India

An analysis of the debates around net neutrality in India in 2015, with the release of a consultation paper by TRAI, and the release of a viral video by AIB (All India Bakchod) and how behaviour on Twitter and YouTube contributed to the mobilization.

In order to accept this Student Recruiter agreement with the College of Mental Health Counselling, you must believe in and agree with the value of learning about counselling through the online course described at www.ctihalifax.com, and you must act in good faith accepting that the College will remunerate you as per the terms of this agreement in #5 below. Because a Student Recruiter must communicate the following, therefore completing the below steps is considered a Skill Test in order to qualify. When the College receives full tuition from your first referral, you will be considered a Student Recruiter.

The fourteen chapters in this book are the selected proceedings of the 6th Language & Development Conference which was held in Tashkent, Uzbekistan, in 2003 with the theme 'Linguistic Challenges to National Development and International Cooperation'. The chapters discuss language policy issues in Azerbaijan, India, Kazakhstan, Tajikistan, Thailand, Uzbekistan and elsewhere.

E-books, print on demand, online sales sites, the boom in mobile phones… new technologies are profoundly transforming the way texts circulate. Developing countries, however, which face serious limitations in infrastructure, have a considerable challenge ahead of them.

What new actors are emerging in the countries of the South, outside of the powerful platforms already existing in the US, Europe and Japan? Is it conceivable that there may be an autonomous evolution of digital publications in developing countries, entirely independent of the richest nations? What support policies could be implemented to promote the growth of this new industry and accompany traditional actors in the process of adapting to the changes involved?

The digital experiences undertaken in the South suggest that new technologies represent a great opportunity for developing countries – particularly in terms of diffusion –, but on the condition that local entrepreneurs seek out original models adapted to the concrete needs of their communities.

As India successfully positions itself as one of the core, influential nations of the world, its security scenario has become more vulnerable and complex. The roots of India's security challenges lie not only at the regional and international levels but also from within. These threats can be dealt with by securing the borders efficiently. However, the borders of India and their associated problems, geographical, social and cultural, are vivid and varied. Each border receives a different kind of treatment in accordance with the existing mutual relationship across the border. If the border people cannot connect with the country's mainstream, national security is affected. Indian policymakers face a hard challenge to formulate an integrated policy for borderlands and borders. While there are many common cross-border issues, chiefly non-security threats, there are other cross-border issues which are border specific. Besides, soft approaches to economic and cultural cross-border interactions are beneficial. The border security approach focuses on defending the borders from various threats but the border management approach involves protecting the interests of the country across the border.

We are organising a 2-day symposium on yoga and the body to be held at the Australian National University, Canberra.

Here is the link to register: http://chl.anu.edu.au/news-events/events/658/yoga-and-body-past-and-present-symposium

Here is the link to download the flyer and schedule: https://drive.google.com/open?id=0B0ONiOO-EUx-c0w1ZnFQZ0pnWFE

This report—including interviews with more than 331 workers employed in 32 factories that supply to H&M—documents the experiences of women garment workers at the base of H&M garment supply chains. Concentrated in short term, low-skill, and low-wage positions, they are at daily risk of gender based violence and harassment at work.

This new research documents sexual harassment and violence including physical violence, verbal abuse, coercion, threats and retaliation, and routine deprivations of liberty including forced overtime. The research also makes clear these are not isolated incidents and that gender based violence in the H&M garment supply chain is a direct result of how H&M conducts business.

Based upon analysis of the spectrum of gender based violence and associated risk factors in the garment industry, these reports include concrete recommendations for an ILO Convention to eliminate gender based violence and harassment in the world of work.

This chapter examines two attempts at renewal in the Archdiocese of Bangalore, India – the adaptation of liturgical language to the local vernacular and "inculturation" of the form of liturgical expression into the local cultural context. It highlights the unintended consequences of these efforts, including conflicts and violence that persist to this day.

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Some Endorsements for Psychology and the Perennial Philosophy:

“[Psychology and the Perennial Philosophy] is more than an anthology. It is a wisely crafted collection of classic and contemporary scholarship noting that what many are seeking is what has always been, a perennial philosophy, that remains foundational. As one of the authors, Tage Lindbom, properly notes, ‘Secularization is a fish in troubled waters.’ This book claims the waters and is essential reading for all those who may have forgotten or are simply ignorant of the rich foundation provided by the perennial philosophy.”
—Ralph W. Hood, Professor of Psychology at the University of Tennessee at Chattanooga, past president of the Psychology of Religion division of the American Psychological Association, co-founder of The International Journal for the Psychology of Religion and co-author of The Psychology of Religion

