your concept of new india essay

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Yojana: The Story of New India

The idea of ‘new india’ was recently coined by the prime minister narendra modi and the ias aspirant must study the topic before the ias exam which is to be held in june 2017. in this article, we have discussed the initiatives of the government in process of making india as a ‘new india’..

In the last 2-3 years, the government has succeeded to change the mindset and behaviour of the people and the economy is heading towards a different level of growth and integration. The series of bold initiatives of the government made the Indian economy more shock proof and the succeeded to retain the tag of the third largest economy in the world with a robust, fast growing market for goods and services.

Economic Issue: Significant Achievements of NITI Aayog I

The Story of New India

The ranges of stories like Resurgent India, Digital India, Inclusive India, Incorruptible India, Investor-friendly India, Transformational India, Clean India, Skill India, Transparent India, Transforming India, Emerging India, Caring India, and Communicating India are in the process of shaping India as a ‘New India’.

• The demonetisation drive of Rs. 500 and Rs. 1000 notes in November 2016 impacted positively on the economy and it also provided a logical climax to the series of initiatives taken towards to curb the three-pronged menace of black money, counterfeit currency and corruption.
• Setting up of a SIT collaborated with Swiss Bank to deal with investigations on individual cases of tax evasion and Income Declaration Scheme (IDS), which mobilised tax revenue of nearly Rs. 65,000cr.
• The demonetisation drive and the initiative of purging the economy from the toxic black cash provides a space for the Government and the Central Bank to cut tax rates and interest rates respectively, prompting up investments while being on track to attain the fiscal deficit and growth targets.

The Hindu Editorial Crux: India and Turkey Relations

• In order to make Digital India as a successful initiative, the government has taken the effort to boost the Digital Payments ecosystem and launched the BHIM app in which 1.5 crore people have registered within 2 months of its launch.
• To facilitate digital transactions among people, over 30 crore Rupay debit cards had been issued by the government including those issued to Jan Dhan account holders.
• Around 12.5 lakh people who preferred to do digital transactions have won under the Lucky Grahak Yojana while 70,000 traders bagged prizes under the Digidhan Vyapar Yojana.
• The Pradhan Mantri Garib Kalyan Yojana provided an opportunity to tax evaders to declare their undisclosed income and the funds of which would be channelized for the welfare schemes for the poor.

Economic Issue: Significant Achievements of NITI Aayog II

• The opening of saving accounts under Pradhan Mantri Jan Dhan Yojana (PMJDY) make possible to channelize the LPG subsidy to the targeted beneficiaries under the Direct Benefits Transfer (DBT) scheme or PAHAL scheme.

• DBT is the largest scheme of its kind in the world with more than 160 million registered beneficiaries which has a great potential to emerge as global best practice in benefit transfers to poor households.
• Since the implementation of DBT, the Government has managed to save nearly Rs. 22,000cr on LPG subsidy.
• The initiatives like demonetisation, PMJDY, DBT have made the government to achieve the goal of universal financial inclusion and bringing every citizen into the formal banking net.
• Under the PMJDY, around 28.13cr accounts have been opened so far which gives a much-needed boost to move towards a cashless economy and realise the dream of 'financial untouchability' in the country.
• The 'Give it Up' campaign was simultaneously in the process with the PAHAL scheme which encouraged customers who earn more than Rs. 10 lakh per annum, to voluntarily give up the LPG subsidy.
• From the amount saved from the 'Give it Up' was used to give over 65 lakh new LPG connections to those who still use firewood or kerosene stoves for cooking.
• Over 1 crore users voluntarily gave up the subsidy benefit and saved the government exchequer to the tune of nearly Rs. 5000cr.

Yojana: Improving Productivity and Employment Growth

The efforts taken to make ‘New India’ by the Government are quite laudable. Earlier, the welfare schemes and programmes were in great need of transparency. In the last few years, the Government has succeeded to maintain accountability on their part and most of the initiatives have been made more transparent. The initiatives like Digital India, Inclusive India and the assisting flagship schemes likes PMJDY, PAHAL, DBT etc. have proved the will of the Government devoted towards the benefit of the citizen as a whole. The remaining part of ‘The Story of India’ will be discuss in later articles.

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New India Essay in English

New India Essay in English , India is a developing and democratic country. It is also evolving in every aspect whether it is a business, technology, real estate, industry, or other sectors. India is a country, which is pledged and known for its rich social and cultural heritage. It is also equipped with treasures such as a rich natural habitat. We can feel and see the beauty of our country in different parts of the country.

With different developing sectors, India has never stopped itself from growing ahead. Not only this, even the people of India want to keep in pace with the advancements and developments, other countries make.

In this essay, we are going to talk about the concept of New India in brief. So, start reading:

Essay on India

New India is coming out in the form of a global example. It is the dream of our Hon’ble Prime Minister, Narendra Modi to build a New India. He said that we do not need acts, but action. He has promised the people of India to make the nation develop in a different sense. With the combined efforts of the Indian people and higher authorities, they want India to become a superpower and developed a landmark in the future.

What is the concept of New India?

It is the concept, which includes a more conducive business environment, a better infrastructure, and a more empowered community in India. It involves other interesting initiatives made by the government and a citizen of India by himself or herself. Not only this; but even the implementation of these initiatives needs to be done for sure and in a steady manner.

The concept of New India is the dream of millions of people in India, which is explained right before our eyes. All citizens want to stay in a developing stage so that they can contribute to their inner confidence and the development of society.

This New India is taken by hard work, innovation, and creativity, followed by unity, peace, and brotherhood. We all want to make India free from terrorism, corruption, dirt, and black money. The reason is that we are observing crimes and actions of taking bribes everywhere. This is why if India gets free from all these bad things, then it will become a New India.

The government of India has taken many initiatives, which focus on the direction of making our country one of the greatest superpowers and developing nations in the world. We can see many initiatives acquired by the Indian government when it comes to making our country developing and giving a tag of a New India.

These initiatives include the Pradhan Mantri Jan Dhan Yojana, the Make in India Initiative, the Digital Dhan Initiative, the Swacch Bharat Abhiyan, and the successful launch of the Bhim App. these are those programs introduced by the government for the sake of mobilizing people and resources. The major goal of these programs is to create a better future for India and its citizens.

Essay Writing on India

The concept of New India is a vision of our prime minister. This is why he has been taking many interesting steps to achieve this dream for many years. From the New India concept, it is meant that there is the best hospitality, latest technologies, low rates of unemployment, fewer corruption cases, high literacy rate, very less number of bad activities or crimes, and last but not the least, developed India in different aspects.

