Are we turning into a concrete jungle ??

In India mass scale cutting of trees along the roadside, increasing urbanization, rampant destruction of trees on private land, forest land, panchayat land. has taken place. Cutting trees and selling them at high costs is the only alternative left to landless laborers. People collect wood each day to burn for making food and jungles are being destroyed. Neo rich demand more and more precious woods. Forest department in place the Indian forest cover has been reduced from 37 percent during British Rule to less than 10 percent and in my opinion or observation there are hardly dense forests to be seen and in some fragile ecosystem the loss is even more and forest cover is not even 1( One ) percent. Forest officials have multiplied. New departments of environment are buisy distributing the licences. Unless people are made aware of perils of destroying tree cover and general awareness is generated looking towards Governments for solutions is not the way out of the problem but what I want to emphasize that there is sort of environmental emergency for India to survive on the map of the world for another 50 years or 100 years. Water table going down , with rivers drying up, famous lakes being encroached. Lake of Jalmahal is encroached for commercial acitivity and filled with sand The remaining half will also dry very soon. Lake of Ramgarh is dry, Amber ka bandha is dry. Rajasthan needs similar measures as Himachal State  or Utterakhand on land use control and purchase and some urgent measures are to be taken to prevent rampant commercialization by builders without giving thought where is the water available for multiplexes and how will they survive on tankers and underground wells with water table going down . Agriculture production is going down also and India has become wheat importer We need urgent action. Our worthy chiief minister and Government is putting great efforts asking people to plant trees but there is lack of awareness.
High temperatures will kill human being as HUMAN BODY CANT NOT TOLERATE TEMPERATURES ABOVE 50 DEGREE CENTRIGRADE.
Haryana is witnessing high temperatures. Other day temperature of Alwar the den of tigers witnessed temperature of 47 degree while Barmer was 44 degree . Look at the map of India and say where the two lie and what should be ideal.
Its time to save forsests and save India before its too late.
“The first four months of 2010 have been the hottest on record and north India hasn’t been this warm in 100 years, the National Oceanic and Atmospheric Administration (NOAA) — America’s climate agency, which monitor global weather using satellites — said on Tuesday. If this trend continues, 2010 could be the warmest in history.

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Sati practices In current India

Modern India has recognized that such funeral practices are not in the best interest of the community or the people, yet some people still cling to the old ways.

The practice of Sati originated from the Goddess Sati also known as Dakshayani who sacrificed herself by fire because she could not bare the shame that was bestowed upon her husband Shiva, by her very own father, Daksha. Though a desperate act by a desperate woman, or more correctly a Goddess, why should this symbol of devotion or desperate act of love or grieving if you will, be the legacy of all Indian women throughout time?

It is hard to trace the original of the Sati. It does have its roots in ancient times that much we know, however historians disagree on the actual time frame. Some will date it back to the evidence written in the Vedas, around 5500 thousand years ago, and others say that it is a much newer practice first seen around the first century A.D. Cases of Sati have been reported as late as 2006 and has caused a lot of controversy throughout India.

Sati means virtuous woman and a woman that commits sati, by burning to death on her husband’s funeral pyre is the most virtuous of all. Any woman committing Sati was believed to go directly to heaven while redeeming all her forefathers from rotting in hell. The act of a martyr or savior would be befitting to describe this sacrifice.

Though traditional not all peoples of India practiced this tradition, it was mostly a practice of certain cults or sectors of society. “Ibn Batuta (1333 A.D.) has observed that Sati was considered praiseworthy by the Hindus, without however being obligatory. The Agni Purana declares that the woman who commits sahagamana goes to heaven. However, Medhatiti pronounced that Sati was like suicide and was against the Shastras, the Hindu code of conduct. It is believed that they were not coerced, although several wives committed Sati. The majority of the widows did not undergo Sati.”

It was also estimated that certain areas such as Bengal and the region of Rajasthan had the highest incident of Sati. All in all, Sati occurred in about 1% of the total Indian population affecting royal families and higher-level caste system women of the past.

It is also believed that some women preferred to die from Sati then to live a horrible life as a widow.

The practice of Sati was banned in India in 1829 by the British government. Indian leaders such as Rajaram Mohan Roy and his Brahmo Samaj organization were also one of the first Indian organizations to denounce and support the eradication of Sati.

If Sati was outlawed so long ago why is it still practiced in some parts of India?

Some would argue that the practice of Sati is justified according to the ancient scriptures: Sanskrit and Hindu texts.