“A necessary and bracing critique of the assumptions and limitations of contemporary Western psychology, this generous volume is also a passionate call and learned guide towards a truer perspective that embraces man's spiritual nature.”
—Gabor Maté, M.D., and author of In the Realm of Hungry Ghosts: Close Encounters with Addiction

“Knowing the nature of the mind is perhaps the most difficult undertaking, especially in today’s world. To comprehend the nature of mind one needs to turn to the domain of religion and spirituality. Yet the truth of the mind and its complexity cannot explicitly be defined in words. Inner or transcendent wisdom sees the mind’s own nature without the duality of the seer. Suchness (tathatā) of mind is only experiential and not expressible. The words used to describe thought are themselves a product of thought, which is conditioned and limited. Thus, differences and contradictions are unavoidable. Therefore, a comparative study of different viewpoints and commentaries is immensely important to awaken the inner intelligence to see the mind as it is. Psychology and the Perennial Philosophy: Studies in Comparative Religion edited by Samuel Bendeck Sotillos is an outstanding effort in this direction.”
—Samdhong Rinpoche, former Prime Minister (Kalon Tripa) of the Tibetan Government-in-exile, author of Uncompromising Truth for a Compromised World: Tibetan Buddhism and Today’s World

“The rise of psychology has impacted the study and practice of spirituality, the experiences and attitudes relevant to ultimate human values that transcend ordinary behavior. Each chapter of this remarkable book demonstrates this interaction in a unique and provocative way. But rather than using psychology to reduce and ‘psychologize’ spiritual topics, its authors demonstrate how directives from the spiritual traditions can enhance and even illuminate the enduring importance of psychology in the 21st century.”
—Stanley Krippner, Saybrook University, co-author of Spiritual Dimensions of Healing

“The work at hand is a thinking and debating man’s delight. If you have any interest at all in attempting to include an educated and enlightened view of man’s higher functions in your purview of the world, you will learn from and enjoy this collection of essays. If you already have some knowledge in this area, brace yourself: you may see some of your favorites sharply criticized. A thought-provoking work.”
—Bruce W. Scotton, University of California, San Francisco, co-editor of Textbook of Transpersonal Psychiatry and Psychology

“This book, superbly edited by Samuel Bendeck Sotillos, is a masterful critique of the field of psychology and its loss of the sacred ground in which it once was rooted. It offers depth psychologists an opportunity to contemplate timeless truths echoed through the centuries by perennial philosophers who have always claimed psyche is subordinate to Spirit. Although ignored in depth psychology’s early years due to prejudice and lack of understanding, this is a message today’s psychotherapists must take seriously. Human beings need a deeper and wider transpersonal vision of who and what we are, which the saints and sages of the world’s spiritual traditions have always pointed to. In psychotherapy with a therapist committed to such a vision, patients penetrate into their unconscious depths and not infrequently awaken to the Ground of all Being. Their suffering itself occurred because they had turned away from Spirit. Above all, this volume passionately calls upon depth psychology to remember its origin in the perennial wisdom at the core of the great religions. There is something of a polemic in these pages. It deserves to be considered by depth psychologists of all persuasions.”
—Bryan Wittine, Transpersonal psychologist and Jungian psychoanalyst

“This anthology from Samuel Bendeck Sotillos is a must reference for anyone who is interested in psychology and its relationship to spirituality, and in developing an inclusive dialogue between disciplines that favor an integral outlook on the person and his or her potential. Selections in this anthology will inspire us to reexamine the metaphysical underpinnings of psychology, and remind us how important it is to rise above science’s attempt to reduce the human being to an epistemic object.”
—Sangeetha Menon, National Institute of Advanced Studies (Bangalore, India), Board Member of the International Transpersonal Association (ITA), author of The Beyond Experience: Consciousness in Bhagavad Gita

“This anthology has some of the most discerning essays and reviews on spirituality and psychology, which provide much-needed care and caution to all those engaged in bringing them together or who wish to do so in future. Therefore, it is a must-read for all those who teach, research, consult, or study in such frontier areas as transpersonal psychology, states of consciousness, mind-body relation, holistic health, Indian psychology, and so on. It will be an invaluable textbook for courses in these and other related areas. I congratulate the editor of the book.”
—Kiran Kumar K. Salagame, University of Mysore (India), Board Member of the International Transpersonal Association (ITA), author of The Psychology of Meditation: A Contextual Approach

“One of the finest collections of essays on the Perennial Philosophy—a must-read for all psychologists who are engaged with spirituality and transpersonal psychology. The essays which critique modern psychology (including transpersonal psychology, and the framework of Carl Jung), in the light of the Perennial Philosophy are a revelation and make compelling reading. The book serves as a corrective to the excesses of modern psychology, and to this end Sotillos has done a commendable job. I for one will include the book in some of the graduate courses that I teach.”
—Suneet Varma, University of Delhi, co-editor of Foundations of Indian Psychology

