conflict is by providing free education opportunities. The ideas explored in this essay are – Schooling as a method of shaping modern society‚ the importance of national integration and the role the school plays‚ and education in the realm of Naxals and Adivasis and their integration in to modern Indian society. 15th August 1947‚ sees India taking control of itself as an independent‚ sovereign nation. Jawaharlal Nehru instructs the new citizens of India‚ in his speech ‘Tryst with Destiny’ of the ‘task ahead’
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Her subsequent work further explores the themes of resource rights‚ subaltern resistance and cultural identity. Her first book In the Belly of the River: Tribal Conflicts over Development in the Narmada Valley discussed the struggle for survival by adivasis in central India against a large dam. Her concept of ’cultural politics ’ deepens the conventional understanding of social action by showing how interests and ideologies are formed in the course of collective practice and how their complex interaction
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villagers against displacement as a result of the construction of special economic zones and large-scale industrial projects7. In turn‚ popular support for Naxalism has increased in response to the continued iniquity of government policy towards the Adivasis and lower castes3‚7. In its 2010-11 Annual Report‚
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ISSUES IN SCHOOL EDUCATION IN CONTEMPORARY KERALA C. P. Chandrasekhar V. K. Ramachandran R. Ramakumar A paper prepared for UNICEF‚ New Delhi April 2001 Acknowledgements K. Jayakumar IAS gave generously of his time for interviews and gave full access to documents and information on school education from the Education Department and DPEP. C. Ramakrishnan (Co-ordinator‚ Educational Research Unit‚ Kerala Shastra Sahitya Parishad)‚ P.K. Michael Tharakan (Director‚ Kerala Institute
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of Bangladeshi independence‚ which we have repeatedly encountered whether talking with members of the elite or ordinary people‚ bears evidence of a homogenous ‘Bangalee’ nationalism and a deep ambivalence toward the country’s indigenous people‚ or Adivasi. Here the term Indigenous or ‘tribal’ has no clear definition. This should come as no surprise‚ since the very way the UN operates in negotiations promotes agreements often containing vague wording. Furthermore‚ the international indigenous and other
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COMMENTARY Free Speech in the Digital World under Threat? Kirsty Hughes We are at a moment where the digital world can go either way – it can become a space of genuine free expression‚ one enjoyed by ever larger numbers of people or it can become a controlled and monitored space. Like any battle for free speech and fundamental rights‚ governments and other major players – in this case big web companies and internet service providers – must be held to account and challenged to defend our rights
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consisting of farmers‚ adivasis‚ environmentalists‚ activists protesting against the implementation of the Sardar Sarovar Project(SSP) on the river Narmada. Some of the debatable charcteristics of the SSP were :Provision of irrigation and electricity facilities to the economically prosperous and politically powerful regions of South and Central Gujarat‚ while displacing politically marginal Adivasi subsistence peasants in Maharashtra and Madhya Pradesh. For facts‚ adivasis constitute only 8% of the
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SOCIAL DISCRIMINATION IN INDIA: A CASE FOR ECONOMIC CITIZENSHIP Barbara Harriss-White** and Aseem Prakash* I: Introduction Through the Constitution the Indian state promises equality to all its citizens. The various provisions of the Constitution elucidated in the chapters on Fundamental Rights (justiciable) and on Directive Principles of State Policies (non-justiciable) delineate the state’s obligation to provide equal opportunities to all its citizens in social‚ political and economic spheres.1
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sohrea (harvest festival)‚ they are not anymore Santals. They are Christians” said Silis Murmu‚ one of the village community members of Situngtola village who is following the traditional Santali religion. “There are no Adivasi (indigenous) people anymore‚ once they were Adivasi. All are now Christian” commented by Muslemuddin‚ one of the inhabitants near to the Santali village‚ who is a Muslim Bengali. “What is our religion‚ follower of traditional belief or Christian? It does not matter. I think
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society that lacks positive traits of the modern society and thus constitutes a simple‚ illiterate and backward society (Xaxa Virginius 1999:3590). Article 342 of the constitution recognize over 700 tribal groups in India‚ they are also called as Adivasis. After India’s independence in 1947‚ the categorization of tribal communities was formalized through a detailed separate statutory list of the Scheduled Tribes Order of 1950 that came into force following the reorganization of the Indian states (Ghurye
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