Is the war against the IS India’s war?
Background :- Recently there has been several discussion going on at various levels and various platforms – whether India should join the fight against IS ?At a recent counter-terror conference in Jaipur, which included experts from about 25 countries, the most prominent discussion was on a unified global response to the threat from the Islamic State (IS). “The problem the world faces is that while the bad guys think global, the good guys still think national, sometimes still departmental,” said Foreign Secretary S. Jaishankar. “Encouraging a ‘whole of the world’ approach in countering terrorism is one of the major goals of Indian diplomacy.”
Excerpts From the article:-
A less heated consideration of the issue must prevail over what exactly India’s role in the “global war on IS” should be, if sending troops is indeed a possibility. To begin with, the theory of a global war suggests that the threat to all countries is uniform in nature. The IS has claimed that its Caliphate represents Muslim populations everywhere, and its targeting of people from the U.S., France, Jordan, China and Japan indicates that it does not see a difference. Yet, on the ground, the ‘target populations’ are very different, with varied motivations.
While the threat in the U.S. and Europe comes from immigrants who have settled in these places in recent decades, in South and Central Asia, the Muslim populations are indigenous. In West Asia, many of the populations from which fighters are joining the IS were already fighting against their governments. And in countries such as Saudi Arabia and Qatar, those who migrated to IS territory received no opposition from their governments, which were already at odds with the Iraqi and Syrian regimes. Therefore, while the motivation for all of them may have been the desire for an Islamist jihad, the factors influencing them are entirely different.
In particular, there is a difference between India and other countries. According to government figures, 27 Indians are confirmed to have travelled to IS-held territories, 200 are under watch, and about 18 have been charged with attempting to join the IS in India (not counting 30 recent detentions on which details are awaited). The figures for Indians joining the IS are low enough to be statistically negligible (less than 0.00004 per cent) compared to the rest of the world
In the 44 countries tracked by the U.K.-based International Centre for the Study of Radicalisation and the Central Intelligence Agency, India finds no mention.These statistics should certainly not give the impression that India has nothing to fear. But they must be seen in relation to the threat perception at present, so as to guard against an overreaction. If India were to consider sending troops under the U.N. flag to IS territories, as Defence Minister said it could, what would be the human costs of such a venture over the benefits?
Analysis :-
- The analysis needs an approach that cuts across multiple facets of what it means by “global terrorism” and “global fight against terrorism”
- In light of this it is indeed very important to understand the Syrian crisis – Details can be found here – Click Here .
- The spill over of failed Arab Spring resulted in mass exodus,internal displacement , extremism in all forms , and this decade has seen the worst brutalities that mankind has ever endured in the past.The sheer no. of human casualties is numbing. People became refugees in their own country , the refugee crisis is enervating the Government across Europe and to protect their demographic profile without any significant alteration , Countries have stepped up vigil along the border with intermittent sealing of border.Desperate attempt by many to flee the conflict zone has led to loss of lives. Children and women are the most vulnerable groups among these and the brutalities that laid upon them is emotionally numbing.There seems no vestige of beginning , no prospect of an end of this crisis.Solution lays in constructive engagement of global powers and institutions , but major players are fighting each other , and Syria became their geopolitical battleground
- An interesting note from the National Security Adviser of India who stated recently – “Why is it, that 15 years after countries have signed on to the global war on terror, terror casualties are 320 per cent higher than in 2001, terror groups have spread to areas they have never been in before, and states have spent enormous figures on fighting terror?
- Keeping in view the aforementioned facts , it is important to note that terrorism is a political tool where religion is selectively used to run the propaganda. The vital questions on who funds the terror camps gives a different dimension to the meaning of terror altogether.The more one delves to understand the terrorism , the more it takes shape of a geopolitical ambition than savior of any cast or creed or religion.And , given the geopolitical overtones is it essential to question – why should India fight and how it should fight ?
- It is also said that – threat to humanity anywhere is a threat to humanity everywhere . And hence it makes sense to fight the war on terror. How to fight, is a different question altogether. Fight on terror has 2 dimensions – ideological level and geopolitical level.
- Just when we thought we have progressed to modernity and filth such as slavery and sex slave is over. The situation in the conflict ridden region and the sex slave trade is deeply disturbing.Women and children have been captured and sold as merchandise and against this backdrop it becomes necessary to transcend beyond the geopolitical boundaries and do something for the sake of humanity.
- Given the scale, reach and fire power of the extremist organisation it is indeed became necessary for India and other such countries to stand for humanity and save it from the clutches of horrors it is currently enduring.
- How and what kind of approach is the best approach – is a question for policy makers to decide , but at the core of it India or any country for that matter can not remain indifferent to it.
Note:-The analysis part is exclusive to upsctree.Do let us know if you have any alternative viewpoints or feedback in this regard.We will be glad to debate, deliberate and discuss on this.
A wave of awe and opportunity, and yet again Einstein was right:-
Backgorund:-After four months of analysis, a consortium of scientists— including from India — confirmed recently that they had detected a signal from space from 1.3 billion years ago. The signal, which travelled as a gravitational wave was from the fusion of two black holes into a single one — the first time ever that such a phenomenon was observed — and registered as a “çhirp’’ at two highly sensitive detectors, called the Laser Interferometer Gravitational Wave Observatory (LIGO) located in Washington and Louisiana.
Details:-Gravitational waves are the last, unobserved prediction from Albert Einstein’s iconic general relativity equations that were developed 100 years ago. These equations are the reason space and time — in the eyes of contemporary science — are seen as malleable shape-shifting entities rather than fixed and eternal, as our senses suggest to us. Black holes, which result when stars die, can collide with each other and sometimes birth new universes. These collisions are so violent that they can distort space and time around it, just as dropping a heavy ball on a tarpaulin sheet can massively wrinkle it. These wrinkles propagate, as gravitational waves through space-time but are extremely hard to detect.
Gravitational waves Explained
What are gravitational waves?
Gravitational waves are small ripples in space-time that are believed to travel across the universe at the speed of light. They are like tiny waves on a lake — from far away, the lake’s surface looks glassy smooth; only up very close can the details of the surface be seen. They were predicted to exist by Albert Einstein in 1916 as a consequence of his General Theory of Relativity.
What does Einstein say about gravity?
While Sir Isaac Newton visualised gravitational force as a pulling force between objects, Albert Einstein opined it to be a pushing force due to the curvature of four dimensional spacetime fabric. The curvature of spacetime stems from the dent heavy objects produce on spacetime fabric, which can be compared to the dent one could see on a plastic sheet when a massive ball is placed.
Why is the study of gravitational waves important?
Discovery of gravitational waves would represent a scientific landmark, opening the door to an entirely new way to observe the cosmos and unlock secrets about the early universe and mysterious objects like black holes and neutron stars.
India’s digital transformation:-
Background:-
There is little doubt that China has stolen a march on India when it comes to leveraging the Internet. Of the top 20 Internet companies in the world, 13 are American, five are Chinese, with one each for Japan and the United Kingdom. Alibaba, China’s largest e-commerce company, has a market capitalisation that is 25 times higher than that of Flipkart, the largest e-commerce company in India.
Why did India, which has had the remarkable achievement of being the largest exporter of information technology services and skilled manpower among developing countries, fall behind China in digitally transforming its economy? Is it now making a comeback?
Details:-
The World Bank’s recently released World Development Report (WDR) ‘Digital Dividends’ provides some answers.
The WDR finds that digital technologies have spread rapidly throughout much of the world, but their digital dividends — the broader development benefits from using these technologies — have lagged behind. In many instances digital technologies have boosted growth, expanded opportunities, and improved service delivery. Yet their aggregate impact has fallen short and is unevenly distributed.
The report argues that for digital technologies to confer their full benefit on society, it is vital to close the digital divide, especially in Internet access. But greater digital adoption will not be enough. To get the most out of the digital revolution, countries also need to work on its “analogue complements” — by strengthening regulations that ensure competition among businesses, by adapting workers’ skills to the demands of the new economy, and by ensuring that government institutions and others are accountable.
Measuring the performance of India and China with the WDR metrics of connectivity and complements shows why India has not yet taken full advantage of the digital revolution.
The contrast with China:-
At the end of 2014, India had 227 million Internet users, compared to 665 million in China. Fewer than two out of every five Indian businesses had an online presence compared to almost two-thirds of firms in China.
The cost of a 1 Mbit/s residential broadband service in India is 6-10 times higher than in China. And by most accounts, the digital divide across age, gender, geography and income within India is significantly higher than in China. Thanks to its successful digital ID programme, Aadhaar, India scores higher than China in digital adoption by governments, but the need now is to use the platform that Aadhaar provides more widely and effectively.
