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Rashtriya Sanskriti Mahotsav 2021

Why in News The third and final leg of 11th edition of the Rashtriya Sanskriti Mahotsav 2021 took place at Murshidabad, West Bengal. Various...

01 Mar 2021 Diversity of India
French Secularism

This article is based on “French classroom lessons” which was published in The Indian Express on 07/11/2020. It talks about the issues...

07 Nov 2020 Diversity of India
Namath Basai: Kerala

The Kerala State government is carrying out a unique programme called “Namath Basai” of teaching tribal children in their mother...

22 Aug 2020 Diversity of India
Tulu Language

Why in News There has been growing demand to include Tulu in the Eighth Schedule of the Constitution. At present, Tulu is not an official language...

07 Jan 2020 Diversity of India
Indian Model of Nationalism

This article is based on “Un-civic Nationalism” that was published in The Indian Express on 12/10/2019. It distinguishes between the...

12 Oct 2019 Diversity of India
Protection and Preservation of Endangered Language

The Government of India is running a scheme known as “Protection and Preservation of Endangered Languages” for conservation of threatened...

27 Jul 2019 Diversity of India
Kheer Bhawani Mela

Jammu and Kashmir’s two separated communities, Muslims and Pandits, witnessed a rare union on the annual festival of Zyeshth Ashtami at the...

12 Jun 2019 Diversity of India
Statehood Demand

Introduction Modern states are large and complex with several cultural and economic problems and historical experiences add complexity to their...

31 May 2019 Diversity of India
Secularism

...

15 May 2019 Diversity of India
Secularism

About The term “Secular” means being "separate" from religion, or having no religious basis. A secular person is one who does not owe...

15 May 2019 Diversity of India
Communalism

About Communalism, in a broad sense means a strong attachment to one’s own community. In popular discourse in India, it is understood as...

13 May 2019 Diversity of India
Pinguli Chitrakatha Art

"Chitra" means picture and "Katha" means story and the exponent called Chitrakathi is the person who narrates the story with the aid of some visual...

03 May 2019 Diversity of India
Traditional New Year

The President of India has greeted the people on the eve of Ugadi, Gudi Padwa, Cheti Chand, Navreh and Sajibu Cheiraoba. These festivals mark the...

06 Apr 2019 Diversity of India
Population Growth Rate of India Overestimated

A recent study has suggested that India’s population growth rate is highly overestimated by existing models. By 2025, India is expected to...