Through this idea of New India, its goals can be achieved by making an informed decision. The common people in India should be given facilities in an easy and fast manner. Any kind of facility is offered by the government at a low cost.

New India is not a country, but it is a visualization of our government. From this concept, it is meant by India in the 21st century. of course, we all dream to make our country crime-free and free from bad things like terrorism, bribes, partiality, etc. our country is packed with the overflow of youth. We have more than 65 percent of the population, who have the age of fewer than 35 years.

Our youth is the power of the country. Through the mission, vision, and hard work of youngsters, our country can turn out to be the world’s leader. Youngsters have more energy as compared to other age groups. If this motivation and energy of youngsters are utilized accurately and in the right direction, then the dream of New India can be fulfilled without any hassle.

But if it will be used in the wrong direction, then it will not be a good path for a developing India. We, being citizens, need to understand the thing that it is not only the responsibility of our government to develop New India. At the same time, we all citizens of India should be accountable to every single individual of our country to take one step further in the developmental aspects of the country.

It is our sole responsibility to work and put in hard efforts to develop New India until the last breath. But in our country, we see that people after the age of retirement do not work at all. The reason is that the government of our country used to give them a pension, as well as a lot of funds. This is why they take everything negligently. But this should not be the case. We must realize our sole duties, which contribute to and help in the development of our country.

Every individual in our country must try to contribute their best to the growth and development of India whether they are old or young. Every person needs to live in the dreams of making a New India. This is how they can easily contribute to the development of India.

The government of India should attempt to develop a market of employment, where the youth power of India has obtained the right platforms to prove their capability and excellence in their respective field. With this contribution, we all contribute to the evolution of New India.

This is an New India Essay in English, from this entire article, we cover information regarding new india essay in english 500 words. If found anything missing let us know by commenting below. For more info kindly visit us at wikiliv.com

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• Make in India Essay

Essay on Make in India

Make in India means to encourage foreign investment that brings the latest technology, broadens the realm of knowledge, and infuses research and development within the country. 

In 2013, India was in a severe economic crisis when the emerging market had crashed and the growth rate had fallen drastically. The global investors were contemplating their investment in India. 

Prime Minister Narendra Modi launched the ‘Make in India’ program amidst the crisis situation on 25 th September 2014, which aimed at attracting foreign companies to set up factories in India and invest in the country’s infrastructure.

The ‘Make in India’ campaign aims at promoting India as a destination of foreign investments and a pivot for manufacturing, design, and innovation globally. The ‘Make in India’ initiative does not only target the manufacturing Sector but also aims at promoting entrepreneurship in the country. 

This initiative further aims at creating a favorable environment for investment, modern infrastructure, opening up new sectors for foreign investment, and establishing a partnership between government and industry through a broader outlook. 

The manufacturing sector currently contributes to 15% of the country’s GDP. The action plan of the mission is to raise the contribution to 25% of the GDP by 2020. 

A lion with a body made up of clogs inspired from the Ashoka Chakra Symbolizes the mission. The lion on the prowl in the logo stands for strength and power and the wheels on the body of the lion signify development and progress. Through this mission, the government took a big step to reduce the level of unemployment faced by the youth of the country. 

This campaign was launched a day after the Mars Mission when the PM had to go on his first visit to the USA. The aim of launching this campaign was to raise the level of the manufacturing sector in India, which will definitely boost the Indian economy.

Guidelines and Policy for Make in India

The government laid new Guidelines to start the mission successfully. The main objective of the Guidelines was to sanction the projects that are approved by state governments. Some Guidelines are like:

Reduce paperwork required for establishing companies.

Minimize the time required for government approvals.

Abolish the Corporate Social Responsibility (CSR) from the project cost. 

Policies have been made for convenient transfer of funds while switching jobs anywhere in the country. A cell was dedicated to responding to the queries for business entities through a web portal. 

Sectors That Were Identified Under The ‘Make In India’ Mission:

There are twenty-five Sectors that were identified under this mission. It includes Automobile, automobile parts, aviation, biotechnology, chemicals, construction, defense production, electrical machinery, electronic systems, food process, IT and BPM, leather, entertainment and media, mining, oil and gas, pharmaceutical industry, shipping, railways, renewable energy, roads and highways, space, textiles and garments, thermal power, tourism and hospitality, wellness. 

Benefits and Criticism

Labor and natural resources are available in plenty in India and that Makes it a preferred manufacturing destination. More job opportunities can be provided for the huge population.

The manufacturing Sectors will not only boost the trading Sector but also increase the GDP of the Indian economy. The opening of factories will contribute to the development of the rural sector. 

This highly beneficiary initiative faces several challenges like rigid labor laws, red tape at providing environmental clearance for big projects, poor technology, and transportation system.

The increase in production leads to the growth in the economy of any country. Make in India campaign will provide a platform for many small entrepreneurs to grow and employment to a huge population. The investments coming from foreign companies and growth in the manufacturing sector can raise the bar of the Indian economy.

Is There Any Disadvantage Associated with the Concept of Make in India?

Every concept has some advantages and disadvantages associated with it. The Make in India concept is no exception as well. Since the campaign of Make in India demands a lot of industrial sectors and the development of technologies, the agricultural sector will be neglected because most of the Indian population earns their livelihoods through it. The development of industrial Sectors demands a lot of plots, water, and other natural resources. Currently, India is not in the position to allow the unnecessary depletion of natural resources in order to develop industrial Sectors.

Since plots are highly required in order to establish a particular industrial Sector, the industrialists will use the lands that are available for agricultural purposes. Moreover, the journey of the common business people and entrepreneurs will be halted.

With the development of industrial Sectors, the necessity to seek help from franchisees will also increase due to the requirement of funds. Only international private Sectors can arrange for a huge amount of funds to invest in and it will contradict the goals of the campaign itself. Also, there is a chance of increased pollution due to the development of industrial Sectors.

What is the Primary Importance of the Make in India Campaign?

The campaign can prove to be highly important for the growth of India as a country. To cope up with work pressure, the various industrial Sectors recruit young aspirants who are talented and in need of urgent jobs. The campaign will help India to build a strong reputation all over the world as a manufacturing hub and a lot of international private Sectors will show their interest to manufacture their own products in India. A lot of people will get the opportunity to develop their skills depending on the market trends as well.

