The Daily Answer Writing Practice
[Question 66, 19 September, 2020]
Dear Students,
Please find below today’s answer for Daily Answer Writing Practice
Collective Ministerial Responsibility is the basis of Parliamentary democracy. What do you understand by 'collective responsibility'? Examine its significance in the era of coalition governments. (10 marks, 150 words)
Answer:
The framers of Indian Constitution consciously adopted the British model of parliamentary democracy with a cabinet government, with its basic concept of collective responsibility, as best suited to the conditions of India. The doctrine of collective responsibility of the Union Executive to the House of the People [Art 75] and of the State Executive to the Legislative Assembly [Art 164] is specifically enshrined in the Constitution.
Principles of collective responsibility:
• The decisions of the Cabinet are regarded as the decisions of the whole Council of Ministers and binding on all Ministers.
• Opinions may be freely expressed within the Cabinet. Outside, the government should have only one opinion.
• All ministers stand or fall together in Parliament, and the government is carried on as a unity.
• A Minister cannot disown responsibility for any Cabinet decision so long as he remains a Minister, even if he disagrees with it.
Difficulty in the era of coalition governments:
Dr. Ambedkar noted that collective responsibility can be achieved only through the instrumentality of the Prime Minister through his ultimate power to appoint and dismiss a Minister. However, in the era of coalition governments at the Centre and the State, the prerogative of PM/CM in ministry formation has been undermined. Coalition partners increasingly have a major say in the appointment and dismissal of ministers from their parties. In this arrangement, the upholding principle of collective responsibility has been difficult to enforce because the various coalition partners often lack a common programme and a common approach to national issues, leading to ministers of various parties taking a stand different from that of Cabinet. The coalition governments adversely affects the solidarity of the Cabinet and hence functioning of government.
Despite the difficulties, coalition governments are here to stay and ways must be found to uphold collective responsibility. It can only happen with the coalition partners agreeing on a common minimum programme and on upholding the primacy of the Prime Minister/ Chief Minister for the duration of his office. Otherwise, we will have a cabinet without a competent Prime Minister, and a Prime Minister without an effective government.
#polity #GS2
Model Answer would be posted after 8 pm today
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[Question 66, 19 September, 2020]
Dear Students,
Please find below today’s answer for Daily Answer Writing Practice
Collective Ministerial Responsibility is the basis of Parliamentary democracy. What do you understand by 'collective responsibility'? Examine its significance in the era of coalition governments. (10 marks, 150 words)
Answer:
The framers of Indian Constitution consciously adopted the British model of parliamentary democracy with a cabinet government, with its basic concept of collective responsibility, as best suited to the conditions of India. The doctrine of collective responsibility of the Union Executive to the House of the People [Art 75] and of the State Executive to the Legislative Assembly [Art 164] is specifically enshrined in the Constitution.
Principles of collective responsibility:
• The decisions of the Cabinet are regarded as the decisions of the whole Council of Ministers and binding on all Ministers.
• Opinions may be freely expressed within the Cabinet. Outside, the government should have only one opinion.
• All ministers stand or fall together in Parliament, and the government is carried on as a unity.
• A Minister cannot disown responsibility for any Cabinet decision so long as he remains a Minister, even if he disagrees with it.
Difficulty in the era of coalition governments:
Dr. Ambedkar noted that collective responsibility can be achieved only through the instrumentality of the Prime Minister through his ultimate power to appoint and dismiss a Minister. However, in the era of coalition governments at the Centre and the State, the prerogative of PM/CM in ministry formation has been undermined. Coalition partners increasingly have a major say in the appointment and dismissal of ministers from their parties. In this arrangement, the upholding principle of collective responsibility has been difficult to enforce because the various coalition partners often lack a common programme and a common approach to national issues, leading to ministers of various parties taking a stand different from that of Cabinet. The coalition governments adversely affects the solidarity of the Cabinet and hence functioning of government.
Despite the difficulties, coalition governments are here to stay and ways must be found to uphold collective responsibility. It can only happen with the coalition partners agreeing on a common minimum programme and on upholding the primacy of the Prime Minister/ Chief Minister for the duration of his office. Otherwise, we will have a cabinet without a competent Prime Minister, and a Prime Minister without an effective government.
#polity #GS2
Model Answer would be posted after 8 pm today
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The Daily Answer Writing Practice
[Question 67, 20 September, 2020]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
Discuss the impact of increasing role of other institutions on the youth in the context of the declining role of the family as a socializing agent. (150 Words, 10 marks)
#Ethics #GS4
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[Question 67, 20 September, 2020]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
Discuss the impact of increasing role of other institutions on the youth in the context of the declining role of the family as a socializing agent. (150 Words, 10 marks)
#Ethics #GS4
Model Answer would be posted after 8 pm today
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The Daily Answer Writing Practice
[Question 67, 20 September, 2020]
Dear Students,
Please find below today’s answer for Daily Answer Writing Practice
Discuss the impact of increasing role of other institutions on the youth in the context of the declining role of the family as a socializing agent. (150 Words, 10 marks)
Family is the first institution which provides values to children in the process of socialization. it provides for all the basic human needs at one place - Protection, nurture, love, respect, education, comfort etc. It was seen as the cornerstone of society.
However, in modern times people are shifting from Inter-dependence to Self-dependence, Collectivism to individualism, Obligation to freedom, involvement in other human being to that in material things, human centric to money centric and likewise. This has created new institutions which provide access to these changing values. Also Modern modes of communication like television, radio, internet—through information and advertisement are providing consumerist values to the people.
Impact of increasing role of other institutions
1. Market Place:
This institution has started impacting lives of the people significantly. It works on the principles of profit and amassing wealth. And as these two values have become most influencing and are making family system less attractive. Human being is considered not as end in itself but as means. Approach towards life has become more transactional.
2. Work Place:
This institution gives sense of belonging and togetherness which could only be sourced from family earlier. This also removes obligation which is required in family system and introduces idea of professionalism and work ethics.
3. College/universities:
This institution give ultimate sense of freedom and empowerment in people, especially youth. Family system has mostly failed to provide this. But its ability to replace family system in imparting human-centric values is limited.
