Volume 5, Issue 8(4), August 2016 International Journal of Multidisciplinary Educational Research
Published by Sucharitha Publications 8-43-7/1, Chinna Waltair Visakhapatnam – 530 017 Andhra Pradesh – India Email: [email protected] Website: www.ijmer.in
Editorial Board Editor-in-Chief Dr.K. Victor Babu Faculty, Department of Philosophy Andhra University – Visakhapatnam - 530 003 Andhra Pradesh – India
EDITORIAL BOARD MEMBERS
Prof. S.Mahendra Dev Prof. Fidel Gutierrez Vivanco Vice Chancellor Founder and President Indira Gandhi Institute of Development Escuela Virtual de Asesoría Filosófica Research Lima Peru Mumbai Prof. Igor Kondrashin Prof.Y.C. Simhadri The Member of The Russian Philosophical Vice Chancellor, Patna University Society Former Director The Russian Humanist Society and Expert of Institute of Constitutional and Parliamentary The UNESCO, Moscow, Russia Studies, New Delhi & Formerly Vice Chancellor of Dr. Zoran Vujisiæ Benaras Hindu University, Andhra University Rector Nagarjuna University, Patna University St. Gregory Nazianzen Orthodox Institute
Universidad Rural de Guatemala, GT, U.S.A Prof. (Dr.) Sohan Raj Tater
Former Vice Chancellor Singhania University, Rajasthan Prof.U.Shameem Department of Zoology Andhra University Visakhapatnam Prof.K.Sreerama Murty Department of Economics Dr. N.V.S.Suryanarayana Andhra University - Visakhapatnam Dept. of Education, A.U. Campus Vizianagaram Prof. K.R.Rajani Department of Philosophy Dr. Kameswara Sharma YVR Andhra University – Visakhapatnam Asst. Professor Dept. of Zoology Prof. P.D.Satya Paul Sri. Venkateswara College, Delhi University, Department of Anthropology Delhi Andhra University – Visakhapatnam I Ketut Donder Prof. Josef HÖCHTL Depasar State Institute of Hindu Dharma Department of Political Economy Indonesia University of Vienna, Vienna & Ex. Member of the Austrian Parliament Prof. Roger Wiemers Austria Professor of Education Lipscomb University, Nashville, USA Prof. Alexander Chumakov Chair of Philosophy Dr. N.S. Dhanam Russian Philosophical Society Department of Philosophy Moscow, Russia Andhra University Visakhapatnam
Dr.B.S.N.Murthy Dr.T.V.Ramana Department of Mechanical Engineering Department of Economics GITAM University Andhra University Campus, Kakinada Visakhapatnam Dr.Ton Quang Cuong Dr.S.V Lakshmana Rao Dean of Faculty of Teacher Education Coordinator University of Education, VNU, Hanoi A.P State Resource Center Visakhapatnam Prof. Chanakya Kumar Department of Computer Science Dr.S.Kannan University of Pune,Pune Department of History Annamalai University Prof. Djordje Branko Vukelic Annamalai Nagar, Chidambaram Department for Production Engineering University of Novi Sad, Serbia Dr. B. Venkataswamy H.O.D., & Associate Professor Prof. Shobha V Huilgol Dept. of Telugu, P.A.S. College Department of Pharmacology Pedanandipadu, Guntur, India Off- Al- Ameen Medical College, Bijapur
Dr.E. Ashok Kumar Prof.Joseph R.Jayakar Department of Education Department of English North- Eastern Hill University, Shillong GITAM University Hyderabad Dr.K.Chaitanya Department of Chemistry Prof.Francesco Massoni Nanjing University of Science and Department of Public Health Sciences Technology University of Sapienza, Rome People’s Republic of China Prof.Mehsin Jabel Atteya Dr.Merina Islam Al-Mustansiriyah University Department of Philosophy College of Education Cachar College, Assam Department of Mathematics, Iraq
Dr. Bipasha Sinha Prof. Ronato Sabalza Ballado S. S. Jalan Girls’ College Department of Mathematics University of Calcutta, Calcutta University of Eastern Philippines, Philippines
Prof. N Kanakaratnam Dr.Senthur Velmurugan .V Dept. of History, Archaeology & Culture Librarian Dravidian University, Kuppam Kalasalingam University Andhra Pradesh Krishnankovil Tamilnadu
