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Wednesday, December 30, 2015


Recommendations of Deepak Mohanty Committee on Medium-term Path on Financial Inclusion


The Reserve Bank of India (RBI) has released the Report on Medium-term Path on Financial Inclusion submitted by 14-member committee headed by RBI Executive Director Deepak Mohanty. RBI had constituted the committee in July 2015 to examine the existing policy regarding financial inclusion and the form a five-year (medium term) action plan. It was tasked to suggest plan on several components with regard to payments, deposits, credit, social security transfers, pension and insurance. Key recommendations Augment the government social cash transfer in order to increase the personal disposable income of the poor. It would put the economy on a medium-term sustainable inclusion path. Sukanya Shiksha Scheme: Banks should make special efforts to step up account opening for females belonging to lower income group under this scheme for social cash transfer as a welfare measure. Aadhaar linked credit account: Aadhaar should be linked to each individual credit account as a unique biometric identifier which can be shared with Credit information bureau to enhance the stability of the credit system and improve access. Mobile Technology: Bank’s traditional business model should be changed with greater reliance on mobile technology to improve ‘last mile’ service delivery. Digitisation of land records: It should be implemented in order to increase formal credit supply to all agrarian segments through Aadhaar-linked mechanism for Credit Eligibility Certificates (CEC). Nurturing self-help groups (SHGs): Corporates should be encouraged to nurture SHGs as part of Corporate Social Responsibility (CSR) initiative. Subsidies: Government should replace current agricultural input subsidies on fertilizers, irrigation and power by a direct income transfer scheme as a part of second generation reforms. Agricultural interest subvention Scheme: It should be phased out. Crop Insurance: Government should introduce universal crop insurance scheme covering all crops starting with small and marginal farmers with monetary ceiling of Rs. 2 lakhs. Multiple Guarantee Agencies: Should be encouraged to provide credit guarantees in niche areas for micro and small enterprises (MSEs). It would also explore possibilities for counter guarantee and re-insurance. Unique identification of MSME: It should be introduced for all MSME borrowers and information from it should be shared with credit bureaus.


Gujarati litterateur Raghuveer Chaudhary selected for 2015 Jnanpith Award

Eminent Gujarati litterateur Raghuveer Chaudhary has been selected for the 51st Jnanpith award. Mr. Chaudhary is the fourth Gujarati litterateur to bag this prestigious award after Uma Shankar Joshi (1967), Pannalal Patel (1985) and Rajendra Shah (2001). About Raghuveer Chaudhary Born: 5 December 1938 in Bapupura near Gandhinagar, Gujarat. He is novelist, poet, critic and a Gandhian and his talent has been influenced by works of Gowardhan Ram Tripathi , Kaka Kalelkar and Suresh Joshi.

His work: He has authored more than 80 books and some of his notable novels include Amrita, Venu Vatsala, Purvarang and Laagni Samjyaa Vinaa Chuuta Padvanu. He also had worked as a columnist for numerous newspapers such as Sandesh, Janmabhumi, Nirikshaka and Divya Bhaskar. He was a teacher at the Gujarat University until his retirement in 1998. Awards and Honours: He has received numerous accolades including Sahitya Acadmi Award for his novel Trilogy Uparvaas in 1977. About Jnanpith Award Jnanpith Award is one of the prestigious literary awards in country and its name has been taken from Sanskrit words Jnana and Pitha which means knowledge-seat. It was instituted in 1961 and is presented annually by Bharatiya Jnanpith trust founded by the Sahu Shanti Prasad Jain family that owns the Times of India newspaper group. It is bestowed upon any Indian citizen who writes in any 22 official languages of India mentioned in VIII Schedule of Constitution of India. Prior to 1982, the award was only given for a single work by a writer. But after 1982, the award is given for lifetime contribution to Indian literature. Award Carries: Includes cash prize of 11 lakh rupees, a citation plaque and a bronze replica of Saraswati.