But, to make the campaign even more successful, the government needs to take special care of the other Sectors apart from chemicals and aviation. A lot of research projects are undertaken by researchers in the field of chemistry and aviation. But the Make in India campaign is not particularly successful in terms of building the reputation of an efficient manufacturing hub.

What are the Major Challenges that should be Taken Care of in order to Make the Campaign Successful?

In order to Make a particular campaign successful, a lot of difficulties and issues should be addressed at the same time. India is a country where various political debates take place at times and this usually impacts the Industrial Sectors. A lot of people in India do not have the basic education that is needed to develop their skills and contribute to various kinds of industrial Sectors. 

The people of India often face difficulties to carry out their tasks properly due to insufficient power supply. The infrastructure of various Industrial Sectors in India is not really developed and this hampers the workflow. The people of India often face other challenges as well like poor drainage systems in order to flush out the toxins of the factories. To Make any particular campaign successful in India, the government must take remedial steps at once.

What is the Importance of Having Knowledge of the Make in India Campaign?

It is highly important for the students and the common people to remain updated about the latest occurrences that are taking place and are considered highly important in terms of the growth and development of the nation. The students who are appearing for their class examinations may need to answer some questions regarding this topic. 

The students are often asked to deliver a speech on one of the important topics like this. They are often asked to write essays. In order to write a particular essay, the students need to have at least some basic information on the topic. To know more about such campaigns, the students should build the habit of reading newspapers and following the latest blogs and articles published on the websites.

There are various articles published on the website of Vedantu that deal with different topics and social awareness movements. There are also some reference books available on the website that can provide them with the key concepts in detail so that they can develop their thought process and rational thinking ability depending on that.

FAQs on Make in India Essay

1. Who Launched The ‘Make In India’ Campaign?

Narendra Modi launched the ‘Make in India’ campaign on 25th September 2014.

2. What is the objective of ‘Make in India’?

‘Make in India’ campaign aims at attracting foreign companies to set up factories in India and invest in the country’s infrastructure. The main objective was to create employment opportunities for the huge population.

3. What Does The Logo Of The Lion Signify?

The lion in the logo signifies strength and power while the wheels on the body of the lion are a sign of development and progress.

4. What are the Advantages of the Campaign ‘Make in India’?

The Advantages of the campaign are: Employment opportunities for a huge population.

Boost the economic growth of the country

Attract more foreign investments

Global recognition.

5. Can any individual use the Make in India logo on the products?

This particular logo cannot be used by any individual without the permission of DIPP. If any individual entrepreneur or marketer wants to use the Make in India logo on their products they need to take permission from DIPP by following proper legal procedures. Only after the Government of India allows them to do so, can they use the particular logo. To know more about the Make in India products, go through the articles published on the website of Vedantu.

Essay on India For Students and Children

500+ words essay on india.

India is a great country where people speak different languages but the national language is Hindi. India is full of different castes, creeds, religion, and cultures but they live together. That’s the reasons India is famous for the common saying of “ unity in diversity “. India is the seventh-largest country in the whole world.

Geography and Culture

India has the second-largest population in the world. India is also knowns as Bharat, Hindustan and sometimes Aryavart. It is surrounded by oceans from three sides which are Bay Of Bengal in the east, the Arabian Sea in the west and Indian oceans in the south. Tiger is the national animal of India. Peacock is the national bird of India. Mango is the national fruit of India. “ Jana Gana Mana ” is the national anthem of India . “Vande Mataram” is the national song of India. Hockey is the national sport of India. People of different religions such as Hinduism, Buddhism , Jainism, Sikhism, Islam, Christianity and Judaism lives together from ancient times. India is also rich in monuments, tombs, churches, historical buildings, temples, museums, scenic beauty, wildlife sanctuaries , places of architecture and many more. The great leaders and freedom fighters are from India.

F lag of India

The indian flag has tricolors.

The first color that is uppermost color in the flag which is the saffron color, stands for purity. The second color i.e. the middle color in the flag is the white color and it stands for peace. The third color that is the lowest color in the flag is the green color and it stands for fertility. The white color has an Ashoka Chakra of blue color on it. Ashoka Chakra contains twenty-four spokes which are equally divided. India has 29 states and 7 union territories.

Follow this link to get a Physical and state-wise Map of India

My Favorite States from India are as follows –

Rajasthan itself has a glorious history. It is famous for many brave kings, their deeds, and their art and architecture. It has a sandy track that’s why the nuclear test was held here. Rajasthan is full of desert, mountain range, lakes, dense forest, attractive oases, and temples, etc. Rajasthan is also known as “Land Of Sacrifice”. In Rajasthan, you can see heritage things of all the kings who ruled over there and for that, you can visit Udaipur, Jodhpur, Jaisalmer, Chittaurgarh, etc.

Madhya Pradesh

Madhya Pradesh is bigger than a foreign (Italy) country and smaller than Oman. It also has tourists attractions for its places. In Madhya Pradesh, you can see temples, lakes, fort, art and architecture, rivers, jungles, and many things. You can visit in Indore, Jabalpur, Ujjain, Bhopal, Gwalior and many cities. Khajuraho, Sanchi Stupa, Pachmarhi, Kanha national park, Mandu, etc. are the places must visit.

Jammu and Kashmir

Jammu and Kashmir are known as heaven on earth . We can also call Jammu and Kashmir as Tourists Paradise. There are many places to visit Jammu and Kashmir because they have an undisturbed landscape, motorable road, beauty, lying on the banks of river Jhelum, harmony, romance, sceneries, temples and many more.

In Jammu and Kashmir, u can enjoy boating, skiing, skating, mountaineering, horse riding, fishing, snowfall, etc. In Jammu and Kashmir, you can see a variety of places such as Srinagar, Vaishnav Devi, Gulmarg, Amarnath, Patnitop, Pahalgam, Sonamarg, Lamayuru, Nubra Valley, Hemis, Sanasar,  Anantnag,  Kargil, Dachigam National Park, Pulwama, Khilanmarg, Dras, Baltal, Bhaderwah, Pangong Lake, Magnetic Hill, Tso Moriri, Khardung La, Aru Valley, Suru Basin,Chadar Trek, Zanskar Valley, Alchi Monastery, Darcha Padum Trek, Kishtwar National Park, Changthang Wildlife Sanctuary, Nyoma, Dha Hanu, Uleytokpo, Yusmarg, Tarsar Marsar Trek and many more.

