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By Sujaya Rathi
New Delhi: With the simultaneous launch of the Atal Mission for Rejuvenation and Urban Transformation (AMRUT), Housing for All and the coveted Smart Cities Mission (SCM) on June 25, 2015, it was a landmark day in the evolution of India’s urban agenda. The message of convergence emerging from the common launch of all three programmes will hopefully be sustained in the future while implementing them.
The Smart City guidelines seek the convergence of different schemes like AMRUT, Swachh Bharat Mission (SBM), National Heritage City Development and Augmentation Yojana (HRIDAY), Digital India, Skill Development, Housing for All, construction of Museums funded by the culture department and other programmes connected with social infrastructure such as health, education and culture. SCM, with an outlay of Rs.48,000 crore ($7.5 billion), is expected to enhance the quality of life in 100 cities, which will be identified over the next few months.
Since the initial declaration of building Smart Cities in the BJP’s election manifesto in early 2014, the Modi government’s plans on this front have been taking shape slowly, and will need time to evolve. The SCM guidelines highlight the need for a holistic approach to urban development. This will require an integration of physical, institutional, social and economic infrastructure. Thus emerges the need for a strategically articulated framework to address a city’s urban challenges, which will greatly aid this process of integration. This framework should focus on a more process-oriented path than a simple project-oriented path.
The guidelines provided by the government do not mention a specific definition of Smart City. There are, however, four key imperatives that emerge from the guidelines along with various other perspectives on smart cities obtained from both academic literature and deliberations in India over the last 15 months. The first imperative is that a city needs to be sustainable in order to be smart. This will mean that the interventions under the Smart Cities Mission need to align their goals, objectives and processes to the overarching principle of sustainability.
The draft Sustainable Development Goals (SDGs), released by the United Nations, can be a useful and handy reference.
The key principles emerging from SDGs include ensuring well-being, equity, efficiency, and embedding foresight in all plans and actions.
Adhering to these principles at all stages of all programmes will ensure consistency in the outcomes achieved and thus enable the much-intended convergence of programmes sought by the Smart Cities Mission Guidelines.
The second imperative that emerges is the importance of imbibing the characteristics of good governance for achieving sustainability. For example, transparency, accountability, participation and consensus-building are some of the key characteristics of good governance, which form the foundation for ensuring equity.
The third imperative is to understand the role and use of technology in urban development. There needs to be a departure in the way technology is being portrayed as the panacea of all urban ills. It is in fact an important enabler, which can yield the desired results only when applied in a context-specific manner. Collective vision, supportive policy instruments and domestic stability are equally important in achieving smartness in a city through technology.
The fourth and a frequently discussed imperative is that urban institutions, especially the Urban Local Bodies (ULBs) need the capacity to work towards the three imperatives mentioned so far. This gains additional significance as the prime minister himself has said that ULBs will be key instruments in implementing the Smart Cities Mission.
The four imperatives mentioned above suggest that India needs to formulate concrete Terms of Reference (ToR) to realize the Mission’s objectives, drawing from the initial ideas proposed in the guidelines. A reference framework based on a set of guiding principles is needed to enable state and city governments to implement different schemes, understand the complementarity of schemes and maintain consistency. This Smart City Reference Framework (SCRF) for India can be envisaged to be the point of departure from other urban development initiatives. The Smart Cities Mission needs to initiate this to gain both short-term (such as meaningful utilization of investments under various schemes) and long-term benefits (such as initiating important structural reforms in urban planning and management processes, empowered by technology).
The Reference Framework should be the overarching and all-encompassing umbrella that will guide all urban development and related schemes to achieve sustainable urban development in India.
Center for Study of Science, Technology and Policy (CSTEP), a Bengaluru-based think tank, has been working on re-conceptualizing various notions associated with smart cities in India. The culmination of this study is a set of ToR, which is also being referred to as the Smart City Reference Framework(SCRF). The final report of this study will be released in mid-July, under the aegis of NITI Aayog.
The positioning of SCM can be seized as an opportunity to address the challenges discussed in this article and achieve the larger goals of urbanization featured in the national development agenda. The complementarity of the schemes presents the biggest opportunity in this trajectory of urban development. It could also be the biggest challenge! Streamlining the efforts of various organizations by ensuring that various aspects of sustainable urban development are addressed will be a critical factor in taking this Mission forward “smartly”.
"In India, to be born as a man is a crime, to question a woman is an atrocious crime, and this all because of those women who keep suppressing men in the name of feminism."
