Development and Economy

Today life is being ruled out by MONEY and no other pleasures like happiness , growth , etc. People want more and more money and they do not see behind on those they leave even if they are their own family or people who are low in status from them . This all creates a situation of more poor and less rich and India is one example of this , people are in a spiral situation at one hand they tend to move up and on the other make others look low then them .

This also creates a economy that is not even or not moving up in terms of the growth it just comes to a still stand until the situation is better or the income of people tend to not get so much difference in it , after all people work for them selves only but the economy as a whole also needs to be taken care of as we all are a part of it and if it falls if all do .

The only solution is to keep in mind the whole situation and move forward and with it the happiness , growth and development will also come to be true .

Migration And Its Effects

Migration a way or a style of life that people have used to being in it . People just wait for their turns and move to other continent or country as a whole . It is not a new concept it was present since 90’s and the only difference is how the people think about and do it . Some do it for better life others for better environment in all it id done to escape the life that people have in their current locations .

Like some move for employment , some for better life all around . But today my focus is not just the reasons but how it makes the life of those left behind change as well even though they do not move . One way is the influence to have cars, clothes branded or to have luxuries items . The other is the urge that is created among others to move just by looking upon the comer . Last is the way the cultures tend to intermix like Indian festivals abroad or thanksgiving in India .

All it creates is a another way globalization works and spreads around the world one thing from one region spreads to the other and intermixes well in it . Migration will tend to grow at the rate and we do not know till when we would come to its full stage but till then it will grow and make life more easy and complicated at the same time .

A Real Problem That All Are Facing – Financial

Today we all are sallying in the same boat of financial constraint before 2020 it was either due to poverty or lack of job but today the reason is same for all COVID and the uncertain FUTURE , the future that is not seen by any but every person rich , middle or poor is trying to secure for his / her family . No one can know when will the world be free from this huge pandemic but all we do now is safe and save . These 2s have become so important in these 1 and half years that no one can seem to get past them , one is for safety that will make a person and his near ones away from illness and other is to make the future a little better from now . But the most suffering are the schools , colleges and parents these 3 are now interlinked in such a vast network that if one tries to pull apart the other 2 falls . In other words 3 legged stole one is needed for other and vice a versa .

How it is today is that one side institutes that continue to make education possible to students even if it means a little inconvenience for the teachers as they also understands that the need of he hour is this only and other side is parents who need to make education a possibility for their children and have no other option now . seeing both sides it is clear that both are correct in their positions and cannot demand more from other . Parents and institutes have been coordinating from last year in the similar manner same with a little satisfaction and others with a sense that at least the education is not put to stop at all.

In my opinion we should be grateful to our education sector all around to put such a system that will keep students and their studies in front and all other problems with it on second bases . All we need is to make efforts to continue this till we know what will be the future or till when we have to live like this .

Covid – 19 and Prejudices

world gone through George Floyd attack last year and it affected a whole range of people across the world not only black but from different classes as well like brown as well . People were scared of those who take the oath to protect them the police . The same happened the same year though it was not another men of color but women of color , ethnicity and origin , I am referring to the Asian – American the incident made the people fear for the reason of their identity , this was more beyond the identity it was the way the people were seen on the basis of their personality i.e. Asian . I mean how the people were just shot right in the middle of the day . The hate against the Asian Americans have been long started in 2020 itself with the spread of COVID – 19 , people were seen as belonging to same community as China , given verbal abuses , harsh words or discrimination just because they look like them . Though many were living in different parts of the world for long but they were seen as Asians who spread the virus and not the Americans or any other region of the world even when they have citizenship of the place . All that they could do was listen and ignore as they did not knew how to react or response . All we could hope is the situation will be better as the situation gets better but in 2021 also it is not decreased .

Faith

The whole world is living on the faith , it is something that is common to all people around the world , it is something that we all are in need of in this time of pandemic , all our lives have been effected by it either directly or indirectly we all are in trap of it . Doctors , nurses and all the people tell us to have faith and no one can do anything beside it .

