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Tuesday, February 04, 2020


Sociological Bulletin: Volume 68 Issue 3, December 2019


Table of Contents



First Published November 16, 2019; pp. 265–273
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First Published December 4, 2019; pp. 274–289
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First Published November 7, 2019; pp. 290–306
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First Published December 4, 2019; pp. 307–324
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First Published November 5, 2019; pp. 325–341
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First Published November 7, 2019; pp. 342–356
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First Published December 4, 2019; pp. 357–378

Book Reviews

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First Published November 6, 2019; pp. 379–381
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First Published December 4, 2019; pp. 381–383
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First Published November 6, 2019; pp. 383–385
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First Published November 8, 2019; pp. 385–387
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First Published November 8, 2019; pp. 387–390
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First Published December 4, 2019; pp. 390–392
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First Published December 4, 2019; pp. 392–394
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First Published November 8, 2019; pp. 395–396

Others

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First Published December 4, 2019; pp. 397–398
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First Published December 4, 2019; pp. 399–401

Practice Daily


You may have gotten angry many times, but do you stay angry forever? The Shiva sutra, ‘Atma Chittam’, conveys some important. Day, night, clouds and colours all appear in the sky, and later disappear. Similarly, the mind imagines many disappear just as they came. Just as light fades in the evening, anger also fades. It is the same with envy. There is a lim When one thought arises, another falls away. Where does it go? All is in our mind. That mind is the Self. Clouds may cover the sky, but the purity of the sky remains untouched. Whatever may be the state of mind, the Self is such thing as a bad Self. As anger is a quality of the Divine, it is also a quality of the Self ! That is why it is said, ‘Atma C mind itself is the Self. The mind is part of the Divine.
When we say ‘Do your sadhana,’ it means sadhana needs to be done daily. This is because there are millions of cells in work today, and others work tomorrow just like workers do shifts in a factory. The factory is running continually, but th shifts — they come, work and leave. Similarly, in our brain neurons work in shifts. Some neurons are trained today, oth tomorrow and others will be trained the day after tomorrow. Through this process, one day you will reach perfection, s happen only if japa chanting or meditation is done regularly.

Source: Economic Times, 4/02/2020

Monday, February 03, 2020

Quote of the Day

“Reality can destroy the dream; why shouldn't the dream destroy reality?”
‐ George Moore
“वास्तविकता सपने को नष्ट कर सकती है; तो क्यों न सपना वास्तविकता को नष्ट करे?”
‐ जॉर्ज मूर

Economic & Political Weekly: Table of Contents



Vol. 55, Issue No. 5, 01 Feb, 2020

Growing wealth inequality doesn’t bode well for India’s future

If the Oxfam report is any indicator, an unequal present implies an exponentially more unequal future, that entrenches within it some of Indian society’s greatest failings.

The policy world has witnessed the ripples caused by Oxfam releasing its Annual Inequality Report ahead of the World Economic Forum in Davos in January. Every year, this report captures staggering increases in global wealth inequality over the years. This year, the report established that the richest 1 per cent in the world have more than double the wealth of 6.9 billion people combined. Within this 1 per cent, the world’s billionaires, just 2,135 people, have more wealth than that of the bottom 4.6 billion combined.
Suffice to say, these figures point to a problem serious enough for the fiscally conservative International Monetary Fund to come out and call for resolving inequality, to protect long-term economic growth.

In many ways, India has earned notoriety for its rampant inequality that seems to grow exponentially each year. We now know that nine of India’s billionaires own as much wealth as the bottom 50 per cent of the country’s populace and that it would take the average female domestic worker 22,277 years to earn the annual pay-out to India’s top tech CEO.
Yet, while we have seen a lot of discussion around what this means for growth, there is a critical need to understand what this inequality means for the future of today’s youth. If the Oxfam report is any indicator, an unequal present implies an exponentially more unequal future, that entrenches within it some of Indian society’s greatest failings.
The burden of inequality continues to be borne by India’s women: They continue to be tasked with bearing the burden of care work, and spend — on average, 352 minutes a day for this purpose. In contrast, men put in only 51.8. As the report argues, increasing spending on social welfare could drastically reduce this burden. But there again, India continues to allocate a little over 5 per cent of its GDP to health and education.
By tasking women with unpaid care work, we simultaneously withhold their entry into the labour force. The Periodic Labour Force Survey (PLFS) 2017-18 showed a dramatic drop in women’s work participation rates, to only 16.5 per cent, while unemployment rates for the economy as a whole continued to climb. This is a reason for concern primarily because it means that fewer and fewer women are participating in India’s labour force, and that even those who do now find themselves without work.
At a time when resolving the gender wealth gap is predicated on increasing women’s incomes, this economic outlook only points to the deepening of this divide as millennial women remain both underpaid and underemployed.
Growing wealth inequality is also symptomatic of the rise of an entrenched rentier class which looks to leverage their fixed assets in the form of land and property to extract the greatest possible rents from tenants and leases. For our millennial professionals, this means that cities continue to grow unaffordable, and prospects of actually purchasing a home early in their career turns from optimistic to bleak.
With a 2019 study by the Reserve Bank confirming that housing affordability has significantly deteriorated over the last four years, it is unsurprising how millennials now choose to rent rather than bear the increasingly unaffordable burden of high EMIs.
The net effect of this damage is felt most in the country’s economic growth. Over the last 15 years, the Indian economy has successfully braved growing income-wealth disparities to chug on. However, the current drying up of demand may be symptomatic of income (if not wealth) inequality being pushed to its very limits. When the PLFS notes that 75 per cent of regular workers earn less than Rs 20,000 per month and 60 per cent of casual workers earn less than Rs 5,000, it should come as no surprise that even the employed don’t earn enough to keep the national consumption cycle going.
Current social unrest and student protests should be viewed as symptoms of this growing economic inequity. Lack of upward mobility and drastic economic slowdown has only exacerbated existing societal tensions. It is precisely for this reason that we must ensure that the campaign transcends just economics, and enters the public conscience.
By increasing social spending, changing gendered attitudes towards care work, and ensuring the wealthy pay their share, we could take concrete action towards this goal. Doing so would be critical to resolving, not only the glaring inequities of the present, but also the threat of a more unequal future.
This article first appeared in the print edition on February 3, 2020 under the title ‘An unequal future’. The writer, 23, is the Asia Democracy Network fellow at the Centre for Policy Research, New Delhi