It is known as the ‘God’s Own Country’, Kerala is a state in India, situated in the southwest region, it is bordered by a number of beaches; covered by hills of Western Ghats and filled with backwaters, it is a tourist destination attracting people by its natural beauty. The most important destinations which you can see in Kerela are the museum, sanctuary, temples, backwaters, and beaches. Munnar, Kovalam, Kumarakom, and Alappad.

India is a great country having different cultures, castes, creed, religions but still, they live together. India is known for its heritage, spices, and of course, for people who live here. That’s the reasons India is famous for the common saying of “unity in diversity”. India is also well known as the land of spirituality , philosophy, science, and technology.

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Essay on My Ideal India

Students are often asked to write an essay on My Ideal India in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on My Ideal India

Introduction.

My Ideal India is a vision of a country that is a beacon of hope, progress, and unity. It’s a nation where every citizen is valued, respected, and has the opportunity to thrive.

Equality and Justice

In my Ideal India, all citizens are treated equally, regardless of their caste, religion, or gender. Everyone has access to justice, and laws are applied fairly.

Education and Opportunities

Every child has access to quality education in my Ideal India. This education empowers them with skills, opening doors to opportunities for a prosperous life.

Environment and Sustainability

My Ideal India is also environmentally conscious, promoting sustainable practices to protect our natural resources for future generations.

250 Words Essay on My Ideal India

India, the world’s largest democracy, is a melting pot of diverse cultures, traditions, and religions. My ideal India is one where these differences are not only respected but celebrated, where unity in diversity is more than just a slogan.

Economic Prosperity

In my vision, India stands as a global economic powerhouse, with a robust and inclusive economy. It is a nation that provides equal opportunities for all, ensuring a high standard of living, and bridging the urban-rural divide. It harnesses technology for sustainable development while preserving its rich cultural heritage.

Social Equality

My ideal India is free from social discrimination. It is a society where caste, religion, and gender are not barriers to success. Education is accessible to all, fostering a sense of critical thinking, innovation, and problem-solving among the youth.

Political Integrity

In the political realm, my ideal India is characterized by transparency, accountability, and integrity. It is a nation where leaders are responsive to the needs of the people, fostering a culture of participatory democracy.

Environmental Sustainability

Lastly, my ideal India is a leader in environmental sustainability. It is a nation that balances its economic growth with ecological preservation, setting an example for the world in combating climate change.

To sum up, my ideal India is a beacon of economic prosperity, social equality, political integrity, and environmental sustainability. It is a nation that cherishes its diversity, upholds the dignity of its citizens, and strives for a better tomorrow for all.

500 Words Essay on My Ideal India

India, a country with a rich cultural heritage and diverse traditions, has always been a land of visionaries. My ideal India is a concept, a vision, and a dream that encompasses the aspirations of its people for a better and brighter future. It represents a blend of traditional values and modern outlook, where progress is driven by innovation and social justice is the norm.

A Land of Equality and Freedom

In my ideal India, equality and freedom form the bedrock of society. There is no discrimination on the basis of caste, creed, religion, or gender. Everyone enjoys equal rights and opportunities, fostering a sense of unity and brotherhood. The freedom of thought, expression, and action is respected and protected, paving the way for a vibrant and dynamic society.

Education and Innovation

Education plays a pivotal role in my vision of an ideal India. Every child, irrespective of their socio-economic background, has access to quality education that fosters creativity, critical thinking, and a spirit of inquiry. A strong emphasis is placed on research and innovation, making India a global leader in science, technology, and other fields.

Economic prosperity is another key aspect of my ideal India. It is a nation where poverty is eradicated, and everyone has access to basic necessities like food, shelter, and healthcare. The economy is robust and inclusive, offering ample opportunities for entrepreneurship and job creation. Sustainable practices are embraced to ensure long-term economic growth without compromising the environment.

Preservation of Culture and Heritage

While embracing modernity, my ideal India doesn’t lose sight of its rich cultural heritage. There is a conscious effort to preserve and promote traditional arts, crafts, languages, and cultural practices. This blend of tradition and modernity creates a unique identity that sets India apart on the global stage.

Good Governance

In my vision, India is synonymous with good governance. Transparency, accountability, and efficiency are the hallmarks of the administration. Corruption is non-existent, and public services are easily accessible to all. The government is responsive to the needs of its citizens, ensuring their rights and welfare are always prioritized.

My ideal India is a beacon of hope, harmony, and progress. It is a place where dreams are nurtured, opportunities are created, and success is celebrated. Above all, it is a nation that upholds the principles of democracy, justice, and equality. This vision may seem ambitious, but with collective effort, perseverance, and the indomitable spirit of its people, I believe India can transform this dream into reality.

That’s it! I hope the essay helped you.

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Nationalism Essay

500+ words nationalism essay.

Nationalism is a feeling of love and pride for our country. Whenever we think about the term nationalism, we get thoughts related to patriotism, national flags, sacrifices for the country etc. The Republic Day parade in Delhi is a striking symbol of Indian nationalism, and it brings out the sense of power, strength, and diversity of the Indian nation. With the help of this nationalism essay, students will get to know what nationalism means and how it plays an important role in uniting the people of a country. They can also get the list of CBSE Essays on different topics for their practice. It will help them to increase their scores in the English exam, and they can participate in various essay writing competitions at the school level.

Meaning of Nationalism

Nationalism may be defined as a sentiment, loyalty or sympathy which binds a group of people together and thus creates unity among them. Nationalism consists of some basic elements, which can be like a common language, traditions, religion, race, history or geography of a place etc. It is not necessarily true that people of every nationality must have these basic elements. In India, several races, languages, and cultures contribute to the Indian nationality.

Nationalism in India

Nationalism is rooted in the popular principle of nationality. For India, the making of national identity was a long process whose roots can be drawn from the ancient era. India had been ruled by many emperors in different time periods. It was during the 19th Century, the concept of national identity emerged among the people of India. It gave rise to national consciousness. People had a desire to get the identity of their nation. The major reasons behind this were economic, social and political factors. People discovered their unity in their struggle story, and with the help of Nationalism, they got freedom.

Elaborating on the concept of Indian Nationalism, the Encyclopedia on Social Science says, “India is a nation in which the Hindu religion served as a cohesive traditional element in uniting people of various races, religions and languages. India achieved national unity through the influence of Western ideas, notably those of British origin, and in the struggle against British rule”.

The great Rabindranath Tagore spoke of nationalism as “the most powerful anaesthetic that man has invented.” He added further: “Under the influence of its fumes the whole people can carry out its systematic programme of the most virulent self-seeking without being in the least aware of its moral perversion.”

