90 Students Receive K.C. Mahindra Scholarship For Post Graduate Studies Abroad This Year At A Total Value Of INR 337 Lakh

 The K.C. Mahindra Education Trust (KCMET) awarded a total of INR 337 lakh in scholarships to 90 exceptional students under the K.C. Mahindra Scholarship for Post Graduate Studies Abroad. Established by the late K.C. Mahindra in 1953, this scholarship was the first to be set up by the Trust and is an interest-free loan which is granted to students demonstrating outstanding academic and extracurricular achievements.

The top three fellows will receive INR 10 lakh each. The recipients are Raj Patel who will be pursuing Finance at Princeton University; Asmita Sood who will be pursuing Biomedical Data Science at Stanford University and Savalee Tikle who will be pursuing Architecture at Harvard University. 55 fellows will be receiving INR 5 lakh each and 32 fellows will be receiving INR 1 lakh each to support their education abroad. For the first time in the Trust’s history, every student who appeared for the interview will receive a scholarship, underscoring the exceptional quality and talent of this year’s cohort.

The Trust received a total of 2354 applications this year. Of these, 90 applicants attended the interviews over two days. The distinguished selection panel included Anand Mahindra, Chairman of Mahindra Group; Ranjan Pant, Board Member at Mahindra & Mahindra; Rucha Nanavati, Chief Information Officer at Mahindra Group; Bharat Doshi, Trustee of K.C Mahindra Education Trust; Ulhas Yargop, Trustee of K.C Mahindra Education Trust; and Dr. Indu Shahani, President and Chancellor of ATLAS SkillTech University.

The shortlisted candidates included 29 IIT graduates, with the rest coming from premier educational institutes such as SRCC, LSR, Kamla Raheja Vidyanidhi Institute for Architecture & Environmental Studies, NITs, BITS Pilani and National Law Schools. The candidates have secured admission to the highest-ranking universities and colleges overseas. This includes 13 candidates each at Harvard and Stanford; 8 at Carnegie Mellon; 6 each at Oxford and University of Pennsylvania; 5 each at Columbia and MIT; 3 each at Yale, University of Chicago, John Hopkins and Cambridge; 2 each at Princeton, Georgia Tech and University of California, Berkeley amongst others.

Speaking about the scholarship, Anand Mahindra, Chairman of Mahindra Group said, “It’s an enriching experience to engage with some of the brightest young minds in India through the KCMET Post Graduate Studies Abroad Scholarship, something I eagerly look forward to every year. My heartiest congratulations to all the students!”

Source: indiaeducationdiary.in

Assam’s Foreigners Tribunals function

 The Assam government told its Border police on July 5, 2023, not to send cases of non-Muslims who came to India illegally before 2014 to Foreigners Tribunals (FTs). This comes after the Citizenship (Amendment) Act of 2019, which gives non-Muslims who are fleeing oppression in Afghanistan, Bangladesh, or Pakistan a way to become citizens.

Origins of Foreigners Tribunals

The Foreigners (Tribunals) Order of 1964, which was made possible by the Foreigners Act of 1946, set up Foreigners Tribunals in Assam. They are meant to be like courts and let local governments send people they think are foreigners to them to be judged. In other states, cases like this are only dealt with under the Foreigners Act. But Assam has its method. At the moment, only 100 of the 300 FTs that the Ministry of Home Affairs has approved are working.

Role of the Border Police

The Assam Police Border Organization was created in 1962 and became a separate organization in 1974. It works with the Border Security Force to stop illegal immigration, find strangers, and watch over the border between India and Bangladesh. Members check people’s identities and send people they think might be a threat to FTs. They also deal with cases involving “D” voters, or people who aren’t sure they are who they say they are, and requests from people who were taken off the National Register of Citizens (NRC).

