Wednesday, March 30, 2016

5 PhD theses on this class III­ dropout 'Padma Shri' poet --­ Times of India

5 PhD theses on this class III­ dropout poet 

 He has barely attended school, but five scholars have based their PhD reserarch on this writer and poet from western Odisha who received the Padma Shri from the President on Monday.

Haldhar Nag, the 66-year-old poet in Kosli language, remembers all the poems and 20 epics that he has penned. Sambalpur University is now coming up with a compilation of his writings - Haldhar Granthabali-2 - which will be a part of the university's syllabus.

"He remembers whatever he writes and has been reciting them. You just need to mention the name or subject. He never misses anything. Now he attends at least three to four programmes every day to recite his poems," said a close associate of the poet. Nag told TOI, "It's great to see the huge interest of young people in poems in Kosli. Everyone is a poet, but only a few have the art of giving them shape."

Nag has never worn any footwear and always dons a white dhoti and a vest. "I feel free in this attire," he said.

 Born in a poor family of Ghens in Bargarh district of Odisha in 1950, Nag could attend school only up to Class-III. He dropped out after losing his father when he was 10. "Life of a widow's child was tough," Nag said, adding how he had no option but to work as a dishwasher at a local sweet shop.

Two years later, a village head took him to a high school where he worked as a cook for 16 years. "But soon, a number of  schools came up in the area. I approached a banker and got Rs 1,000 loan to start a small shop selling stationeries and eatables for school students," Nag said.

 It's during this period, Nag wrote his first poem 'Dhodo Bargachh' (The Old Banyan Tree) in 1990, which was published in a local magazine. He sent four poems to the magazine and all of them got published. "I was felicitated and that encouraged me to write more. I started touring nearby villages to recite my poems and got huge response," he said.


Known as Lok Kabi Ratna in Odisha, Nag, who draws his themes from the rustic surroundings, writes mostly on nature, society, mythology and religion. He also takes up the cause of the oppressed and social reforms through his writings. "In my view, poetry must have real-life connection and a message for the people," Nag said

Saturday, March 26, 2016

Girls as good as boys in maths and better than boys in language: NCERT survey Times of India

3/27/2016 Girls as good as boys in maths: NCERT survey Times
of India
http://timesofindia.indiatimes.com/india/GirlsasgoodasboysinmathsNCERTsurvey/
articleshowprint/51449353.cms 1/3

Girls as good as boys in maths: NCERT survey
TNN | Mar 18, 2016,

N EW DELHI: The notion that girls are not good with numbers and science is just a myth, if data from a nationwide survey of more than 2.7 lakh students is any indicator. The survey conducted on Class X student showed girls performed on an equal footing with boys in mathematics, science and social sciences.
The study, however, upheld another common conception — that girls have better language skills. Girls outperformed boys in English and other languages in the survey conducted in 2015 by the National Council of Educational Research and Training (NCERT) in 7,216 schools following different boards across 33 states and Union territories.
 
The study also highlighted rampant under-performance among students in rural settings, those studying in government schools and hailing from underprivileged backgrounds, such as Dalits and tribals.

Another disturbing trend was the poor showing in science and maths by students in a majority of states. Scores in science were below the national average in 24 states.
In maths, the survey showed 21 states falling below the average. In general, students struggled the most in subjects that involved numerical problems and practicals. The study also showed that a few states were far ahead of the rest.

In mathematics, only four states and UTs performed way above the national average while students from 21 states and UTs were assessed to be significantly below the average. In science, as many as 24 states and UTs were below the national average even while a large variation was found in scores within states.

"The survey revealed that the majority of the states and UTs are performing below the overall average score in all subject areas... Low achievement is largely an outcome of lack of conceptual clarity and understanding," says the report.

On average, just 41% of the questions on English were answered correctly. In mathematics, the percentage was even less (40%). It was slightly better for science (43%) and social sciences (47%). It was only in modern Indian languages (MIL) that
students on average managed to answer more than half the questions correctly (53.5%).