Role of Nationalism

Nationalism inspired intense loyalties among the people. It has united people and helped to liberate them from oppressive rule. But, it has also been the cause of conflict and bitterness and wars. It has been a factor in the breakup of empires and states. The struggles related to nationalism have resulted in redrawing the boundaries of several empires and states. As a result of this, today we can see that the world is divided into different nations and states. So, it’s important that we as citizens use the spirit of nationalism in a constructive way. It should contribute to the growth of the nation and should build a feeling of brotherhood among people.

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Kuki women attending a protest in Churachandpur District in the northeastern state of Manipur, India, 22 July 2023. Photo by Adnan Abidi/Reuters

India and indigeneity

In a country of such extraordinary diversity, the un definition of ‘indigenous’ does little more than fuel ethnic violence.

by Dikshit Sarma Bhagabati   + BIO

In early May 2023, a video surfaced on social media of a mob of young men parading two naked women. With the women’s faces, bosoms and genitalia blurred, the boys could be heard chastising them: ‘Your men raped our women, now we will rape you.’ This happened in Manipur, a state in northeast India. ‘We’ denoted the Meiteis, the dominant tribe in the state, and ‘you’ the Kukis, their hill neighbours.

In December 2019, on the plains of neighbouring Assam, a huge civil-society movement against the Citizenship Amendment Act (CAA) was taking shape. The CAA is a controversial law that grants fast-track citizenship to Hindu, Sikh, Buddhist, Jain, Parsi and Christian – but not Muslim – immigrants from Pakistan, Afghanistan and Bangladesh. People across religions and classes took to the streets, raising slogans that ultimately boiled down to a common sentiment : ‘We are the sons of the soil, and they must be deported.’ Here, ‘we’ represented Assamese speakers, and ‘they’ referred to the Bangladeshi immigrants against whom the Assamese have been rallying since the mid-1970s.

The Assamese and Meitei nativists both drew on a common impulse to prefigure themselves as indigenous while reviling another as a threat to the purity of their indigeneity. However, against the claims of the Meiteis and the Assamese, the Kukis and the Bengali-speaking immigrants also maintain avowals of indigeneity.

Assam and Manipur are bordering states in the northeastern stretch of India. Located at the confluence of South Asia and Southeast Asia, the region serves as the country’s gateway to Tibet, Bangladesh and Myanmar. Since May 2023, the Meiteis and the Kukis have been engaged in an ethnic strife that has killed at least 175 people, injured 1,000 more, destroyed more than 4,000 houses, and left close to 70,000 displaced. Though the anti-CAA movement in Assam took far fewer lives, mostly resulting in the death of Assamese protesters due to police brutality, it brought civic and economic activities in the state to a standstill for close to two months. As much as the political conflicts in Manipur and Assam differ in important ways, both also feature groups with overlapping, at times even mutually exclusive, claims over land, nativity and nationhood that rest on the mantle of indigeneity. From caste-Hindu communities to tribes living in the contiguous highlands between India and Myanmar, multiple groups identify as indigenous. Yet none of them can fully satisfy the definition of indigenous peoples that has emerged in international law and Indian jurisprudence.

W hat international law has to say about indigeneity has repercussions outside courtrooms and global organisations. Since the 1960s, there has been a flow of ideas from decolonial struggles on the margins to influential legal institutions, defining who is indigenous and who is not. These definitions have then travelled back to the grassroots in vernacularised idioms. The intellectual itinerary of ‘indigeneity’ has been a circuit back and forth between the UN and its allied institutions, on the one hand, and societies in the Americas and Oceania that have experienced a wholesale replacement of their native populations, or settler colonialism, on the other. India, meanwhile, is mired in its own squabbles over tribality, caste and religion. Indian contests over forms of belonging do not quite accord with the efforts underway in the West to internationalise indigeneity.

Until about 50 years ago, indigenous peoples were completely absent from global institutions. Their legal personality arose in contrast to the enduring effects of the European conquest and the genocides in the Americas and Australia. It was only in 1971 that the UN finally admitted in ECOSOC Resolution 1589 (L) that ‘indigenous populations often encounter racial prejudice and discrimination’. Special Rapporteur José Martínez Cobo was then tasked with compiling a detailed report on the status of indigenous groups around the world. The prevalent belief at that point in time favoured the integration of these disenfranchised communities within their parent states. Cobo’s 25-chapter report , published over 12 years, offered a definition of indigeneity that still remains the dominant legal standard.

Indigeneity has become just another ambivalent and opportunity-costed postcolonial identity

To put it succinctly, Cobo constructed two objective markers of indigeneity: precolonial continuity and territorial rootedness. The first seeks to carve ‘historical continuity with pre-invasion and pre-colonial societies’. The second captures the intimate relationship that the indigenous share with their lands to differentiate them from ‘other sectors of the society’. In law and international covenants, these two criteria have become a hard-and-fast matrix to distinguish communities as indigenous and vest them with certain cultural and material rights. To this objective roster, the International Labour Organization’s handbook Understanding the Indigenous and Tribal Peoples Convention (1989) added a subjective element, allowing groups to self-identify as indigenous. We now have an awkward juridical position where the capacity to call oneself indigenous exists, but, in order to translate the entitlement into concrete rights, communities must rely on courts and international institutions that still encourage Cobo’s formula. Notably, Cobo’s objective criteria, along with subjective self-identification, loosely compose the putative understanding of indigeneity in the dialogue between international law and the struggles of the marginalised.

Over the past half century, the progress of indigenous rights has been so significant that communities today can harbour aspirations in international law to transcend the nation-states responsible for their historical enslavement. When municipal constitutionalism fails, the language of human rights provides an alternative framework for activism and action at multinational platforms – the Inter-American Court of Human Rights, for example. Creation stories, traditions of Dreaming, and other mythological or religious methods of land ownership can now be translated into the grammar of modern law to converse with the state and the civil society in the only voice they recognise. In India, on the contrary, competition over such strategic benefits has concocted a systemic trend of killing and maiming over who is more indigenous and to the exclusion of whom. Amid the country’s extraordinary diversity, indigeneity has become just another ambivalent and opportunity-costed postcolonial identity. Any liberatory promise of freedom contained within the concept has been obscured by violent recurrences of one Assam after another Manipur. In India, there really is no determinative way to spell out who is indigenous.

