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  • Manusmriti: the controversial ancient Sanskrit text

    The Vice Chancellor of a renowned university recently criticized the Manusmriti, the ancient Sanskrit text, over its gender bias.

    What is the news?

    • The VC said that the Manusmriti has categorised all women as shudras, which is extraordinarily regressive.

    What is Manusmriti?

    • The Mānavadharmaśāstra, also known as Manusmriti or the Laws of Manu, is a Sanskrit text belonging to the Dharmaśāstra literary tradition of Hinduism.
    • Composed sometime between the 2nd century BCE and 3rd century CE, the Manusmriti is written in sloka verses, containing two non-rhyming lines of 16 syllabus each.
    • The text is attributed to the mythical figure of Manu, considered to be ancestor of the human race in Hinduism.
    • There has been considerable debate between scholars on the authorship of the text.
    • Many have argued that it was compiled by many Brahmin scholars over a period of time.
    • However, Indologist Patrick Olivelle argues that Manusmṛiti’s “unique and symmetrical structure,” means that it was composed by a “single gifted individual,” or by a “strong chairman of a committee” with the aid of others.

    What is the text about?

    (A) Social aspects

    • The Manusmriti is encyclopaedic in scope, covering subjects such as the social obligations and duties of the various castes and of individuals in different stages of life.
    • It seeks to govern the suitable social and sexual relations of men and women of different castes, on taxes, the rules for kingship, on maintaining marital harmony and the procedures for settling everyday disputes.
    • At its core, the Manusmriti discusses life in the world, how it is lived in reality, as well as how it ought to be.

    (B) Political aspects

    • They argue that the text is about dharma, which means duty, religion, law and practice.
    • It also discusses aspects of the Arthashashtra, such as issues relating to statecraft and legal procedures.
    • The aim of the text is to present a blueprint for a properly ordered society under the sovereignty of the king and the guidance of Brahmins.
    • It was meant to be read by the priestly caste and Olivelle argues that it would likely have been part of the curriculum for young Brahmin scholars at colleges.

    What is its significance?

    • By the early centuries of the Common Era, Manu had become, and remained, the standard source of authority in the orthodox tradition for that centrepiece of Hinduism, varṇāśrama-dharma (social and religious duties tied to class and stage of life)”.
    • Indologists argue that it was a very significant text for Brahmin scholars — it attracted 9 commentaries by other writers of the tradition, and was cited by other ancient Indian texts far more frequently than other dharmaśāstra.

    How did colonists consider this text?

    • European Orientalists considered the Manusmṛiti to be of great historical and religious significance as well. It was the first Sanskrit text to be translated into a European language, by the British philologist Sir William Jones in 1794.
    • Subsequently, it was translated into French, German, Portuguese and Russian, before being included in Max Muller’s edited volume, Sacred Books of the East in 1886.
    • For colonial officials in British India, the translation of the book served a practical purpose.
    • In 1772, Governor-General Warren Hastings decided to implement laws of Hindus and Muslims that they believed to be “continued, unchanged from remotest antiquity.
    • For Hindus, the dharmasastras were to play a crucial role, as they were seen by the British as ‘laws,’ whether or not it was even used that way in India.

    Why is it controversial?

    • The ancient text has 4 major divisions: 1) Creation of the world. 2) Sources of dharma. 3) The dharma of the four social classes. 4) Law of karma, rebirth, and final liberation.
    • The third section is the longest and most important section.
    • The text is deeply concerned with maintaining the hierarchy of the four-fold varna system and the rules that each caste has to follow.
    • Then, the Brahmin is assumed to be the perfect representative of the human race.
    • While Shudras, who are relegated to the bottom of the order, are given the sole duty of serving the ‘upper’ castes.
    • Some verses also contain highly prejudicial sentiments against women on the basis of their birth.
    • There are many verses in the text that are considered highly controversial.

    Dr. Ambedkar and Manusmriti

    • On December 25, 1927, Dr B R Ambedkar had famously burned the Manusmṛiti, which he saw as a source of gender and caste oppression.
    • However, he widely acknowledged that Manusmriti is NOT a religious decree but a social doctrine, manipulated since centuries to normalize oppression of the population.

     

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  • Artforms in news: Yakshagana dance

    This newscard is an excerpt of the original article published in TH.

    What is Yakshagana?

