Guardians of federalism

The AIADMK and the DMK have a shared legacy of social reform, commitment to State autonomy and fiscal federalism. In this phase of centralisation, they need to forge a political culture to cooperate on key issues

It is not easy to fill the vacuum caused by the departure of a popular and charismatic leader. However, this vacuum is not a permanent state. If personalities of equal or even slightly less stature are unavailable, significant political space opens up for other players, principally political rivals or those of a similar ideological persuasion, to capitalise on the situation. Or, as a temporary phenomenon, pretenders claiming to be true legatees of the departed leader, or those claiming to espouse the same causes as her, could emerge as key players.

Bargaining power with the Centre

In Tamil Nadu, the unexpected demise of Jayalalithaa hardly six months into her fourth substantive term as Chief Minister seems to have created such a vacuum. There is no second-line leadership, none with a stature even remotely akin to hers within her All India Anna Dravida Munnetra Kazhagam (AIADMK). However, the question of filling the vacuum is only academic as O. Panneerselvam has become Chief Minister, this being his third stint.

On two earlier occasions, he saw himself as a a stand-in until Jayalalithaa got rid of her legal disability to hold office. However, this time, it is a substantive innings. He cannot afford to display the reticence of a substitute. It was, of course, inevitable that someone who is familiar and reliable and has been the second in command in her Cabinet has been sworn in her successor. Waiting in the wings is the principal opposition party with a sizeable presence in the Legislative Assembly. Therefore, right now, the question of succession or the availability of an electoral alternative is not an issue. What matters in the aftermath of Jayalalithaa’s departure from the scene is the ideological and political challenge faced by a State that has repeatedly elected regional parties to power for nearly half a century. The principal challenge lies in retaining their relevance in the national scheme of things and their bargaining power with the Centre.

This is an era of a return to centralisation. The economy is on the verge of being united by a common taxation system that was seen by Jayalalithaa as a serious compromise of federalism. After about two decades of dependence on regional parties for support, the Centre now is being manned by a regime which has its own majority in the Lok Sabha and is in a position to assert itself. A common market and a common political economy are emerging. The character of the Upper House as a chamber that represents the interests of the States has already undergone a change with the electoral system that now allows one to represent a State that is not one’s home turf. There are voices advocating Constitution amendments to curtail the role of the Rajya Sabha in enacting legislation.

The emerging dynamic in Centre-State relations is unquestionably going to be a new order. States will be under great pressure to conform to a national narrative, lest they be seen as derailing an emerging national consensus or institutional framework. It is here that the need for a strong political personality helming the States assumes significance. This need not immediately conjure up the image of an angry Mamata Banerjee or an acerbic Arvind Kejriwal hurling accusations at the Centre. On the contrary, there are, and ought to be, Chief Ministers who argue for their States and their interests in a rational and reasonable manner, and articulate genuine problems arising from questions that impinge on the federal features of the Constitution.

The role Jayalalithaa played

Jayalalithaa was undoubtedly one such leader. She vigorously questioned the impact of the introduction of the Goods and Services Tax on the taxation and fiscal powers of the States and the composition of the GST Council. She has voiced similar opposition to the National Counter Terrorism Centre, and had reservations about implementing the National Food Security Act and joining UDAY or the Ujwal DISCOM Assurance Yojna in the power sector. During her prolonged hospitalisation of over two months, the State government decided to join the power sector scheme as well as implement the food security law. This is not to suggest that Jayalalithaa would not have shown accommodation with the Centre, as she has since 1991 embraced the positive aspects of economic reforms. However, these two examples show that those running the administration in her absence are likely to be seen as being more amenable to Central pressure.

In the last two months and more of Jayalalithaa’s hospitalisation, a visible phenomenon was the gradual effacement of the State administration. The Tamil Nadu government appeared to have no presence or voice in the scheme of things, as none in the Cabinet or the bureaucracy stepped forward to give an official update on her health, or utter a word of reassurance to the public. In the couple of days after Jayalalithaa suffered a cardiac arrest, the administration became completely invisible, as the spectre of a law and order situation among the restive party cadre arose. It was left to the Centre to step in by asking the Governor to rush to the State and inquire about her health status. Updates were given and rumours were scotched only by the hospital. The Centre hinted that its forces were ready to assist in the event of a need, but none in the State government either said it would manage the situation on its own or that it would ask for help, if needed. Of course, the administration and the police were quietly doing their job, but the political executive was unfortunately silent. Ultimately, it was after the hospital announced her death that the ruling party’s decision to elect Mr. Panneerselvam as its leader in the legislature was made public. The atmosphere was thick with speculation that a Union Minister had expressed the Centre’s opinion on who it favoured as a successor, a subject that is surely not in the Union government’s domain. If this is true, it could be an indication of what is to come: the Centre or its representatives actively guiding the State government in its functioning.