Faith Poem by Adrian Wait - Poem Hunter

This is the poem written a long time back and can be seen as apt in today ‘s world condition .

Sorry! This product is not available for purchase at this time.

Change a need of Hour

We all are aware of print media , newspapers and online reading of news . we are so different from our previous generation , we make them feel like they are so different or say lagging behind from current generation . But what we miss is the fact that our parents are not at fault but it is no one fault it is just how the world changes , emerges different things out of years working on them . Same is the fact of news that is being coming to us from papers to tv and now only one click away all this is so diverse in their specific natures and it is also going to change all we need is to make us all adap to changes and it will for sure become the need of the hour in just few years . It is said change is inevitable and I agree with it we cannot just ignore it like same test we are fear of giving we need it and no one can settle without it . so change is like education that everyone needs , no one can move ahead without it . 

Sorry! This product is not available for purchase at this time.

Life – By Aurobindo

Sri Aurobindo was born Aravinda Akroyd Ghose in Kolkata, India, in 1872. His father was Dr K. D. Ghose and his mother Swarnalata Devi. Dr Ghose, who had lived in Britain, and had studied at Aberdeen University, was determined that his children should have a completely European upbringing, sent Aurobindo and his siblings to the Loretto Convent School at Darjeeling. At the age of seven Aurobindo was taken along with his two elder brothers, Manmohan and Benoybhusan, to England. There, they were placed with a clergyman and his wife, a Mr and Mrs.Drewett, at Manchester. Mr and Mrs Drewett tutored Aurobindo privately. Mr Drewett, himself a capable scholar, grounded Aurobindo so well in Latin that Aurobindo was able to gain admission into St Paul’s School in London. At St. Paul’s Aurobindo mastered Greek and excelled at Latin. The last three years at St Paul’s were spent in reading, especially English Poetry. At St. Paul’s he received the Butterworth Prize for literature, the Bedford Prize for history and a scholarship to Cambridge University. He returned to India in 1893.

https://allpoetry.com/

Poem on Life –

Mystic Miracle, daughter of Delight,
Life, thou ecstasy,
Let the radius of thy flight
Be eternity.

On thy wings thou bearest high
Glory and disdain,
Godhead and mortality,
Ecstasy and pain.

Take me in thy wild embrace
Without weak reserve
Body dire and unveiled face;
Faint not, Life, nor swerve.

All thy bliss I would explore,
All thy tyranny.
Cruel like the lion’s roar,
Sweet like spring tide be.

Like a Titan I would take,
Like a God enjoy,
Like a man contend and make,
Revel like a boy.

More I will not ask of thee,
Nor my fate would choose;
King or conquered let me be,
Live or lose.

Even in rags I am a god;
Fallen, I am divine;
High I triumph when down-trod,
Long I live when slain.
Sri Aurobindo

https://www.poemhunter.com/

Summary –

The chiastic structure of the opening line of this poem belies and, simultaneously, underlines the message the poet intends to convey: chiastic structures generally indicate to the reader that the two concepts balanced in the structure are indeed opposites. Here, “Life, death; death, life” are demarcated as directly opposing concepts which lend balance to each other, but the poet goes on to express that this is only how the ideas have been perceived “for ages.” These words, he says, have “led…our consciousness” for a length of time so indiscriminately long that he describes it only as “ages,” or ages of man. And yet, in this opening statement, the poet suggests we have been led wrongly into the belief that the concepts are opposites, when in fact this is only how they “seemed,” but is not the truth. Death and life, he goes on to say, are rather accompaniments to each other, with death not symbolizing the end or absence of life, but simply a part of human existence. For “ages” it has been feared, when in reality, throughout these “ages,” billions of humans have experienced death as a natural process, of which we should not be afraid.