The slow pace of improvement of the quality of basic infrastructure — expressways, logistics, storage, postal delivery system and reliable supply of electricity — have also hampered the growth of e-commerce in India. And the excessively cautious approach of Indian regulators towards disruptive technological innovations such as mobile money or ride-sharing services has made it difficult for digital start-ups to enter new markets and achieve scale
While Indian technology workers and entrepreneurs excel in Silicon Valley in the United States, the skills level of the average Indian worker remains significantly behind his or her Chinese counterpart. India has made considerable strides in improving its human capital, but a vast majority of its population still lacks the skills to meaningfully participate in the digital economy.
Around 25 per cent of India’s adult population cannot read and write compared to fewer than 5 per cent in China.
There is also major difference in quality of education: The latest Annual Status of Education Report (ASER) test scores in rural India show that 10 per cent of children aged 16 and below cannot identify single-digit numbers consistently. Fewer than one in five can do a subtraction, performing considerably below their grade level.
Clearly, India’s challenge to becoming a digital economy remains formidable. The government has announced a slew of new initiatives: Digital India; Make in India; Start-up India; and innovative applications of Aadhaar such as JAM (Jan-Dhan Yojana-Aadhaar-Mobile trinity) and Digital Lockers. Successful and accelerated implementation of these programmes can make up for some of the lost time. But India also needs to do more by strengthening the basic foundations of its digital economy.
Making the Internet accessible, open and safe for all Indians is an urgent priority. The cost of mobile phone access is already low by international standards. And with a supportive policy environment involving smart spectrum management, public-private partnerships, and intelligent regulations of Internet markets, the same can be achieved for Internet access. Zero-rated services for mobile data access have become controversial, though they could be an intermediate step to fully open and affordable Internet access for the poorest, provided that the choice of selecting services is transparent and inclusive.
The road ahead:-
Access, however, is only one part of the agenda. An important lesson from the WDR is that even the most sophisticated technologies are no substitute for tackling long-standing shortcomings in other areas — most importantly basic health, education and a regulatory ethos that encourages competition and enterprise.
When the World Bank adopted in 2013 “shared prosperity” as one of its mission goals, it was the first time that combating inequality was being set up as a target. There was a lot of initial opposition because while the battling of poverty seems like a fairly impersonal goal, the goal of “sharing” makes many uncomfortable.
Fortunately, the way the shared prosperity goal is formalised has deep conceptual roots. The aim of ending the digital divide discussed in our most recent WDR stems from this same basic idea and is an urgent need of our times.
Inclusive Development :-The quintile income and the poverty line
Background:-
The rhetoric of “inclusive development” tends often to be lost in vague generalities, when it is not altogether absent in various processes on the ground or in state policy that claims to be inspired by its demands. This note suggests that in at least one specific and restricted area of application – the intersection of poverty, inequality and growth – it should be possible to capture some elementary aspect of inclusiveness by monitoring trends, set against targets, of the “quintile income” statistic. This statistic, which was proposed in earlier work by Kaushik Basu, is a simple and useful aid to verifying the reach of inclusiveness in a specific dimension of development, a theme that is elaborated on in this note.
Introduction:-
Every season has its buzzword, and the vogue today, it would appear, is “inclusive development”. One supposes that the term is intended to cover a multitude of desirable aims and goals. As such, it seems reasonable to believe, for instance, that “inclusive development” would have implications for the notions of “national integration” and “citizenship”, and therefore for recent events on the ground in Jammu and Kashmir, the north-east, and the so-called “Maoist Belt”. Similarly, one must expect that an engagement with “inclusive development” must imply also an engagement with various manifestations of social exclusion based – for example – on caste, religious,and gender identities. A third area of relevance would presumably relate to the extent – measured by both depth and coverage – of social security provisioning for the deprived. This is just a minute sample of the objects of concern of the term under discussion – but the sample is large enough to highlight certain elementary distinctions and contrasts. In particular, it is impossible not to see that there is the engagement in principle and disengagement in practice, just as there are pretty phrases and ugly facts. Thus, for many, the State’s protestations of “inclusive development” make for a clanging, angling discord when juxtaposed with talk of sedition and anti-national activity; with the facts of manual scavenging, the socio-economic status of Muslims (as revealed in the Sachar Committee’s report), and the scale of sex-selective foeticide in the country; and with the widespread perception that the unique identification (UID) programme which has been advertised as facilitating the “targeting” of public benefits is, on the contrary, a mechanism for excluding large numbers of deserving citizens from the ambit of social assistance (when it is not associated with more sinister forms of intrusive surveillance of the citizenry). But we live in the age of the specialist, and it may not be for me to dwell at any length on these subjects. Having said this, it is also true that a further area of concern when we speak of “inclusive development” relates to the domains of poverty, inequality, and growth.
The Quintile income:-
It appears that the World Bank is planning to maintain and disseminate systematic information on a version of what Kaushik Basu had some years ago advanced as the ‘quintile income statistic’. The quintile income—which we shall find convenient to refer to simply as Q—is just the average income of the poorest quintile (that is to say, poorest 20 per cent) of a population. The quintile income statistic is a very simple, but also very versatile, welfare indicator—one which can be employed to cast light, admittedly in a somewhat elementary way, on aspects of both income poverty and the ‘inclusiveness’ of growth. The World Bank aims to track, subject to the availability of data, country-specific performance with respect to the average income of the poorest 40 per cent of the population (rather than 20 per cent, as Basu had proposed in his original version of the statistic).
The Poverty Line:-
As is well-known, extant protocols of money-metric poverty measurement follow what one may call the route of ‘identification-cum-aggregation’. The identification exercise is concerned with specifying an income ‘poverty line’ designed to distinguish the poor segment of a population from its non-poor segment. The aggregation exercise is concerned with combining information on the distribution of income and the poverty line in order to come up with a single real number which is supposed to signify the extent of poverty in the society under review. A particularly simple aggregate measure of poverty, and one which is very widely employed, is the so-called headcount ratio, or proportion of the population in poverty (that is to say, the proportion of the population with incomes or consumption expenditure levels below the poverty line).
It is important to recognize that the language of a ‘poverty line’ is ill-suited to treating income as anything but a means to an end—specifically the end of avoiding deprivation in the space of human functionings. After all, what is the common sense meaning of the term ‘poverty line’? Is it not a reference to that level of income which, when it is attained, enables an individual to escape deprivation? And what is deprivation, if not a failure to achieve certain ‘minimally satisfactory’ states of being and doing—such as the state of being reasonably well-nourished, reasonably mobile, reasonably free of disease and ignorance, reasonably sheltered against the forces of nature and climate, reasonably equipped to participate without shame in the affairs of one’s society, and so on? And if this is the case, surely the right way of going about fixing the poverty line would be to first make a list of human functionings in respect of which it is reasonable to insist that one should avoid deprivation in order to be counted non-poor; to identify the reasonable cost of achieving each reasonable level of functioning; and to add up all of these functioning-specific costs in order to arrive at the money-metric poverty line.
Notice now that there can be both inter-personal and ‘environment-’ or ‘context-dependent’ factors which can make for differences in the rate at which incomes (or resources in general) are converted into functionings.
Thus, a pregnant or lactating mother will typically need more nutritional resources than a person who, other things equal, is not in this condition. Similarly, a differently abled person would typically need more resources to achieve the functioning of mobility than one who is not so. Apart from such individual heterogeneities, are also differences wrought by variations in the objective environment. Thus, a person living in unsanitary conditions without access to clean drinking water might be expected to require more food to achieve the same nutritional status as one whose absorptive capacity is not compromised by infected potable water. Similarly, a person living in a cold climate would require more resources to expend on protective clothing than one living in a temperate climate. We owe all of these insights to Amartya Sen who, many years ago, employed this line of argumentation to assert that poverty is best seen as an absolute concept in the space of functionings, but (and precisely because of variations across regimes in the ability to convert resources into functionings), as a relative concept in the space of resources (including income).
The practical issue is this: for poverty comparisons to be meaningful, the poverty standard must be invariant across the contexts of comparison. But invariant in what space? In the space of functionings (which is compatible with variability in the space of resources), not in the space of real incomes or of commodity bundles.