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Saturday, March 19, 2016

‘History presents India’s angry young people as dull … don’t make Indian women goddesses …TOI Interview of Sunil Khilnani

‘History presents India’s angry young people as dull … don’t make Indian women goddesses … there are many ideas of India

March 18, 2016,  Srijana Mitra Das in | Edit Page, India, Q&A | TOI


Sunil Khilnani is a leading Indian academic and author of ‘Incarnations: India in 50 Lives’. Khilnani, who’s at the
Penguin Spring Fever Festival, spoke with Srijana Mitra Das about making women invisible or invincible in India,
why India’s been presented with a relatively dull past – and whether biases shape our understanding of the present:
You draw portraits of 50 remarkable Indians – with six women.
I hope everyone will be as outraged as i am at how few women there are in the book. It’s a reflection of deep-set Indian patriarchy. If you go back more than 150 years, you don’t find many primary sources to reconstruct the life of women. One of my criteria was to use primary sources – not spin another mythological or legendary story. The lost treasure of Indian history is the voices of its women. Their portraits themselves are extraordinary. Amrita Shergill, as a young woman trying to make a career in a world so dominated by men, is amazing. The steeliness of her will is admirable. The counterpoint is Subbalakshmi, who suppresses much that’s remarkable about her and pretends her husband makes her career. Our tendency is to make women into goddess figures – Rani Jhansi is an example. You strip away what’s human about them. You undersell their real achievements by not looking at their contradictions.I wanted to demythologise – to rehumanise.
Would you agree with Ashis Nandy that mythologising women leads to real Indian women being punished for not living up to ‘goddess’ standards?
Yes. Inhuman standards emerge – which are used to justify inhuman treatment.
You feel India’s accustomed to ‘exemplary’ histories.
Well, this business of turning real figures into exemplary figures becomes an instruction in virtue – for most people, that’s a turn-off. I found so many venerable, staid old women and men of Indian history were actually rebellious, angry, upstart young people! Guru Nanak was extraordinary with radical ideas about women, food, dress. He was an angry young man! But the history we’re taught drains out the human interest to produce a single-file procession of figures leading to the end-point of the nation. I’m saying, instead of this neat orderly line, what we have is a rabble of critiques, dissent – we’re a nation of rabblerousers! That’s why we had great moments of challenge and reform, because people were reckless enough to say, i’m not going to put up with this now. We underplay that individuality to produce this conformist past. Even with Gandhi, i found what an amazing manager of his image he was, how he does the Dandi March, whom he chooses to accompany him, what they wear, the camera crew he takes along, how he sends people in advance to enthuse villagers – Steve Jobs could learn from him! He’s so human – not just a Great Leader.
So, why this paradox – such fun figures, such dull histories?
I wish i knew! I think they get drawn into stories about the nation. There’s an imposition of different ideological narratives, whether a certain nationalism or religious identity. You smooth out edges – which is a real loss.
You portray Indira Gandhi with several edges voices, from suitcases of cash to self-proclaimed martyr hood.
That’s an extraordinary story. She was in charge of India’s government when Hillary Clinton was in her teens! But she came to be loathed too, particularly for Emergency. However, what she provoked strengthened democracy through civil society that rose against her and renewed its commitment to freedom. There’s an interesting echo of that in how people feel today about dissent being under challenge.
But academic voices, despite Emergency, Punjab, Kashmir, etc., are generally sweeter about Congress while being bitterly anti-BJP – is there an elitist bias against India’s right-wing?
I’m sure there are elitist biases, many of them. I try to move out of standard ideological narratives and say there’s a different picture – which doesn’t fit with either bias. I’m equally critical of a liberal, left position as a right, conservative one. I take heroes of the liberal lineage, like Akbar or Dara Shikoh, and show they are not proto-liberals. Their interests are very much driven by certain religious imperatives. My account doesn’t play to either of these biases – it questions them.
How does this work vibe with your Idea of India?
That was about the political foundations of modern India. This recognises there are many ideas of India – and that’ll always be something to debate about.

