hejje july 2011
TRANSCRIPT
Printed by : Ramesha M. H., Published by: Ramesha M. H., Owned by: Ramesha M. H., Printed at: Niruta Print Solutions #244, 3rd Main Road, Poornachandra Road, Opp. Dr. AIT College, MPM Layout, Mallathahalli, Bangalore - 560056Published at: #244, 3rd Main Road, Poornachandra Road, Opp. Dr. AIT College, MPM Layout, Mallathahalli, Bangalore - 560056 ,Editor: Ramesha M. H.
SAMAJAKARYADA HEJJEGALU ENGLISH MONTHLY / JULY 2011/ ( Pages 52) RNI No. KARBIL/2010/36306 / Karnataka Regd. RNP/BGS/2155/2011-13. Posted at MBC, Bengaluru GPO-560001 on the 3rd of every month.
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¸ÀA¥ÀÄl-1|Volume-1 dįÉÊ 2011|July 2011 ¥ÀÄlUÀ¼ÀÄ-52|Pages-52 ¸ÀAaPÉ-8|Issue -8¨É¯É- 20|Price - 20
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Pandith Sudhakara: An Ardent Patriot and a Vedic Scholar Pandith Sudhakara: An Ardent Patriot and a Vedic Scholar
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Professional Social Workers Monthly Meeting 10th July 2011, Venue: Senate Hall, Central College, Time: 2.00 p.m
CONTENTS
ADVISORY COMMITTEEDr. H. M. Marulasiddaiah Rtd,Prof, Deptt. of Social Work, B.U
Hanumantharayappa Ex. President R.R. Nagarasabhe
Dr. Prof.T.B.B.S.V. Ramanaiah Prof. Deptt. of Social Work, Mysore University
Mr . G.S. Lakshmiprasad Director, HRM Consultants
Dr. K. Hemalatha Faculty, Deptt. of Social Work, Christ University. Dr. T.S. Chandrashekara Faculty, Deptt. of Social Work, Kristu Jayanthi College.
Dr. John JohnsonSt. Philomena College, Puttur.
N.V. Vasudeva Sharma Director, Child Rights Trust.
M. A. Boratti Rtd. Principal, Basaveshwara College
Ram K Navaratna CEO, HR Resonance
T.F. Hadimani Chief illustrator, The Week Magazine
M.R. Sharma Sr. Manager, Compact India
NIRATANKA TEAMM. H. Ramesha, MSW, PGDELT. Editor
N. Ponnaswamy,MSW
B. Anitha, MSW, PGDHRM
K. Venkatesh, MSW
U.S. Pradeep, BE
C.R. Prasanna, MA
S. N. Mahalakshmi, (MSW)
R.T. Vyshali, MSW
H.C. Sridhar Reddy, MSW
H. Gangaraj, MBA
L. Nirmala, B.com
R. Indira, (MSW)
K. Purushothama(MSW)
B.S. Brijesh (MSW)
REVIEW COMMITTEES.V. Venkatesh MurthyHOD, Deptt of Social Work, CMR College
C. ShashidharHOD, Deptt of Social Work, Acharya College
ManjunathaMJ Consultant
Shashikanth RaoLecturer, Govt First Grade College, Madhurgiri
G. GundappaFaculty, Deptt of Social Work, Kolar PG Centre
N.L. Anand Faculty, Deptt of Social Work, CMR College
R. UllasProgramme Officer, Janahita Raichur
Panduranga .R JadhavFaculty, Govt First Grade College, Mudalagi, Gokaka
V.T. Mohan Faculty, Hemadri College of Management Studies, Tumkur
CREATIVE GROUPK.S. Ramesha, Avinash .V, Naveen M.V
¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ dįÉÊ 2011 3
R e g u l a r s
6. PÀ£ÁðlPÀzÀ°è ¸ÀªÀiÁd ¸ÀÄzsÁgÀuÁ ZÀ¼ÀªÀ½UÀ¼ÀÄ
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13.
15.
18.
20.
23.
25.
26.
30.
32.
(Mr) Magnus Ottelid
42.
47. Debate And Discussion -
qÁ|| ¸ÀÆAiÀÄð£ÁxÀ PÁªÀÄvï
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UÁæ«ÄÃt ¥ÀæzÉñÀUÀ¼À°è vÁådå ªÀ¸ÀÄÛUÀ¼ÀÄ-«¯ÉêÁj
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CAvÀgÀªÀ¯ÉÆÃPÀ£À ¥Àæ¸ÀÄÛvÀ ¸ÀªÀiÁd - ¸ÀªÀiÁdPÁAiÀÄð
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±ÀvÁAiÀÄĶ, gÁµÀÖç¨sÀPÀÛ ZÀvÀĪÉÃð¢AiÀiÁzÀ ¥ÀArvÀ ¸ÀÄzsÁPÀgÀ
-ªÉAPÀmÉñï.PÉ & ¥ÉÆ£À߸Áé«Ä .J£ï
Pandith Sudhakara: An Ardent Patriot and a Vedic
Scholar (A Link between three Centuries)
- Nirmala .LWomen Participation In Panchayat Raj – Some
Observations - Mohan A K & C. Usha Rao
Have Passion! - Mrs. Sudha Murthy
International Field Training In Social Work and
Intercultural Communication–Some Reflections From Sweden -
Model Net Question Paper With Answers
S.A.Srinivasa Murthy
Opportunities
Documentaries
¥Àæ¥ÀAZÀ ¥ÀjªÀvÀð£É ªÀiÁUÀð
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5
37
11
39
40
38
Letters
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Glossary
Research
»ÃUÀÆ GAmÉ?
46
45
44
48
41
43 ¥ÀĸÀÛPÀ ¥ÀjZÀAiÀÄ
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J£ï.f.M.UÀ¼À°è, PÉëÃvÀæPÁAiÀÄð, Block Placement ¸Ë®¨sÀåUÀ¼À£ÀÄß MzÀV¸ÀÄwÛzÉ.
“If you have a work instead of a job, Every day is holiday” - Paulo Coelho
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PÀ¤ßºÀ½î PÉÆlæ¥Àà, PÉ.J.J¸ï, ¤ªÀÈvÀÛ ¸ÀºÁAiÀÄPÀ DAiÀÄÄPÀÛgÀÄ,
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I refer to your article in Samaja Karyada Hejjegalu (7th issue). It is very meaningfull and even I noticed the hidden pain in it , the moment I read your article started to question myself for this situation. Is each and every social worker responsible for this disorganized behavior? This is only because lack of social networking. Even in this technology world some people don't know about the Facebook, link aid, twitter etc. Our social work has opportunity in many fields. So our professionals have been distributed in many fields. Its some what difficult to get them under a single umbrella, but you are doing it . Sir you have given the examples of
lawyers association and auto drivers association , we can go through their associations established from small town to central level . Is there any Social Worker`s Forum or any Social Worker Teaching Profession`s Association , NGO`s Association, etc., in small towns? We need to strengthen from the root ........... I thank you so much for giving this
opportunity to express my views and hearty congrats for starting this magazine.
Rashmi R K, Shimoga
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The importance of education
The importance of educa-tion hardly needs empha-sis in the development of a
country and more so in a demo-cratic set up. Proper education creates in man the faculty of reasoning to d is t inguish between right and wrong and to place responsibilities before rights. The real aim of education is the development of individu-als to the utmost of their potenti-alities. According to Sidney Hook, the true ends of educa-tion are: “1) To develop the power of critical independent thought; 2) To induce sensitiveness of perception, receptiveness of
new ideas and imaginative sympathy with the experiences of others; 3) To produce an awareness of the main streams of our cultural and literary and scientific traditions; 4) To make available important bodies of knowledge concerning nature, society, ourselves, our country and its history; 5) To cultivate an intelligent loyalty to the ideals of the democratic community; 6) To equip young men and women with the general skills and techniques and the special-ized knowledge which together with the virtues and aptitude
already mentioned will make it possible for them to do some productive work related to their capacities and interests; and 7) To enable the individual when necessary to stand alone”. The University Education
Commission (1948) points out that the purpose of all education is to provide coherent picture of the universe and an integrated way of life. (Source: G.R. Madan,
Casteism Corruption and Social Development in India, Radha Publications, New Delhi-2004, P. 128)
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Pandith Sudhakara: An Ardent Patriot and a Vedic Scholar
(A Link between three Centuries)
UDHAKAR Chaturvedi (born 20 April 1897) is a Vedic scholar Swho l ives in Jayanagar ,
Bangalore in Karnataka, India. The surname Chaturvedi literally means “Master of the four Vedas”, but in the present time it has become a common surname; however , Sudhakar Chaturvedi is a Chaturvedi in the original sense as he has spent a majority of his life studying the four Vedas. He was given the name "Chaturvedi" for his knowledge of the Vedas. He is a disciple of Swami Shraddhanand at Gurukul Kangri in Haridwar, where he got his Veda Vachaspati degree (equivalent to a Post Graduate Degree).
Freedom struggle Chaturvedi was a contemporary of
Mahatma Gandhi, whom he first met when studying the Vedas in a gurukula in northern India. Subsequently, he became an ardent follower of Gandhian methods. He was a witness to many events in the Indian independence movement, including being an eyewit-ness to the Jallianwala Bagh massa-cre. Perhaps he is the only witness of that tragic event surving. He was known as Gandhiji's Postman, as he took down and delivered letters dictated by Gandhi addressed to the Viceroys or Governors-General. Gandhi called him 'Karnataki'. He lost the use of his right arm in 1938 while traveling with Gandhi, when the railwayman detached the last three compartments of the train as it was struggling to climb uphill. He was arrested at least 31 times during the freedom struggle, landing in prisons all over the country from Peshawar to Vellore. He was offered the post of minister
in the old Mysore state by Sardar Vallabhbhai Patel, which he turned
down. He also campaigned for the unification of the state.
Life Sudhakar Chaturvedi was born on
Ram Navami day in 1897 in Kyatsandra in Tumkur Dist. He has adopted children (a Harijan
as his son), and he never married: "My youth was spent in the struggle.
By the time we got freedom [in 1947], I was over 50 years. Who would give me a girl then?"
He was the first teacher of Ravi Shankar. As of 2007, he continues to give
discourses on the Vedas. He has written over 40 books, and, as of 2008, is working on the publication of Vedic texts in 20 volumes. He has also announced in 2002 to be heading a project of the Arya Samaj to publish a 30000-page treatise in Kannada on Veda
Bhashya, and by 2009, three of the four Vedas and six volumes of the Rig Veda were released.
He has been reported in newspapers as the oldest Indian. He was the moving spirit behind the
Bangalore Samaj, which published the Kannada monthly magazine Veda Taranga.