Research Institute of Homoeopathy and Unani at Navi Mumbai -

Shripad Yesso Naik, Minister of State (Independent Charge) for AYUSH, laid the foundation stone for the construction of Research Institute of Homoeopathy and Unani under the Central Council for Research in Homoeopathy (CCRH) and Central Council for Research in Unani Medicine (CCRUM) respectively at Kharghar, Navi Mumbai in Maharashtra. These organisations are apex bodies for research under the Ministry of AYUSH. This Institute will be a premier institute in the state of Maharashtra engaged in research activities in Homoeopathy and Unani medicine.
Speaking on the occasion, the Minister said that high quality research in Homoeopathy and Unani medicine is essential for the growth, further development and their scientific usage in health care systems. He emphasised that the Ministry of AYUSH is committed for the strengthening of all existing research institutes. This upcoming institute is a significant step of the Government for inculcating research aptitude in students of various colleges already functional in Maharashtra.
The Minister assured full cooperation of the Central government in the development of AYUSH systems in Maharashtra. He emphasised that Government of Maharashtra should utilize provisions of centrally sponsored schemes and establish Homoeopathic and Unani colleges in the Government sector. There is need to give employment to Homoeopathic and Unani doctors at primary health care, the Minister added.
These regional institutes of Homoeopathy and Unani Medicine will be completed within 18 months. When these institutes will be fully operational, there shall be provision of world class Homoeopathy and Unani treatment, apart from undertaking research in incurable diseases like HIV/AIDS, Cancer, chronic skin diseases like psoriasis, vitiligo etc. These institutes shall have state of the art laboratories and investigation facilities where patients can be given treatment with modern outlook.

Nothing free or basic about it


We need to provide full Internet at prices people can afford, not privilege private platforms. This is where India’s regulatory system has to step in

The airwaves, the newspapers and even the online space are now saturated with a Rs. 100 crore campaign proclaiming that Internet connectivity for the Indian poor is a gift from Facebook which a few churlish net neutrality fundamentalists are opposing. In its campaign, Facebook is also using the generic phrase “free, basic Internet” interchangeably with “Free Basics”, the name it has given its private, proprietary platform. This is in blatant violation of Indian rules on advertising, which forbid generic words being used for brands and products. This is from a company which, in spite of having 125 million Indian subscribers, refuses to be sued in India, claiming to be an American company and therefore outside the purview of Indian law. Nor does it pay any tax in India.

The Free Basics platform is a mildly tweaked rehash of the controversial internet.org that Facebook had floated earlier. Facebook and Reliance, the sixth-largest mobile service provider in the country, have joined hands to offer it as a platform for free data services restricted to a few websites. The Telecom Regulatory Authority of India (TRAI) has stopped this service for now, pending its public consultation on the subject. Facebook’s campaign is essentially to influence the outcome of such a consultation.

Data as commodity
Evgeny Morozov, one of the most insightful commentators on technology, has written extensively on how Silicon Valley seeks to subvert the state, promising to give the people connectivity, transport and other facilities, if we only hand over our data to them. Instead of people demanding that the state provide access to various services — from drinking water to transport and communications — people are being led to believe that a few capitalists from Silicon Valley will provide all these services. We will have Internet connectivity instead of education, and Uber will provide private taxis, instead of public transport. To paraphrase Marie Antoinette, let the people have cake instead of bread. This is the Internet monopolies’ agenda of hidden and mass-scale privatisation of public services.

By accepting the Silicon Valley model of private services, we pay the Internet monopolies with our data, which can then be monetised. Personal data is the currency of the Internet economy. Data as commodity is the oil of the 21st century. Facebook and Google’s revenue model is based on monetising our personal data and selling it to advertisers. Facebook generates an estimated revenue of nearly $1 billion from its Indian subscribers, on which it pays no tax.

Free Basics is not free, basic Internet as its name appears to imply. It has a version of Facebook, and only a few other websites and services that are willing to partner Facebook’s proprietary platform.

Today, there are nearly 1 billion websites. If we consider that there are 3.5 billion users of the Internet, 1 out of 3.5 such users also offers content or services. The reason that the Internet has become such a powerful force for change in such a short time is precisely because anybody, anywhere, can connect to anybody else, not only to receive, but also to provide content. All that is required is that both sides have access to the Internet.