Yet, in practice, the World Bank’s ‘dollar-a-day’ international poverty line preserves invariance in the space of real incomes, while India’s official poverty lines preserve invariance in the space of commodity bundles. Regrettably, the language of a ‘poverty line’—in terms of which incomes or resources are seen as a means to the end of avoiding deprivation in the space of functionings—is wholly incompatible with such postulated invariance of real incomes or commodity bundles. The resulting estimates of ‘poverty’ are, quite straightforwardly put, hard to interpret in any conceptually coherent or meaningful way. And the problem cannot simply be taken care of by impatient assertions regarding the unavoidability of some element of arbitrariness in the specification of an income poverty line
Conclusion:-
Rectification of standard practice would require that poverty be treated as an absolute conception in the space of human functionings, and as a relative conception—allowing for both interpersonal and contextual heterogeneities—in the space of incomes. This is a practically very difficult exercise to implement, but is the price that must be paid for treating income—in terms of the language of a ‘poverty line’—as a means to an end. Failing this, income could be treated as an end in itself, in which case the quintile income can be employed as a legitimate money-metric indicator of poverty. Over-time comparisons of the actual quintile income with reasonably targeted levels based on a normative growth rate should yield a picture of how money-metric poverty has fared over time. Suitable comparisons of the over-time performance of the average incomes of the richest and the poorest declines over time—should yield a picture of the inclusiveness or otherwise of growth. In conclusion, there is a strong case for replacing dollar-a-day-type approaches to the estimation of money-metric poverty by a more straightforward ‘quintile income approach’, which can also be employed in order to pronounce judgment on whether or not growth in income has been ‘pro-poor’ or inclusive.
India handloom Brand Scheme:-
Background:-India Handloom brand has been launched by the Hon’ble Prime Minister of India on the occasion of the first National Handloom Day on August 7, 2015. The Handloom Mark Scheme was launched by the Government of India on June 28, 2006 to provide assurance to the consumers about authenticity of handloom products. However, it did not cover the aspect of product quality assurance.Therefore, the India Handloom brand is an initiative for branding of high quality handloom products with zero defects and zero effect on the environment.It would differentiate high quality handloom products and help in earning trust of customers by endorsing their quality in terms of raw materials, processing, embellishments, weaving design and other quality parameters and by ensuring social and environmental compliances in their production.The registration for India Handloom will be granted to certain specified eligible entities in respect of identified product categories which meet prescribed quality parameters.
Objectives of India Handloom Brand:-
- To earn the trust of consumers by endorsing the quality of handloom products in terms of raw materials, processing, embellishments, weaving design and other quality parameters.
- To ensure social and environmental compliances in production of handlooms.
- To create a niche market space for high quality handloom products which cater especially to the demand for diverse products among the younger generation and export markets with high growth potential.
- To increase the earnings of the weavers.
Benefits of India Handloom Brand:-
The India Handloom brand initiative is intended to bring the following benefits to various stakeholders of the handloom sector:
- Handloom products with the premium India Handloom brand would be differentiated from other products in terms of quality.
- Through the brand, the customer will be assured that the product quality is high because of proper texture, use of good quality yarns and dyeing with safe dyes which are free from banned amines.
- Bulk buyers and exporters will be able to source quality branded fabrics as per their designs.
- Weavers will be able to get bulk orders and higher wages by interacting directly with the market.
- Weaver entrepreneurs and other manufacturers will take up production and marketing of quality handloom fabrics in bulk within and outside the country.
- Ministry of Textiles will actively promote the brand through media campaigns to raise awareness among manufacturers as well as consumers and create demand for products with the India Handloom brand.
Mega handloom Clusters of India:-
Varanasi
Sivasagar
Murshidabad
Godda
Virudhunagar
Prakasham and Guntur
Trichy
Bhagalpur
Significance:-
India’s Textile Industry is the country’s second largest industry in terms of employment potential. Handloom sector plays a very important role in the country’s economy. Handloom industry is the largest cottage industry in the country with 23.77 lakh looms.
The major handloom export centres are Karur, Panipat, Varanasi & Kannur where handloom products like Bed linen, Table linen, Kitchen linen, Toilet linen, Floor coverings, embroidered textile materials, curtains etc. are produced for export markets.
The Handloom industry mainly exports fabrics, bed linen, table linen, toilet and kitchen linen, towels, curtains, cushions and pads, tapestries and upholstery’s, carpets, floor coverings, etc. The major importing countries of Handloom products from India are USA, UK, Germany, Italy, France, Japan, Saudi Arabia, Australia, Netherland and UAE.
Handloom Export Promotion Council (HEPC) is a nodal agency constituted under “The Ministry of Textiles, Government of India” to promote exports of all handloom products like fabrics, home furnishings, carpets, floor coverings, etc. HEPC was constituted in the year 1965 with 96 members and its present membership is around 1400 spread all over the country.
The prime object of HEPC is to provide all support and guidance to the Indian Handloom exporters and International buyers for trade promotion and international marketing. HEPC organizes / participates in International Trade fairs, Buyer Seller Meets in India and abroad & seminars.
“When the world starts dreaming Our hand starts weaving”
Recent Posts
- Lowering Emissions by Accelerating Forest Finance (LEAF) Coalition, a collective of the United States, United Kingdom and Norway governments, came up with a $1 billion fund.
- LEAF is supported by transnational corporations (TNCs) like Unilever plc, Amazon.com, Inc, Nestle, Airbnb, Inc as well as Emergent, a US-based non-profit.
- The world lost more than 10 million hectares of primary tropical forest cover last year, an area roughly the size of Switzerland.
- Ending tropical and subtropical forest loss by 2030 is a crucial part of meeting global climate, biodiversity and sustainable development goals. Protecting tropical forests offers one of the biggest opportunities for climate action in the coming decade.
- Tropical forests are massive carbon sinks and by investing in their protection, public and private players are likely to stock up on their carbon credits.
- The LEAF coalition initiative is a step towards concretising the aims and objectives of the Reducing Emissions from Deforestation and Forest Degradation (REDD+) mechanism.
- REDD+ was created by the United Nations Framework Convention on Climate Change (UNFCCC). It monetised the value of carbon locked up in the tropical forests of most developing countries, thereby propelling these countries to help mitigate climate change.
- It is a unique initiative as it seeks to help developing countries in battling the double-edged sword of development versus ecological commitment.
- The initiative comes at a crucial time. The tropics have lost close to 12.2 million hectares (mha) of tree cover last year according to global estimates released by Global Forest Watch.
- Of this, a loss of 4.2 mha occurred within humid tropical primary forests alone. It should come as no surprise that most of these lost forests were located in the developing countries of Latin America, Africa and South Asia.
- Brazil has fared dismally on the parameter of ‘annual primary forest loss’ among all countries. It has lost 1.7 mha of primary forests that are rich storehouse of carbon. India’s estimated loss in 2020 stands at 20.8 kilo hectares.
- Between 2002-2020, Brazil’s total area of humid primary forest reduced by 7.7 per cent while India’s reduced by 3.4 per cent.
- Although the loss in India is not as drastic as in Brazil, its position is nevertheless precarious. For India, this loss is equivalent to 951 metric tonnes worth carbon dioxide emissions released in the atmosphere.
- It is important to draw comparisons between Brazil and India as both countries have adopted a rather lackadaisical attitude towards deforestation-induced climate change. The Brazilian government hardly did anything to control the massive fires that gutted the Amazon rainforest in 2019.
- It is mostly around May that forest fires peak in India. However, this year India, witnessed massive forest fires in early March in states like Odisha, Uttarakhand, Madhya Pradesh and Mizoram among others.
- The European Union’s Copernicus Atmospheric Monitoring Service claimed that 0.2 metric tonnes of carbon was emitted in the Uttarakhand forest fires.
- Implementation of the LEAF Coalition plan will help pump in fresh rigour among developing countries like India, that are reluctant to recognise the contributions of their forest dwelling populations in mitigating climate change.
- With the deadline for proposal submission fast approaching, India needs to act swiftly on a revised strategy.
- Although India has pledged to carry out its REDD+ commitments, it is impossible to do so without seeking knowledge from its forest dwelling population.
- providing Dominion Status to India, i.e., equal partnership of the British Commonwealth of Nations;
- all Provinces (ruled by the British India government) and Indian States (ruled by Indian princes) should constitute one Indian Union by the British Constitution;
- the Constitution of India should be framed by an elected Constituent Assembly of Indian people but if any province (or Indian State) which was not prepared to accept the Constitution was to be free to retain its constitutional position which had existed at that time.
- Such provinces were to be free to enter separate constitutional arrangements.
- there should a Union of India consisting of British India and the States, which would have jurisdiction over subjects of Foreign Affairs, Defense and Communication;
- all residuary powers would belong to the Provinces and the States;
- the Union would have Executive and Legislature consisting of the representatives from the Provinces and the States but for decision relating to a major communal issue in the legislature a majority of representatives of two major communities would be present, and voting along with the majority of all members present and voting would be required;
- the provinces would be free to form Groups with executives and legislatures;
- and each group would be free to determine the Provincial Subjects which would be taken up by the Group organisation.