02 Aug 2018 Diversity of India

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		'article_id' => (int) 7811,
		'category_id' => (int) 21,
		'title' => 'Rashtriya Sanskriti Mahotsav 2021',
		'description' => '<h3>Why in News</h3>
<p>The third and final leg of 11<sup>th</sup> edition of the Rashtriya Sanskriti Mahotsav 2021 took place at Murshidabad, West Bengal.</p>
<ul style="list-style-type: square;">
<li>Various colourful performances were given by the local artists, including<strong> &lsquo;Baul Gaan&rsquo;, &lsquo;Alkup Gaan&rsquo;, &lsquo;Leto gaan&rsquo;, &lsquo;Jhumuriya&rsquo; and Ranpa folk dances.</strong></li>
</ul>
<h3>Key Points</h3>
<ul style="list-style-type: square;">
<li>Rashtriya Sanskriti Mahotsav is the flagship festival of the <strong>Ministry of Culture.</strong></li>
<li>It has been organized since 2015 with the active participation of <strong>Seven Zonal Culture Centres.</strong></li>
<li>It was started with an intention to exhibit the rich cultural heritage of the country in all its rich and varied dimensions namely, Handicrafts, Cuisine, Painting, Sculpture and Performing Arts- Folk, Tribal, Classical and Contemporary- all at one place.</li>
<li><strong>Significance:</strong> <br />
<ul style="list-style-type: circle;">
<li>It has been playing a pivotal role <strong>to take the vibrant culture of India out to the masses</strong> instead of confining it to auditoria and galleries.</li>
<li>It has been instrumental in <strong>showcasing folk and tribal art,</strong> dance, music, cuisines &amp; culture of one state in other states reinforcing the cherished goal of <strong>&ldquo;Ek Bharat Shreshtha Bharat&rdquo;.</strong></li>
<li>It also provides <strong>an effective platform to the artists and artisans</strong> to support their livelihood.</li>
<li>It <strong>reconnects the people (especially the youth) with their indigenous culture,</strong> its multifaceted nature, magnificence, and historical importance in the context of <strong>&lsquo;India as a Nation&rsquo;</strong> over the millennia.</li>
</ul>
</li>
<li>Till date, Rashtriya Sanskriti Mahotsavs have been held at various places such as Delhi, Varanasi, Bengaluru, Tawang, Gujarat, Karnataka, Tehri and Madhya Pradesh.</li>
</ul>
<div class="border-bg">
<p><strong>Ek Bharat Shreshtha Bharat</strong></p>
<ul style="list-style-type: square;">
<li>It was launched in 2015 to<strong> promote engagement amongst the people</strong> of different States/UTs so as to enhance mutual understanding and bonding between people of diverse cultures, thereby securing stronger unity and integrity of India.</li>
<li>It is an initiative of the <strong>Ministry of Education.</strong></li>
<li>The broad objectives of the initiative are as follows:<br />
<ul style="list-style-type: circle;">
<li>To <strong>CELEBRATE</strong> the Unity in Diversity of our nation and to maintain and strengthen the fabric of traditionally existing emotional bonds between the people,</li>
<li>To <strong>PROMOTE</strong> the spirit of national integration through a deep and structured engagement between all Indian states and Union Territories through a year-long planned engagement between states,</li>
<li>To<strong> SHOWCASE</strong> the rich heritage and culture, customs and traditions of different states for enabling people to understand and appreciate the diversity that is India, thus fostering a sense of common identity,</li>
<li>To <strong>ESTABLISH</strong> long-term engagements, and</li>
<li>To <strong>CREATE</strong> an environment which promotes learning between states by sharing best practices and experiences.</li>
</ul>
</li>
<li><strong>Every State and UT in the country would be paired with another State/UT for a time period,</strong> during which they would carry out a structured engagement with one another in the spheres of language, literature, cuisine, festivals, cultural events, tourism etc</li>
</ul>
<p><strong>Zonal Cultural Centres</strong></p>
<ul style="list-style-type: square;">
<li>The centres aim to strengthen the ancient roots of Indian Culture and evolve and enrich composite National Culture.</li>
<li>There are seven Zonal Cultural Centres (ZCC) in India. <br />
<ul style="list-style-type: circle;">
<li>Eastern Zonal Cultural Centre Kolkata, North Central Zone Cultural Centre Allahabad, North east Zone Cultural centre Dimapur, North Zone Cultural centre Patiala, South Central Zone Cultural Centre Nagpur, South Zone Cultural Centre Thanjavur, West Zone Cultural Centre Udaipur</li>
</ul>
</li>
<li>These ZCCs organize various cultural activities and programmes all over the country on a regular basis.</li>
<li>Other schemes of ZCCs - Award to Young Talented Artists, Guru Shishya Parampara, Theatre Rejuvenation, Shilpgram, Octave and National Cultural Exchange Programme (NCEP).</li>
</ul>
</div>
<p><a href="https://pib.gov.in/PressReleseDetailm.aspx?PRID=1701479" target="_blank" rel="noopener"><strong>Source:PIB</strong></a></p>',
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		'article_id' => (int) 6952,
		'category_id' => (int) 22,
		'title' => 'French Secularism',
		'description' => '<div class="border">
<p>This article is based on <a href="https://indianexpress.com/article/opinion/columns/france-secularism-emmanuel-macron-islamic-radicalism-6981220/lite/" target="_blank" rel="noopener"><strong>&ldquo;French classroom lessons&rdquo;</strong> </a>which was published in The Indian Express on 07/11/2020. It talks about the issues pertaining to the France model of secularism.</p>
</div>
<p>The latest crisis in France which emanated from the <a href="/daily-updates/daily-news-analysis/india-in-support-of-france" target="_blank" rel="noopener"><strong>killing of a middle-school history teacher</strong></a> and followed up killings in French city of Nice has once again brought France's unique model of secularism into spotlight.</p>
<p>French la&iuml;cit&eacute;, or secularism is better understood as a project of social cohesion and a key component of French citizenship. It encompasses not simply the formal separation of Church and State, but also the removal of religious values from the public space and their replacement with secular values such as liberty, equality, and fraternity.</p>
<p>This has caused social tension in French society and pushes the country to re-articulate its liberal values in a way that lessens its internal tensions. In this pursuit France can derive inspiration from <a href="/to-the-points/paper1/secularism-1" target="_blank" rel="noopener"><strong>Indian model of secularism.</strong></a></p>
<h3>Evolution of French Secularism</h3>
<ul style="list-style-type: square;">
<li>The French model of secularism was developed during the French Revolution in 1905, when a French law separated the church and the state, thus marking the beginnings of French secularism (la&iuml;cit&eacute;) in modern times.</li>
<li>La&iuml;cit&eacute;&rdquo; derives from the French term for laity&mdash;non-clergy or lay people.</li>
<li>Broadly, the idea refers to the freedom of citizens and of public institutions from the influence of organized religion.</li>
<li>The new Act defined three essential principles: Freedom of conscience, equality in law for spiritual and religious belief, and neutrality of political power.</li>
<li>This secular outlook was strengthened by another constitutional right &mdash; the right to freedom of expression.
<ul style="list-style-type: circle;">
<li>In pursuance of this, French school teachers today are thus actively encouraged to foster a fearless spirit of inquiry, regardless of religion or any other hindrance.</li>
</ul>
</li>
<li>This French secular tradition was further fortified in the face of new challenges posed by immigration, largely from former French colonies.
<ul style="list-style-type: circle;">
<li>In 2004, another law was promulgated, banning schoolchildren from wearing any overt signs or clothes that would betray their religious affiliation.</li>
<li>This was an effort to create a unique school space, where everyone would look equal and &ldquo;religiously anonymous&rdquo; &mdash; no crosses, no headscarves or burqas, no turbans, no Jewish kippahs (skullcaps).</li>
</ul>
</li>
</ul>
<h3>Challenges Related to French Model of Secularism</h3>
<ul style="list-style-type: square;">
<li><strong>Changed Demographics:</strong> In early 20<sup>th</sup>-century France&mdash;a fairly homogeneous, Christian nation. French model of secularism was a straightforward attempt to protect the government from the sway of the Catholic Church.
<ul style="list-style-type: circle;">
<li>However, modern France is a more heterogeneous and multi-religious society. Thus, the current model of French secularism is getting into conflict with rights of minorities.</li>
</ul>
</li>
<li><strong>Against Freedom of Religion:</strong> Critics of la&iuml;cit&eacute; argue that it is a disguised form of anti-clericalism and infringement on individual right to religious expression, and that, instead of promoting freedom of thought and freedom of religion, it prevents the believer from observing his or her religion.</li>
<li><strong>Undermining Civil Liberties:</strong> La&iuml;cit&eacute; is also criticized for increasing police powers that could endanger respect for civil liberties.</li>
<li><strong>Prompting Radicalization:</strong> La&iuml;cit&eacute; is unintelligible and even shocking to religious minorities, who view it as an injunction to abandon their religion.
<ul style="list-style-type: circle;">
<li>Instead of enhancing social harmony, it may actually be exacerbating religious and racial tensions.</li>
</ul>
</li>
</ul>
<h3>Inspiration that France Can Draw From Indian Secularism</h3>
<p>French integration model, which is enshrined in the country&rsquo;s Constitution appears to be not in synergy with the emergence of multiculturalism. In this context, France can imbibe the philosophy of Indian Secularism. Following are philosophical underpinning of Indian model of Secularism:</p>
<ul style="list-style-type: square;">
<li><strong>Sarva Dharma Sambhava:</strong> Indian philosophy of secularism is related to &ldquo;Sarva Dharma Sambhava&rdquo; (literally it means that the destination of the paths followed by all religions is the same, though the paths themselves may be different) which means equal respect to all religions.</li>
<li><strong>Positive secularism:</strong> This concept, embraced and promoted by personalities like Vivekananda and Mahatma Gandhi is called &lsquo;Positive secularism&rsquo; that reflects the dominant ethos of Indian culture.</li>
<li><strong>Religious Plurality:</strong> Indian secularism is not an end in itself but a means to address religious plurality and sought to achieve peaceful coexistence of different religions.</li>
<li><strong>Protection of Minority Rights:</strong> Indian Secularism deals not only with the religious freedom of individuals but also with the religious freedom of minority communities.</li>
</ul>
<h3>Conclusion</h3>
<p>In a pluralistic society, the best approach to nurture secularism is to expand religious freedom rather than strictly practicing state neutrality. Thus, it is incumbent on French society to ensure value-education that makes the younger generation understand and appreciate not only its own religious traditions but also those of the other religions in the country.</p>
<p><a href="http://www.drishtiias.com/images/uploads/1604751523_image%200.png" target="_blank" rel="noopener"><img class="content-img" src="http://www.drishtiias.com/images/uploads/1604751523_image 0.png" style="display: block; margin-left: auto; margin-right: auto;" width="400" caption="false" /></a></p>
<table border="1" style="border-collapse: collapse; width: 100%;">
<tbody>
<tr>