All this would stop if the Internet Service Providers (ISPs) or telecom companies (telcos) are given the right to act as gatekeepers. This is what net neutrality is all about — no ISP or telco can decide what part of the Internet or which websites we can access. Tim Wu, the father of net neutrality, has written that keeping the two sides of the Internet free of gatekeepers is what has given a huge incentive for generating innovation and creating content. This is what has made the Internet, as a platform, so different from other mass communications platforms such as radio and television. Essentially, it has unleashed the creativity of the masses; and it is this creativity we see in the hundreds of millions of active websites.

Facebook’s ads and Mark Zuckerberg’s advertorials talk about education, health and other services being provided by Free Basics, without telling us how on earth we are going to access doctors and medicines through the Internet; or education. It forgets that while English is spoken by only about 12 per cent of the world’s population, 53 per cent of the Internet’s content is English. If Indians need to access education or health services, they need to access it in their languages, and not in English. And no education can succeed without teachers. The Internet is not a substitute for schools and colleges but only a complement, that too if material exists in the languages that the students understand. Similarly, health demands clinics, hospitals and doctors, not a few websites on a private Facebook platform.

Regulate price of data
While the Free Basics platform has connected only 15 million people in different parts of the world, in India, we have had 60 million people join the Internet using mobiles in the last 12 months alone. And this is in spite of the high cost of mobile data charges. There are 300 million mobile broadband users in the country, an increase fuelled by the falling price of smartphones.

In spite of this increase in connectivity, we have another 600 million mobile subscribers who need to be connected to the Internet. Instead of providing Facebook and its few partner websites and calling it “basic” Internet, we need to provide full Internet at prices that people can afford. This is where the regulatory system of the country has to step in. The main barrier to Internet connectivity is the high cost of data services in the country. If we use purchasing power parity as a basis, India has expensive data services compared to most countries. That is the main barrier to Internet penetration. Till now, TRAI has not regulated data tariffs. It is time it addresses the high price of data in the country and not let such prices lead to a completely truncated Internet for the poor.

There are various ways of providing free Internet, or cost-effective Internet, to the low-end subscribers. They could be provided some free data with their data connection, or get some free time slots when the traffic on the network is low. 2G data prices can and should be brought down drastically, as the telcos have already made their investments and recovered costs from the subscribers.

The danger of privileging a private platform such as Free Basics over a public Internet is that it introduces a new kind of digital divide among the people. A large fraction of those who will join such platforms may come to believe that Facebook is indeed the Internet. As Morozov writes, the digital divide today is “about those who can afford not to be stuck in the data clutches of Silicon Valley — counting on public money or their own capital to pay for connectivity — and those who are too poor to resist the tempting offers of Google and Facebook” (“Silicon Valley exploits time and space to extend the frontiers of capitalism”, The Guardian, Nov. 29, 2015). As he points out, the basic delusion Silicon Valley is nurturing is that the power divide will be bridged through Internet connectivity, no matter who provides it or in what form. This is not likely to happen through their platforms.

The British Empire was based on the control of the seas. Today, whoever controls the data oceans controls the global economy. Silicon Valley’s data grab is the new form of colonialism we are witnessing now.

Net neutrality is not an esoteric matter, the concern of only a few netizens. It is fundamental to the world, in which the Internet is a source of knowledge, a means of communication, an artery of commerce. Whoever controls access to the Internet will control our future. This is what the current battle over Facebook’s Free Basics is all about.

(Prabir Purkayastha is chairperson, Knowledge Commons, and vice-president, Free Software Movement of India.)