“To its credit modern science by-and-large is becoming more cognizant of the essential connection between spirituality and psychological health and well-being and most of all its positive implications within the field of psychology. While there is ample data to document this in a plethora of academic journals and books, this new book Psychology and the Perennial Philosophy adds a novel contribution to the dialogue between psychology and spirituality, which captures many nuances that for the most part go unnoticed within these discussions, and last but not least, it provides a keen eye of discernment to understand this intricate relationship on a deeper level that is crucially needed. This work will be a valuable asset to students and long term mental health practitioners and professors alike who seek to better understand the relationship between psychology and spirituality.”
—Harold G. Koenig, Duke University, Director of the Center for Spirituality, Theology and Health, co-author of The Handbook of Religion and Health

How does a big cat in India come to be identified as the one guilty of preying on humans? Indian conservationist law stipulates that the big cat must be identified before it is hunted down. But as I demonstrate ethnographically, there is no possible means of establishing the correct identity of a big cat before it is killed. Through an account of the impossibility of beastly identification, this article demonstrates the limits of both bureaucratic action and conservation in the government of big cats. What operates, instead, is a form of knowing the nonhuman Other, a knowing that is localized, personalized, affective, and momentary. Such forms of knowledge and living-besides are called for by the Anthropocene. Indeed, an analytic potential of the Anthropocene lies in rendering untenable the continual disciplinary sequestering of the nonhuman and environmental from the political, bureaucratic, and legal.

Across the world, governments design and implement policies with the explicit goal of promoting social justice. But can such institutions change entrenched social norms? And what effects should we expect from differently designed policies? This book is an empirically rich study of one of the most extensive electoral quota systems in the world: the reserved seats for the Scheduled Castes (SCs, the former “untouchables”) in India’s legislative assemblies. Combining evidence from extensive quantitative datasets, archival work, and in-depth interviews with politicians, civil servants, activists, and voters across India, the book explores the long-term effects of electoral quotas for the political elite and the general population. It shows that the quotas for SCs have played an important role in improving social justice for SCs in some ways, primarily by weakening the status hierarchy associated with the caste system. The extent and nature of the gains in social justice have not, however, been what all advocates of these quotas had expected or hoped for. This is a study of India, but the findings and discussions have broader implications. Policies such as quotas are usually supported with arguments about various assumed positive long-term consequences. The nuanced discussions in this book shed light on the trade-offs inherent in how these policies are designed, and lays the groundwork for a comparative research agenda on the politics of inclusion.