<td style="width: 100%; border-style: dotted; border-color: #ff0000; background-color: #fafaff;">
<p><span style="color: #000080;"><em><strong>Drishti Mains Question</strong></em></span></p>
<p>&ldquo;Toleration, not suppression, of difference is the only policy that&rsquo;s really compatible with a heterogeneous society&rdquo;. Discuss the statement in light of issues related to French model of Secularism.</p>
</td>
</tr>
</tbody>
</table>
<p style="text-align: center;"><iframe width="560" height="315" src="https://www.youtube.com/embed/pM1B3w0H378" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen="allowfullscreen"></iframe></p>
<p>This editorial is based on <a href="https://economictimes.indiatimes.com/blogs/et-editorials/worst-over-for-the-economy-not-covid/" target="_blank" rel="noopener"><strong>&ldquo;Worst Over for the Economy, Not Covid&rdquo;</strong></a> which was published in The Economic Times on November 06<sup>th</sup>, 2020. Now watch this on our Youtube channel.</p>',
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		'article_id' => (int) 6255,
		'category_id' => (int) 21,
		'title' => 'Namath Basai: Kerala',
		'description' => '<p>The Kerala State government is carrying out a unique programme called<strong> &ldquo;Namath Basai&rdquo; </strong>of <strong>teaching tribal children in their mother tongue.</strong></p>
<h3>Key Points</h3>
<ul style="list-style-type: square;">
<li>The programme is being implemented by the <a href="/daily-updates/daily-news-analysis/samagra-shiksha" target="_blank" rel="noopener"><strong>Samagra Shiksha Kerala</strong> </a><strong>(SSK).</strong><br />
<ul style="list-style-type: circle;">
<li>SSK is an overarching programme for the school education sector extending from pre-school to class 12.</li>
<li>It aims at improving school effectiveness measured in terms of equal opportunities for schooling and equitable learning outcomes.</li>
</ul>
</li>
<li>It has succeeded in retaining <strong>hundreds of tribal children in their online classes</strong> using their mother tongue as language of instruction.<br />
<ul style="list-style-type: circle;">
<li>Teaching in the tribal language has to a good extent stopped students from dropping out, which is quite usual in hamlets</li>
</ul>
</li>
<li>It offers pre-recorded classes through a YouTube channel in three tribal languages in <strong>Attappady</strong> valley in Palakkad District Kerala.<br />
<ul style="list-style-type: circle;">
<li>These languages belong to the <strong>Irula, Muduka and Kurumba tribes.</strong></li>
</ul>
</li>
<li>It is being introduced in the tribal belts of Wayanad and Idukki as well. Classes are offered in the Oorali, Muthuvan and Paniya languages in Idukki.<br />
<ul style="list-style-type: circle;">
<li>Wayanad has the highest number of tribals in Kerala followed by Idukki.</li>
</ul>
</li>
</ul>
<h3>Kurumba Tribe</h3>
<ul style="list-style-type: square;">
<li>Popularly known as Mala Pulayans, Hill Pulayans and Pamba Pulayans.</li>
<li>Traditional occupation : Foraging and shifting cultivation<br />
<ul style="list-style-type: circle;">
<li>Collect forest products like honey, wax, soapnut, turmeric, ginger and wild cardamoms.</li>
<li>Art of<strong> body tattooing.</strong></li>
<li>Skilled in manufacture of baskets and mats</li>
</ul>
</li>
<li><strong>Religion: Animism</strong> (belief in spirituality of objects, places, and creatures) and <strong>Totemism</strong> (Worship of any species of plants or animals thought to possess supernatural powers)</li>
</ul>
<h3>Irula or Irular Tribe</h3>
<ul style="list-style-type: square;">
<li><strong>Occupation:</strong> Agriculturists<br />
<ul style="list-style-type: circle;">
<li>Grow Paddy, Ragi, dhal, plantains, chillies and turmeric</li>
</ul>
</li>
<li><strong>Religion:</strong> The majority worship <strong>Vishnu</strong> under the name of Rangaswami and Siva without differentiation. <br />
<ul style="list-style-type: circle;">
<li>Some practice <strong>animism</strong> and worship the tiger.</li>
</ul>
</li>
</ul>
<h3>Mudugars or Muduka</h3>
<ul style="list-style-type: square;">
<li>Have social divisions at kal (clan) level.</li>
<li><strong>Traditional Occupation:</strong> Food gatherers and hunters.</li>
<li><strong>Religion: Hinduism</strong><br />
<ul style="list-style-type: circle;">
<li>Worship Shiva</li>
</ul>
</li>
</ul>
<p><a href="https://www.thehindu.com/news/national/kerala/namath-basai-brings-tribal-children-back-to-school/article32403908.ece" target="_blank" rel="noopener"><strong>Source: TH</strong></a></p>',
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		'article_id' => (int) 4089,
		'category_id' => (int) 21,
		'title' => 'Tulu Language',
		'description' => '<h3>Why in News</h3>
<p>There has been growing demand to include Tulu in the <a href="/daily-updates/daily-news-editorials/one-nation-one-language" target="_blank" rel="noopener"><strong>Eighth Schedule of the Constitution.</strong></a> At present, Tulu is <strong>not an official language in India or any other country.</strong></p>
<h3>Key Points</h3>
<ul style="list-style-type: square;">
<li>Tulu is a <strong>Dravidian language</strong> whose speakers are concentrated in the region of Tulu Nadu, which comprises the districts of <strong>Dakshina Kannada and Udupi</strong> in <strong>Karnataka</strong> and the <strong>northern part of Kasaragod district of Kerala.</strong></li>
<li>Kasaragod district is called <strong>&lsquo;Sapta bhasha Samgama Bhumi (the confluence of seven languages)&rsquo;,</strong> and Tulu is among the seven.</li>
<li>The oldest available inscriptions in Tulu are from the period between <strong>14<sup>th</sup> to 15<sup>th</sup> century AD.</strong></li>
</ul>
<h3>Case for Inclusion in the Eighth Schedule</h3>
<ul style="list-style-type: square;">
<li><strong>Global Efforts:</strong> The <strong>Yuelu Proclamation made by <a href="/important-institutions/drishti-specials-important-institutions-international-institution/united-nations-1" target="_blank" rel="noopener">United Nations Educational, Scientific and Cultural Organization (UNESCO)</a></strong> <strong>at Changsha, China, in 2018</strong> plays a central role in guiding the efforts of countries and regions around the world to <strong>protect linguistic resources and diversity.</strong>
<ul style="list-style-type: circle;">
<li>The <strong>United Nations General Assembly</strong> has proclaimed <strong>2019 as the International Year of Indigenous Languages (IYIL).</strong> The IYIL 2019 strives to preserve, support and promote indigenous languages at the national, regional and international levels.</li>
</ul>
</li>
<li><strong>Constitutional Safeguard: Article 29</strong> of the Indian Constitution deals with the <strong>"Protection of interests of minorities".</strong> It states that any section of the citizens residing in any part of India having a <strong>distinct language, script or culture of its own,</strong> shall have the right to conserve the same.</li>
<li><strong>Number of Speakers:</strong> According to Census-2011, there are more than 18 lakh native speakers of Tulu in India. The Tulu-speaking people are larger in number than speakers of Manipuri and Sanskrit, which have the Eighth Schedule status.</li>
<li><strong>Literary Recognition:</strong> Robert Caldwell (1814-1891), in his book, A Comparative Grammar of the Dravidian or South-Indian Family of Languages, called Tulu as <strong>&ldquo;one of the most highly developed languages of the Dravidian family&rdquo;.</strong></li>
</ul>
<div class="border-bg">
<p><strong>Yuelu Proclamation</strong></p>
<ul style="list-style-type: square;">
<li>Yuelu Proclamation was adopted at the first international conference on language resources protection in C<strong>hangsha, Central China's Hunan province in 2018</strong> by UNESCO. It is a document on protection and promotion of the world's linguistic diversity.</li>
<li>It calls upon the international community, states, governments and non-governmental organizations, among others, to reach a consensus on the protection and promotion of linguistic diversity in the world.</li>
</ul>
</div>
<h3>Advantages of Recognition in Eighth Schedule</h3>
<ul style="list-style-type: square;">
<li>If included in the Eighth Schedule, Tulu would get the<strong> following benefits:</strong><br />
<ul style="list-style-type: circle;">
<li>Recognition from the <strong><a href="/daily-updates/daily-news-analysis/sahitya-akademi-awards-2019" target="_blank" rel="noopener">Sahitya Akademi</a>.</strong></li>
<li><strong>Translation of Tulu literary works</strong> into other languages.</li>
<li>Members of Parliament (MP) and Member of the Legislative Assembly (MLA) could<strong> speak Tulu in Parliament and State Assemblies,</strong> respectively.</li>
<li>Option to take <strong>competitive exams in Tulu including all-India competitive examinations like the Civil Services exam.</strong></li>
<li><strong>Special funds</strong> from the Central government.</li>
<li><strong>Teaching of Tulu</strong> in primary and high school.</li>
</ul>
</li>
</ul>
<h3>Way Forward</h3>
<ul style="list-style-type: square;">
<li>India has a lot to learn from the<strong> Yuelu Proclamation</strong>. Placing of all the deserving languages on equal footing will promote social inclusion and national solidarity.</li>
<li>It will <strong>reduce inequalities within the country to a great extent</strong>. So, Tulu, along with other deserving languages, should be included in the Eighth Schedule of the Constitution in order to <strong>substantially materialise the promise of equality of status and opportunity mentioned in the Preamble.</strong></li>
</ul>
<p><a href="https://www.thehindu.com/opinion/op-ed/a-case-for-including-tulu-in-the-eighth-schedule/article30496165.ece" target="_blank" rel="noopener"><strong>Source: TH</strong></a></p>',
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		'article_id' => (int) 3353,
		'category_id' => (int) 22,
		'title' => 'Indian Model of Nationalism',
		'description' => '<div class="border">
<p>This article is based on <a href="https://indianexpress.com/article/opinion/columns/un-civic-nationalism-identity-politics-society-development-hindu-rashtra-ambedkar-6064961/" target="_blank" rel="noopener">&ldquo;Un-civic Nationalism&rdquo;</a> that was published in The Indian Express on 12/10/2019. It distinguishes between the Indian Model of Nationalism and the European Model of Nationalism.</p>
</div>
<p>In recent years, nationalism in India has witnessed a gradual shift from multiculturalism, inclusive and fraternal model to the European idea of nationalism which has a more ethnic distinctiveness bias. This notion of nationalism sits at the polar opposite end to what was envisaged by the founding fathers of the Indian constitution.</p>
<h3>What is the European model of Nationalism?</h3>
<ul style="list-style-type: square;">
<li>This idea of nationalism was born during the French Revolution.</li>
<li>European nationalism is fueled primarily by a keen sense of ethnic distinctiveness and the desire to preserve it.</li>
<li>It is the basis of the formation of many nation-states in 17th century Europe.</li>
<li>It was generated by creating a feeling of "ours" by finding an external enemy within its territory to be despised as the "other."</li>
<li>It can be narrowly taken as majoritarianism.</li>
<li>All over the world today, this kind of nationalism is making a comeback.
<ul style="list-style-type: circle;">
<li>Rising Xenophobia in western nations.</li>
<li>Rising Islamic fundamentalism in West Asia.</li>
</ul>
</li>
</ul>
<h3>What is the Indian model of Nationalism?</h3>
<ul style="list-style-type: square;">
<li>Unlike Europe, nationalism in India has been the fallout of anti-colonialism.</li>
