The Daily Answer Writing Practice [Question 63, 16 September, 2020]
In what ways religious philosophy of the Upanishads differs from the early Vedic religion. (10 Marks, 150 words)
Vedic religion has two aspects – ritualistic and philosophical. While the Early Vedic thought is more about sacrificial performance in the name of karmamarga, the Upanishads take many of the Vedic themes ahead. Shifting focus from the sacrificial rites, they stressed on the realization of the Self and of the Real.
Early Vedic Rituals and Upanishadic Philosophy –
Vedic rituals praise different devas. They were conceived as presiding deities over natural phenomena who also maintained the moral/cosmic order, the rita (cosmic order)
Unity of all the deities in one Supreme Being was arrived in two ways – firstly by claiming various gods are manifestations of one god and in a more abstract conceptions like Visvakarman, Prajapati, Hiranyagarbha, and Purusha.
The concept of the Supreme Being in Vedic though culminates in Atman. In the early parts of the Rig-Veda Brahman was chiefly related to ritualistic procedures only. Individual soul (Atman) is identified with the universal soul, i.e. Brahman, first in the Shatapatha Brahman. This relation between them in varied degrees is the basis of all philosophical tenets which were developed in subsequently in Upanishads.
There is elaborate description of public and domestic rites in Vedic texts. Sacrifice (shrauta as well as Grihya) was the chief act of worship which had significant religious and social connotation. In course of time, the liturgical details of the Vedic rituals became more and more complicated and technical and lots of sutra works were written to formulate the procedures of the rites.
Though the Samhitas are the collection of hymns (Mantra) to be chanted during the performance of various sacrifices and the Brahmana texts outline the procedures of such performances, both these classes of texts embody sufficient philosophical speculations which are further systematized in the Upanishads. In a sense, the dawn of Indian philosophy may be traced to the Samhitas and the Brahmanas which gradually culminated in the Aranyakas and the Upanishads which resulted in partial replacement of Vedic rituals by meditations and self-knowledge.
In Upanishads, which focus more on philosophical aspects, Brahman has been conceptualized as both personal and impersonal (Saguna and Nirguna). Although the Atman is essentially identical with Brahman, it is bound by law of Karma and till desires are exhausted, it cannot reach the stage of salvation which is the goal of life according to the Upanishads. Self-realization alone can dispel ignorance and bestow eternal bliss and everlasting peace. Knowledge of Brahman alone can remove all sorrows, delusions and pain. This Brahma-Jnana is not mere theoretical information about Brahman. It is matter of realization through renunciation, meditation and yogic exercises as has been detailed in Maitri, Katha and Svetasvatara Upanishads. (and not sacrificial rituals as per earlier Vedic thoughts)
Conclusion –
Thus, in the Samhitas and the Brahmanas, the search for the Truth by looking within had begun, the essential unity of god and man was acknowledged. Still the religion was primarily sacrifice centred, ritualistic and originally polytheistic. In the Upanishadic period we find that ritualistic part of religion was relegated to a lesser important position and solving the cosmic mystery and realization of the Atman - Brahman through meditation and renunciation became the central concern.
#History #GS1
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In what ways religious philosophy of the Upanishads differs from the early Vedic religion. (10 Marks, 150 words)
Vedic religion has two aspects – ritualistic and philosophical. While the Early Vedic thought is more about sacrificial performance in the name of karmamarga, the Upanishads take many of the Vedic themes ahead. Shifting focus from the sacrificial rites, they stressed on the realization of the Self and of the Real.
Early Vedic Rituals and Upanishadic Philosophy –
Vedic rituals praise different devas. They were conceived as presiding deities over natural phenomena who also maintained the moral/cosmic order, the rita (cosmic order)
Unity of all the deities in one Supreme Being was arrived in two ways – firstly by claiming various gods are manifestations of one god and in a more abstract conceptions like Visvakarman, Prajapati, Hiranyagarbha, and Purusha.
The concept of the Supreme Being in Vedic though culminates in Atman. In the early parts of the Rig-Veda Brahman was chiefly related to ritualistic procedures only. Individual soul (Atman) is identified with the universal soul, i.e. Brahman, first in the Shatapatha Brahman. This relation between them in varied degrees is the basis of all philosophical tenets which were developed in subsequently in Upanishads.