Dr. K. John Babu Dr.J.B.Chakravarthi Department of Journalism & Mass Comm Assistant Professor Central University of Kashmir, Kashmir Department of Sahitya Rasthritya Sanskrit Vidyapeetha, Tirupati
® © Editor-in-Chief, IJMER Typeset and Printed in India www.ijmer.in IJMER, Journal of Multidisciplinary Educational Research, concentrates on critical and creative research in multidisciplinary traditions. This journal seeks to promote original research and cultivate a fruitful dialogue between old and new thought. C O N T E N T S
Volume 5 Issue 8(4) August 2016
S. Page No No
1. Form and Function of Limestone Crafts in the Village of 1 Singapadu Kaler Gianyar on the Global Era I Ketut Muka Pendet
2. mebmke=ÀleJee*dce³es m$eerefMe#ee 19 R.Chandrasekhar
3. Educational Standard of Russia During President Putin: 33 An Analysis Sanjukta Maharana
4. ‘Immigration’ to ‘In-Migration’ – A Thematic 51 Transformation of Bharati Mukherjee in Her Novels Singuru Mohan Kumar
5. Contribution of Dalit Women to The Telangana Armed 65 Struggle Sunitha Pandi
6. The Transition Phases in Gross Manifestation of 75 Limited Consciousness(Nidrā, Svapna & Samādhi) Surabhi Verma
7. Impact of A.P.J. Abdul Kalam, in Future India 90 Rajib Mondal
8. A Sociological Aspect in Indira Goswami's Novel 'The 99 Bronze Sword of Thengphakri Tehsildar' in English Translation Raju Brahma
9. Query Based Approach for Infected Sugarcane Leaf by 109 Using Color CBIR B. Takale and M.S. Chavan 10. Exploring Self-Efficacy of High School Students in 130 Relation to Gender and Locality Ritu Rani and Sneh Lata
11. Acharya Kolkaluri Enoch Kolupulu Kathanikaloni 140 Dalita Sthree Chaitanyam B.Venkataswamy and Ravi Srinivasulu Reddy
12. Red Sanders as a Geobotanic Indicator in The 146 Classification of the Cuddapah Supergroup K. Kesava Raju and R. Jagadiswara Rao
13. How Bifurcation Crippled Andhra Pradesh 158 Lt. M. Kondala Rao
14. Sandhi Swarupa Swabhavalu 165 N.Venkateswara Rao
15. Factors Identification for Merchandising of Cosmetics 174 Products Using Cluster Analysis Nutan Tripathi,D. S. Chaubey and Durgesh Mani Tripathi
16. Tribal Development Policy and Implementation In 194 Andhra Pradesh with Reference to Integrated Tribal Development Agency, East Godavari District A.Karuna
17. Religious Theory of Dr. B.R. Ambedkar 208 B. Thanuja and Karamthur Venkatesu Naik
18. Composing the Gendered Self: Debates in Bhakti Poetry 215 Mudita Mohile
19. A Study of Sanskrit Poets in Vemulawada surrounds, in 224 Kareem Nagar District Avula Mallareddy
20. Psychological factors in Apastamba Dharma Sutra 233 G.V.N.Pavan Kumar
Dr. K. VICTOR BABU ISSN : 2277 – 7881 M.A.,M.A.,M.Phil.,Ph.D.,PDF, (D.Lit) Impact Factor :3.318(2015) Faculty of Philosophy and Religious Index Copernicus Value: 5.16 Studies & Editor-in-Chief International Journal of Multidisciplinary Educational Research (IJMER) & Sucharitha: A Journal of Philosophy and Religion Andhra University, Visakhapatnam Pin - 530 003 , Andhra Pradesh – India
Editorial……
You will be happy to know that we have entered the fifth year of publication of IJMER, since its inception in April 2012. Focusing on many interdisciplinary subjects, the published papers are spreading the knowledge with fervent hope of upholding the holistic approach. With all my heart, I reiterate to echo my sincere feelings and express my profound thanks to each and every valued contributor. This journal continues to nurture and enhance the capabilities of one and all associated with it.
We as a team with relentless efforts are committed to inspire the readers and achieve further progress. Aim is to sustain the tempo and improve. We acknowledge with pleasure that our readers are enjoying the publications of Sucharitha Publishers. We solicit to receive ideas and comments for future improvements in its content and quality. Editor –in-Chief explicitly conveys his gratitude to all the Editorial Board members. Your support is our motivation. Best wishes to everyone.