<li>Also, discarding the dominance of the rigid Hindu brahmanical system that was prevalent in India, Indian nationalism envisages establishing inter-faith tolerance and pluralism.</li>
<li>This society-centric pluralistic idea of nationalism can be depicted from Mahatma Gandhi's notion of independent India that is, &ldquo;Free India will not be a Hindu Raj; it will be an Indian Raj, based not on the majority of any religious sect or community&rdquo;.</li>
<li>Moreover, it can be depicted in:
<ul style="list-style-type: circle;">
<li>The Khilafat Movement in India, that was a key manifestation of India's brand of secularism.
<ul style="list-style-type: disc;">
<li>Khilafat was a platform and a nationalist strategy for much more than a Muslim cause, as it brought to consciousness how the welfare of the peasantry and tolerance was essential to any future ideal of the nation.</li>
</ul>
</li>
<li>India's brand of secularism:
<ul style="list-style-type: square;">
<li><strong>Indian philosophy of secularism is related to &ldquo;Sarva Dharma Sambhava&rdquo;</strong> (which means that the destination of the paths followed by all religions is the same, though the paths themselves may be different) which means equal respect to all religions.</li>
<li>Thus, India's secularism is called &ldquo;tossed salad model&rdquo;, that emphasizes the multicultural nature of Indian society.</li>
</ul>
</li>
</ul>
</li>
<li>Also, the elaborate deliberations of the Constituent Assembly gave India the basis of its <strong>civic nationalism</strong> that prevailed for many decades.
<ul style="list-style-type: circle;">
<li><strong>Civic nationalism</strong> is a form of nationalism that emphasizes political allegiance based on a vision of a community of equal citizens, allowing for significant levels of ethnic and cultural diversity.</li>
<li>In the West, the US is a case where the idea of civic nationalism is pursued.</li>
<li>This is one of the greatest strengths of the United States that it doesn't consider itself as a nation based on religion, but a nation of citizens who are bound by ideals and a set of values enshrined in the Constitution.</li>
</ul>
</li>
</ul>
<h3>Why the European model of Nationalism is not suitable for India?</h3>
<ul style="list-style-type: square;">
<li>The European Model of Nationalism threatens the foundational values of our multi-cultural society.</li>
<li>Nationalism based on a singular social homogenising principle affecting all other diverse cultures is unacceptable and unsuitable for India&rsquo;s multicultural and pluralistic society.</li>
<li>The European model of nationalism led to the rise of Nazism in Europe, which resulted in World War II. That's why Einstein remarked &ldquo;Nationalism is an infantile disease. It is the measles of mankind&rdquo;.</li>
<li>In the name of national integration and fighting enemies, both outside and within, this idea of nationalism undermines minority rights, procedures of democracy and tries to suppress dissent as &ldquo;anti-national&rdquo;.</li>
</ul>
<p>India is a multicultural, multi-religious, secular and socially cohesive society. Therefore, the European idea of nationalism is ill-suited and alien to India. The most pragmatic way forward for us would be to follow &ldquo;constitutional patriotism&rdquo;, which was laid out keeping in mind India&rsquo;s cultural ethos and ideas by our founding fathers, as opposed to patriotism based on &ldquo;blood and soil&rdquo;.</p>
<table border="1" style="border-collapse: collapse; border-color: #00383d; background-color: #f7f7cb;">
<tbody>
<tr>
<td style="width: 1256px;"><em><strong>Drishti Mains Question:</strong></em><br /><br />Discuss the differences between Indian and the European model of Nationalism. Is Indian idea of nationalism slowly drifting towards the European model of Nationalism. Comment.</td>
</tr>
</tbody>
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		'article_id' => (int) 2637,
		'category_id' => (int) 21,
		'title' => 'Protection and Preservation of Endangered Language',
		'description' => '<p>The Government of India is running a scheme known as &ldquo;Protection and Preservation of Endangered Languages&rdquo; for conservation of threatened languages.</p>
<h3>Background</h3>
<ul style="list-style-type: square;">
<li>According to the census 1961, India has around 1652 languages. But by 1971, only 808 languages were left.</li>
<li>According to the <strong>People&rsquo;s Linguistic Survey of India 2013,</strong> around 220 languages has been lost in the last 50 years and 197 has been categorised as <strong>Endangered.</strong></li>
<li>Government of India currently defines a language as one that is <strong>marked by a script</strong> and effectively neutering oral languages. Therefore, government recognizes <strong>122 languages</strong> which is far lower than the 780 counted by the <strong>People's Linguistic Survey of India</strong> (along with a further 100 suspected to exist).<br />
<ul style="list-style-type: circle;">
<li>This discrepancy is caused primarily because <strong>Government of India</strong> doesn't recognise any language with less than <strong>10,000 speakers.</strong></li>
</ul>
</li>
<li>According to the criteria adopted by the <strong>UNESCO,</strong> a language becomes extinct when nobody speaks or remembers the language. The UNESCO has categorized languages on basis of endangerment as follows:-<br />
<ul style="list-style-type: circle;">
<li>Vulnerable</li>
<li>Definitely Endangered</li>
<li>Severely Endangered</li>
<li>Critically Endangered</li>
</ul>
</li>
<li>UNESCO has recognised 42 Indian languages as Critically Endangered.</li>
</ul>
<h3>Causes For Decline</h3>
<ul style="list-style-type: square;">
<li>GOI does not recognize languages with less than 10,000 speakers</li>
<li>In and out migration of communities which leads to dispersal of traditional settlement.</li>
<li>Changing employment pattern which favours majority language.</li>
<li>Changes in social and cultural values.</li>
<li>Growth of &ldquo;individualism&rdquo;, which puts self interest over that of community.</li>
<li>Encroachment of materialism in traditional communities allowing spiritual, moral and ethical values being overshadowed by consumerism.</li>
</ul>
<h3>What needs to be done?</h3>
<ul style="list-style-type: square;">
<li>The proven method to ensure the survival of language is the development of schools that teach in languages of minority (tribal languages) which enables the speakers to preserve and enrich the language.</li>
<li>A vast digital project - on the lines of Project Tiger - for preserving and growing India's endangered languages must be launched.</li>
<li>Audio-visual documentation of the important aspects of such language - like storytelling, folk literature and history.</li>
<li>Existing work from groundbreaking initiatives like Global Language Hotspots can be used to enhance such documentation efforts.</li>
</ul>
<div class="border-bg">
<p><strong>Scheme for Protection and Preservation of Endangered Languages (SPPEL)</strong></p>
<ul style="list-style-type: square;">
<li>It was instituted by <strong>Ministry of Human Resource Development</strong> (Government of India) in 2013.</li>
<li>The sole objective of the Scheme is to document and archive the country&rsquo;s languages that have become endangered or likely to be endangered in the near future.</li>
<li>The scheme is monitored by <strong>Central Institute of Indian Languages (CIIL)</strong> located in Mysuru, Karnataka.</li>
<li>University Grants Commission (UGC) provides financial assistance for creation of centres for endangered languages at Central and State Universities to undertake research projects.</li>
</ul>
<p><strong>Central Institute of Indian Languages (CIIL)</strong></p>
<ul style="list-style-type: square;">
<li>Central Institute of Indian Languages (CIIL) was established in 1969.</li>
<li>It is under the administrative control of <strong>Ministry of Human Resource Development.</strong></li>
</ul>
<p><strong>Purpose</strong></p>
<ul style="list-style-type: square;">
<li>To coordinate the development of Indian Language.</li>
<li>To bring about the essential unity of Indian languages through scientific studies.</li>
<li>Promote interdisciplinary research.</li>
<li>Contribute to mutual enrichment of languages and contribute towards emotional integration of the people of India.</li>
<li>protects and documents minor, minority and tribal languages.</li>
</ul>
</div>
<p><a href="http://pib.nic.in/PressReleseDetail.aspx?PRID=1579890" target="_blank" rel="noopener"><strong>Source: PIB</strong></a></p>',
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		'article_id' => (int) 2182,
		'category_id' => (int) 21,
		'title' => 'Kheer Bhawani Mela',
		'description' => '<ul style="list-style-type: square;">
<li>Jammu and Kashmir&rsquo;s two separated communities, Muslims and Pandits, witnessed a <strong>rare union on the annual festival</strong> of Zyeshth Ashtami at the <strong>Kheer Bhawani temple</strong> in <strong>Ganderbal district of Jammu and Kashmir</strong>.</li>
<li>Keeping the age-old tradition alive, local Muslim shopkeepers were seen selling earthenware lamps, marigold flowers and other puja paraphernalia at the temple.</li>
<li>The festival is fast emerging as a <strong>source of healing of relationships between the Pandits and Muslims of Kashmir.</strong></li>
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		'article_id' => (int) 2057,
		'category_id' => (int) 27,
		'title' => 'Statehood Demand',
		'description' => '<h3>Introduction</h3>
<ul style="list-style-type: square;">
<li>Modern states are large and complex with several cultural and economic problems and historical experiences add complexity to their problems.</li>
<li>Since independence Indian state has to deal with the demands of separate statehood largely based on language, culture, ethnicity, religion etc.</li>
<li>Later the basis for separate statehood demands were largely shifted to better governance and greater participation, administrative convenience, economic viability in the developmental needs of sub regions.</li>
<li>The very beginning of 21st century in India also witnessed the creation of three new states- Chhattisgarh, Uttarakhand and Jharkhand and more recently Telangana got the separate statehood.</li>
<li>As democracy takes firm roots such aspirations also grow. The hitherto neglected sections of the populations realise their own importance, demand new provinces or states want new borders and secure autonomy.</li>
</ul>
<h3>History</h3>
<ul style="list-style-type: square;">
<li>In the 1950&rsquo;s there was urging demand in the people, especially in the Telugu speaking population, for reorganisation of states on lingual lines. Potti Sreeramulu started indefinite fast for supporting his cause of states reorganisation.</li>
<li>His death on 56th day of fast resulted in widespread violence and the government was forced to constitute a State Reorganisation Commission. In 1953, the first state of Andhra Pradesh was created on basis of language.</li>
<li>On the basis of the recommendations of State Reorganisation Commission in 1956, 14 states and 6 UTs were created.</li>
</ul>
<p><a href="http://www.drishtiias.com/images/uploads/1578478576_image65.png" target="_blank" rel="noopener"><img class="content-img" src="http://www.drishtiias.com/images/uploads/1578478576_image65.png" style="display: block; margin-left: auto; margin-right: auto;" caption="false" width="600" height="454" /></a></p>
<ul style="list-style-type: square;">
<li>The chronology of states' bifurcation in India after 1956:</li>
<li>1960 - Bombay state split into Maharashtra and Gujarat</li>
<li>1963 - Nagaland carved out of Assam</li>
