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  • What makes Indian society unique in sustaining its culture? Discuss. (10m,150 words)

    According to J.H. Fichter, “a society can be defined as a network of interconnected major groups viewed as a unit and sharing a common culture.” Indian society is one of the world’s oldest living civilisations, distinguished by its ability to sustain cultural continuity amid change.

    Factors that Make Indian Society Unique in Sustaining its Culture

    Civilisational Continuity – Continuation of Vedic rituals, festivals, and pilgrimage traditions. Eg- Saptapadi in marriage

    Oral Traditions – Eg- Vedic Chanting tradition has been recognized by UNESCO as an Intangible Cultural Heritage of Humanity

    Syncretic Tradition – The interaction between different religions over centuries has created a unique, blended cultural fabric. Eg- Ganga-Jamuni Tehzeeb or Bhakti-Sufi movements

    “Unity in Diversity” – Instead of a “melting pot”, India follows a “Salad Bowl” model, where distinct identities coexist. Eg- India is home to 121 major languages and thousands of dialects

    Tolerance and Pluralism – historical precedent of providing refuge to persecuted communities further enriched its own culture. Eg- Parsis, Jews, and Tibetan Buddhists

    Family and Kinship Systems act as a carrier of cultural values.

    Caste and Community Structures ensure cultural continuity. Eg- endogamy or Khap Panchayats.

    Institution of Marriage – Marriage as a sacrament ensures reproduction of culture.

    Adaptation to Modernity – reforms in orthodox traditions. Eg- abolition of Sati and untouchability

    Constitutional Protection of Culture – Eg- Articles 29-30 protecting cultural and linguistic rights.

    Synthesis of Tradition and Technology – Eg- use of social media and OTT platforms for the revival of classical dances or broadcast of epics has created a “Neo-Traditionalism”

    As pointed out by Mahatma Gandhi, “our ability to reach unity in diversity is our civilization’s beauty and test.” Thus, cherishing this heritage and adopting scientific temper is needed to preserve Indian culture.

  • What are the continued challenges for women in India against time and space? (15m,250 words)

    Despite constitutional guarantees, legal reforms, and social movements, women in India continue to face persistent challenges that transcend historical periods and vary across geographies and social locations.

    Challenges across time

    Patriarchal social norms – Enduring preference for male authority and control over women. Eg- son meta preference

    Control over female sexuality – Moral policing, honour-based violence, restrictions on marriage choices.

    Child Marriages – 23% (NFHS-5)

    Khap panchayats restricting wearing jeans etc

    Unequal care burden – women spend an average of 305 minutes daily on unpaid domestic work, compared to only 98 minutes for men.

    Educational discontinuity due to marriage and caregiving. Eg- Higher dropout rates among adolescent girls.

    Economic marginalization

    Women constitute 63% of agriculture workforce but own only 13% of land

    Low FLFPR – 41% in India vs 71% in China

    Violence against women – domestic violence, workplace harassment etc. Eg- Nirbhaya Case

    Legal-social gap – Eg- proxy representation in PRIs (Sarpanch Pati syndrome)

    Challenges across life-cycle stages

    Before Birth – female foeticide

    Childhood and adolescent stage – Nutrition neglect (57% anemia), high dropouts

    Adulthood – Maternal health and autonomy issues. Eg- early pregnancies.

    Elderly women’s vulnerability – Loneliness, poverty, and lack of social security

    Challenges across space

    Rural-urban divide

    Limited mobility in rural areas due to safety and norms.

    Safety concerns and informal employment in cities.

    Caste and community-based challenges

    Caste-based violence – Gender violence used as social control. Eg- Hatras rape case

    Mining and infrastructure-induced displacement of Tribal women

    Minority women’s double marginalization – Eg- Muslim women’s low labour force participation.

    Challenges in Economic space

    Concentration in low paying care and domestic work

    Glass ceiling effect – discrimination and low representation at higher positions

    Digital Divide51.6% of women aged 15 years and above in rural areas do not own a mobile phone (NSO)

    Regional and cultural disparities

    Regional inequality – Eg- Higher TFR in Bihar (3.0 vs national average of 1.9)

    Violence in conflict zones – Eg- gang-rape and naked parade of two Kuki-Zo women in Manipur

    Improvements made

    Political

    Nari Shakti Vandan Adhiniyam

    46% representation in PRIs

    Legal-

    stringent and gender-sensitive provisions in Bhartiya Nyaya Sanhita

    PCPNDT and POSH Acts

    Health – Institutional Deliveries increased from 78.9% (NFHS-4) to 88.6% (NFHS-5).

    Education- women constitute 43% of STEM graduates.

    Economic- Over 28 crore women now have personal Jan Dhan accounts.

    Asset Ownership- Under PM Awas Yojana, 70% of houses are registered in the name of women.

    Way Forward

    Mainstreaming gender budgeting

    Expand One Stop Centres (OSCs) under Mission Shakti for integrated support services

    Introduce gender sensitisation modules in school curricula nationwide.