- India’s telecom market has seen monopoly as well as hyper-competition.
- Twenty-five years ago, the government alone could provide services.
- Ten years later, there were nearly a dozen competing operators.
- Most service areas now have four players.
- The erstwhile monopolies, BSNL and MTNL, are now bit players and often ignored.
- India is ranked second globally—after China—in the number of people connected to the internet. However, it is also first in the number of people unconnected.
- Over 50% of Indians are not connected to the internet, despite giant strides in network reach and capacity.
- India’s per capita or device data usage is low. It has an impressive 4G mobile network. However, its fixed network—wireline or optical fibre—is sparse and often poor.
- 5G deployment has yet to start and will be expensive.
Context:-
At the recently concluded Leaders’ Summit on Climate in April 2021, Lowering Emissions by Accelerating Forest Finance (LEAF) Coalition, a collective of the United States, United Kingdom and Norway governments, came up with a $1 billion fund plan that shall be offered to countries committed to arrest the decline of their tropical forests by 2030.
[wptelegram-join-channel link=”https://t.me/s/upsctree” text=”Join @upsctree on Telegram”]What is LEAF Coalition?
Why LEAF Coalition?
Brazil & India
According to the UN-REDD programme, after the energy sector, deforestation accounts for massive carbon emissions — close to 11 per cent — in the atmosphere. Rapid urbanisation and commercialisation of forest produce are the main causes behind rampant deforestation across tropical forests.
Tribes, Forests and Government
Disregarding climate change as a valid excuse for the fires, Indian government officials were quick to lay the blame for deforestation on activities of forest dwellers and even labelled them “mischievous elements” and “unwanted elements”.
Policy makers around the world have emphasised the role of indigenous tribes and local communities in checking deforestation. These communities depend on forests for their survival as well as livelihood. Hence, they understand the need to protect forests. However, by posing legitimate environmental concerns as obstacles to real development, governments of developing countries swiftly avoid protection of forests and rights of forest dwellers.
For instance, the Government of India has not been forthcoming in recognising the socio-economic, civil, political or even cultural rights of forest dwellers. According to data from the Union Ministry of Tribal Affairs in December, 2020 over 55 per cent of this population has still not been granted either individual or community ownership of their lands.
To make matters worse, the government has undertaken systematic and sustained measures to render the landmark Scheduled Tribes and Other Traditional Forest Dwellers (Recognition of Forest Rights) Act, 2006 ineffective in its implementation. The Act had sought to legitimise claims of forest dwellers on occupied forest land.
Various government decisions have seriously undermined the position of indigenous people within India. These include proposing amendments to the obsolete Indian Forest Act, 1927 that give forest officials the power to take away forest dwellers’ rights and to even use firearms with impunity.
There is also the Supreme Court’s order of February, 2019 directing state governments to evict illegal encroachers of forest land or millions of forest dwellers inhabiting forests since generations as a measure to conserve wildlife. Finally, there is the lack of data on novel coronavirus disease (COVID-19) deaths among the forest dwelling population;
Tardy administration, insufficient supervision, apathetic attitude and a lack of political intent defeat the cause of forest dwelling populations in India, thereby directly affecting efforts at arresting deforestation.
Way Forward
Tuntiak Katan, a global indigenous leader from Ecuador and general coordinator of the Global Alliance of Territorial Communities, aptly indicated the next steps at the Climate Summit:
“The first step is recognition of land rights. The second step is the recognition of the contributions of local communities and indigenous communities, meaning the contributions of indigenous peoples.We also need recognition of traditional knowledge practices in order to fight climate change”
Perhaps India can begin by taking the first step.
INTRODUCTION:-
The Constitution of India was adopted on 26 November 1949, which means it was finalised by the Constituent Assembly on that day. But it became operative two months after its adoption, i.e., on 26 January 1950, which is also known as the date of its “commencement”.
[wptelegram-join-channel link=”https://t.me/s/upsctree” text=”Join @upsctree on Telegram”]However, some provisions of it, i.e., those relating to citizenship, elections, provisional Parliament, temporary and transitional provisions had become operative on 26 November 1949 itself. The reason for its commencement after two months of its adoption was to signify the January 26 as the original date of achievement of Independence.
It was this day, i.e. 26th January, in 1930 which the Indian National Congress (INC) had first celebrated as the Independence Day of India. It is important to note that the Constitution of India is product of a longdrawn process and deliberations.
EVOLUTION OF THE INDIAN CONSTITUTION 1858-1935
The Constitution of India embodies provisions providing basic democratic rights of human beings including the persons who are not Indian citizens. It also embodies provisions for the availability of institutions for legislation, execution and jurisdiction for the fulfilment these rights.
It presents a vision for social transformation and deepening of democracy in India. The process of evolution of democratic institutions and rights had started much before the Constituent Assembly really made the Constitution of India.
It, however, must be underlined that the features of democratic institutions and values which were introduced during the colonial period were meant to serve the colonial interests in contrast to the purpose of the provisions of the Constitution made by the Constituent Assembly of India.
Although the Indian Constitution was result of the deliberations (from December 9, 1947 to November 26, 1949) of the Constituent Assembly, some of its features had evolved over three quarters of a century through various Acts, i.e., from 1858 to 1935.
The Government of India Act, 1935, and Other Acts
With the transfer of power from the East India Company to the British Crown, the British Parliament got involved in managing affairs of India. For achieving this purpose, from 1858 till 1935, the colonial government introduced certain features of constitution or rules of governance through different Acts. The Government of India Act, 1935 was the most important among these Acts.
First of these other Acts was Government of India Act, 1858. It provided for a combination of centralised and decetralised power structure to govern India. The centralised structure was introduced in the areas which were under the direct control of the Crown. These areas were known as British India provinces or provinces. The decentralized structure was introduced in the areas which were not under the direct control of the Crown. These areas were ruled by the Indian princes, and were known as princely states or states.
Under this system, the princes had freedom to govern in all internal matters of their princely states, but they were subject to the British control. In the centralized structure of power which was introduced in the provinces, all powers to govern India vested in the Secretary of State for India (and through him in the Crown). He acted on behalf of the Crown.
He was assisted by a fifteen-member council of ministers.There did not exist separation of executive, legislative and judicial functions of government; these all were concentrated in the hands of the Secretary of State for India. In British India, the Secretary of State of India was assisted by the Viceroy, who was assisted by an executive council.
At the district level, the viceroy was assisted by a small number of British administrators. The provincial government did not have financial autonomy. In 1870 viceroy Lord Mayo ensured that all parts of provincial administration received due share of revenue to meet their needs.
The scope of political institutions in the provinces was expanded a little further following the introduction of Council of India Act, 1909. This Act introduced for the first time a “representative element” in British India, which included elected non-official members.This Act also introduced separate representation to Muslim community.
The Government of India Act 1919 devolved some authority to the provincial governments, retaining the control of the central government (unitary government) on them.It relaxed the control of the central government in a limited way. It divided the subjects for jurisdiction of administration and sources of revenue between centre and provinces.
Under this arrangement, the provincial government was given control on resources of revenue such as land, irrigation and judicial stamps. The provincial subjects were divided into “transferred’ and “reserved” categories.
The “transferred” subjects were governed by the governor, and “reserved” subjects were governed by the legislature. The governor (executive head) was not accountable to the legislature.
The Government of India Act, 1935 was different from the earlier Government of India Acts. Unlike the earlier Acts, the Government of India Act, 1935 also provided for provincial government enjoying provincial autonomy. It provided “safeguards” for minorities.
Such “safeguards” included provisions for separate representations to Muslims, Sikhs, the Europeans, Indian Christians and Anglo-Indians. This Act also provided for three lists of divisions of power between the federation (central government) and provinces: federal (central), concurrent and provincial.
The Act also provided for establishment of a federal court to adjudicate disputes between federation and provinces. The executive head of the provincial government was Governor, who enjoyed special power. Under the special power the Governor could veto the decisions of the provincial legislature.
He acted on behalf of the Crown, and was not a subordinate of the Governor-General (the changed designation of Viceroy). He enjoyed discretionary powers to exercise his “individual judgments” in certain matters. In such matters, he did not need to work under the advice of ministers: he was to act under the control of the Governor-General, and indeed the Secretary of the State.
He was also not accountable to the legislature but he was required to act on the advice of ministers, who were accountable to the legislature.
Government of India Act, 1935 also had provisions for setting up a central government consisting of representatives from the provinces(areas ruled by the British India government) and the states (the areas covered under princely states).Such government was supposed to be known as federal government because of composition with members both from provinces and the states.