L et’s consider the insistence on precolonial continuity in Cobo’s definition, which has also become a commonsensical notion. The Meiteis in Manipur, who populate the plains, portray themselves as more indigenous since they have purportedly been living there for longer than the Kukis in the nearby hills. The Meiteis are largely Hindu, hence their sense of being there concomitantly fuses the Hindu Right’s impossible assertion of timeless sovereignty over India. The Kukis are predominantly Christian, and their conversion in the past 200 years is derided by the Meiteis as a break from their indigenous or tribal faith. The Kukis in turn dismiss Meitei indigeneity on the grounds that their Hindu affiliation should curtail any minority status. The recent violence in Manipur, after all, started after a High Court judgment recognising the Meiteis as a Scheduled Tribe, which would have given them affirmative action measures of a similar kind to that enjoyed by the Kukis. Tribality, or indigeneity, in India is not a trait to be determined once and for all, but is a dynamic assemblage of affinities and differences with respect to the caste-Hindu mainstream. Different communities can shift registers to indigeneity to proliferate a seemingly historical, anthropological or legal claim of belonging. But these truths, Manipur teaches us, are usually circumscribed by violent political or fundamentalist clashes.

The problem in Assam stems from the Assamese-speaking majority fearing that they will be rendered a minority in their own home if immigrants from Bangladesh are naturalised. Two facts cannot be denied. First, immigration is a reality in Assam. It began in the 19th century as a colonial policy of transporting labourers to cultivate inhospitable sandbars in the Brahmaputra basin, and was aggravated in the aftermath of the 1971 Bangladesh liberation war. Second, unlike the Hindu Right’s paranoia of Muslim domination, demographic overhauls are not uncommon to the Northeast. Between 1881 and 2011, the tribal population in the neighbouring state of Tripura dropped from 63.77 per cent to 31.78 per cent, turning them into a minority against Bengali immigrants. The Assamese thus have long been afraid of becoming homeless in their own home.

So, who is indigenous to Assam? In the 15th and 16th centuries, the caste-Hindu population was consolidated by a priestly class that came from mainland India. The Ahoms – the people who unified Assam and ruled the area until the British dethroned them in 1826 – themselves arrived here in the 13th century from South China. The tribes, likewise, can trace unhindered presence in the state only from the recent past, and have much older cultural ties across the Southeast Asian highlands. In protests, these communities all identify as Assamese speakers although some speak it only as a second language. They celebrate themselves as indigenous in distinction to Bengali immigrants. Most of these groups can show some magnitude of cultural uninterruptedness, truncated simply by an act of migration that clearly did not have colonial motives. But they also exhibit a xenophobia that frequently erupts as riots and the internment of Bangladeshi immigrants in premises harrowingly akin to concentration camps. To speak of precolonial continuity in this situation does not lead to any ascertainment of indigeneity; for the question of varying degrees and dynamics of continuity within the category of Assamese speakers cannot be resolved through Cobo’s criteria. The Assamese themselves do not care for greater clarity in their movements for belonging and self-determination. As a result, we have another instance where indigeneity in India is linked to exclusion and violence.

The contours of that indigenous personality are contested, so territory affords little help in identification

Cobo’s idea of territorial rootedness has produced another share of dangers. Territory in indigenous struggles entails more than land ownership. It often becomes a material venue that hosts fights against resource extraction. To talk of territory is to inaugurate dialogue between various indigenous peoples and between the indigenous and their settler neighbours about self-determination, co-managing resources, and apportioning legal entitlements. In India as well, marginalised communities have highlighted their profound associations with where they live to combat the militant-managerial state’s hunger for natural riches that lie beneath their sacred hills and rivers. But when these justified claims are redirected against rival groups for control over scarce resources, indigeneity becomes a morbid weapon.

The Kukis contend that the Meiteis’ preponderance in the Imphal Valley has enabled a monopoly over developmental initiatives. The Meiteis, on the other hand, allege that the Kukis threaten the territorial integrity of India. By accommodating ethnically similar immigrants from Myanmar in their villages, the Kukis supposedly have managed to boost their population to the brink of a demographic replacement. Their territorial relationship to an imagined ethnic terrain spread across the international border is taken by the Meiteis and Hindu nationalists as a token of disrespect to India’s sovereignty. Territory, by definition, is a political construction of geography. This is as valid elsewhere as it is in India. But in Australia and the Americas, movements around territorial control are oriented towards reclaiming the authority that European colonialism had invaded under the guise of terra nullius or barring the state from further expropriating these lands. In the settler-colonial societies of these continents, we can see coherence, in principle, in a reflexive distinction between indigenous and non-indigenous populations. In India, the contours of that indigenous personality itself are murky and contested, so territory affords little help in identification. It becomes another battleground.

In Assam, inclusion in the National Register of Citizens (NRC) required proving ancestry or residence in the state before 24 March 1971 through any one of 14 possible documents, among which were property records and electoral rolls. Many immigrants who had arrived recently managed to forge documents. Many who had been living in the state for generations lacked the necessary papers, and the state declared them foreigners. The government then planned to regularise the possession of numerous sandbars, the main home of immigrants, into ownership based on the new NRC. This project of who gets to rightfully call certain lands their own and who must be imprisoned prompted groups to manufacture nativity through a legal device to win property awards.

Unlike the Aboriginal peoples in Australia, very few communities in South Asia can backdate where they currently live to originary creation stories. For most, their communitarian folk identity is constitutive of constant movements. One can move upwards from Assam towards the Himalayas and would chance upon the Lisu people in Arunachal. Although they had migrated from modern-day Myanmar and China, they learned to call their current villages their undisturbed home until the state evicted them from their forests to create a national park. Or one can travel south to Mizoram’s border with Myanmar’s Chin State. Here the Bru people have been living under the threat of constant pogroms at the hands of the majority Mizo population. But the Mizo were quite content to open the borders for their ethnic brethren from Myanmar following the 2021 coup. The Mizo, the Bru and the Lisu are all tribal communities. Movement is at the heart of their history and selfhood. Any attempt to freeze this indeterminacy under the guise of indigeneity will only incite such groups to fight among themselves for supremacy over the territories where they now find themselves trapped.

I t might be possible to abjure Western notions of indigeneity drawn from their brush with settler colonialism and devise the concept anew for India. But doing so is not easy. Anthropologically, there remain doubts about how to objectively distinguish tribal formations. For the sake of argument, we can agree that those constitutionally designated as Scheduled Tribes are properly indigenous, irrespective of the heterogeneity within this classification itself. The difficulty arises when some tribal groups actually tend to fulfil Cobo’s criteria and still choose to represent themselves differently.