4. Media:
Today media is one of the most impactful institutions. Even though it apparently increases connectedness in the world, it also imparts values of consumerism, objectification and violence in the name of entrainment. It not only generates new values but also reinforces the changing trends in value system.
These changes in the process of imparting values make youth more materialistic, and self-centered. The traditional norms of respecting elders and caring for younger, tolerance for different view-points leading to pluralistic values are missing from the society. Once individualistic values gets precedence, human virtues like empathy, compassion, and gratitude do not have central role in the society.
#Ethics #GS4
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[Question 67, 20 September, 2020]
Dear Students,
Please find below today’s answer for Daily Answer Writing Practice
Discuss the impact of increasing role of other institutions on the youth in the context of the declining role of the family as a socializing agent. (150 Words, 10 marks)
Family is the first institution which provides values to children in the process of socialization. it provides for all the basic human needs at one place - Protection, nurture, love, respect, education, comfort etc. It was seen as the cornerstone of society.
However, in modern times people are shifting from Inter-dependence to Self-dependence, Collectivism to individualism, Obligation to freedom, involvement in other human being to that in material things, human centric to money centric and likewise. This has created new institutions which provide access to these changing values. Also Modern modes of communication like television, radio, internet—through information and advertisement are providing consumerist values to the people.
Impact of increasing role of other institutions
1. Market Place:
This institution has started impacting lives of the people significantly. It works on the principles of profit and amassing wealth. And as these two values have become most influencing and are making family system less attractive. Human being is considered not as end in itself but as means. Approach towards life has become more transactional.
2. Work Place:
This institution gives sense of belonging and togetherness which could only be sourced from family earlier. This also removes obligation which is required in family system and introduces idea of professionalism and work ethics.
3. College/universities:
This institution give ultimate sense of freedom and empowerment in people, especially youth. Family system has mostly failed to provide this. But its ability to replace family system in imparting human-centric values is limited.
4. Media:
Today media is one of the most impactful institutions. Even though it apparently increases connectedness in the world, it also imparts values of consumerism, objectification and violence in the name of entrainment. It not only generates new values but also reinforces the changing trends in value system.
These changes in the process of imparting values make youth more materialistic, and self-centered. The traditional norms of respecting elders and caring for younger, tolerance for different view-points leading to pluralistic values are missing from the society. Once individualistic values gets precedence, human virtues like empathy, compassion, and gratitude do not have central role in the society.
#Ethics #GS4
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Hi all
Those students who are still writing the answers to the questions posted here, try to do some research to the topic posted especially the current affairs related analysis, and along with that if you are finding any important information , do note it down in the same page( as additional information). Going ahead the information that you are gathering now will be a formidable part of the content enrichment in the answers that you will write.
Also to the question posted , if possible see the previous year question/s and the requirements of both the question/s. Knowing all the possible dimensions of a topic is the key to write good answers.
All the very best.
Those students who are still writing the answers to the questions posted here, try to do some research to the topic posted especially the current affairs related analysis, and along with that if you are finding any important information , do note it down in the same page( as additional information). Going ahead the information that you are gathering now will be a formidable part of the content enrichment in the answers that you will write.
Also to the question posted , if possible see the previous year question/s and the requirements of both the question/s. Knowing all the possible dimensions of a topic is the key to write good answers.
All the very best.
The Daily Answer Writing Practice
[Question 68, 21 September, 2020][#History #GS1]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
Compare and contrast the Tamil Shaiva bhakti of Nayanar saints with that of the Virshaivas. (150 Words, 10 marks)
Model Answer would be posted after 8 pm today
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[Question 68, 21 September, 2020][#History #GS1]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
Compare and contrast the Tamil Shaiva bhakti of Nayanar saints with that of the Virshaivas. (150 Words, 10 marks)
Model Answer would be posted after 8 pm today
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The Daily Answer Writing Practice
[Question 68, 21 September, 2020][#History #GS1]
Compare and contrast the Tamil Shaiva bhakti of Nayanar saints and that of the Virashaivas.
Answer:
Bhakti (devotion) is a person's devotion to higher chosen deity. It was a devotional transformation of medieval Hindu society, wherein Vedic rituals or ascetic lifestyle for moksha gave way to individualistic loving relationship with a personally defined god. Bhakti movements like Tamil Bhakti and Virshaivas were popular movements which spread such religiosity.
However, bhakti of the Nayanars is one sort of bhakti, that of the Virashaivas is another, a different kind; and that the expression 'bhakti movements' encompasses a range of beliefs, practices, texts, etc. Nayanars were Tamil poet-saints of the 7th and 8th centuries CE who composed devotional hymns of great beauty in honour of Shiva. Virashaivas is Shaiva sect that started in 11-12th century in Karnataka and evolved by social reform movement of Basavanna.
Like the Nayanars, Basavanna was a Shaiva, so were his followers; and the Virashaiva saints named the Nayanars among their forebears. Like the Nayanars who composed extensively in Tamil language, the Virashaiva saints composed their Vachana poems in Kannada, not in pan-Indian Sanskrit.
Like the Nayanars, the Virashaiva saints expressed their bhakti in terms of personal relationship -those of mother and child, lover and beloved, etc. In fact, the poems of the Virashaiva saints are even more personal than those of the Nayanars.
There were 63 Nayanars, who belonged to different caste backgrounds such as potters, “untouchable” workers, peasants, hunters, soldiers, Brahmanas and chiefs. The best known among them were Appar, Sambandar, Sundarar and Manikkavasagar. They popularised Tamil religiosity without the need of priests, enlarged the access to women and people from various castes. In their vachanas too, Virashaiva protested against different kinds of intermediaries - priests, rituals laid les, for instance. They rejected the established exclusive social hierarchy. Their vachanas tell that experience of god is not dependent on being born a brahmana or an outcaste, man or woman making offerings to stone images, temple-going, and pilgrimage. The institution of Anubhava Mandapa opened a space for rational discussion and democratic access to religion.
However, in the end, the Tamil Bhakti of Nayanar saints was integrated with Temple bhakti with the help of philosophical contribution of various Acharyas like Ramanuja and patronage of powerful kings like Cholas. Similarly, Virashiva that began as a critique of the status quo was absorbed gradually into the Puranic religion through the institution of jangamas and ceremonies. Nonetheless, both have left the legacy of questioning established convention.