Derived from Maithil practices and festivals and assumed to protect the household, the Madhubani Paintings spread since the 1960s in India and abroad. Transferred on paper in order to be commercialized, they undergo important changes. I will focus on the reception history of Mithila paintings through two Western mediators, who each declared themselves to be the discoverers of these paintings: one is British, William Archer (1907- 1979); the other French, Yves Véquaud (1938-2000). They bear witness to an international reception which underlines a particular aspect of the worldwide connected and shared histories of Bihar.
After being appointed officer of the Indian Civil Service in Bihar, Archer publishes in 1949 the article “Maithil Painting”. This is a first moment in the reception history of these paintings. His writings show a universal aesthetic, based on psychoanalyze, surrealism and an organic vision of art.
The hippie “counter-culture” renews enchanted orientalist and romantic visions of a South Asian universe presumed to be spiritual, pantheist and sensorial. Followed on the heels of the sixties, indophily appears a particularly favourable, moment - or kairos - in the reception of Maithil works. It parallels the internationalization of its actors: Erika Moser Schmitt in Germany, Tokio Hasegawa in Japan, Raymond and Naomi Owens as well as David Szanton in United States and Yves Véquaud in France. The writings of the latter mingled an aptitude to capture the “air du temps” with a real interest in India and adhered to the values of the counter-culture. He is today mostly known for his essays on Mithila paintings. The Mithila Art is published in 1976, then translated in 1977 into English and German. In 1974, he co-directed the documentary Mithila. During a period of about ten years, he exhibited his collection of Mithila paintings in France and abroad (in particular in Paris, Musée de l’Homme, Musée des arts Décoratifs...).
In 1970, Véquaud discovered the Mithila paintings in New-Delhi thanks to the museologist Ratna Fabri. He remained in India for two years, went to Madhubani and met some village painters. In his writings, the Maithil women painters are presented as charismatic figures, between holiness and genius. In 1973, Sita Devi “appears to him as a saint”, withdrawn from the world, “in a inner-peace and trust refuge which nothing could disturb". From the author’s standpoint, the talent of these painters, neo-tantric muses presumed to create only when in a yogic state, is compared with that of an exorcist. This vision of the prophetic artist, fluctuating between the christic figure of the saviour and the holy icon, also bears witness to the transformation of the status of the artist since the 19th Century in the West and to the appearance of a ”vocational regime” (Nathalie Heinich). These charismatic figures call to mind the appearance of a conception of the artist as the author of innovative works, and living a singular life. Like Braque and Rouault, the Maithil women painters would so be transformed into figures of legend, likely to guide the work of their followers in their efforts to become an artist. These prophetic artists would become a modern incarnation of holiness. In 1968, Yves Véquaud describes Mozart and Van Gogh as saints, whose example overwhelms. From his standpoint, the prophetic Maithil artists are devoid of the overwhelming heroization that affects Western artists. They would correspond to his promotion of creative spontaneity and a present freed from the burden of the past, in quest of eternal moments.
In Yves Véquaud’s conception, the women painters swing between an ideal of devout humility and religious immortality. In 1973, Sita Devi is described as the one who “knew all the honours” and yet remained “humble and loving”. From the westernized standpoint of Véquaud, the artistic success of Maithil painters may be explained by their desire for singularity and timelessness in their results. This involves both the personalization of means, namely the invention of new paths, as well as the depersonalization of the ends of the success, namely the creation of objects crystallizing values recognized beyond the author. This contingency was traditionally reserved for saints and heroes.
His admiration for these artists assumed an almost devotional character. Following the example of the canonization of Western art, Yves Véquaud established a relationship between the Maithil pictorial phenomenon and a religious phenomenon, the neo-tantrism. His behaviour was almost that of a believer. He set up his exhibitions with a nearly sacerdotal and proselytizing diligence. His hermeneutics of the works is almost theological. The conditions in which the paintings were produced has been neglected. The art of Mithila is described as a (wedding) liturgy ; the paintbrush becomes the tool of prayer. The biographies of the painters appear as a “golden legend”. Nevertheless, these exegeses underline the effective ritual dimension of these paintings. Maithil art became the sphere onto which he projected the expectations traditionally assumed by the religion. It is no longer the instrument, but the object of the sacralization. Sanctified with the admiration of Yves Véquaud, the painters were not “acknowledged by the ecclesiastical authorities”: it concords with the informal religiosity of the author. He thus put forward an essentialized vision of Mithila paintings. Perhaps it represented also an attempt to sublimate his own artistic failures by projecting onto fantasized painters an imaginary solution to a melancholy situation: giving up novelistic publications, whether due to lack of inspiration or to editorial refusals. His neo-tantric vision of Mithila paintings resulted from the kairos of the hippie phase previously evoked.
Yet in 1994 India Served and Observed, the memoirs posthumously published by William Archer and his spouse, Mildred, put forward a fanciful account about the discovery of Mithila paintings, marked with a Flower Power sensitivity : it stays in-between the construction of a storytelling and an aesthetic emotion, which is a posteriori inflamed. To seize the proclaimed strong and valued discourses of the moment on South-Asia is equivalent to a re-enchantment of Archer’s writings. This work builds itself in resonance with Véquaud’s one. Thus in this new narrative about the discovery of Mithila paintings, the meeting with the paintings and the painters is described as simultaneously exalted and distanced, but sublimated by aesthetic emotion. A narrative play takes shape wavering between desire and repression. According to their words, "in these murals we somehow electrically met".
I will analyzed in what extent these idealized works and their women heroized figures could be situated in the social context of the “counter-culture” and the hippie movement, foreseeing the globalization of Mithila paintings in the 1990s : since then some maithil artists free themselves from categories of gender, caste and local belonging. The appearance of painters men in Mithila, motivated in particular by the prospect of profits, polls gender categories associated to a practice for a long time exclusively feminine. Simultaneously some researchers deconstruct this essentialized tradition. They expound Archer’s and Vequaud's interpretations as an hegemonic discourse constituted from masculine canons.