<li>1966 - Haryana and Himachal Pradesh carved out of Punjab state</li>
<li>1972 - Meghalaya , Manipur and Tripura were formed</li>
<li>1975 - Sikkim became part of Indian union</li>
<li>1987 - Goa and Arunachal Pradesh became states (earlier these were UTs)</li>
<li>2000 - Uttaranchal (out of UP), Jharkhand (out of Bihar) and Chhattisgarh (out of Madhya Pradesh) were formed</li>
<li>Telangana (out of Andhra Pradesh), when it was eventually created in 2014, became India's 29<sup>th</sup> state.</li>
</ul>
<h3>Various Statehood Demands in India</h3>
<ul style="list-style-type: square;">
<li><strong>Vidarbha:</strong> It comprises the Amravati and Nagpur divisions of eastern Maharashtra.</li>
<li>The <strong>State Reorganisation Act of 1956</strong> recommended the creation of Vidarbha state with Nagpur as the capital, but instead it was included in Maharashtra state, which was formed on May 1, 1960.</li>
<li>Backwardness of region due to the neglect of successive state governments, is justified as the basis for demand of separate state of Vidarbha.</li>
<li><strong>Delhi:</strong> 69<sup>th</sup> Constitutional Amendment Act, 1991, inserted Article 239AA in Indian constitution which grants Special Status to Delhi among Union Territories (UTs).</li>
<li>The amendment does not provide Delhi with the recognition of a full fledged state as Public Order, Police &amp; Land in NCT of Delhi fall within the domain and control of Central Government.</li>
<li>To gain the control of such substantive powers, Delhi government is aspiring for full statehood.</li>
<li>The question of the division of Uttar Pradesh into four states was a major poll issue during the build up to the 2012 UP Assembly Elections.</li>
<li>In 2011, then UP Chief Minister and Bahujan Samaj Party (BSP) chief, Mayawati, passed a resolution in the Assembly to split UP into four smaller states &ndash; <strong>Purvanchal, Bundelkhand, Awadh Pradesh</strong> and <strong>Paschim Pradesh</strong> &ndash; in the interest of providing better administration. The resolution later got stuck with the Congress government at the centre.</li>
<li>Historically, the state comprised provinces that were collectively called &lsquo;The United Provinces of Agra and Oudh&rsquo;. This was shortened by the Government of India Act 1935 to United Provinces and was later renamed Uttar Pradesh (as the term &lsquo;province&rsquo; didn&rsquo;t fit in with the idea of Republic).</li>
<li>In 1955, Ambedkar proposed the idea of splitting UP into three states &ndash; through his book, &lsquo;Thoughts On Linguistic States&rsquo;.</li>
<li>He suggested the creation of three states, with Meerut as the capital of the Western Region, Allahabad as the capital of the Eastern Region and Kanpur as the capital of the Central region. This is what the BSP had in mind while proposing the split in 2011.</li>
<li><strong>Harit Pradesh:</strong> It consists agriculturally dominated districts of Western Uttar Pradesh.</li>
<li><strong>Purvanchal:</strong> It is a geographic region of north-central India, which comprises the eastern end of Uttar Pradesh state. It is bounded by Nepal to the north, Bihar state to the east, Bagelkhand region of Madhya Pradesh state to the south, the Awadh region of Uttar Pradesh to the west. Purvanchal comprises three divisions &ndash; Awadhi region in the west, Bhojpuri region in the east and the Baghelkhand region in the south.</li>
</ul>
<p><a href="http://www.drishtiias.com/images/uploads/1578478629_image30.jpg" target="_blank" rel="noopener"><img class="content-img" src="http://www.drishtiias.com/images/uploads/1578478629_image30.jpg" style="display: block; margin-left: auto; margin-right: auto;" width="415" caption="false" /></a></p>
<ul style="list-style-type: square;">
<li><strong>Bodoland:</strong> The Bodos are the largest ethnic and linguistic community in northern Assam. The agitation for the creation of a separate Bodoland state resulted in an agreement in 2003 between the GoI, the Assam state government and the Bodo Liberation Tigers Force. According to the agreement, Bodos were granted the Bodoland Territorial Council (BTC), within the State of Assam under Sixth Schedule.</li>
</ul>
<p><a href="http://www.drishtiias.com/images/uploads/1578478713_image55.png" target="_blank" rel="noopener"><img class="content-img" src="http://www.drishtiias.com/images/uploads/1578478713_image55.png" style="display: block; margin-left: auto; margin-right: auto;" width="415" caption="false" /></a></p>
<ul style="list-style-type: square;">
<li><strong>Saurashtra:</strong> The movement for separate Saurashtra state was initiated in 1972 by Ratilal Tanna. Lack of better water supply to the region, lack of job opportunities and subsequent youth migration have been cited as major reasons for the demand of statehood. Saurashtra is also linguistically different from the rest of the state.</li>
<li><strong>Gorkhaland</strong> is a proposed state covering areas inhabited by the ethnic Gorkha (Nepali) people, namely Darjeeling hills and Dooars in the northern part of West Bengal.</li>
</ul>
<h3>Constitutional Provisions</h3>
<ul style="list-style-type: square;">
<li>Indian constitution empowers the Union government to create new states out of existing states or two merge one state with other. This process is called reorganisation of the states.</li>
<li>The basis of reorganisation could be linguistic, religious, ethnic or administrative.</li>
<li>Article 3 provides the following procedure:<br />
<ul style="list-style-type: circle;">
<li>Presidential reference is sent to State Assembly.</li>
<li>After presidential reference, a resolution is tabled and passed in Assembly.</li>
<li>Assembly has to pass a Bill creating the new State/States.</li>
<li>A separate Bill has to be ratified by Parliament.</li>
</ul>
</li>
</ul>
<h3>Reasons for Demand</h3>
<ul style="list-style-type: square;">
<li>All these demands are from regions which are poor in spite of being rich in natural resources and disputes exist over sharing and utilisation of natural resources with the mother states.</li>
<li>Linguistic and cultural reasons, which were the primary basis for creating new states in the country, have now become secondary in most of these cases.</li>
<li>Other factors being:
<ul style="list-style-type: circle;">
<li>Competition for local resources.</li>
<li>Government negligence towards certain regions</li>
<li>Improper allocation of the resources,</li>
<li>Difference in culture, language, religion, etc.</li>
<li>The economy's failure to create enough employment opportunities</li>
<li>Popular mobilization and the democratic political process is also one of the reasons.</li>
<li>&lsquo;The sons of the soil' sentiments</li>
</ul>
</li>
</ul>
<h3>Issues Arising due to creation of New States</h3>
<ul style="list-style-type: square;">
<li>Different statehood may lead to the hegemony of the dominant community/ caste/ tribe over their power structures.</li>
<li>This can lead to emergence of intra-regional rivalries among the sub-regions.</li>
<li>The creation of new states may also lead to certain negative political consequences like a small group of legislators could make or break a government at will.</li>
<li>There is also possibility of increase in the inter-State water, power and boundary disputes.</li>
<li>The division of states would require huge funds for building new capitals and maintaining a large number of Governors, Chief Ministers, Ministers and administrators as the case in division of Andhra Pradesh and Telangana (establishment of new capital at Amravati).</li>
<li>Creation of smaller states only transfers power from the old state capital to new state capital without empowering already existing institutions like Gram Panchayat, District Collector, etc. rather diffusion of development in the backward areas of the states.</li>
</ul>
<h3>Way Forward</h3>
<ul style="list-style-type: square;">
<li>Economic and social viability rather than political considerations must be given primacy.</li>
<li>Parent states that lose out in terms of physical and human capital may be adequately compensated.</li>
<li>There should be certain clear-cut parameters and safeguards to check the unfettered demands.</li>
<li>It is better to allow democratic concerns like development, decentralisation and governance rather than religion, caste, language or dialect to be the valid bases for conceding the demands for a new state.</li>
<li>Apart from this the fundamental problems of development and governance deficit such as concentration of power, corruption, administrative inefficiency etc must be addressed.</li>
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		'category_id' => (int) 31,
		'title' => 'Secularism',
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		'article_id' => (int) 1938,
		'category_id' => (int) 26,
		'title' => 'Secularism',
		'description' => '<h3>About</h3>
<ul style="list-style-type: square;">
<li>The term &ldquo;Secular&rdquo; means being "separate" from religion, or having no religious basis.</li>
<li>A secular person is one who does not owe his moral values to any religion. His values are the product of his rational and scientific thinking.</li>
<li>Secularism means separation of religion from political, economic, social and cultural aspects of life, religion being treated as a purely personal matter.</li>
<li>It emphasized dissociation of the state from religion and full freedom to all religions and tolerance of all religions.</li>
<li>It also stands for equal opportunities for followers of all religions, and no discrimination and partiality on grounds of religion.</li>
</ul>
<h3>Secularism in the History of India</h3>
<ul style="list-style-type: square;">
<li>Secular traditions are very deep rooted in the history of India. Indian culture is based on the blending of various spiritual traditions and social movements.</li>
<li>In ancient India, the <strong>Santam Dharma (Hinduism)</strong> was basically allowed to develop as a holistic religion by welcoming different spiritual traditions and trying to integrate them into a common mainstream.</li>
<li>The development of four <strong>Vedas</strong> and the various interpretations of the <strong>Upanishads</strong> and the Puranas clearly highlight the religious plurality of Hinduism.</li>
<li><strong>Emperor Ashoka</strong> was the first great emperor to announce, as early as third century B.C. that, the state would not prosecute any religious sect.<br />
<ul style="list-style-type: circle;">
<li>In his <strong>12<sup>th</sup> Rock Edict,</strong> Ashoka made an appeal not only for the toleration of all religion sects but also to develop a spirit of great respect toward them.</li>
</ul>
</li>
<li>Even after the advent of <strong>Jainism, Buddhism</strong> and later <strong>Islam</strong> and <strong>Christianity</strong> on the Indian soil, the quest for religious toleration and coexistence of different faiths continued.</li>
<li>In medieval India, the <strong>Sufi and Bhakti movements</strong> bond the people of various communities together with love and peace.</li>
<li>The leading lights of these movements were <strong>Khwaja Moinuddin Chisti, Baba Farid, Sant Kabir Das, Guru Nanak Dev, Saint Tukaram and Mira Bai</strong> etc.</li>
<li>In medieval India, religious toleration and freedom of worship marked the State under <strong>Akbar</strong>. He had a number of Hindus as his ministers, forbade forcible conversions and <strong>abolished Jizya</strong>.<br />
<ul style="list-style-type: circle;">
<li>The most prominent evidence of his tolerance policy was his promulgation of<strong> &lsquo;Din-i-Ilahi&rsquo;</strong> or the Divine Faith, which had elements of both Hindu and Muslim faith.</li>