Feminism, a worldwide movement that started to establish, define and defend equal rights for women in all sections- economically, politically, and socially. India, being a patriarchal society gives a gender advantage to the men in the society thus, Indian feminists sought to fight against the culture-specific issue for women in India. Feminism itself is nothing but a simple movement that pursues equal rights for women (including transwomen) and against misogyny both external and internal. It states nowhere that women should get more wages than men, that women deserve more respect than men, that's pseudo-feminism.
Pseudo feminists state that women deserve more respect and rights, any other gender deserves no respect. They feel that women should be the ones ruling the world and at higher positions. When feminism takes a turn for extremities it becomes pseudo-feminism and people who label themselves as feminists will bash anyone who speaks against even the wrongdoings of a woman. They'll bash women who're wife and sisters for not speaking up and support any women criticizing political leaders even if it's completely irrational. This is where hypocrisy and pseudo-feminism merge with each other.
They take advantage of the rights given to women to protect themselves to threaten other genders. The rights given to women are supposed to make them feel reassured that they can reach out to the judiciary if their rights are being hampered not to threaten to make the victim sound like the culprit.
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Indian Feminist Movement has made significant progress however, even in the modern world women are still unsafe and are discriminated against when it comes to getting a job, land ownership, and access to education. While filling the official papers it is still asked "Wife of /Daughter of:….."
People in India still continue the practice of sex-selective abortion, abandoning the girl child, not letting girl child study instead they should learn household chores, they are seen as a burden to the family. Such injustices make feminism such an important movement, gender equality is worth fighting for to create a safe environment for women. Feminists over the years have been criticized for focusing on the rights of privileged women and not giving equal representation to poorer and lower caste women, which has led to separate caste-specific feminist organizations and movements.
Some notable milestones in the Feminist Movement
- Raja Ram Mohan Roy campaigned against Sati Pratha (practice in which a widow sacrificed herself by sitting atop her deceased husband's funeral pyre) and child marriage
- Savitribai Phule started the first school for girls at Bhidewada in Pune city in 1848.
- In 1972, SEWA, the biggest trade union for women was set up by Ela Bhatt for women working in the informal sector.
- The Chipko Movement was launched and led by women in 1973.
- #MeToo movement against sexual harassment and abuse was started in 2006 and revived in the year 2015.
People in India still continue the practice of sex-selective abortion, abandoning the girl child, not letting girl child study instead they should learn household chores, they are seen as a burden to the family.Unsplash
Feminism is often misunderstood as pseudo-feminism and hence, becomes the target for public hatred and is accused of wronging other genders under the façade of feminism. It is misunderstood by Indians as female domination instead of gender equality. Indian society and Indian feminists believe that only men are perpetrators of a heinous crime like rape and they refuse to even recognize the men who say they were raped and it's the toxic masculinity in the society that believes how can a woman rape a man? Reality is different from what we believe, women can be the perpetrator too, women threaten to file a case of domestic violence, or sexual assault against innocent people just to fulfill their ego.
Thankfully feminism and pseudo feminism are two separate concepts and feminism is just about equality and not judgment. Indian society and feminists actually need to understand the difference between the two and stop tarnishing the Feminist Movement as a whole.
Keywords: Feminism, World, India, Pseudo-Feminism, Gender
Kerala is a land of many good things. It has an abundance of nature, culture, art, and food. It is also a place of legend and myth, and is known for its popular folklore, the legend of Yakshi. This is not a popular tale outside the state, but it is common knowledge for travellers, especially those who fare through forests at night.
The legend of the yakshi is believed to be India's equivalent of the Romanian Dracula, except of course, the Yakshi is a female. Many Malayalis believe that the Yakshi wears a white saree and had long hair. She has a particular fragrance, which is believed to be the fragrance of the Indian devil-tree flowers. She seduces travellers with her beauty, and kills them brutally.
Yakshi idol in Veroor, Sri Dharamashastha temple Image source: wikimedia commons
The Yakshi is believed to live in a palm tree which can appear like a palace. Victims are taken here before they are killed. Travellers on highways are often advised not to stop near heavily forested areas, or speak to anyone who closely resembles a Yakshi. Some believe she can change form, while other hold to the belief that she doesn't. after securing her victim, the only trace left behind is body parts like hair, nails, and teeth.
They say, like other ghosts, a Yakshi's feet will not touch the ground. This is something to look out for. Mysterious deaths have been reported across the rural areas in Kerala, and all these have been attributed to the legend.