Keywords: Free Basics, Facebook, Silicon Valley, net neutrality

Source: The Hindu, 30-12-2015

Tracing The Ego Back To Its Source


Thoughts have two basic compoT nents: a subjective factor ­ I, me or mine and an objective factor ­ a state, condition or object with which we are associated, like our own body and mind or external circumstances like relationships, possessions or activities.We get so deeply absorbed in the `object' portion that we fail to direct our mind inward to see our true nature apart from these external conditioning influences.The result is that we remain ignorant about our true nature and the pure `I' remains obscure to us.According to Ramana Maharshi, exponent of jnana marga, Atma vichara or Self-enquiry is the method that can help us in detaching from the `object' portion to discover the pure `subject', so that we can become liberated from all external limitations. Self-enquiry is a process of meditation that involves constant reflection on the question, `Who am I?' This repeated enquiry ultimately enables the seeker to take his ego-consciousness (I-thought) back to the Divine `I Am' at the core of one's Being where all sense of duality disappears and true knowledge arises.
The purpose of Self-enquiry is to trace the root of one's thoughts back to the I-thought from which all other thoughts arise and diverge. It is not, therefore, a case of one `I' searching for another `I'. The seeker engaged in Self-enquiry must first, distinguish between the `I', pure in itself, and the `I-thought'. The latter being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure `I' is the pure Being; eternal existence, free from ignorance and thought-illusion. Second, I-thought or the ego functions as the knot between the Self which is pure consciousness and the physical body which is inert and insentient. The ego is therefore called the `Chit-jada-granthi' ­ the knot between consciousness and the inert body. In one's investigation into the source of I-thought, the seeker is mainly concerned with the essential `chit' (consciousness) aspect of the ego.
Third, the universe exists on account of ego or the `I'-thought. If that ends there is an end of misery also. The per son who exists in sleep is also now awake. There is happiness in sleep but misery in wakeful ness. In sleep there was no `I'-thought, but it is now present while one is awake. The state of happiness in sleep is effortless.
Ramana Maharshi suggests that seekers, in order to be perennially free from suffering, should constantly endeavour to bring about that state even in the waking state. Fourth, knowledge is the light which links the subject to the object, the seer to the seen. Suppose you go in search of a book in the library in pitch darkness. Can you find it without light, although you, the subject, and the book, the object, are both present? You need light. This link between the subject and the object in every experience is `chit' or Consciousness. It is both substratum as well as the witness of the experience, the seer.
When the mind becomes introverted through constant Self-enquiry ­ into the source of ego ­ the `vasanas' (deeprooted desires) become extinct. The light of the Self falls on the `vasanas' and produces the phenomenon of reflection we call the mind. Thus, when the `vasanas' become extinct the mind also disappears, being absorbed into the light of the one reality , the Self, which is beyond all conceivable divisions of time and space, name and form, birth and death. (December 30, 2015 is Ramana Maharshi's 136th birth anniversary).
78,000 of country's beggars are 12th passouts
Ahmedabad


India has 3.72 lakh beggars of whom 21% are literate, having at least cleared Class XII. In fact, over 3,000 have professional diplomas, or are graduates and even post-graduates, according to the Census 2011 data on `Non-workers by main activity and education level' released earlier this week.Many of them have turned the adage `beggars cannot be choosers' on its head -especially considering that they made a studied choice to take up beggary after their degrees failed to land them satisfactory jobs.
“I may be poor but I am an honest man. I beg as it fetches me more money , Rs 200 a day.My last job, as a ward boy in a hospital, got me only Rs 100,“ said Dinesh Khodhabhai (45), a Class XII passout with a halfway decent command over English.
Dinesh is part of a motley group of 30 beggars who seek alms around Ahmedabad's Bhadra Kali temple. Before their work begins, they sip hot tea offered gratis by a local.
After he flunked his thirdyear BCom exams, Sudhir Babulal (51) came to Ahmedabad from Vijapur town with stars in his eyes. However, masonry jobs proved erratic, fetching him Rs 3,000 for a 10 hour shift and nothing for weeks on end. “After my wife left me, where was the need to keep a house? I sleep on the riverfront and beg,“ said Sudhir, who averages Rs 150 a day .
Dashrath Parmar (52), who has an MCom degree from Gujarat University , is another pan-handler. This father-of-three, who aspired for government service but lost even the private job he had, today lives off free meals offered by charity organisations.
Ashok Jaisur, who cleared high school from Mumbai and now begs in the Lal Darwaza area, left his job as a security guard after he lost sight due to cataract. He says he begs to ensure better prospects for his family . “I have only one wish: to make my son Raj an animator,“ said Ashok, who feeds his nine daughters and wife from income earned off the streets.
“It's difficult to rehabilitate beggars as they get lured back due to easy money ,“ said Biren Joshi of Manav Sadhana, an NGO working with beggars.“Graduates turning to begging reflects the grim employment scenario. People turn to beggary when they do not get decent jobs and have no social support to fall back on,“ added sociologist Gaurang Jani.