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[Question 68, 21 September, 2020][#History #GS1]
Compare and contrast the Tamil Shaiva bhakti of Nayanar saints and that of the Virashaivas.
Answer:
Bhakti (devotion) is a person's devotion to higher chosen deity. It was a devotional transformation of medieval Hindu society, wherein Vedic rituals or ascetic lifestyle for moksha gave way to individualistic loving relationship with a personally defined god. Bhakti movements like Tamil Bhakti and Virshaivas were popular movements which spread such religiosity.
However, bhakti of the Nayanars is one sort of bhakti, that of the Virashaivas is another, a different kind; and that the expression 'bhakti movements' encompasses a range of beliefs, practices, texts, etc. Nayanars were Tamil poet-saints of the 7th and 8th centuries CE who composed devotional hymns of great beauty in honour of Shiva. Virashaivas is Shaiva sect that started in 11-12th century in Karnataka and evolved by social reform movement of Basavanna.
Like the Nayanars, Basavanna was a Shaiva, so were his followers; and the Virashaiva saints named the Nayanars among their forebears. Like the Nayanars who composed extensively in Tamil language, the Virashaiva saints composed their Vachana poems in Kannada, not in pan-Indian Sanskrit.
Like the Nayanars, the Virashaiva saints expressed their bhakti in terms of personal relationship -those of mother and child, lover and beloved, etc. In fact, the poems of the Virashaiva saints are even more personal than those of the Nayanars.
There were 63 Nayanars, who belonged to different caste backgrounds such as potters, “untouchable” workers, peasants, hunters, soldiers, Brahmanas and chiefs. The best known among them were Appar, Sambandar, Sundarar and Manikkavasagar. They popularised Tamil religiosity without the need of priests, enlarged the access to women and people from various castes. In their vachanas too, Virashaiva protested against different kinds of intermediaries - priests, rituals laid les, for instance. They rejected the established exclusive social hierarchy. Their vachanas tell that experience of god is not dependent on being born a brahmana or an outcaste, man or woman making offerings to stone images, temple-going, and pilgrimage. The institution of Anubhava Mandapa opened a space for rational discussion and democratic access to religion.
However, in the end, the Tamil Bhakti of Nayanar saints was integrated with Temple bhakti with the help of philosophical contribution of various Acharyas like Ramanuja and patronage of powerful kings like Cholas. Similarly, Virashiva that began as a critique of the status quo was absorbed gradually into the Puranic religion through the institution of jangamas and ceremonies. Nonetheless, both have left the legacy of questioning established convention.
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The Daily Answer Writing Practice
[Question 69, 22 September, 2020][#History #GS1]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
Analyse the successes and failures of the Civil Disobedience Movement. [15 marks, 250 words]
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[Question 69, 22 September, 2020][#History #GS1]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
Analyse the successes and failures of the Civil Disobedience Movement. [15 marks, 250 words]
Model Answer would be posted after 8 pm today
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The Daily Answer Writing Practice
[Question 69, 22 September, 2020][#History #GS1]
Analyse the successes and failures of the Civil Disobedience Movement. [15 marks, 250 words]
Answer:
The Civil Disobedience Movement (CDM) was a milestone in India’s struggle for independence. It was formally launched in 1930 with the Dandi March but immediately spread in most parts of the country. The colonial rulers responded with severe police action and mass imprisonment but failed to suppress it. The movement was temporarily withdrawn in the wake of Gandhi-Irwin pact. But resumed after the failure of the Second Round Table Conference. It was finally fully withdrawn in 1934.
Was it a retreat?
Some scholars opine that Gandhi’s decision to suspend the CDM as agreed under the Gandhi-Irwin pact was a retreat. However, this move was warranted due to some practical reasons. Firstly, mass movements are necessarily short lived as the capacity of the masses to make sacrifice is limited. Secondly, there were clear signs of exhaustions after September 1930. Gandhi had realised that it was fast petering out. Even the colonial government ruthlessly suppressed it. It was against this backdrop; the viable option was to suspend it and consolidate the gains. In an anti-colonial mass movement what matters most is the ‘moral-ideological’ victory on the part of the colonised subjects.
Congress supporters and especially the youth were disappointed. But vast masses were jubilant that the British Government had to regard their movement as significant and treat their leader as an equal by signing a pact. In many parts of the country the political prisoners were given a hero’s welcome upon their release from jails.
Popular base and moral authority –
By 1934, the Congress had mobilised great political support and gained a moral authority, which were converted into a massive electoral victory in 1937. Though the Congress was forced to withdraw the movement, its prestige among the masses remained high. In fact, the vertical and horizontal reach of Congress had grown stronger in 1930s as compared to its position in early 1920s.
Radicalisation of objectives –
From the logic of Civil disobedience itself, many left alternatives emerged which emphasised the need for combining nationalism with radical social and economic programmes. Hereafter, the Congress drifted towards greater radicalisation. (Karachi Resolution (1931) on Fundamental Rights and Economic Policy, movements in princely states, importance given to farmers and workers issues, land reforms etc)
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[Question 69, 22 September, 2020][#History #GS1]
Analyse the successes and failures of the Civil Disobedience Movement. [15 marks, 250 words]
Answer:
The Civil Disobedience Movement (CDM) was a milestone in India’s struggle for independence. It was formally launched in 1930 with the Dandi March but immediately spread in most parts of the country. The colonial rulers responded with severe police action and mass imprisonment but failed to suppress it. The movement was temporarily withdrawn in the wake of Gandhi-Irwin pact. But resumed after the failure of the Second Round Table Conference. It was finally fully withdrawn in 1934.
Was it a retreat?
Some scholars opine that Gandhi’s decision to suspend the CDM as agreed under the Gandhi-Irwin pact was a retreat. However, this move was warranted due to some practical reasons. Firstly, mass movements are necessarily short lived as the capacity of the masses to make sacrifice is limited. Secondly, there were clear signs of exhaustions after September 1930. Gandhi had realised that it was fast petering out. Even the colonial government ruthlessly suppressed it. It was against this backdrop; the viable option was to suspend it and consolidate the gains. In an anti-colonial mass movement what matters most is the ‘moral-ideological’ victory on the part of the colonised subjects.