    • Yakshagana is a traditional theater, developed in Dakshina Kannada, Udupi, Uttara Kannada, Shimoga and western parts of Chikmagalur districts, in the state of Karnataka and in Kasaragod district in Kerala.
    • It emerged in the Vijayanagara Empire and was performed by Jakkula Varu.
    • It combines dance, music, dialogue, costume, make-up, and stage techniques with a unique style and form.
    • Towards the south from Dakshina Kannada to Kasaragod of Tulu Nadu region, the form of Yakshagana is called as ‘Thenku thittu’ and towards north from Udupi up to Uttara Kannada it’s called as ‘Badaga Thittu‘.
    • It is sometimes simply called “Aata” or āṭa (meaning “the play”). Yakshagana is traditionally presented from dusk to dawn.
    • Its stories are drawn from Ramayana, Mahabharata, Bhagavata and other epics from both Hindu and Jain and other ancient Indic traditions.

    Try this question from CSP 2017:

    Q.With reference to Manipuri Sankirtana, consider the following statements:

    1. It is a song and dance performance.
    2. Cymbals are the only musical instruments used in the performance.
    3. It is performed to narrate the life and deeds of Lord Krishna.

    Which of the statements given above is/are correct?

    (a) 1, 2 and 3.

    (b) 1 and 3 only

    (c) 2 and 3 only

    (d) 1 only

     

    [wpdiscuz-feedback id=”gqvj8fusrb” question=”Please leave a feedback on this” opened=”1″]Post your answers here.[/wpdiscuz-feedback]

     

     

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  • What are Cloudbursts? Why are they rising across India?

    Over 20 people have been killed in destruction caused by cloudbursts and flash floods in different parts of Himachal Pradesh and Uttarakhand over the last three days.

    What are Cloudbursts?

    • A cloudburst is a localised but intense rainfall activity.
    • Short spells of very heavy rainfall over a small geographical area can cause widespread destruction, especially in hilly regions where this phenomenon is the most common.
    • Not all instances of very heavy rainfall, however, are cloudbursts.
    • A cloudburst has a very specific definition: Rainfall of 10 cm or more in an hour over a roughly 10 km x 10-km area is classified as a cloudburst event.
    • By this definition, 5 cm of rainfall in a half-hour period over the same area would also be categorized as a cloudburst.

    How is it different from normal rainfall?

    • To put this in perspective, in a normal year, India, as a whole, receives about 116 cm of rainfall over the entire year.
    • This means if the entire rainfall everywhere in India during a year was spread evenly over its area, the total accumulated water would be 116 cm high.
    • There are, of course, huge geographical variations in rainfall within the country, and some areas receive over 10 times more than that amount in a year.
    • But on average, any place in India can be expected to receive about 116 cm of rain in a year.
    • During a cloudburst event, a place receives about 10% of this annual rainfall within an hour.

    How common are cloudbursts?

    • Cloudbursts are not uncommon events, particularly during the monsoon months.
    • Most of these happen in the Himalayan states where the local topology, wind systems, and temperature gradients between the lower and upper atmosphere facilitate the occurrence of such events.
    • However, not every event that is described as a cloudburst is actually, by definition, a cloudburst.
    • That is because these events are highly localized.
    • They take place in very small areas which are often devoid of rainfall measuring instruments.

    Why are they so destructive?

    • The consequences of these events, however, are not confined to small areas.
    • Because of the nature of terrain, the heavy rainfall events often trigger landslides and flash floods, causing extensive destruction downstream.
    • This is the reason why every sudden downpour that leads to destruction of life and property in the hilly areas gets described as a “cloudburst”, irrespective of whether the amount of rainfall meets the defining criteria.
    • At the same time, it is also possible that actual cloudburst events in remote locations aren’t recorded.

    Can cloudbursts be forecasted?

    • The India Meteorological Department forecasts rainfall events well in advance, but it does not predict the quantum of rainfall — in fact, no meteorological agency does.
    • The forecasts can be about light, heavy, or very heavy rainfall, but weather scientists do not have the capability to predict exactly how much rain is likely to fall at any given place.
    • Additionally, the forecasts are for a relatively large geographical area, usually a region, a state, a meteorological sub-division, or at best a district.
    • As they zoom in over smaller areas, the forecasts get more and more uncertain.
    • Theoretically, it is not impossible to forecast rainfall over a very small area as well, but it requires a very dense network of weather instruments and computing capabilities that seem unfeasible with current technologies.
    • As a result, specific cloudburst events cannot be forecast. No forecast ever mentions a possibility of a cloudburst.
    • But there are warnings for heavy to very heavy rainfall events, and these are routinely forecast four to five days in advance.
    • Possibility of extremely heavy rainfall, which could result in cloudburst kind of situations, are forecast six to 12 hours in advance.

