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
- 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
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.