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BJP continues its search for allies in Tamil Nadu

 

The Bharatiya Janata Party is undoubtedly justified in looking for political space in Tamil Nadu. However, this should be achieved by overt political activity rather than the use of the Centre’s power to bear down on the State administration. Both the regional party and the national party are free to forge a formal or informal alliance, but the State cannot afford to lose its independent voice, and it is the AIADMK’s duty to dispel the impression that it may be arm-twisted or pressured into submission on any significant question. The ruling party in the State is now particularly vulnerable to the charge that the Sasikala family is an extra-constitutional power centre. Avoiding this impression is in the hands of Mr. Panneerselvam’s ministry.

Causes peculiar to Tamil Nadu

A notable feature after Jayalalithaa’s demise is the manner in which leaders of the opposition Dravida Munnetra Kazhagam (DMK) joined the ruling party supporters and the public in paying homage to her. No one can doubt that the level of personal animosity between Jayalalithaa and DMK leader M. Karunanidhi played a serious role in the State’s political culture lacking the sort of bonhomie seen between rival party leaders in other parts of the country. With the former’s departure and the impending emergence of the next generation in the DMK, there is a clear opportunity to usher in a new political culture marked by cooperation on key issues. Both the AIADMK and the DMK have a shared legacy of social reform, commitment to State autonomy and fiscal federalism, and the vigorous espousal of causes peculiar to Tamil Nadu such as backward class reservation and the abolition of entrance tests. They would be better off, as would the State be, if they dealt with these matters jointly, shedding the vexed propensity of the past to look for opportunities to score political points over each other.

venkataramanan.k@thehindu.co.in

Source: The Hindu, 8-12-2016

Lokpal Act must revisit the definition of public servants

A range of measures has been instituted in recent times to deal with the scourge of corruption, including the demonetisation of the high-value notes. Indian industry welcomes these steps, which help infuse transparency and probity into the business environment. However, care must be taken to distinguish between corrupt and legitimate activities or actors.

One of the measures, the Lokpal and Lokayuktas Act, 2013 (L&L Act), was introduced for dealing with complaints of corruption against public servants. The definition of ‘public servant’, however, includes a gamut of directors, managers, secretaries or other officers of societies, associations and trusts that receive government funding of more than Rs 1 crore or foreign funding more than Rs 10 lakh for their charitable or philanthropic activities.

Going by this definition, public servants should furnish particulars of their assets and liabilities as well as those of their spouses and dependent children to the authorities. Non-compliance with this will be imply that the official has acquired the assets through corrupt means and is liable for action against him/her under the Prevention of Corruption Act 1988.

There are several ambiguities in the L&L Act, which, in current form, strongly discourages the participation of citizens in social and humanitarian activities.

In recent times, the Prime Minister has undertaken a number of seminal initiatives that envisage greater engagement of non-governmental organisations, civil society and ordinary citizens. For instance, the Swachh Bharat Abhiyan places the responsibility of constructing public toilets on the private sector. Under the Swachh Bharat Mission (Gramin), the expertise of civil society is being leveraged with authority to manage strategic operational issues.

So, the current definition of public servant in the Act also brings into its ambit persons who neither perform a public duty nor receive emoluments from the government or enjoy authority or representation in the service of the government. Officials or directors of trusts, societies and associations, therefore, can in no way be included under this definition.

Financial irregularities by institutions and individuals are, in fact, covered through several other pieces of legislation and policies such as the Indian Penal Code, the Prevention of Corruption Act, the Foreign Currency Regulation Act, the Companies Act, the Income Tax Act and so on.

One repercussion of the provisions of this Act could be loss of talent in the NGO sector, if eminent personalities opt out. It is estimated that there are more than 3 million functioning NGOs with about 18 million persons serving on their boards, most of them on an honorary basis. Some of these could prefer to step down rather than be subject to onerous additional declarations.

One suggestion is to allow organisations to notify one of their key officials as a point person who would be responsible for compliance and liability, while excluding all other directors and employees.