Dr.K.Victor Babu Editor-in-Chief
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FORM AND FUNCTION OF LIMESTONE CRAFTS IN THE VILLAGE OF SINGAPADU KALER GIANYAR ON THE GLOBAL ERA
I Ketut Muka Pendet Doctoral Program of Cultural Studies Udayana University, Denpasar, Bali
Abstract
Nowadays the shape and functions of limestone crafts in the village of Singapadu Kaler experience growth and change very rapidly. This is marked by the emergence of various kinds of limestone craft with different functions that enrich the art and culture of Bali in particular and Indonesia in general. Several forms and functions limestone crafts that are very popular and in demand by consumers are the production of craftsman from Singapadu Kaler village of Gianyar. The form of limestone crafts has a function, style and aesthetic impression that is different from traditional forms of limestone crafts in other areas. Overall the crafts created are basically the result of the influence of globalization, thus resulting in the form and function of very varied and innovative limestone crafts.
It has a positive and negative impact for not only accepted by the craftsmen, but more broadly, for the village community and the consumer society. In addition, the shape and functions of limestone crafts in the village of Singapadu Kaler generally contain various and very important functions, among others: creative, economic, aesthetic, and cultural change functions. The method used to analyze the problems is a qualitative approach to cultural studies, utilizing the theory of deconstruction and postmodern aesthetic theory.
This paper is expected to be used as a medium of learning by both secondary and college levels of the art educational institution or the general public, particularly in the field of limestone handicrafts
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growing in the village of Singapadu Kaler Gianyar. In addition, this paper can also be used as a reference by the authors and researchers in conducting similar scientific research, so that the repertoire of limestone crafts science in Indonesia is increasingly known and growing rapidly.
Keywords: Limestone Crafts and Globalization.
1. INTRODUCTION Since prehistoric times (8000--5000 BC) many products of art and culture have been found in Gianyar such as the discovery of the sarcophagus, nekara, relief, rock temples, statues, sculptures and relics of other stones (Kempers, 1977: 122). These remains contain garnish demonstrating ancestors proficiency in making scratches in the form of masks, carvings, statues and other ornaments. Artifacts of culture in the form of sculptures, reliefs found at the tourism object of Yeh Pulu, Goa Gajah Bedulu Village; Bebitra Cliff Temple and Cliff Temple of Gunung Kawi, Tampaksiring. So many archaeological remains are full of multiple meanings intrinsically useful to the systemic, academic, ideological, strategic importance in strengthening the nation's character and can provide economic value in a sustainable manner.
The development of limestone craftsart in the village of Singapadu Kaler in line with the current journey of times by displaying its own characteristics, which is pioneered by young-talented craftsmen with formal education so that they can bring innovative creative works. The diversity of limestone craftpatterns in the village of Singapadu Kaler up till now being is continuously developed and still based on the traditional elements and local value. Viewed in terms of production and sales of handicrafts it can trigger motivation of the craftsmen to work and create. They take advantage of the atmosphere by participating actively to make a breakthrough and try to explore new innovations in the field.
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Singapadu Kaler village is the center of the limestone craft industry well known by people around the world since the 1970s, and nearly 75% of the local people are the crafters. Judging from the character, form, and function of traditional crafts and the onesthat are thriving today, they still reflect the peculiarities of its own identity. It can be observed as a whole and in detail, both in terms of design, decorative ornaments, textures, materials and production techniques showing that the beauty of the composition and proportion are always taken into consideration. The concept of traditional limestone craft creation in the village of Singapadu Kaler, Gianyar, is still aimed at the interests of Hindu religion reflecting the scheme or form that transcends human experience, feudalistic, and communal. In line with Soedarso’s view (1992: 45), the concept of creation leads to the interests of the king (ruler) that bringing about the traditional craft forms that follow certain norms in the sense that the characteristics of traditional Balinese limestone crafts have meaning and symbolic meaning, religious magical in nature, like the embodiment of the gods and goddesses, such as building decoration of kekarangan, pepatran and relief (Covarrubias, 1957: 191).
