UPSC 2026 GS-I Questions Relevant for BPSC Mains
These questions closely match topics already asked by BPSC in Mains PYQs:
Ashokan Inscriptions --> BPSC: Mauryan art, architecture, Ashoka & Buddhism
Gandhian Mass Movements --> BPSC: Champaran Satyagraha, Quit India, Gandhi’s role in freedom struggle
Demographic Transition --> BPSC: Population, Census, caste-based census, migration & demographic issues of Bihar
Globalisation & Youth --> BPSC: Impact of globalisation on Indian society, culture, employment & social change
Caste in Urban India --> BPSC: Caste system, caste census, social structure & changing caste relations
Linguistic Reorganisation --> BPSC: Bihar’s separation from Bengal, state reorganisation & federal issues
Hence, these UPSC questions should be prepared for BPSC with a Bihar-specific angle and PYQ linkage.
#PYQ
These questions closely match topics already asked by BPSC in Mains PYQs:
Ashokan Inscriptions --> BPSC: Mauryan art, architecture, Ashoka & Buddhism
Gandhian Mass Movements --> BPSC: Champaran Satyagraha, Quit India, Gandhi’s role in freedom struggle
Demographic Transition --> BPSC: Population, Census, caste-based census, migration & demographic issues of Bihar
Globalisation & Youth --> BPSC: Impact of globalisation on Indian society, culture, employment & social change
Caste in Urban India --> BPSC: Caste system, caste census, social structure & changing caste relations
Linguistic Reorganisation --> BPSC: Bihar’s separation from Bengal, state reorganisation & federal issues
Hence, these UPSC questions should be prepared for BPSC with a Bihar-specific angle and PYQ linkage.
#PYQ
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India–Japan:
—> Dharma Guardian – Bilateral exercise between the Indian Army and Japan Ground Self-Defense Force.
—>JAIMEX – Bilateral maritime exercise between the Indian Navy and Japan Maritime Self-Defense Force.
—> Veer Guardian – Bilateral air exercise between the Indian Air Force and Japan Air Self-Defense Force; Veer Guardian 2026 is scheduled this year.
—>Indo-Pacific Logistics Network (IPLN) – India–Japan initiative for transporting personnel and relief supplies during natural disasters; its second tabletop exercise is scheduled at Japan’s Defence Ministry in September 2026.
India—-> Japan relations were elevated to a “Special Strategic and Global Partnership” in 2014.
Interlink: https://t.me/bpscweb/45828
About Japan: https://t.me/bpscweb/45371
#CA2026
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—> Dharma Guardian – Bilateral exercise between the Indian Army and Japan Ground Self-Defense Force.
—>JAIMEX – Bilateral maritime exercise between the Indian Navy and Japan Maritime Self-Defense Force.
—> Veer Guardian – Bilateral air exercise between the Indian Air Force and Japan Air Self-Defense Force; Veer Guardian 2026 is scheduled this year.
—>Indo-Pacific Logistics Network (IPLN) – India–Japan initiative for transporting personnel and relief supplies during natural disasters; its second tabletop exercise is scheduled at Japan’s Defence Ministry in September 2026.
India—-> Japan relations were elevated to a “Special Strategic and Global Partnership” in 2014.
Interlink: https://t.me/bpscweb/45828
About Japan: https://t.me/bpscweb/45371
#CA2026
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Kajari
Kajari is a folk song and dance form of the Bhojpuri region of Uttar Pradesh and western Bihar, traditionally sung during the rainy/monsoon season.
It is also part of the Hindustani semi-classical tradition, especially associated with the Benaras Gharana; noted exponents include Rasoolan Bai, Siddheshwari Devi and Girija Devi.
Jhijhiya: https://t.me/bpscweb/45547
#BIHARspecial
Kajari is a folk song and dance form of the Bhojpuri region of Uttar Pradesh and western Bihar, traditionally sung during the rainy/monsoon season.
It is also part of the Hindustani semi-classical tradition, especially associated with the Benaras Gharana; noted exponents include Rasoolan Bai, Siddheshwari Devi and Girija Devi.
Jhijhiya: https://t.me/bpscweb/45547
#BIHARspecial
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🕸️BPSC WEB🕸️
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Three-Language Policy: Key Constitutional and Implementation Issues
Context: The Supreme Court is examining CBSE’s proposed implementation of NEP 2020’s three-language formula from 2026–27, particularly the classification of English as a “non-indigenous” language.
Constitutional position: Hindi is the Union’s official language under Article 343; English continues for official purposes under the Official Languages Act, 1963. The three-language formula itself is a policy, not a constitutional mandate.
Debate over English: Though colonial in origin, English has deep social and institutional roots in India. It serves as a link language and a tool of higher education, administration and global mobility; hence, labelling it merely “foreign” may be artificial.
Linguistic diversity: NEP 2020 promotes multilingualism, mother-tongue learning and at least two Indian languages, while expressly rejecting the imposition of any language.
Ground-level constraints: The Court highlighted inadequate infrastructure, shortage of B.Ed.-qualified language teachers, limited real choice despite 23 languages being offered, and uneven compliance between CBSE and State-board schools.
Student burden: Sudden introduction from Class 6 and compulsory assessment in Class 10 may disadvantage the current batch; a phased transition or temporary exemption is needed.
Way Forward: Adopt a flexible, choice-based and phased model; use the inclusive term “Indian languages”; strengthen teacher capacity; and balance cultural preservation with equality of educational opportunity.