Secondly, there is need to define the extent of financing by the government as many organisations receive tax incentives, grants or other assistance. Instead of the vague term ‘wholly or partly financed’, the threshold could be set at 75% or more of an average of three immediately preceding financial years’ operating budget received from the government.

Third, it is suggested that the provision to include organisations receiving foreign currency under Section 14(1)(h) should be deleted altogether, since this is covered under the FCRA. These are private funds and their misuse or diversion does not constitute corruption as in the L&L Act.

Reworking the L&L Act would contribute to the participation of prominent individuals, specialists, and experts in social, philanthropic and charitable work and ensure their invaluable voluntary engagement with India’s development.

Chandrajit Banerjee is director general, Confederation of Indian Industry.The views expressed are personal.

Source: Hindustan Times, 7-12-2016

NREGS Promises Jobs But Wages are No Guarantee

Ruchika Chitravanshi

New Delhi:





CASH CRASH Eight states raise serious concerns with the Centre on a "terrible cash crunch" post demonetisation leading to difficulty in payments which are already delayed

National Rural Employment Guarantee Scheme (NREGS), the government's flagship rural programme, has run into a major hurdle with payments to workers getting stuck due to demonetisation. At least eight states have raised serious concerns with the Centre on a “terrible cash crunch“ leading to difficulty in payments which are already delayed.Daily wages to NREGS workers call for payment to be made in smaller denomination notes which are in short supply even after the government has focused attention on making cash available in rural areas. The average wage rate in NREGS is about . 160 per day per person.` “We are assessing the situation and talking to all states on the impact they are facing after the demonetization drive,“ a senior government official said.
States which have flagged off such concerns include West Bengal, Jharkhand, Rajasthan, Odisha and Manipur among others. The Centre has so far released nearly 90% of the total funds allotted to NREGS amoun . 38,935 crore.ting to ` India made the ` . 1,000 . 500 and ` notes, which accounted for 86% of currency in circulation, invalid on November 8.
It is also a month when activity in NREGS picks up after the labourers get free from agricultu re related work.
So far this year, 151crore person days have been generated under the scheme. Even though the Centre is able to transfer money into a large number of beneficia ries' accounts, the last-mile reach is still a challenge. Between 2,62,000 gram panchayats in the country, there are less than 50,000 bank branches.
While it is a wait-and-watch situation for states, the rural development ministry is taking forward Prime Minister Narendra Modi's drive for cashless economy and Digital India. The government will train 150 people as national resource persons to further train people from states, districts till the gram panchayat level in conducting cashless transactions. The pool of 150 people would include bankers, state and district level officials from each state.
The two-day training programme has been designed by the National Institute of Rural Development and vetted by the NITI Aayog which has also conducted similar such training in government departments in Delhi.
As of now, there are 10.88 crore active workers in NREGS. Government wants to educate all of these workers on using digital payment tools. Besides, the government is trying other options to meet the last-mile challenge of delivering payments, through a better banking correspondent system, and use of mobile banking or interoperable cards in rural areas.

Source: Economic Times, 8-12-2016

Enrich Inner Life To Shore Up True Wealth

Ezekiel Isaac Malekar





In Judaism, life is valued above almost all else. The Talmud notes that all people are descended from a single person, thus taking a single life is like destroying the entire world, and saving a single life is like saving the entire world.Each of us live two separate lives ­ outer and inner. It is not enough to have a fancy outer life, with a large house, showy car and a fat bank balance. You need to also have a rich inner life, filled with meaning and purpose. We do come across people who have nothing much in material terms, but who are very happy because they enjoy a rich spiritual inner life. They have healthy relationships; and they are known for their integrity .
All religions teach us that love, dedication, devotion, compassion, care and concern are important. Religion also teaches us that ultimately material success is fleeting, for worldly goods come and go. On the other hand, true values stay on, helping us to build lasting relationships with dignity and self-respect.
Jewish festivals like the New Year and Day of Atonement also speak about inner affluence. We must live with the knowledge that we are accountable to God.In order to have a rich inner life, we must know that we are needed. Take marriage, for instance. Both parties must acknowledge that they need each other. If only one party feels that she is needed, the marriage will not work. A man is known by three names. The first is the name which his parents gave him, the second is the name by which others call him, and the third is the name by which he is identified in the true record of his life from birth to death.
A certain man had three friends, two of whom he loved dearly , the other he but lightly esteemed. It happened one day that the king commanded the man's presence at court, at which he was greatly alarmed, and wished to procure an advocate. According ly, he went to the two friends, whom he loved. When he made his request, one flatly refused to accompany him. The other offered to go with him as far as the king's palace gate.
In desperation, he called upon the third friend, whom he least esteemed, and that third friend not only went willingly with him but also defended him before the king so that he was acquitted.
In like manner, every man has three friends when death summons him to appear before the Creator. His friend, whom he loved most, namely his money , cannot go with him a single step. His second, relations and neighbours and friends, can only accompany him up to the cremation or burial ground, but cannot defend him before the judge, while the third friend, whom he does not highly esteem, his good deeds ­ goes with him before the Creator and obtains acquittal.
Let us hope and pray that we will always realise that it is our inner life which makes us what we are, even if we have a lot of material wealth at our disposal. We must nurture integrity and family relationships so as to ensure a rich spiritual inner life, both for ourselves and for those around us.