Link- http://blogs.timesofindia.indiatimes.com/Doctor-in-the-House/history-presents-indias-angry-young-people-as-dull-dont-make-indian-women-goddesses-there-are-many-ideas-of-india/

Ravi Varma: From canvas through calendar to temples March 16, 2016, Nandita Sengupta | TOI

Ravi Varma: From canvas through calendar to temples

March 16, 2016,  Nandita Sengupta  | TOI

Painter was a radical who gave three-dimensional form to divinity; today that radical iconography is being used in temples.
Next time you visit your neighbourhood temple, take a good look at some of the sculptures on display on the colourful gopuram towers. If you’re interested in India’s artistic heritage, you’ll see the signature of one of its most well-known painters. The artist is Raja Ravi Varma, the man who radically transformed religious iconography with his very human depiction of divinity a century and a half ago. 

Varma did to temple iconography what Renaissance artists did to Christian themes in Europe three centuries before him -give divinity a human face and form. “Pan-India representation of divinity as it existed before Ravi Varma was either two-dimensional or tantric (comprising linear lines). All religious iconography from Tanjore and Mysore school to Pahari miniatures to Tibetan Tankhas were either tantric or two dimensional,”  says Ganesh V Shivaswamy of the Raja Ravi Varma Heritage Foundation.

Part of the reason for the humanising effect is Varma’s choice of models. Many of his famous paintings were modelled on his daughter Mahaprabha who is the face of Saraswati, Lakshmi and Damayanti. But Varma also used people around him to depict divine or mythological characters on canvas. He used the physicality of one of the palace workers to bring Ravana to life while Rama was based on a young relative of his. And although his depiction of mythology is stylized -just as it was in the Renaissance for example -his deities are also surprisingly modern.

“His Lakshmi does not wear string upon string of necklace -she looks very traditional but wears elegant jewellery that would not be out of place in a sophisticated contemporary setting,“ says Shivaswamy . “That’s how modern he made this theme.“ Ironically , his fame and pan-India appeal has turned Raja Ravi Varma’s artistic style into a generic form. “ A lot of the stucco work on contemporary temple gopurams is based on or inspired by Raja Ravi Varma,“ says Shivaswamy. Madurai’s Azhagar Koil, for instance, depicts the birth of Shakuntala on its gopuram tower in a manner that’s obviously inspired by Varma’s famous original. “A facade of the Padmanabhaswamy Temple was inspired or rather copied from Raja Ravi Varma’s ‘Vishnu Garuda Vahan’. And the stucco work on the outer parapets of the Nanjangud temple near Mysore draws its inspiration from ‘Shankar’, ” he added.

While many of these temples are very old, parts of the older structure have now been rebuilt. For instance, the Azhagar Koil gopuram is much more recent than the original temple. Ditto for the archway in the Padmanabhaswamy Temple. “Much of this more recent work is identical to Ravi Varma lithographs,” said Shivaswamy.

The adoption of Varma by temple sculptors is understandable given how widespread and entrenched his appeal is in India. Even those who don’t understand very much of art recognize his paintings and his versions of popular deities like Lakshmi and Saraswati now grace puja rooms and calendars . Given the work done by a whole generation of prolific artists like M V Dhurandhar, M A Joshi and SM Pandit, among others, all of whom emulated him and perpetuated his style -Raja Ravi Varma’s version is now the accepted look of Hindu divinity . From being a radical, the artist has come full circle.