The word ‘Adivasi’ means original inhabitants. Some forest tribes use this self-referent as a more perspicacious name for their cultural uniqueness. Many present-day Adivasis trace their ancestry back by four millennia to the decline of the Indus Valley Civilisation. Their association with their traditional forests, too, goes back to antiquity. Alas, we may have found the Indian indigenous. The Gond, the Oraon, the Santhals can well seek membership in the international cast. Adivasi is not an official term regulated by the state, thus all the other tribes in the Northeast may also join the bandwagon and begin to so denote themselves.

At present, however, these northeastern communities prefer their tribal identities over being hailed as Adivasi. Regardless of anthropological and historical uncertainty, both terms invoke similar attitudes, though ‘Adivasi’ foregrounds the entitlement of being original inhabitants, whereas ‘tribality’ underlines differentiation from the caste-Hindu, capitalist mainstream. Wanting to be indigenous as tribals is a political refusal to subscribe to Adivasi marginalisation. Still more, the Adivasis themselves hold on to their unique identification. It is not that they have never claimed to be indigenous. Nor is it the case that the concept has not been gaining popular appeal and theoretical currency of late. Rather, indigeneity for the Adivasis is a semantic gambit devoid of the conceptual baggage it carries in international law and popularly in the West. In their dealings with the state, civil society and mainstream populations, they present themselves by the chosen name of their organised solidarity – original inhabitants, quite indigenous, but à la an Adivasi, not an indigenous, people.

The Mizo, the Kukis, the Meiteis and others harness the term to help hide their wanton records

The Adivasis in the Chota Nagpur Plateau have grown tired of the Indian legal system’s prolonged failure to stop their lands from being mined and their forests from being cleared. In response, they conceived of a movement called Pathalgadi. They engraved their constitutional rights on gigantic stone tablets that are usually epitaphs to dead ancestors. The move signified the national civic legal order as dead to them because the communities wanted to show that they could represent their rights better than the Indian state. The solidarity they were striving to build was across Adivasi cosmologies and not the globalised index of indigeneity. For them, Adivasi was the politically loaded term, while indigeneity, when used intermittently, was just an everyday shorthand to translate the belonging they were fighting for into a language intelligible to all.

Even those who seem to fit the American and Australian template of indigeneity in India have an alternative way – an Adivasi way – to define themselves. This is in addition to the Mizo, the Kukis, the Meiteis and others who harness the term to help hide their wanton records. The UN Declaration on the Rights of Indigenous Peoples gives us an alternative to the deadlock of whether indigeneity or being indigenous in India is a strictly legal matter. It advocates the subjective right of groups to self-identify, which opens up the possibility of fostering the term as a political comparative to link select organised movements around the world. The prospects of these struggles rely on agreement as to who is indigenous. In India, the established criteria in international law and the dominant scholarship make the matter of indigeneity itself a source of confusion, ending up as a racialised justification for violence.

Be it in Assam or Manipur, or of the Mizo or the Pathalgadi Adivasis, their struggles are all geared towards self-determination. Conversely, their travails stem from the intrusion, apathy and high-handedness of the state. Why should they not fight for complete sovereignty, for freedom from the state that has failed them? One, international law denies sovereignty to indigenous self-determination. In fact, The Indigenous and Tribal Peoples Convention of 1989 stipulates that ‘the term peoples’, when read with indigenous, ‘shall not be construed as having any implications as regards the rights which may attach to the term under international law’. Second, flirting with secessionism is a risky move, especially if the enemy now is not the courtroom or another community but the formal armed forces. Very few groups, therefore, exhibit consensus in desiring freedom at such high costs. And secessionism is not a guarantee against violence, however justified its cause might be. There is no assurance that partitioning Manipur into two separate states for the Kukis and the Meteis will ensure a peaceful population transfer or that xenophobia will wane out in an independent Assam. But a newfound zeal for full sovereignty in these places will disentangle indigeneity from what the people are actually struggling for – freedom from the disorder spawned by the Indian state.

Without any theoretical cohesion about what the term ‘indigenous’ denotes, it will continue to be an empty signifier that India has borrowed from elsewhere. The only substance behind it has proven to be violence. No doubt anthropologists, political theorists and critical legal scholars have also criticised the rigid Western design of indigeneity and cautioned against adopting it as a universally cogent concept. Many have also regretted the violence inflicted in its name. But in India these pathologies have become the rule. Since, as we saw, the fundamental method of designating indigeneity does not work here, there is no medium except violence to settle competing claims – neither a legal doctrine, nor any scope for public reasoning. This, in the end, brings us to two conclusions. First, no matter how vernacularised, localised or situated indigeneity gets as we move towards the grassroots, the persistence of a Western agent – be it in international law, academia or activism – means that the spectre of objective definitions will return every so often as conflicts even in places where they are supposed to work. Yet without transnational networks and some international supervision, there is no assurance that indigenous peoples anywhere will finally be free from pain and suffering in their home countries. Perhaps all experiences of oppression need not be articulated in the lexis of indigeneity. There are other political methods, like the Adivasis’, to envision a shared feeling of belonging somewhere before colonisers took over. Indigeneity may be useful for others, but we can pull the plug on it in India.

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Fulfilment of ‘New Women’ in India a Myth

October 4, 2019 by Sandeep

600+ Words Essay on Fulfilment of ‘New Women’ in India a Myth

In a progressive and democratic country like India, men and women ought to be treated equally by giving them equal rights, but that seldom happens. It’s more in the books because the actual picture reflects a different story.

Ours is a male dominated society by and large and be it at home or at office or any social scenario for that matter, majority of the significant decisions are taken by the male bastions and women are expected to nod in approval to their words. The scenario may be slowly changing, but the vast majority of the population agrees in totality to the male dominance prevalent in their lives.

The ‘New Women’ of India

Women by nature don many hats through their lifetime. They are daughters, sisters, wives, mothers, aunts, friends for life and play many more such roles. When it comes to men on the other hand, they are looked up for their primary roles and the secondary ones become less important to them. But for a female, every role needs to be played with equal value and that is where the difference in society sets in.

If we look at the latest population census, the male to female ratio is quite alarming in our country. Blame it on female infanticide or the naturally declining birth rate of females, the scene is not very good.

The urban scene has changed much, thanks to improved education among the population, but the rural scene is still the same at many remote pockets of our country. Detection of sex during scans, though prohibited and considered totally illegal in our country, continue to be done by violation of laws at many hospitals at remote parts of our country.