THESES OF THE MONTH

HUMANITIES

A list of doctoral theses accepted by Indian Universities

(Notifications received in AIU during the month of Oct-Nov, 2016)

Geography

1.     Chaudhari, Chandrabhan Bhanudas. Geographical study of rural service centers in Ahmadnagar District of Maharashtra State. (Dr. Chaudhari S R), Department of Geography, North Maharashtra University, Jalgaon.

2.     Pawar, Narendra Supdusing. A micro level study of agricultural landuse and productivity in tribal area of Nandurbar Tahsil of Nandurbar District (M S). (Dr. R J Borse), Department of Geography, North Maharashtra University, Jalgaon.

3.     Saindane, Manohar Motiram. Impact of geographical factors on rural settlements of Nandurbar District. (Dr. Y V Patil), Department of Geography, North Maharashtra University, Jalgaon.

4.     Yadav, Usha. Hind Mahasagar ka Bhartiye videsh niti par prabhav: Ek anusheelan. (Dr. J S Rana and Dr. C M Rajoriya), Department of Geography, Bhagwant University, Ajmer.

History

1.     Jayesh, P S. Cinema and society: A critique of Kerala experience. (Dr. S Sivadasan), Department of History, Sree Sankaracharya University of Sanskrit, District Ernakulam, Kalady.

2.     Kaptan Singh. Indian protohistoric weapons and implements: A study (With special reference to Haryana and Punjab).(Dr. Sat Dev), Department of Ancient Indian History Culture & Archaeology, Kurukshetra University, Kurukshetra.

3.     Mishra, Pankaj Kumar. Colonial policy and criminal tribes of United Provinces. (Prof.S Victor Babu), Department of History, Babasaheb Bhim Rao Ambedkar University, Lucknow.

4.     Ram Prakash. British forest policies and its impact on Indigenous medical practices: A study of Uttarakhand Himalayan Region (1870-1950). (Prof. S Victor Babu), Department of History, Babasaheb Bhim Rao Ambedkar University, Lucknow.

5.     Rao, Ajeet Kumar. The role of Christian missionaries in education of United Provinces. (Prof. S Victor Babu), Department of History, Babasaheb Bhim Rao Ambedkar University, Lucknow.

6.     Seth, Tapaswinee. Impact of Islam on Orissan culture. (Dr. P P Mishra), Department of History, Sambalpur University, Sambalpur.

7.     Somashekar, T N. Growth of higher education in princely Mysore: A study (1881-1947). (Dr. G T Somashekar), Department of History, University of Mysore, Mysore.

8.     Suneesh, K K. The marginalised in revolt: Capital, migration and Tenurial Rights in Idukki 1961-72. (Dr. S Sivadasan), Department of History, Sree Sankaracharya University of Sanskrit, District Ernakulam. Kalady

Languages & Literature

Assamese

1.     Das, Gahin Chandra. On the notion of subject with reference to Assamese: A descriptive study. (Dr. Runima Chowdhary), Department of Linguistics, Gauhati University, Guwahati.

2.     Konwar, Amarjyoti. Swarna Borar upanyasat janajatiya jivan aru sanskriti. (Dr. Bijoya Baruah), Department of Modern Indian Languages, Gauhati University, Guwahati.

English

1.     Ekambaram, G. Feminism, identity crises, diasporic imagination, post modernism and narrative techniques in the novels of Bharati Mukherjee. (Dr. K Sivajothi), Department of English, Sri Chandrasekharendra Saraswathi Viswa Mahavidyalaya, Enathur, Kanchipuram.

