Training Sector and so forth. With the constantly expanding number of web advertising organizations in India, Dimakh Consultants, the SEO Agency In Pune drive the correct prospects and customers to its benefactor’s site.

Call us on +918830248577 to discuss your requirement.

[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.