Keywords: Legends, Yakshi, Urban legend, Ghost, Kerala, Myth, Vampire
The LGBTQ+ acronym stands for Lesbian, Gay, Bisexual, Transgender, Queer, and others. In India LGBTQ+ community also include a specific social group, part religious cult, and part caste: the Hijras. They are culturally defined either as "neither men nor women" or as men who become women by adopting women's dress and behavior. Section 377 of the India Penal code that criminalized all sexual acts "against the order of nature" i.e. engaging in oral sex or anal sex along with other homosexual activities were against the law, ripping homosexual people off of their basic human rights. Thus, the Indian Supreme Court ruled a portion of Section 377 unconstitutional on 6th September 2018.
But the question is, "was India always against homosexuality"? Has the concept of homosexuality being unnatural existed forever? No, in Indian history and Hinduism homosexuality has never been an offense, in fact in several instances it has been depicted how people embraced their identity, be it sexual identity or gender identity. Section 377 was brought to India by the British in 1862, while India was colonized. Even after the Independence, it was only in 2018 that the Supreme Court ruled it as irrational and illogical.
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Homosexuality in Ancient India
When Supreme Court decriminalized homosexuality in India, there was an uproar about it being a western ideology and liberalism. But in reality, homosexuality has existed since the time of the Vedas. The Gay and Lesbian Vaishnava Association (GALVA) researched and discovered that it was around 3102 B.C. (during the Vedic Age) that homosexuality or non-normative sexual identity was recognized as "Tritiya Prakriti", or the third nature. Ancient India not only made mentions of homosexuality but accepted it as well.
Hinduism is the most vastly followed religion in India. Hinduism does not explicitly mention homosexuality however it does contain a homosexual theme and characters in its text. There have been various instances in our scriptures and texts that have introduced us to LGBT+ characters such as the androgynous form of Shiva and Parvati Ardhanariswara meaning "the half-female lord". One of the most popular and ancient texts on sexuality, eroticism, and emotional fulfillment of life, "Kamasutra" has a complete chapter dedicated to homosexuality and homosexual sex. Numerous Hindu sculptures and temples have statues depicting homosexual activities.
Numerous Hindu sculptures and temples have statues depicting homosexual activities. Facebook
Our Mughals were Queer
Mughals are often seen under the light of cruelty, rigid ethics, nobility, and polygamy. Simultaneously, Mughals are also the ones credited for the emergence of Sufism, abolished jizya tax, love beyond religion, classes, and gender.
In the Baburnama written in memoirs of our very first Mughal ruler Muhammad Babur, several instances documented Babur's infatuation and affection towards a teenage boy named Baburi. We also have multiple Persian couplets as evidence of Babur's affection for Baburi. Mughals engaged in homosexuality and pederasty, and they believed that later was a form of "pure love".
But as time passed homosexuality was suppressed more and more though people practiced it in secret if revealed they were punished. According to the Fatwa-e-Alamgiri Sharia-based text of the Mughal Empire, there is a common set of punishments for homosexuality, which could include 50 lashes for a slave, 100 for a free infidel, or death by stoning for a Muslim.
British Raj and Independence of India
In 1862, Section 377 of the Indian Penal Code that criminalized homosexual sex came into force. Even after Independence in 1947, the section remained a part of the Indian Constitution. There were protests all over the country to give people of the LGBT+ community basic human rights but it was not until 2018 that The Supreme Court of India ruled the portion of Section 377 has unconstitutional and struck it off. One judge said the landmark decision would "pave the way for a better future.". With Section 377 gone are LGBT+ people allowed to fall in love freely? No, people are still afraid to love because of the stigma in our society when it comes to homosexuality; they are seen as lesser humans.
ALSO READ: Significant Support for Rights for LGBTQ+
Although the Supreme Court has decriminalized homosexual activities, same-sex marriage remains illegal in the country. Homophobia is still prevalent in India, and homosexual children would rather commit suicide than come out to society with their true identity, that's how harsh of a world we live in. Lacking support from family, society, or police, many gay rape victims do not report the crimes. In 1977, writer and Indian mathematician Shakuntla Devi published "The World of Homosexuals". It was the first study in the Indian context; the book contains interviews with homosexual men set in the years of Emergency. She wrote, "rather than pretending that homosexuals don't exist it is time we face the facts squarely in the eye and find room for homosexual people." We've had small victories in our fight against homophobia and getting LGBT+ community the rights they deserve as humans, but we still have a long and exhausting fight ahead of us.