2.     Gangwal, Niranjan. Moral vision in the plays of Vijay Tendulkar and Mahesh Dattani: A select Study. (Dr. Prashant Mishra), Department of English, Vikram University, Ujjain.

3.     Hadizadeh, Reza. Towards a poetics of fiction: A study of the campus novels of David Lodge. (Dr. Vijay Sheshadri), Department of English, University of Mysore, Mysore.

4.     Kakumanu, Lakshmi. Training the teachers to develop proficiency in communication skills of undergraduate students in Andhra Pradesh. (Dr. B Karuna), Department of English, Acharya Nagarjuna University, Nagarjuna Nagar.

5.     Manukonda, Sarala Devi. Need of media in the English language classroom: A survey of select degree colleges in Andhara Pradesh. (Dr. G Chenna Reddy), Department of English, Acharya Nagarjuna University, Nagarjuna Nagar.

6.     Nagaraju, Lakshmi. Ecocriticism in Indian diaspora: A study of Amitav Ghosh's the Hungry Tide. Anita Desai's Fire on the Mountain, Arun Joshi's The Strange Case of Billy Biswas and Kiran Desai's The Inheritance of loss. (Dr. G Chenna Reddy), Department of English, Acharya Nagarjuna University, Nagarjuna Nagar.

7.     Pandya, Rushi Sumankumar. Feminine issues in the selected novels of Bharati Mukherjee: A critical study. (Dr. Pratik Dave), Department of English, Saurashtra University, Rajkot.

8.     Parikh, Nairuti Paresh. So many diasporas: A critical study of M G Vassanji's selected fiction. (Dr. Ranjana Harish), Department of English, Gujarat University, Ahmedabad.

9.     Parmar, Vishalkumar Jagdishbhai. Using Virtual Learning Environments (VLEs) for teaching language. (Dr. Rakesh G Rao), Department of English, Hemchandracharya North Gujarat University, Patan.

10.  Rajput, Soniya K. Racism, culture, conflict and colonial concerns in Chinua Achebe's fiction. (Dr. R K Mandalia), Department of English, Sardar Patel University, Gujarat.

11.  Ranjith Kumar, J. Feminism, symbolism, East and West encounter and narrative techniques in the novel of Kamala Markandaya. (Dr. K Sivajothi), Department of English, Sri Chandrasekharendra Saraswathi Viswa Mahavidyalaya, Enathur, Kanchipuram.

12.  Rawat, Neeharika Chandrapal. Canadian literary identity: National and global with special reference to Margaret Atwood's 'Surfacing' and Yann Martell's Life of Pie. (Dr. J K Dodiya), Department of English, Saurashtra University, Rajkot.

13.  Sowjanya, B. Protagonists in V S Naipul's fiction: A select study. (Prof. R Saraswathi), Department of English, Acharya Nagarjuna University, Nagarjuna Nagar.

14.  Vaishnav, Dhwani Nitinbhai. Writing as travel: English and Gujarati fiction and travelogue on the Ganga and the Narmada. (Dr. Sanjay Mukherjee), Department of English, Saurashtra University, Rajkot.

Gujarati

1.     Prajapati, Madevbhai Rupsangbhai. Kanubhai Acharya ane Dharmabhai Shrimalini vartasrushti: Ek abhyas. (Dr. R Y Raval), Department of Gujarati, Hemchandracharya North Gujarat University, Patan.

Hindi

1.     Antony, Rani. Vishnu Prabhakar kee kahaniyan: Vishleshnatamak adhyayan. (Dr. M K Mathew), Department of Hindi, Mahatma Gandhi University, Kottayam.

2.     Avarachan, Soumya. Hindi ka aadivasi katha-sahitya: Ek adhyayan. (Dr. K P Berley), Department of Hindi, Sree Sankaracharya University of Sanskrit, District Ernakulam, Kalady

3.     Bambhaniya, Ashokkumar Makanbhai. Nasira Sharma ke kahani sahitye mein samkaleen samasyaye: Ek adhyayan.(Dr. Pratikshaben Patel), Department of Hindi, Sardar Patel University, Gujarat.

4.     Chaturvedi, Aparna. Nai sadi kee lekhikaoan kee kahaniyaon mein chitrit purush patra. (Dr. D Vidyadhar), Department of Hindi, Osmania University, Hyderabad.