However, the federal government could not be formed because there was no unanimity among the princes to join the federation; consent of all princes was essential for the formation of federation. Thus, only the provincial governments could be formed as per this Act.
And election to the provincial legislature as per the Government of India Act, 1935 was held in 1937. Following the election of 1937, provincial governments headed by the Indian National Congresswere formed in eight provinces. The Indian National Congress government resigned in 1937. Nevertheless, according to M. Govinda Rao and Nirvikar Singh (2005), the Government of India Act, 1935 provided a basis to the Constituent Assembly to make the Constitution.
The Nehru Report(1928): First Indian Initiative to Draft Constitution
As you have read above, attempts to introduce elements of constitution in British India through different Act since 1858 were made by the British rulers. Indians had no role in it.
The first attempt by Indians themselves to prepare a Constitution of India was made in the Nehru Report(1928).Earlier, effort by Indians was made in the name of the swaraj (self-rule) by leaders of Indian national movement during the non-cooperation movement in 1921-22.
The Nehru Report was known as such because it was named after the chairman of its drafting committee, Motilal Nehru. The decision to constitute the drafting committee was taken in the conference of the established All India parties. The principal among these parties included Indian National Congress, Swaraj Party and Muslim League. The Justice Party of Madras and Unionist Party of Punjab did not participate in this meeting.
The Nehru Report demanded universal suffrage for adults and responsible government both in the centre and in the provinces. It, however, supported the Dominion Status, not complete independence for India.
It meant that Indians would have freedom to legislate on certain limited matters under the control of the British India government. For this, the Nehru Report prepared list of central and provincial subjects, and fundamental rights. It also raised demands for universal suffrage for men and women adults.
Indeed, it was in 1934, a few years after the preparation of the Nehru report, that the Indian National Congress officially demanded a constitution of Indian people, without the interference of outsiders.
FORMATION OF THE CONSTITUENT ASSEMBLY
The Cripps Mission
Initially, the colonial authorities resisted the demand for creation of a Constitution of India. But with the change in the circumstances – the outbreak of the World War II and formation of the new Coalition (Labour-led) government in Britain, the British government was forced to acknowledge the urgency to solve the problem related to Constitution of Indians.
In 1942, the British government sent its cabinet member – Sir Stafford Cripps with the draft declaration on proposals (regarding formation of constitution for Indians) to be implemented at the end of the WW II provided both the Muslim League and the Indian National Congress had agreed to accept them.
The draft proposals of the Cripps Mission recommended the following:
Both the Indian National Congress and the Muslim League did not accept the proposals of the Cripps Mission. The Muslim League demanded that India should be divided on the communal lines and some provinces should form an independent state of Pakistan; and, there should be two Constituent Assemblies, one for Pakistan and another for India.
The Cabinet Mission
The British Indian government made several attempts to bridge the differences between the Indian National Congress and the Muslim League. But it was unsuccessful.
The British government sent another delegation of the Cabinet members, known as the Cabinet Delegation, which came to be known as the Cabinet Mission Plan. It consisted of three cabinet members – Lord Pathic Lawrence, Sir Stafford Cripps and Mr. A.V. Alexander.
The Cabinet Delegation also failed to bring the Indian National Congress and the Muslim League to an agreement. It, however, made its own proposal which was announced simultaneously on 16 May, 1946 in England as well as in India.
The Cabinet delegation made the following recommendations:
Election to the Constituent Assembly
Meanwhile, according to the proposals of the Cabinet Mission, the election to the Constituent Assembly was held in which members of both the Indian National Congress and the Muslim League were returned. The members of the Constituent Assembly were elected by the Provincial Legislative Assemblies.
However, differences between the Indian National Congress and the Muslim League arose on interpretation of “Group Clauses” of the Cabinet Mission.
The British government intervened at this stage and explained to the leaders in London that the contention of the Muslim League was correct. And on December 6, 1946, the British Government published a statement, which for the first time acknowledged the possibility of two Constituent Assemblies and two States.
As a result, when the Constituent Assembly first met on December 9, 1946, it was boycotted by the Muslim League, and it functioned without the participation of the Muslim League.
NATURE OF THE CONSTITUENT ASSEMBLY’S REPRESENTATION
It is often argued that the Constituent Assembly of India did not represent the masses of India because its representatives were not elected through the universal adult franchise. Rather they were indirectly elected by the restricted adult franchise confined to the elite sections of society – the educated and tax payers.
According to Granville Austin the reasons for the restricted franchise and indirect election to the Constituent Assembly members were spelled by the Cabinet Mission Plan. These were to avoid the cumbersome and slow progress in the process of Constitution making.
The Cabinet Mission provided for the indirect election to the Constituent Assembly by the elected members of the provincial legislature. The Indian National Congress agreed to this proposal of the Cabinet Mission forsaking the claim of adult franchise to hold election to the Constituent Assembly.
Despite having been elected through the restricted adult franchise, the Constituent Assembly represented different shades of opinions and religious communities of India. Austin observed that though there was a majority of the Indian National Congress in the Constituent Assembly, it had an “unwritten and unquestioned belief” that the Indian National Congress should represent social and ideological diversity.
There was also its “deliberate policy” that the representatives of various minority communities and viewpoints should be represented in the Constituent Assembly. The Constituent Assembly consisted of members with different ideological orientations, and three religious communities -Sikhs, Muslims and General (Hindus and all other communities like the Anglo-Indians, Parsis, etc).
In words of K. Santaram “There was hardly any shade of opinion not represented in the Assembly”. Majority of the Constituent Assembly members belonged to the Indian National Congress. It also included more than a dozen non-Indian National Congress members.
Some of these were A.K. Ayyer, H.N. Kunjru, N.G. Ayyanger, S.P. Mukherjee and Dr. B.R. Ambedkar. S.P. Mookerji represented the Hindu Mahasabha.
The Constituent Assembly included representatives from the Princely States as well. It needs to be underscored that Dr. Ambedkar was initially elected to the Constituent Assembly from Bengal as member of the Scheduled Caste Federation. But he lost this seat due to the partition of Bengal and was re-elected by the Bombay Indian National Congress (as a non-Indian National Congress candidate) at the request of the Indian National Congress High Command.
The Constituent Assembly sought to address concerns of every person irrespective of their social and cultural orientations. Before incorporating a provision in the constitution, it held elaborate deliberations. Thus, the members of the Constituent Assembly could overcome the limitations of having been elected by the restricted franchise.
The Constituent Assembly sought to accommodate universal values of democracy. The Constituent Assembly adopted several provisions from different constitutions of world and adapted them to the needs of India. In fact, Austin argues that while incorporating different provisions in the Constitution including those which were borrowed from other countries the Constituent Assembly adopted “two wholly Indian concepts” of resolving differences among its members, i.e., consensus and accommodation.
Most members of the Constituent Assembly participated in its proceedings. But these were twenty individuals who played the most influential role in the Assembly.
Some of them were Rajendra Prasad, Maulan Azad, Vallabhbhai Patel, Jawaharlal Nehru, Govind Ballabh Pant, P. Sitaramayya, A.K. Ayyar, N.G. Ayyangar, K.M. Munshi, Dr. B.R. Ambedkar and Satyanarayan Sinha. Though the Constituent Assembly was the sole forum where deliberations took place, yet the deliberations took place in coordination of three bodies – the Constituent Assembly, the Indian National Congress Party, and the interim government.
Some members of the Constituent Assembly were also members of other bodies at the same time. Austin said that “an oligarchy” of four – Nehru, Patel, Prasad and Azad had enjoyed unquestioned honour and prestige in the Assembly. They dominated the proceedings of the Constituent Assembly.Some of these were simultaneously in the government, Indian National Congress Party and the Constituent Assembly.
Prasad was President of Indian National Congress before becoming the President of the Constituent Assembly. Patel and Nehru were Prime Minister and Deputy Prime Minister respectively at the same time. They were part of the inner circles of the committees of the Constituent Assembly.
The Constitution Drafting Committee meticulously incorporated in the draft constitution the decisions of the Constituent Assembly. Dr. B.R. Ambedkar, chairman of the Drafting Committee played the leading role in drafting of the Constitution.
Acknowledging the pivotal role of Dr. Ambedkar, T.T. Krishnamachari, a member of the Drafting Committee, said in one of his speeches: “The House is perhaps aware that out of the seven members nominated by you, one had resigned from the house and was replaced. One had died and was not replaced. One was away in America and his place was not filled up, and another person was engaged in State Affairs, and there was a void to that extent. One or two people were far away from Delhi and perhaps reasons of health did not permit them to attend. So it happened ultimately that the burden of drafting this constitution fell upon Dr. Ambedkar and I have no doubt that we are grateful to him for having achieved this task in a manner which is undoubtedly commendable.”