Recent Awards: He was honoured by Mot i la l
Banarsidass for his contributions to Indology, when it celebrated its centenary in 2003. The Karnataka Sahitya Anuvada Academy gave him an honorary award for 2007–08. In 2010 he was given a "Living Legend" Award by IDL at a public function where he pledged to donate his eyes. He was honoured by his alma mater, Gurukul Kangri university, in 2010. On Republic Day in 2010, he was felicitated by the Governor of Karnataka. n
Nirmala .L, Niratanka
Pandith Chaturvedi in his 113th Birthday Celebration with Santhosh Hegde
¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ dįÉÊ 201126
Women Participation In Panchayat Raj – Some Observations
The Constitution of India is based on the principles of equality and guarantees equality before law and equal
protection to all its citizens. It not only guarantees fundamental rights and freedoms, but also prohibits discrimi-nation on the basis of religion, race, caste, sex, and place of birth. However, these rights have remained de jure and have not been translated into de facto rights. As such, women have been denied social, economic, civil and political rights in many spheres. An important area where women have been inadequately represented is in the political sphere. Articles 325 and 326 of the Constitution of India, guarantee political equality, equal right, to participate in political activities and right to vote respectively. While the latter has been accessed, exercised and enjoyed by a large number of women, the former i.e., right to equal political participation is still a distant dream. Lack of space for participation in political bodies has not only resulted in their presence in meager numbers in these decision making bodies but also in the neglect of their issues and experiences in policy making.
Women participation in politics The story begins with a law passed
in 1983 in the southern state of Karnataka. This law included a clause that 25 percent of the seats in local councils would be reserved for women. The elections to these councils were held in 1987. On 1 May 1987, the Janata Dal (the party that won the elections) called a convention of all the 56,000 elected representatives, of whom 25 percent were women. It was a
wonderful sight to see 14,000 women in the audience, shining bright, 80 percent of who were participating in politics for the first time, thrilled with their victory at the hustling. Even those who had passed the law, and advocated for its positive discrimination in the interests of gender equity, were stunned (Devaki Jain). By 1995, the presence of women in
local government had increased by many multiples, as the whole nation had introduced this political/ adminis-trative change to reserve seats in local councils for women through the 73rd and 74th amendments to the Constitu-tion. In India, we call this new system the Panchayat Raj Institutions system (PRI). The women whom PRI has brought into politics are now govern-ing, in the formal sense of the word. They are the government for their area, be it one village, or a larger area such as 100 villages or a district.
The 73rd Amendment to the Consti-tution of India This Amendment, dated 24 April
1993, directed all state legislatures to amend their respective Panchayat legislation to conform to the Constitu-tion Amendment, within one year. All the states complied and adopted new Panchayat legislation by 23 April 1994. By April 1995 all the states were expected to complete decisions on new Panchayats - and those who delayed ran the risk of losing central government assistance, as announced by the Prime Minister. The Constitution of India was
adopted in 1950. It had envisaged (Article 40) that "the State shall take steps to organize village Panchayats
and endow them with such powers and authority as may be necessary to enable them to function as units of self-government.” This provision of the Constitution
was primarily advisory. In the follow-ing four decades, some sporadic and indifferent steps were taken by some of the state governments to organize Panchayats; but they were invariably denied any meaningful powers and authority and, worst of all, the elections were seldom held at 5-year intervals as required. This deplorable state of affairs was an affront to the Constitu-tion (Article 40) and there was growing demand in the country for a definite constitutional mandate to secure periodical and regular elections to Panchayats just as in the case of Parliament and State Assemblies.
73rd Amendment Act, 1992 The Salient Features of the Act are :1. To provide 3-tier system of Panchayati Raj for all the States having population of over 20 Lakhs.2. To hold Panchayat Elections regularly every 5 years.3. To provide reservation of seats for Scheduled Castes, Scheduled Tribes and Women (not less than 33%)4. To appoint State Finance Commis-sion to make recommendations as regards the financial powers of the Panchayats. Panchayat Raj Institution: Trans-
forming Women into PRIWomen's experience of PRI has transformed many of them. The elements of this transformation include empowerment, self-confidence, political awareness and affirmation of identity.
¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ dįÉÊ 2011 27
Empowering women Women have gained a sense of
empowerment by asserting control over resources, officials and, most of all, by challenging men (Jain 1980; Anveshi 1993). Men and their habits, long outside the realm of female influence, seem to be a major concern of elected women. For example, Deviramma, a 50-year-old woman from the "Golla", or cowherd commu-nity, kept cattle and sold curd until recently. Today, she is president of the Yeliyur Gram Panchayat, one of the 5,611 Gram Panchayats constituted in December 1993 under the Karnataka Panchayat Raj Act 1993.
As quoted by Rai et al (1995): Some of the reviews highlighting
the women participation in the Panchayat Raj Institutions. Singh, Surat’s (2004) article presents the findings of an empirical study of the elected women representatives of the Panchayat Raj Institutions of Haryana for exploring the extent of their empowerment as a result of the imple-mentation of the 73rd amendment to the Indian Constitution which made provision for the reservation of one-third share for women in these institu-tions. It also aims at making some suggestions for making the participa-tion of women effective in these institutions of decentralized rural governance. He concluded with several suggestion, that is, Men’s negative attitude towards women member, attitudinal change among both men and women, education of women, Commu-nity organizations encouragements ( SHGs and Mahila Mandal etc.,) regular attendance in the meeting, encourage-ment from family and local community, media are quite important to change the environment to women to partici-pate in local governance quite effec-tively. Biduyt Mohanty’s (2002) recent
study on the impact of 73rd amendment in Orissa through field experience analyses that about 80-90% of women
attend the panchayat meeting regularly. Given the sure number, one might conclude that the democracy has become participatory than before at least at the grassroots level. Micro studies also show that the working culture of the panchayat has changed because of the presence of the women. Finally, the increase in the female literacy can be attributed to the pres-ence of the women in panchayats and their willingness to get educated. An interesting finding came out from the above field experience. Even it women representatives depend on relatives, the power relation between husband and wife has already changed due to the reservation for women, the women’s husband gets a chance to come to the public sphere because of the wife and particularly monolithic structure is no longer structure because is no longer seen in family relations. Studies point out the emergence of proxy women in panchayat where the husbands or brothers look after her official activi-ties. Mohanty however states that the first one or two years of the tenure, the proxy women are seen. Gradually, they become independent. Sinha, Archana (2004) in her article
‘WOMEN IN LOCAL SELF-GOVERNANCE’ pointed out that deep poverty is a social and political phe-nomenon as much as an economic problem and thus requires political and social change, particularly within the sites of power. The quest for equity cannot come about without wider representation of all groups; especially those currently denied access to power, and the presentation of all points of view in the process of decision-making. Revision of the current administrative and political structures, and their rules, is necessary in order to facilitate this border representation and its transla-tion into political power for those who are currently marginalized. Bringing women into the power it
thus not only a matter of equity, of correcting an unjust and unrepresenta-
tive system. Political restructuring is the key to economic growth with justice. PRI is also demonstrating that transforming the local councils into representative bodies means they are likely to be more environmentally protective, as the new members have a greater stake in their local natural resources. PRI in India offers an opportunity to women to change the face of political leadership. But we still have to ensure that these are spaces where women can go to negotiate for power.
The Women's Movement and PRIThe women's movement continues to support the PRI “revolution”. Exam-ples of this support include:• Facilitating their meetings across districts, offering women representa-tives for to discuss issues e.g. the end of their term and the possibility of suspension of key organizations;• Transforming women's perceptions of the training they need away from traditional women-oriented training such as home economics, towards the provision of workshops where they can share, develop and refine their political views;• Ensuring that the women are not marginalized in the revenue and expenditure committee structures that will emerge to manage the develop-ment in these bodies;• Ensuring the devolution of project design and monitoring powers from central government to the elected bodies, so that the latter can develop their own policies, reflecting the views of their own representatives rather than those of central government, and be held accountable for them;• Strengthening the identity and feminist consciousness of women representatives, for example, by leadership training;• Building global coalitions through the activist, as distinct from the academic mode. This includes bringing women into political structures and
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supporting the backward and forward linkages of women's presence in politics, linking household and family priorities with macro-planning pro-cesses;• Pressing for South Asian regional economic cooperation amongst women to be based on regional support to empowering woman's role in local and national governance;• C a m p a i g n s a n d t r a i n i n g programmes to prepare the women both as electors and elected;• Urging multi- and bi-lateral agencies to revise their own patriarchal structures. The participation of all sections of
people in the decision-making process has become a reality with the introduc-tion of 73rd Amendment to the Consti-tution of India which paved the way for reservation of seats for women at gross root level for effective, efficient and equitable participation in all issues concerned with people development. Women, in general, were denied of
participation in the decision-making process for ages. A progressive Amend-ment to the Constitution has made it possible that women’s participation is important and this would really mean safeguarding social justice and empow-ering of every section the society. Karnataka has a great distinction of
enacting legislation and also has a fruitful experience of instituting Panchayat Raj System even prior to the 73rd Constitutional Amendment into the existing Act.]
Study area The study is carried out in ten
Grama Panchayath’s of Udupi District of Karnataka State. Udupi is known for several developmental achievements. For example, The ICDS programme has been
experimented as a pilot project in this district. The rate of literacy is very high
(92%) and having largest number of educational institutions; and it is internationally recognized for its
banking sector. The literacy campaign has achieved
1 0 0 % r e s u l t s a n d s a n i t a t i o n programme was implemented and also many number of Grama Panchayat have been adjudged as Total Sanitation Panchayats. An interview schedule, covering the
extent of participation of women in Panchayat activities, both at the levels of policy making and implementation has been prepared and the same has been administered on 30 women representatives of Panchayat. The data were collected through interview method, in addition to observations made by researchers are drawn here. • It is stipulated that not less than 33% of the seats are reserved for women in Grama Panchayat. But it is observed that the number of elected women representatives is much higher and almost near to 50%. There are three Panchayat represented by only women.• Though the participation of women in decision-making process is out-wardly good, the influence of their spouse or the male sibling is apparent. • It is noticed that the male adults have accepted the need for the involve-ment of women in development. But, on the surface, the co-operation of men is not totally visible to the extent expected. This is to be considered as an initial step in the right direction. Women used to be confined to the four walls of the house and now they have an opportunity to express their views and to influence the decision-making process. The age-old male domination cannot be wiped out over night. This requires a long time and the process will be slow; but the out-come will be positive in the long run.• There is a variation in development perspective when comparison is made between Panchayats having access to the transport system and Panchayats located in remote and inaccessible areas. A perceptible positive change is observed in the former category. The
later category of Panchyats are not equipped enough in undertaking development activities.• Women, by and large, are sensitive to the needs of people. They raise the issues at the meeting in their own way and make concrete suggestions to set the issues in the right manner.• Not much division is found among women on the basis of political affilia-tion or any other social issue, and they are found to be together and have a feeling of oneness as far as the issues of family and community are concerned.• It is found that women by and large are not very familiar with the system of democracy at the gross-root level. They need to be educated and enlightened so that their participation will be of high quality in the years to come. • No efforts are to be made, initially, to discourage men either to influence their women folk or to accompany them for the meeting. This observation is more related to the prevailing customs, traditions and way of life of the people. But they (men) need to be sensitized about the importance of other section of the people (women) in the decision-making process.• The Panchayat in general are equipped with the needed infrastruc-ture. Viz, a building of its own with adequate accommodation, provision of needed furniture and equipment; and well defined system of office function-ing. However, it is to be noted that the main functionary of the Panchayat does not get enough time to spare for discharging his function. In some cases, it is found that a secretary is in-charge of three/four Grama Panchayat leading to his inability to spare adequate time with each Panchayat.