5.     Chaudhari, Anil S. Dr Shankar Shesh ke natkaon mein yug-chetna: Ek anusheelan. (Dr. Madanmohan Sharma), Department of Hindi, Sardar Patel University, Gujarat.

6.     Chauhan, Himmatsinh Juvansinh. Ramdarash Mishra ke upanyas: Ek adhyayan. (Dr. Dayashankar Tripathi), Department of Hindi, Sardar Patel University, Gujarat.

7.     Datwani, Mamta Narain. Shivani ke katha-sahitye mein samajik chetna. (Dr. R J Raval), Department of Hindi, Saurashtra University, Rajkot.

8.     Makawana, Daxaben Parbatbhai. Prabhakar Machwe ke upaniyasoan mein yugin-chetna. (Dr. M A Yadav), Department of Hindi, Saurashtra University, Rajkot.

9.     Malik, Sangeeta. Marinal Pandey ke katha sahitya mein nari-vimarsh. (Dr. Sarita Vashistha), Department of Hindi, Kurukshetra University, Kurukshetra.

10.  Panjabi, Mamta Nanakchand. Hans Patrika mein prakashit mahila lekhikaon dwara likhi gai kahaniyoan mein istri-vimarsh (1991-2000). (Dr. Krushna K Potdar), Department of Hindi, North Maharashtra University, Jalgaon.

11.  Patel, Minaben Nagarbhai. Rajendra Yadav ke upanyas sahitye ka samajshastriye adhyayan. (Dr. M G Gandhi), Department of Hindi, Saurashtra University, Rajkot.

12.  Patil, Ulhas Sopan. Malvi evam Marathi lokoktiyon ka tulnatamak anusheelan. (Dr. Pragya Thapak and Dr. Shailendra Kumar Shrama), Department of Hindi, Vikram University, Ujjain.

13.  Prabha, C. Samkaleen Hindi mahila upanyasakaroan ke upanyas: Samajik vatharth ke vibhinn ayam. (Dr. Mini George), Department of Hindi, Mahatma Gandhi University, Kottayam.

14.  Raman, Naveen Kumar. Ikkeesvi shatabadi mein Hindi cinema ka badalta swaroop. (Dr. Ramesh Gupta), Department of Hindi, Kurukshetra University, Kurukshetra.

15.  Remya Raj, R. Samkaleen kavita kee gram-sanskriti. (Dr. K K Velayudhan), Department of Hindi, Sree Sankaracharya University of Sanskrit, District Ernakulam. Kalady.

Marathi

1.     Deore, Shobha Madhukar. Vijya Rajadhyaksh yancha katha sahityateel istree pratimancha abhyas (1965 te 2000 ya kalkhandachya sandarbhat). (Dr. Vandana Mahajan), Department of Marathi, S.N.D.T. Women's University, Mumbai.

2.     Wamburkar, Ranjana. Asha Bage yanchya kathatam sahityacha abhyas. (Dr. Rekha Inamdar-Sane), Department of Marathi, S.N.D.T. Women's University, Mumbai.

Pali

1.     Prasad, Mainejer. Swayambhu aur Pushpdant kee Ramkatha ka tulnatamak adhyayan. (Dr. C D Roy), Department of Pali and Prakrit, Veer Kunwar Singh University, Ara.

Punjabi

1.     Naib Singh. Manmohan Bawa-galp: Vichardhara ate birtant. (Dr. Harsimran Singh Randhawa), Department of Punjabi, Kurukshetra University, Kurukshetra.

Sanskrit

1.     Boricha, Geeta Savabhai. Prabhasakhanda in Skanda Purana: A study. (Dr. M K Moliya), Department of Sanskrit, Saurashtra University, Rajkot.

2.     Damor, Kiranbhai Shankarbhai. The contribution of the five Sanskrit epics in the formation of Indian citizenship. (T L Shrimali), Department of Sanskrit, Saurashtra University, Rajkot.

3.     Jagmal, Vejanand Karangia. Sanskrit dramatic terminologies as depicted in Natyasastra of Bharatamuni. (Dr. Rameshchandra Murari), Department of Sanskrit, Saurashtra University, Rajkot.

4.     Jasani, Chandniben Sureshbhai. The critical study of Atharvaveda in the context of different disciplins. (Dr. R C Fichadiya), Department of Sanskrit, Saurashtra University, Rajkot.

5.     Jayesh, P S. Cinema and society: A critique of Kerala experience. (Dr. S Sivadasan), Department of Sanskrit, Sree Sankaracharya University of Sanskrit, District Ernakulam. Kalady.