Dance is a movement art, transmitted as an oral, or rather aural-visual, tradition.  What then is the relationship of shastric texts on dance to the actual performance practice, with particular reference to Odissi dance?  Shastric texts have become a major reference point and validating factor of “classical” dance in India since the 1930’s, in Orissa since the 1950’s, and are increasingly used in the training of today’s educated students of the dance.
Did these texts play a central role in the development of the Odissi dance tradition as we know it today, or have they been used after the fact in a quest to capture and codify a tradition?  What are the consequences of using textual codification as a starting point in classical training?  To what extent has Odissi dance gelled into a distinctive form as it passed through generations of dancers up to the present and how much latitude still remains for innovation within the tradition?
What texts play a role in Odissi dance and what is that role?  To what extent do contemporary practitioners of Odissi base their work on shastric tradition?
What are the problems of textual representation of a three-dimensional art form functioning in time and space translated to two dimensional paper and word symbolization?  What are the difficulties of taking a fluid tradition in art and categorizing its elements in narrowing definitions, definitions which can intrinsically exclude nuance and variation, and lose its channeled logic in tangents?  Does the quest for codification threaten the fluidity of tradition, tying teaching to text in future?
And finally, what role has shastric text played in bestowing legitimacy of recognition to Odissi dance as a classical tradition?

This work is a beguiling prospect for anyone who has been involved in South Asia or has an interest in the region. The idea of analysing so many distinct insurgencies and counter-insurgency (COIN) campaigns within the covers of a single book is both ambitious and tantalising. Unfortunately, and in spite of occasional good moments, this book provides few of the answers. It has a clunky structure, is peppered with editorial and factual errors and unsupported statements. The British General Templer in Malaya argued that COIN should only be 25% shooting. The remainder should be winning "hearts and minds". Sadly this has all too rarely been the case in South Asia where many of the COIN campaigns have been heavy-handed and brutal. Partly this is a function of capability; effective COIN needs excellent intelligence and highly trained and equipped Special Forces. Yet it is interesting to reflect that two "successful" COIN operations of recent years; the Indian defeat of the Khalistan movement and President Rajapaksa's suppression of the Tamil Tigers owed little to Templer or the proponents of minimum force

Section on the Śivadharmaśāstra now published in the Introduction to "A Śaiva Utopia" (Bisschop/Kafle/Lubin, Napoli, 2021), available here:
https://www.academia.edu/67886226/A_%C5%9Aaiva_Utopia_The_%C5%9Aivadharma_s_Revision_of_Brahmanical_Var%E1%B9%87%C4%81%C5%9Bramadharma |

Dharmaśāstra codes prescribed rules for other strata of society, including Śūdras and mixed-caste groups, circumscribing their legitimate social and religious agency. Later religious traditions, under the influence of more egalitarian devotional sentiments, modified Smārta caste policies. This paper focuses on three neglected examples, the Śivadharmaśāstra, the “Varṇāśramakāṇḍa” of the unpublished Kāśyapottarasaṃhitā, and the Varṇāśramacandrikā. These works are considered in light of their socio-historical context, and in relation to the late-medieval Śmārta works on Śūdradharma (examined in recent dissertations by Benke and Vajpeyi). These three works exemplify efforts by devotional movements to extend and adapt older Brahmanical categories in such a way that putatively Śūdra castes can partake of the ritual entitlements otherwise identified with Brahmanical status. Thus the Brahmanical birth-based status is subordinated to a ritually mediated spiritual kinship, which implies a conceptual reconfiguration of the Dharmaśāstric genre itself
The Śivadharmaśāstra (ca. 6th c.), the oldest part of the “Śivadharma corpus,” which teaches a Pāśupata-influenced bhakti religion for married householders steeped in Smārta religious practice, redefines varṇa and āśrama categories in light of an emergent lay Śaivism. Based on my provisional edition of adhyāya 11, I present its delineation of a śiva-āśrama analogous to the āśramas of classical Dharmaśāstra, but open to women and Śūdras. This is compared to the “Varṇāśramakāṇḍa” of the Kāśyapottarasaṃhitā, an unpublished late-medieval work outlining a Śrīvaiṣṇava version of varṇāśramadharma, with rules for performing the “purification of Śūdras” (śūdra-śuddhi) and special saṃskāras for Śūdras. Finally, I offer observations on the ultimate subversion of Brahmin prerogative: a Dharmaśāstra by a Śūdra. The Varṇāśramacandrikā (late 17th c.), composed by a member of the Dharmapuram maṭam, a non-Brahmin (Vēḷāḷa) Śaivasiddhānta institution in Tamil Nadu, argues that traditional Smārta literature in fact supports the notion that certain Śūdras are eligible for all levels of dīkṣā and abhiṣeka in Śaivasiddhānta.