    Comprehensive Healthcare

    Expand coverage and financial incentives under Janani Suraksha Yojana and PM Matru Vandana Yojana

    Leverage digital health tools like MP’s SUMAN SAKHI chatbot to provide real-time support to expecting mothers.

    Women-Centric Urban Infrastructure- Eg- “Sakhi Niwas” hostels for working women

    Thus, sustainable gender justice requires simultaneous expansion of resources, agency, and participation.

  • ‘The will to power exists, but it can be tamed and be guided by rationality and principles of moral duty.’ Examine this statement in the context of international relations. (150 words)

    The statement represents the “2nd great debate” in International Relations between Realism and Liberalism/Idealism.

    The “Will to Power”- The Realist Foundation

    Human Nature- humans (and by extension, states) have an innate animus dominandi-a lust for power. (Hans Morgenthau.)

    Anarchy- In an international system with no global government, states must seek power to ensure their survival.

    Zero-Sum Game- if one state gains power, another feels less secure, leading to the “Security Dilemma.” Eg- Pakistan’s nuclear tests after India

    Hegemonic Ambition- Eg- China’s “Global Civilization Initiative”

    Territorial Expansionism- Eg- Russia’s ongoing annexation of Ukrainian territories

    Nuclear Proliferation for deterrence and prestige. Eg- North Korea and Iran

    Technological Supremacy- Eg- U.S.-China “Chip War” (2025)

    Resource Weaponization- Eg- OPEC+ production cuts in late 2024

    Taming through “Rationality”- The Neoliberal Approach

    Rationality suggests that cooperation provides better long-term outcomes than conflict.

    Interdependence- Trade creates “mutual destruction” risks that make peace more logical. Eg- U.S.-China trade

    International Institutions- bodies like the UN, WTO, and IMF provide a framework for negotiation.

    Regime Theory- It is easier to follow a shared rule than to fight for dominance every time a dispute arises.

    Standardization of Global Tech- Eg- The Global AI Safety Summit (2025)

    Collective Security- Eg- Sweden and Finland’s 2024-25 integration into NATO

    Guiding by “Principles of Moral Duty”- The Constructivist and Liberal View

    IR is not just about cold logic, but about Norms, Ethics, and Identity.

    Democratic Peace Theory- “moral duty” toward democratic values prevents democracies from going to war with one another.

    Human Rights- “will to power” (state sovereignty) is tamed by the moral duty to prevent mass atrocities. Eg- Responsibility to Protect (R2P) doctrine

    Constructivism- Thinkers like Alexander Wendt argue that “anarchy is what states make of it.” If states adopt a “Kantian” philosophy, the will to power is replaced by a will to cooperate.

    The “Nuclear Taboo”- Eg- The G20 2024 New Delhi Declaration reiterating that “the use or threat of nuclear weapons is inadmissible.”

    Human Rights Advocacy- Eg- ICC arrest warrants (2024-25) for leaders accused of war crimes

    Challenges

    The Return of Geopolitics- Eg- Russia-Ukraine conflict and tensions in the South China Sea

    Rise of protectionism and territorial nationalism.

    Erosion of Multilateralism. Eg- crisis of credibility of UN

    Asymmetric warfare. Eg- state sponsored terrorism.

    The statement is an appeal for Enlightened Realism through the “rational” design of institutions and a shared “moral” commitment to human dignity

  • ”Condemn none: if you can stretch out a helping hand do so. If not fold your hands, bless your brothers and let them go their own way.” – Swami Vivekanand (150 words).

    Swami Vivekananda advocates compassion over condemnation, service over judgement, and humility over moral arrogance.

    Vivekananda’s philosophy is rooted in the Vedantic idea that the same divinity resides in everyone. Therefore, to condemn another is, in a sense, to condemn oneself.

    Key Values

    Empathy

    Tolerance

    Non-Maleficence

    Benevolence (Sarve Bhavantu Sukhinah).

    Detachment (Vairagya)

    Human dignity

    The first message – “Condemn none” – highlights that harsh judgement rarely leads to reform and often deepens alienation, shame and resentment. For example, the Supreme Court of India decriminalising homosexuality (Navtej Johar case, 2018) reflected a move away from moral condemnation towards dignity and acceptance.

    Similarly, drug addiction, mental illness or academic failure are better addressed through counselling rather than stigma or ridicule. Thus, non-judgement enables inclusion and healing.

    The second message – “helping hand” – places moral responsibility on those who have the capacity, power or privilege to help. Ethical life is not passive goodness but active service.

    During the Kerala floods (2018), thousands of volunteers provided rescue and relief instead of merely expressing sympathy online.

    Similarly, in criminal justice system, treating offenders with a “helping hand” rather than permanent social condemnation reduces recidivism. Eg- Kiran Bedi reforming Tihar jail

    The final message – “fold your hands” – recognises the limits of intervention and promotes respect for autonomy, tolerance and pluralism. This is reflected in India’s constitutional commitment to freedom of belief and lifestyle (Article 25-28).