    Are cloudburst incidents increasing?

    • There is no long-term trend that suggests that cloudbursts, as defined by the IMD, are rising.
    • What is well established, however, is that incidents of extreme rainfall, as also other extreme weather events, are increasing — not just in India but across the world.
    • While the overall amount of rainfall in India has not changed substantially, an increasing proportion of rainfall is happening in a short span of time.
    • That means that the wet spells are very wet, and are interspersed with prolonged dry spells even in the rainy season.
    • This kind of pattern, attributed to climate change, does suggest that cloudburst events might also be on the rise.

     

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  • Pandurang Khankhoje: Ghadarite revolutionary and a hero of Mexico

    Lok Sabha Speaker, who is currently in Canada for the 65th Commonwealth Parliamentary Conference, will travel to Mexico where he will unveil statues of Swami Vivekananda and Maharashtra-born freedom fighter and agriculturalist Pandurang Khankhoje.

    Who was Pandurang Khankhoje (1883-1967)?

    • Born in Wardha, Maharashtra, in the late 19th century, Pandurang Khankhoje came in contact with other revolutionaries early on.
    • As a student, Khankhoje was an ardent admirer of the French Revolution and of the American War of Independence.
    • Closer to home, the Hindu reformer Swami Dayanand and his Arya Samaj movement, which called for a spirit of reform and social change, became the hero to a young student group led by Khankhoje.

    Revolutionary activities abroad

    • Khankhoje decided to go abroad for further training in revolutionary methods and militaristic strategy.
    • At this time, the British government’s suspicions of him were also growing due to his anti-government activities.
    • Before leaving, he visited Bal Gangadhar Tilak, by whom he was inspired.
    • Tilak advised him to go to Japan, which was itself a strong, anti-West Asian imperialistic force then.
    • After spending time with nationalists from Japan and China, Khankhoje eventually moved to the US, where he enrolled in college as a student of agriculture.

    Participation in the Indian independence movement

    • Khankhoje was one of the founding members of the Ghadar Party, established by Indians living abroad in 1914, mostly belonging to Punjab.
    • Its aim was to lead a revolutionary fight against the British in India.
    • While in the US, Khankhoje met Lala Har Dayal, an Indian intellectual teaching at Stanford University.
    • Har Dayal had begun a propaganda campaign, publishing a newspaper that featured patriotic songs and articles in the vernacular languages of India.
    • This was the seed from which the Ghadar Party would emerge.

    How did Khankhoje reach Mexico?

    • At the military academy, Khankhoje met many people from Mexico.
    • The Mexican Revolution of 1910 had led to the overthrow of the dictatorial regime, and this inspired Khankhoje.
    • He also reached out to Indians working on farms in the US with the aim of discussing the idea of Indian independence with them.
    • Along with the Indian workers, militant action was planned by Khankhoje in India, but the outbreak of the First World War halted these plans.
    • He then reached out to Bhikaji Cama in Paris, and met with Vladimir Lenin in Russia among other leaders, seeking support for the Indian cause.

    Association with Mexico

    • As he was facing possible deportation from Europe and could not go to India, he sought shelter in Mexico.
    • Soon, in part due to his prior friendship with Mexican revolutionaries, he was appointed a professor at the National School of Agriculture in Chapingo, near Mexico City.
    • He researched corn, wheat, pulses and rubber, developing frost and drought-resistant varieties, and was part of efforts to bring in the Green Revolution in Mexico.
    • Later on, the American agronomist Dr Norman Borlaug, called the Father of the Green Revolution in India, brought the Mexican wheat variety to Punjab.
    • Khankhoje was revered as an agricultural scientist in Mexico.

    Return to India

    • Both Pandurang and Jean returned to India after 1947.
    • His application for visa was initially rejected by the Indian government due to the ban by the British Indian Government, but was eventually overturned.
    • He settled in Nagpur and subsequently embarked on a political career.
    • Pandurang Khankhoje died on 22 January 1967.