There is elaborate description of public and domestic rites in Vedic texts. Sacrifice (shrauta as well as Grihya) was the chief act of worship which had significant religious and social connotation. In course of time, the liturgical details of the Vedic rituals became more and more complicated and technical and lots of sutra works were written to formulate the procedures of the rites.
Though the Samhitas are the collection of hymns (Mantra) to be chanted during the performance of various sacrifices and the Brahmana texts outline the procedures of such performances, both these classes of texts embody sufficient philosophical speculations which are further systematized in the Upanishads. In a sense, the dawn of Indian philosophy may be traced to the Samhitas and the Brahmanas which gradually culminated in the Aranyakas and the Upanishads which resulted in partial replacement of Vedic rituals by meditations and self-knowledge.
In Upanishads, which focus more on philosophical aspects, Brahman has been conceptualized as both personal and impersonal (Saguna and Nirguna). Although the Atman is essentially identical with Brahman, it is bound by law of Karma and till desires are exhausted, it cannot reach the stage of salvation which is the goal of life according to the Upanishads. Self-realization alone can dispel ignorance and bestow eternal bliss and everlasting peace. Knowledge of Brahman alone can remove all sorrows, delusions and pain. This Brahma-Jnana is not mere theoretical information about Brahman. It is matter of realization through renunciation, meditation and yogic exercises as has been detailed in Maitri, Katha and Svetasvatara Upanishads. (and not sacrificial rituals as per earlier Vedic thoughts)
Conclusion –
Thus, in the Samhitas and the Brahmanas, the search for the Truth by looking within had begun, the essential unity of god and man was acknowledged. Still the religion was primarily sacrifice centred, ritualistic and originally polytheistic. In the Upanishadic period we find that ritualistic part of religion was relegated to a lesser important position and solving the cosmic mystery and realization of the Atman - Brahman through meditation and renunciation became the central concern.
#History #GS1
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The Daily Answer Writing Practice
[Question 64, 17 September, 2020]
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Please find below today’s question for Daily Answer Writing Practice
Discuss the features of the Nehru Report, 1928. (10 Marks, 150 words)
#History #GS1
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[Question 64, 17 September, 2020]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
Discuss the features of the Nehru Report, 1928. (10 Marks, 150 words)
#History #GS1
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The Daily Answer Writing Practice [Question 64, 17 September, 2020]
Discuss the features of the Nehru Report. (10 Marks, 150 words)
Answer:
Nehru Committee report prepared a detailed constitutional scheme for India in reply to the challenge posed by Lord Birkenhead to Indians, asking them to frame a constitution acceptable to all political parties in India. It was based on the principle of fully responsible government on the model of the Constitution of self-governing dominions. It was different from the principle of gradual advancement as envisaged by the Act of 1919.
Dominion Status – India should have the dominion constitutional status in the British Empire with parliament having powers to make laws (Commonwealth of India).
Political Structure – The legislative powers should vest with the King and bicameral parliament. Executive powers with the king exercisable by the Governor-General. Same provisions should be made for the establishment of responsible governments in provinces.
Despite the fact that federal principle was introduced in the composition of the senate, the provinces were not equally represented in it and thus the federal principle was not really put into practice. De-centralisation was carried to the same extent as in the Act of 1919. Residuary powers were vested in the centre. Hierarchy of courts with a Supreme Court as its apex appeal court be established.
Native States – The position of Princely States in relation to Centre was not made clear. It criticized the appointment of Butler Committee and stated that the Paramountcy should be transferred to the government of Commonwealth of India.
Fundamental Rights and Communal Problem – The Constitution should define citizenship and declare fundamental rights. It was the first expression of the majority of the Indian leadership on the communal problem which provided for safeguards and guarantees to minorities.
• Liberty of conscience and religion
• Muslim majority provinces should be given distinct politico-cultural identity (separate Sind province, full status to NWFP)
• Rejected the principle of separate electorates and proposed joint electorates subject to reservations of seats for Muslims at centre and in provinces where they were in a minority and for non-Muslims in NWFP
Outcome
The Congress set a deadline of one year for its acceptance, failing which they would organise a non-violent campaign in 1930. Muslim league rejected it with Jinnah’s‘Fourteen Point’. Meanwhile, Ramsay MacDonald of the Labour Party had become the Prime Minister and proposed Round Table Conference to consider the Simon Commission Report.