India is known worldwide for agriculture as its major industry. Land area of arable land in our country is 159.7 million hectares (394.6 million acres) which is listed as the second largest of world, first is The United States. India is among the top global producers of many crops that includes wheat, cotton, pulses, rice, groundnuts , fruits and vegetables. A major part of National economy depends on agriculture and jobs or businesses associated with it. It is a good fact that most of land of country contribute for this use but, however, farmers are not satisfied with the agro-market. Though being the major industry, people associated with it have to face many challenges in the markets of agriculture, mainly financially weak farmers. Among many challenges for farmers, poor conditions of Agro-Markets or Mandis in our country are one of major challenge. Being the main spot of business of these big industries, they shall be uplifted. The aim of this research is to derive a design approach for Agro-Markets in our country, independent of what is the major crop of that particular area. Set of parameters, that how Agro-Markets should be designed will be listed at the end of paper.

Jharkhand is a state with immense opportunities but unmet expectations. These
opportunities can be unlocked with a comprehensive reform process that has the following
elements.
a. Have an inclusive agenda of development where the requirements of the masses are
at the forefront of administrative action. This includes employment and selfemployment avenues, basic needs and requirements, and safety and security.
b. Strengthen and make more efficient the ability of its administration to deliver a
good environment for (i) living and (ii) earning. This requires creating an economic
ecosystem that facilitates entrepreneurship for large, medium, small and micro
enterprises; both in the organized and unorganized domains.
c. Ensure a 360 degree monitoring of government actions; this requires monitoring
within the government as also by outside entities. The government and its senior
functionaries need to be answerable to the people of the state.
2. To reiterate, the Committee believes that the only way by which long term economic
development can be sustained is if all segments of society are a part of that process. Hence
development should not be confused with industrialization or corporatization.
Industrialization is but one element of a much larger process of improvement in lifestyles,
7opportunities and the environment.
3. In line with these objectives the report establishes the following principles.
a. The first set of reforms should be able to generate improvements in growth and also
government tax and non tax revenues within a short span of time. These can then
be used to invest in efficiency improvements. A virtuous cycle needs to be created,
with benefits from actions in one stage used to generate greater benefits in the
next.
b. The ability to move on a path of greater progress is to a large extent dependent
upon the ability of the government functionaries to perform individually and as a
group. Hence improvement in administrative abilities of the state forms a significant
part of this report.
c. All round progress requires all round action; however human capital and expertise is
limited both within and outside the government, and will take some time to build.
Hence the state government needs to partner with organizations outside the state,
these include sector specialist organizations such as NSDC, ILFS, NHB, IDFC, etc. At
the same time Public Private Partnerships need to be accelerated in all domains.
d. Decentralization is an established principle and needs to be made an integral part of
the government’s reform process. Greater delegation of responsibilities is required
towards the local bodies (both ULBs and PRIs). Within the government lower tiers
need to be provided greater decision-making powers. Moreover, many of the
Transforming Jharkhand – Agenda for Change 6
functions and responsibilities can be delegated to private entities whether they are
commercial, cooperatives and communities or non-profit organizations.
e. Civil society needs to be strengthened and that implies that the government needs
to make interaction between NGOs and government functionaries an integral part of
governance.
f. Greater information availability and citizen redressal is another synergistic
component of this larger process. E-governance, information boards in rural areas,
annual development reports; independent monitoring of government actions and
their impact is another set of reforms that will be critical in guaranteeing
sustainability of reforms.
4. Rapid economic growth is both an objective and an outcome of people oriented reforms.
The committee estimates that with no reforms growth till 2025 will stagnate at about
current levels, with limited reforms would be about 10 percent, but with deep structural
reforms can be in the region of 15 percent annually. High growth will generate additional
tax revenues that are many times the current tax revenues. This in turn can enable a far
deeper set of investments in enhancing welfare and development expenditures.

The Indo-Pacific region stretches from the eastern Indian Ocean shores of Africa and West Asia to the littoral countries of the western Pacific. The region constitutes the ‘maritime underbelly’ of Asia, and is the fastest growing region in the world; and in a few decades, is likely to witness what may be referred to as ‘Renaissance 2.0’. The region is, therefore, ripe with enormous opportunities, not only for regional countries, but also for the rest of the global community. And yet, the region is beset with equally colossal security risks that emanate from inter alia the rise of China - that is not satisfied with ‘status quo’ in the global order including established international law and norms; strategic rivalries and the attendant security dilemma and arms race; issues of governance including maritime jurisdictions; the proliferation of malevolent non-state actors involved in maritime crimes and terrorism; and so on. The book is a collation of commentaries that analyse the trends with regard to the geopolitical and maritime security environment, along with the naval developments, in the Indo-Pacific in the past half-decade or so.

It is a precious knowledge of ancient india. this script was originally composed by mahrshi BHARADWAJA, the great indian sage around 5000 BC  ,it content english transtation of some of its sanskrit stotras and shlokas.before wright brothers first aircraft was made by dr Talpade was an Indian scholar who is said to have constructed and flown an unmanned airplane in 1895 with reference of this ancient hindu sanskrit manuscript .