Conclusion To conclude, one would say, that
change is inevitable. A slow process of change and a change for the good are necessary. The fruits of democratic decentralization are that of greater participation of the people, especially of women, and of effective and efficient
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Mohan A K* & C. Usha Rao***Asst. Professor, Department of Studies in Social Work, University of Mysore, Manasagangothri, Mysore-06, Karnataka.** Reader, Department of Studies in Social Work, University of Mysore, Manasagangothri, Mysore-06, Karnataka
implementation of rural development schemes. The observations have established the fact that women’s empowerment is a reality.
References:1. Anveshi , Hyderabad. 1993. "Reworking Gender relations, Redefining Politics: Nellore village women against arrack", in Economic and Political Weekly, January 16-23.2. Jain, Devaki. 1994b. Karnataka State Planning Board, Social Devel-opment Plan. Government of Karnataka. 3. Mohanthy Bidyut,2002, Women and Political-Empowerment, ISS, New Delhi.
4. Narayanan , Reva th i . 1993 . "Women in Panchayati Raj: Experi-ences from Karnataka", in SEARCH NEWS, newsletter of SEARCH. Bangalore. June.5. Rai, Sharita; Namboodiri, Idayan and Deshmukh, Vimila. 1995. "Grass-roots women", in The Indian Express, March 5. 6. Singh, Surat, 2004, empowerment of women representatives in Panchayati raj- a profile from Haryana, Kurukshetra, A Journal on rural development, august-2004 7. Sinha, Archana (2004) Women In Local Self-governance, Kurukshetra, A Journal on Rural Development, April 2001, pp 11-15,
8.http://www.iwrawap.org/aboutus/pdf/FParmed_conflict.pdf : Baseline Report : Women in Armed Conflict Situations in India International Women’s Rights Action Watch Asia Pacific (IWRAW Asia Pacific) Kuala Lumpur, Malaysia . n
Mobility is Lifet is easy to understand what it Imeans to be blind.
Just close your eyes... and imagine spending the rest of your life that way... Days rolled by but I never
come to know a centre like this which really helps the Blind in nurturing their future. As I felt after joining to this
centre, while working and while being with them from morning to evening. Firstly I was asked to become
blind by tying cloth to my eyes and a white cone was given to me like this. I was asked to move around, so that I could come by myself. After that I thought being a normal person itself we find it difficult and how the blind find who have lost their sight. Once the blind people get admit-
ted to the centre, they are like children to this centre and the instructor will be the parent over there.
Role of the Coordinator At home how a parent nurtures
her own kid with all necessary things same way the instructor nurtures the
students here and takes care of them and shows the way of light by giving mobility training and by teaching recreational training.
Role of Social Workers Being a Professional Social
Workers its their duty to identify such persons from the community and refer them to the centre. Here the Social Worker`s role is very important because here they have to give such an awareness in their field wherever they go. This would help the mobility instructor to give training to them. Along with training they get their own commission which is (income) to them which the centre gives them. Trainings will be give to both men
and women whose disability percent-
age should be 40% and above candidates get trainings abso-lutely free such as:ØTailoringØCandle Making ØChock MakingØKnitting ØDoll MakingØPaper Bag, Paper Covers etcØSimple Cooking tipsØUse of White Cone
ØUse of Brail Language etc So let us make a mind to join the
blind people to the centres which give training like this to the blind students. Creational trainings for handicapped students who can come here and they can spend their time. Publics can refer such candidates
to the following address and we will help you and training will be provided to them without any cost. n
Poonam M.R, MSWCoordinator, Mobility Training Centre for the Blind Child and Family Welfare Centre Building7th Cross, N.G.Road, Attavar, Mangalore-575001, Karnataka. Ph: 0824-2416017
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Have Passion!
It was probably the April of 1974. Bangalore was getting warm and gulmohars were blooming at the IISc campus. I
was the only girl in my postgraduate department and was staying at the ladies' hostel. Other girls were pursuing research in different departments of Science. I was looking forward to going abroad to complete a doctorate in computer science. I had been offered scholar-ships from Universities in the US... I had not thought of taking up a job in India. One day, while on the way to my
hostel from our lecture-hall com-plex, I saw an advertisement on the notice board. It was a standard job-requirement notice from the famous automobile company Telco (now Tata Motors)... It stated that the company required young, bright engineers, hardworking and with an excellent academic background, etc. At the bottom was a small line: 'Lady Candidates need not apply.' I read it and was very upset. For
the first time in my life I was up against gender discrimination. Though I was not keen on taking up the job, I saw it as a challenge. I had done extremely well in academics, better than most of my male peers... Little did I know then that in real
life academic excellence is not enough to be successful? After reading the notice I went
fuming to my room. I decided to inform the topmost person in Telco's management about the injustice the company was perpetrating. I got a postcard and started to write, but there was a problem: I did not know who headed Telco. I thought it must be one of the Tatas. I knew JRD Tata was the head of the Tata Group; I had seen his pictures in newspapers (actually, Sumant Moolgaokar was
the company's chairman then) I took the card, addressed it to JRD and started writing. To this day I remem-ber clearly what I wrote. ‘The great Tatas have always been
pioneers. They are the people who started the basic infrastructure industries in India, such as iron and steel, chemicals, textiles and loco-motives they have cared for higher education in India since 1900 and they were responsible for the establishment of the Indian Institute of Science. Fortunately, I study there. But I am surprised how a company such as Telco is discrimi-nating on the basis of gender.’ I posted the letter and forgot
about it. Less than 10 days later, I received a telegram stating that I had to appear for an interview at Telco's Pune facility at the company's expense. I was taken aback by the telegram. My hostel mate told me I should use the opportunity to go to Pune free of cost and buy them the famous Pune saris for cheap! I collected Rs30 each from everyone who wanted a sari when I look back, I feel like laughing at the reasons for my going, but back then they seemed good enough to make the trip. It was my first visit to Pune and I immedi-ately fell in love with the city. To this day it remains dear to me. I feel as much at home in Pune as I do in Hubli, my hometown. The place changed my life in so many ways. As directed, I went to Telco's Pimpri office for the interview. There were six people on the
panel and I realized then that this was serious business. ‘This is the girl who wrote to JRD,’
I heard somebody whisper as soon as I entered the room. By then I knew for sure that I would not get the job. The realization abolished all fear
from my mind, so I was rather cool while the interview was being conducted. Even before the interview started,
I reckoned the panel was biased, so I told them, rather impolitely, 'I hope this is only a technical interview.' They were taken aback by my rudeness, and even today I am ashamed about my attitude. The panel asked me technical questions and I answered all of them. Then an elderly gentleman with
an affectionate voice told me, 'Do you know why we said lady candidates need not apply? The reason is that we have never employed any ladies on the shop floor. This is not a co-ed college; this is a factory. When it comes to academics, you are a first ranker throughout. We appreciate that, but people like you should work in research laboratories. I was a young girl from small-
town Hubli. My world had been a limited place. I did not know the ways of large corporate houses and their difficulties, so I answered, 'But you must start somewhere, other-wise no woman will ever be able to work in your factories.' Finally, after a long interview, I
was told I had been successful. So this was what the future had in store for me. Never had I thought I would take up a job in Pune. I met a shy young man from Karnataka there, we became good friends and we got married. It was only after joining Telco that
I realized who JRD was: the uncrowned king of Indian industry. Now I was scared, but I did not get to meet him till I was transferred to Bombay. One day I had to show some reports to Mr Moolgaokar, our chairman, who we all knew as SM. I was in his office on the first floor of
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Bombay House (the Tata headquar-ters) when, suddenly JRD walked in. That was the first time I saw 'appro JRD'. Appro means 'our' in Gujarati. This was the affectionate term by which people at Bombay House called him. I was feeling very ner-vous, remembering my postcard episode. SM introduced me nicely, 'Jeh (that's what his close associates called him), this young woman is an engineer and that too a postgradu-ate. She is the first woman to work on the Telco shop floor.' JRD looked at me. I was praying he would not ask me any questions about my inter-view (or the postcard that preceded it). Thankfully, he didn't. Instead, he
remarked. 'It is nice that girls are getting into engineering in our country. By the way, what is your name?'. 'When I joined Telco I was Sudha Kulkarni, Sir,' I replied. 'Now I am Sudha Murthy.' He smiled and kindly smile and started a discussion with SM. As for me, I almost ran out of the room. After that I used to see JRD on
and off. He was the Tata Group chairman and I was merely an engineer. There was nothing that we had in common. I was in awe of him. One day I was waiting for Murthy,
my husband, to pick me up after office hours. To my surprise I saw JRD standing next to me. I did not know how to react. Yet again I started worrying about that post-card. Looking back, I realize JRD had forgotten about it. It must have been a small incident for him, but not so for me. 'Young lady, why are you here?' he
asked. 'Office time is over.' I said, 'Sir, I'm waiting for my husband to come and pick me up.' JRD said, 'It is getting dark and there's no one in the corridor. I'll wait with you till your husband
comes.’ I was quite used to waiting for
Murthy, but having JRD waiting alongside made me extremely uncomfortable. I was nervous. Out of the corner of
my eye I looked at him. He wore a simple white pant and shirt. He was old, yet his face was glowing. There wasn't any air of superiority about him. I was thinking, 'Look at this person. He is a chairman, a well-respected man in our country and he is waiting for the sake of an ordinary employee.' Then I saw Murthy and I rushed out. JRD called and said, 'Young lady, tell your husband never to make his wife wait again.' In 1982 I had to resign from my job at Telco. I was reluctant to go, but I really did not have a choice. I was coming down the steps of Bombay House after wrapping up my final settlement when I saw JRD coming up. He was absorbed in thought. I wanted to say goodbye to him, so I stopped. He saw me and paused. Gently, he said, 'So what are you
doing, Mrs. Kulkarni?' (That was the way he always addressed me.) 'Sir, I am leaving Telco.' 'Where are you going?' he asked. 'Pune, Sir. My husband is starting a company called Infosys and I'm shifting to Pune.' ‘Oh! And what will you do when
you are successful.' 'Sir, I don't know whether we will
be successful.' 'Never start with diffidence,' he advised me 'Always start with confidence. When you are successful you must give back to society. Society gives us so much; we must reciprocate. Wish you all the best.’ Then JRD continued walking up
the stairs. I stood there for what seemed like a millennium. That was the last time I saw him alive. Many years later I met Ratan Tata in the same Bombay House, occupying the chair JRD once did. I told him of my many sweet memories of working with Telco. Later, he wrote to me, 'It was nice hearing about Jeh from you.