    Also, Condemning others is emotionally draining. Blessing them and “letting them go” preserves one’s own inner peace.

    In a time of social media outrage, cancellation culture and polarisation, this message is especially relevant for building social harmony and ethical citizenship.

    In essence, Vivekananda teaches that true morality lies not in judging others, but in uplifting them when possible and respecting them when not.

  • ”A system of morality which is based on relative emotional values is a mere illusion, a thoroughly vulgar conception which has nothing sound in it and nothing true.” – Socrates. (150 words).

    Socrates in his criticism of “ethical relativism” argues that morality cannot be grounded merely in emotions, personal feelings, social moods or subjective preferences.

    He criticised Sophists who held that “Man is the measure of all things,” and justice as “interest of the stronger.” If morality changed based on power or emotions, society would descend into chaos. He advocated for absolute, objective virtues that remain constant regardless of human opinion.

    Morality based on emotional values is an illusion as it changes with mood, crowd sentiment or fear. Eg- Ashok Mochi, who participated in Gurajat riots leter regretted.

    Moral relativism is vulgar as it is shallow and appeals to the lowest, unrefined parts of human nature (Appetite and Passion) rather than the intellect. Eg- online abuse is justified as “righteous anger.”

    It is also unsound, logically inconsistent and contradictory. It fails to resolve conflicts between opposing feelings. Eg- “NIMBY” (Not In My Backyard) Syndrome.

    Morality based on emotional values lacks universality and objective truth. Eg- Honour killings justified as “family honour” by some cultures but universally unjust. Similarly, in 18th century slavery was justified though it undermined human dignity.

    Socrates provided the alternative in the form of Ethical Intellectualism.

    “Virtue is Knowledge” – if a person truly understands what is “Good,” they will naturally act accordingly. Evil, therefore, is a result of ignorance, not a choice.

    Dialectic- through constant questioning and logical analysis, humans can strip away emotional biases to find the universal definitions of Justice, Courage, and Temperance.

    Supremacy of Reason (Logos)- The rational part of the soul must be the “charioteer,” controlling the horses of emotion and desire. A moral life is one governed by the intellect.

    The application of Ethical Intellecualism can be seen in

    Sabrimala Verdict – prioritizing gender equality over patriarchy

    Decriminalising homosexuality – upholding constitutional morality (right to choice) over social morality

    Social reformers like Raja Ram Mohan Roy used “Knowledge” (analyzing ancient texts) and “Reason” (Right to Life) to abolish sati

    Ambedkar proposed “Education, Agitation, and Organization” (the pursuit of knowledge) for Annihilation of Caste.

    Thus, ethical decision making requires knowledge and reason as foundation.

  • “The best way to find yourself is to lose yourself in the service of others.” Mahatma Gandhi (150 words)

    Gandhi suggests that true self-realisation does not come from selfish pursuit of pleasure, power or status, but from selfless service to others.

    Importance of selfless service for self-realisation

    Reduces ego (self-centeredness)- Serving others shifts focus from self to society. Eg- Volunteers during disasters working anonymously.

    Builds empathy – Understanding others’ suffering deepens compassion. Eg- Doctors without Borders (MSF) professionals working in conflict zones

    Gives purpose (Ikigai)– Life gains meaning beyond material success. Eg- Narayan Krishnan, a high-profile chef, gave up his career to feed the homeless

    Emotional Intelligence- Constant interaction with diverse people in service settings refines our ability to manage emotions and understand human nature.

    Overcoming Fear- Eg- Freedom fighters like Bhagat Singh lost their fear of imprisonment because their “self” was entirely merged with the service of their nation’s freedom.

    Develops character – Service nurtures humility and sense of responsibility. Eg- Mother Teresa’s lifelong care for the destitute.

    Creates inner peace – Altruism reduces anxiety and emptiness. Eg- Baba Amte, by serving leprosy patients

    Promotes ethical clarity – Service aligns actions with values. Eg- Honest civil servants resisting corruption.

    Enhances leadership – Servant leaders earn trust. Eg- Mahatma Gandhi’s work for Harijan.

    Building Resilience- Handling the challenges of others builds a mental “callus” that helps us face our own life’s adversities with equanimity.

    Universal Connection- Service leads to the realization of Vasudhaiva Kutumbakam (The World is One Family), where the “Self” is no longer an island but part of the whole.

    Ethical framework for selfless service

    Karma Yoga – Action without attachment to reward.

    Virtue ethics – Cultivation of compassion, humility, generosity.

    Ethics of care – Moral priority to relationships and vulnerability.

    Utilitarianism – Maximising well-being of others.

    Gandhian Sarvodaya (welfare of all).

    Purity of Motive (Intention)

    We discover our true selves not through possession, but through contribution. Service refines the soul, strengthens society and gives life enduring meaning.

    “Service to mankind is service to god” – Swami Vivekanand