Women, even today find it scary to venture out of their house, for the fear of being harassed in public transportation, for the fear of being abused by strangers outside their house, for the fear of harassment at work spots etc. Women travelling back home at night even today find the commute to be filled with a lot of fear and almost always take the help of fellow male members for their safety. Hence the ‘new women’ of this country are in no way encouraged or empowered and safety norms are still a big concern of the day.

Harassment of Women

Domestic violence or harassment of women in their households, demanding dowry from married women, harassment at work place, passing lewd comments and molesting women – all these are illegal and are serious crimes and offences. But where is the point of seriousness in all these crimes when the law makers themselves do not take up such cases seriously.

Many such cases stay pending at courts even today with delayed or no judgements or worse, many police stations fail to accept a complaint when a needy woman approaches them for help.

This is the sorry state of our bureaucracy, steeped in corruption that actually vows to take care of its women by giving them adequate protection, but in reality actually does nothing to provide even the smallest help in times of crisis.

Educated women in urban locales find it difficult to manage both work and home, though women by nature are considered to be excellent multi-taskers. Yet, the husbands and in-laws at home question her dignity at every step and very rarely lend a helping hand to ease her burden. It is as though a woman is blessed with some super powers to manage everything in the house single handedly.

This happens even before the girl gets married off to her husband’s home. Mindsets may have been changed today, but the arrival of a male baby is more joyous to many families, when compared with the arrival of a female baby.

This type of discrimination starts at home, where the daughter of the house finds herself to be most secure from the most nascent days of her life. Girls in our society get so used to this kind of discrimination that they accept it as part of societal norms and seek male help for each and every small thing that takes place in their lives.

Women are expected to be protected by the male members of the house, at every stage of her life. First, the father does his part, and then comes the husband and later the son in her older days.

So, where is the ‘new women’ actually enjoying her life, it is only a myth to say that the scenario has changed. There has been sufficient scope for women empowerment today, yet at the grassroots level, things remain much the same and not ready to be altered.

Women’s education in our country

Today, we see participation of women in almost every field. You name it, and they are there, making a difference to the society and inspiring other women to follow in their footsteps. Women are educated well and can take on the world on their shoulders. This is mostly the urban scene that seems so advanced and forging forward.

If we go to rural households, we can still find that many girls, as young as five find it difficult to venture out of their house for achieving a good education for themselves. Parents fear going against the society and see their daughters nothing more than an object that needs to be married off after sometime.

It is different with the sons though. Sons are thought of as earning members of the family and those that can bring in a ‘good name’ for the family. Can daughters not do it is the big question. To put a question mark on their abilities would be weird in the first place, because both males and females are born with innate talents, only thing society discriminates while recognising them.

Social norms and the new women

It is a social norm prevalent almost everywhere that daughters ultimately need to be married off to their husbands in the future and that is where their future belongs to. Many insensitive and attention calling incidents at the in laws place go unnoticed and many a times, the society puts women at depression.

Even at workplaces, the male workforce harassing the female staff is not a new thing. Bosses commanding sexual favors from their female counterparts often instil fear and women don’t take up the courage to speak up against such harassment.

Reformation and laws

Women empowerment is a very important part of a country’s growth aspect and where women are ignored in a society, that nation can never see prosperity in its loop. But all the talk on women empowerment somehow fail at the doorstep and even today we find harassment, rape, molestation, dowry cases and many such social malpractices taking place at every nook and corner of our country.

So in totality, saying that women are empowered or the idea of a new woman in our country is fulfilled, ends up being a nice joke on a humorous note.

Society is becoming more acceptable to the changing face of women in today’s world, yet adequate steps for her protection under stringent laws are not provided to a good extent.

Fulfillment of ‘new Woman’ in India Is a Myth.

The concept of ‘new woman’ is an ideal that originated within feminism nearly a century ago. It was an ideal that profoundly expressed its need for women to live an independent life, who had a control on their own lives and who was to challenge a male dominated society. This started off with women going to universities and subsequently who went on to become lawyers, doctors and professions of their choice.

Note: We have presented this essay in a bullet format for easy assimilation of points made

• Realising “new women” in India is a distant dream even in the 21st century.
• The root cause which impediments the upward mobility of women lies in the differential treatment of women from the pre-independence era. Be it education, social awareness, exposure, work, decent living; women were deprived of all these.
• In the recent times, if we ask the question “has the situation improved?” the answer is a yes and a no.
• It is a yes because we have few women who form a part of the working force in different spheres of life.
• On the other hand, it is a no because, women are still seen as a burden, still face safety issues and many more.
• According to schemes like the Nirbhaya fund, headed by Ministry of women and child development, utilization of the funds allocated by different states to make sure safety is not compromised is worrisome.
• Although government made all attempts to combat heinous crimes against women, underutilization of funds by the states is a problem.
• Maharashtra and West Bengal have utilised less than 1% of the funds allocated according to a data released in the Hindu newspaper.
• Currently, there is no reservation in the Indian parliament for women due to which, percentage of women parliamentarians is less than the global average of 24.6%.
• The percentage share stands at 14.39%. In the state legislatures, only 9 states had an average share of more than 10% women in state legislative assemblies between 2008 and 2018.
• These data is indicative of the nature of trend we have set ourselves in the global scenario.
• Talking about the problem of female foeticide (selective killing of foetus even before giving birth), the sample registration system records show that female foeticide has significantly increased between the years 2013 and 2018.
• Sex ratio at birth in the year 2013 stood at 909 female for every 1000 male whereas in the year 2018, the ratio was 896 female for every male.
• In an era where we talk about development and modernization, the actual data speaks of a different reality altogether. When we talk about the trend of education and work, again there is a disparity.
• The number of girls enrolled in graduate studies and the number of women who work, is astonishingly low.
• Most girls are still required to complete a degree to just to be later involved with familial obligations.
• Very few find themselves come out of the shell and lead an independent life.
• This too comes with a heavy price through bureaucratic hindrance, discrimination from the family and society.
• India is blessed with resources. Human resources are a big asset to us. The untapped potential of women is a setback to our economy and society.
• Although we can be proud of our young women scientists responsible for the successes like that of Mangalyaan mission, the ground reality is that it remains a distant dream for many such young girls who want to create history with their achievement.
• Realising ‘new woman’, does seem to remain as a myth as of now. But it may cease to remain in due course of time.
• The fate of the ideal becoming a reality lies with the government being able to implement its laws and also with society being able to accept the change.

Related Section:

Fulfilment of ”new Women” in India Is a Myth - Dr.Rashmi Bhat.

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