<li>That this was not imposed upon the subjects is obvious from the fact that there were few adherents to it. Along with this he emphasized the concept of <strong>&lsquo;sulh-i-kul&rsquo;</strong> or peace and harmony among religions.</li>
<li>He even sponsored a series of religious debates which were held in the<strong> &lsquo;Ibadat Khana&rsquo;</strong> of the Hall of Worship, and the participants in these debates included theologians from amongst Brahmins, Jains and Zoroastrians.</li>
</ul>
</li>
<li>Even before Akbar, Babar had advised Humayun to &ldquo;shed religious prejudice, protect temples, preserve cows, and administer justice properly in this tradition.&rdquo;</li>
<li>The spirit of secularism was strengthened and enriched through the Indian freedom movement too, though the British have pursued the<strong> policy of divide and rule</strong>. <br />
<ul style="list-style-type: circle;">
<li>In accordance with this policy, the British <strong>partitioned Bengal</strong> in 1905.</li>
<li>Separate electorates were provided for Muslims through the Indian Councils Act of 1909, a provision which was extended to Sikhs, Indian Christians, Europeans and Anglo-Indians in certain provinces by the Government of India Act, 1919.</li>
<li>Ramsay MacDonald Communal Award of 1932, provided for separate electorates as well as reservation of seats for minorities, even for the depressed classes became the basis for representation under the Government of India Act, 1935.</li>
</ul>
</li>
<li>However, Indian freedom movement was characterized by secular tradition and ethos right from the start.<br />
<ul style="list-style-type: circle;">
<li>In the initial part of the Indian freedom movement, the liberals like Sir Feroz Shah Mehta, <strong>Govind Ranade, Gopal Krishna Gokhale by and large pursued a secular approach to politics</strong>.</li>
<li>The constitution drafted by Pandit Moti Lal Nehru as the chairman of the historic <strong>Nehru Committee in 1928,</strong> had many provision on secularism as: &lsquo;There shall be no state religion for the commonwealth of India or for any province in the commonwealth, nor shall the state, either directly or indirectly, endow any religion any preference or impose any disability on account of religious beliefs or religious status&rsquo;.</li>
<li><strong>Gandhiji&rsquo;s secularism</strong> was based on a commitment to the brotherhood of religious communities based on their respect for and pursuit of truth, whereas, <strong>J. L. Nehru&rsquo;s secularism</strong> was based on a commitment to scientific humanism tinged with a progressive view of historical change.</li>
</ul>
</li>
<li>At present scenario, in the context of Indian, the separation of religion from the state constitutes the core of the philosophy of secularism.</li>
</ul>
<h3>Philosophy of Indian Secularism</h3>
<ul style="list-style-type: square;">
<li>The term &lsquo;secularism&rsquo; is akin to the <strong>Vedic concept of &lsquo;Dharma nirapekshata&rsquo;</strong> i.e. the indifference of state to religion.</li>
<li>This model of secularism is adopted by western societies where the government is totally separate from religion (i.e. separation of church and state).</li>
<li><strong>Indian philosophy of secularism is related to &ldquo;Sarva Dharma Sambhava&rdquo;</strong> (literally it means that destination of the paths followed by all religions is the same, though the paths themselves may be different) which means equal respect to all religions.</li>
<li>This concept, embraced and promoted by personalities like Vivekananda and Mahatma Gandhi is called <strong>&lsquo;Positive secularism&rsquo;</strong> that reflects the dominant ethos of Indian culture.</li>
<li>India does not have an official state religion. However, different personal laws - on matters such as marriage, divorce, inheritance, alimony varies with an individual's religion.</li>
<li>Indian secularism is not an end in itself but a <strong>means to address religious plurality</strong> and sought to achieve peaceful coexistence of different religions.</li>
</ul>
<h3>Secularism and the Indian Constitution</h3>
<ul style="list-style-type: square;">
<li>There is a clear incorporation of all the basic principles of secularism into various provisions of constitution.</li>
<li>The term &lsquo;Secular&rsquo; was added to the preamble by the <strong>forty-second constitution Amendment Act of 1976,</strong> (India is a sovereign, socialist, secular, democratic, republic).<br />
<ul style="list-style-type: circle;">
<li>It emphasise the fact that constitutionally, India is a secular country which has no State religion. And that the state shall recognise and accept all religions, not favour or patronize any particular religion.</li>
</ul>
</li>
<li>While <strong>Article 14</strong> grants equality before the law and equal protection of the laws to all, <strong>Article 15</strong> enlarges the concept of secularism to the widest possible extent by prohibiting discrimination on grounds of religion, race, caste, sex or place of birth.</li>
<li><strong>Article 16 (1)</strong> guarantees equality of opportunity to all citizens in matters of public employment and reiterates that there would be no discrimination on the basis of religion, race, caste, sex, descent, place of birth and residence.</li>
<li><strong>Article 25</strong> provides &lsquo;Freedom of Conscience&rsquo;, that is, all persons are equally entitled to freedom of conscience and the right to freely profess, practise and propagate religion.</li>
<li>As per <strong>Article 26,</strong> every religious group or individual has the right to establish and maintain institutions for religious and charitable purposes and to manage its own affairs in matters of religion.</li>
<li>As per<strong> Article 27</strong>, the state shall not compel any citizen to pay any taxes for the promotion or maintenance of any particular religion or religious institution.</li>
<li><strong>Article 28</strong> allows educational institutions maintained by different religious groups to impart religious instruction.</li>
<li><strong>Article 29</strong> and <strong>Article 30</strong> provides cultural and educational rights to the minorities.</li>
<li><strong>Article 51A</strong> i.e. Fundamental Duties obliges all the citizens to promote harmony and the spirit of common brotherhood and to value and preserve the rich heritage of our composite culture.</li>
</ul>
<div class="border-bg">
<p><strong>Indian vs. Western Model of Secularism</strong></p>
<p>Over the years, India has developed its own unique concept of secularism that is fundamentally different from the parallel western concept of secularism in the following ways:</p>
<ul style="list-style-type: square;">
<li>As per the western model of secularism, the &ldquo;State&rdquo; and the &ldquo;religion&rdquo; have their own separate spheres and neither the state nor the religion shall intervene in each other&rsquo;s affairs.</li>
<li>Thus, the western concept of secularism requires complete separation of religion and state.</li>
<li>However, in India, neither in law nor in practice any 'wall of separation' between religion and the State exists.</li>
<li>In India, both state and religion can, and often do, interact and intervene in each other's affairs within the legally prescribed and judicially settled parameters.</li>
<li>In other words, Indian secularism does not require a total banishment of religion from the State affairs.</li>
<li>As per the western model, the state cannot give any financial support to educational institutions run by religious communities.</li>
<li>On the other hand, Indian model has chosen a positive mode of engagement.</li>
<li>In India, the state provides all religious minorities the right to establish and maintain their own educational institutions which may receive assistance from state.</li>
<li>In the western model, State does not intervene in the affairs of religion till the time religion is working within the limits of the law.</li>
<li>On the other hand, in Indian secularism, state shall interfere in religion so as to remove evils in it.</li>
<li>India has intervened by enforcing legislation against the practices of sati or widow-burning, dowry, animal and bird sacrifice, child marriage, and preventing Dalits from entering temples.</li>
<li>In western concept of secularism, religion is relegated entirely to the private sphere and has no place in public life whatsoever.</li>
<li>The western model prohibits any public policy to be drafted on the basis of religion therefore; state is absolutely distanced from the religious activities and practices of its citizens.</li>
<li>In India, state has the policy of setting up Departments of Religious Endowments, Wakf Boards, etc. It is also involved in appointing Trustees of these boards.</li>
</ul>
</div>
<h3>Threats to Secularism</h3>
<ul style="list-style-type: square;">
<li>While, the Indian Constitution declares the state being absolutely neutral to all religion, our society has steeped in religion.</li>
<li>Mingling of <strong>Religion and Politics</strong> that is mobilisation of votes on grounds of primordial identities like religion, caste and ethnicity, have put Indian secularism in danger.</li>
<li><strong>Communal politics</strong> operates through communalization of social space, by spreading myths and stereotypes against minorities, through attack on rational values and by practicing a divisive ideological propaganda and politics.</li>
<li>Politicisation of any one religious group leads to the <strong>competitive politicisation</strong> of other groups, thereby resulting in inter-religious conflict.</li>
<li>One of the manifestations of communalism is <strong>communal riots</strong>. In recent past also, communalism has proved to be a great threat to the secular fabric of Indian polity.</li>
<li>Rise of Hindu Nationalism in recent years have resulted into mob lynching on mere suspicion of slaughtering cows and consuming beef.</li>
<li>In addition with this, forced closure of slaughterhouses, campaigns against &lsquo;love jihad&rsquo;, reconversion or ghar- wapsi (Muslims being forced to convert to Hinduism), etc. reinforces communal tendencies in society.</li>
<li>Islamic fundamentalism or revivalism pushes for establishing Islamic State based on sharia law which directly comes into conflict with conceptions of the secular and democratic state.</li>
<li>In recent years there have been stray incidences of Muslim youth being inspired and radicalized by groups like ISIS which is very unfortunate for both India and world.</li>
</ul>
<h3>Way Forward</h3>
<ul style="list-style-type: square;">
<li>In a pluralistic society, the best approach to nurture secularism is to expand religious freedom rather than strictly practicing state neutrality.</li>
<li>It is incumbent on us to ensure value-education that makes the younger generation understands and appreciates not only its own religious traditions but also those of the other religions in the country.</li>
<li>There is also a need to identify a common framework or a shared set of values which allows the diverse groups to live together.</li>
<li>The prerequisites to implement the social reform initiative like Uniform Civil Code are to create a conducive environment and forging socio-political consensus.</li>
</ul>
<p><a href="http://www.drishtiias.com/images/uploads/417Drishti_ias_Secularism.png" target="_blank" rel="noopener"><img class="content-img" src="http://www.drishtiias.com/images/uploads/417Drishti_ias_Secularism.png" style="display: block; margin-left: auto; margin-right: auto;" /></a></p>',
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		'article_id' => (int) 1920,
		'category_id' => (int) 26,
		'title' => 'Communalism',
		'description' => '<h3>About</h3>
<ul style="list-style-type: square;">