Functioning of Foreigners Tribunals

FTs have the power of a civil court to call people to court, make sure they show up and look at proof. They have to send notices within 10 days of a referral and give people 20 days to respond and turn in proof. Cases must be decided by tribunals within 60 days. If you can’t prove your identity, you could be sent to a transit camp until you can be deported.

Criticism of Foreigners Tribunal Orders

Recent Supreme Court decisions have brought up problems with the FT system. For example, on July 11, the court overturned a mistaken statement that a deceased person was a foreigner, calling it a “grave miscarriage of justice.” Concerns have also been made about how citizenship checks are done at random and how some FT operations take advantage of people. For example, notices have been said to not be served properly, which violates the right to a fair trial.

About Citizenship (Amendment) Act

The Citizenship Act of 1955 was changed by the Citizenship (Amendment) Act, which was passed in India in December 2019. It gives religious minorities from Bangladesh, Pakistan, and Afghanistan who came to India before December 2014 a way to become Indian citizens. Some people say it goes against the secular ideals of the Indian Constitution. There were protests all over India because of the Act, which started conversations about national identity and religious oppression. Its application is still controversial, and there are legal challenges in the Supreme Court.

National Flag Day on July 22

 The Constituent Assembly of India officially accepted the National Flag on July 22, 1947. This was a big step in India’s journey to become free from colonial rule. This adoption was a sign of the hopes and togetherness of the country during hard times.

Constituent Assembly Meeting

The Constituent Assembly met in New Delhi at 10:00 AM, with Dr. Rajendra Prasad in charge. Since its start on December 9, 1946, the Assembly has met many times to talk about a wide range of important issues. A move about the flag, led by Jawaharlal Nehru, was the main item on the agenda.

Nehru’s Resolution for the Flag

Nehru wanted the National Flag to have a white band with an Ashoka Chakra in navy blue in the middle of the white band. The flag should be a horizontal triangle with deep golden, white, and dark green colors. The goal of this design was to capture India’s spirit and past while also being aesthetically pleasing. At a ratio of 2:3, the measurements were made uniformly. In his speech, Nehru talked about his pride and memories, relating the flag to the deaths of freedom fighters. He knew that the country would face problems in the future, but he still saw this as a victory over the empire. Nehru stressed that the flag wasn’t just a sign of Indian nationalism; it was also a word of freedom to people all over the world who were being ruled over.

The Symbolism of the Flag

Nehru said that the flag was chosen because it was liked by many people and had historical importance, not because it had anything to do with a particular group. The colors showed the country’s rich history. The Ashoka Chakra was chosen to connect the current flag to India’s long past because it represents the ideals of India’s ancient civilization.

Assembly Support and Amendments

Two changes were suggested, but they were not made. Several assembly members, such as Sarojini Naidu and S. Radhakrishnan, said they liked the style of the flag. Some people were against adding the Swastika to the flag, but in the end, everyone agreed to go with the suggested design.

About the National Flag of India

• There are three horizontal bands on the Indian National Flag. They are saffron, white, and green.
• The golden color stands for bravery, the white color for peace and honesty, and the green color for faith and honor.
• It was made by Pingali Venkayya and was approved on July 22, 1947.
• The 24-spoke navy blue wheel that is the Ashoka Chakra stands for the endless wheel of law.
• There are two equal parts on the flag, and it is made of khadi cloth. The Flag Code of India tells people how to fly the flag.

Reformed agenda

 

The Brahmo Samaj’s message of inclusivity could have been viewed as weak, or even treacherous, by the then Hindus who had started to drift towards the Hindu nationalist movement

At a time when identity and caste politics seem to have caused fissures in Indian society, a socio-religious movement like the Brahmo Samaj, with its respect for all religions, would have had much to offer.

