Imj - 2010 - Cftra - Global PDF
Imj - 2010 - Cftra - Global PDF
Imj - 2010 - Cftra - Global PDF
ISBN 8186067-25-6
Volume 1, No. 1, January - April 2010
Copyright@CFI 2010, Publisher : Confidence Foundation
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Editorial
Index
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Abstract :
Throughout history, all developed social systems (European, Islamic, Chinese, Hindu)
were socially and economically stratified. No society is a mass of individuals. European
society was organized along class, guilds, and religion (Catholics, Protestants, and
Jews), Islamic society along Muslims, dhimmis and kafirs and so on. India had castes, or
more accurately, jatis.
As a political category, caste in India is a result of British policies. The British
introduced the category of caste for purposes of counting population in the census that
began in 1871. The British began to rank order castes by status and economics. Many
petitions were filed by caste groups to seek higher ranking. Castes began to be organized
as political movements. The British granted special electorate to the Scheduled castes
around 1931. Mahatma Gandhi launched a fast unto death in 1932 to undo the partition
of India on the basis of caste. He almost died but he won.
Castes in India are different than classes in the West. Castes are not structured entirely
by economic differences. There are rich Brahmins and poor Brahmins. I grew up in
rural Punjab. As a general rule, Brahmins were among the poorer section of society.
This observation runs counter to the prevalent view in some circles that Indian society is
Brahmin dominated and Brahmin exploited.
The caste system in ancient times was not static. Castes rose and fell. Under extended
Muslim rule, a number of caste groups that fought against Muslim tyranny (for example,
Rajputs) were pushed to the outer edges of the social system. Among the sweeper castes
in India, one finds many Rajput gotras.
Different caste groups in India are comparable to different ethnic groups in the United
States. There are rich Italians and poor Italians, rich Irish and poor Irish, and so on.
Historically, American ethnic groups practiced endogamyJews married Jews, Blacks
married Blacks and Italians married Italian, and so on. This is natural. People seek
matrimony within their own social strata.
The caste defined Indian society is a model of multiculturalism. Different castes practice
their unique customs in marriage, child-rearing, food and worship. A multicultural
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and
freer.
While there is much to celebrate about caste, any caste and birth-based discrimination
and preference, where it exists, must be combated.
Key Words: Pluralistic, monotheistic, spiritual
Introduction:
A recent article in Newsweek by Lisa Miller indicated that Americans are slowly
becoming more like Hindus and less like traditional Christians in the ways we think about
God, our selves, each other, and eternity. The author cites the following poll data: 67
percent of Americans believe that many religions, not only Christianity can lead to
eternal life, reflecting pluralistic Hindu ethos rather than monotheistic Christian view; 30
percent of Americans call themselves spiritual, not religious; 24 percent say they
believe in reincarnation; and more than a third choose cremation rather than burial.
http://www.newsweek .com/id/212155.
To this list may be added the growing caste-like pluralism and multiculturism of the
American populace. This essay describes features of Indias caste system, its origin, the
negative impact of Muslim and British imperial rule, and concludes with a description of
the caste-like pluralistic American social landscape.
Caste is Indias badge. When we think of Hindu India, we think of caste. Caste has
become the subject of national shame. All have paid tribute to the caste system: Gandhi,
Nehru, Ambedkar, Orientalists, James Mill, Abbe Dubois, and anthropologists G. S.
Ghurye and M. N. Srinivas. Caste is a specter that continues to haunt India. Yet, Indias
caste based society preserves and values social diversity.
Nicholas Dirks tells us that caste is not the basic expression of the Indian tradition.
Rather, caste is a modern phenomenon. It is the product of an historical encounter
between India and the British colonial rule. Castes of Mind: Colonialism and the
Making of Modern India, Princeton University Press, 2001, P. 5.
In pre-colonial society, Indians had multiple identities, consisting of temple communities,
village communities, lineage and family groups, occupational guilds and devotional
societies. Caste identification was one among the several social groupings. Under the
British, caste became a single term to categorize and systematize complex Indian
reality. See Dirks.
European travelers in the 16th and 17th centuries noted caste only in passing. They did not
emphasize its importance in understanding Hindu society. Alexander Dow of the East
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India Company published The History of Hindustan in 1768. He devotes only 1 page to
caste.
Caste did not strike early European writers as something peculiar to India. They knew it
in their own countries and saw it that way. J. S. Mill in his essays on Political Economy
said that occupational groups in Europe were "almost equivalent to an hereditary
distinction of caste".i
Abbe Dubois, a French missionary, was one of the most influential European travelers.
He learned Tamil and lived among ordinary people. Dubois had difficulty in converting
Hindus to Christianity. He attributed this difficulty to the Hindu caste prejudices.
Hindus are addicted to their superstitions and prejudices born of caste affiliation.
Nobody can change them. His book Hindu Manners, Customs and Ceremonies (1816)
became the official gospel of the East India Company.
Christian missionaries in general were frustrated in getting Hindus to convert to
Christianity. Caste was blamed for their lack of success. All the abuse was heaped on the
institution of caste and on crafty Brahmins who kept the masses duped. After the 1857
rebellion, the British discouraged missionary activity. The British were fearful that
interference with peoples religious customs would foment rebellion.
Caste became rigid during extended foreign rule, especially under Muslim rule (12011707). A number of the caste groups that fought against Muslim tyranny were pushed to
the outer edges of the social system. I have been told that among the sweeper
untouchable castes in India, one finds many Rajput gotras, clan names. Writes Ram
Swarup:
With the advent of Islam the Hindu society came under great
pressure; it faced the problem of survival. When the political power
failed, castes took over; they became defence shields and provided
resistance passive and active. But in the process, the system also
acquired undesirable traits like untouchability. Alberuni who came
along with Mahmud Ghaznavi mentions the four castes but no
untouchability. He reports that "much, however, as these classes
differ from each other, they live together in the same towns and
villages, mixed together in the same houses and lodgings."
. . .during the Muslim period, many Rajputs were degraded and they
became scheduled castes and scheduled tribes. Many of them still
retain the Rajput gotra . . .
The same is true of bhangis (sweepers). William Crooke of Bengal
Civil Service tells us that the "rise of the present Bhangi caste seems
from the names applied to the castes and its subdivisions, to date
from the early period of Mohammedan rule". Old Hindu literature
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Originally it may have been based on Gunas, innate qualities, into the fourfold
classification of Brahmins, Kshatriyas, Vaishyas and Shudras. Krishnas words in
the Bhagavad Gita may be quoted: The four varnas have been created by Me
through a division according to guna-karma, qualities and work. (4.13) Even if
once the caste system was a division of society based on gunas or innate qualities
and occupation, the system degenerated. It became fixed in birth and lineage. Sri
Aurobindo writes: There is no doubt that the institution of caste degenerated. It
ceased to be determined by spiritual qualifications which, once essential, have
now come to be subordinate and even immaterial and is determined by the purely
material tests of occupation and birth.iv
2.
