INDIA IS A LAND of ancient civilization, with cities and villages, cultivated fields, and great works of art dating back 4,000 years. India’s high population density and variety of social, economic, and cultural configurations are the products of a long process of regional expansion.In the last decade of the twentieth century, such expansion has led to the rapid erosion of India’s forest and wilderness areas in the face of ever-increasing demands for resources and gigantic population pressures–India’s population is projected to exceed 1 billion by the 21st century. The population gets down due to disasters.
Such problems are a relatively recent phenomenon. Rhinoceros inhabited the North Indian plains as late as the sixteenth century. Stories of merchant caravans typically included travel through long stretches of jungle inhabited by wild beasts and strange people; royal adventures usually included a hunting expedition and meetings with unusual beings.
In the Mahabharata and the Ramayana , early epics that reflect life in India before 1000 B.C. and 500 B.C., respectively, the forest begins at the edge of the city, and the heroes regularly spend periods of exile wandering far from civilization before returning to rid the world of evil. The story also indicates us about the resources which are available in forests.
The country’s past serves as a reminder that India today, with its overcrowding and scramble for material gain, its poverty and outstanding intellectual accomplishments, is a society in constant change.The process began in the northwest in the third millennium B.C., with the Indus Valley, or Harappan, civilization, when an agricultural economy gave rise to extensive urbanization. The second stage occurred during the first millennium B.C., when the Ganga-Yamuna river basin and several southern river deltas experienced extensive agricultural expansion.
India’s inclusion within a global trading economy after the thirteenth century culminated in the arrival of Portuguese explorers, traders, and missionaries, beginning in 1498.Although there were ebbs and flows in the pattern, the overall tendency was for peasant cultivators and their overlords to expand agriculture and animal husbandry into new ecological zones, and to push hunting into the hills.
By the twentieth century, most such tribal (see Glossary) groups, although constituting a substantial minority within India, lived in restricted areas under severe pressure from the caste-based agricultural and trading societies pressing from the plains.
India had its share of conquerors who moved in from the northwest or central parts of the country. These migrations began with the Aryan peoples of the second millennium B.C. and culminated in the unification of the entire country for the first time in the seventeenth century under the Mughals.
The Europeans, primarily the English, arrived in force in the early seventeenth century and by the eighteenth century had made a profound impact on India. India was forced, for the first time, into a subordinate role within a world system based on industrial production rather than agriculture.
A country that in the eighteenth century was a magnet for trade was, by the twentieth century, an underdeveloped and overpopulated land groaning under alien domination. Even at the end of the twentieth century, with the period of colonialism well in the past, Indians remain sensitive to foreign domination and are determined to prevent the country from coming under such domination again.
Through India’s history, religion has been the carrier and preserver of culture. One distinctive aspect of the evolution of civilization in India has been the importance of hereditary priesthoods, often Brahmans (see Glossary), who have functioned as intellectual elites. The heritage preserved by these groups had its origin in the Vedas and allied bodies of literature in the Sanskrit language, which evolved in North India during the second millennium B.C.This process has not gone unopposed. Siddhartha Gautama (the Buddha) and Mahavira (founder of Jainism) in the fifth century B.C. represented alternative methods for truth-seekers; they renounced the importance of priesthoods in favor of monastic orders without reference to birth.
The largest challenge came from Islam, which rests on Arabic rather than Sanskritic cultural traditions, and has served, especially since the eleventh century, as an important alternative religious path. The interaction of Brahmanical religious forms with local variations and with separate religions creates another level of complexity in Indian social life.What is certain is that nineteenth-century British administrators, in their drive to classify and regulate the many social groups they encountered in everyday administration, established lists or schedules of different caste groups. At that time, it seemed that the rules against intermarriage and interdining that defined caste boundaries tended to freeze these groups within unchanging little societies, a view that fit well with imperialistic models imposed on India as a whole. Experience during the twentieth century has demonstrated that the caste system is capable of radical change and adaptation.
The British schedules of different castes, especially those of very low or Untouchable (Dalit–see Glossary) groups, later became the basis for affirmative-action programs in independent India that allowed some members of the most oppressed caste groups access to good education and high-paying jobs.Religious, caste, and regional diversity exist in India against a background of poverty. At independence in 1947, the British left India in terrible condition. The country emerged from World War II with a rudimentary scientific and industrial base and a rapidly expanding population that lived primarily in villages and was divided by gross inequalities in status and wealth.
Under the leadership of Jawaharlal Nehru, India’s first prime minister (1947-64), India addressed its economic crisis through a combination of socialist planning and free enterprise. During the 1950s and 1960s, large government investments made India as a whole into one of the most industrialized nations in the world.
The socialist model of development remained dominant in India through the 1970s, under the leadership of Prime Minister Indira Gandhi, Nehru’s daughter. Government-owned firms controlled iron and steel, mining, electronics, cement, chemicals, and other major industries. Telecommunications media, railroads, and eventually the banking industry were nationalized.
They want education for their children that prepares them for technical and professional careers, increasingly in the private sector instead of the traditional sinecures in government offices. They build their well-appointed brick houses in exclusive suburban neighborhoods or surround their lots with high walls amid urban squalor, driving their scooters or automobiles to work while their children attend private schools.The result of these processes over the course of fifty years is a dynamic, modernizing India with major class cleavages. The upper 1 or 2 percent of the population includes some of the wealthiest people in the world, who can be seen at the racetrack in the latest fashions from Paris or Tokyo, who travel extensively outside India for business, pleasure, or advanced medical care, and whose children attend the most exclusive English-language schools within India and abroad.
. Despite the opposition of the United States and the withdrawal of technical support from Russia, in April 1996 India completed its own design of a 7.5-ton cryogenic engine capable of launching rockets with 2,500-kilogram payloads. Such a development was a major technological advance for Indian science and gave India the potential to move into the company of the other space-exploring nations. India continued to maintain its stand in regard to nuclear weapons proliferation and in August 1996 refused to ratify the United Nations-sponsored Comprehensive Test Ban Treaty unless the treaty required the destruction of the world’s existing nuclear weapons within a prescribed period.
More than anything in our lives, we all long to be seen. We want someone to accept us with all our flaws; accept us as we are. And this thing that we yearn for so longingly is the same thing that we fear the most too. Why? Because it takes strength to show our real faces to anyone. It is exceptionally hard breathing under a mask but all of us do that in bleak hopes of finding acceptance in this warped society. You deserve someone who stays by your side even when you rip that mask off your face, the mask that was suffocating you and hindering your fresh breath of life anyway. You deserve someone who stays even when they know the real you: confused, broken, hurt, and fragile. You deserve someone who is not afraid of the way you love them with such fervor and someone who is not afraid to shower you back with the same kind of love.
Every one of you deserves your beautiful fantasy to be a reality. All the clichés you watched in the movies to become a reality of your lives. All of you deserve someone who is looking at the bigger picture in their life, and more importantly, that picture has you in it.
Eduindex 
You must be logged in to post a comment.