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Discuss the features of the Nehru Report. (10 Marks, 150 words)
Answer:
Nehru Committee report prepared a detailed constitutional scheme for India in reply to the challenge posed by Lord Birkenhead to Indians, asking them to frame a constitution acceptable to all political parties in India. It was based on the principle of fully responsible government on the model of the Constitution of self-governing dominions. It was different from the principle of gradual advancement as envisaged by the Act of 1919.
Dominion Status – India should have the dominion constitutional status in the British Empire with parliament having powers to make laws (Commonwealth of India).
Political Structure – The legislative powers should vest with the King and bicameral parliament. Executive powers with the king exercisable by the Governor-General. Same provisions should be made for the establishment of responsible governments in provinces.
Despite the fact that federal principle was introduced in the composition of the senate, the provinces were not equally represented in it and thus the federal principle was not really put into practice. De-centralisation was carried to the same extent as in the Act of 1919. Residuary powers were vested in the centre. Hierarchy of courts with a Supreme Court as its apex appeal court be established.
Native States – The position of Princely States in relation to Centre was not made clear. It criticized the appointment of Butler Committee and stated that the Paramountcy should be transferred to the government of Commonwealth of India.
Fundamental Rights and Communal Problem – The Constitution should define citizenship and declare fundamental rights. It was the first expression of the majority of the Indian leadership on the communal problem which provided for safeguards and guarantees to minorities.
• Liberty of conscience and religion
• Muslim majority provinces should be given distinct politico-cultural identity (separate Sind province, full status to NWFP)
• Rejected the principle of separate electorates and proposed joint electorates subject to reservations of seats for Muslims at centre and in provinces where they were in a minority and for non-Muslims in NWFP
Outcome
The Congress set a deadline of one year for its acceptance, failing which they would organise a non-violent campaign in 1930. Muslim league rejected it with Jinnah’s‘Fourteen Point’. Meanwhile, Ramsay MacDonald of the Labour Party had become the Prime Minister and proposed Round Table Conference to consider the Simon Commission Report.
#History #GS1
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The Daily Answer Writing Practice
[Question 65, 18 September, 2020][#History #GS1]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
Write a note on the farmers movements of the post-Independence period. How did the farmers movements react to the globalisation? Discuss. (15 Marks, 250 words)
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[Question 65, 18 September, 2020][#History #GS1]
Dear Students,
Please find below today’s question for Daily Answer Writing Practice
Write a note on the farmers movements of the post-Independence period. How did the farmers movements react to the globalisation? Discuss. (15 Marks, 250 words)
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The Daily Answer Writing Practice [Question 65, 18 September, 2020]
Write a note on the farmers movements of the post-Independence period. How did the farmers movements react to the globalisation? Discuss.
Answer:
There have been the movements of agrarian classes in India throughout the pre- and post-Independence periods. Different agrarian classes have been mobilised into collective actions on their respective issues, by their respective leaderships and organisations.
Phase I – Pre-Green Revolution Era
Most of the rural poor belong to low castes who unlike the kulaks/middle/rich peasants face dual problems — social discrimination and economic exploitation. Therefore, their mobilisation involved both on the social and economic issues. (mobilisation of dalits by Republican Party of India). They were mobilised into collective actions throughout the post-Independence era in different states of India by different kinds of organisations.
Traditional Marxists (CPI and CPM), socialists and Naxalites launched agrarian movements in different parts of the country. The issues included land reforms, and wages for the poorer classes, and prices of the produce and making available the infrastructure in the agriculture.
Phase II – Post-Green Revolution Era – New Social Movement
It saw the rise of the movements of kulaks (rich peasants of middle or intermediate castes like Jats, Gujars, Yadavs, Marathas Vokaliggas and Lingayats, Patels) in the prosperous regions of the country, which had benefited from the green revolution. Their characteristics were: apolitical nature, based on the rural-urban divide, concerned with the issues of commercial economy in agriculture, with new mode of mobilisation and new type of leadership. Of these three movements — Shetkari Sangathan in Maharashtra, Karnataka Raitha Sangha in Karnataka and BKU movement of UP deserve special mention.