Like other ancient societies, India was once divided into a number of tribes or
endogamous ethnic groups. Each tribe or ethnic group followed its own particular
customs and traditions. The tribal or ethnic groups became castes. Dr. Ambedkar
has drawn attention to this continuity between caste and tribe:
The racial theory of Untouchability not only runs counter to the results of
anthropometry, but it also finds very little support from such facts as we know
about the ethnology of India. That the people of India were once organized on
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tribal basis is well-known, and although the tribes have become castes, the tribal
organization still remains intact. v
Ambedkar did not subscribe to the racial basis of caste: i.e., the conquering Aryans
became the upper castes, and the conquered darker races became the lower castes.
The Aryan Invasion Theory on which the thesis is based is now discredited and is
no longer a dogma.
3.
Migration of people creates new castes. Jews and Parsees who entered India to
evade persecution at home survived as distinct groups within the multiethnic
Indian social mosaic. Jews disappeared in China because of intermarriage but
survived in India because of separate caste identity. Saraswat Brahmins on the
Konkan coast in western India are a caste group that migrated from Kashmir to
evade Muslim persecution. Tibetan Buddhists who fled to India with Dalai Lama
in 1959 are a new caste group. Tibetans largely marry amongst themselves and
follow common dietary and dress codes.
4.
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The village consisted of four contiguous sections or neighborhoods, called behras. The
untouchables occupied one of the four neighborhoods. All other castes were mingled in
the remaining three sections. Untouchable separateness was not strictly adhered to.
Members of the higher castes bought properties adjoining the untouchable quarter. The
primary school I attended was located in the untouchable section of the village and
nobody thought much about it. With the exception of the untouchables, all other caste
groups were intermingled. They shared each others food and water. They attended each
others weddings and special ceremonies. Even though food and water was not shared
with the untouchable, they were an integral part of the village social and economic fabric.
My Vaishya familys three immediate neighbors were a Brahmin, a Tailor and a Jat
farmer family. No taboo about sharing food held sway. As a child I accepted water and
food at the tailors home (technically a lower caste Shudra) and nobody in my family told
me otherwise. Nobody in the village identified the tailor as a shudra. Only after reading
books on caste did I know that the tailor belonged to the lower shudra caste. The barely
literate Brahmin neighbor pursued subsistence farming rather than the traditional priestcraft.
Many descriptions of caste system popular especially in the West are based more on
certain ancient law books (for example, Manusmriti, or the laws of Manu) than on ground
reality. Even sixty years ago in 1950, hereditary occupation was not much followed. The
principle of pollution and purity did not strictly hold sway. The status difference among
different groups was minimal. Only the practice of endogamy remained. And, things
have dramatically changed since my childhood.
Village identification was more important than caste or religious identification. When I
left India in 1956 to travel to the United States for study, the entire village walked two
miles to the railway station to send me off with their blessings. Many had teary eyes.
When I returned three years later, a similar reception waited for me at the village gate.
My emotional tie to the village is stronger than to my caste or religion. Even though I left
the village some 50 years ago, I make periodic pilgrimages there.
Mine was a peaceful village, like all other villages in the vicinity that I knew. Inter-caste
tensions were rare. Textbook accounts of inter-caste conflict are exaggerated or untrue.
There was small scale thievery but little serious or violent crime. There were no accounts
of girls being raped in the remembered history of the village. All lived in similar
housing, one or two room clay-brick houses with front courtyards where animals might
be tethered and cooking and washing were done. Their possessions were few in number.
Milk and honey did not flow, contrary to idealized versions of Punjabi rural life. But all
managed a healthful organic diet. There was the close-knit family and the larger village
community that gave one the sense of belonging. Fairs, festivals and wedding feasts
provided entertainment and gaiety. We lived reasonably contented lives.
In post-Independence India, caste has been politicized and arenas of conflict have
increased. Political parties now accentuate caste and religious divisions in order to garner
votes.
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Economic Disparity: The Untouchables were somewhat poorer than the rest in the
village, but not by much. All were poor. There was no correlation between upper caste
and economic standing. Theoretically, Brahmins were supposed to occupy the top rank;
in reality, they received no elevated status, economically or in prestige. Jat farmers and
Baniya merchants earned better than other jatis including Brahmins, individual cases
excepted. With land values skyrocketing in the recent decades, the gap between Jat and
non-Jat is even sharper. As 95 percent were illiterate, educational gaps were minimal.
One of my fond memories as a young student was to read and compose letters for the
villagers. Letters were exchanged only on special occasions--to announce births, deaths,
and marriages. Even though most adults were unlettered, they were not un-smart, unwise
or ignorant. With all my education, I would not want to match my wits with them.
The untouchables were fully integrated into the economic and social life of the village.
All worked together on the farm and all bought and sold from one and another. The
embroidered brocade shoes I wore at my wedding were made by the highly respected
village cobbler, an untouchable by caste and a friend of my father. I still own the flatsoled brocade pair. My village was typical of the ground reality in rural Punjab as I saw
it. The village had not changed much in several centuries. Major social and economic
changes occurred in the subsequent decades. In a 2010 visit to my native village, I was
informed that Jat farmers and untouchables not only worked side by side on the farm but
also now shared water, tea and food.
Brahmin poverty runs across North India. Swami Vivekananda tells us that his master
Ramakrishna Parmahansa was born into a very poor Brahmin family in Bengal. Writing
about the Brahmins, Vivekananda observes:
You have heard of the Brahmins and their priest-craft many
times. . . They are the poorest of all the classes in the country,
and the secret of their power lies in their renunciation. . . . Theirs
is the poorest priesthood in the world.vii
Writing about life in West Punjab, now part of Pakistan, Prakash Tandon gives a similar
picture of Brahmin poverty (Punjabi Century: 1857-1947, Chatto and Winds, 1961). I
write about Brahmin poverty to counter the often made statements that Brahmins are the
top dogs and that they have exploited India.
In South India in contrast, I have been told that Brahmins do hold land and property.
Temple entry was denied to the untouchables in the past. On the other hand, Brahmins
are systematically discriminated against in present day India, especially in Tamil Nad.
Reservation quotas in state employment for the lower castes are vigorously pursued all
across India. The temple exclusions for the untouchables and caste-based discriminatory
practices in employment of course need to end.
NEGATIVE AND POSITIVE ASPECTS OF CASTE
Caste has too long been the bane of Indian society. Negative aspects of the caste based
hierarchy in status and economic differences have received much scholarly attention.
Where these exist, they must go. Caste based discrimination where it remains must end.
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But the positive aspects of the caste system need to be recognized. Caste based society is
a tolerant society. It celebrates our cultural differences. Different castes practice their
own customs in marriage, worship, food and dress. Minorities, whether religious, racial,
language or ethnic, retain their cultural distinctiveness within the larger Hindu caste
system.
Caste system is a model of a multi-cultural, multi-ethnic tolerant society. In contrast,
egalitarian societies that emphasize universalism (one set of laws and customs for all)
often use force and coercion to achieve oneness. Note the following negative
consequences of universalism.
With emphasis on pluralism and cultural diversity, the caste based society escapes such
large scale onslaughts on people. Different caste, religious, ethnic and language groups
follow their particular modes of living and religious belief.
i
Quoted in Ram Swarup, Logic behind perversion of caste, The Indian Express, 13 September,
1996.