Others say that though not directly mentioned or condoned, Sati is sanctioned in the earlier Indian Law Books:”Vishun Smriti 
Now the duties of a woman (are) … After the death of her husband, to preserve her chastity, or to ascend the pile after him. 
There is also justification in the later work of the Brihaspati Smriti (25-11). Both this and the Vishnu Smriti date from the first millennium. 
The Manu Smriti is often regarded as the culmination of classical Hindu law, and hence its position is important. It does not mention or sanction sati though it does prescribe life-long asceticism for most widows.” 
See sources for the references for these excerpts. 
On the other hand, many argue that the Vedas actually condemned the practice of Seti referring to it as a form of suicide. 
Modern India has tried various measures to suppress Sati: 
They forbid anyone to stand by and watch a Sati making their passivity out to be part of the problem. 
Anyone having any actual part in the ceremony is held accountable. 
They have also tried to ban the glorification of the dead woman by forbidding shrines and pilgrimages to the funeral pyre site. 
The Rajasthan Sati Prevention Ordinance of 1987 was passed to insure the end of this ancient ritual. 
The problem is the law has is not constant, and the practice still goes on. 
The National Council of Women has suggested amendments to the law to eradicate some of its flaws. However controversy about prohibition of shrines etc, still remains controversial and far from being solved. 
Indian is a beautiful country with a magnificent culture and traditions, but it must also enter the modern world and adhere to modern values. I feel that more should be done by the Indian Government to make the transition understood by all peoples of India, from the great cultural centers to the rural areas as well.

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Inter caste marriage in india

The concept of caste system and religious discrimination are like a bane on the path of
India’s progress. For centuries Indian society especially Hindu society has been divided
on the basis of caste system and religion. The problem of caste system was so deep
rooted that it took years for the Indians to come out of that idea. Even today also India is
struggling to come out of this social menace. History reveals that efforts have been made
by various social reformers and individuals whose name doesn’t appear in the pages of
history to make India free from the clutches of caste system, untouchability and race
discrimination. And when we talk about Indian marriages, which are inter-caste and inter-
religious, it seems like a taboo to most of the people. But in order to eradicate the caste
system and race discrimination it is important that there should be inter-caste and inter-
religious marriages. Marriages are regarded as the most important social custom and the
best means to remove the barrier of caste system. Today in Indian society though we can
see inter-caste marriages but mostly it is part of the city culture. The rural parts of the country still have a long way to go.

Kannan(1963) studied 149 inter-caste marriages in the city of Bombay. He found that
inter-caste marriage is steadily increasing only recently and that has assumed a significant
component since 1956. The age of the women at the time of her marriage, the freedom
given to her to choose her partner, the range of female education are some of the
important factors for the inter-caste marriage in Bombay(Kannan, 1963).

Another study on inter-caste marriage(Reddy et.al, 1984) shows that the scheduled caste
has exhibited the highest tendency for inter-caste marriages than the other castes.

The
urban residence, education, employment in modern occupation and middle class
economic background have tended to be a set of attributes needed for incidence of

inter caste marriages. He further observes that inter-caste marriage takes place at fairly
advanced age (Reddy et.al, 1984).

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Child Brides ( Serious Issue )

According to the National Family Health Survey-3, Forty-six per cent of women (between the ages of 18 and 29) in India were married before the age of 18.

It is estimated that there are 23 million child brides in the country, around 40% of child brides globally.

Worldwide, 60 million girls become child brides every year, of which around 30 million belong to South Asia alone.

According to the United Nations Population Fund (UNFPA), if the trends continue between 2011 and 2020, more than 140 million girls will become child brides, of which at least 18.5 million will be under the age of 15.

The trend is worse in rural areas according a report by NGO Breakthrough. In Jharkhand, 71% of girls in rural areas were married before 18 years compared to 33% in urban areas. In Bihar, 65.2% of girls were married before 18 years compared to 37% in urban areas.

Jhumki’s (name changed) red and white sakha-pola (wedding bangles) and sindoor jar sharply with her starched uniform. She was forced by her father to marry when she was barely 11 but she feels lucky to be allowed to attend school.

Forty-six per cent of women (between the ages of 18 and 29) in India were married before the age of 18, according to the National Family Health Survey-3. It is estimated that there are 23 million child brides in the country, around 40% of child brides globally. Global human rights NGO Breakthrough, working in districts of Hazaribagh and Gaya (in Bihar) and Ranchi in Jharkhand found that over 60% of women between the ages of 20-24 were married before 18.

According to the United Nations Population Fund (UNFPA), if the trends continue between 2011 and 2020, more than 140 million girls will become child brides, of which at least 18.5 million will be under the age of 15.

Breakthrough vice-president Sonali Khan said, “This issue came up when we were working with communities in Bihar and Jharkhand. Under-age girls are incapable of negotiating domestic violence, are deprived of early health and reproductive rights. This later has implications on child and maternal mortality.”

According to the NGO’s data, the trend is worse in rural areas. In Jharkhand, 71% of girls in rural areas were married before 18 years compared to 33% in urban areas. In Bihar, 65.2% of girls were married before 18 years compared to 37% in urban areas.

Breakthrough is working with communities where the average age of marriage ranges between 15.1 and 16.4 and cohabitation also happens before the girl is 17. “Our on-?eld trainings that began in April 2013 have witnessed an average participation of 200 middle and high school level students per session. We have targeted fathers or male members of the family who usually make the decision for the young girl. But it is a slow process,” Khan said.

The NGO uses mobile vans, panchayats and folk theatre as medium to create communication tools.

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