The diversity of shapes with smooth character, such as, figures of gods, warriors; rough characters, such as the myth of ghosts, giants; and old character with typical narrow eyes, and their position take symmetrical placement as a decoration of sacred buildings / temple referring to the views of classical aesthetics. The art is described by the principle of form follows meaning, in the sense that in arranging the artwork the artisans look to give more priority to new ideological significance, with the overall appearance refering to the shape of a symmetrical composition that gives the meaning of harmony with the concept of creation guided by the norms and certain grip.
In general the embodiments of limestone craft of Singapadu Kaler village very clearly take the forms of wayang Bali using three
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dimensional proportions, namely (1) lanjar, specifically to create a high-scale sculpture or placed at a height; (2) nyepek, following the measure of a man; and (3) rentet, specially clown shapes and funny sculptures This was done due to the fact that all arrangement of shapes, symbols, disposition or expression, and decorative ornaments, creation still follow the norms of tradition that always has sacred impression unlike other forms of modern limestone crafts developed by young craftsmen that do not reveal the exact size, ignoring traditional norms so that it looks sometimes asymmetrical, clumsy, eccentric and funny, giving meaning rebellion and lack of balance.
2. GLOBALIZATION
Globalization means the disappearance process of distance, the dimensions of time and space that used to be long and far to become very close. Globalization refers to the narrowing of world intensively and increase our awareness of the world. Firmasanzah in Yudabakti (2013: 33) mentions that globalization is also an endless process of integration dragging things that are locally attached to the characteristics of the origin leading to the global nature of things that circulate freely without limits.
Giddens (2003: 73) states that globalization is not purely economical, both in terms of the nature, causes and consequences. Globalization movement is also social, political, and cultural touching the field of culture in society, including the arts.
The rapid impact of globalization to Bali, especially in Gianyar unwittingly has shifted the various forms of local culture and seeks to acknowledge, even mingles with global culture. This process eventually results in a mixed culture which is supported by a wide range of heterogeneous cultural elements to create innovation or a form of new culture, both adopted from foreign influence and the results of internal development and creativity of the local communities. It happens
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gradually and slowly changes the perspective and the concept of thinking of the craftsmen to continue exploring new values in the creation.
Handicraft products that were once seen as valuable works are now in the era of globalization greatly influenced by the market, consumers (stakeholders). This is caused by a global culture that is identical with market culture that is more concerned with economic value and use rather than the content. This view was pioneered by young artisans with formal education with the concept of creation that is more directed to the interests of the market, both in terms of form, the characters are more innovative, and functional, all lookt leading to modern aesthetics and postmodern form following function (form follows function) and forms follow pleasure (form follows man) abandoning the concept of creation that is guided by norms and certain grip.
The influence of globalization occurring in the village of Singapadu Kaler Gianyar influences the disappearance of style, unwittingly threatens the existence of a variety of local cultural heritages, even mingle with the global culture This is reflected by the birth of new ideas and concepts of limestone craft creation by utilizing modern technology in order to create new forms and gradually shift the craft functions of limestone craft into practical interests. The birth of a new idea with the development of modern and appropriate technology makes entrepreneurs and creative artisans produce a variety of products of modern culture.
LITERATURE REVIEW Associated with the title of this writing a search and study of some books that are related to craft and culture of Bali have been carried out, including Bali di Persimpangan Jalan, a book written by Usadi Wiryatnaya and Jean Couteau (1995) that essentially describes
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asocial change; Musnahnya Otonomi Seni by Djuli Djatiprambudi (2009) describes the art product today has led to market interests; Indonesia Heritage, written by Soemantri Hilda (1999) mapped out in detail the development of art since the time of Pita Maha Bali.
Perceptions of Paradise: Image of Bali in The Art written by Garret Kam (1993); explained that the development of art in Bali can be grouped into two sections. First, discusses the history of Balinese art starting from prehistoric times to the present. Both discuss the traditions and changes of Balinese art, especially in visual form, and Art in Indonesia: Continuittes and Change,a book written by Clair Holt (1967) clearly describes arts development in Indonesia to sculpture in Bali that are turned on by tradition and Hinduism. Religious activities in Bali, especially Hinduism can be used as the basis of life and the concept of the creation of the arts of Bali. Furthermore, it is stated that the sculpture in Bali has changed direction into secular after obtaining external influences (West). The relevance of the above writings can be used as a reference in getting the concepts and theories that are beneficial to add insight in assessing the form and function of limestone crafts in Singapadu Kaler village on the global era.