JAY GILBERT, PH.D. – By

https://www.enotes.com/

Drug Use in India And in World

Many people don’t understand why or how other people become addicted to drugs. They may mistakenly think that those who use drugs lack moral principles or willpower and that they could stop their drug use simply by choosing to. In reality, drug addiction is a complex disease, and quitting usually takes more than good intentions or a strong will. Drugs change the brain in ways that make quitting hard, even for those who want to. Fortunately, researchers know more than ever about how drugs affect the brain and have found treatments that can help people recover from drug addiction and lead productive lives.

What Is drug addiction?

Addiction is a chronic disease characterized by drug seeking and use that is compulsive, or difficult to control, despite harmful consequences. The initial decision to take drugs is voluntary for most people, but repeated drug use can lead to brain changes that challenge an addicted person’s self-control and interfere with their ability to resist intense urges to take drugs. These brain changes can be persistent, which is why drug addiction is considered a “relapsing” disease—people in recovery from drug use disorders are at increased risk for returning to drug use even after years of not taking the drug.

It’s common for a person to relapse, but relapse doesn’t mean that treatment doesn’t work. As with other chronic health conditions, treatment should be ongoing and should be adjusted based on how the patient responds. Treatment plans need to be reviewed often and modified to fit the patient’s changing needs.

https://www.drugabuse.gov/

  • Approximately 2.6 crore people in India have used or use opioids.
  • More than 60 lakh people in India suffer from Opioid use disorders.
  • The most common drug used is Heroin followed by Pharmaceutical opioids and Opium.
  • Uttar Pradesh, Punjab, Haryana, Delhi, Maharashtra, Rajasthan, Andhra Pradesh, and Gujarat contribute to more than half of the people suffering from Opioid abuse.

https://www.developmentchannel.org/2019

https://ourworldindata.org/

VIENNA, 25 June 2020 – Around 269 million people used drugs worldwide in 2018, which is 30 per cent more than in 2009, while over 35 million people suffer from drug use disorders, according to the latest World Drug Report, released today by the United Nations Office on Drugs and Crime (UNODC). The Report also analyses the impact of COVID-19 on the drug markets, and while its effects are not yet fully known, border and other restrictions linked to the pandemic have already caused shortages of drugs on the street, leading to increased prices and reduced purity.

Due to COVID-19, traffickers may have to find new routes and methods, and trafficking activities via the darknet and shipments by mail may increase, despite the international postal supply chain being disrupted. The pandemic has also lead to opioid shortages, which in turn may result in people seeking out more readily available substances such as alcohol, benzodiazepines or mixing with synthetic drugs. More harmful patterns of use may emerge as some users switch to injecting, or more frequent injecting.

Looking at further effects of the current pandemic, the Report says that if governments react the same way as they did to the economic crisis in 2008, when they reduced drug-related budgets, then interventions such as prevention of drug use and related risk behaviours, drug treatment services, the provision of naloxone for management and reversal of opioid overdose could be hard hit. Interception operations and international cooperation may also become less of a priority, making it easier for traffickers to operate.

https://www.unodc.org/

Child Marriage and its History

Child marriage in India, according to the Indian law, is a marriage where either the woman is below the age of 18 or the man is below the age of 21. Most child marriages involve underage women, many of whom are in poor socio-economic conditions.Child marriage was outlawed in 1929, under Indian law. However, in the British colonial times, the legal minimum age of marriage was set at 14 for girls and 18 for boys. Under protests from Muslim organizations in the undivided British India, a personal law Shariat Act was passed in 1937 that allowed child marriages with consent from girl’s guardian.After independence and adoption of Indian constitution in 1950, the child marriage act has undergone several revisions. The minimum legal age for marriage, since 1978, has been 18 for women and 21 for men. The child marriage prevention laws have been challenged in Indian courts,with some Muslim Indian organizations seeking no minimum age and that the age matter be left to their personal law. Child marriage is an active political subject as well as a subject of continuing cases under review in the highest courts of India.

