Saturday, 30 March 2019

DHARMA: The Indian Cultural Heritage.


PAPER Presented in
International Seminar at Ohio State Univercity, USA.

Dr. Vijay Prakash Sharma, Adjunct Faculty,   National Institute of Rural Development & PR, Hyderabad, India. E. mail- drvijayprakash@yahoo.co.uk
ABSTRACT:American anthropologist, Robert Redfield writes that, “style of life” as used here, includes the way of getting a living in so far as these contribute to the shaping of ideas of the good life. The term emphasizes the judgments, implicit or explicit or expressed, as to what right conduct is (1953, 61).
Today, we are living in a conflicting world and loosing harmony of individual and social living. This paper explains that DHARMA and religion is not the same thing as MANDIRA (temple) is not like a Hindu Church. DHARMA, therefore, is a way of life than mere faith in God. DHARMA in Indian society, explains this right conduct for human being, and it means one that upholds the universe, the discipline or the code of conduct for the people. Civilization intends to make the people aware of the creativity and righteous path. In India, DHARMA was conceived as the only model of individual and social life at all times and in all places, and is referred as SANATANA (perennial) grew gradually over five thousand years. The course of its evaluation is guided by the RISIS, MUNIS, YATIS etc. Here, the summum-bonum of life is liberation i.e. the complete cessation of the cycle of life and birth. This has been designated as PARAMA PURUSAARTHA (the highest of the life).As explained by Lord KRISHNA; Dharma has been created for the benefit of cosmos or universe which does not inflict harm to anybody. This is most important of all other arguments to establish its relevance to modern world. Dharma is the cohesive element, and on the human plane, it is the principal of organization. From the standpoint of the individual, it is the intellectual perception of his proper place and duties in the social cosmos. It is DHARMA that prescribed Hindu “style of life” through the four life stages called PURUSHAARTHAS and Hindu ways of socialization process known as SAMSKAARAAS. The present paper intends to throw light on DHARMA and its impact on Indian society and culture and its relevance to the modern world.


RECENT TRENDS IN WORLD ANTHROPOLOGY


By Dr. Vijay Prakash Sharma

Anthropology is study of man from womb to tomb and beyond. In last 150 years,
Anthropology has grown tremendously world over. The recent trends /dimensions are reflected through the following themes and panels of the two world recently held anthropology conferences.

RAI LONDON2012 AND IUAES MANCHESTER2013.

Anthropology  In The World :2012 R A I ,London

Anthropology panel Titles
1.      Anthropology, diplomacy and politics
2.      Anthropology in and of the Law
3.      Anthropology in Museums / Anthropology of Museums
4.      Applying Anthropology in the Extractive Industries: Making the Discipline Work for Indigenous Communities affected by Multinational Resource Extraction
5.      What is truth? - reflections on 'the world's' responses to anthropological knowing
6.      Can anthropology work for migrants? Anthropology (-ists) at work in charities and NGOs
7.      Anthropology and Land Claims: Collaborative experiences with mapping and filmmaking in the Canadian High Arctic and South Africa's southern Kalahari
8.      Creative and Engaging Anthropology: teaching young people in schools and communities
9.      Exhibiting Anthropology
10.  Anthropology and security studies
11.  Forensic anthropology and its global impact on society
12.  Anthropology and Tourism
13.  How anthropologists work in and change government
14.  Anthropology and Public Health: encounters at the interface
15.  Developing Anthropology in Pre-University Curricula
16.  Multimathemacy: an anthropology of mathematical literacy
17.  Intangible Heritage and the challenges for the theory and practice of anthropology
18.  Anthropologies of (in)visible cultures and selves
19.  Gypsies, Roma or Travellers and Anthropologists of Europe
20.  Colaborative Museum Research
21.  Critical Pathways in Design Anthropology
22.  Anthropology in Business: a retrospective and prospective view
23.  Public health: anthropological collaboration and critique
24.  Engaged Anthropology as the Intersection between Theory and Practice.
25.  Anthropology in, and about, the world: Issues of audiences, modes of communication, contexts, and engagements
26.  An ambiguous position: Traditional knowledge, economic exploitation and research
27.  Tourism and Locality
28.  Anthropology as Opinion-Maker: A Dilemma of Analysis versus Application
29.  Globalisation and Rural/Urban Social Transformation in S. India
30.  Anthropology in the Material World
31.  Anthropology and World Humanitarianism
32.  Medical Anthropology
33.  Anthropology and Interdisciplinarity: making use of social skills in collaborative research


WORLD ANTHROPOLOGY IUAES 2013-THEMES/SUB

In the 17th world congress , 1480 papers were presented under following themes  in 212 panels. 1407 people registered for the congress and 69 countries were represented by the 1340 delegates present in Manchester during the week 6-10, 2013.