METHODOLOGY The method used to obtain field data is qualitative and cultural studies approach. Qualitative method is a method of research that holds on field data with observations, interviews, and supported by documentation method. This research is cultural studies with a qualitative approach and potpositivistic paradigm then the relevant method used is a qualitative method. The method is used with the consideration that the overall field data collection uses an approach that tends to use words verbally to narrate the form and function of limestone craft as a phenomenon of cultural arts in the village of Singapadu Kaler Gianyar. Postpositivistic paradigm is the paradigm of
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research that not only examines the reality of what can be seen, touched and felt, but also to understand and examine the meanings behind the reality (Satori and Komariah, 2010: 12).
Black and Champion (1999: 66; Ratna, 2010: 289) also mentions, that the case study or postpositivistic more dominantly uses the services of informants. Referring to the opinion, the study of form and function of limestone crafts on global era in the village of Singapadu Kaler Gianyar is a form of case study or postpositivistic that mostly uses the services of informants. Principally the research is a case study related to the form and function of limestone crafts and its development in the global era.
Qualitative research method used is not only in the workings of systematic thinking and reflective study to understand the form and function of limestone crafts in the village of Singapadu Kaler but also is an opportunity to correct the initial assumption that the village of Singapadu Kaler is a cultural region or limestone craft centers which is already known to the public from foreign countries.
DISCUSSION Form and Function Limestone Crafts
The discussion on the form and function of limestone crafts in the village of Singapadu Kaler, Gianyar is not only an aesthetic presentation as a cultural product in the sense of beauty, but also gives pleasure and enjoyment, created as a legacy of tradition. The form and function of limestone crafts on globalization era is seen as an esthetic offer constructed for capitalist interests with the development of traditional values, regional identity, and the novelty that brings about ideology that encourages the existence of handicrafts to meet the needs of the present market share.
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Effort and movement of changes are made for the production of traditional limestone crafts are increasingly not in demand for its creation is only based on religious interests and supporting the beauty of the temple buildings and housing. Therefore, some young artisans raised initiative to adopt modernization to deconstruct back the motifs and forms of traditional crafts in anticipation of the growth of tourism facilities. This shift in perspective is what lies behind the pattern of thought and the creation concept of the young artisans that cthat gave birth to limestone craft works that more lead to the global market orientation.
The development of tourism in the village of Singapadu Kaler strongly influenced the shape, distribution, and consumption of the limestone crafts. As revealed by Ardika (2003) that the development of tourism in Bali can not be separated from the facilities, hotels, villas, home stays, restaurant and spa. In addition it also takes art crafts, both with traditional and modern identities, as a supporting element of the aesthetic space, architecture, and gardens. It affects the growth of limestone crafts in the village of Singapadu Kaler with the concept of creation that leads to postmodern aesthetic, abandoning the concept of traditions based on the norms and certain grip. Slowly it shifts the role of traditional artisans. In addition unwittingly they are marginalized by the birth of new concepts with the minimalist craft design to meet consumer demand and contemporary tourism.
Since the limestone crafts in the village of Singapadu Kaler are developed as a commodity, especially for the needs of the aesthetic elements of space, some artisans began to move the profession or have dual function, namely as a craftsman and entrepreneur or distributor (art dealer). The dual role of craftsmen indirectly make the distance between traditional craftsmen and young artisans who pursue new models, especially in the development of structures and design motifs. The spirit of creativity of the young artisans, collectors, and
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entrepreneurs in creating and developing new innovations, good ideas, ideas, design technique, as well as more modern production. This dilemma brings about problems for the growth of traditional limestone crafts in the village of Singapadu Kaler.
The local arts service providers appear to have been eroded by the capitalist needs and the display of local craft products as a whole must adapt to market needs. The dominance of young entrepreneurs of Singapadu Kaler Village in the form of cultural practice is disseminated through a wide range of modern technology to master the concept of thinking and work of the young craftsmen, among others, Wayan Sunarsa, Made Sudiarsa, Wayan Arimbawa, Nyoman Arta, Wayan Brahmantara, Ketut Surya, Wayan Komplit, and Wayan Mariasa.
Conditions that lead to the production of limestone crafts in the village of Singapadu Kaler they are under the hegemony of capitalist causing the bending process of pure creativity of the traditional craftsmen who maintain art idealism to become marginalized. If the symptoms are not addressed wisely, either individually or in groups, they can only weaken and destroy the regional identity. The pattern of social and cultural everyday life of young craftsmen in Singapadu Kaler Village lately shows global culture lifestyle. The thoughts and insights of society in producing limestone crafts has been opened in accordance with the situation and market conditions. Hence the concept of thinking, perspectives, and techniques in producing limestone craft forms tend to be modern now.