<li>Communalism, in a broad sense means a strong attachment to one&rsquo;s own community. In popular discourse in India, it is understood as unhealthy attachment to one&rsquo;s own religion.</li>
<li>It&rsquo;s an ideology that, in order to unify the community, suppresses distinctions within the community and emphasizes the essential unity of the community against other communities.</li>
<li>In this way it <strong>promotes belief in orthodox tenets and principles, intolerance and hatred</strong> of other religions and thus, divides the society.</li>
<li><strong>Positive aspect</strong> of communalism stands for the <strong>affinity of an individual towards his own community</strong> involving efforts for the <strong>social and economic upliftment</strong> of his community.</li>
<li>However, in <strong>negative connotation</strong>, it is an ideology which emphasises the <strong>separate identity of a religious group</strong> in relation to other groups with a tendency to promote its own interests at the expense of the others.</li>
</ul>
<h3>Communalism in India</h3>
<ul style="list-style-type: square;">
<li>Communalism as a <strong>political philosophy</strong> has its roots in the religious and cultural diversity of India.</li>
<li>It has been used as a political propaganda tool to create divide, differences and tensions between the communities on the basis of religious and ethnic identity leading to communal hatred and violence.</li>
<li>In ancient Indian society, people of different faith coexisted peacefully.</li>
<li><strong>Buddha</strong> was perhaps the first Indian prophet who gave the concept of secularism.</li>
<li>Meanwhile, Kings like <strong>Ashoka</strong> followed a policy of peace and religious tolerance.</li>
<li><strong>Medieval India</strong> witnessed the arrival of Islam in India marked by occasional occurrences of violence such as Mahmud Ghazni&rsquo;s destruction of Hindu temples and Mahmud of Ghor&rsquo;s attack on Hindus, Jains and Buddhists.</li>
<li>While, religion was an important part of people&rsquo;s lives but there was no communal ideology or communal politics.</li>
<li>Rulers like <strong>Akbar and Sher Shah Suri</strong> followed the religious policy of toleration towards different cultures and tradition practiced across country.</li>
<li>However, some sectarian rulers like <strong>Aurangzeb</strong> were among the least tolerant towards other religious practises.</li>
<li>As a modern phenomenon it has arose as a result of British colonial impact and the response of Indian social strata.</li>
</ul>
<h3>Reasons behind Communalism</h3>
<p>The major factors that contributed towards the emergence and growth of communalism in modern India involves:</p>
<ul style="list-style-type: square;">
<li>British Imperialism and their <strong>Policy of &ldquo;Divide and Rule&rdquo;</strong>.</li>
<li>Disappointment and disaffection among young and aspiring middle class youth, caused by stagnant agriculture, absence of modern industrial development and inadequate employment opportunities, which is being exploited by political opportunists.</li>
<li>Hindu and Muslim revivalist movements</li>
<li>A communal and distorted view of Indian history, taught in school and colleges played a major role in rise and growth of communal feelings among the masses.</li>
<li>Separatism and isolation among Muslims.</li>
<li>Rise of communal and fundamentalist parties.</li>
</ul>
<div class="border-bg">
<p><strong>Major Incidents of Communal Violence in India</strong></p>
<ul style="list-style-type: square;">
<li>Communal violence is a phenomenon where people belonging to two different religious communities mobilise and attacks each other with feelings of hatred and enmity.</li>
<li>The partition of India witnessed mass bloodshed and violence that continued up to 1949.</li>
<li>No major communal disturbances took place until 1961 when the Jabalpur riots shook the country due to economic competition between a Hindu and a Muslim bidi manufacturer than any electoral competition.</li>
<li>In 1960s &ndash; A series of riots broke out particularly in the eastern part of India - Rourkela, Jamshedpur and Ranchi - in 1964, 1965 and 1967, in places where Hindu refugees from the then East Pakistan were being settled.</li>
<li>In September, 1969, riots in Ahmedabad shook the conscience of the nation. The apparent cause was the Jan Sangh passing a resolution on Indianisation of Muslims to show its intense opposition to Indira Gandhi's leftward thrust.</li>
<li>In April, 1974, violence occurred in the chawl or tenement, in the Worli neighborhood of Mumbai after the police attempted to disperse a rally of the Dalit Panthers that had turned violent, angered by clashes with the Shiv Sena.</li>
<li>In February, 1983, the violence took place in Nellie as fallout of the decision to hold the controversial state elections in 1983 in the midst of the Assam Agitation, after Indira Gandhi&rsquo;s decision to give 4 million immigrants from Bangladesh the right to vote. It has been described as one of the worst pogroms since World War II.</li>
<li>In October, 1984, the anti-Sikh riots broke out after the assassination of Indira Gandhi, where more than 4000 Sikhs were killed in Delhi, Uttar Pradesh and other parts of India.</li>
<li>Meanwhile, the Bombay-Bhiwandi riots were instigated by the Shiv Sena when it jumped on the Hindutva bandwagon to revive the political fortunes of the Shiv Sena which had lost its appeal.</li>
<li>The Shah Bano controversy in 1985 and the Babri Masjid-Ram Janmabhoomi controversy became powerful tools for intensifying communalism in the Eighties.</li>
<li>The communal violence touched its apogee in December 1992 when the Babri Masjid was demolished by right wing parties.</li>
<li>This was followed by the worst riots of post-independence India - in Mumbai, Surat, Ahmadabad, Kanpur, Delhi and other places.</li>
<li>In 2002, Gujarat witnessed communal riots when violence was triggered by burning of a train in Godhra.</li>
<li>In May, 2006 riots occurred in Vadodara due to the municipal council's decision to remove the dargah (shrine) of Syed Chishti Rashiduddin, a medieval Sufi saint.</li>
<li>In September, 2013, Uttar Pradesh witnessed the worst violence in recent history with clashes between the Hindu and Muslim communities in Muzaffarnagar district.</li>
<li>Since 2015, mob lynching is quite prevalent in India as near 90 people have been killed.</li>
<li>It can be termed as manufactured communal violence as through the use of social media and rumours society is polarized along religious lines.</li>
</ul>
</div>
<h3>Factors Responsible for Communal Violence</h3>
<ul style="list-style-type: square;">
<li><strong>Divisive Politics &ndash;</strong> Communalism is often defined as a political doctrine that makes use of religious and cultural differences in achieving political gains.</li>
<li><strong>Economic Causes &ndash;</strong> Uneven development, class divisions, poverty and unemployment aggravates insecurity in the common men which make them vulnerable to political manipulation.</li>
<li><strong>History of Communal Riots &ndash;</strong> Probability of recurrence of communal riots in a town where communal riots have already taken place once or twice is stronger than in a town when such riots have never occurred.</li>
<li><strong>Politics of Appeasement &ndash;</strong> Prompted by political considerations, and guided by their vested interests, political parties take decisions which promote communal violence.</li>
<li><strong>Isolation and Economic Backwardness of Muslim Community &ndash;</strong> The failure to adopt the scientific and technological education and thus, insufficient representation in the public service, industry and trade etc has led to the feeling of relative deprivation among Muslims.</li>
<li>The resurgence of Hindu-Muslim economic competition, especially among the lower and middle class strata has fuelled the communal ideology.</li>
<li><strong>Administrative Failure &ndash;</strong> A weak law and order is one of the causes of communal violence.</li>
<li><strong>Psychological Factors &ndash;</strong> The lack of inter-personal trust and mutual understanding between two communities often result in perception of threat, harassment, fear and danger in one community against the members of the other community , which in turn leads to fight, hatred and anger phobia.</li>
<li><strong>Role of Media &ndash;</strong> It is often accused of sensationalism and disseminates rumours as "news" which sometimes resulted into further tension and riots between two rival religious groups.</li>
<li><strong>Social media</strong> has also emerged as a powerful medium to spread messages relating to communal tension or riot in any part of the country.</li>
</ul>
<h3>Measures to Deal with Communalism</h3>
<ul style="list-style-type: square;">
<li>There is need to reform in present criminal justice system, speedy trials and adequate compensation to the victims, may act as deterrent.</li>
<li>Increase in representation of minority community and weaker sections in all wings of law-enforcement, training of forces in human rights, especially in the use of firearms in accordance with UN code of conduct.</li>
<li>Codified guidelines for the administration, specialised training for the police force to handle communal riots and setting up special investigating and prosecuting agencies can help in damping major communal disgruntlement.</li>
<li>Emphasis on value-oriented education with focus on the values of peace, non-violence, compassion, secularism and humanism as well as developing scientific temper (enshrined as a fundamental duty) and rationalism as core values in children both in schools and colleges/universities, can prove vital in preventing communal feelings.</li>
<li>Government can adopt models followed by countries like Malaysia that has developed early-warning indicators to prevent racial clashes. <br />The Malaysian Ethnic Relations Monitoring System (known by its acronym Mesra) that makes use of a quality of life index (included criteria such as housing, health, income and education) and a perception index to gauge people&rsquo;s needs and feelings about race relations in their area.</li>
<li>Also the Hong Kong model of combating communalism by setting up a &ldquo;Race Relation Unit&rdquo; to promote racial harmony and facilitate integration of ethnic minorities, can be emulated by India.</li>
<li>RRU has established a hotline for complaints and inquiries on racial discrimination. Meanwhile, to create awareness about communal harmony, RRU talks to schools on culture of ethnic minorities and concept of racial discrimination.</li>
<li>Government can encourage and support civil society and NGOs to run projects that help create communal awareness, build stronger community relation and cultivating values of communal harmony in next generation.</li>
<li>There is a need for minority welfare schemes to be launched and implemented efficiently by administration to address the challenges and various forms of discrimination faced by them in jobs, housing and daily life.</li>
<li>A pro-active approach by National Foundation for Communal Harmony (NFCH), the body responsible for promoting communal harmony is needed.</li>
<li>NFCH provides assistance for the physical and psychological rehabilitation of the child victims of communal, caste, ethnic or terrorist violence, besides promoting communal harmony, fraternity and national integration.</li>
<li>A legislation is required to curb the communal violence. Communal Violence (Prevention, Control and Rehabilitation of Victims) Bill, 2005 must be enacted soon.</li>
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	(int) 11 => object(Cake\ORM\Entity) {