34.  Human origins: myth or reality?
35.  Rethinking biological and cultural evolution
36.  Humans and the non-human
37.  Beyond the universal and the particular?
38.  Persons and relations
39.  Language and human developmentVitality, biopolitics and governmentality
40.  The world from the child’s point of view
41.  The demographic transition
42.  The meaning and value of old age
43.  Death and the regeneration of life
44.  Vitality and health
45.  Energy: flow and friction
46.  Water and society
47.  Returning to Production
48.  Mainstream Economics versus Economic Anthropology
49.  Anthropologies of capitalism and the social economy
50.  Feeding and nutrition
51.  The political economy and ecology of development and urban and rural sustainability
52.  Suggested sub-themes for this track were:
53.  Hominid extinctions
54.  Racism, Genocide and Ethnic cleansing
55.  Cultural survival and indigenous self-determination
56.  Memory, Conflict and Conflict Resolution
57.  Violence and compassion in social life
58.  Security: international organizations, states and non-state actors
59.  The law, legitimacy, citizenship and human rights
60.  Suggested sub-themes were:
61.  Ways of being; ways of knowing
62.  The transmission of culture?
63.  Remembering pasts; imagining futures
64.  Learning, apprenticeship and creativity
65.  The extended mind
66.  Language, cognition and communication
67.  Virtual worlds and new modes of sociality
68.  Emotions and the senses
69.  Techniques of the moving body
70.  Movement, place and space
71.  Paths, roads and frontiers
72.  Nomads and territories
73.  Migrants and migrations
74.  Policing borders and forms of incarceration
75.  Immobility and its implications


Monday, 25 March 2019

ANTHROPOLOGY CONFERENCES IMPORTANT PHOTOGRAPHS















DHARMA: The Indian Cultural Heritage.

ABSTRACT:American anthropologist, Robert Redfield writes that, “style of life” as used here, includes the way of getting a living in so far as these contribute to the shaping of ideas of the good life. The term emphasizes the judgments, implicit or explicit or expressed, as to what right conduct is (1953, 61).
Today, we are living in a conflicting world and loosing harmony of individual and social living. This paper explains that DHARMA and religion is not the same thing as MANDIRA (temple) is not like a Hindu Church. DHARMA, therefore, is a way of life than mere faith in God. DHARMA in Indian society, explains this right conduct for human being, and it means one that upholds the universe, the discipline or the code of conduct for the people. Civilization intends to make the people aware of the creativity and righteous path. In India, DHARMA was conceived as the only model of individual and social life at all times and in all places, and is referred as SANATANA (perennial) grew gradually over five thousand years. The course of its evaluation is guided by the RISIS, MUNIS, YATIS etc. Here, the summum-bonum of life is liberation i.e. the complete cessation of the cycle of life and birth. This has been designated as PARAMA PURUSAARTHA (the highest of the life).As explained by Lord KRISHNA; Dharma has been created for the benefit of cosmos or universe which does not inflict harm to anybody. This is most important of all other arguments to establish its relevance to modern world. Dharma is the cohesive element, and on the human plane, it is the principal of organization. From the standpoint of the individual, it is the intellectual perception of his proper place and duties in the social cosmos. It is DHARMA that prescribed Hindu “style of life” through the four life stages called PURUSHAARTHAS and Hindu ways of socialization process known as SAMSKAARAAS. 