    Back2Basics: Ghadar Party

    Founder: Sohan Singh Bhakna, 15 July 1913

    • The Ghadar Movement was an early 20th century, international political movement founded by expatriate Indians to overthrow British rule in India.
    • Earlier activists had established a ‘Swadesh Sevak Home’ in Vancouver and a ‘United India House’ in Seattle to carry out revolutionary activities. Finally, in 1913, the Ghadr was founded.
    • The Ghadar Party, originally known as the Pacific Coast Hindustan Association, was founded on July 15, 1913 in the US by Lala Har Dayal, Sant Baba Wasakha Singh Dadehar, Baba Jawala Singh, Santokh Singh, and Sohan Singh Bhakna.
    • The Ghadar party drew a sizable following among Indian expatriates in the United States, Canada, East Africa, and Asia.
    • It fought against colonialism from 1914 to 1917, with the support of Imperial Germany and the Ottoman Empire, both of which were Central Powers opposed to the British.
    • The party was organized around the weekly newspaper The Ghadar, which featured the masthead caption: Angrezi Raj Ka Dushman (an enemy of British rule); “Wanted brave soldiers to stir up rebellion in India,” the Ghadar declared.

     

  • Tribute to women freedom fighters

    Context

    • Prime Minister Narendra Modi’s Independence Day speech underlined the role of women veeranganas in our freedom movement. The initiative highlighting the brave women of our freedom struggle, under the broader celebration of Azadi Ka Amrit Mahotsav, will mark a turning point in Indian feminist history writing from an Indic perspective.

    What veerangana means?

    • Veerangana means a brave female, someone who can fight for their rights. A strong woman not only protects herself, but protects others too.

    Veerangana’s in freedom struggle

    Rani Laxmibai

    • The queen of the princely state of Jhansi, Rani Laxmibai is known for her role in the First War of India’s Independence in 1857.
    • Refusing to cede her territory, the queen decided to rule on behalf of the heir, and later joined the uprising against the British in 1857.
    • Cornered by the British, she escaped from Jhansi fort. She was wounded in combat near Gwalior’s Phool Bagh, where she later died.
    • Sir Hugh Rose, who was commanding the British army, is known to have described her as “personable, clever…and one of the most dangerous Indian leaders”.

    Jhalkari Bai

    • A soldier in Rani Laxmibai’s women’s army, Durga Dal, she rose to become one of the queen’s most trusted advisers.
    • She is known for putting her own life at risk to keep the queen out of harm’s way.
    • Till date, the story of her valour is recalled by the people of Bundelkhand, and she is often presented as a representative of Bundeli identity.

    Durga Bhabhi

    • Durgawati Devi, who was popularly known as Durga Bhabhi, was a revolutionary who joined the armed struggle against colonial rule.
    • A member of the Naujawan Bharat Sabha, she helped Bhagat Singh escape in disguise from Lahore after the 1928 killing of British police officer John P Saunders.
    • Later, as revenge for the hanging of Bhagat Singh, Rajguru, and Sukhdev, she made an unsuccessful attempt to kill the former Punjab Governor, Lord Hailey.

    Rani Gaidinliu

    • Born in 1915 in present-day Manipur, Rani Gaidinliu was a Naga spiritual and political leader who fought the British.
    • She joined the Heraka religious movement which later became a movement to drive out the British. She rebelled against the Empire, and refused to pay taxes, asking people to do the same.
    • The British launched a manhunt, but she evaded arrest, moving from village to village.
    • Gaidinliu was finally arrested in 1932 when she was just 16, and later sentenced for life. She was released in 1947.
    • Then PM Nehru described Gaidinliu as the “daughter of the hills”, and gave her the title of ‘Rani’ for her courage.

    Rani Chennamma

    • The queen of Kittur, Rani Chennamma, was among the first rulers to lead an armed rebellion against British rule.
    • Kittur was a princely state in present-day Karnataka.
    • She fought back against the attempt to control her dominion in 1824 after the death of her young son. She had lost her husband, Raja Mallasarja, in 1816.
    • She is seen among the few rulers of the time who understood the colonial designs of the British.
    • Rani Chennamma defeated the British in her first revolt, but was captured and imprisoned during the second assault by the East India Company.

    Begum Hazrat Mahal

    • After her husband, Nawab of Awadh Wajid Ali Shah, was exiled after the 1857 revolt, Begum Hazrat Mahal, along with her supporters, took on the British and wrested control of Lucknow.
    • She was forced into a retreat after the colonial rulers recaptured the area.

    Velu Nachiyar

    • Many years before the revolt of 1857, Velu Nachiyar waged a war against the British and emerged victorious. Born in Ramanathapuram in 1780, she was married to the king of Sivagangai.
    • After her husband was killed in battle with the East India Company, she entered the conflict, and won with support of neighbouring kings.
    • She went on to produce the first human bomb as well as establish the first army of trained women soldiers in the late 1700s.
    • Her army commander Kuyili is believed to have set herself ablaze and walked into a British ammunition dump.
    • She was succeeded by her daughter in 1790, and died a few years later in 1796.