Available at: http://indianrealist.wordpress.com/2009/11/20/what-caste-actually-was-like/ . A
must read piece.
ii
iii
iv
vi
Harold A. Gould, The Hindu Caste System, V. 1, Delhi: Chanakya Publishers, 1987, p 82-83.
vii
My Master, delivered in New York City, published in Inspired Talks, RamakrishnaVivekananda Center, NY, 1987, p. 157.
viii
See Bat Yeor: Islam and Dhimmitude: Where Civilizations Collide, Fairleigh Dickinson
University Press, 2001
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ix
Richard Zimler reports in his book Guardian of the Dawn that the Portuguese Inquisition in
Goa was the most merciless and cruel ever developed. It was a machinery of death. Over the
250 years (1560 to about 1812), any man, woman or child could be arrested and tortured for
simply saying a prayer, wearing a religious symbol or keeping an idol at home. The Portuguese
are nostalgic about Goa and think of it as a glorious island, peaceful, multicultural and
prosperous. Indians also are not aware of the horrors of the Inquisition in Goa. Visit:
http://www.christianaggression.org/item_display.php?id=1126738163&type=articles .
ix
There are different accounts as to when Christianity came to Kerala. It is now generally agreed
that Christianity was not introduced by St Thomas in the first century but by Syrian merchant
Thomas Cananeus in the 4th century. See http://folks.co.in/2009/11/st-thomas-in-india-myth-ortruth/
ix
Most Indian Jews have migrated to Israel in the recent decades for economic reasons. They
did not depart because of any persecution or discrimination in India but for economic advantage,
as publically stated by them.
ix
Koenraad Elst, Who is a Hindu?, Voice of India, 2001; Ch 1, at: http://voiceofdharma.org/
books/wiah/ch1.htm .
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Introduction :
It is believed that high levels of IQ, that is intelligence quotient, may give you an
interview but high levels of EQ , emotional quotient, will reward you with a job and life
long altitude. But, It is a sad reality that Education curricula in India and other developing
countries lay more emphasis on the development of ( IQ) but do not focus on developing
Emotional quotient (EQ ) . Emotional quotient relates with the development of soft skills.
The world is becoming global and piercingly competitive every year. To have a
competitive edge one needs to have an edge over others by having interpersonal skills.
Interpersonal skills are very important since individual may be a good worker but may
not be a group worker and the demand of the day is group worker, because real growth of
the organization takes place only when a person is able to work in a group. These
interpersonal skills which help to function in a group are termed as Soft skills.
Definitions: A look into Wikipedias definition, of soft skills, will lucidly explicate the
meaning and the use of the term in modern sense:
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Math.
Safety.
Courtesy.
Honesty.
Grammar.
Reliability.
Flexibility.
Team skills.
Eye contact.
Cooperation.
Adaptability.
Follow rules.
Self-directed.
Good attitude.
Writing skills.
Driver's license.
Dependability.
Advanced math.
Self-supervising.
Good references.
Being drug free.
Good attendance.
Personal energy.
Work experience.
Ability to measure.
Personal integrity.
Good work history.
Positive work ethic.
Interpersonal skills.
Motivational skills.
Valuing education.
Personal chemistry.
Willingness to learn.
Common sense.
Critical thinking skills.
Knowledge of fractions.
Reporting to work on time.
Use of rulers and calculators.
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39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
60.
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Any organization with its good intentions of helping customers will fail to get the
desired results even with highly effective catch lines like Khayal Apka if people on
the lower rung are not educated enough for soft skills.
What we find missing in this case was empathy and Communication Skills.
Case study : 4
O Generals inverter Ac was a total failure in 49 C temperature in Nagpur but the service
engineer kept on forcing the customer to believe that it is perfectly OK. The customer
was not satisfied but still service engineer was forceful and kept on insisting. He was over
confident about his product and would remark My company is so big that if one or two
customers are not satisfied with our product than that would not harm my companies
image or profit. After a lot of experiments at the cost of the customer the product was
taken back after deduction of INR 6500/= The customer care was also too irresponsible
Another major attitude, that company employees reflected, was that they would neither
respond to the mails nor phone calls and throughout the organization from top to bottom,
same work culture was reflected.
This case reflects that empathy and good attitude are missing out and Communication
Skills are poor. The company has ruined its image by tackling the issue pathetically.
When the company spends so much money on the advertisements why does it not spend
money and a little thought on tackling with the customers?
The Smyth County Industry Council, a governing body based in the US, conducted a
survey recently. The results of the survey was called the Workforce Profile which found
"an across-the-board unanimous profile of skills and characteristics needed to make a
good employee."
The most common traits, mentioned by virtually every employer, were:
~ Positive work ethic.
~ Good attitude.
~ Desire to learn and be trained. 6
CONCLUSION :
In fine, it takes time for soft skills to sink into ones behavior pattern and hence the soft
skills training must be given at school and college level so that when an individual takes
up any job , he will be able to take up responsibilities effectively at later stages.
Notes and References:
1.
http://en.wikipedia.org/wiki/Emotional_Intelligence_Quotient
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2.
3.
4.
5.
6.
7.
8.
9.
http://www.selfgrowth.com/articles/the_hard_truth_about_softskills.html
http://www.rediff.com/getahead/2007/jan/08soft.htm
http://www.educationalservice.net/education/education-001/ese20090534_softskills.php
http://www.rediff.com/getahead/2007/jan/08soft.htm
www.eiconsortium.org/pdf/emotional_competence_framework.pdf
www.visionrealization.com/Resources/.../Emotional_intelligence.pdf
etd.uasd.edu/ft/th9629.pdf
http://bookboon.com/en/business-ebooks/personal-development
Bibliography
Ivey Andrew, Time To Market, bookboon.com, e-book, 2010.
Goleman Daniel, Emotional Intelligence, Bentam Books, New York,1995.
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Assertive communicators are those who disagree respectfully. They do not let others talk
to them rashly or let others heap abuse on them. In a conflict situation, they express their
opinions frankly and boldly, but with due respect to others. They believe in an I winyou win approach. An assertive communicator would protect the face of the listener.
They help people maintain a positive face (Goffman). In a conflict situation, hence, an
assertive communicator protects his own face and the face of the listeners. Brown and
Levinson in their classic work on politeness define face as the public self-image that
every member of a society wants to claim for himself/herself. Face is a social image that
individuals would like to preserve for themselves.
So, what essentially an assertive communicator does is to protect the face of the persons
in conflict.
Some common statements communicators would utter in conflict situations:
Aggressive speaker:
1. You were completely wrong.
2. You did it, not me. (Emphasis on you)
3. You did not inform me.
4. You were supposed to inform me, but you didnt
5. How am I supposed to know that?
6. Who are you to tell me that?
7. I dont care.
8. Who cares?
Passive speaker:
1. I was wrong.
2. Its okay.
3. Leave the issue here.
4. I dont know.
5. I shouldnt have done that.
6. God is there.
7. Let God take care of the situation.
8. Time will heal.
9. I dont know anything about it.
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Assertive speaker:
1. I understand your perspective, but please listen to me too.
2. You may be right; however, I wish to add..
3. I am not blaming you, but there could have been a better way of dealing with
this
4. A little clarification would have resolved this issue between us.
5. I am sorry that this had to happen, but ..
6. I am sorry if you are hurt because of what I said. I didnt mean that.
7. I believe we should resolve this issue amicably, and it is possible.
How to resolve conflicts?