Congress supporters and especially the youth were disappointed. But vast masses were jubilant that the British Government had to regard their movement as significant and treat their leader as an equal by signing a pact. In many parts of the country the political prisoners were given a hero’s welcome upon their release from jails.
Popular base and moral authority –
By 1934, the Congress had mobilised great political support and gained a moral authority, which were converted into a massive electoral victory in 1937. Though the Congress was forced to withdraw the movement, its prestige among the masses remained high. In fact, the vertical and horizontal reach of Congress had grown stronger in 1930s as compared to its position in early 1920s.
Radicalisation of objectives –
From the logic of Civil disobedience itself, many left alternatives emerged which emphasised the need for combining nationalism with radical social and economic programmes. Hereafter, the Congress drifted towards greater radicalisation. (Karachi Resolution (1931) on Fundamental Rights and Economic Policy, movements in princely states, importance given to farmers and workers issues, land reforms etc)
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The Daily Answer Writing Practice
[Question 70, 23 September, 2020][#History #GS1]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
Although there was a wide consensus that in a complex modern economy the state must occupy the ‘commanding heights’, there were many dissenters to planning as well. In this context, throw a light on the arguments pointing out the limitations of the planning in post-independence India. [15 marks, 250 words]
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[Question 70, 23 September, 2020][#History #GS1]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
Although there was a wide consensus that in a complex modern economy the state must occupy the ‘commanding heights’, there were many dissenters to planning as well. In this context, throw a light on the arguments pointing out the limitations of the planning in post-independence India. [15 marks, 250 words]
Model Answer would be posted after 8 pm today
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The Daily Answer Writing Practice
[Question 69, 22 September, 2020][#History #GS1]
Although there was a wide consensus that in a complex modern economy the state must occupy the ‘commanding heights’, there were many dissenters to planning as well. In this context, throw a light on the arguments pointing out the limitations of the planning in post-independence India. [15 marks, 250 words]
Answer:
Planning in India in post-independence years was based on the Nehru-Mahalanobis model which emphasized heavy industrialization, state control, and a subsidiary role for the private sector. The First Five-Year Plan (FYP) strongly supported agriculture production, second FYP launched heavye industrialization. Planning built a particular system of mixed economy, with a great role for the public sector and emerging welfare state.
Behind it rested a wide consensus that in a complex modern economy the state must occupy the ‘commanding heights’. It was built gradually in India since the planning was started in late 1930. Globally, role of the state as a positive agent in economic change was exemplified by the US after the Great Depression, by UK post-1945 (Keynesian economics) and Soviet Union in the inter-war years. However, there were many dissenters as well.
1. Friedrich Hayek advocated a retreat of the state from economic activity and laissez-faire. In India economist B. R. Shenoy disagreed with the basic approach of the second five-year plan. He opposed the general extension of nationalisation on principle, and also criticised the plan was overambitious because it overestimated the rate of savings. It didn’t provide attention to the savings constraint (weak agriculture, low incomes etc)
2. Monetarist Milton Friedman objected to the Mahalanobis model which was obsessed by capital–output ratios, rather than by the development of human capital. He deplored the emphasis in industrial policy on the two extremes – large factories that used too little labour and cottage industries that used too much. He proposed moderately expansionary monetary framework, focus on education and training, improved facilities for transportation and communication and maximum freedom to farmers, businessmen, and traders.
3. BV Krishnamurti heavily criticized the neglect of education as the sums allocated for this by the second plan were absurdly low.
4. Marxist economists thought that the Mahalanobis model gave too much importance to the market and proposed a thoroughgoing process of nationalization, on the model of the ‘people’s democracies’ of Eastern Europe.
5. Gandhians like J. C. Kumarappa and Mira Behn provided ecological critique of modern development. They argued for small irrigation systems instead of costly and destructive large dams (Bhakra, Hirakud, Damodar); organic manure as sustainable method compared to chemicals; multispecies forests management for water conservation rather than revenue maximization with monoculture.
Essentially the model was put into practice in 1950s, especially after Avadi session of Congress. However, soon the problems of unavoidable costs contributed to increased money supply and growing inflation and problems of poverty. The biggest problem was the fall in the foreign exchange reserve, recurring famines etc. Post-1960s, the state control increased further through various acts like MRTP. However, after the reforms in 1991, it was gradually reduced leading to final replacement of Planning Commission by NITI Aayog.
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[Question 69, 22 September, 2020][#History #GS1]
Although there was a wide consensus that in a complex modern economy the state must occupy the ‘commanding heights’, there were many dissenters to planning as well. In this context, throw a light on the arguments pointing out the limitations of the planning in post-independence India. [15 marks, 250 words]
Answer:
Planning in India in post-independence years was based on the Nehru-Mahalanobis model which emphasized heavy industrialization, state control, and a subsidiary role for the private sector. The First Five-Year Plan (FYP) strongly supported agriculture production, second FYP launched heavye industrialization. Planning built a particular system of mixed economy, with a great role for the public sector and emerging welfare state.
Behind it rested a wide consensus that in a complex modern economy the state must occupy the ‘commanding heights’. It was built gradually in India since the planning was started in late 1930. Globally, role of the state as a positive agent in economic change was exemplified by the US after the Great Depression, by UK post-1945 (Keynesian economics) and Soviet Union in the inter-war years. However, there were many dissenters as well.
1. Friedrich Hayek advocated a retreat of the state from economic activity and laissez-faire. In India economist B. R. Shenoy disagreed with the basic approach of the second five-year plan. He opposed the general extension of nationalisation on principle, and also criticised the plan was overambitious because it overestimated the rate of savings. It didn’t provide attention to the savings constraint (weak agriculture, low incomes etc)
2. Monetarist Milton Friedman objected to the Mahalanobis model which was obsessed by capital–output ratios, rather than by the development of human capital. He deplored the emphasis in industrial policy on the two extremes – large factories that used too little labour and cottage industries that used too much. He proposed moderately expansionary monetary framework, focus on education and training, improved facilities for transportation and communication and maximum freedom to farmers, businessmen, and traders.