Friday, March 11, 2016

At Your Convenience – Kanti Bajpai TOI

At  Your Convenience – Kanti Bajpai

India needs a sanitation policy, not just more toilets
Indians are toilet deprived. Two-thirds of rural Indians have no access to toilets. In some parts of the country, the statistic is even worse. Nationally, only about 50% of the population has toilet access. In the second decade of the 21st century, this is a disgrace, and its physical and social consequences are massive.
Poor sanitation has ensured that Indians have amongst the highest rates of malnutrition, stunting and mental retardation in the world. Hygiene problems lead to almost chronic gastrointestinal infections which cause undernourishment which, in turn, produce stunting and retardation. We are talking about tens of millions of Indians afflicted in this way.
Prime Minister Narendra Modi to his credit has made improved sanitation a key policy objective of his government. He is the first Indian leader since Mahatma Gandhi to talk repeatedly about this almost taboo subject. He is not just talking about it; he is trying to do something fairly monumental for us. Since Modi’s coming to power, the government has built half a million toilets. It may well build another 100 million in the next few years.
Surely most of the sanitation problem will go away if we provide the majority of Indians with toilet access.
Wrong.
Without a full-blown sanitation policy we won’t make much of a dent in the problem. Of course, providing sufficient toilets is part of the solution. But going by the experience of other countries, including those like Bangladesh and China which have made huge gains in this area, and our own history of toilet provisioning, this is the easiest part of a sanitation campaign.
The most difficult part is getting people to use the toilets.
Indians don’t use toilets for many reasons. Some toilets are too far away to use. Some don’t have a light bulb in it and become inoperative at night. Some are located in places that are not safe for women and children. Many if not most public toilets just don’t work. There are no toilet seats, flushes don’t flush, cubicle doors are broken, there is no water and the smell, filth and insects drive patrons away. Toilets are not cleaned, the cleaning staff doesn’t get cleaning equipment (because someone has stolen it), supervisors are lackadaisical and absentee cleaners go scot free. In short, we have the usual Indian administrative story.
There is another problem. Mihir S Sharma in his book Restart: The Last Chance for the Indian Economy tells us that perhaps 80% of rural Hindus use the fields, while only 50% of Muslims do so. Up to 40% of Hindus who have access to a “working government latrine” won’t use it, whereas only 7% of Muslims who have similar access will defecate outside. Since Hindus make up over 80% of the population, their attitudes and practices are a big part of the challenge ahead.
The problem does not end there, as Singapore realised several decades ago.
You not only have to get people to use toilets; they must use them properly. In public facilities, on Western toilets, they must resist the temptation to squat. They must leave the seat dry. They must wash their hands, even when they urinate. They must flush. Public toilets need soap, disposable paper towels, and, in all likelihood, toilet paper (since otherwise toilet seats cannot be kept dry for the next person).
The prime minister has started a debate and a process. More than building toilets, he must develop and deploy a sanitation policy – which deals with management of human waste all the way from our bodies to sewage disposal in our rivers, lakes and seas. The latter is vital. We will achieve little if we do not attend to where human waste goes and what is done to it after it has been deposited in a toilet bowl or urinal.

Narendra Modi is no fool. He is aware that he has taken on a massive task. However, as Bangladesh and other countries poorer than India have shown, sanitation is achievable relatively quickly. A determined leader and dedicated administration in partnership with civil society and citizens could give us a sanitation revolution.