The sad part is that he's not alive to see you today.' I consider JRD a great man
because, despite being an extremely busy person, he valued one postcard written by a young girl seeking justice. He must have received thousands of letters everyday. He could have thrown mine away, but he didn't do that. He respected the intentions of that unknown girl, who had neither influence nor money, and gave her an opportunity in his company. He did not merely give her a job; he changed her life and mindset forever. Close to 50 per cent of the stu-
dents in today's engineering colleges are girls. And there are women on the shop floor in many industry seg-ments. I see these changes and I think of JRD. If at all time stops and asks me what I want from life, I would say I wish JRD were alive today to see how the company we started has grown. He would have enjoyed it wholeheartedly. My love and respect for the House of Tata remains undiminished by the passage of time. I always looked up to JRD. I saw him as a role model for his simplicity, his generosity, his kindness and the care he took of his employees. Those blue eyes always reminded me of the sky; they had the same vastness and magnificence. n
Courtesy: Lasting Legacies (Tata Review- Special Commemora-tive Issue 2004), brought out by the House of Tatas to commemorate the 100th birth anniversary of JRD Tata on July 29, 2004
Mrs. Sudha Murthy
(Sudha Murthy is a widely pub-lished writer and chairperson of the Infosys Foundation involved in a number of social development initiatives. Infosys chairman Narayana Murthy is her husband.)
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International Field Training In Social Work And Intercultural Communication–Some Reflections
From Sweden
International Field Training Mid Sweden University has a long
tradition of international field train-ing for social work students. Over the years we have had more than 1000 students travelling to other coun-tries. India stands out as one impor-tant partner and our students have most certainly learned a lot from In-dian social workers and scholars. Some of these experiences resulted, on the initiative of professor Marulasiddaiah, in the book “Devo-tion and empowerment”(Ottelid, 2008). Another book,“Broadening hori-
zons: International exchanges in so-cial work” (Dominelli & Bernard, 2003) probably represents the first at-tempt to summarize and draw atten-tion to this area of globalisation. Over the past ten years, published articles on international field training have grown in number and specificity, re-porting on different aspects and pro-jects. However, Samantha Wehbi still feels that relatively little is published in academic journals (Wehbi, 2009). Already in early contributions
from the 1970s, fundamental ques-tions were raised when it comes to the way that the education programmes in the West handle international field training. These matters of course have to be continuously explored and analyzed. One important question for schools in the West is: who travels where and why. International field training in so-
cial work programmes has histori-cally mostly been a matter of students from “the West” travelling to coun-tries in “the global South” (Abram, Slosar, & Walls, 2005; Hugman, Moosa-Mitha, & Moyo, 2010; Norman & Hintze, 2005; Pettys, Panos, Cox, &
Oosthuysen, 2005; Rai, 2004; Razack, 2009; Tesoriero, 2006) This state-ment itself should give pause for re-flection. Firstly: there has been some professional imperialism, as Hugman et.al. (2010) point out. West has not travelled to learn, they claim, but to educate. While western social work-ers are regarded as experts, immi-grated social workers in the UK for in-stance, are seen as merely working force, not having any specific exper-tise. Secondly: To what degree can and should reciprocity be an under-taking for us in the West? How much work do we put into making it possi-ble for students from the global South to travel here and study social work with us? I think the answer is obvi-ous: Not enough. Another matter is how much we as
education providers can and should guide our own students' choice of both country and field training posts. As may be expected, students prefer countries where they feel they can handle the language. In practice, most students opt for English and countries where this can used. Being able to speak Spanish has opened up options for a small percentage of stu-dents, while those who actually speak languages such as Arabic, Farsi or Kurdish seldom use this when choos-ing their country for field training. This shows that it is not only lan-guage skills which play a determin-ing role. It is therefore necessary for everyone working with international field training to regularly analyze the motives of the students and the aims of the programme. Wehbi (2009) claims that we must challenge and ex-amine our own work in this area in or-der to “foster the internationalization of social work without reproducing in-
equitable North/South relations” (ibid., p. 49). When it comes to the work areas of
the field training posts, there are many factors to consider. Students' specific interests, programme re-quirements and a number of practical matters must all be well thought-out. It is both sensible and reasonable for educators to have viewpoints in this matter. Both the quality (opportunity to gain relevant knowledge and expe-rience) and the synchronization with the programme in general (topics such as children and families, addic-tion, fighting poverty, prevention, so-cial justice, migration or human rights) should be included in the eval-uation. Implementing an actual course
with preparations for international field training may be of value. Gather students in small seminar groups and get them to reflect over both current and crucial issues in a clear manner. Among other things, it gives them the opportunity to consider their own mo-tives and how these are related to trends and ideologies. With a graded course, field training is given a more n o t i c e a b l e p o s i t i o n i n t h e programmes and is raised to a higher status. The content of the course should in
part be about “…knowledge of the spe-cific country: its history, population, government, geography, religion, cul-tural aspects, industry, social welfare system, social policies, social work and so on” (Ottelid, 2008).Another significant portion should cover “… ethics, attitudes, values and matters of conduct and behaviour”. It is definitely necessary to work in small groups and in a personally in-volved manner to concretize and ex-
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amine the students' own motives for going abroad, discuss the relation-ship between the “West” and “the global South”, rich and poor, white and black, power in social work, gen-der issues, and so forth. The examination part can focus on
these two areas: concrete knowledge of the country in question and the crit-ical review of one's own position in re-lation to central, basic social work is-sues, such as power, gender, ethnicity and class. Narda Razack (2009) encourages
us to also be aware of how we teach about these things:Critical attention is needed to understand how we teach global issues, how we introduce con-tent on particular topics, how stu-dents interpret and integrate the knowledge, whose voices are silenced and, more importantly, what gets dis-cussed and what is erased.”
Obviously, this is not only about how an individual course works. It is instead how the entire education mi-lieu in different ways fosters and sup-ports critical thinking regarding so-cial work, its role and possibilities. Thus, it is not solely about individual lecturers or specific courses. It is about the entire organization and its various functions. It is by no means an easy task to en-
sure a good supervision situation for students during the field training pe-riod. Despite intense work to pre-assess the quality of the field training and supervision situation, the facts are as follows: the distance is great, communication methods are often complicated, the course co-ordinator at the university has limited opportu-nity to travel and the risk of a “bad” placement can be substantial if the student does not choose a proven loca-
tion. However, really unsuccessful field training periods seem to be the rare exception and even if the student chose a relatively unknown field study location, being involved in and taking responsibility for the process often gave the student a realistic view of the content, quality and supervi-sion. This makes you feel like you learned a lot, even though you may have critical viewpoints of how things worked as a whole. There is probably great develop-
ment potential in work to ensure the supervision situation, but this re-quires significant resources in the form of both time and money. Never-theless, the resources must be in-vested. Internet-based technology, such as blogs and video calls can surely be utilized more than you might think. Those in charge of placement
On the occasion of the book “Devotion and empowerment”(Ottelid ,2008) releasing function. From Left Mrs. Agneta Magnus Ottelid ,Mr. Agneta Magnus Ottelid ,M.V. Rajasekharan ,Dr.H. Sudarshan ,Dr.H.M. Marulasiddaiah and his Grand Son Prajwal
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should have extensive experience in visiting international field training posts. This is a quality indicator that must not be underestimated. At the same time, the university's prospects of fully taking responsibility for the in-dividual student cultivating basic ex-periences linked to privileged posi-tion, power, ethnicity or gender are al-ways limited. For this reason, great emphasis must be placed on both prep-aration and follow-up regarding the student as well as formal contacts with supervisors that may include ed-ucational aspects. We expect social workers in Sweden to be in need of some training when it comes to super-vision, so the same should apply to su-pervisors abroad. The content of in-formation and training has to be elab-orated, since we have to consider con-textual conditions as well as uphold-ing respect towards social workers in other countries. Follow-up work can take different
forms. At Mid Sweden University, we have long used a model with seminars along with the International Day, which is open to the public (Mittuniversitetet, 2009). Both the ed-ucation and the students must be at a high level in this area, as it plays such a large role in development. Instead of having follow-up being something separate from the courses offered af-ter the field training, such parts should be integrated in these courses, expressed in learning objectives and also graded. There is no other way to safeguard and legitimize the entire process. That this really is a chain of learning, from preparation to follow-up, seems self-evident. This must be visible and emphasized in basic, offi-cial documents in order to gain the necessary status. The process also sets demands on
use as educators to critical review ac-tivities, since there is no guarantee that students' experiences and en-counters will lead to positive results – for them or for social work in general. The matter rests on how encounters and experiences are interpreted and understood. It is here that we have a
great responsibility.