"Good Governance: Issues and Challenges in Indian State"



Introduction
Governance has become the central concern in ‘Global Development Agenda”- its frame work and its guidelines. The under developed countries of Asia, Africa and Latin America have been struggling against starvation, poverty, drought, flood, famine and internal strife for years. In recent years most of these societies emerged as Nation States. The recent focus of global cooperation and help is on economic development and social equity. They are being governed by some form of democratic polity or by military dictatorship. The core content of democratic functioning in these nation states did not bother the democratic nations of west till recently.
Indian democracy is now maturing in holding elections faster but a large part of its population is not having any control in governance of the state. They have been kept out of power sharing and the worse form of abuse of power has been reflected in last elections. For years, dynastic rules have subjugated the bureaucratic machinery that supposed to be neutral in governance of the state. The abuse of the democratic institutions and the governance system has resulted in the emergence of a strong nexus of “NETA-BAABU-VYAAPAARI-APRAADHEE”(POLITICAL LEADER-BEAUREOCRATE-BUISENESSMEN-CRIMINALS). This is the reason for bad governance which is dangerous. It is the need of the hour that all sections of society should participate in establishing good governance or say democratic governance. Of course, the new government is working to promote good governance but people’s participation is essential. For th e above reasons, Good Governance has emerged as a major theme in the area of global development today. It is, therefore, necessary to discuss governance issues and challenges and disclose its broader perspectives and greater significance mostly required for success of democracy and democratic set up at grassroots level.
This paper is a humble effort to discuss the challenges and propose some measures to address the issues.
Good governance means people centered governance. It refers to the ability to deliver goods to the stake holders. Good governance means elimination of mal governance, and governance as per the rule of law so that citizens of a country and members of a society do not suffer. It promotes various agencies of political system work for the betterment of all the citizens especially of the marginalized and the vulnerable communities. Good governance enhances the ability of the people to gain better and dignified life, greater options to choose from an ensuring transparency in administration etc.
Role of bureaucrats and people representative:
Governance is wider than the government as government in democratic system is for the people, by the people and of the people hence, the people are the central focus of any governance. Good governance means responsibility and accountability of various stake holders like the community, the government and civil societies or corporate. But the question- is it possible in the present system? In most nations, it is taken for granted that bureaucracy stands committed to a set of values enshrined in the constitution. But the whole set of values for which the bureaucracy stands committed is under threat in the name of liberalisation.
Since the political establishment is habituated to be the central source of power, wants to control the fate of all citizens, it is not easy for the politicians to give up power. Participation in electoral politics was considered to be central reality of good governance in the recent past. While this is true,  good governance today involves participation in electoral democracy, ensuring the benefit of development to all the citizens and making the rule s accountable to the lives and hopes of the public.(Louis2006).
Yogendra Yadav while speaking on political agenda of electoral reforms (Yadav2006) says that,
“If the preservation of a largely fair system of elections is one of the proud achievements of Indian democracy, the struggle against electoral malpractices and related political maladies is one of the central challenges faced by our polity. Our recent experience shows that it is crucial to develop a political agenda—political in its content and perspective—on this question. Such an agenda can channelize the vast public energy available today into acts of democratic consolidation, if not transformative politics. Otherwise the widespread popular discontent on this score can easily be manipulated to feed a manifestly anti political and potentially anti democratic agenda.”
Recently, Election Commissioner of India Mr. Rawat expressed his displeasure on the way political parties behaved in Rajyasabha election 2017 at Gujraat. He said that, “winning at all cost, without ethics is new norm in politics. He also expressed against the practice of paid news and said that it should be made an electoral offence punishable by two years of imprisonment. Apart from a calling for a limit on the election expenditure of political parties, he reiterated the commission’s reservations on proposed electoral bonds and the amendment to the people Act which permits political parties to not disclose details of donors contributing funds through electoral bonds.”( Hindustan Times ).
The first step in this direction would be to enact a comprehensive legislation on electoral reform which goes beyond the ornamental legislation of the recent past. Such electoral reform can become meaningful and effective only if they become a part of a wider movement of democratic consolidation in the arena of civil society and politics.
Good Governance, State Policies and Corruption:
Sharpening understanding of good governance not only recognizes the plurality of actors involved in the process of governance, they also address themselves to the substance of governance. In past many political establishment have been caught in scams and scandals, with leaders amassing wealth, resources and power. Not only have this, the role of money, communalism, castes and criminals high jacked the system.
Money power- One of the most critical aspects of any election in India is the hard reality that for contesting an election one needs large amounts of money. It creates high degree of compulsion for corruption in political arena. The sources of some of the election funds are believed to be unaccounted money of criminals in return for protection.
Communalism- is another negative force that is operational in elections since 1947, and communal polarization, rather multi-polarization, has posted a threat to the Indian political ethos of pluralism, parliamentarism, and federalism.
Caste and religion- have in recent years emerged as rallying points to gain electoral support. Although no political party openly accepts the fact of being totally identified with any particular caste group (of course with few exceptions), there are cases galore of certain castes lending open and strong support and the political parties gladly accepting the same. Castes exercises its impact in politics by specific caste groups coming together to vote en block for a candidate of their own caste, without considering the merit of the candidate.
Criminalization- of Indian politics, the influence of muscle power has long been a fact of political life since the first general election in 1952, the intensity have increased in more recent times. According to CBI report to Vohra committee: “ all over India, crime syndicate have become a law unto them shelves-----Even in the smaller towns and rural areas, musclemen have become the order of the day.”
The election commission is powerless in preventing criminals from contesting the election as it can debar convicted one but it cannot stop those under trial. Unfortunately, no political party has taken any concrete steps to curb this menace.
So, the challenges are many, but there is absence of political will to curb the menace for good governance in India.
-----------------
References:
Louis. Prakash,  2006  Good Governance: As if People Matter, unpublished paper presented in a seminar on Democratic Governance: Form Verses Content, , 16-17 December, Varanasi.
Mishra. Vyasjee, 2006   Role of Money, Communalism, Castes And Criminals In Election: A Theme Paper, unpublished paper presented in a seminar on Democratic Governance: Form Verses Content, 16-17 December, Varanasi.
Yadav. Yogendra,  2006  Political Agenda of Electoral Reform, unpublished paper presented in a seminar on Democratic Governance: Form Verses Content, , 16-17 December, Varanasi.