Dr. Ambedkar on his part “gave much of credit” to S.N. Mukerjee – B.N. Rau’s and Ambedkar’s assistant, the Drafting Officer of the Assembly, “for the careful wording of the Constitution”.
THE ROLE OF THE CONSTITUENT ASSEMBLY IN THE MAKING OF INDIAN CONSTITUTION 1946-1949
The inaugural session of the Constituent Assembly was held on 9 December 1946. It was supposed to be attended by all 296 members but only 207 members could attend it because the Muslim League members absented from it.
As stated earlier, they had boycotted the Constituent Assembly. In this meeting, Acharya J.B. Kripalani requested Dr. Sachchidananda Sinha to be the temporary chairman of the House. The members passed a resolution on 10 December 1946 for election of a permanent chairman, and on 11 December 1946, Dr. Rajendra Prasad was elected as the permanent Chairman of the Constituent Assembly.
The Constituent Assembly divided its work among different committees for its smooth functioning. Some of the important committees were:
(a) Union Power Committee. It was chaired by Jawaharlal Nehru and had nine members;
(b) Committee on Fundamental Rights and Minorities. It had 54 members and Sardar Ballabh bhai Patel was its chairman;
(c) Steering Committee and its 3 members which included Dr. K.M. Munshi (chairman), Gopalaswami Iyangar and Bhagwan Das;
(d) Provincial Constitution Committee. It had 25 members with Sardar Patel as its chairman;
(e) Committee on Union Constitution. It had 15 members with Jawahalal Nehru as its chairman.
After discussing the reports of these committees, the Constituent Assembly appointed a Drafting Committee on 29 August 1947 under the chairmanship of Dr. B.R. Ambedakar. The draft was prepared by Sir B.N. Rau, Advisor to the Constituent Assembly.
A 7-member Committee was constituted to examine the draft. Dr. B.R. Ambedkar, who was Law Minister as well as chairman of the Drafting Committee piloted the draft in the Assembly. Dr. Ambedkar presented “Draft Constitution of India”. The “Draft Constitution” was published in February, 1948.
It was discussed by the Constituent Assembly clause by in its several sessions and was completed by October 17, 1949. This discussion was known as the second reading. The Constituent Assembly again met on 14 November 1949 to discuss the draft further or to give it a third reading.
It was finalised on 26 November 1949 after receiving the signature of the President of the Constituent Assembly. But it was January 26, 1950 which became the date of commencement of the Constitution.
SALIENT FEATURES OF THE CONSTITUION
The Indian Constitution has some salient features. These features give Indian Constitution a distinct identity. It is based on the features of different constitutions of the world. In the words of Dr. Ambedkar, The Indian constitution was prepared “after ransacking all the known Constitutions of the world”.
The chapter on Fundamental Rights is based on the American Constitution; the Parliamentary System has been adopted from the British Constitution; the Directive Principles of State Policy have been adopted from the constitution of Ireland; the Emergency provisions are based on the Constitution of Weimar (Germany) and Government of India Act, 1935.
The features which have been borrowed from other Constitutions have been modified in the light of the needs of our country. It is the longest written constitution. At the time of its formation, the constitution of India had 395 Articles and 8 Schedules. It ensures both Justiciable and Non-Justiciable Rights: Fundamental Rights and the Directive Principles of the State Policy.The constituent makers preferred universal adult franchise over the separate electorates.
Universal Adult Suffrage and Abolition of the Separate Electorate
After debating its draft list of Fundamental rights the Sub-Committee on Fundamental Rights did not recommend inclusion of all of them in the section III of the Constitution as the Fundamental Rights. Instead, it suggested that these should be incorporated in other places in the Constitution.
One such example is that of the Universal suffrage, and Secrete and periodic elections. The sub Committee agreed unanimously in favour of the Universal suffrage but suggested that it should not be part of the Fundamental Rights.
Accordingly, it was placed in the Article 326 of the Part XV on election.The word “universal”, however, is missing from the Article 326. But the fact that every adult citizen of the country is entitled to vote makes it practically a universal adult franchise.
In fact, before Indians really got the right to universal adult franchise, the prominent leaders of the Indian National movement strove for the abolition of the separate electorate in favour of the joint electorate.
The British had sought to continue separate electorate in India since the Morley-Minto reforms, 1909 till the Communal Award of 1932 in the Constitution.
The Communal Award aimed to accord separate electorate for Muslims, Europeans, Sikhs, Indian Christians and Anglo-Indians. It also provided for seats for the Depressed Classes which were to be filled in elections from special constituencies. In such constituencies only the depressed classes could vote.
In addition, the depressed classes were also entitled to vote in general constituencies. Gandhi opposed the recommendation of the notion of separate electorate for the depressed classes. In opposition to the proposal for separate electorate, he set on fast unto death in September 1932. Gandhi’s fast evoked opposition from Ambedkar. However, both Gandhi and Ambedkar reached compromise in Poona Pact.
According to the Poona Pact, seats were reserved for the depressed classes in the general constituencies. This resulted in the abolition of the separate electorate.The abolition of separate electorate got reflected in the reservation of seats in the legislative bodies Constitution.
CONCLUSION
The making of Indian Constitution largely consisted of two phases – 1858 to 1935 and 1946 to 1949. With the transfer of power from the East India Company to the British Crown, the British government introduced different elements of governance through different Acts.
These also included the elements of representation of Indians in the institutions of governance. The motive of the British to introduce them was to serve their colonial interests rather than to provide democratic rights to them. The provision for communal representation introduced through the Morley-Minto Reforms in 1909 and through the Communal Award in 1932 was opposed by the leaders of the Indian National Movement.
Gandhi’s fast resulted in the Poona Pact abolishing the separate electorate and in giving the reservation to the depressed classes in the provincial legislature. After the Indian National Congress emphasized the need for making of a Constitution of India by their own Constitient Assembly, the changed political situation following the Second World War and change of government in Britain, the British reluctantly realized the urgency for establishment of the Constituent Assembly of India for Indians.
The Constituent Assembly which was set up following the recommendations of the Cabinet Mission Plan was elected through the restricted adult franchise by the provincial assemblies. Despite having elected by the privileged sections of the society, the Constituent Assembly represented different shades of opinions and ideologies.
It also represented different social groups of India. The Constituent Assembly discussed all issues thoroughly before reaching decision on them. The decision and suggestions of different sub-Committees of the Constituent Assembly were finally incorporated in the Constitution of India.
The Constitution of India is a document which provides a vision for social change. The Constitution is an embodiment of principles of liberal democracy and secularism, with some elements of social democracy. It ensures protection of cultural, linguistic and religious rights of individuals and communities.
Context
Sunil Mittal, the chairman of Bharti Airtel, said recently that it would be “tragic” if India’s telecom-access market was to be reduced to only two competing operators. He was probably referring to the possible exit of the financially-stressed Vodafone Idea and the increasing irrelevance of government-owned operators, BSNL and MTNL. This would essentially leave the market to Reliance Jio and Airtel. A looming duopoly, or the exit of a global telecommunications major, are both worrying. They deserve a careful and creative response.
[wptelegram-join-channel link=”https://t.me/s/upsctree” text=”Join @upsctree on Telegram”]Thus Far
The reduced competition is worrying. Competition has delivered relatively low prices, advanced technologies, and an acceptable quality of services. These gains are now at risk. There is a long way to go in expanding access as well as network capacity.
The Indian Telecom Irony
Vodafone Tragedy
Filling the gaps in infrastructure and access will require large investments and competition. The exit of Vodafone Idea will hurt both objectives. The company faces an existential crisis since it was hit hardest by the Supreme Court judgment on the AGR issue in 2019, with an estimated liability of Rs 58,000 crore.
The closure of Vodafone Idea is an arguably greater concern than the fading role of BSNL and MTNL. The government companies are yet to deploy 4G and have become progressively less competitive. Vodafone Idea, on the other hand, still accounts for about a quarter of subscriptions and revenues and can boast of a quality network.
It has been adjudged the fastest, for three consecutive quarters, by Ookla, a web-service that monitors internet metrics. India can ill-afford to waste such network capacity. The company’s liabilities will deter any potential buyer.
Vodafone+MTNL+BSNL ?
A possible way out could be to combine the resources of the MTNL and BSNL and Vodafone Idea through a strategic partnership. Creative government action can save Vodafone Idea as well as improve the competitiveness of BSNL and MTNL.