Since 2006 the craftsmen have adopted material white limestone imported from Palimanan and Pandanwangi Yogyakarta. In addition, the technique has utilized the recycling of powder material of local limestone. The creativity made out of the postmodern concept principally aims to reduce production costs and to avoid damage to the natural environment of Bali. They began to innovate utilizing modern
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techniques. One of them is to a pour print system using limestone powder materials or recycling system composed with cement, gypsum, and powders.
The production of limestone crafts in the village of Silakarang has been progressing, no longer limited to materials in the form of limestone taken directly from nature, but a work of art crafts by utilizing the materials in the form of powdered limestone from excavation waste treated with a mixture of cement then molded with the casting technique. Lately, the use of materials continues to grow by bringing materials from the white limestones fromYogyakarta region triggered by the issue of environmental damage and the high cost production a. Form The form of craft art is a cultural work included in the form of attitudes and behavior. Koentjaraningrat (1984: 5) grouped human culture into three, namely the idea or ideas, activities and materials (artifacts). Handicrafts that reveal the nuances of space, line, shape, and texture can be categorized into material manifestation (artifact) as part of the creation of man. The existence of forms, motifs and details that are created can be passed down to the next generation when a variety of shapes, motion lines, motifs, and the nuances of space have been clearly documented.
. Speaking about the handicraft as a form of expression of human culture, which flourished in the past is not just one or two forms, but the amount can be grouped according to the shape and place. It can be said that the forms, motifs, and the types of crafts that were created in the past, related to religiousity or places of worship for Hindus. The existence of empirical facts on the field (Singapadu Kaler Village), especially the cultural heritage in the form of artistic reliefs and sculptures, is a translation of ideas and concepts associated with
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the cult of how high the attention of the authorities towards religious life.
Most legacy of predecessor generation still believed to be a milestone in the introduction of limestone crafts that decorated several temples in the village of Singapadu Kaler are well maintained and sustainable, including the statutes of gods and goddesses, animals, reliefs of the Ramayana, Mahaberata, Tantri, Panji, even other mythological stories. Today the tradition of making statues for the sake of Parahyangan (pura, merajan, sanggah,) still remain to be done by several groups of old craftsmen, while on the other, a group of young craftsmen are more interested in other forms of decorative sculptures (decor), both placed in the yard, hotel, restaurants, on the street, and elsewhere as an aesthetic space element.
However, due to flexibility of most villagers in Singapadu Kaler, these forms of sculptures and statues of ancestral cultural heritage are still maintained and sacred. Such a phenomenon can be said to be the survival of religious attitudes and behaviors of community members that indicates how powerful form of cultural resistance in appreciating the importance of the cultural heritage of the past.
The form of limestone craft is traditional, laden with symbolic value as a form of sacrifice (bhakti) based on the sincerity of mind and attitude (purity), is sacred. Sacred is the nature of human highly subjective form of treatment to the symbolic objects on the basis of faith and belief in the greatness of God, such as the embodiment of forms, decorative motifs, either as a supporting structure of the building or simply decoration. Treatment and attitudes of the artisans in the village of Singapadu Kaler in an effort to translate the concepts and ideas into material form of limestones trying to knit the value of traditions of the past as a habit.
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According Sztompka (1993: 69) tradition is a whole of material objects and ideas that come from the past and at present still actually exist, undistorted or forgotten. The tradition of the past is still channeled into the present through variants of form based on the elements of modern art. In the artistic process craftsmen in the village of Singapadu Kaler have always relied on the tradition. However, there are times when they undergo a process of idea or concept transformation that has implications for the shape, style and motif, eventually gave birth to more innovative forms of craft that leads to a postmodern aesthetics (Piliang, 2006).