6.     Kumar, Sindhu K. Samaskrte kriyavisesanani: Nirupanam. (Dr.Jinitha K S), Department of Sanskrit, Sree Sankaracharya University of Sanskrit, District Ernakulam, Kalady.

7.     Rekha, G S. The concept of Pranava in Indian philosophy. (Dr. S Sobhana), Department of Sanskrit Vedanta, Sree Sankaracharya University of Sanskrit, District Ernakulam, Kalady.

8.     Seshadri, C V. The intellectual beauty of Bhartrhari and Francis Bacon: A comparative study. (Dr. C V Seshadri), Department of Sanskrit, Sri Chandrasekharendra Saraswathi Viswa Mahavidyalaya, Enathur, Kanchipuram.

9.     Sourashtriya, Dinesh Kumar. Ashtavakrageeta: Ek samagra adhyayan. (Dr. V K Sharma), Department of Sanskrit, Vikram University, Ujjain.

Tamil

1.     Abirami, H. Payaracham Varalatru aivu. (Dr. V Dhanalakshmi), Department of Tamil, SRM University, Kattankulathur,Chennai.

2.     Dhanalakshmi, M. Sithar patriya avivugaloir aivu. (Dr. B G Baghyavathi Ravi), Department of Tamil, SRM University, Kattankulathur,Chennai.

3.     Rachel, P Anitha. Imperatives of life in ethical literature. (Dr. M Ponnuswamy), Department of Tamil, Sri Chandrasekharendra Saraswathi Viswa Mahavidyalaya, Enathur, Kanchipuram.

Telugu

1.     Hasena, Mohammad. The study of Muslim minority novels and review. (Prof. D Surya Dhananjay), Department of Telugu, Osmania University, Hyderabad.

2.     Reddy, Rajeswari Pochem. V R Rasani Rachanalu: Mandalika bhasha pariseelana. (Prof. M Vijayalakshmi), Department of Telugu Studies, Sri Padmavati Mahila Visvavidyalayam, Tirupati.

Urdu

1.     Farhat Jahan. Biswin sadi mein khawateen kee nasr ka tanqidi motala. (Dr. K M Ekramuddin), Centre of Indian Languages, Jawaharlal Nehru University, New Delhi.

2.     Ghori, Azra Perveen. Ibrahim Ask kee nasarnigari. (Dr. Zafar Mehamood), Department of Urdu, Vikram University, Ujjain.

3.     Siddiqui, Shahena. Rahat Indori shakshiyat aur fun: Ek tehquiqui mutalia. (Dr. Jafar Mehamud), Department of Urdu, Vikram University, Ujjain.

Performing Arts

Music

1.     Babita. Rajasthani lok vidha "Maand" ko lokpriye banane mein Udaipur ke Mangi Bai Ji ka yogdan. (Dr. Asha Pande), Department of Music & Dance, Kurukshetra University, Kurukshetra.

2.     Balakrishnan, Radhika. The influence of Nagaswaram on Karnataka classical vocal music. (Dr. R N Sreelatha), Department of Music, University of Mysore, Mysore.

3.     Makkhar, Ragini. Nratya Vidushi Shrimati Shamabhate: Vyaktitava evam kratitava. (Dr. Prakash Kadotia), Department of Music, Vikram University, Ujjain.

Visual Art

4.     Deshpande, Meenal. Visavya shatkateen nivdak gharanyaat gayele janare jod raag va tyanchey Hindustani shastriye sangitat yogdan. (Dr. Shruti Sadolikar-katkar), Faculty of Fine Arts, S.N.D.T. Women's University, Mumbai.

Philosophy

1.     Charanjeet Singh. J Krishnamurti's concept of freedom: A systematic and critical study. (Dr. Anamika Girdhar), Department of Philosophy, Kurukshetra University, Kurukshetra

Making playing of national anthem mandatory goes against its spirit

Justice Dipak Misra’s interim order directing that the national anthem be played in cinema halls has initiated a new debate.

In 1984, while the Republican National Convention was taking place in Dallas, one Gregory Lee Johnson participated in a demonstration which ended in front of the Dallas City Hall. Johnson unfurled the American flag, doused it with kerosene, and set it on fire. While the flag burned, the protestors chanted, “America, the red, white, and blue, we spit on you.” Johnson was charged, but not with sedition. His offence was the “desecration of a venerated object”. The court recognised Johnson’s conduct as a “symbolic speech”, protected by the provisions for the freedom of speech under US law. It rejected the state’s argument justifying punishment in the name of preserving the flag as a symbol of national unity.