It could help secure government dues, investment, and jobs. It is worth recalling here that, about 30 years ago, the Australian government’s conditions for the entry of its first private operator, Optus, required the latter to take over the loss-making government satellite company, Aussat. Similar out-of-the-box thinking may well be key to escape the looming collateral damage.
It is not trivial to expand competition in India’s telecom market. Especially since there are no major regulatory barriers to entry anymore. Any new private player will be driven largely by commercial considerations. Global experience suggests that well-entrenched incumbents have massive advantages. New players are daunted by the large investments—and much patience!—needed to set up networks, lure existing customers and sign new ones.
However, regulators and policymakers have other options to expand choice for telecom consumers. Their counterparts in mature regulatory regimes—e.g., in the European Union—have helped develop extensive markets for resale. Recognising the limited influence of smaller players, regulators mandate that the incumbent offer wholesale prices to resellers who then expand choice for end-users.
This has been virtually impossible in India. There is a near absence of noteworthy virtual network operators (VNOs) and other resellers. A key barrier to resale is India’s licence fee regime which requires licence-holders to share a proportion of their revenues with the government. Thus, resale could hurt exchequer revenues unless resellers are subject to identical levies. Understandably, the levies—and consequently additional reporting and compliance—is a disincentive for smaller players. The disincentive flows from levies based on revenues which comes with considerable costs of compliance. It would almost vanish if the levies were replaced by say, a flat fee computed objectively.
The ball is in the court of the regulator and the government. They have options. But will they take decisive action to exercise them? It will be ‘tragic’ if they can’t.
INTRODUCTION
Since most of the early scholars, researchers and historians were men, many aspects of society did not find a place in history books. For example, child-birth, menstruation, women’s work, transgenders, households etc. did not find much mention.
[wptelegram-join-channel link=”https://t.me/s/upsctree” text=”Join @upsctree on Telegram”]Rather than building a holistic picture of the past, some select aspects such as polity and the different roles of men became the central focus of history writing. Women were confined to one corner of the chapter where a paragraph or two was devoted to the ‘status and position of women’.
Even the details of these paragraphs were hardly different from each other. This made it look like as if history (and thereby society, polity, economy and all culture) belonged to men while women were only a small static unit to be mentioned separately. Of course, there were some exceptions, but these were however rare. This practice is being corrected now and the roles and presence of women are being read into all parts of historical questions.
SOURCES FOR UNDERSTANDING GENDER HISTORY
Sources are the bases of history writing. From simple pre-historic tools to abstruse texts, everything can be utilized to understand life and roles of women in history. The presence as well as the absence of women from sources needs to be duly noticed, deliberated and argued upon and only then to be theorised upon.
Certain objects being directly related to the lives of women or depicting the ideas of the female principle are of central importance. These include but are not limited to female figurines, art objects, texts attributed to or authored or compiled by women, monuments created by or for women, various objects relating to their lifestyle, objects associated with women on account of their cultural roles and so on.
It has been rightly pointed out by Uma Chakravarti that much of the gender history written in early phase was a ‘partial view from above’. This referred to the utilization of select textual sources and focused only on relational identity of women. There were, however, a few exceptions.
GENDER HISTORIOGRAPHY
Amongst the many narratives propagated to denigrate Indian civilization and culture by the British colonial rulers, the condition of Indian women became a point of central reference. Various social evils that made the life of women miserable were pointed out and efforts were also made to introduce ‘reforms.’ Sati, child-marriages, imposed widowhood, polygamy, dowry, educational and economic inequality, purdah (ghoonghat) and many other practices prevailed during the colonial period that made the life of women difficult and pitiable.
Some practices affected women of higher social and economic households while others led to misery for poorer women. Many social reform movements were started in the 19th century to address these issues and contributions were made by Indian reformers as well as British officials and other Europeans.
Women in India came to be treated as a homogeneous category and over generalisation became the norm. While many communities in India practised widow remarriage and did not practise (much less forced) sati and while some practised divorces or separation, the image of the Indian woman who had been subjugated as woman, wife and widow became a dominant theme in history writing.
Secondly, a western vision was placed over the non-western societies and hence interpretations were far removed from the context. For example, notion of stridhan was equated with dowry and little regard was paid to the provisions regarding its use and ownership by women.
The huge social stigma that came along with the selling of jewellery of the household (one of the main components of stridhan) was paid no attention to. Similarly, penal provisions listed by ancient texts for misappropriation of women’s property were not even looked into.
During the Paleolithic age, hunting and gathering was norm. However much importance was given to Hunting than gathering in all literature of history. Studies, however, show that hunted prey formed only 35% of the diet while gathering fruits and other edible material supplied the major portion. Gathering of food resources was ordinarily done by women. Since gathering was an important activity, more than hunting for game, it could point to significant role playing by women.
The gendered understanding of Harappan civilization is being built upon and various archaeological remains have been studied in this respect. The female figurines, idols of pregnant women, the statue of the ‘dancing girl’, various pieces of jewellery and personal belongings that have been discovered at various sites and offer useful insights on the public and private lives of women and men.
The statue of a girl obtained from Mohanjodaro has been called a ‘dancing girl’ on grounds of familiarity with the institution of devadasis in the later times. Such backward looking explanations are problematic.
There is a wide variety of terracotta female figurines that have been found at different sites right from the pre-Harappan times. Women figures are found suckling a baby, holding utensils, kneading dough, nursing infants, carrying objects like drums, seated figures for board games, with steatopygia (fat deposition on the hips and elsewhere), with floral head-dresses and in many other forms.
Even figurines of pregnant women are quite common. However, most of these have been uncritically associated with fertility, religiosity and reproductive ideas, and have been passed off as representations of the Mother Goddesses. While some of them were votive objects, others are held to be toys or other utilities. The focus on female form has been so stereotypical that women have been seen as associated only with home, hearth, fertility, sexuality and divinity. So much so that sometimes even male figurines in assumed womanly roles were classified as female figurines.
POSITION OF WOMEN IN EARLY INDIA
The first literary tradition in the Indian subcontinent (and the oldest in the world) is that of the Vedic corpus. From the four Samhitas to the Upanishads, we find many interesting references to women in various roles. Some of these women have left their mark on the cultural heritage to this day and are remembered in various ritual and social contexts. Their names, stories, some highly revered hymns, and other interesting facets are mentioned in the Vedic corpus.
The Vedic literature has been classified as Early Vedic and Later Vedic. The Rigvedic society and polity seems to be teeming with life and agro-pastoral economy was enmeshed in close kinship ties. Women as well as men participated in society, economy and polity. Some of the most revered hymns including the gayatri mantra are ascribed to women.
Various natural phenomena are depicted as Goddesses and they are offered prayers. While quantitative analysis highlights the predominance of Indra, Agni, Varuna and other male gods, the power and stature of the goddesses is equally well established.
Women participated in all three Vedic socio-political assemblies viz. Sabha, Samiti and Vidhata. They had access to education and were even engaged in knowledge creation. They could choose to be brahmavadinis with or without matrimony.
Hence, there is no reason to believe that they were only confined to home and hearth. T. S. Rukmani attempts to understand if women had agency in early India. Her work has highlighted many interesting details. The author acknowledges the fact that though the patriarchal set up put women at a loss, there were instances where women found space to exercise their agency.
She points out that though the texts like the Kalpasutras (Srautasutras, Dharmasutras and Grhasutras) revolved around the ideology of Dharma and there was not much space to express alternative ideas, still these works also find some leeway to express ideas reflecting changed conditions.
For example, there is a statement in the Apastamba Dharmasutra that one should follow what women say in the funeral samskaras. Stephanie Jamison believes that in hospitality and exchange relations, women played an important role. She says that the approval of the wife was important in the successful completion of the soma sacrifice. In another study it has been shown that women enjoyed agency in deciding what was given in a sacrifice, bhiksha to a sanyasin. The men had no authority in telling her what to do in these circumstances.
Vedic society was the one which valued marriage immensely. In such contexts, Gender Perspectives if a woman chose not to marry, then it would point to her exercising choice in her decision to go against the grain and remain unmarried.
Mention may be made of Gargi. She was a composer of hymns and has been called a brahmavadini. This term applies to a woman who was a composer of hymns and chose to remain unmarried, devoting herself to the pursuit of learning.
Similarly, in the case of Maitreyi, she consciously opts to be educated in the Upanishadic lore and Yajnavalkya does not dissuade her from exercising her choice.
The statement in the Rigveda that learned daughters should marry learned bridegrooms indicates that women had a say in marriage. Though male offspring is desired, there is a mantra in the Rigveda, recitation of which ensures the birth of a learned daughter.