Most conflicts can be resolved if our concern for ourselves is matched with concern for
others.
It is natural to think about our self interests; however, it is equally important to empathise
with the other persons situation too. We should cultivate genuine concern, empathy for
others. A sincere altruistic attitude goes a long way in resolving problems at the
workplace. Respecting others views is very important.
According to researchers Robert Blake and Jane Mouton, there are two underlying
dimensions in our approach to dealing with conflict. They are as follows: our concern for
our own needs and desires, and our concern for the other partys needs and desires.
There are five major strategies for engaging in conflict. They are as follows: competing,
avoiding, accommodating, compromising, and collaborating. (Floyd, 2009)
Competing: The competing style represents a high concern for your own needs and
desires, and a low concern for others needs. The person just wants to win at the cost of
the other. Here, one person wins and the other person loses (Floyd, 2009). It is at the cost
of the other person. There is aggression and lack of concern for the other person. Power
is the distinguishing characteristic here. Physical or implied force is used here. In
organizations, people use implied force when they want to win at any cost. Superiors can
use implied force to get their work done (Adler and Rodman, 2006).
Avoiding: Here the individual simply ignores or fails to deal with the conflict. They even
deny that there is a conflict. This is more or like a loselose situation, neither of the
individuals has any gain. A nation may gain military victory at the cost of thousands of
lives, large amounts of resources, and a damaged national consciousness hasnt truly won
much. It is only a pyrrhic victory. On an interpersonal level too, this holds true. Most of
us have seen battles of pride in which both parties strike out and both suffer. This
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approach does no good to the individuals or the team or the organization. (Adler and
Rodman, 2006)
Accommodating: Here, there is high concern for the other party but a low concern for
the self. In the accommodating style, the person gives up his needs to meet others needs
just to protect the relationship. It is keep the peace in their relationships (Floyd, 2009).
Compromising: It involves a moderate concern for others needs and desires. Here, both
parties give up something in order to gain something. They may not get exactly what
they want, but all parties leave the conflict having gained something valuable. There is
some satisfaction of having gained something. (Floyd, 2009)
Collaborating: Here, the individuals believe in I win- You win mode of
communication. They try to ensure that both the parties gain. This requires patience,
energy, and time since the needs of both the individuals should be met. This is also called
the collaborative approach. (Floyd, 2009)
CONCLUSION:
Conflicts are natural at the workplace. Unless employees have a sincere desire to resolve
all outstanding issues amicably, it is difficult to think of successful organizations! In
resolving conflicts, there should be empathy. Accusations, assumptions, rashness,
aggressive tone and negative body language do not serve the purpose at all. People in
conflict in organizations should willingly come forward, agree to disagree respectfully,
think of the big picture and resolve issues at the earliest. Unresolved issues can
precipitate the crisis further. This does not help the individuals or the organization.
Bibliography
1.
2.
3.
4.
5.
6.
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Educational research aims to make contribution towards the solution problem in the field
of education by the use of the scientific method, which focuses on critical reflective
thinking.
Types of Educational Research:The objectives of educational research is to contribute to the existing knowledge
in the form of new theory and facts in a particular field studied. It may not always
contribute to knowledge development but suggests new application for practical problems
.Thus, the educational researches are classified broadly into two categories.
1)
2)
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2.
3.
Analyzing the causes of the problem:- Analysing the factors responsible for the
cause of problems helps us to formulate the hypothesis. It also tells us whether
the factors are under the control or beyond the control of an investigator .
4.
5.
Design for testing the action hypothesis:- In action research one hypothesis is
tested at a time. The design of action research is flexible and can be redesigned at
any time according to the convenience of the research. The design is developed
for testing the feasibility of the proposed hypothesis. If the hypothesis is not
accepted second design is developed for testing another hypothesis.
6.
3.
Background for the project work : An English teacher has observed and
experienced that students commit more errors in spellings. He came across several types
of spelling errors in students assignments, composition, translations and in their written
work.
4.
Objectives of the project : An action research is planned to achieve the following
objectives
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5.
Importance of the project : English is an International/global language. It is very
important for communication in our country as well as abroad. To have good hold on
language is a professional requirement now-a-days. Therefore students must learn
language correctly.
6.
Field of the problem : The field of the study is the Spelling Errors in English
language.
7.
Specification : The problem is located in the 11th grade students of A9 section in
RGUIIIT, R.K. Valley. The students of this class commit several spelling errors in
English.
Analyzing the causes of the problem:- The causes of the problem are identified so that
tentative solutions may be designed. The causes are analyzed as given below
Causes
1. The students doesnt
complete their written
assignments.
2.Teacher doesnt give
due attention / importance
to spellings during the
class hours.
3.The students donot have
clear understanding of
English grammar or have
a strong foundation in
grammar.
Evidence
Control
By conducting
dictation,enquiring the
students / supervising the
written work.
The analysis of the causes of the problem provides the basis for the formulation of action
hypothesis.
Formulation of Action hypothesis:- The following two action hypothesis have been
developed by considering the causes.
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1st hypothesis:- The modification or improvement may be done in English spelling errors
by proper correction of English written work/ assignments. It refers to the action part.
2nd hypothesis:- The spelling of words and their meanings should be emphasized by the
teacher to improve the spelling errors in the English teaching. This part concentrates on
goal.
The action hypothesis is tested by using the design of the project Design for testing action hypothesis: - The first action hypothesis is tested by employing
the following design
S.No
1
2.
Activity
Source
Time
5 days
3 days
3.
1 week
4.
2 days
The data is collected during the project work and the marks/grades are analyzed. If the
project result indicates significant improvement in reducing spelling errors in English,
there is no need to test the second hypothesis.
Conclusion:The project work done is evaluated in terms of statistical representation. The results are
studied and analyzed and then the hypothesis is accepted or rejected. The percentage of
errors is also calculated and conclusion or suggestions may be proposedinthe form of
remedial measures for the problem.
Works Cited 1.
Research Methodology: Methods and Techniques - C R Kothari, 2nd edition, New
Age International Publications.
2.
Research Methodology and Statistical Tools P. Narayana Reddy and GVRK
Achayalu, 1st Edition, Excell Books New Delhi, 2008.
3.
Statistical Methods S.P.Gupta S Chand & Sons, New Delhi, 2005
4.
B.Sreekanth Reddy, Research Scholar in English, JNTU Anantapur 515002.
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ABSTRACT:
Khadi symbolizes a decentralized, democratic, socio-political and economic system.
Khadi is the symbol of the principle of promoting sustainable development by using
renewable energy and other natural wealth, eliminating the evil of environment pollution
and at the same time conserving the non-renewable energy and natural resources for
future generations. This is the way to decentralize the economic system i.e. to bring it
within the reach and control of the masses and thereby to gain control over the political
and social system. Only then it will be possible to control the economic and political
power to a great extent which gives rise to corruption and misuse of power by creating
monopoly. The objective of this paper is to discuss the role of Khadi and Village
Industries in West Bengal as well as in India.