Phase III – Globalisation
The attempt of the west to interfere in the agrarian economy through the Dunkel Draft and GATT evoked different reactions from the farmers movement. While Sharad Joshi (Shetkari Sangathana) supported the globalisation. He argued that the opening of Indian agriculture to the world competition would benefit Indian farmers. He became advisor to the VP Singh government.
On the other hand, Karntaka Rajya Rytha Sangha and Mahendra Singh Tikait of BKU, supported by Vandana Shiva, other socialisats/Gandhians opposed it. They argued that globalisation would expose the Indian farmers to the unequal competition with the European farmers, and opposed the attempt of the government to change the patent laws, demanded abrogation of the subsidies given by the European governments to their farmers.
Thus, the globalisation evoked contradictory responses from the leadership of farmers organisations. This period has also seen the rise of alternative mobilisation of the rural poor which saw the participation of the civil society organisations and intellectual activists.
#History #GS1
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Write a note on the farmers movements of the post-Independence period. How did the farmers movements react to the globalisation? Discuss.
Answer:
There have been the movements of agrarian classes in India throughout the pre- and post-Independence periods. Different agrarian classes have been mobilised into collective actions on their respective issues, by their respective leaderships and organisations.
Phase I – Pre-Green Revolution Era
Most of the rural poor belong to low castes who unlike the kulaks/middle/rich peasants face dual problems — social discrimination and economic exploitation. Therefore, their mobilisation involved both on the social and economic issues. (mobilisation of dalits by Republican Party of India). They were mobilised into collective actions throughout the post-Independence era in different states of India by different kinds of organisations.
Traditional Marxists (CPI and CPM), socialists and Naxalites launched agrarian movements in different parts of the country. The issues included land reforms, and wages for the poorer classes, and prices of the produce and making available the infrastructure in the agriculture.
Phase II – Post-Green Revolution Era – New Social Movement
It saw the rise of the movements of kulaks (rich peasants of middle or intermediate castes like Jats, Gujars, Yadavs, Marathas Vokaliggas and Lingayats, Patels) in the prosperous regions of the country, which had benefited from the green revolution. Their characteristics were: apolitical nature, based on the rural-urban divide, concerned with the issues of commercial economy in agriculture, with new mode of mobilisation and new type of leadership. Of these three movements — Shetkari Sangathan in Maharashtra, Karnataka Raitha Sangha in Karnataka and BKU movement of UP deserve special mention.
Phase III – Globalisation
The attempt of the west to interfere in the agrarian economy through the Dunkel Draft and GATT evoked different reactions from the farmers movement. While Sharad Joshi (Shetkari Sangathana) supported the globalisation. He argued that the opening of Indian agriculture to the world competition would benefit Indian farmers. He became advisor to the VP Singh government.
On the other hand, Karntaka Rajya Rytha Sangha and Mahendra Singh Tikait of BKU, supported by Vandana Shiva, other socialisats/Gandhians opposed it. They argued that globalisation would expose the Indian farmers to the unequal competition with the European farmers, and opposed the attempt of the government to change the patent laws, demanded abrogation of the subsidies given by the European governments to their farmers.
Thus, the globalisation evoked contradictory responses from the leadership of farmers organisations. This period has also seen the rise of alternative mobilisation of the rural poor which saw the participation of the civil society organisations and intellectual activists.
#History #GS1
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The Daily Answer Writing Practice
[Question 66, 19 September, 2020]
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Please find below today’s question 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)
#polity #GS2
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[Question 66, 19 September, 2020]
Dear Students,
Please find below today’s question 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)
#polity #GS2
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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
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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
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The Daily Answer Writing Practice
[Question 67, 20 September, 2020]
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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
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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]
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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)
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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)
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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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[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 69, 22 September, 2020][#History #GS1]
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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]
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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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[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 70, 23 September, 2020][#History #GS1]
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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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[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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[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
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The Daily Answer Writing Practice
[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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[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
Model Answer would be posted after 8 pm today
For Daily Answer Writing Practice for Mains 2020 join: https://t.me/AnswerWritingDaily
For Daily MCQ Practice for Prelims 2020 join: https://t.me/DailyMCQsForUPSC
For History Optional: https://t.me/HistoryDailyAnswerWriting
For Sociology Optional: https://t.me/SociologyOptionalAnswerWriting
For Anthropology Optional: https://t.me/AnthroDailyAnswerWriting
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