Soon after the Bharatiya Janata Party returned to power in 2019, some of its supporters chose to attack Raja Ram Mohan Roy, the founder of the Brahmo Samaj, on social media. The Brahmos were alerted and a stout defence was put up online. But not much thought was given as to why supporters of Hindutva politics should come after a declining religious movement. A little soul-searching would probably have thrown up the answer: the followers of a militant brand of Hinduism had realised that the syncretic message of a reformist, monotheistic religion could dent the power of the aggressive version that they were projectin

Most people would recollect Raja Ram Mohan Roy from their school history textbooks as the social reformer who petitioned the British and brought about the abolition of sati. Roy was a man ahead of his time who delved deeply into the different religions of the world and created a syncretic form of worship that involved the Vedas whilst incorporating the monotheism of the Abrahamic faiths. It is a matter of speculation whether Roy, given his deep interest in and study of Islam, was in some way influenced by Akbar’s Din-i-ilahi, which also attempted to combine elements from different religions. But the similarity probably ends here. Whilst Akbar tried to impose Din-i-ilahi as a State religion, entry to the Brahmo Samaj was purely voluntary.

Brahmo religion khatre mein hain seems to make more sense than Hinduism being at risk. Since its inception, the Brahmo movement, despite its impact on Indian society, failed to garner mass support. It was perceived to be an elitist faith that did not involve paying obeisance to an idol. Over a period of time, there was a perception that the Hindu religion provided greater spiritual comfort and sustenance vis-à-vis the Brahmo religion, which is completely devoid of any kind of ritualism. This has been further exacerbated in recent times by temple runs by politicians and militant religious cries. It appears that the average Hindu has started to feel the need to display his religion on his sleeve. Brahmoism’s decline could also be laid at the doorstep of the urbanisation and the modernisation of Indian society that created a shift from traditional structures of worship. The rise of the Indian nationalist movement could have also turned the focus away from niche religions like the Brahmo Samaj, which had its genesis in Bengal but did spread to other parts of India because of its anti-caste message.

Like the Veerashaiva anti-caste movement spearheaded by Basava in Karnataka, the Brahmo Samaj focused on social reform whilst challenging traditional hierarchies in an attempt to develop an egalitarian approach to the way that one worshipped. The followers of Basava, the Lingayats, are a dominant force in Karnataka. But they seem to have largely aligned themselves with the political agenda of the right-wing. This is probably linked to a perceived threat to their identity as well as a desire to wield power and influence.

The partition of Bengal, which sharply polarised Hindus and Muslims, also resulted in the rise of communal politics. The emphasis on religious tolerance and inter-faith harmony, the hallmarks of the Brahmo movement, might have been delivered a body blow. The Brahmo Samaj’s message of inclusivity could have been viewed as weak, or even treacherous, by the then Hindus who had started to drift towards the Hindu nationalist movement. Perhaps Brahmos themselves started being influenced by identity politics.

The fate of socio-religious movements may have a lot to do with the torch-bearers who follow their founders. Schisms between them could well spell changes or even decline. The Brahmo Samaj is a case in point.

Melanie P. Kumar

Source: Telegraph, 23/07/24

The digital nomad

 

The uniqueness of this phenomenon is not to be undermined. Digital nomads lead by example and take fluidity and instability in their stride

Owen Lattimore, an American Orientalist and writer, had commented, “The poor nomad is the pure nomad, best able to survive under the strictest conditions of the old life, and at the same time best able to evolve into new ways of life.” This observation is apt for a discussion on the phenomenon of ‘digital nomadism’ in this cyber era.

Unlike Lattimore’s ‘pure nomad’, digital nomads have the luxury of personally-tailored working schedules in appealing locations. Nations have even launched digital nomad visas to boost personnel who constitute the workforce that works outside of home countries and often changes locations.

The uniqueness of this phenomenon is not to be undermined. Digital nomads
lead by example and take fluidity and instability — features embedded in the digital work ecosystem — in their stride. They are highly skilled professionals whose remote work schedule augments independent and itinerant lifestyles. This trend was undoubtedly enhanced by the Covid-19 pandemic. The prominence of digital work has thus directed scholarship towards the changing nature of work and organisations.