Source: Indian Express, 3/02/2020

Differing trajectories of legacy and social media


Citizens are becoming oblivious to the deviousness of various state institutions due to this dichotomy

When the Finance Minister was presenting her second Budget, we were interacting with readers in Vijayawada at an open house session. These interactions not only provide valuable feedback to the editorial team, but also help readers understand how a newspaper works. During these interactions, we have been asked about the demands of a deadline, the changing nature of the information ecology, competitive pressures from other platforms such as social media and television, and this newspaper’s emphasis on secular values, which one reader felt was a sign of bias.

Legacy media and digital media

I explained that the legacy media developed and honed its skills from a deep desire for change. From the journalism of Thomas Paine — an Englishman whose writing inspired the American rebellion against the British, defended the cause of revolution in France, and challenged slavery — each century witnessed pioneers across continents who yearned for free and open societies.
One issue that was discussed was of freedom of expression versus accountability. The idea of journalism is to empower people and minimise harm rather than widen the divide and fan violence. The editorial decision to not carry inflammatory content is a manifestation of this desire and cannot be termed as censorship.
Students were keen to know about the transformations caused by digitalisation. They asked what changes are being made in newsrooms to cope with these challenges. The legacy media had 300 years to define its role and refine it for the needs of citizens. The years also saw political movements such the anti-colonial struggle, resistance to fascism, the movement for democracy, women’s suffrage, the anti-apartheid struggle and labour movements that demanded less exploitative working environments.
On the other hand, the digital media revolution is less than two decades old. It started as a huge democratising venture. However, the emergence of behemoths at Silicon Valley and the ability of the state to selectively switch on and switch off connectivity are disturbing. Journalists are trying to negotiate this reality through multiple means. The means include challenging state-imposed restrictions in the court of law, spreading media literacy, and engaging in dialogue with technology companies.
What happens when disinformation spreads fast in cyberspace? Readers will be reading this column a day before Facebook’s 16th birthday. Facebook was launched on February 4, 2004, in Cambridge, Massachusetts. The consolidation of technology companies in controlling the information flow has taken place in less than a decade. After denying for nearly 15 years that they are in the profession of publishing, platform companies now acknowledge their role in the spread of misinformation and malicious propaganda. For instance, Facebook has unveiled its plan to create an independent ‘oversight’ board to make decisions on how the network should be moderated. It insists that the panel, which will hear its first ‘cases’ in 2020, will have the power to override decisions it makes over contentious material and influence new policy.

Deviousness of state institutions

In this dichotomy between the market and metrics-driven requirements of the digital platforms, and journalism driven by core values, citizens are becoming oblivious to the deviousness of various state institutions. Official documents are supposed to contain carefully collated data based on rigorous methodology. Earlier, there was trust in the credibility of official documents. Journalists would analyse the content of these documents rather than looking at the process of how these documents were produced. However, in the last few years, there seems to major erosion in the way official documents are produced. Rigorous methods have given way for rhetoric and grandiloquence. For instance, Chapter 7 of the latest Economic Survey is supposed to assess public sector banks. However, pages 150 and 151 are based on reports from Wikipedia. If the defining macroeconomic document of the country is going to be based on Wikipedia entries, it makes a journalist’s job much more difficult.
Source: The Hindu, 3/02/2020

Beware of Mind Games


“The mind is its own place, and in itself can make a Heaven of Hell, a Hell of Heaven,” wrote the English poet, John Milton. This signifies the unique space that the mind occupies in our psychological construct. At times, we are rejoicing and are buoyant, but within a few moments, we could feel disappointed and dejected. Quite often, the tornado of thoughts with its whirlwind speed hits us so badly that it leaves us completely disenabled. As a result of the trauma within, a person may appear physically fit but may be paralysed internally. In the Mahabharata, even a distinguished warrior like Arjuna became depressed at the very thought of waging war. On the battlefield, he got emotionally and intellectually paralysed till such time as Krishna came to his rescue. How should a person extricate himself from a paralysed state of mind? First, we need to understand the basic nature of mind. ‘Mind is a beautiful servant but a dangerous master,’ said the Buddha. We need to hand over the reins of our mind to our ‘intellect’, so as to ensure that all our actions are governed by rationale, logic and realistic considerations than emotions. Second, the mind being fickle, it invariably falls prey to worldly things and beings. This, in turn, gives rise to innumerable desires that, if not satiated, result in an agitated mind. Let’s focus on higher ideals without egocentric and selfish desires. Lastly, the mind being restless like a monkey, regular practice of meditation can help in gaining serenity and tranquillity of mind.

Economic Times, 3/02/2020