Conclusion: Language policy must treat multilingualism as an educational asset- not convert linguistic identity into academic compulsion.
Interlink: https://t.me/bpscweb/45624
https://t.me/bpscweb/39685?single
#GS1mains
Context: The Supreme Court is examining CBSE’s proposed implementation of NEP 2020’s three-language formula from 2026–27, particularly the classification of English as a “non-indigenous” language.
Constitutional position: Hindi is the Union’s official language under Article 343; English continues for official purposes under the Official Languages Act, 1963. The three-language formula itself is a policy, not a constitutional mandate.
Debate over English: Though colonial in origin, English has deep social and institutional roots in India. It serves as a link language and a tool of higher education, administration and global mobility; hence, labelling it merely “foreign” may be artificial.
Linguistic diversity: NEP 2020 promotes multilingualism, mother-tongue learning and at least two Indian languages, while expressly rejecting the imposition of any language.
Ground-level constraints: The Court highlighted inadequate infrastructure, shortage of B.Ed.-qualified language teachers, limited real choice despite 23 languages being offered, and uneven compliance between CBSE and State-board schools.
Student burden: Sudden introduction from Class 6 and compulsory assessment in Class 10 may disadvantage the current batch; a phased transition or temporary exemption is needed.
Way Forward: Adopt a flexible, choice-based and phased model; use the inclusive term “Indian languages”; strengthen teacher capacity; and balance cultural preservation with equality of educational opportunity.
Conclusion: Language policy must treat multilingualism as an educational asset- not convert linguistic identity into academic compulsion.
Interlink: https://t.me/bpscweb/45624
https://t.me/bpscweb/39685?single
#GS1mains
Gorkha Issue: Centre constituted a committee headed by former Deputy NSA Pankaj Kumar Singh to suggest a “permanent political solution” within the constitutional framework for Gorkha identity issues in Darjeeling Hills, Dooars and Terai (West Bengal); demands also include ST status for 11 Gorkha communities.
#CA2026
#CA2026
🕸️BPSC WEB🕸️
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Adivasi Historiography
-Colonial construction: Colonial ethnography exoticised Adivasis and placed them within categories such as “primitive/forest tribes”, rather than recognising them as communities with their own historical agency.
-G.S. Ghurye – Assimilationist view: Sociologist G.S. Ghurye, often called the father of Indian sociology, described tribes as “Backward Hindus”- reflecting an assimilationist understanding that located Adivasis within the broader Hindu social order.
-Counter-view – Virginius Xaxa: Tribal scholar Virginius Xaxa argues that Adivasis were historically self-aware communities actively resisting assimilation, strengthening the case for recognising their distinct identity and indigeneity.
-Indigeneity debate: India did not sign the UN Declaration on the Rights of Indigenous Peoples (UNDRIP); India’s position has generally been that its population is indigenous and Adivasis cannot alone claim a separate “indigenous peoples” status.
-Religion & identity: Contemporary demands for delisting Christian converts from Scheduled Tribe status and campaigns for separate recognition of Adivasi faiths highlight the continuing tension between assimilation, conversion and autonomous tribal identity.
-Missionaries – a historiographical paradox: While Christian missions pursued conversion, scholars such as Mary Girard highlight their role in documenting Adivasi languages, oral traditions and cultural practices through grammars, dictionaries and translations, preserving material that might otherwise have disappeared.
-Silencing tribal resistance: Even figures such as Birsa Munda, who articulated a distinctive anti-colonial vision, have often been marginalised or absorbed into the conventional nationalist narrative rather than studied on their own terms.
-Way forward – “Adivasi as subject, not object”: Historiography must combine Adivasi oral traditions, indigenous knowledge and community voices with archival sources, while recognising that tribal experiences vary across Central, Southern and North-Eastern India.
#GS2mains
#ESSAY
-Colonial construction: Colonial ethnography exoticised Adivasis and placed them within categories such as “primitive/forest tribes”, rather than recognising them as communities with their own historical agency.
-G.S. Ghurye – Assimilationist view: Sociologist G.S. Ghurye, often called the father of Indian sociology, described tribes as “Backward Hindus”- reflecting an assimilationist understanding that located Adivasis within the broader Hindu social order.
-Counter-view – Virginius Xaxa: Tribal scholar Virginius Xaxa argues that Adivasis were historically self-aware communities actively resisting assimilation, strengthening the case for recognising their distinct identity and indigeneity.
-Indigeneity debate: India did not sign the UN Declaration on the Rights of Indigenous Peoples (UNDRIP); India’s position has generally been that its population is indigenous and Adivasis cannot alone claim a separate “indigenous peoples” status.
-Religion & identity: Contemporary demands for delisting Christian converts from Scheduled Tribe status and campaigns for separate recognition of Adivasi faiths highlight the continuing tension between assimilation, conversion and autonomous tribal identity.
-Missionaries – a historiographical paradox: While Christian missions pursued conversion, scholars such as Mary Girard highlight their role in documenting Adivasi languages, oral traditions and cultural practices through grammars, dictionaries and translations, preserving material that might otherwise have disappeared.
-Silencing tribal resistance: Even figures such as Birsa Munda, who articulated a distinctive anti-colonial vision, have often been marginalised or absorbed into the conventional nationalist narrative rather than studied on their own terms.
-Way forward – “Adivasi as subject, not object”: Historiography must combine Adivasi oral traditions, indigenous knowledge and community voices with archival sources, while recognising that tribal experiences vary across Central, Southern and North-Eastern India.
#GS2mains
#ESSAY