    Conclusion

    • The veeranganas are a potent symbol of nationalism and patriotism. They can overturn oppressive attitudes towards women in society. Their role and celebration in popular culture also refutes the colonial allegations about the suppression of women throughout Indian history. But it is essential to discover, rewrite and reinterpret the role and representation of these heroic women in the liberation of the motherland.

     

    Mains question

    Q. The veerangana’s are a potent symbol of nationalism and patriotism. They can overturn oppressive attitudes towards women in society. Discuss examples of them showing how they inspire women’s today.

     

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  • What is ‘Mandala’ in Art?

    Some residents of Liverpool in the UK are marveling over a mandala art the size of one and a half football pitches in length created by artist James Brunt with materials such as leaves and rocks.

    What is Mandala Art?

    • Literally meaning “circle” or “centre” in Sanskrit, a mandala art is defined by a geometric configuration that usually incorporates the circular shape in some form.
    • Mandala patterns are a centuries-old motif that are used to depict the cosmos, and have been adapted by artists the world over, each of whom have added their own interpretation and painted it as their own.
    • While it can also be created in the shape of a square, a mandala pattern is essentially interconnected.

    Its origin

    • It is believed to be rooted in Buddhism, appearing in the first century BC in India.
    • In Hinduism, the mandala imagery first appeared in Rig Veda (1500 – 500 BCE).
    • Over the next couple centuries, Buddhist missionaries travelling along the Silk Road took it to other regions.
    • By the sixth century, mandalas have been recorded in China, Korea, Japan, Indonesia and Tibet.

    The meaning of the motif

    • It is believed that by entering the mandala and moving towards its center, one is guided through the cosmic process of transforming the universe .
    • It depicts transition from one of suffering to that of joy.
    • A traditional Buddhist mandala, a circular painting drawn with coloured sand, aided in meditation, with the main objective of aiding its creator to discover their true self.
    • In Hinduism, a mandala or yantra is in the shape of a square with a circle at its center.
    • There are various elements incorporated within the mandala, each of which has its own meaning.
    • For instance, the eight spokes of the wheel (the dharmachakra) represent the eightfold path of Buddhism, the lotus flower depicts balance, and the sun represents the universe.
    • Facing up, triangles represent action and energy, and facing down, they represent creativity and knowledge.

    Mandala in modern Indian art

    • Deep-rooted in ancient philosophy, the mandala has attained varied forms in the hands of modern and contemporary Indian artists.
    • While it continues to appear in thangka paintings, it has a central place in the practice of mainstream artists associated with the tantric and neo-tantric spiritual movements.
    • Choosing to transition from the more figurative depictions of the previous generations of Indian artists, in the 1960s Sohan Qadri and Prafulla Mohanty gained widespread recognition for their works.
    • Their work is imbibed in tantric symbolism, such as mandalas that are also used in the rituals of tantric initiation.
    • Geometric compositions also dominated works of artists such as Biren De, GR Santosh, Shobha Broota, and famously SH Raza, who visualised the bindu as the center of his universe and the source of energy and life.

     

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  • Indian caste system

    Context

    • Indra Meghwal, a nine-year-old boy from Jalore, Rajasthan, got killed. Indra had dared to drink from the pitcher of Chail Singh, the upper-caste principal of the school, a man so driven by caste entitlement and hatred that it was only death, a hate-filled sacrifice, that could keep the tradition alive.

    What is caste system?

    • Caste is a form of social stratification characterised by endogamy, hereditary transmission of a style of life which often includes an occupation, ritual status in a hierarchy, and customary social interaction and exclusion based on cultural notions of purity and pollution.

    How caste system evolved?

    • According to one long-held theory about the origins of South Asia’s caste system, Aryans from central Asia invaded South Asia and introduced the caste system as a means of controlling the local populations. The Aryans defined key roles in society, then assigned groups of people to them.