3. BV Krishnamurti heavily criticized the neglect of education as the sums allocated for this by the second plan were absurdly low.
4. Marxist economists thought that the Mahalanobis model gave too much importance to the market and proposed a thoroughgoing process of nationalization, on the model of the ‘people’s democracies’ of Eastern Europe.
5. Gandhians like J. C. Kumarappa and Mira Behn provided ecological critique of modern development. They argued for small irrigation systems instead of costly and destructive large dams (Bhakra, Hirakud, Damodar); organic manure as sustainable method compared to chemicals; multispecies forests management for water conservation rather than revenue maximization with monoculture.
Essentially the model was put into practice in 1950s, especially after Avadi session of Congress. However, soon the problems of unavoidable costs contributed to increased money supply and growing inflation and problems of poverty. The biggest problem was the fall in the foreign exchange reserve, recurring famines etc. Post-1960s, the state control increased further through various acts like MRTP. However, after the reforms in 1991, it was gradually reduced leading to final replacement of Planning Commission by NITI Aayog.
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The Daily Answer Writing Practice
[Question 71, 24 September, 2020]
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Despite the stringent provisions in the Prohibition of Employment as Manual Scavengers and their Rehabilitation Act, 2013, the practice of manual scavenging continues to persist. Critically evaluate. (10 marks, 150 words)
#polity #governance #GS2
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[Question 71, 24 September, 2020]
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Please find below today’s question for Daily Answer Writing Practice
Despite the stringent provisions in the Prohibition of Employment as Manual Scavengers and their Rehabilitation Act, 2013, the practice of manual scavenging continues to persist. Critically evaluate. (10 marks, 150 words)
#polity #governance #GS2
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The Daily Answer Writing Practice
[Question 71, 24 September, 2020]
Dear Students,
Please find below today’s answer for Daily Answer Writing Practice
Despite the stringent provisions in the Prohibition of Employment as Manual Scavengers and their Rehabilitation Act, 2013, the practice of manual scavenging continues to persist. Critically evaluate. (10 marks, 150 words)
Answer
A “manual scavenger” is a person who manually cleans or disposes of human excreta in an insanitary latrine, or an open drain. Despite various executive and legislative measures, manual scavenging remain very much in practice. With a view to completely abolish this practice, the Parliament passed the ‘Prohibition of Employment as Manual Scavengers and their Rehabilitation Act, 2013’ (MS Act, 2013).
Features of the MS Act 2013:
• Prohibition: The Bill prohibited the employment of manual scavengers, the manual cleaning of sewers and septic tanks without protective equipment, and banned the construction of insanitary latrines.
• Accountability: The District Magistrate and the local authority shall be the implementing authorities.
• Stricter law: Offences under the Bill shall be cognizable and non-bailable, and may be tried summarily. Also, penalties are significantly high.
• Rehabilitation: It seeks to rehabilitate manual scavengers and provide for their alternative employment.
Despite the most stringent penal provisions in the law against manual scavenging, it continues in parts of India, with death of 30 people engaged in the activity in the just Tamil Nadu pointing to the malaise.
Why is the practice still persisting?
1. Insanitary latrines: The major cause for manual scavenging is the existence of insanitary latrines.
2. Poor implementation by States: Most states do not want to acknowledge that they haven’t dealt with the problem and refuse to provide information to even identify manual scavengers to provide them relief and rehabilitation.
3. Poor rehabilitation: Lack of identification and poor implementation meant provisions for one-time cash assistance, skill development training as well as concessional loan for self-employment have not reached target beneficiaries.
4. Community mindset – Many communities still regard the inclusion of a sanitary toilet as a burden.
Way forward:
Manual scavenging is a contravention of human rights and the right to live with dignity enshrined by the Constitution. Swachh Bharat Abhiyan with focus on sanitary latrines will go a long way in eradication of manual scavenging. The states must fast track identification and rehabilitation of those still forced into manual scavenging.
#polity #governance # GS2
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[Question 71, 24 September, 2020]
Dear Students,
Please find below today’s answer for Daily Answer Writing Practice
Despite the stringent provisions in the Prohibition of Employment as Manual Scavengers and their Rehabilitation Act, 2013, the practice of manual scavenging continues to persist. Critically evaluate. (10 marks, 150 words)
Answer
A “manual scavenger” is a person who manually cleans or disposes of human excreta in an insanitary latrine, or an open drain. Despite various executive and legislative measures, manual scavenging remain very much in practice. With a view to completely abolish this practice, the Parliament passed the ‘Prohibition of Employment as Manual Scavengers and their Rehabilitation Act, 2013’ (MS Act, 2013).
Features of the MS Act 2013:
• Prohibition: The Bill prohibited the employment of manual scavengers, the manual cleaning of sewers and septic tanks without protective equipment, and banned the construction of insanitary latrines.
• Accountability: The District Magistrate and the local authority shall be the implementing authorities.
• Stricter law: Offences under the Bill shall be cognizable and non-bailable, and may be tried summarily. Also, penalties are significantly high.
• Rehabilitation: It seeks to rehabilitate manual scavengers and provide for their alternative employment.
Despite the most stringent penal provisions in the law against manual scavenging, it continues in parts of India, with death of 30 people engaged in the activity in the just Tamil Nadu pointing to the malaise.
Why is the practice still persisting?
1. Insanitary latrines: The major cause for manual scavenging is the existence of insanitary latrines.
2. Poor implementation by States: Most states do not want to acknowledge that they haven’t dealt with the problem and refuse to provide information to even identify manual scavengers to provide them relief and rehabilitation.
3. Poor rehabilitation: Lack of identification and poor implementation meant provisions for one-time cash assistance, skill development training as well as concessional loan for self-employment have not reached target beneficiaries.
4. Community mindset – Many communities still regard the inclusion of a sanitary toilet as a burden.
Way forward:
Manual scavenging is a contravention of human rights and the right to live with dignity enshrined by the Constitution. Swachh Bharat Abhiyan with focus on sanitary latrines will go a long way in eradication of manual scavenging. The states must fast track identification and rehabilitation of those still forced into manual scavenging.