Intercultural communication The Swedish poet and writer Erik
Axel Karlfeldt (b. 1864) did not have the term “intercultural communica-tion” in mind when writing his verse on Fridolin (Karlfeldt, 1898/1995). The society of Karlfeldt's day was com-pletely different. Tradition played a greater role and a “shoemaker stuck to his last”. Changes in class and pro-fession were not as common as they are today. Fridolin did not fit the typi-cal image of a peasant since he could “speak with peasants as a peasant, but use Latin with scholars”. With this verse, the writer Karlfeldt im-plies distinct boundaries between cat-egories of people when it comes to com-municating. “Peasants” are a clearly defined group with a specific way of being and communicating. The same applies to “scholars”. D i s c u s s i o n s o f s o - c a l l e d
“intercultural communication” have become increasingly interesting con-sidering globalization and use of the term culture in certain contexts as a type of replacement for the more biol-ogy-based term “race”, at least in Eu-rope.(Kjeldstadli, 2008). This area def-initely deserves attention in a univer-sity education programme that in-tends to train students to be able to de-velop and perform social work from a pluralistic and international perspec-tive. The question is just how atten-tion should be paid to this. What skills and abilities should be tied to “intercultural communication”? In order to be able to discuss
intercultural communication at all, you must first discuss what the word culture could mean in this context. In everyday use, culture is some-
times thought of as something people “belong to” or “are”. The fact that many say “are” indicates that there is a link to the term identity. “She is re-ally un-Swedish.” “He's a Kurd,” “They're typical Smålanders.” “Those Norrlanders are a quiet bunch.” You will have a different view of
the term intercultural communica-
tion depending on how you view these things. Here are two diametrically op-posed ideas that may be seen in cur-rent Swedish discussion: a) People are born into cultures,
culture is (or becomes) an inherent characteristic of people, cultures are stable over a long period of time, they are homogeneous and have clear boundaries with other cultures, they can be tied to nationalities, nations and geographic locations, they “clash” with each other if they are too unlike; cultures are and can be seen as boxes with people inside, in the “multicul-tural society” different cultures live side by side in their own enclaves (which some consider “healthy” and good because it prevents “clashes”) b) There are cultures, but they
should be seen as social construc-tions, they change constantly and sometimes rapidly, life expectancy can vary greatly, all are individuals, each “ cu l ture” i s extremely heterogneous; culture can be viewed as social actions – a practice, national cultures may even be a thing of the past, the world is globalized and cul-tures are along with it; it is a talk about cultures that creates categori-zation, not the other way around. It is obvious that the first stance in
particular (or variations of it) has had a great influence in Swedish daily life. It is not always evident. It is often hidden in discussions and actions, like an understood framework of thoughts. Stolcke (1995) states that the con-
temporary cultural fundamentalism, as she calls it, is based on two funda-mental premises that are intercon-nected: that different cultures are in-compatible and that because of innate ethnocentricity they are hostile to each other by nature. When you dis-cover this “natural constant”, the ele-ment of predetermined hostility to-wards foreigners, you also see that cul-tural fundamentalism is just like the less politically acceptable racism. Ac-cording to Stolcke, the natural con-stant (hostility towards foreigners and race/skin colour, respectively) at-
¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ dįÉÊ 2011 35
tempts in a similar manner to lend credibility to the respective ideology. When it comes to those who can be
called radical constructivists or rela-t iv ists , Norwegian histor ian Kjeldstadli (2008) writes that they might be exaggerating the incon-stancy of cultures, even though they do it with the good intention of not making differences between people out to be too great. But, he also says that even if you maintain that there is a degree of constancy in a culture, this does not mean that it is uniform or unchanging over time. In this, he seems to agree with Stolcke, who says that she does not for one second want to deny that there are “different ways of organizing the business of life and different systems of meaning” (ibid., p. 12). But, she emphasizes that peo-ple have always been moving around (both physically and mentally) and that cultures have shown themselves to be both “fluid and flexible”. She claims that her subject, anthropol-ogy, should not pay too much atten-tion to cultural differences as such, but look more at how political context and relationships give them signifi-cance. History provides us many ex-amples of how the relationship be-tween different cultures can shift from unproblematic coexistence to fe-rocious hostility. Culture, according to Stolcke, can be made dramatically important to people in situations of po-litical dominance and conflict. Thus, you should consider differences as something produced in specific politi-cal and historic context. This is an im-portant conclusion. In the post-modern discussion of
identity and culture there is a lot that points to the necessity of understand-ing the terms based on movement, process, transforming, boundary breaking and including rather than something static and set in stone. Movement and change are something we can see all around us. If you take a look at the menu of a roadside restau-rant outside of Luleå , the heading “Traditional Swedish dishes" will con-tain not only pancakes, beef and on-
ions, hash and meatballs, but also ke-bab in various forms. The fact that pizza, lasagne and noodles have be-come staples of our family menus also shows how “Swedish culture” em-braces and welcomes new impulses, which then become identity material that forms the perception of what is “Swedish”. Humbly recognizing my ignorance
when it comes to the Indian debate, I would still like to refer to a few things that have come to my attention. Pathak reports and critically dis-
cusses Oommen’s message that In-dian identity – and thereby Indian cul-ture – does not exist (Oommen, 1997; Pathak, 2006) . According to Oommen, India would not be able to give anyone a cultural identity, only citizenship. Pathak responds to this by saying that India is much more than a political state. India is a part of Indians' collective conscious and is “a perpetual process of becoming” (Pathak, 2006, p. 129). He gives exam-ples of different everyday items and behaviours that unite and goes on to say that the people have a continual and strong desire “to broaden one’s ho-rizon and universe”. Just as cultures are neither homogenous nor static, identities should also be seen from a perspective of change. According to him, again, instead of letting cul-tural/social identities limit us, we should instead perceive identity as “fluid and inclusive, and engage in a process of creative/dialogic assimila-tion” (Pathak, 2006, p. 113). Pathak's remark is important and
shows that in many respects it is our own relationship to identities and “cultural association” that determine whether openness and curiosity with others is possible. Pathak also in-cludes gender as a part of cul-tural/social identities. These are not innate, they are “socially constructed through cultural practices and social-ization”. Realizing this frees us from what he calls “limiting identities”. Such limiting identities can also be used, according to Pathak, to stir up hostilities between nations, people
and religious or political groups. Pathak describes vivid examples from Gandhi's life and his own life to show how man can transform and de-velop in relation to his cultural and so-cial identities. “…my identity is not something
fixed – defined once and for all; it is perpetually evolving and experiment-ing with itself. I am a Bengali. My wife is a Maithili. And my daughter may grow up as more than a mere Ben-gali or Maithili – an Indian, or even more than that, possibly a universal being!” (Pathak, 2006, p. 129 ff) Bhabha (2004) presents similar ar-
guments when he discusses cultures and tries to find alternatives to “multiculturalism” as a term and his-toric phenomenon. He claims that the concept has lost its intellectual legiti-macy and represents an incorrect and even (post)colonial perspective of cul-tures. “Multicultural”, “multicultur-alism” and “cultural diversity” are thus terms based on “the recognition of pre-given cultural contents and cus-toms” and thereby are based on the no-tion of an essential identity. In order to become free of dichotomic thinking, or “negative polarities” – us/them, like/unlike, the one/the other – Bhabha instead wants to talk about negotiation and a meeting in what he calls “Third Space”. This space is char-acterized by ambivalence and new in-terpretation. Barlow (2007) uses this term to describe what some Canadian social work students during interna-tional field training in India encoun-tered when confronted with environ-ments, people and situations that were foreign to them. This Third Space acts like a threshold (“a liminal space”), a “betwixt and between state”, where words like negotiation, hybrid, tension, transformation, am-bivalence and (new) interpretation have great significance. Another aspect of the language
and the words we use to describe (and interpret) reality is that we can only understand the significance of words in their context – political, cultural and historical. It is with this under-
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standing that one should reflect over the argument laid out by Bhabha (2004) in his book “The Location of Culture”. He advocates the following: “The language of critique is effec-
tive not because it keeps forever sepa-rate the terms of the master and the slave, the mercantilist and the Marx-ist, but to the extent to which it over-comes the given grounds of opposition and opens up a space of translation: a place of hybridity, figuratively speak-ing, where the construction of a politi-cal object that is new, neither the one nor the other, properly alienates our political expectations, and changes, as it must, the very forms of our recog-nition of the moment of politics. The challenge lies in conceiving of the time of political action and under-standing as opening up a space that can accept and regulate the differen-tial structure of the moment of inter-vention without rushing to produce a unity of the social antagonism or con-tradiction. This is a sign that history is happening - within the pages of the-ory, within the systems and struc-tures we construct to figure the pas-sage of the historical.”(ibid., p. 200) The media and everyday language
are bursting with examples of how people – more or less consciously – ex-press their view of cultures as “boxes” with a fixed and determined content where everyone in that culture is lumped together: “culture clash”, “meet other cultures”, “We Swedes”, “typical Swedish”, “in Islam”, “among foreigners”, “in certain cultures“ and so on. In my opinion, at a university we
cannot teach about “intercultural communication” without putting quo-tation marks around the term and s t a r t i n g t h e d i s c u s s i o n b y problematising and critically looking at the term culture, how it is used and h o w i t c a n b e u n d e r s t o o d . “Intercultural communication” is a term which, if used uncritically, helps to establish problematic images of “the Others” who “belong to a differ-ent culture”. In fact, I truly believe that talking to people from other coun-
tries, with other backgrounds, reli-gion, culture, gender or whatever, never poses a problem unless it is be-ing created, either by you or the other person. But this is rare. If there is something you don’t understand – just ask. It would be very unlikely that you don’t get an answer if the question is respectfully put. As previously mentioned, you
must admit that there are “different ways of organizing the business of life and different systems of meaning” (Stolcke, 1995, p. 12). Should instruc-tion in the classroom then contain “facts” about how people from “other cultures” act, speak, think and be-have? Should one teach about appro-priate ways to act and speak when meeting “the Others”? Here we are dealing with a prob-
lematic field of literature and think-ing when confronted with books that make a big deal about describing such things. Accordingly, Lewis (2006) for example, advises people who are con-fronted with “the Swedes” to smile when the Swedes smile, to give a hu-morous speech during dinner (be-cause Swedes appreciate that), to be diplomatic rather than outspoken and to always try to compromise. Lewis also teaches us that “Swedes don’t understand that in some cul-tures compromise has the negative meaning of surrendering one’s princi-ples.” (ibid., p. 344) Lewis also advises readers to
avoid discussing Israel and Iraq with “Arabs” and not to question “Islamic taboos” regarding alcohol and pork. This type of “knowledge” about dif-
ferent cultures is based on and sells, more or less clearly, a view of cultures as homogeneous and clearly defined units. This is obviously problematic and in the long term helps to estab-lish stereotypes that serve as the ba-sis for excluding and discriminating against such groups, which at present can serve as targets in a community. Stereotypes are unreasonable and un-critical generalizations that do not be-long in university education other than as illustrations of an ideology
based on exclusion and institutional racism. Here, racism refers to a mecha-
nism that allows a certain population to be closed in and arranged accord-ing to certain principles for exclusion and admission (Jonsson, 2004, p. 53). Thus, the term is not linked to a “race”, which in most scientific circles has been rejected as a basis for cate-gorizing humans. There is no factual reason to suggest that there are races of humans, even though we are rather different in terms of appearance. Jonsson's description can be linked to Dominelli (2008), who indicates three levels of racism: ”individual or per-sonal racism, institutional racism and cultural racism”. According to Dominelli, these three components in-teract and serve as the basis for social exclusion. Despite difficulties and risks, it is
reasonable for an intercultural and international social work programme in one way or another to take on the issue of “intercultural communica-tion”. Obviously, it should not be based on learning to speak with “the Others”. It should instead be based on a genuine interest in understanding how people live and think and facili-tate interactions in which all parties can feel respected and seen for what they perceive themselves to be. Of course, it is never wrong to learn something about customs and prac-tices, traditions, way of life and daily life of a country if one is considering doing social work field training there. On the contrary, it is a necessity. As mentioned previously, it is a matter of ensuring that students have “…knowledge of the specific country: its history, population, government, geography, religion, cultural aspects, industry, social welfare system, so-cial policies, social work and so on” (Ottelid, 2008). Young Swedish stu-dents in general tend to be a group with a lot of travel experience, but con-fusing this with them having a lot of knowledge about other countries would be a mistake. There is nothing wrong in reflect-
(Mr) Magnus OttelidDirector of studies - Master Programme International Coordinator, Lecturer, MSSW Department of Social workMid Sweden University831 25 ÖSTERSUNDSWEDEN
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ing over the “daily life” of people in-stead of always name this “culture”. We should reflect over shared thought patterns, common religious and ideological ideas, common tradi-tions or behaviours, and this may help free thought and language from the idea that people “belong” to spe-cific “cultures”. This approach does not make it impossible to observe how some people identify themselves more strongly with a specific idea or group association or to reflect on how one can understand this. The term “daily life” also becomes so obviously linked to gender, class and generation since it is easy to see that the daily life of, for example, poor In-dian women living out in the country has hardly any similarities to the daily life of prosperous, middle-class Indian men in the cities. Thus, in a manner of speaking there is no “In-dian daily life” or “Swedish daily life”. There are a great number and great variety of Swedish and Indian daily lives. A number of factors limit or open up the opportunities we have to shape our daily life, and knowledge of such circumstances is central in so-cial work. A critical and updated attitude to
the terms culture, identity and glob-alization must always exist as a basis for all learning about people's daily lives, regardless of their location in the world and their position in soci-ety. Naturally, it is good to take the time to think about matters of daily life in a teaching context. This applies in particular to students who them-selves have no link to a specific coun-try or any relevant experience in gen-eral. The differences between Swe-den, India, South Africa, Jamaica, etc. can be significant. Students will always have their personal reflec-tions, thoughts and belief, therefore it is better to make it possible for them to be outspoken and made conscious to students. Only then can they be re-viewed with a critical eye.