    Problem’s created by caste system

    • Marriages: Most Indian marriages are arranged by parents. Several factors were considered by them for finding the ideal spouse. Out of which, one’s caste is a significant factor. People do not want their son or their daughter to marry a person from another caste. Just like the word “untouchables” suggests, a Brahmin would never marry a person from an SC or ST caste.
    • Education: Public universities have caste-based reservations for students coming from underprivileged backgrounds. A person from this background can secure a seat in a top tier college with par or below par academic scores based on reservation. However, impoverished Brahmans are disadvantaged with this reservation system. For example, a Brahman has to score 100% on certain exams to get into a top tier university. While the lower caste applicant can even bypass the exam for getting a seat in the university.
    • Jobs: A significant amount of public sector jobs are allocated based on caste reservation. Impoverished communities from Brahman backgrounds get affected significantly because of this reservation.

    Case study / Value addition

    Remember the exemplary act of Gopalganj IAS officer, Rahul Kumar, who had set an example by eating at the dalit widow’s house after villagers objected to her serving the mid-day meal to their children in the local school.

    How Can the Government Solve this Caste Issue?

    • Intercaste Marriage: Cross caste marriage can possibly eradicate the upper and lower caste mentality. Around 5% of marriages in India are between different castes. Around a quarter of the population on matrimonial sites are open to intercaste marriages at the moment.
    • Intercaste Dining: Addressing caste-related issues at large public events can contribute to diversity and inclusion efforts. Several dining events were organized by local state governments to incorporate people from all around the country.

    Affirmative actions by government

    • Provisions in the Constitution
    • Reservations in jobs
    • Reservations in Centre and State legislatures
    • Provisions in panchayats
    • Protect stakeholders by various Acts, safeguarding their land, livelihood, and save them from social evils

    Way forward

    • Prime Minister Narendra Modi’s political agenda includes caste elimination from the country. India has improved to some extent in this 21st century on several fronts.
    • However, there is still lots of room to grow. The Indian government has an effective plan of bringing people together from all walks of life. Yet, certain inherent ideological contradictions will stand in the way while solving this issue. Regardless, that should not deter our hope in escaping the shackles of casteism.

    Conclusion

    • It is just as Dr. Bhimrao Ambedkar said, “Caste will stand in your way for political and economical reforms within India.” According to him, eradicating such a strong foundation is extremely difficult yet doable. However, the path to reform has many roadblocks in it.

    Mains question

    Q. Do you think Caste will stand in way for political and economical reforms within India today? Analyse in context of incidents of social discrimination based on caste hierarchy.

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  • Who was Lord Curzon, the Viceroy of India who partitioned Bengal in 1905?

    The 119-year-old Curzon Gate in Bardhaman in West Bengal is at the centre of a political row.

    Who was Lord Curzon?

    • Born in 1859, Curzon was a British conservative politician who was educated at the elite institutions of Eton and Oxford.
    • He served as Under-Secretary of State for India (1891-1892), and for Foreign Affairs (1895-1898), before being appointed Viceroy of India in 1899.
    • As viceroy, his administration was known for intense activity and emphasis on efficiency.
    • He stated in his budget speech in 1904, “Efficiency of administration is, in my view, a synonym for the contentment of the governed”.

    Rise to infame

    • Of all the Viceroys of India, Curzon is possibly the most criticised — he is the man who partitioned Bengal in 1905, and triggered a wave of Bengali nationalism that contributed to the wider Indian national movement.
    • He was also one of the more openly imperialist of viceroys, and a man who saw Britain’s rule over India as critical to the survival of empire.
    • In 1900, Curzon famously stated, “We could lose all our [white settlement] dominions and still survive, but if we lost India, our sun would sink to its setting.”

    His works

    • Curzon created a separate Muslim majority province of the North-West Frontier Province, sent a British expedition to Tibet and established a separate police service.
    • He was instrumental in establishing the Archaeological Survey of India, in order to study and protect historical monuments.
    • Early on in his career, Curzon earned some praise from his colonial subjects for taking action against Europeans in a number of high-profile racist attacks against Indians.
    • In 1899, he punished white soldiers for raping a woman in Rangoon; he disciplined soldiers of the 9th Lancers for beating an Indian cook in Sialkot to death in 1902.
    • He had tried unsuccessfully to get the Calcutta High Court to change the meagre punishment given to an Assam tea manager for murdering a “coolie”.

    Why was he disliked then?

    • Curzon was both vexed and enraged by the growing nationalist movement in India and he sought to throttle the growing aspirations of the educated Indian middle class.
    • A staunch imperialist, he took a series of extremely unpopular measures, including passing, in 1899, the Calcutta Municipal Amendment Act.
    • He reduced the number of elected representatives in the Calcutta Corporation.
    • Among others was the Indian Universities Act (1904), that placed Calcutta University under government control, and the Indian Official Secrets Amendment Act (1904) which reduced the freedom of the press even further.
    • Ironically though, it was his biggest and most reviled decision — to partition Bengal in 1905 — that led to a spurt in nationalist sentiment and revitalized the Congress.