#polity #governance # GS2
Model Answer would be posted after 8 pm today
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[Question 72, 25 September, 2020]
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What is the difference and relation between prejudices and discrimination? How can prejudice be stopped? Discuss. (150 Words, 10 marks)
#Ethics #GS4
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[Question 72, 25 September, 2020]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
What is the difference and relation between prejudices and discrimination? How can prejudice be stopped? Discuss. (150 Words, 10 marks)
#Ethics #GS4
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The Daily Answer Writing Practice
[Question 72, 25 September, 2020]
Dear Students,
Please find below today’s answer for Daily Answer Writing Practice
What is the difference and relation between prejudices and discrimination? How can prejudice be stopped? Discuss. (150 Words, 10 marks)
Answer: When a person holds an unsupported and often negative attitude about the members of a particular social group, it is called prejudice and when prejudicial attitudes cause members of a particular social group to be treated differently than others in situations that call for equal treatment, it is called discrimination. Some of the reasons for prejudices are Social categorization, Social identity and conformity and Social comparison.
Difference between prejudices and discrimination
• Prejudice includes all three components of an attitude (affective, behavioral and cognitive), whereas discrimination just involves behavior.
• Although laws can be made to minimize discriminatory behavior, it is not possible to have laws against holding certain attitudes.
• In other words, discrimination can be controlled and in some cases eliminated, but the prejudicial attitude that is responsible for the discrimination cannot be so easily controlled or eliminated.
Relation between prejudices and discrimination
• They have the relation of cause of and effect where prejudice is the cause for the effect of discrimination.
• Discrimination is the behavioral component of attitude of prejudice.
• Discrimination is the potential outcome of prejudice.
Ways to overcome
• Education: Learning about people who are different from one in many ways.
• Intergroup contact: when people have an opportunity to work together they get to know each other on common ground. Especially direct contact helps in reducing prejudices. Also, equal status group contact, with neither group having power over the other can reduce prejudices. For example, Ek Bharat Shreshtha Bharat program of government.
• Strengthening cooperation: People can be engaged in the activities involving cooperation.
• Value inculcation: Training people to become more empathetic to members of other groups.
• Self-awareness: Making people aware of the inconsistencies in their own beliefs.
Therefore, using above measures at different levels of socialization like family, society, schools, community, organization, and state, prejudices can be reduced leading to reduction in discrimination.
#Ethics #GS4
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[Question 72, 25 September, 2020]
Dear Students,
Please find below today’s answer for Daily Answer Writing Practice
What is the difference and relation between prejudices and discrimination? How can prejudice be stopped? Discuss. (150 Words, 10 marks)
Answer: When a person holds an unsupported and often negative attitude about the members of a particular social group, it is called prejudice and when prejudicial attitudes cause members of a particular social group to be treated differently than others in situations that call for equal treatment, it is called discrimination. Some of the reasons for prejudices are Social categorization, Social identity and conformity and Social comparison.
Difference between prejudices and discrimination
• Prejudice includes all three components of an attitude (affective, behavioral and cognitive), whereas discrimination just involves behavior.
• Although laws can be made to minimize discriminatory behavior, it is not possible to have laws against holding certain attitudes.
• In other words, discrimination can be controlled and in some cases eliminated, but the prejudicial attitude that is responsible for the discrimination cannot be so easily controlled or eliminated.
Relation between prejudices and discrimination
• They have the relation of cause of and effect where prejudice is the cause for the effect of discrimination.
• Discrimination is the behavioral component of attitude of prejudice.
• Discrimination is the potential outcome of prejudice.
Ways to overcome
• Education: Learning about people who are different from one in many ways.
• Intergroup contact: when people have an opportunity to work together they get to know each other on common ground. Especially direct contact helps in reducing prejudices. Also, equal status group contact, with neither group having power over the other can reduce prejudices. For example, Ek Bharat Shreshtha Bharat program of government.
• Strengthening cooperation: People can be engaged in the activities involving cooperation.
• Value inculcation: Training people to become more empathetic to members of other groups.
• Self-awareness: Making people aware of the inconsistencies in their own beliefs.
Therefore, using above measures at different levels of socialization like family, society, schools, community, organization, and state, prejudices can be reduced leading to reduction in discrimination.
#Ethics #GS4
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The Daily Answer Writing Practice
[Question 73, 26 September, 2020][#History #GS1]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
How does Hinayana Buddhism differ from Mahayana Buddhism? (10 marks, 150 words)
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[Question 73, 26 September, 2020][#History #GS1]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
How does Hinayana Buddhism differ from Mahayana Buddhism? (10 marks, 150 words)
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[Question 72, 25 September, 2020] [#History #GS1]
How does Hinayana Buddhism differ from Mahayana Buddhism? (10 marks, 150 words)
Answer:
Differences among the monks on the interpretation of Buddhism got more crystalized in the successive councils after the mahaparinirvana of Buddha and the two major schools of Buddhist philosophy that emerged were Hinayana and the Mahayana.
Important points of differences between the Hinayana and the Mahayana traditions
In Hinayana Buddhism the immediate goal is achieving Nirvana, individual salvation, where each person has to work out his/her own destiny. Whereas for the Mahayana Buddhists immediate goal is achieving bodhisattva. A bodhisattva is an individual who has gained spiritual enlightenment but puts off his own final state of Nirvana in order to assist all sentinent beings (human, animals and insects) to attain salvation.
• Hinayana sees suffering as real while Mahayana tradition considers it as an illusion.
• In the Hinayana tradition main thrust is on the Buddha's teachings, whereas deification of the Buddha and worship of deities are considered integral part of the Mahayana tradition.
• Although both the schools believe in the basic philosophy of Buddhism but the differences that they have mainly are in terms of interpretation of the Buddhist philosophy and in its practices.
• Hinayana Buddhism became popular in Sri Lanka, Burma and the countries of South-East Asia, where as Mahayana Buddhism became the dominant sect in India, Central Asia, Tibet, China and Japan.
The fact is that both Hinayanism and Mahayanism derived their views from the identical sayings of the Buddha, but they differ in interpreting these sayings.