Keywords: luminaries, resuscitation, indigenous, massive, spiraling, deprivation, spendour, down-trodden,
potentiality, globalization
INTRODUCTION
Gandhiji the father of nation conceived kadhi as the best instrument for giving
concrete expression to the Swadeshi sprite for making effective the boycott of foreign
goods in general and foreign cloth in particular. Khadhi was also expected to provide an
opportunity to every man, woman and child for cultivating self discipline and sacrifice as
port of the non-co-operative Movement.
Gandhiji set up the all Indian Khadi Board in December, 1923. In 1925 all Indian
spinners Association (AISA) of Akhil Bharat Chakra sangha was formed. In the Thirties,
Gandhiji turned his attention to other village Industries and as a result all Indian village
Industries Association (AIVIA) was formed.
In 1948, Akhil Bharat Sarva Seva Sangha took over the activities of AISA and
AIVIA. In January 1953, the government of Indian set up All Indian Khadi & Village
Industries Board(AIKVIB). Thereafter, a Bill was introduced in parliament proposing the
establishment of a commission with Power executive as well as Administrative for
proper development of Khadi and Village Industries. And AIKVIB was accepted as an
Advisory Body. Then Khadi and Village Industries Commission come into being April,
1957.
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The West Bengal Khadi & Village Industries Board was set up by the government
of West Bengal under W.B.Act XIV of 1959 and took over the activities from erstwhile
Advisory Board on 1st April 1960. One of the main functions of the West Bengal Khadi
& Village Industries Board is to grant financial assistance to the rural entrepreneurs
/artisans/co-operative societies /registered Institution /Panchayat Raj Institution to enable
these to take up various scheme according to approved programmes of Khadi & Village
Industries Commission.
The objective of the Board: The board objectives that the KVIC has set before it
are 1) generate employment opportunities in rural areas. 2) To develop entrepreneurial
silk among rural unemployed youth. 3) To achieve the good of rural industrialization. 4)
To mobilize Bank Finance looking to the limited resources of KVIC.
The Board has concentrated its programmes and activities mainly for development
of (i) Khadi & (ii) Village Industries. Khadi and Village Industries have the unique
capacity to generate large employment opportunities in the rural areas at a law capital
cast as well as creates entrepreneurship development and have therefore industries
develop local initiatives, co-operation and spirit of self - reliance in the economy and at
the same time help in utilization of available manpower in rural areas for processing
locally available raw materials by adoption of smile techniques. Mirzapur,
Raghunathganj and Piarapur areas of Murshidabad district is farmers for the grade
varieties, white the Bishnupur in Bankura district is famous for the exclusive Baluchari
design. In production of Silk Khadi the state contributes 36.37% of total silk Khadi
production in Khadi and Village Industries sector and ranks in 1st position in overall
performance under KVIC.
SILK AND KHADI INDUSTRY
It is interesting to note how the famous silk industry, whose fame was world-wide,
and which was once sold in the world market in the measure of gold, was integrated in
the Khadi industry and was saved. The silk merchants like Sudhansu Sekhar Bagchi
brought world fame for this industry before the first world war. The industry declined
during the first world war. The position became even worse in the post-war period. The
world economic depression (1929) struck the industry hard.
Lalitmohan Saha of Chak Islampur of Murshidabad attempted his best to get in
touch with Sri Jerajinijee, principal member, All India Spinners Association, Bombay
Province and founder-member of Khadi Bhandar, Kalba Devi Road, Bombay, who was at
that time entrusted with the work of marketing the Khadi products commercially by
Mahatma Gandhi. Sri Saha tried to convince Jerajinijee for taking the silk industry in the
Khadi fold as Silk was the only main indigenous village industry of Murshidabad District
in particular and Bengal in general.
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wonder they met the same fate in the Chhiattarer Manwantar (Bengal era 1176,
Christian era 1770) two hundred thirty eight years ago.
West Bengal is famous for Silk and Muslin industries and it is the treasure of
Khadi Industry of India. The statistics enumerate that about 15 lakh artisans are being
engaged in Khadi sector throughout India and amongst it 1 lakh is supported and
provided the employment opportunities in West Bengal Khadi sector. At present, in this
state there are about 40 crore of Silk Khadi production and 10 crore of Muslin Khadi
production. This Industry, the integration of Rural Constructive Gandhian Programme
and thought, is extended extensively in the remote villages where the poverty stricken
paupers and poor helpless masses are fully dependent to live from hand to mouth on
Khadi activities and also in the Tribal sub-caste classes of the society as a means of
livelihood of the down-trodden masses Khadi Industry is a potent weapon based on
economic-social order for their economic upliftment and today we are not able to realize
and feel the potentiality of Khadi sector in this Globalization era.
In consideration of the growing importance of dispersed and weaker section of
Craft and Industries the Government of India launched special programmes throughout
the country by setting up the All India Khadi and Village Industries Board in 1953 and
the Khadi and Village Industries Commission in 1957, the former an advisory body and
the latter an autonomous promotional institution. On these two bodies was assigned the
role of sponsoring, developing and financing traditional Village Industries and Khadi on
the basis of certain principles adopted for the purpose. This opened up new vistas for the
neglected sector of the Cottage Textile Industries struggling for survival against all odds.
The impact of the activities of these All India Bodies was considerable indeed upon the
Industries in the decentralized sector in this State. The objectives were to provide a good
backing to the artisanbased traditional industries by improvement in the outmoded
technology by loan and grant assistance and by linking this sector with the wider
consumer circles through market development measures. The aforesaid All India Bodies
all established by the Government of India helped much in the development of silk and
cotton handloom Industry of
the State. The old fame of Silk Textiles with exquisite
craftsmanship and unrivalled vibrant colours, though not fully, was revived and Bengal
Silk regained its market in India and abroad. Popular in world market were the hand
block printed dress materials in silk from West Bengal known as Murshidabad Silk in
various designs.
The following table indicates production, sell, employment and artisans earnings of a
few Khadi and Village institutions of Murshidabad district of West Bengal during the
year 2009- 2010:
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Producti
on (Rs.
in lakh)
Sell
(Rs. in
lakh)
Employment
(Numbers)
Artisans
earnings
(Rs. in
lakh)
604.40
731.95
5329
256.92
32.21
35.43
121
14.97
55.50
48.12
619
21.04
185.00
200.0
1010
45.00
40.26
35.35
650
6 .Palli Unnayan
Inslampur, Msd
95.15
79.79
1170
31.35
35.00
34.75
400
3.20
22.00
20.68
250
5.76
9. Burwan Silk
Burwan, Msd
24.50
24.40
200
4.00
48.00
64.00
520
14.80
23.08
23.70
280
6.69
Sangha,
Khadi
Chak
Sangha,
8.81
Marketing is one of the major activities of the board. The board generally procures the
products of the certified Khadi Institution / Societies financed by the board as part of
marketing support and sells out those goods to the customers through its retail outlets/
showrooms situated at different important locations of kolkata metropolitan area as well
as in same district of West Bengal.
CONCLUSION
There is a great scope of Silk Khadi and Muslin Khadi Industry in West Bengal and a
great opportunity earmarked in the self-employment generation of the poor rural masses
of the society. It is very pertinent to mention that about 70% of the artisans engaged in
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this industry are the women and Khadi is a means of subsistence level of living to the
homeless, wretched, poor deserted women who render the service independently with
self-respect and prestige.