With growing global political weight and one of the biggest digital markets in the world, India, a leading developing country in the G77, is poised to play a critical role in the WSIS+10 Review. In line with its earlier positions on related issues, the priorities outlined by the Indian government for the Review so far prominently feature development and cybersecurity concerns. However, following a new-found alignment on internet-related policy issues across Ministries, earlier priorities regarding enhanced cooperation will now be balanced by active support for multistakeholder approaches to internet governance. For civil society advocates, the Indian government's recent embrace of multistakeholderism is of particular importance, as it provides a new opening for enhanced civil society engagement with the Ministry of External Affairs: the WSIS+10 Review can provide a first opportunity for the Ministry to prove that it is serious about this commitment. The practical impact of this shift in India's policy on the positions of the G77 and the negotiations more broadly may, however, remain limited.

The best expose on MK gandhi .& a deep look into global politics. Vegetarianism , radical green environmentalism = agenda of the globalists to make the people weak & take over the world /natural resources. Gandhi was an occultist theosophist freemason. His London diary is missing but 20 pages. he described his initiation into 3 rd degree freemasonry but in coded language. he supposedly wrote so much. but he forgets to mention the role of freemasonry , rothschilds , the role of secret socities. he propagated/ promoted feminine ideologies. passive resistence , nonviolence. but he never practised them. When his masters wanted he was more than willing to kill the innocents. he was a hardcore racist and never hid it. he allied himself openly with all the top racist fascist brital dictators and he praised them openly. salt is the child of sun and sea or fire and water and in occult esoteric lore its feminine. that must be the reason why he had salt satyagraha. he was a complete british agent , a trained mason. who talked through both sides of his mouth and the ignorant people believed him blindly. as always .

PLAY OF KALIDASA OFKAlidAsa (OEaka 445)
The most celebrated Sanskrit poet, KAlidAsa authored numerous works like “Abhigyana shakuntalam ”, “MAlavikAgnimitram”, “Vikramorvanshiyam”, “Raghuvanshiyam”, “Kumarasambhavam”, “Meghadutam”, “RitusaamAram”, etc. KAlidAsa also authored an astronomical work named “JyotirvidAbharanam” in Kali year 3068 (34 BCE).

Towards the end of the first decade of the new millennium ‘Bollywood’ can be seen as having gained unprecedented cultural legitimacy in India and worldwide. This is even apparent on the level of official representations of India, with stars dancing to film songs at the closing ceremony of the 2006 Commonwealth Games in Australia. With the new extension of legitimate culture beyond the boundaries of classical or folk into the realm of the popular, there is a sense that the culture of ‘the people’, ‘the masses’, is embraced, validated, approved. However, that 75,000 ‘bar girls’ who danced to Bollywood numbers in beer bars in Mumbai were made redundant in August 2005 following a virulent moral campaign indicates that areas of Bollywood culture exist that are by no means legitimised. Beginning with an examination of the Bollywood dance craze that has become one of the trendiest parts of globalised India and then moving onto ‘other’ arenas of Bollywood dance starting with the bar girls, this chapter seeks to problematise the question of ‘the people’ in Indian popular culture through an examination of hierarchies and processes of inclusion and exclusion at work within the popular sphere.