    How and why did the partition of Bengal take place?

    • Calcutta was the capital of the British Raj, and Bengal Presidency was one of the largest provinces in India, populated by more than 78 million people.
    • It was such a huge province encompassing present-day West Bengal, Bangladesh, Bihar, parts of Chhattisgarh, Odisha, and Assam.
    • For long, the British had maintained that Bengal was too large to efficiently manage and administer; it was also believed that with Calcutta as the nerve centre of the educated nationalists, the resistance to colonial rule would only increase.
    • Home Secretary H H Risley noted in 1904, “Bengal united is a power; Bengal divided will pull in several different ways.

    Actual course of Partition

    • In July 1905, Curzon announced the partition of Bengal into two provinces.
    • East Bengal and Assam, with a population of 38 million, was predominately Muslim, while the western province, called Bengal, and was reduced to 55 million people, primarily Hindus.
    • Protests began almost immediately after the announcement, with meetings taking place in more than 300 cities, towns, and villages across Bengal.

    What were the consequences of the partition?

    • In opposition to the partition, nationalist leaders organized a campaign a boycott British goods and institutions and encouraged the use of local products.
    • After a formal resolution was passed at a meeting in Calcutta in August 1905, the Swadeshi movement began.
    • Students were at the forefront of the movement, which was characterized by boycotts of British educational institutions and law courts, and large bonfires of imported cotton textiles.
    • There was a surge in nationalist rhetoric, and the song ‘Bande Mataram’, set to music by Rabindranath Tagore, became the informal anthem of the movement.
    • The Swadeshi movement and boycott was not restricted to Bengal, and spread to other parts of the country, including Punjab, Maharashtra, and parts of the Madras Presidency.
    • A number of secret societies, such as the Anushilan Samiti of Bengal, sought to overthrow British rule through violent means.
    • Revolutionary groups used bombs, attempted to assassinate colonial officials, and engaged in armed robberies to finance their activities.

    (Irreversible) Revocation of the Partition

    • In 1905, Curzon resigned and returned to England after losing a power struggle with the commander-in-chief of the British Army, Lord Kitchener.
    • The protests continued after his exit, and the colonial government in 1911 announced the reunification of Bengal.
    • Thenceforth the capital of the Raj was shifted from Calcutta to Delhi.

     

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  • Panch prans for better India

    Context

    • PM Modi’s Independence Day speech outlined agenda for a radical transformation of society and nation.

    What are 5 resolves given by PM?

    • Take pride in India’s history.
    • The power of unity.
    • Duties of citizens, such as those of the PM and CMs.
    • Advance with greater conviction and the determination of a developed India.
    • Get rid of any signs of slavery.

    Detail analysis 5 resolves of pm

    (1)First pran: The first pran is about inculcating a culture of thinking big and at scale.

    • The first vow is for the country to move ahead with a big resolve. And that big resolution is of a developed India; and now we should not settle for anything less than that. Big resolution!
    • Some examples include the world’s largest financial inclusion programme, the largest vaccination drive, the largest health insurance programme and the largest social security schemes.

    (2)Second pran: The second Pran is that in no part of our existence, not even in the deepest corners of our mind or habits should there be any ounce of slavery. It should be nipped there itself.

    • Now, 100 per cent this slavery of hundreds of years has kept us bound, has forced us to keep our emotions tied up, have developed distorted thinking in us.
    • We have to liberate ourselves from the slavery mind set which is visible in innumerable things within and around us. This is our second Pran Shakti.

    (3)Third pran: The third Pran is that we should feel proud of our heritage and legacy.

    • Since it is this same legacy which had given India its golden period in the past. And it is this legacy that has an innate capability of transforming itself with time.
    • It is this rich heritage that transcends tests of tide and times. It embraces the new. And hence we should be proud of this heritage.

    (4)Fourth pran: Fourth pran which is equally important is unity and solidarity.

    • Amongst 130 million countrymen when there is harmony and bonhomie, unity becomes its strongest virtue.
    • “Ek Bharat Shreshtha Bharat” – is one of the unifying initiatives to actuate the dream of the fourth Pran.

    (5)Fifth pran: Fifth Pran is the duty of the citizens, in which even the Prime Minister, Chief Minister cannot be an exclusion.