Altekar refers to the yajnas like seethayagna, rudrayajna etc. that were to be performed exclusively by women. Some of the women were known for their exceptional calibre, for example, from the Rigveda Samhita we find mention of women like Apala, Ghosha, Lopamudra, Gargi, Maitreyi, Shachi, Vishwavara Atri, Sulabha and others.
Women have not only been praised as independent individuals but also with reference to their contributions towards their natal or marital families.
The Later Vedic literature shows the progression towards a State society with a change in the organization of the society and polity. The chief comes to be referred to as bhupati instead of gopati. However, within the twelve important positions (ratnis) mentioned, the chief queen retains a special position under the title mahisi.
The importance of the chief queen continued as gleaned from several references to them in the Epics, Arthashastra and even in coins and epigraphs from early historical times.
The other Samhitas also refer to women sages such as Rishikas. The wife is referred to as sahadharmini. Brahmanas or the texts dealing with the performance of the yajna (Vedic ritual), requires a man to be accompanied by his wife to be able to carry out rituals.
For example, Aitareya Brahmana looks upon the wife as essential to spiritual wholesomeness of the husband. However, there is a mention of some problematic institutions as well.
Uma Chakravarti has pointed towards the condition of Vedic Dasis (female servant/slave) who are referred to in numerous instances. They were the objects of dana (donation/gift) and dakshina (fee).
It is generally believed that from the post Vedic period the condition of the women steadily deteriorated. However, Panini’s Ashtadhyayi and subsequent grammatical literature speak highly of women acharyas and Upadhyayas.
Thus, the memory and practice of a brahmavadini continued even after the Vedic period. The Ramayana, Mahabharata and even the Puranas keep the memory of brhamavadini alive.
Mention may be made of Anasuya, Kunti, Damyanti, Draupadi, Gandhari, Rukmini who continued to fire the imagination of the poets. Texts show that the daughter of Kuni-garga refused marriage because she did not find anyone worthy of her.
The Epics also mention women whose opinions were sought in major events. For example, after the thirteen years of exile, while debating upon the future course of action regarding the restoration of their share, the Pandavas along with Krshna asks Draupadi for her views. Similarly, when Krishna goes to the Kaurava’s court to plead the case of Pandavas, Gandhari is called upon to persuade her sons to listen to reason.
Since a woman taking sanyasa was an act of transgression, one can explore women’s agency through such instances. In the Ramayana, Sabari, who was the disciple of Sage Matanga, and whose hermitage was on the banks of river Pampa was one such sanyasin.
Such women find mention in Smriti literature and Arthashashtra. Kautilya’s prohibition against initiating women into Sanyasa can make sense only if women were being initiated into sanyasa. He advises the king to employ female parivrajakas as spies.
Megasthenes mentions women who accompanied their husbands to the forest, probably referring to the Vanaprastha stage. Another category of literature called Shastras that comprises of sutras (aphorisms) and the smriti texts (‘that which is remembered’) becomes important in the postVedic period.
These textual traditions cover many subjects relating to the four kinds of pursuits of life referred to as purusharthas (namely dharma, karma, kama and moksha). In all these texts we find very liberal values and freedom for both women and men.
The setting up of a household is seen as an ideal for men as well as women (though asceticism for learning is equally praised for both). For example, Apastambha Sutra opines that rituals carried out by an unmarried man do not please the devatas (divinities). Similarly, Manusmriti provides that ‘for three years shall a girl wait after the onset of her puberty; after that time, she may find for herself a husband of equal status. If a woman who has not been given in marriage finds a husband on her own, she does not incur any sin, and neither does the man she finds’
Thus, we see that women enjoyed choice in matters of matrimony. It is interesting to note that unmarried daughters were to be provided for by the father. In fact, daughter is stated to be the object of utmost affection. Should a girl lose her parents, her economic interests were well looked after. It was provided that from their shares, ‘the brothers shall give individually to the unmarried girls, one-quarter from the share of each. Those unwilling to give will become outcastes’
With regards to defining contemporary attitude towards women, Apastambha Sutra prescribed that ‘All must make a way for a woman when she is treading a path.’ Later Dharmashastra also makes similar statements.
Yagnavalkyasmriti mentions that ‘women are the embodiment of all divine virtues on earth.’ However, there are several provisions that look problematic.
On one hand, we have reverence assigned to the feminine (divine and worldly) and important roles being played by them, on the other hand we have questionable provisions and descriptions like right to chastise them through beating or discarding.
The post-Vedic phase from 6th century BCE onwards is also rich in literary traditions with ample depictions of women. Interestingly, we have an entire body of literature that is ascribed totally to women who became Buddhist nuns. These are referred to as Therigathas i.e. the Songs of the Elder Bhikkhunis (Buddhist Women who joined the Sangha).
The Arthashastra Gender Perspectives gives us information on women who were engaged in economic activities of various kinds. They formed a part of both the skilled and the unskilled workforce. They were into professional as well as non-professional employment.
Some of their vocations were related to their gender, while the others were not. There were female state employees as well as independent working women. Similarly, some of them were engaged in activities which though not dependent on their biological constitution are nonetheless categorized as women’s domain, e.g. domestic services etc. Some of them were actual state employees, while some others were in contractual relations with the State. For example, we have female bodyguards and spies in the State employment.
Jaiswal suggests that these women perhaps came from Bhila or Kirata tribe. Female spies were not only to gather information and relay it to proper source, but also to carry out assassinations. However, a closer look at the text shows that there were different classes of female spies engaged for different purposes. Amongst others ‘women skilled in arts were to be employed as spies living inside their houses’. Others were required to work as assassins. Some were to the play the roles of young and beautiful widows to tempt the lust of greedy enemy.
We also have various Buddhist and Jaina traditions giving us some glimpses of the ideas and institutions of the times. Apart from the orthodox (Vedic and Brahmanic) and heterodox normative tradition we have many popular texts like the Epics in Sanskrit and Jatakas in Pali.
Even Prakrit language has many interesting narratives and poetic texts. The Therigatha by the Buddhist nuns are an interesting literary source that provides us with a glimpse of various women who attained arhantship or similar other stages of Realisation.
The deliberation on the age and deterioration of the body by Ambapali, the non-importance of sensual or bodily pleasures by Nanda, Vimla and Shubha etc points towards the intellectual and spiritual engagements and attainments of women.
It is interesting to note that an absolutely contrary picture is presented by the Jatakas wherein more often than not, women are depicted as evil. It is important to note that women were given an evil aura mostly in their roles as wives or beloveds.
Both the texts and the archaeological remains have been studied by various scholars and opposing interpretations are not rare. For example, on one side Sita (from Ramayana) and Draupadi (from Mahabharata) have been seen as victims of the patriarchal order; on the other hand, they are also represented as selfwilled women.
Draupadi after the game of dice presents herself as a forceful and articulate woman. It’s her wit that saves her husbands from becoming slaves of the Kauravas. Her incensed outrage at the attack on her modesty, her bitter lamentations to Krishna, her furious tirade against Yudhishthira for his seeming inability to defend her honour and many more such instances show her to be an aggressive woman. This persona is juxtaposed to her representations as an ideal wife elsewhere. However, Draupadi is never idealised as a perfect wife who endures the most severe trials without complaint. This honour is reserved for Sita in the Ramayana. She is also presented as a victim like Draupadi and voices her concern at her fate openly. However, her aggression is directed inwards as indicated by her action against the self which culminate in her union with the mother Earth.
Are the limited number of hymns ascribed to the Vedic women a signifier of their general status? Are the goddesses merely representational with no connection to the ideas and behaviour towards women? Did only princesses choose their spouses? Are the warrior women an exception? Such searching questions need to be addressed with due diligence.
While women studies are a good development there is a need to expand the horizons to include other varieties of human existence. We have narratives of fluid sexuality in various texts. The one year of Arjuna’s life spent as Brihallana and rebirth of Amba as Shikhandi are some interesting instances. The artefacts found at the site of Sheri Khan Tarakai include visibly hermaphroditic figurines. There is a need to understand the notions of the feminine, masculine, neuter, and other forms of gender and sexual identities. These will have ramifications for understanding the ideas of conjugality, family, community, society and even polity and spirituality.
CONCLUSION
Human civilisations were built by men as well as women, however, history writing has a huge male-bias. Women were confined to questions of status and position that were largely evaluated in terms of their roles in the domestic sphere.
Their treatment as wives and widows became a central focus of most research alongside their place in ritual or religious context. This made them peripheral to mainstream history. This was questioned by various scholars from time to time and led to the development of gendered understanding of history. Focusing attention on women’s history helps to rectify the method which sees women as a monolithic homogeneous category. Writing gender history has helped in building an image of the past that is wholesome and nuanced.