New York Times report states that sociologists attribute the origin of child marriages in India to be the Muslim invasions that began more than 1,000 years ago. Invaders raped unmarried Hindu girls or carried them off as booty, prompting Hindu communities to marry off their daughters almost from birth to protect them. Scholars have argued that the Muslim rule led to the deterioration of the status of women in India, which included a spike in child marriages to protect the girls from Muslim rulers and landlords.Others suggest child marriages were common everywhere in the world before the 19th century.

At the time of the Delhi Sultanate, political atmosphere was turbulent and ruled by Muslim Sultans in an absolute monarchy government. During this period the Sultans produced practices such as child marriage and had lowered the status of women even further.

The Vedas, specifically the Rigveda and Atharvaveda, have verses that clearly indicate that during the Vedic Period, girls married well after attaining puberty and were of a mature age. The Dharmaśāstra (Dharmasutras) also state that girl should be married after they have attained puberty. Medhātithi‘s Bhashya states the right age for marriage of a girl can be deduced from Manusmriti. According to the Tolkāppiyam, which is a book on Tamil grammar, a boy should be married once he is sixteen-years-old and a girl before she is twelve. The Greek historian Megasthenes though talks about early puberty of girls in South India. According to Edgar Thurston, in South India a candlelight ceremony was held for girls (vilakiddu kaliyanam) from seven to nine years.

The small sample surveys have different methods of estimating overall child marriages in India, some using multi-year basis data. For example, NFHS-3 and NFHS-4 data for 2005 mentioned in above table, used a survey of women aged 20–24, where they were asked if they were married before they were 18. The NFHS-3 also surveyed older women, up to the age of 49, asking the same question. The survey found that many more 40-49 were married before they turned 18, than 20-24 age women who were interviewed. In 1970s, the minimum legal age of marriage, in India, for women was 15.

According to UNICEF report published in 2005-06, child marriage rates in India were estimated to be around 47%. This figure declined to 27% in 2015-16 according to a new report published by UNICEF. UNICEF also reported that the child marriage was wide spread in three Indian states (RajasthanBihar and Bengal) and there is a 40% prevalence of child marriage in these states.

Various Iniatives taken in India against it –

Apni Beti, Apna Dhan (ABAD), which translates to “My daughter, My wealth,” is one of India’s first conditional cash transfer programmes dedicated to delaying young marriages across the nation. In 1994, the Indian government implemented this programme in the state of Haryana. On the birth of a mother’s first, second, or third child, they are set to receive ₹ 500, or US$11 within the first 15 days to cover their post-delivery needs. Along with this, the government gives ₹ 2,500, or US$35, to invest in a long-term savings bond in the daughter’s name, which can be later cashed for ₹ 25,000, or US$350, after her 18 birthday. She can only receive the money if she is not married. Anju Malhotra, an expert on child marriage and adolescent girls said of this programme, “No other conditional cash transfer has this focus of delaying marriage… It’s an incentive to encourage parents to value their daughters.”

The International Centre for Research on Women will evaluate Apni Beti, Apna Dhan over the course of the year 2012, when the program’s initial participants turn 18, to see if the programme, particularly the cash incentive, has motivated parents to delay their daughters’ marriages. “We have evidence that conditional cash transfer programmes are very effective in keeping girls in school and getting them immunised, but we don’t yet have proof that this strategy works for preventing marriage,” said Pranita Achyut, the program manager for Apni Beti, Apna Dhan. “If Haryana state’s approach proves to be valuable, it could potentially be scaled up to make a significant difference in many more girls’ lives – and not only in India.”

https://en.wikipedia.org/wiki/Child_marriage_in_India

Naidu and her famous work

Sarojini Naidu 13 February 1879 – 2 March 1949 was an Indian political activist and poet. A proponent of civil rightswomen’s emancipation, and anti-imperialistic ideas, she was an important figure in India’s struggle for independence from colonial rule. Naidu’s work as a poet earned her the sobriquet Nightingale of India by Mahatma Gandhi.She was called Bharat Kokila by Rabindranath Tagore.