References:Abram, F. Y., Slosar, J. A., & Walls, R.
(2005). Reverse mission: A model for international social work edu-cation and transformative intra-national practice. International So-c i a l W o r k , 4 8 ( 2 ) , 1 6 1 - 1 7 6 . doi: 10.1177/0020872805050490Barlow, C. A. (2007). In the Third Space: A case study of Canadian students in a social work practicum in India. International Social Work, 50(2), 243-254. doi: 10.1177/0020872807073990Bhabha, H. K. (2004). The location of culture (1. ed.). London: Routledge.Dominelli, L. (2008). Anti-racist social work (3rd ed.). Basingstoke ; New York: Palgrave Macmillan. Hugman, R., Moosa-Mitha, M., &
Moyo, O. (2010). Towards a border-less social work: Reconsidering notions of international social work. International Social Work, 5 3 ( 5 ) , 6 2 9 - 6 4 3 . d o i : 10.1177/0020872810371203Jonsson, S. (2004). Rasism och nyrasism i Sverige 1993-2003. In L. Mattsson, Bal ibar , & Agora forskarnätverk (Ed.), Rasismer i Europa - kontinuitet och förändring. Stockholm: Agora. Karlfeldt, E. A. (1898/1995).
Fridolins visor och andra dikter Re-t r i e v e d 2 0 0 9 - 0 3 - 2 1 , f r o m http://runeberg.org/fridvisa/2_1_17.html K j e l d s t a d l i , K . ( 2 0 0 8 ) .
S a m m e n s a t t e s a m f u n n : innvandring og inkludering. Oslo: Pax Forlag A/S.Lewis, R. D. (2006). When cultures col-lide : leading across cultures (3. ed.). Boston: Nicholas Brealey. Mi t tun ivers i t e t e t . ( 2009 ) .
Internationella dagen Retrieved 2 0 0 9 - 0 9 - 3 0 , f r o m ht tp : / /www.miun .se /SOA/Om-SOA/Internationalisering/Internationella-dagen/ Norman, J., & Hintze, H. (2005). A
sampling of international prac-tice variations. International Social W o r k , 4 8 ( 5 ) , 5 5 3 - 5 6 7 . d o i : 10.1177/0020872805055319
Oommen, T. K. (1997). Citizen-ship, nationality and ethnicity : reconciling competing identities. Oxford: Polity Press. Ottelid, M. (Ed.). (2008). Devo-
tion and empowerment - Mid Swe-den University students report on so-cial work in rural India 1988-1995 (In-dian Edition). Bangalore: IBH Prakashana.Pathak, A. (2006). Modernity, glob-alization and identity : towards a reflexive quest. Delhi: Aakar Books. Pettys, G. L., Panos, P. T., Cox, S.
E., & Oosthuysen, K. (2005). Four models of international field placement. International Social W o r k , 4 8 ( 3 ) , 2 7 7 - 2 8 8 . d o i : 10.1177/0020872805051705 Rai, G. S. (2004). International
fieldwork experience. Interna-tional Social Work, 47(2), 213-226. Razack, N. (2009). Decolonizing
the pedagogy and practice of in-ternational social work. Interna-tional Social Work, 52(1), 9-21. doi: 10.1177/0020872808097748 Stolcke, V. (1995). Talking culture
- New boundaries, New Rhetorics of exclusion in Europe. Current An-thropology, 36(1). Tesoriero, F. (2006). Personal
Growth Towards Intercultural Com-petence Through an International
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ing motivations: Challenging in-ternational social work place-ments. International Social Work, 5 2 ( 1 ) , 4 8 - 5 9 . d o i : 10.1177/0020872808097750
studied.The seventh chapter deals with
the summary of the study, findings of the study and basing over these concluded.
Objectives of the selected topic: 1. To know the influence of discrim-ination against disabled with respect to their poverty, as a social factor.2. To know the impact of discrimi-nation of family members, peer group, community and society as a whole against disabled.3. To know the nature of physical and psychological adjustment of the disabled to society.4. To study the various approaches or policies or schemes or facilities effective in the rehabilitation of disabled in Karnataka.5. To know the nature of discrimi-nation against disabled in the field of education, employment, paid-employment, vocational training, physical restoration etc. by the Government and Non-government organizations.6. To study the rights of the dis-abled in all walks of life as well as to inquire the opportunities of employ-ment and their integration into society.7. To check the preventive mea-sures of discrimination and disabil-ity in the process of the rehabilita-tion of disabled.
Hypothesis of the study:1. P o v e r t y a n d S o c i a l Discrimination are inter-related.2. Treatment of family members, friends and colleagues influence the
¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ dįÉÊ 201138
Research
THE study comprises with the concepts of disability, disabled, discrimination, soc ia l d iscr iminat ion,
rehabilitation relating to sociology (social psychology), medical sociol-ogy, and rehabilitation ser-vices(social work) available to the disabled in Karnataka from central government, state government and various NGO’s in the state. Identified the various areas of social discrimination against disabled in the society as an individual. Remedies of social discrimination and suggestions for better rehabili-tation obtained from the literature and perceptions of the respondents.
The thesis contains seven chapters:1. Introduction2. Research methodology3. Disabled the their condition4. Social discrimination against disabled5. Rehabilitation legislation and policy measures toward disabled6. Rehabilitation of disabled in Karnataka7. Summary and conclusion
The first chapter deals with the problem of study, various concepts, abilities and disabilities of the disabled, factors affecting over the attitude of the individual relating to social discrimination, various theories, causes of the social dis-crimination, etc.
The Second chapter deals with the research methodology of research design of the study.
The Third chapter deals with the concepts of disability, disabled, labels, categories of disabilities.
“A Study of Social Discrimination Against
Persons With Disabilities And Their Rehabilitation In Karnataka”
Causes of disabilities, magnitude of disabled global, Indian and Karnataka context, problems of disabled, remedies of disabilities, etc.
The fourth chapter deals with the concepts of social discrimina-tion, various kinds of social discrim-ination, theories of social discrimi-nation, scales of social discrimina-tion, areas of social discrimination.
The fifth chapter deals with the various of concepts of rehabilitation, kinds of rehabilitation, theories of rehabilitation, methods of rehabili-tation, evolution of rehabilitation legislation in India, various rehabil-itation policies available to the disabled in India with special reference to Karnataka.
The sixth chapter deals with the profiles of various rehabilitation centres situated in Bangalore, the services rendered by those centres in Bangalore to the disabled are
attitudes of disabled are inter-linked in day-to-day life.
¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ dįÉÊ 2011 39
Dr. Kannekanti ParameshwarMSW, MA, LLB, M.Phil, PhD.Intake Assistant, Vocational Rehabilitation Centre For Handicapped, Government Of India, Bangalore.Research Registered: December, 2006 Awarded: March, 2011.University Awarded: Kuvempu University, Jnana Sahyadri, Shankaraghatta, Shimoga District, Karnataka, [india]Guide: Dr M. Purvachar. Head Of The Department Of Sociology Sahyadri Arts College, Kuvempu UniversityShimoga-577 203
12.The people have awareness about the aspects of rehabilitation such as; PWD Act, Rights of dis-abled people, Information about disability, Problems of disabled, rehabilitation services available in Karnataka, About safety and security of disabled, etc.Conclusion:
Disabled are integral and inseparable part of society. They must bring to the mainstream of society. They must live like other in society with food, shelter, clothing, education and health. They must be rehabilitated in the highly civilized society. Therefore rendering rehabilitation services lies on everybody’s shoulder.
Tips for the Ph.D candidates:1. Identify the current social problem2. Study secondary literature relating to the problem3. Interact with the social work professionals/researchers4. Fix time frame for the study.5. Apply the relevant theories6. Apply the accurate scales7. Fix the boundaries of the study8. Select the target group9. Delimitations of the study10. Find the gaps of the study11. Variables of the study12. Identify the study universe13. Tools of data collection14. Research area15. Use statistical package for social sciences.16. Hypotheses testing
n
dįÉÊ 2011¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ 40
Glossary
Anti-sexism: Any attempts to confront and
deal with beliefs, policies or ideologies that
explicitly or implicitly suggest the superiority of
men over women or more unusually, women over
men. In practice, SEXISM invariably concerns
negative stereotypical views of women, which
tend both to encourage DISCRIMINATION
against women and broadly to devalue them.
Antabuse (Disulfiram): A prescribed drug
used as a deterrent to ALCOHOL for people with
drinking problems who are trying to abstain. If a person consumes alcohol while taking
Antabuse, disturbance of the nervous system
may lead to unconsciousness and even a
psychotic reaction. Drowsiness, skin rash and
headaches are also a possibility. People being
prescribed the drug should carry a card
indicating both this and the person to contact in
an emergency.