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[Question 72, 25 September, 2020] [#History #GS1]
How does Hinayana Buddhism differ from Mahayana Buddhism? (10 marks, 150 words)
Answer:
Differences among the monks on the interpretation of Buddhism got more crystalized in the successive councils after the mahaparinirvana of Buddha and the two major schools of Buddhist philosophy that emerged were Hinayana and the Mahayana.
Important points of differences between the Hinayana and the Mahayana traditions
In Hinayana Buddhism the immediate goal is achieving Nirvana, individual salvation, where each person has to work out his/her own destiny. Whereas for the Mahayana Buddhists immediate goal is achieving bodhisattva. A bodhisattva is an individual who has gained spiritual enlightenment but puts off his own final state of Nirvana in order to assist all sentinent beings (human, animals and insects) to attain salvation.
• Hinayana sees suffering as real while Mahayana tradition considers it as an illusion.
• In the Hinayana tradition main thrust is on the Buddha's teachings, whereas deification of the Buddha and worship of deities are considered integral part of the Mahayana tradition.
• Although both the schools believe in the basic philosophy of Buddhism but the differences that they have mainly are in terms of interpretation of the Buddhist philosophy and in its practices.
• Hinayana Buddhism became popular in Sri Lanka, Burma and the countries of South-East Asia, where as Mahayana Buddhism became the dominant sect in India, Central Asia, Tibet, China and Japan.
The fact is that both Hinayanism and Mahayanism derived their views from the identical sayings of the Buddha, but they differ in interpreting these sayings.
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Additional Information
About a hundred years after the Buddha's death the second council was held in Vaishali. By this time there were divisions among the Buddhist monks on various issues, especially over the true interpretation of the Buddha's teachings. The two prominent groups that emerged out of this schism in the Buddhist order were the Sthaviravadins (Theravadins) and the Mahasanghikas. The third Buddhist council was held during the reign of Asoka at Pataliputra. At this council differences of opinions were not confined to the Vinaya, but also concerned the Dhamma. The President of the Council, Moggaliputta Tissa, compiled a book called the Kathavatthu which refuted the heretical, false views and theories held by some sects. The Abhidhamma Pitaka was included at this council. The fourth council was held in Kashmir under the leadership of Vasumitra and Asvaghosa during the reign of Kanishka, differences among the monks on the interpretation of Buddhism got more crystalized in the successive council meetings and the two major schools of Buddhist philosophy that emerged are known as the Hinayana and the Mahayana. The fact is that both Hinayanism and Mahayanism derived their views from the identical sayings of the Buddha, but they differ in interpreting these sayings.
The Hinayanists (Theravadins) believe that there is no permanent self or soul and that an individual is only a combination of what they call the five aggregates - matter, sensation, perception, predisposition and consciousness. It is through eradication of ignorance, lustful cravings and selfish thoughts that one can eliminate Karma and repeated rebirths and achieve nirvana. Hinayana stresses on individual efforts towards gradual enlightenment. This doctrine is meant for the individual salvation where each person has to work out his own destiny. Meditation and introspections are encouraged for attaining enlightenment.
The Mahayana tradition (developed between 1st century B.C. and 2nd century A.D.) is based on the Buddha's original teachings but it does not believe in traditional interpretations. It tried to expand the scope of Buddhism by introducing new theories and practices so as to make it more familiar and meaningful for the lay Buddhists. It also elevated the status of the Buddha to that of God so that all questions and doubts regarding the existence of the Buddha after his nirvana would be cleared. The Mahayana philosophy teach that every sentinent being can become a Buddha, the only thing preventing enlightenment is the failure to improve one's own actions and state of mind. It promotes the ideal of the bodhisattva who shuns entering nirvana until all sentinent beings can do so as well, willingly remaining in the painful cycle of birth and death to perform works of compassion. Followers of this tradition conceive of the Buddha as an eternal being to whom prayers can be made and add a polytheistic dimension to the religion. It is also known as 'Great Vehicle' because of its all-inclusive approach to liberation as embodied in the bodhisattva ideal and the desire to liberate all beings. Compassion along with wisdom is considered as the path of enlightenment. In addition to meditative practices devotion to a bodhisattva is considered important to reach Buddhahood.
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About a hundred years after the Buddha's death the second council was held in Vaishali. By this time there were divisions among the Buddhist monks on various issues, especially over the true interpretation of the Buddha's teachings. The two prominent groups that emerged out of this schism in the Buddhist order were the Sthaviravadins (Theravadins) and the Mahasanghikas. The third Buddhist council was held during the reign of Asoka at Pataliputra. At this council differences of opinions were not confined to the Vinaya, but also concerned the Dhamma. The President of the Council, Moggaliputta Tissa, compiled a book called the Kathavatthu which refuted the heretical, false views and theories held by some sects. The Abhidhamma Pitaka was included at this council. The fourth council was held in Kashmir under the leadership of Vasumitra and Asvaghosa during the reign of Kanishka, differences among the monks on the interpretation of Buddhism got more crystalized in the successive council meetings and the two major schools of Buddhist philosophy that emerged are known as the Hinayana and the Mahayana. The fact is that both Hinayanism and Mahayanism derived their views from the identical sayings of the Buddha, but they differ in interpreting these sayings.
The Hinayanists (Theravadins) believe that there is no permanent self or soul and that an individual is only a combination of what they call the five aggregates - matter, sensation, perception, predisposition and consciousness. It is through eradication of ignorance, lustful cravings and selfish thoughts that one can eliminate Karma and repeated rebirths and achieve nirvana. Hinayana stresses on individual efforts towards gradual enlightenment. This doctrine is meant for the individual salvation where each person has to work out his own destiny. Meditation and introspections are encouraged for attaining enlightenment.