Today’s conversations about vertical farming deal almost exclusively with food production. After all the key advantages
of vertical farming are to grow healthy, pesticide-free crops all year round at very high and very predictable rates of
yield. However, the authors of this report believe that this is only the beginning. Vertical farming can also be used for
waste water management and recycling, innovative local food distribution and business models, air quality measures,
reducing greenhouse gas emissions, education, as well as playing a potential role in novel health, nutritional, and
pharmaceutical applications.
Before we can begin expanding the conversation about vertical farming, we need to establish a common language
that includes global industry events and definitions that can be applied to vertical farming and controlled environment
agriculture (CEA). That is the first purpose. From there, the authors intend to share the state of the industry based
upon the most current information available to date and expand the conversation into new opportunities and areas of
possibility for vertical farming globally.
Based on survey results from the Association for Vertical Farming (AVF) members, the definition of vertical farming is the
practice of producing food in vertically stacked layers, vertically inclined surfaces and/or integrated into buildings. The
modern idea of vertical farming uses CEA technology. CEA facilities use environmental control (humidity, temperature,
gases, etc.), fertigation1, and potentially artificial control of light (as a supplement in the case of a rooftop greenhouse,
or as a unique light source in pure indoor farming conditions).
In the current state of the industry employing a qualified workforce is one of the main challenges in the private
sector. Vertical farming CEA facilities use a diverse team of experts from different backgrounds that include growers,
horticulturalist, mechanical, biological and electrical engineers, architects, data scientists, food safety experts, etc.
This report looks at CEA education programs and degrees in schools, universities and private companies worldwide.
It posits the next steps needed to develop the next generation of vertical farmers.
As the industry continues to educate and search for qualified vertical farmers, cities will have to cope with urban
regulations to foster industry development. We analyzed architecture and urban regulations, and shed light on how
Singapore, New York City and Paris are adapting to urban regulations as well as various programs that support vertical
farming and their respective city sustainability objectives.
We point out how cities and various programs can provide funding or support for vertical farming companies.
However, for any enterprise to enter the vertical farming industry, it is crucial to have a sound business proposition
and understand how to survive and scale in local markets. We address and analyze finance and business models and
provide a roadmap for entrepreneurs.
Vertical farming technologies are not limited to food production. An important and generally under-reported production
method for medicinal products is vertical farming. Plant-made pharmaceuticals may create the opportunity to produce
biologically active molecules at a low-manufacturing cost. We outline what are plant-made pharmaceutical products
and production advantages used for recombinant protein pharmaceutical production. We were careful to include data
on the use of medicinal plants in various regions of the world. With medicinal plants used widely in Asia, we chose
to highlight current business opportunities for vertical farming beyond food. We also mention market opportunities
and novel applications in the biopharming space, that is, using plants to manufacture novel biological agents, which
has been difficult to imagine before the rise of new CEA and low cost genetic engineering technologies. However, this
report will not address medicinal marijuana developments despite market growth in operational facilities that use
CEA technologies.
One main purpose of the white paper is to evaluate global developments and document the regional specificities of
the vertical farming industry, as driven by bottom-up (private sector-led) and/or top-down (government-led) initiatives
in each region. This report identifies in specific regions how the building up of vertical farming can also promote
adjacent industries (e.g., semiconductor and LED lighting industry in Taiwan). As the industry grows within each country there will be champions, survivors and failed enterprises.
Media coverage in the West and Asia reports on the scale, size, methods, models and production capabilities of
vertical farms, and provides insight on the amount of operational units and trends. Although actionable data to
support decision makers is limited, we assess and provide an analysis of current operational facilities and provide
forecasts of overall industry trends. In the face of insufficient data and a lack of proven models, we nevertheless hope
throughout the course of this report to offer the reader a complete view based on the information currently available.
This study has its caveats. As already indicated above, in the industry there is no aggregated data source, and this
is the role we are attempting to fulfill. Throughout the course of the report we compiled available data from public
sources and government documents, as well as from more than 30 interviews we conducted to demonstrate and
forecast the development of the industry. This is one of the first attempts to describe the global vertical farming
industry; moving forward we will be in a position to go deeper and add material to the study. In short, our findings
indicate that before we envision vertical farms as tools for our cities, first we need to remove remaining administrative
constraints, improve the training of the workforce, encourage competition, enhance business models and attract
investors.

The writing of this paper was prompted by the discovery of several manuscripts of mediaeval yoga texts which contain lists of more than eighty-four āsana-s, a canonical number mentioned in several yoga texts.  Until now, lists of eighty-four āsana-s have been found in only two recently published yoga texts, namely, the Haṭharatnāvalī and the Jogapradīpyakā.  The manuscript evidence presented in this article indicates that these published texts are not isolated accounts of mediaeval yoga systems with many complex āsanas. In fact, it is clear that more than eighty-four āsana-s were practised in some traditions of Haṭha Yoga before the British arrived in India.  The majority of these āsana-s were not seated poses, but complex and physically-demanding postures, some of which involved repetitive movement, breath control and the use of ropes.  When the āsana-s in the sources which I shall analyse in this article are considered in their totality, antecedents can be identified for many non-seated and inverted postures in twentieth-century systems of Indian yoga.

This chapter examines the cultural history of Naga tattoo through the voices of Naga elders, a contemporary Naga tattoo artist, Naga writers, among others. One hundred years ago, tattoo was considered everyday wear with a precise and detailed system of codes and socio- religious meanings attached to it. Post-missionization the Naga tattoo was demonized, condemned, and gradually abandoned until the last decade with the re-emergence of an ethnic fashion and cultural revival movement that includes the neo-Naga tattoo. I argue here that Naga artists and writers are actively reshaping the future of the Naga tattoo through art, design, and innovative publications. They give new expression to an inerasable and unquestionable mark of ethnic identity, and in the process may revive the Naga tattoo from the brink of extinction.