Dawn Raid: The compulsory removal of a child
or children, believed to be abused, from their
family by police and social workers in the early
morning before the family is awake.
Domestic violence: A term that usually refers
to the physical, sexual, emotional and mental
ABUSE of women by male partners or ex-
partners. The term and its definition are controversial.
Some people feel that the ward domestic implies
a cosiness that detracts from the seriousness of
the VIOLENCE and prefer the term `partner
abuse ‘. Terms such as marital violence’, spouse
abuse’ and battered wives’ imply that the couple
involved must be married.
Dementia: A progressive and Irreversible
decline in intellectual abilities, usually of
gradual onset, affecting all areas of the brain.
The disorder is usually associated with old age.Denial: A powerful defence mechanism that
protects the personality from anxiety or guilt by
ignoring or refusing to accept the validity of
unacceptable thoughts, emotions or wishes.
Deviance: A sociological term referring to
behaviour perceived to deviate from socially
constructed and accepted norms and role
expectations. It may also be described as social
‘rule-breaking’ or a breach of social order.
Conduct Disorders: A term used in
behavioural PSYCHOLOGY to refer to a broad
range of serious and persistent antisocial
behaviours in children that result in significant
impairment of a child`s everyday functioning to
the point that the behaviours are considered
unmanageable by parents, care-givers, teachers
or others in the child`s life.
Miltonic Muscular Dystrophy: Miltonic
Muscular Dystrophy (MMD), also known as
Dystrophia Myotonica (DM), is a type of
muscular dystrophy wherein myotonia is the
cardinal symptom. Myotonia is a sustained
involuntary contraction of a group of muscles,
which means there is an inability to relax
muscles voluntarily. For instance, there is
difficulty in releasing grip on a handle or after a
handshake. MMD is also characterized by
muscle stiffness after use, progressive muscle
wasting, and muscle weakness. The two
common types of myotonic muscular dystrophy
with distinct genetic defects are myotonic
dystrophy type 1 (MMD1 or DM1) and myotonic
dystrophy type 2 (MMD2 or DM2)
Informal Sanction: C£Ë¥ÀZÁjPÀ ¤§ðAzsÀ: £ÀªÀÄä
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A loosely defined reward or punishment with
no specific people authorized to impose it.
¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ dįÉÊ 2011 41
Believe it or Not
One third of food wasted: UNAround a third of the food produced in the world every year –around 1.3 billion tones-gets lost or wasted, the UN`s Food and Agriculture Organisation said. The amount of food wasted is equivalent to more than half
of the world`s annual cereals crop.
There are nearly 37,000 leprosy patients in Jharkhand and every year nearly 1000 people fall prey to malaria. As per official estimates, there are 1100 AIDS patients in the state.
India is ranked 72 out of a 179 countries in Transparency International's Corruption Perceptions Index, although its score has improved consistently from 2.7 in 2002 to 3.5 in 2007. Corruption has taken the role of a pervasive aspect of Indian politics and bureaucracy.
?In 2007, for the first time in history, the majority of people lived in urban areas. Throughout most of the developing world, this results in larger slum populations.
?Nearly 30 percent of women worldwide give birth before age 18.
?Some 200 million women who wish to space or limit their childbearing lack access to contraception.
?Nearly one in five parliamentary seats in 2008 were held by women, bringing the percentage to 18 — with the highest percentages being in Europe and the Americas. Out of 189 governments, women hold only 13 of the highest positions of state.
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According to District Information System for Education (DISE) in India in 2009, only about 51.5% of all schools in India have boundary walls, 16.65% have computers and 39% have electricity. Of which, only 6.47% of primary schools and 33.4% of secondary schools have computers, and only 27.7% of primary schools have electricity
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MODEL NET QUESTION PAPER WITH ANSWERS
4. Utmost emphasis in radical social work practice in India should be given on teaching
a. Social casework b. Social group work c. Community organization d. Social action
5. Maximum emphasis in social work education in India should be given on
a. Strengthening the social science qualities among students
b. Bringing about change in social system based on consideration of social justice.
c. Introducing reforms in society to eradicate social evils.
d. Facilitating adjustment with existing social system.
6. Effective supervision in field work in social work education in India can be done if
a. Supervises are seriously devoted to social service.
b. Social service agencies & important people in community & leaders of various group & sub groups actively co operate
c. Supervisors regularly visit the field situations & discuss & explain the tackling social problems.
d. All the above conditions are satisfied.
7. Social work in India could not create its proper place because
a. Social work educators did not give required attention to fieldwork & research & did not develop their own fund of validated knowledge.
b. Social work educators generally carved out a narrow specialized area, sometimes closer to their social services as compared to social work.
c. Social work educators bothered more about their personal development than about professional growth.
d. All the above.
8. Which of the following is an example of a secondary group?
a. Family b. Peer group c. Medical association d. Kin group
9. “Culture” is not a. Acquired b. transmutable c. Shared d. innate
10. Which one of the following is not an attribute of a small community?
a. Geographical unit b. self-sufficiency c. Maximum common services d. individualization
44. Professionalism in social work can be promoted by
a. Getting this subject taught as part of social science right from primary level.
b. Creating a professional body duly recognized by the Government with powers to strictly enforce its standards.
c. Introducing this subject in union & state civil services examinations.
d. All the above.
45. Welfare state’s major concern is to a. Provide for national defense. b. Provide for social defence c. Provide for security & social services. d. Promote socialision.
46. ‘Hierarchy of needs’ is a theory advanced by a. Murray b. Skinner c. Maslow d. Pavlov
¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ dįÉÊ 2011 43
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PHOTO: Salaam Baalak Trust Chairperson and Trustee Praveen Nair (centre) accepts the Civil Society Award from Bollywood celebrity Rahul Bose (far right).
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An Appeal:The Salaam Baalak Trust will be happy to hear from our visitors, donors and well wishes.Your Contact will support us to improve our work for the children.
Ms.Praveen Nair - Chairperson2nd Floor , DDA Community Centre,Gali Chandiwali, PaharganjNew Delhi - 110055 Tel: 91-11-23584164, 23589305Email-ID - [email protected]
¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ dįÉÊ 2011 45
Documentaries
pocalypto is a 2006 American historical action-Aadventure film directed by
M e l G i b s o n . S e t i n Yucatan,Mexico, during the declining period of the Maya civilization, Apocalypto depicts the journey of aMesoamerican tribesman who must escape human sacrifice and rescue his family after the capture and destruction of his village.The film features a cast of Mexicans, Mayas, and some other
Native Americans. Its Yucatec Maya dialogue is accompanied by subtitles. While hunting tapir in the Mesoamerican jungle in the
early 16th century, Jaguar Paw (Rudy Youngblood), his father Flint Sky (Morris Birdyellowhead), and their fellow tribesmen encounter a procession of traumatized refugees. Speaking in Yucatec Maya, the group's leader explains that their lands were ravaged, and asks for permission to pass through the jungle. When Jaguar Paw and his tribesmen return home, Flint Sky tells his son not to let the refugee's fear infect him. The next morning, after Jaguar Paw wakes from a
nightmare involving the refugee leader, he sees warriors entering the village and setting the huts on fire. The raiders, led by Zero Wolf (Raoul Trujillo), attack and subdue the villagers. Jaguar Paw slips out with his pregnant wife Seven (Dalia Hernández) and his little son Turtles Run, lowering them by vine into a deep vertical cave, tying the vine off so they could climb out later. Jaguar Paw then kills a raider and returns to help the village. He is eventually subdued and an insane raider named Middle Eye (Gerardo Taracena), whom Jaguar Paw almost killed, slits Flint Sky's throat while the bound Jaguar Paw can only watch. Before the raiders leave with their prisoners, Snake Ink, one of the raider captains, notices Jaguar Paw staring toward the cave. Suspicious of the tied off vine hanging into the cave, he cuts it, trapping Seven and Turtles Run. The Jaguar Paw and the other captives are then led off into the jungle. A short distance from the village they join another group
of raiders who have captured the refugees Jaguar Paw met the day before. Later, Cocoa Leaf, a wounded captive tied to the same pole as Jaguar Paw nearly tumbles off a cliff, but Jaguar Paw and the others are able to pull him back up with incredible effort. Though Middle Eye, who is guarding them, is impressed by this show of brute power, he kills Cocoa Leaf by cutting him loose and pushing him off the cliff to taunt
Jaguar Paw. The raiding party march toward the Maya city,
encountering razed forests, failed maize crops, slaves working in lime quarries, along with villages decimated by plague. A small girl dying of plague prophesies that a man running with a jaguar will bring the raiders to those who will scratch out the earth and end their world. In the city's outskirts, the female captives are sold as slaves and the males are escorted to the top of a step pyramid. The high priest sacrifices several captives, including Jaguar Paw's friend Curl Nose, by cutting out their beating hearts before beheading them. When Jaguar Paw is about to be sacrificed, a solar eclipse (also prophesied by the girl) occurs. The high priest looks at the king and the two share a knowing smile while the people below panic at the phenomenon. The priest declares the sun god Kukulkan is satisfied with the sacrifices. He asks Kukulkan to let light return to the world and the eclipse passes. The crowd cheers in amazement and the priest orders that the remaining captives be led away and disposed of. Zero Wolf takes the captives to a ball court. The captives
are released in pairs and forced to run the length of the open space within the ball court, offering Zero Wolf's men some target practice, with a cynical promise of freedom should they reach the end of the field alive. However, Zero Wolf's son, Cut Rock, is sent to the end of the field to "finish" any survivors. The raiders target the runners withjavelins, arrows, and large stones. The first pair are Jaguar Paw's last living friends, Smoke Frog and Blunted. Smoke Frog is struck by a heavy stone, then finished off by Cut Rock while Blunted is impaled through the stomach by a javelin. Next up are Jaguar Paw and the refugee leader from the
beginning. Although they almost make it, the refugee leader is shot through the head by an arrow and Jaguar Paw is shot through the stomach by an arrow. As Cut Rock approaches to finish Jaguar Paw, the not-quite-dead Blunted trips Cut Rock to buy Jaguar Paw time. Cut Rock gets up and savagely kills Blunted then turns to finish off Jaguar Paw, but is stabbed through the neck with an arrowhead by Jaguar Paw, who then stumbles away toward the jungle. As Cut Rock bleeds out with Zero Wolf easing him into the
next life, Jaguar Paw runs through a withered maize field and an open mass grave before finally reaching the jungle. The enraged Zero Wolf and his men pursue Jaguar Paw into the jungle and back toward Jaguar Paw's home. Along the way, one of the raiders is killed by a black jaguar angered by Jaguar Paw. Another raider is killed when a venomous snake bites his neck. Eventually, after running all night, Jaguar Paw finds himself caught between a high waterfall and his hunters and is forced to jump. He survives and declares from the riverbank below that the raiders are now in his homelands, echoing his father's challenge to the refugees at the beginning of the film.