Khadi and Village Industries are very indispensable in the poor and developing country
like India where unemployment is the most pressing problem. This is the only labour
intensive industry and has a unique capacity to generate large employment opportunities
with less capital and aims at maximum utilization of locality human and natural resources
of achieving rural development and balanced economic growth, there is the least
disturbance of ecology and pollution in Khadi sector.
Khadi & Village Industry programme is implemented through non-government
organization, co-operative societies and individuals assisted directly by KVIC through
state KVIB, public sector Banks, their regional Rural Banks and a few selected cooperative Banks. In Murshidabad, the silk co-operative societies, sericulture, reelers and
weavers under Khadi & Village Industries Commission are financed by the district
Central Co-operative Bank Ltd.
Reference:
1.
Old Murshidabad: Historical Memories Jadunath Sarkar, page 131
2.
Murshidabad District Gazetteer L.S.S. O Malley , page 2-5
3.
N.K.Sinha The Economic History of Bengal, Vol. I , Calcutta 1962,
PP. 48-57
4.
K.K. Dutta Our old Silk Industry in Krishnath College Centenary Volume,
Berhampore, 1953, P.215
5.
Googhegans Silk in India , P.5
6.
Murshidabad District Gazetteer Birendra Kumar Bhattacharyya, Page 142, 192
7.
Statistical Department, Berhampore, Murshidabad.
8.
Department of Sericulture, Berhampore, Murshidabad
9.
Handloom Development Office, Berhampore, Murshidabad
10.
Khadi Commission, Berhampore, Murshidabad
11.
Resham Silpa in Bengal, Govt. Printing Press, Bengal, Calcutta
12.
Economics of Rural Bengal, K.B. Saha, 1930
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Introduction:
Ecofeminism have always raised their voices against mans ruthless destruction of
nature in the name of development, and, the parallel victimization of women to suit the
interest of man. As a movement ecofeminism started in 1970s and acquired significance
in 1980s and 1990s. The focus of ecofeminism has been the domination of women and
the destruction of the nature.
In India, Vandana Shiva has highlighted the need to protect earth and nature so that
environment can be saved. Apart from Chipko Movement in U.P., there has been an
active concern to save the holy river Narmada. Megha Patkar has been a dynamic
environmental activist with her Narmada Bachao Andolan. Among the supporters of
the Narmada Bachao, the most prominent voice is of famous writer Arundhati Rao. She
has not only expressed her views on saving the river, but has also expressed active
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concern about the lives of people who dwell near the river bank. Thus, she is a true
ecofeminist who has regard for the principle of life- be it human, be it nature.
The essence of Narmada and her deep impact on the lives of Indian masses is
beautifully captured by Gita Mehta in her, A River Sutra. The novel interestingly
reflects ecofeminist concerns and weaves a pattern to indicate what the promise of
ecofeminism can be. The most important feature of ecofeminism Geopiety seems to
form the spinal column in this novel which presents the multifaceted Narmada.
Before proceeding on an ecofeminist reading of Gita Mehtas A River Sutra, it becomes
essential to understand the characteristics that embody ecofeminism. Initially
ecofeminism arose as a protest against nuclear activities that posed a threat to human
existence. Noel Sturgeon, an ecofeminist author who attended the Nevada nuclear
protest in 1970, wrote in this political context, the environment served feminists as a
medium for the connection of critiques of militarism, capitalism and neocolonialism.
As the movement grew it started incorporating other voices which included equity of
more pressing concern to the impoverished and socially marginalised; to landscapes of
urbanization, racism, poverty and toxification.
The fundamental concepts that emerged were connected to nature woman
relationship, Geopiety, green paradise lost, reweaving the world and healing the
wounds. All these concepts are explained succinctly by Irene Diamond and Gloria
Femen in their work Reweaving the world. The first is the concept of Geo-piety which
means that the earth is sacred. It relates with nature worship and is often reflected in
novels and several writings, specially in ecofeminist pagan activist Starhawk. Such
literature often presents a spiritual view of nature. Here, the goal of ecofeminism is to
restore and preserve earths wholeness.
Ye-fu Tuan had expressed that man was shaped out of this land by the hands of God.
Geo-piety cover a broad range of emotional bonds between man and his terrestrial
home He feels that since nature nourishes man so much it becomes necessary for man
to give reverence to nature and protect the beautiful nature from those who intend to
harm it.
Indian religion also venerates the feminine aspect of nature. Earth goddess is known as
Prithvi and jaggaddharti. The Vedas and Puranas have described many natural resources
like mountains, rivers, trees, herbs, forests in feminine terms and even mythical stories
have been created around them. For instance the Rigveda presents the crimson streak of
day break as Usha, the Mistress of dawn, whose brilliant effulgence spreads out piercing
the farmless black abyss.(Madhu Khanna, 127) Food is personified as Annapurna,
Sakhambari. The herb Tulsi also has a myth woven around it. Similar are the tales of
river Ganga, Yamuna and Saraswati who have been worshipped down the ages in India.
So simple is the logic in these religious beliefs what is regarded as divine will
automatically be preserved.
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This profound concept of Geo-piety has led to the concept of earth as Green paradise
which is so rich in its mineral wealth that it is indeed a gift of God to mankind.
However, man in his lust for more has forgotten to look after this treasure. The
consequence of mans ambition, greed, desire to control nature and women has led to
an acute crisis, that is, the loss of this Green paradise. Ursula K. Guin in A Very Warm
Mountain explains how the earth is almost on the verge of an end due to what the
human have gone on doing to the earth destroying vegetation, experimenting on every
living and non-living things and taking away all her mineral wealth. It has led to
volcanic eruptions, global warming and acid rain. The face of green earth is entirely
disfigured.
Elizabeth Dodson in Green Paradise Lost (1989) unearths the flaws in the initial chapters
of genesis: with its command to subdue the earth at the bottom is posited by genesis.
Thus, patriarchy steps in and with it comes the shift in soil linked communities where
earlier the country as Motherland is now masculine nation state. Ecofeminists indicate
how oppression of women is linked to subjugation of land and often terms like rape the
land, tame nature are used in common parlance. All this clearly shows how the
balance of life is disturbed and the Green Paradise is degenerating.
To regain the Green Paradise and maintain the ecological balance the Ecofeminists state
that instead of conquering nature, man must start to co-operate with nature. There is a
dire need to reweave all the basic requirements that will regenerate life and promote the
welfare of the earth. Even the Man-woman relationship will demand a new insight
where men learn to respect women. In Reweaving the world; the Emergence of
Ecofeminism (1990) Irene Diamond and Gloria Feman Orenstein insist on correcting the
culture-nature dichotomy. An ethic of care, compassion and nurturing of life is needed to
lead to healthy interactions between man and women and also between man and nature.
Similar thought is advocated by Vandana Shiva. The feminine principle is based on
inclusiveness and its recovery in men, women and nature is the recovery of creative
forms of being and perceiving (Shiva, Staying Alive, 53).