		'article_id' => (int) 1846,
		'category_id' => (int) 21,
		'title' => 'Pinguli Chitrakatha Art',
		'description' => '<ul style="list-style-type: square;">
<li>"Chitra" means picture and "Katha" means story and the exponent called Chitrakathi is the person who narrates the story with the aid of some visual support. It is practised in Pinguli, a small village near Kudal, in the district of Sindhudurg in Maharashtra, dating back to the 17th century.</li>
<li>It is tribal art, practised by Thakar tribe of Maharashtra. Thakar community is considered to be a scheduled tribe with a population of 2000 and the same is subdivided into thirty-six sub-castes or group-castes (Sub-caste is also known as Jamat).</li>
<li>Broadly speaking, Chitra Katha is identified in four forms:</li>
</ul>
<p><strong>1. Leather Shadow Puppets<br /><a href="http://www.drishtiias.com/images/uploads/1568092159_image2.jpg" target="_blank" rel="noopener"><img class="content-img" src="http://www.drishtiias.com/images/uploads/1568092159_image2.jpg" width="454" height="171" style="display: block; margin-left: auto; margin-right: auto;" caption="false" /></a><br /></strong>These two-dimensional profiles of mythological people cast haunting, colourful and vibrant shadows on a screen of thin cloth. The performance is usually at night, back-lit by huge oil lamp, with the complement of reading instrument and singing. The puppets are made out of leather beaten paper thin and painted by Natural dyes cut and perforated.</p>
<p style="text-align: left;"><strong>2. Stringed Wooden Puppets (Kalsutri)</strong></p>
<p><a href="http://www.drishtiias.com/images/uploads/1568092203_image6.jpg" target="_blank" rel="noopener"><img class="content-img" src="http://www.drishtiias.com/images/uploads/1568092203_image6.jpg" width="454" height="152" style="display: block; margin-left: auto; margin-right: auto;" caption="false" /></a></p>
<p>The string puppets about 1.5ft in size are carved of wood and colourfully clothed. Their faces are painted representing mythological heroes, queens, demons &amp; humble servants. The nimble fingers of Artist along with the singers and drum players create a fantastic three-dimensional drama full of spirit.</p>
<p style="text-align: left;"><strong>3. Picture Stories (known as Chitrakathi)</strong></p>
<p><a href="http://www.drishtiias.com/images/uploads/1568092409_image5.jpg" target="_blank" rel="noopener"><img class="content-img" src="http://www.drishtiias.com/images/uploads/1568092409_image5.jpg" width="462" height="176" style="display: block; margin-left: auto; margin-right: auto;" caption="false" /></a><br />A series of paintings describing traditional stories are claimed to be with the Thakar community for over 300 years. The stories belong to Ramayana, Mahabharata and Nandi Puran. By showing painting and singing alongside the artist builds vivid narratives. The paintings are usually 12&Prime;x18&Prime; and the paints are from natural sources. The sutradhar (narrator) unfolds the tale in the form of songs supported by the music of the vina, the taal and the huduk.</p>
<p style="text-align: left;"><strong>4. Bullock Art Show</strong></p>
<p><a href="http://www.drishtiias.com/images/uploads/1568092434_image3.jpg" target="_blank" rel="noopener"><img class="content-img" src="http://www.drishtiias.com/images/uploads/1568092434_image3.jpg" width="406" height="172" style="display: block; margin-left: auto; margin-right: auto;" caption="false" /></a><br />These secret bull along with his master, the drum beater, roam around from house to house and village to village, blessing people and receiving alms. The bull is draped and ornamented with interpret embroidery bells and peacock feathers</p>
<ul style="list-style-type: square;">
<li>Many individuals from this tribe were craftsmen of one type of the other. The main occupation was to move from village to village and entertain people. Many of them used to work as spies of rulers and especially during the reign of Maratha Kings, they were very active. Under the pretext of narrating episodes from Ramayana and the Mahabharata through pictures, puppets and other visual aids they used to establish closer contact with the people, to extract political secrets and to furnish such information to the village heads.</li>
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		'article_id' => (int) 1677,
		'category_id' => (int) 21,
		'title' => 'Traditional New Year',
		'description' => '<p>The President of India has greeted the people on the eve of Ugadi, Gudi Padwa, Cheti Chand, Navreh and Sajibu Cheiraoba.</p>
<ul style="list-style-type: square;">
<li>These festivals mark the <strong>beginning of the traditional New Year</strong> in India.</li>
</ul>
<h3>Gudi Padwa and Ugadi</h3>
<ul style="list-style-type: square;">
<li>Ugadi and Gudi Padwa are the festivals, to celebrate the New Year, in the <strong>month of Chaitra Shukla Pratipada</strong> as per the Hindu Lunar Calendar, and is celebrated by the people in the Deccan region including <strong>Karnataka, Andhra Pradesh and Maharashtra.</strong></li>
<li>The common practice in the celebrations of both the festivals is the festive food that is prepared with a mix of sweet and bitter.
<ul style="list-style-type: circle;">
<li>A famous concoction served is jaggery (sweet) and neem (bitter), called bevu-bella in South, signifying that life brings both happiness and sorrows.</li>
</ul>
</li>
<li><strong>Gudi</strong>, which means a doll is prepared in Maharashtrian homes. A bamboo stick is adorned with green or red brocade to make the gudi. This gudi is <strong>placed prominently in the house</strong> or outside a window/ door for all to see.</li>
<li>For <strong>Ugadi, </strong>doors in homes are adorned with <strong>mango leaf decorations</strong> called <strong>toranalu or Torana</strong> in Kannada.</li>
</ul>
<h3>Cheti Chand</h3>
<ul style="list-style-type: square;">
<li><strong>Sindhis celebrate the new year as Cheti Chand.</strong> Chaitra month is called 'Chet' in Sindhi.</li>
<li>The day <strong>commemorates the birth anniversary of Ishta Deva Uderolal, Jhulelal,</strong> the patron saint of Sindhis and is celebrated with great pompous and gaiety.</li>
</ul>
<h3>Navreh</h3>
<ul style="list-style-type: square;">
<li>It is the lunar New Year that is <strong>celebrated in Kashmir</strong>. It is the <strong>Sanskrit word &lsquo;Nav Varsha&rsquo;</strong> from where the word<strong> &lsquo;Navreh&rsquo;</strong> has been derived.</li>
<li>It actually falls on the very <strong>first day of the Chaitra Navratras</strong>.</li>
<li>On this day, Kashmiri Pandits deliberately, first of all, look at a bowl of rice, considered as a symbol of riches and fertility. A special &lsquo;Thali&rsquo; is also prepared.</li>
</ul>
<h3>Sajibu Cheiraoba</h3>
<ul style="list-style-type: square;">
<li>It is the great ritual <strong>festival of Meiteis</strong> (an ethnic group in Manipur) which is observed on the first day of Manipur lunar month Shajibu, which falls in the month of April every year.</li>
<li>On the day of the festival, people arrange a <strong>joint family feast</strong> in which <strong>traditional</strong> <strong>cuisines</strong> are offered to <strong>local deities</strong> at the <strong>entrance gates of the houses.</strong><strong></strong></li>
</ul>
<div class="border-bg">
<p><strong>Chaitra Shukla Pratipada</strong></p>
<ul style="list-style-type: square;">
<li>It is the <strong>first day during the waxing phase of moon in the Chaitra Month.</strong></li>
<li>It marks the beginning of the<strong> New Year of Vikram Samvat</strong> or better known as Vedic [Hindu] Calendar.</li>
<li>This Hindu new year is known by different names in India such as Gudi Padwa in Maharashtra, Ugadi in Telugu.</li>
<li>The famous Vikram Samvat is based on the day when the emperor Vikramaditya defeated Sakas and invaded Ujjain. He, then, called for a new era.
<ul style="list-style-type: circle;">
<li>Under his supervision, astronomers formed <strong>new calendar based on luni-solar system </strong>that is still followed in the Northern regions of India.</li>
</ul>
</li>
</ul>
<p><strong>Meities</strong></p>
<ul style="list-style-type: square;">
<li>The Meiteis, one of the most <strong>eminent ethnic groups of Manipur</strong> hail from the Manipur Valley and are an industrious lot.</li>
<li>They speak <strong>Tibeto-Burman language</strong> and most of the people belonging to the group, follow Hindu customs.</li>
</ul>
</div>',
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		'article_id' => (int) 279,
		'category_id' => (int) 21,
		'title' => 'Population Growth Rate of India Overestimated',
		'description' => '<ul style="list-style-type: square;">
<li>A recent study has suggested that India&rsquo;s population growth rate is highly overestimated by existing models.</li>
<li>By 2025, India is expected to surpass China as the world&rsquo;s most populous country due to higher fertility rates and a younger population.</li>
<li>According to the study, accounting for the diversity and differences in the levels of education among people can help arrive at more accurate projections.
<ul style="list-style-type: circle;">
<li>Since, education level across all of India has increased over time, and is associated with a lower fertility rate, the same projection may predict a drastically smaller population when accounting for education and increasing urbanization.</li>
<li>Combining both effects, the influence of education appears to dominate, resulting in a lower population projection.</li>
</ul>
</li>
<li>To account for the diversity between different areas of India, researchers designed a study based on a five-dimensional model that includes:
<ul style="list-style-type: circle;">
<li>Rural or urban place of residence,</li>
<li>State,</li>
<li>Age,</li>
<li>Sex, and</li>
<li>Level of education.</li>
</ul>
</li>
<li>Further, accurate population projections could help India and its workforce catch up with more developed Asian countries with higher GDP per capita.</li>
<li>The team of scientists noticed that users of population data in many sectors look at data without considering any differences in behaviors, as if all people would behave like an average person.</li>
<li>The researchers concluded that in addition to age and sex, education should also be routinely included in population forecasts because of its well-established implications for improving the economy and quality of life, while reducing population growth and mortality rates.</li>
</ul>',
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$title = 'Article Tags'
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