Wednesday, 18 March 2015

मानव शास्त्र-

मानव शास्त्र- पूर्ववर्ती तथा समसामयिक :मानव" तथा उनकी पररंपराओं, जीवन पधति, सामाजिक- सांस्कृतिक क्रियाकलापों को समग्रता से अध्ययन करने वाला विषय है. इस विधा में "सूक्ष्मदर्शी "अध्ययन को महत्वपूर्ण माना गया है. इस विषय में प्रत्यक्ष अनुभवों के द्वारा प्राप्त तथ्यों के माध्यम से मानव के जैविक,सामाजिक,सांस्कृतिक संरचनाओं को वैज्ञानिक प्रविधि से समझने में मदत मिलती है.यह ज़रूरी है की इस तरह का अध्ययन तथ्यों के विश्लेषण (किसी पूर्वाग्रह से ग्रस्त ना होकर) की सत्यता पर निर्भर होना चाहिए. यह प्रविधि मानव विज्ञान को मानवतावादी द्रिस्तिकोन प्रदान करता है. इसमे दो संस्कृतियों का तुलनात्मक अध्ययन इसी को ध्यान में रखकर करते हैं , किसी संस्कृति को छोटा या बड़ा नहीं मानते.
 समाज विज्ञानियों में मानव विज्ञानी सामाजिक सांस्कृतिक तथ्यों के संकलन में सबसे कुशल माने जाते है क्योंकि वे अध्ययन किए जाने वेल समुदाय में रहकर, "सहभागी- अवलोकन" के मध्यम से,उनके दिनचर्या में भाग लेते हुए उसका हिस्सा बन जाते हैं, फलतः अध्ययन में गहराई होती है. उनके द्वारा  एकत्रित तथ्यों में स्वयं अवलोकित सचाई होती है.मानव विज्ञान की विषय वस्तु का क्षेत्रा बड़ा है अतः मानव जीवन  के विभिन्न आयामों के अध्यन हेतु इसे चार मुख्य शाखाओं में बनता गया है- १. शारीरिक मानव विज्ञान २. सांस्कृतिक- सामाजिक मानव विज्ञान ३. पुरातात्विक मानव विज्ञान ४. भाषा विज्ञान.