Sunday, March 6, 2016

Monologues plus vagina- Times of India

Monologues plus vagina- Times of India
 TNN | Mar 6, 2016,
It is probably the boldest, most bruising play on marital rape and oppression ever on Indian stage. Shilpi Marwah in A Woman Alone doesn't flinch from the crudities. But despite the pitch-black humour, the Hindi adaptation of the play by Dario Fo and Franca Rame has become a cult play in just eight months.
 Every time it is staged Marwah's onewoman act, adapted by director Arvind Gaur, has drawn full houses; tickets, on the odd occasion were selling in black. The first time Marwah, 26, went up on stage in Delhi, she says she was braced for the outrage. After all, this was a play that Gaur, head of Asmeeta Theatre, had spent nearly 20 years trying to cast and been rejected as "too much".
"It was that direct about sex," she says. At one point, the protagonist, imprisoned at home by a violently obsessive husband, compares his brutish lovemaking to "zameen main paani ke liye boring karne wali machine ki tarah."
Marwah needn't have worried. When she winds up the hour-long play, pulling down an overhead set hung with household miscellanea on herself, the response is stunned silence, and finally, standing ovation. The solo sketch has now travelled to several theatres and colleges -- including one run by missionaries. Only one principal of a woman's college has huffed her way out of the hall in indignation, but her students loved it and so did the teachers.
A solo is a terrifying act to pull off but it packs the most punch in theatre and allows an actor to evolve along with it over time. An increasing number of young female actors are now going it alone on stage, telling some of the most forceful stories of our times. Maya Krishna Rao's wildly popular Walk created post-Nirbhaya, Mallika Taneja's Thoda Dhyan Se, Jyoti Dogra's Notes on Chai, Ira Dubey's 9 Parts of Desire, Kalki Koechlin's Just Another Rant, Seema Pahwa's Saag Meat and Poornima Shettygar's Truck are some of the finest examples of this growing mono theatre.
Mumbai-based Dogra's Notes on Chai has been drawing packed houses nearly every one of the 45 shows over the last two years across India. At NSD's recently concluded theatre festival, Bharat Rang Mahotsav, it was on the list of must-see plays for many drama lovers. The 100-minute solo is an unscripted piece of theatre where Dogra uses inane, everyday chatter around us in homes, buses, markets to get to the core of what the words actually say of our fears, inhibitions and anxieties. And you laugh, because you catch sight of yourself in these funny, pathetic vignettes on love, sex, body image, health and religion.
 "We have an existential need to make sense of our lives. Take the woman who wakes up, cooks, takes a bus to office, works, comes home, picks up vegetables, reaches home, cooks... The days and months that pass like this in repetitive circles, we all have need to make some meaning of them," says Dogra. She uses her training in Tibetan chanting, voice modulation and understanding of sound to interpret the real meaning behind a piece of vacuity like: "Yes I am happy. Why you ask?...I mean we have to be happy, na?"
And if you thought that a devised work like this works only in urban theatre spaces, consider this: Dogra has taken her play to Bhopal, Patiala, Amritsar, Trissur and Kochi without diluting even the graphic passages.
Apart from acting skills, it takes a lot of nerve to hold an audience alone, especially when the script defies convention. Marwah has spent eight years doing street theatre in Delhi, a lot of it political — she was among the young, unflinching female voices on the street after the December 16 gang-rape. She also scripted a 20-minute solo, Purity, on the whole mystique around a woman's virginity. "All that had trained me well enough for A Woman Alone. But even then there was a point when I would ask Arvind sir hesitantly: 'Iske liya koi aur shabd ka istemal kar sakte hain kya?'" she recalls with a laugh. Gaur stuck to his guns. "It is obvious that Indian society is ready for a free and frank discussion on sexuality, especially the young," he says.
 Actor Poornima Shettygar, 43, whose original solo work Truck was first staged at Delhi's Alliance Francaise in November, has a theory about gender inequality -- that men and women make for natural collaborators and if it wasn't for cultural conditioning there wouldn't be a battle of the sexes. So her "protagonist" is a truck, decorated with tassles, bright colours and feminine accessories as trucks often are. "The truck seems hyper-masculine but drivers often dress it up like a woman. That is because it fills a kind of void in their life," she points out. The script travels across several Indian states and Shettygar's lines touch eight languages, tracing the roots of trafficking, combining humour, nautanki and grim drama.
 "To be up on stage alone, that is the most dynamic way to connect with audiences. And you and the play can grow forever," she says.
  Malini.Nair@timesgroup.com link- http://timesofindia.indiatimes.com/india/Monologues-plus-vagina/articleshow/51274461.cms