The Mahayana tradition (developed between 1st century B.C. and 2nd century A.D.) is based on the Buddha's original teachings but it does not believe in traditional interpretations. It tried to expand the scope of Buddhism by introducing new theories and practices so as to make it more familiar and meaningful for the lay Buddhists. It also elevated the status of the Buddha to that of God so that all questions and doubts regarding the existence of the Buddha after his nirvana would be cleared. The Mahayana philosophy teach that every sentinent being can become a Buddha, the only thing preventing enlightenment is the failure to improve one's own actions and state of mind. It promotes the ideal of the bodhisattva who shuns entering nirvana until all sentinent beings can do so as well, willingly remaining in the painful cycle of birth and death to perform works of compassion. Followers of this tradition conceive of the Buddha as an eternal being to whom prayers can be made and add a polytheistic dimension to the religion. It is also known as 'Great Vehicle' because of its all-inclusive approach to liberation as embodied in the bodhisattva ideal and the desire to liberate all beings. Compassion along with wisdom is considered as the path of enlightenment. In addition to meditative practices devotion to a bodhisattva is considered important to reach Buddhahood.
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[Question 74, 27 September, 2020][#History #GS1]
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Please find below today’s question for Daily Answer Writing Practice
What is economic nationalism? Discuss the views of its earliest proponents. (15 marks, 250 words)
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[Question 74, 27 September, 2020][#History #GS1]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
What is economic nationalism? Discuss the views of its earliest proponents. (15 marks, 250 words)
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[Question 74, 27 September, 2020][#History #GS1]
What is economic nationalism? Discuss the views of its earliest proponents.
Answer:
Economic Nationalism developed in India in the colonial context and was associated with capitalist expansion on a world scale in the wake of industrialisation. The main stream of nationalist economic thoughts was formulated in the period between 1870s and 1905. However, there were sentiments in the earlier period, particularly in the 1840s in Maharashtra.
In 1830s, Raja Rammohan Roy was aware of the negative economic consequences of British colonial rule and complained against the ‘tribute’ paid to Britain as well as showed his concern for the plight of the peasants. But it was in the 1840s, certain Maharashtrian intellectuals criticised the British rule for economically exploiting India, particularly by draining its resources. They were convinced that the British colonial rule was detrimental to India.
• Bhaskar Tarkhadkar argued that the destruction of the indigenous industry in Maharashtra, as in India as a whole, resulted in poverty and misery of the artisans. Moreover, the siphoning of India’s wealth between the battle of Plassey in 1757 and 1815 amounted to ‘about 1,000 million pounds’. He also criticised the no-tariff policy which limited the growth of indigenous modern industry and destroyed handicrafts industry.
• Bhau Mahajan criticised the imperialist policies of waging wars and charging them on Indian treasury
• Ramkrishna Viswanath attributed India’s poverty mainly to drain of wealth and the adverse balance of trade. He further advocated Indians to work hard and invest in national modern industry.
Thus, since the 1840s, the Indian intelligentsia was agitated on the issue of the unfair and exploitative treatment of the Indians by the colonial rulers. Their criticism, though sketchy, covered several aspects of this economic discrimination which was later taken up much more comprehensively by Dadabhai Naoroji, MG Ranade, RC Dutt, GK Gokhale, G. Subramaniya Iyer, GV Joshi, Lokmanya Tilak and Surendranath Banerjee after 1880s-1890s.
The early nationalists argued that India needed its independent national economic policies which would herald it on the path of modern industrial development. Through all means available at their disposal – newspapers, journals, speeches, books, lectures and political agitations – they constantly campaigned on this issue for almost five decades. Such concerted criticism of the colonial regime gave rise to an almost unified body of opinions on economic issues among the nationalist intelligentsia. The result was an unprecedented realisation among Indian people, particularly the middle classes, that India was a territorial unity and that its interests were common. As this realisation grew over the years, the foundations of Indian nationalism were firmly laid.
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[Question 74, 27 September, 2020][#History #GS1]
What is economic nationalism? Discuss the views of its earliest proponents.
Answer:
Economic Nationalism developed in India in the colonial context and was associated with capitalist expansion on a world scale in the wake of industrialisation. The main stream of nationalist economic thoughts was formulated in the period between 1870s and 1905. However, there were sentiments in the earlier period, particularly in the 1840s in Maharashtra.
In 1830s, Raja Rammohan Roy was aware of the negative economic consequences of British colonial rule and complained against the ‘tribute’ paid to Britain as well as showed his concern for the plight of the peasants. But it was in the 1840s, certain Maharashtrian intellectuals criticised the British rule for economically exploiting India, particularly by draining its resources. They were convinced that the British colonial rule was detrimental to India.
• Bhaskar Tarkhadkar argued that the destruction of the indigenous industry in Maharashtra, as in India as a whole, resulted in poverty and misery of the artisans. Moreover, the siphoning of India’s wealth between the battle of Plassey in 1757 and 1815 amounted to ‘about 1,000 million pounds’. He also criticised the no-tariff policy which limited the growth of indigenous modern industry and destroyed handicrafts industry.
• Bhau Mahajan criticised the imperialist policies of waging wars and charging them on Indian treasury
• Ramkrishna Viswanath attributed India’s poverty mainly to drain of wealth and the adverse balance of trade. He further advocated Indians to work hard and invest in national modern industry.
Thus, since the 1840s, the Indian intelligentsia was agitated on the issue of the unfair and exploitative treatment of the Indians by the colonial rulers. Their criticism, though sketchy, covered several aspects of this economic discrimination which was later taken up much more comprehensively by Dadabhai Naoroji, MG Ranade, RC Dutt, GK Gokhale, G. Subramaniya Iyer, GV Joshi, Lokmanya Tilak and Surendranath Banerjee after 1880s-1890s.
The early nationalists argued that India needed its independent national economic policies which would herald it on the path of modern industrial development. Through all means available at their disposal – newspapers, journals, speeches, books, lectures and political agitations – they constantly campaigned on this issue for almost five decades. Such concerted criticism of the colonial regime gave rise to an almost unified body of opinions on economic issues among the nationalist intelligentsia. The result was an unprecedented realisation among Indian people, particularly the middle classes, that India was a territorial unity and that its interests were common. As this realisation grew over the years, the foundations of Indian nationalism were firmly laid.
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Telegram
Answer Writing - UPSC Mains
Through this channel we will provide one question everyday at 10 am. Students can discuss answers and give feedback to each other through the associated group.
Join here for submission, evaluation, discussion, feedback @AnswerWritingDailyDiscuss
Join here for submission, evaluation, discussion, feedback @AnswerWritingDailyDiscuss