In Smith v Goguen, the US Supreme Court held that “neither the United States nor any State may require any individual to salute or express favorable attitudes toward the flag”. Can the fundamental duties in the Indian constitution be made justiciable like the fundamental rights? Even Indira Gandhi, who had these duties inserted in the Constitution, could not make them justiciable.

Justice Dipak Misra’s interim order directing that the national anthem be played in cinema halls has initiated a new debate. His judgment in the Madhya Pradesh High Court on this subject was overturned by a three-judge bench of the apex court in 2004. Demanding patriotism from those who have paid for mere entertainment may not be a great idea but criticising Justice Misra’s order as an overdose of nationalism is wrong. Justice Misra used the term “constitutional patriotism”. Jurgen Habermas uses this term (verfassungspatriotismus) to argue for “individual autonomy” and “super-national identity”. For Habermas, the term is different from “aggressive nationalism,” based on majoritarinism; it is a compromise between nationalism and cosmopolitism. “Patriotism” is compatible with universal liberalism and is thus an antidote to “nationalism”

But having used the term “constitutional patriotism”, it is not clear why the judges deemed individual rights to be less important. “Constitutional patriotism” has the potential to reunite India, Pakistan and Bangladesh because, for Habermas, citizenship does not require that all citizens share the same language or the same religious, ethical or cultural origins. The hindutva brigade may not really agree with the concept of “constitutional patriotism”. In fact, this concept requires citizens to be socialised into a common political culture on the basis of liberal constitutional principles such as individual autonomy, critical rationality and diversity. The use of the concept replaces majority culture with political culture and involves the rejection of radical nationalism, xenophobic ethnocentrism and religious fundamentalism.

The Prevention of Insults to National Honours Act,1971 neither mandates the singing of the national anthem nor does it demand that people stand up when it is being sung. The Act merely punishes those who intentionally prevent the singing of the national anthem or disturb an assembly where it’s being sung. Therefore, questions are being raised about the unnecessary curtailment of fundamental freedoms without a “law” being enacted by Parliament, especially because the expression, ‘law’, under Article 13(3), does not cover judicial law making.

The government has clarified in Parliament that it is not making the singing of the national anthem mandatory even in schools. Meanwhile, it is hoped that people who are not able to stand would not be targeted or mocked or their pictures being uploaded by the anthem vigilantes. Even the home ministry order on the national anthem leaves it to the “good sense of the people not to indulge in indiscriminately… singing or playing of national anthem”.

In the national anthem case, when three students from the Jehovah Witness sect were expelled from the school for not singing national anthem, the Supreme Court held that these children were exercising their right to silence, which is implicit in the freedom of speech. The court said: “Our tradition teaches tolerance, our constitution preaches tolerance. Let us not dilute it.”

By making compulsory the playing of national anthem or asking people to stand when it’s being sung, are we not diluting the freedoms which our national anthem and “constitutional patriotism” really represent?

(This article first appeared in the print edition under the headline ”Not Constitutional”)

The author is vice chancellor NALSAR University of Law, Hyderabad. Views expressed are personal.

Source: Indian Express, 7-12-2016

Eternal Happiness

K S IYER





The definition of happiness varies from person to person, and from one stage of life to another. Is it possible to arrive at a formula that conforms to everyone's definition of happiness? M K Gandhi found an answer to this question in the first verse of the Isha Upanishad that said, “Renounce and enjoy .“This was his reply to a western journalist who challenged him to reveal the secret of his happiness in just three words.
In our pursuit of happiness, we must be wrong somewhere; for, happiness seems to have become a rare commodity . Those seeking happiness through material acquisitions find their quest is futile. Even though we tire ourselves in search of happiness, it is doubtful if we would recognise it if we found it. A successful person by society's standards is not necessarily a happy person. Because happiness has nothing to do with possessions, environment or even physical health. Happiness comes from a source that is independent of all these.
You will find happiness when you stop comparing your life and possessions with other people's. There will always be bigger houses, better and more expensive than the one we have. Accept the fact that there are some things in life that you can't change. God's blessings come to us in three forms: pleasure, joy and happiness.
Pleasure comes from satisfying our physical senses, joy comes from association with others but happiness results from a fulfilling relationship with God. And God has provided enough for everyone's need but not for everyone's greed.