    • As they are also responsible citizens and have a duty towards the nation. This virtue is going to be the vital life force if we want to achieve the dreams we have for the next 25 years.

    Challenges before India in next 25 years

    • Skill development and employment for the future: workforce According to the World Economic Forum’s report “The Future of Jobs 2018”, more than half of Indian workers will require reskilling by 2022 to meet the talent demands of the future. They will each require an extra 100 days of learning, on average.
    • Socioeconomic inclusion of rural India: By 2030, 40% of Indians will be urban residents. However, there will also be more than 5,000 small urban towns (50,000-100,000 persons each) and more than 50,000 developed rural towns (5,000-10,000 persons each) with similar income profiles, where aspirations are fast converging with those of urban India.
    • A healthy and sustainable future: As India marches forward, it faces new challenges in health and sustainable living, even as it has achieved key health targets such as polio eradication.

    Conclusion

    • The nation should now only be setting big goals. That big goal is a developed India and nothing less.

    Mains question

    Q. What are the challenges India will face in next 25 years? Discuss the panch pran resolves of PM showing how they will address these challenges.

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  • Labour policies need to change for better quality livelihoods

    Context

    • One of the biggest economic fallout of the pandemic has been the deteriorating labour market conditions.
    • Given the ebb and flow of the pandemic, the growth recovery is likely to be fragmented and will weigh on the number and types of jobs available.

    What is quality and sustainable livelihood?

    • “A livelihood comprises the capabilities, assets and activities required for a means of living. A livelihood is sustainable when it can cope with and recover from stresses and shocks and maintain or enhance its capabilities and assets both now and in the future, while not undermining the natural resource base.’’

    Sustainable livelihoods objectives

    • improved access to high-quality education, information, technologies and training and better nutrition and health;
    • a more supportive and cohesive social environment;
    • more secure access to, and better management of, natural resources;

    Definition of labour welfare

    • Labour welfare relates to taking care of the well-being of workers by employers, trade unions, governmental and non-governmental institutions and agencies.
    • Welfare includes anything that is done for the comfort and improvement of employees and is provided over and above the wages.

    Why labour law is needed

    • Labour law aims to correct the imbalance of power between the worker and the employer; to prevent the employer from dismissing the worker without good cause; to set up and preserve the processes by which workers are recognized as ‘equal’ partners in negotiations about their working conditions etc.

    Constitutional mandate

    • Article 41 – The state shall within the limits of its economic capacity and development make effective provision for securing the right to work, to education and to public assistance in cases of unemployment, old age, sickness and disablement and in other cases of underserved want.
    • Article 42 – The state shall make provision for securing just and humane conditions of work and for maternity relief.

    Challenges in labour welfare in India

    • Technical glitches: Under the Constitution of India, Labour is a subject in the concurrent list where both the Central and State Governments are competent to enact legislations. As a result, a large number of labour laws have been enacted catering to different aspects of labour e.g. occupational health, safety, employment etc.
    • Loopholes: Because of the predominantly heavy handed labour regulations (also called as Inspector Raj) with exploitable gaps, the MNCs and domestic organizations have resorted to alternate ways i.e. employing contract labour at less than half the payroll of a permanent employee.
    • Gaps in labour laws: One of the main reasons for labour reforms is the concept of contract labour. Trade Unions suggest that this concept itself should be removed. There is stringent hiring and firing process defined in Industry Disputes Act. It makes it mandatory for the organization to seek Government permission before removing an employee.

    Global best practices  

    • Universal basic income pilot project: For two years Finland’s government gave 2,000 unemployed citizens €560 a month with no strings attached. It was the first nationwide basic income experiment. The concept is slowly becoming difficult for people to ignore.

    How will dynamic policies and labour codes respond?

    • Labour productivity: It is likely to improve with both employees and employers developing a sense of being partners in wealth creation.
    • Labour reform: A transparent environment in terms of workers’ compensation, clear definition of employee rights and employer duties.
    • Compliance un-burdening: Simplified labour codes making compliance easier are likely to attract investments.
    • Formalization of the economy: With more workers in the organized sector, leakage in terms of direct as well as indirect taxes may be plugged.

    Conclusion

    • The guiding principle for India’s labour policy reformers should not merely be ring fencing jobs but safeguarding workers through social assistance, re-employment support (such as that which is provided in several Western nations) and skill building, and supporting employers in employee training and development.

    Mains question

    Q. Why there is need to make labour policies more dynamic? Do you think universal basic income approach will be the best way forward for achieving quality livelihood?

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