The forms of limestone craft from Singapadu Kaler village can not be separated from the composition or structure of art. The structure implies setting, organizing, connecting, or designing portions of the overall shape. The structure of the artwork is a unity of expressive elements regarding the form and content Djelantik (1990: 32) Soedarso (1993: 2). There are two fundamental factors that can influence the creation of a work of art, namely ideoplastic factors related to the world of ideas that are symbolic and psycoplastic factor that become the real form born from the concept of natural shape sterilization of objects. The experiences underlie the creation of a wide range of shapes and motifs of craft with the composition, proportion, narrative lines and carvings that are trying to uncover the beauty of nature, the value of literature in fragments of Mahaberata story, Ramayana, tantri as well as natural events through allegory implying a symbolic value.
Yudibrata (1982: 56) states that the most important in craft product is the content of its utilitarian value in accordance with the level of practical needs. Therefore, these values appear in an assortment such as religious, spiritual, moral, ethical, aesthetic and practical values. Those values can be drawn from the fundamental point, among others, (1) religion, giving a religious value, magical, and
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spiritual beliefs; (2) logic, providing the value of intellectual, scientific, science, and empirical truth; (3) ethics, providing a wide range of moral values, manners, moral and ethical; and (4) the aesthetic, rulting in the value of beauty, balance, freshness, entertainment, elegance, and aesthetic. The above criteria very much touch the composition and proportion of the limestone craft forms in the village of Singapadu Kaler, either in the form of two-dimensional shapes, namely keketusan, pepatran, and relief, and the three-dimensional shape such as statues and sculptures as well as forms of limestone crafts today with a postmodern aesthetics touch that overall reflect regional identity.
Imitation decorative Floral decorative Impressional
(pastiche) (kitsch) decorative (parody) b. Function The discussion about the function refers to the opinion of Sedyawati (2008: 293) that from time to time changes frequently occur. The changes will sometimes give rise to new functions or function shift that was not known before, as happened in the village of Singapadu Kaler today. The growth and survival of limestone craft products in the village of Singapadu Kaler were initially just to meet the necessities of
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the religious. The remains of the culture in the form of statues, sculptures, reliefs, and a wide range of ornaments in the forms of limestone carving used as a medium of communication with the worshipped.
Similarly in other parts of the building elements that use limestone material confirm and give the sense of building function, namely as a dwelling place. The sculptor in the past with the sincere and honest devote all their ability to create art objects taking the forms of statues, sculptures, reliefs, and a wide variety of pragment motifs as decoration on a sacred building that has a function as a means of worship.
Gelebet et al. (1982) state that the placement of a decorative in addition to functioning as a decoration also carries meaning and purpose. The use of ornament can be grouped, such as the decorative as a beauty, decoration as a ritual symbol and decorative as educational media. Similarly, the motifs of craft ornaments carved by the artisans of Singapadu Kaler village reveal the meaning, function, and specific meaning in accordance with its placement. Pepatran motif on building accentuate forms of beauty that are sterilized and abstracted, are for example, the winged lion, handed eagles, winged human, flame-haired tortoise, and so forth. Various forms of reliefs, statues, and sculptures are created not only as a form of expression of the artisans, but as a means of communication to the Revered. The motif is bedawang nala as a symbol of stability of life movement, a winged lion as a symbol of agility, and Garuda Wisnu as a symbol of faith.
The appearance of imitation variety of tantri stories, legends that have grown in popularity has a constructive educative meaning. For example, the appearance of lion and bull reliefs from friendship into enmity due to defamation can be interpreted so as not to be easily played off. Forms and decorative motifs are sculpted as decorative of
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beauty, symbol, educational purposes, and communicative purposes. Lately with the fast growth of tourism the functions are slowly transformed into commercial goods to meet the needs of tourism. In its development many changes occur, including changes in the structure, function, style, and the media.
The function of limestone crafts in the village of Singapadu Kaler, can be translated into three parts, namely personal function, physical function, and social function. The personal function is interpreted that the craft is related as a medium for expressing personal expression in the form of artwork, the social function is the embodiment of art related to social conditions that can affect the collective behavior, while physical function is related to artworks that physically have practical uses such as the creations that can serve as containers and tools.
For more details, the active function of decorative or limestone crafts is visually depicted below. It means that the specific ornament is created to support the building structure as well decorate and the craft group has a passive function only as decoration in accordance with shapes, motifs, and its application in traditional Balinese buildings.