Naidu’s poetry includes both children’s poems and others written on more serious themes including patriotism, romance, and tragedy. Published in 1912, “In the Bazaars of Hyderabad” remains one of her most popular poems. She was married to Govindarajulu Naidu, a general physician, and had five children with him. She died of a cardiac arrest on 2 March 1949.

In The Bazaars of Hyderabad” is an early 20th-century English poem written by Sarojini Naidu (1879–1949) (also known as The Nightingale of India), an Indian independence activist and a poet from Hyderabad, India. The poem is written in five stanzas, was first published in the year 1912 fromin earlier days.

In The Bazaars of HyderabadWhat do you sell, O merchants?Richly your wares are displayed.Turbans of crimson and silver,Tunics of purple brocade,Mirrors with panels of amber,Daggers with handles of jade.What do you weigh, O ye vendors?Saffron, lentil and rice.What do you grind, O ye maidens?Sandalwood, henna and spice.What do you call, O ye pedlars?Chessmen and ivory dice.What do you make, O ye goldsmiths?Wristlet and anklet and ring,Bells for the feet of blue pigeons,Frail as a dragon-fly’s wing,Girdles of gold for the dancers,Scabbards of gold for the kings.What do you cry, O ye fruitmen?Citron, pomegranate and plum.What do you play, O musicians?Sitar, Sarangi and drum.What do you chant, O magicians?Spells for the aeons to come.What do you weave, O ye flower-girls?With tassels of azure and red?Crowns for the brow of a bridegroom,Chaplets to garland his bed,Sheets of white blossoms new-garneredTo perfume the sleep of the dead.

Sarojini Naidu

Summary

The poet talks about the product offered in the old bazaars of Hyderabad. In first stanza of the poem, the poet questions the merchants in the bazaar about what they are selling, to which the merchants answered that they are selling crimson, silver coloured turbans, mirrors with drawers of amber [an expensive Indian stone] and daggers with handles made of jade.

In the second stanza, the poet moves to another stall and asked the same question to the vendor about what they are weighing to sell. Saffron, lentils and rice replied the vendors. The poet asks the same question to maidens about what they are grinding and she gets a reply that they are grinding henna, sandalwood and spices. In the end of the stanza, the poet questions the peddlers about what they are selling and they reply dice made from ivory and chessmen.

The poet moves to a jewellery shop in the third stanza and asks the goldsmith what ornaments they manufacture. They reply; necklace, bracelets, anklets, rings, and continued to say that, they also make bells for blue pigeons that are tied to their feet. The bells are as delicate as a dragonfly’s wing. Simultaneously they make gold girdles for dancers and scabbards for the kings to keep their swords.

In the fourth stanza, the poet visits a fruit shop. There she inquires about what they are selling. They reply that they sell lemon, pomegranate and plum. Then the musicians were asked what they play and they say sitar, sarangi and drums. The poet even comes across magicians and asks them what they are chanting and they say that they are chanting magical spells to charm thousand ages to come.

The final stanza is about the flower girls who are asked what they are weaving with strands of colourful flowers. The flower girls answer that they are making garlands for the bride and groom to be decorated during the wedding night. Alternately they also weave sheets of white flowers which are placed on graves for fragrance purposes.

The New York Times review the poem in the edition of 27 April 1913 and wrote that; “To us of a colder, soberer clime the very name of this singer of “the oldest land” brings a suggestion of color and perfume, of strange twilight’s, of all the mystery and magic and swift bestowals of life and death that we traditionally associate with India. We are not altogether disappointed, for “The Bird of Time” contains much beautiful verse. “In the Bazaars of Hyderabad” shines like an oriental gem”

https://en.wikipedia.org/wiki/In_the_Bazaars_of_Hyderabad#Text

Design a site like this with WordPress.com
Get started