The proliferation of digital platforms feeds digital nomadism that comes with some advantages. The freedom to choose when and where to work from can increase productivity because people can work in an environment that inspires them to optimise productivity. The opportunity to experience different cultures can lead to personal growth, broaden perspectives, and lead to a better understanding of diverse cultures. The removal of geographic limitations also means that companies can hire the best talent from around the world and bring diverse skill sets to a team. This diversity, in turn, increases creativity, innovation and problem-solving abilities. At its core, digital nomadism embodies a transhumanist ethos where technology is used to improve abilities and quality of life.

However, there are some caveats as well. This form of work culture has disrupted digital work patterns, unsettled work identities, and exacerbated the digital divide. Remote workers are often accused of being gentrifiers and colonialists. In fact, there is concern that the gentrification of spatial areas favoured by digital nomads may inadvertently raise the cost of living for local residents and adversely affect the long-term sustainability of the local community. The changing nature of work has also made work identity ambiguous and fluid. This is because digital workers no longer work within traditional organisations and job roles, creating a work identity that resembles individual enterprise.

There are ways to overcome the challenges that come in the wake of being a digital nomad. Technical challenges can be overcome through a careful selection of location, equipment and data security software. Financial challenges like irregular income streams and fluctuating housing costs can be tackled with planning, budgeting, examination of financial tools and investing in digital banking services. The social challenges — making new friends and confronting isolation and cultural barriers — can be mitigated by keeping an open mind, learning basic phrases in the local language, and connecting with other digital nomads.

However, technology should ultimately be a tool to enhance human relationships, not replace them. As we make our way through the vast, evolving world of digital nomadism, we must be aware of the need to invest in local connections and relationships that enrich our lives. A digital nomad’s journey should be more than about mere economic survival: it is an opportunity to thrive within a global tapestry of cultures and traditions that can enrich lives and perspectives.

Santosh Kumar Biswal, Uttam Chakraborty

Source: Telegraph, 22/07/24

Quote of the Day July 19, 2024

 

“Almost everything you do will seem insignificant, but it is important that you do it.”
Mahatma Gandhi

“आपका कोई भी काम महत्त्वहीन हो सकता है, किंतु महत्त्वपूर्ण तो यह है कि आप कुछ करें।”
महात्मा गांधी

What is Medical Devices Information System(MeDevIS)?

 The Medical Devices Information System (MeDevIS), which was just released by the World Health Organization (WHO), is a major step forward in healthcare around the world. This online tool, which anyone can use, aims to improve how medical devices are given out and used around the world.

Objective of MeDevIS

The main reason MeDevIS was created was to help governments, healthcare officials, and end users. This directory has a lot of information to help people make smart choices about buying, choosing, and using different medical equipment.

Scope of Medical Devices Covered

The site has a list of 2,301 different kinds of medical equipment. These cover a wide range of health issues, from reproductive, maternal, newborn, and child health to important infectious diseases like Covid-19 and infectious diseases that don’t spread.

Global Impact and Necessity

Over 10,000 different types of medical devices are sold around the world. These range from simple tools to high-tech devices like heart stents and radiotherapy machines. MeDevIS wants to organize this huge amount of data so that healthcare systems around the world can make better decisions more easily. Medical device information used to be spread out among many different foreign and regulatory body databases before MeDevIS came along. Users often had a harder time getting accurate information because of this segmentation.

Features of MeDevIS

MeDevIS has a central, complete database that has important information about every medical gadget. It tells users what kind of technology they need, what level of healthcare system they need, how big it’s supposed to be, and what kind of infrastructure it needs to work with. WHO has made a big step toward making knowledge about medical devices easier to find and accessible to everyone with MeDevIS. This will improve public health and healthcare around the world. This platform not only helps people make better decisions, but it also helps fill in the gaps in healthcare knowledge around the world.