Once it becomes possible reweave the fabric of life all wounds can be healed. Not only
will women gain her status, voice, freedom, but nature also will thrive and again the
world will look green and vibrant. This is the promise of ecofeminism a world that is
full of happiness in human relationships and a world that is free of pollution and
environment degradation.
Gita Mehtas A River Sutra is a refreshing novel because it presents the splendor of
nature and tries to relate man to the song of nature. The most positive feature of
ecofeminism, that is, Geo-piety forms the foundation of this novel. All the characters in
the novel are associated with the Holy River Narmada and she is the source of comfort
for them. Many come to her banks to seek solution for their problems and return back
with satisfaction.
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The narrator is a bureaucrat who now works as a manager of a guest House situated
amidst hills and forests overlooking the river Narmada. The tourists who visit the area
share their lives with him and turn to River Narmada for solace and directions in their
lives. This is the sutra or the thread that connects the river to each character.
The reverence towards nature, specially towards the Holy River Narmada clearly reveals
Geo-piety. The narrator shares what he has heard about the sacred river:
The river is among our holiest pilgrimage sites,
Worshipped as the daughter of the god Shiva. (A River Sutra)
As the narrator describes the area where he lives, he sketches the beautiful landscape and
also covers the beliefs and lifestyles of the different communities that surround the spot.
An interesting tale is about the tribals of the Vano village who were known for their
strength as they could prevent Aryans from invading their areas for a long time. The tale
goes thus:
Indeed the Vano village deity is a stone image of a half-woman with
the full breasts of a fertility symbol but the torso of a coiled snake
because the tribals believe they once ruled a great snake kingdom
until they were defeated by the gods of the Aryans. Saved from
annihilation only by a divine personification of the Narmada River,
the grateful tribals conferred on the river the gift of annulling the
effects of snakebite, and I have often heard pilgrims who have never
met a tribal reciting the invocation
Salutation in the morning and at night to
Thee, o Narmada!
Defend me from the serpents poison. (p6)
The belief that their goddess curse people who were possessed is also widely prevalent
among the tribals of Vano.
As the novel progresses, the reality of this belief is tested The Executives story in the
novel depicts apathy how a young executive in Assams tea-estates, one Mr. Nitin Bose,
is afflicted with a madness which is incurable. The state of Nitin is such that he has
forgotten his own name and presents himself as Rima Bose His uncle send him to the
narrator for treatment as per belief that only river Narmada has been given the power to
cure him. The investigation of his diary by the narrator unfolds the reasons behind his
insanity
Nitin Bose was posted to the tea-estate in Assam. Initially he led a life that was aloof
from drinks and women and immersed himself in reading books of his grandfather. Later
he related for a full year with Rima, a labourer on the tea-estate. She taught him the
secrets of love ad made him appreciate the secret rhythms of nature, until he
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understand why his grandfathers books called these hills Kamrupa, the kingdom of the
God of Love., (p129)
However, this state came to an abrupt end when he was called back to Calcutta by the
company. Rima was heartbroken. But, she expected him to return. Nitin was shocked
when he learnt that Rima was the wife of a coolie. Suddenly he felt that she was ugly
and felt ashamed of his behavior. Later when he was sent back to the tea garden to
organize things he dreaded seeing Rima. Though she didnt come to him yet every night
he felt she is outside, singing songs of love. All this filled him with guilt. Finally on the
night of the eclipse she calls him outside by his name. When he faced her, she performed
a magic by breaking a coconut. After that Nitin fell unconscious. When he regained
consciousness he repeated Rimas name several times and sang the tribal song sung at
marriage.
The local priest tried some tricks to treat Nitin and asked him to note everything he
remembered in a diary. The priest told Nitin Someone has taken possession of you. The
magic you are under is stronger than my powers. Your memory will be affected. You
will believe yourself to be someone else. Thus we see that the Green Paradise of love,
life and health for Nitin Bose are lost as he had exploited the woman. He didnt show
regard for the women and even nature. He tried to settle things by sending money for
Rima, reducing the nature of their relationship to consumer-commodity. Hence, nature
and women conspired to take away his sanity.
Yet, a chance is given to Nitin to heal the wounds and reweave his life. The priest
advises, If your sahib wants to recover his mind he must worship the goddess at any
shrine that overlooks the Narmada River. Only that river has been given the power to
cure him. (p137)
Thus, Nitin reaches the guest house that faces the Narmada. There he is taken to the
shrine of the goddess by the tribals. Mr. Chagala tells the narrator, The tribals will beg
the goddess to forgive Mr. Bose for denying the power of desire. (p141) He explains
further, This is just the principle of life. She is every illusion that is inspiring love. That
is why she greater than all gods combined. Call her what you will, but she is what a
mother is feeling for a child. A man for woman. A starving man for food. Human beings
for God .And Mr. Bose did not show her respect so he is being punished. (p142) To
make amends for his mistakes Nitin Bose is asked to make a mud image of the goddess.
He joins the procession and carries the idol to the banks of river Narmada and chants the
lines, Salutations in the morning and at night to thee, O Narmada. Defend me from the
serpents poison. As the idol is immersed in the holy waters of Narmada, it begins to
disintegrate. Nitin stays in the bungalow for three weeks and goes to the river daily,
standing waist deep in the water (p147) and prays to Narmada. Finally, it is geo-piety
that restores his mental health and he returns back to life. Thus, reweaving of the world
is possible and the wounds are healed when the principle of geo-piety is followed. The
narrator discusses the case of Nitin with a medical practitioner Dr. Mitra. The doctor
admits that such cases are possible. He comments:
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All this account reveals how the Green Paradise is lost. Later the old womans daughter
arrives and tells the narrator how the dacoit Rahul Singh was basically a good man, how
life made him a dacoit, yet he was kind to the poor. . He had treated her well and married
her. But he died in a police encounter and she had no desire to live without him. As a
courtesan and a dacoits wife she would be put in jail by the police for the rest of her life.
Hence she decides to end her life by drowning in the Narmada. She convinces her mother
about it.
The narrator is told about this incident by Mr. Chagla thusOnly that she was happy her daughter had died in the Narmada
because she would be purified of all her sins. (p190)
Here the belief that even suicide in Narmada isnt considered a crime; rather a libration
from the cycle of birth is proved right. However, one wonders if this is indeed the right
path.
The story of Naga Baba and Uma is the culmination in the promise of Ecofeminisism.
The girl who was given the name Uma by Naga Baba was barely seven or eight years
old when he saw her at a brothel. She was being exploited and forced into prostitution at
such a tender age. The sight made him take a big decision, that is, to rescue the child
from such a miserable plight. He demanded from brothel keeper to give the child to him
as alms on Shivaratri. The woman agreed out of respect and also fears to hand the child
to him for ever. Yet she remarked
And do not curse me later when you find what trouble she
brings. She doesnt even have a name. Her own father calls her
misfortune. (p246)
The fact that her own father sold her to the brothel keeper indicates the victimization of
women. Not only man ruining Green Paradise but even women are accomplices in the
act. The girl has no name. The customers call her Chand.