Source: Wikipedia.com
ApocalyptoDirected by Mel Gibson
¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ dįÉÊ 201146
Opportunities
PÁgÁUÀȺÀUÀ¼À E¯ÁSÉAiÀÄ°è eÉÊ®gï ºÀÄzÉÝUÀ¼À £ÉêÀÄPÁwUÁV CºÀð ªÀÄ»¼Á ªÀÄvÀÄÛ ¥ÀÄgÀĵÀ C¨sÀåyðUÀ½AzÀ D£ï¯ÉÊ£ï ªÀÄÄSÁAvÀgÀ CfðUÀ¼À£ÀÄß DºÁ餸À¯ÁVzÉ.
PÀæªÀĸÀASÉå ºÀÄzÉÝAiÀÄ ºÉ¸ÀgÀÄ SÁ°ºÀÄzÉÝUÀ¼À ÀASÉå 1. eÉÊ®gï 22
1)C¨ s À åyðAi À Ä Ä E¯ÁS ÉAi À Ä C¢ üP À È v À ª ɨ ï¸ É Êm ï
www.karnatakaprison.kar.nic.in UÉ ºÉÆÃV, ªÉÆzÀ°UÉ;
recruitment C£ÀÄߪÀ °APï QèPï ªÀiÁr.«zÁåºÀðvÉ: eÉÊ®gï ºÀÄzÉÝUÉ: eÉÊ®gï ºÀÄzÉÝUÉ PÀ¤µÀ× AiÀiÁªÀÅzÁzÀgÀÆ MAzÀÄ ¨ÁåZÀÄ®gï ¥ÀzÀ« CxÀªÁ vÀvÀìªÀiÁ£À «zÁåºÀðvÉAiÀÄ£ÀÄß ºÉÆA¢gÀvÀPÀÌzÀÄÝ ÉÆòAiÀiÁ®f CxÀªÁ Qæ«Ä£Á®f CxÀªÁ PÀgÉPÀë£À¯ï Cr䤸ÉÖçõÀ£ï£À°è CxÀªÁ vÀvÀìªÀiÁ£À «µÀAiÀÄzÀ°è ¨ÁåZÀÄ®gï ¥ÀzÀ« ¥ÀqÉzÀªÀjUÉ DzÀåvÉ ¤ÃqÀ¯ÁUÀĪÀÅzÀÄ.
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ºÉaÑ£À ªÀiÁ»wUÁV: www.kpsc.kar.nic.in £ÉÆÃr
Southern Regional Workshop on Climate Change, is being organised by the Tamil Nadu Science Forum on behalf of the All India Peoples Science Network, New Delhi, with support from the Tata Institute of Social Sciences, Mumbai and the Shakthi Foundation, New Delhi.
The Workshop is part of a series of Regional Workshops aimed at motivating and training activists to create social movements aimed at mitigating and adapting to the galloping Climate Change. A total of around 50 scientists, resource persons and social activists from the states of Andhra Pradesh, Tamil Nadu, Karnataka, Kerala and Puducherry are expected to attend this event, to be held at Hosur on the 7th and 8th of July, 2011.
The Regional Workshops are oriented towards arriving at a better understanding of the main issues involved in climate change, mitigation efforts including global negotiations, and especially as regards vulnerabilities and adaptation challenges at State and local levels. There will be sessions on the Science and Impacts of Climate Change, the ongoing international negotiations, mitigation and adaptation requirements, national and regional vulnerabilities in the areas of energy use and food and water security and on coastal areas, the National Action Plan and State Action Plans and such other.
For more details contact Contact: C E Karunakaran <[email protected]>,Workshop Convener
Vacancy for the post of Research Associate
ADAPT (formerly the Spastics Society of India), a non-profit organisation in Mumbai, working in the disability sector for over 37 years, is looking to fill a vacancy for the post of Research Associate specifically for a project (two years), and generally on other research activities of the organisation. The Research Associate will be working under the Founder Chairperson. The position is based in Colaba, Mumbai and requires travel to rural site near Mumbai.
Job ProfileSpecific to the project:• To identify key techniques and strategies that will be used for evaluation and assessment of the project.• To conduct independent research, both qualitative and quantitative, as required for the project.• To conduct field visits related to the project.• To submit formal reports at various stages of the project.• To assist the Chairperson in all aspects of the research on the project.• To conduct pre-intervention and post-intervention research on the project.• To evaluate the impact of the research on the project and submit the results.• To conduct web-based research as required by the project.• To make presentations on the project at key workshops/events/conferences.Other projects in the organisation:• To assist the Chairperson and other senior staff in all aspects of research undertaken by the organisation.•To guide and supervise research projects undertaken by other members of the organisation.• To identify key techniques and strategies that will be used for evaluation and assessment of various research activities undertaken by the organisation.• To evaluate the impact of research undertaken by the organisation. • To conduct web-based research as required by the organisation. • T o m a k e p r e s e n t a t i o n s a t k e y workshops/events/conferences.Educational Qualification: PhD in Education/Psychology/Child Development
or other related fields. RemunerationRs 25,000 (based on skills and experience) Please email your CV and contact details of two
re ferences to Ms Shahana Chatter jee: [email protected]
¸ÀªÀiÁdPÁAiÀÄðzÀ ºÉeÉÓUÀ¼ÀÄ dįÉÊ 2011 47
I congratulate Prof.H.M.Marulasiddaiah and Ms. Anitha Ashok for the true to life pen picture of Dr.M.V.Moorthy, Published in May 2011 issue of Samaja Karyada Hejjegalu. They reminded me of my student days in Tata Institute of
Social Sciences (TISS) Bombay, during the period, June 1949 to December 1951. Now an University by itself offering Masters Degree and
Doctorate in various branches of SocialWork, housed in its own luxurious campus, next to R.K. Studios in Chembur, Mumbai, TISS in those days was located in a rented bunga-low on the Ghod Bunder Road (Now S.P. Road) in Andheri (West). It used to offer Post Graduate Diploma in Social Service Administration (DIPSSA) with a few specializations. The duration of the course was 2 ½ years with 5 terms. Each year about 30 students, 2 from each states, were being admitted. There used to be a few short term programmes also. The faculty consisted of Dr. J.M.Kumarappa (Correc-
tional Administration) who was the Director, Dr. Behram H Mehta (Community and Tribal Welfare), Dr.M.V. Moorthy (Personnel Management and Industrial Relations), Dr.Gowri Bannergy (Family Welfare), Dr.Kamala Bhoota (Child Psychology), Dr. Lorenzo (Economics and Statistics) and Miss Tarapore Wala (Field Work). The part time faculty included Dr.Marphatiya and Dr.Wahia (Psychiatrists), Dr. Patel (T.B. Specialist), Mr. Chitputkar (Public Relations) and others. Mr.Kudchedkar was the registrar of the institute. The ladies` hostel was located in the institute`s com-
pound, while the men`s hostel was in Nagpada, near Byculla. Now of course, both the hostels are in the Chembur Campus. Nagpada, those days was a notorious area of Bombay,
having a mixed population of mainly Muslims, Christians and Jews with a few Hindu Residents. It was known for crime and communal tension. The Irani Restaurants, Police Station and the roads with the trams running, were busy late into night. Sports of violence were frequent. Amidst all these stood Nagapada neighbour-hood house,
a multistoreyd building in which our hostel was located. It was in this building, which belonged to a protestant church that TISS was established in 1936. After TISS was shifted to Andheri, the hostel was housed in this building, where some neighbour-hood activities of the church which was under lock and key due to a dispute among members, were being carried on and in which Mr.Chatterji, the General Secretary of the Indian Council of Social Work was also residing. In between the neighbour-hood house and the church there was a Basket Ball Court with cement floor. Having lived from birth in the Placid Atmosphere of the
old Mysore State, to be thrown into the violent and noisy surroundings of the hostel was indeed a cultural shock. It was in this situation that I came to know of a South
Indian Professor residing close by in a quieter part of Nagpada. Immediately, I went to that house. It was a part of big building. It had a neat frontage. An attractive picture was
hanging on the wall of the open Verandah, next to the doorbell and also Dr. M.V. Moorthy`s name board. In response to my pressing the door bell, when the door
was opened I saw a tall, slim, smiling man with a trimmed mustache welcoming me into the house. On coming to know that I was from Mysore, both he and his wife spoke to me affectionately Kannada and served me with a cup of hot Mysore coffee. After that I went to their house many times till I relocated myself in Versova, a fishing village, off Andheri. I had the pleasure of having a ride in his little car, twice or thrice. Subsequently our meetings were in the Institute were in
the Institute. His informal and friendly attitude made his students approach him without any hesitation. Since Personnel Management and Industrial Relations which he taught was a new subject to us we needed frequent guidance. The text books were of western authors. Though the
industries in India had been in existence since a number of years the first factory was established in 1850, most of their personnel policies and practices were based on the western ones. Hardly any major original research studies in the subject had been published by Indian Authors. The Trade Union Movement was yet to mature. Though Dr. Moorthy’s Doctoral Thesis was on Hindu
Theory of War, he with his subsequent study in U.S.A. of Personnel Management and Industrial Relations, and Knowledge of Indian Industry, was able to effectively teach the subject to us. His Analytical Approach, Rich Vocabulary and Ability to Communicate made his class not only infor-mative but also interesting. He made us write articles to news papers and journals
through the institute`s press club. He helped the students in making field work meaningful. It was under his guidance that I wrote my thesis on
“Absenteeism in Industry” for submission of my DIPSSA. Its summary was later published in the Indian Journal of Social Work and a reference to it was made in the book ‘Indian Worker’. After I left TISS, I had the honour of being received by
him, when I lead a State Productivity Council Team to TISS. Subsequently, I had the privilege of teaching in
Bharathiya Vidya Bhavan where he also taught after settling down in Bengaluru. He was the same old, or should I say young, Dr.Moorthy travelling from his home to the Bhavan by bus. I am indeed proud to have been a student of the
Dronacharya of Social Work. No wonder, another Guru and gentleman, Professor Marulasiddaiah has chosen to remind us of the Dronacharya of Social Work.
S.A.Srinivasa Murthy67 ‘Sucharitha’, Lower Palace,
Bangalore-560003
Dr. MATAM VASUDEVA MOORTHY(See Samajakaryada Hejjegalu Vol-1 June 2011)
Debate And Discussion
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We will help you the followings
July Monthly Meeting on 10th July 2011, Time: 2.00 p.m Venue: Central College, Senate Hall
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