Source: Times of India, 30-12-2015

Tuesday, December 29, 2015

Mahatma of the tribals


Destiny took away Brahma Dev Sharma (B.D. Sharma) from us on December 6, the Mahaparinirvan Din of Babasaheb Ambedkar. While Ambedkar remains the original icon of the oppressed classes, mainly Dalits in Hindu society, Sharma will be remembered for his contribution to the emancipation of the tribals.
Beginning his career as a civil servant, Sharma spent a lifetime in the cause of the marginalised sections. At times acting like a Gandhian or reasoning like a communist, and occasionally positioning himself in a manner that attracted the tag of Maoist, Sharma transcended all isms. He was an original thinker and activist par excellence.
Born in an orthodox Brahmin family on June 19, 1931 at Shahjahanpur, UP, Sharma studied mathematics at the Benares Hindu University and worked at BITS, Pilani as a lecturer. Subsequently, he sat for the civil services examination and entered the IAS in 1956. He understood the calculus of the government machinery and its unholy alliance with big industry. When a scheme to replace the primordial Bastar forests with a pine plantation was proposed during his tenure as district collector (1964-68), he shot it down. He thought the pine plantation, meant to service a matchbox manufacturing MNC, would deprive poor tribals of their natural food resources and jeopardise their very survival. A lesson from an experiment in a Bastar village guided him throughout his life. He had built an “ideal village” with facilities like school and hospital. But no tribal would shift there. He realised it was best to ask the tribals what they needed and make plans accordingly rather than thrust one’s own ideas upon them. While on deputation at the Centre, he helped devise the concept of the tribal sub-plan (TSP), which became a source of dedicated funding for schemes in tribal areas. He took voluntary retirement from government in 1981. Later, the government appointed him vice chancellor of the North-Eastern Hill University (NEHU). In 1986, he was invited to head the SC/ST Commission.
Sharma was part of an informal group, Sahayog, which included many social activists. He was associated with the anti-Narmada dam movement and in 1992, set up the Bharat Jan Andolan (BJA). The BJA had three basic objectives — peasants’ rights, wage entitlement and mainstreaming of the Schedule V of the Constitution to bring tribal areas into the panchayati raj fold. He would recall how farmers were forced to repay loans at over 14 per cent when the original British laws of 1884 provided for 4 per cent interest with a repayment span of 35 years. The BJA organised the famous wage entitlement battle, Zenda Hajeri, in Madhya Pradesh for jobs under the “demand-driven” EGS scheme. The officials found it too demanding. Then chief minister Digvijaya Singh wrote to then prime minister P.V.
Narasimha Rao that the scheme had become a “law and order problem”. Sharma’s greatest contribution was in bringing Schedule V areas under the Panchayat Raj (Extension to Scheduled Areas) Act of 1996 (PESA). The PESA gave an impetus to the tribal self-rule movement and led to the path-breaking Forest Rights Act.
Vested interests were hostile to Sharma’s dogged fight against the usurpation of tribal resources by the government and private entities. While being part of a tribal agitation against setting up private iron-ore extraction units, he was accosted by goons who stripped him naked, put a garland of chappals round his neck and paraded him on a donkey in Mavlibhata village. The gross exhibition of intolerance took place when the BJP was in office in MP. The Sundarlal Patwa government showed no remorse. The exception was RSS ideologue Govindacharya, who apologised to Sharma.
A natural consequence of working in tribal areas was that Sharma had to engage with the Maoists. The intelligence machinery, eager to brand all those working for tribal rights as Maoists or their sympathisers, marked out Sharma as well as a suspect.
However, Sharma’s moral stature helped in securing the release of Sukma district collector Alex Paul Menon and two Italian tourists whom the Maoists had taken hostage.
Sharma lived the life of an ascetic. He grieved that state governments were not framing rules to implement the PESA act in letter and spirit. He was unhappy that he couldn’t contribute to furthering the cause of prohibition. In his last days, he lapsed into a state of dementia. Sharma was, as health activist Abhay Bang described, “the Mahatma of the tribals”.
The writer, a journalist, was an associate of B.D. Sharma for over four decades .
Source: Indian Express, 29-12-2015