However, an effort is made by Naga Baba to restore the dignity of women. He tells
her,you will never have to fear such men again. (p250) He take s her in the forest and
makes her grow amidst nature. She learns chanting and meditation under the guidance of
Naga Baba. They live near the river Narmada and told her, Tonight you become a
daughter of the Narmada. (p254)
Uma stayed near the banks of River Narmada with the Naga Baba for three years. She
observed him singing songs in praise of Narmada. She learnt the songs and when she
grew older she started singing in temples during festivals. People started calling her
Singer Saint and the Naga Baba allowed her the freedom to live alone because he too
needed to work for his enlightenment. Uma becomes a famous river minstrel. A hint is
dropped as the Naga Baba comments about her future-
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To find a husband, like the Narmada found her Lord of Rivers . (p280)
The transformation of Chand to Uma is indeed Regaining the Paradise. Geo-piety is
clearly established when the narrator co-relates Umas song of Narmada with her own
personality. Let us read the linesIt is written in the scriptures
That you were present at the birth of time
When Shiva as a golden peacock
Roamed the ocean of the Void.
You reminded the Destroyer
Creation awaited His command
You were present at the Creation
By Shivas command you alone will remain
At the destruction.
She turned to face me and she no longer seemed young. Perhaps it was
unlit bungalow rising like the shadow of a deserted temple behind her that
made her now seem ageless. (p277)
The ageless River Narmada and her flowing waters of life are worshipped in the river
minstrels song. Umas devotion to Narmada makes her appear ageless to the narrator.
This unique blending of nature and women is certainly the promise of Ecofeminism.
Gita Mehta has used her pen deftly to bring her readers close to view nature worship
which is and inseparable part of Indian life. The stories that depict women sensitize the
readers to wards their sufferings and degradation. But, there is always hope and
regeneration when women and nature work to restore happiness to mankind.
Ecofeminism finds firm footing in Gita Mehtas A River Sutra as each tale mesmerizes
us with its message of Geopiety.
Works cited
Diamond, Irene and Orenstein, Gloria Feman. (1990) ed. Reweaving the World :The
Emergence of Eco-Feminism. SanFransisco: Sierra Club Books.
Gray,Elizabeth Dodson.(1979).Green Paradise Lost. Wellesley MA: Roundtable Press.
Khanna, Madhu (1995) Nature as Feminine: Ancient Visions of Geo-Piety and Goddess
Ecology, Man in Nature .ed. Baidyanath Saraswati New Delhi : D.K.Print.
Le Guin, Ursula (1989) Women and Wilderness, Healing the wounds: The promise of
Eco-Feminism. Ed. Judith Plant. Philadelphia: New Society Publishers.
Mehta, Gita. (1993). A River Sutra, New Delhi: Penguin books India (P) Ltd. All textual
citations are from this source.
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ABSTRACT:
Silk industry in Murshidabad of West Bengal is the livelihood of a large rural population
and hence deserves all encouragement. Silk fabrics of the district are popular in the
domestic market as well as for export. A good portion of silk fabrics are produced here
exclusively for export. Since this industry provides one of the basic necessities of life,
contributes to industrial production, employment and export earnings, the healthy
development and rapid growth of this industry of the district is, therefore, of vital
importance. So obstacles to the production, marketing and financing of sericulture in the
district must be removed by the Government, collective efforts of rural populace,
entrepreneurs, researchers, financing agencies and marketing channels.
Keywords: intensive, pivotal, topography, conducive, generation, intermediaries, hindrance, dimension,
eventually, substantial
INTRODUCTION
Murshidabad has a fertile land. Its soil and climate within the Gangetic plain have
brought a favourable atmosphere for growing mulberry and tending silkworms.
Topography of the district helps for carrying out mulberry cultivation and silkworms
rearing. In the Indogangetic plain, nature of the soil is mostly alluvial and loamy which is
mostly suitable for mulberry plants and a major portion of cocoons is produced in
this area of the district.
Favourable soil and climatic conditions, huge production of mulberry leaves, availability
of skilled labours, expertise and skill of artisans / weavers, availability of raw silk for
reeling and ultimately weaving of silk clothes are considered very conducive to the
healthy growth of silk industry of Murshidabad.
The locational advantages have the important bearings on the economy of production and
future viability of silk industry in the district.
EMPLOYMENT OPPORTUNITY
Sericulture is a labour intensive and employment generating sector in the district. It is
playing a pivotal role in solving unemployment problem and is providing livelihood to
thousands of people, specially for rural folk / retarded people of the district. A good
portion of the total population of the district is engaged in sericulture that gains
importance next to agriculture. As per census report of 2001, this sector provides whole
time and part time employment to about 105000 persons in the rural, sub-urban and urban
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areas of the district, of whom more than 25% belong to the scheduled caste
scheduled tribe communities.
and
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INSUFFICIENT CAPITAL
Insufficient capital is a main drawback of financing of sericulture in the district. The
sericulturists, reelers and weavers of the district are generally poor and as such they have
not the capacity to invest sufficient capital to improve their production through better
investment. Most of them cannot operate profitably sericultural activities because of lack
of finance. The silk co-operative societies sometimes suffer from shortage of fund.
INSUFFICIENT FINANCIAL ASSISTANCE
It is found that in respect of post-cocoon stage, financial assistance under National
Sericulture Project in the district was insufficient during the period of study. It is
observed that financial assistance in the pre-cocoon stage was greater than that in the
stage of post-cocoon development.
It is also found that in the post-cocoon stage, there was no financial assistance for fixed
cost in respect of silk weaving industry. Though the district is pre-dominantly silk
weaving centre of West Bengal, the silk weaving industry here is deprived of getting
financial assistance for fixed cost. So, increase in the both as well as both for fixed cost
and variable in financial assistance is desirable.
NON-INVOLVEMENT OF NATIONALISED BANK
The sericultural practices are region and season specific in nature and hence, the
financing differs from place to place and activity to activity. In Murshidabad, sericulture
is a sector where institutional financing or more appropriately bank financing is yet to
make much progress. While the district has enormous potential for development of
sericulture and has received considerable attention from the fifth five year plan, the
involvement of banks in financing activities is rather negligible. Only the District Central
Co-operative Bank meets the requirements of the sericulturists, reelers, weavers and the
silk co-operative societies of the district as per NABARD or KVIC scheme. The pressure
of the total work load including financing of sericulture is heavy and hence the sanction
and disbursement of loan to the beneficiaries take much time. Therefore, it is high
time for the Nationalised Banks to come forward to participate actively in providing
financial support to the industry as a whole.
CONCLUSION
Since this industry provides one of the basic necessities of life, contributes to industrial
production, employment and export earnings, the healthy development and rapid growth
of this industry of the district is, therefore, of vital importance. Although the State
Government has taken several positive steps, but due to lack of infrastructural facilities
and inadequacy of financing, it provides a hindrance to the sericultural activities. So
obstacles to the production, finance and marketing of sericulture in the district must be
removed by the Government, collective efforts of the rural populace, entrepreneurs,
researchers, financing agencies and the marketing channels.
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2.
3.
4.
5.
6.
7.
9.
10.
11.
12.
13.
14.
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Dena Bank
Name of the Account: Confidence Foundation
Account No. 116110001096
RTGS/IFSC code BKDN0 521161,
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Neelam, Tikkha. Guidelines for Paper . Nagpur : CFTRA Global, 2015.
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