Passive decorative Active decorative pepatran motif kekarangan motif
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6. CONCLUSION
Form and function of limestone craft in the village of Singapadu Kaler are basically triggered by globalization so as to provide opportunities for people to exercise creativity. The community in question is the capital owners or entrepreneurs, communities and artisans who created the limestone crafts. In addition, there are also people who live in and around the village of Singapadu Kaler and consumer society who consume limestone craft products, either from Bali or outside Bali
The development of the form and function of limestone crafts principally leads to the development of ideas and concepts, forms, production techniques, design motif, and functions. The craftsmen are trying to engineer ideas and concepts creatively derived from the values of the Balinese cultural heritage that are developed into multifunctional with the concept of creation that leds to the modern art, even postmodern that consider aesthetic forms more important to practical interest.
Principally, factors that influence the development of form and function include the internal and external factors. Internal factors concern education, creativity of artisans, as well as socio-cultural background of the supporting community. Conversely, external factors concern the development of tourism, technological development, and the influence of modern culture.
Globalization also affects the changes in aesthetic values of limestone crafts, which at first was still traditional ans eventually turned into postmodern aesthetic. It is characterized by the appearance of forms with imitation style (pastiche), patches (kitsch), and funny (parody). Changes in traditional aesthetic style into a postmodern aesthetic is influenced by the production process carried out by young craftsmen with formal education. The approach taken is
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commodification and to deconstruct the pattern or model of the traditional limestone crafts into a contemopary model of limestone craft so as to produce beauty having the characterisrtic of a postmodern art.
Bibliography
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Gelebet, I Nyoman dkk. 1992. Arsitektur Tradisional Daerah Bali. Departemen Pendidikan dan Kebudayaan Proyek Inventarisasi dan Dokumentasi Kebudayaan Daerah.
Gustami, S.P. 1991. “Dampak Modernisasi terhadap Seni Kriya di Indonesia”dalam Soedarso, S.P. Editor Beberapa Catatan tentang Perkembangan Kesenian Kita. Yogyakarta: BP ISI Yogyakarta.
Kempers, A.J Bernet. 1977. Monumental Bali. Introduction to Balinece Archeology Guide to the Monuments.Van Goor Zonen Den Haag
Koentjaraningrat.1997. Manusia dan Kebudayaan Indonesia. Jakarta: Djambatan.
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Picard, Michel. 1992, Tourisme Cultural et Culture Touristique Diterjemahkan oleh Jean Couteau & Pristie Wahyo (2006). Pariwisata Budaya dan Budaya Pariwisata. Jakarta: Gramedia.
Piliang, Yasraf Amir. 2006. “Antara Hemogenitas dan Heterogenitas: Estetika dalam Cultural Studies” Makalah Kajian Budaya.Udayana.
Ratna, Nyoman Kutha. 2010. Metodologi Penelitian Kajian Budaya Dan Ilmu Sosial Humaniora pada Umumnya. Yogyakarta: Pustaka Pelajar.
Sedyawati, Edy. 2008. Keindonesiaan dalam Budaya. Jakarta: Wedatama Widia Sastra
Soedarsono, R.M. 2000. Melacak Jejak Perkembangan Seni di Indonesia. Sebuah Terjemahan Buku Claire Holt (Art In Indonesia Continuities and Change).Bandung: MPSI (Masyarakat Seni Pertunjukan Indonesia).
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Yudabakti , I Made. 2013. “Marginalisasi Wayang Kulit Parwa di Kabupaten Gianyar pada Era Globalisasi”. Disertasi Program Doktor, Program Studi Kajian Budaya, Program Pascasarjana Universitas Udayana.
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VOLUME 5, ISSUE 8(4), AUGUST 2016 mebmke=ÀleJee*dce³es m$eerefMe#ee
Dr. R.Chandrasekhar Assistant Professor Department of Education Rashtriya Sanskrit Vidyapeetha Tirupati ,Chittoor District, (A.P.)
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lJe³ee ke=Àleb lelHejceb meJe&ueeskeÀYe³e¹jced ” ~~ (Jee³egHegjeCeced – 107/36 , He=.433 leLee ÞeerosJeerYeeieJeleced – 4/11/49-52) ~~ Je´lekeÀjCem³e meeceL³e¥ efMe#ee ®e – Denu³ee³eeë keÀv³ee³ee ³eesieue#c³eeë HetJe&pevceveë mcejCeceemeerled ~ HetJe&pevceefve DeJeefMe<ìb ke=ÀefÊekeÀeJe´leb mee HetJe&Jeled ke=ÀlJee HetCeeakeÀleg&efce³es www.ijmer.in 24 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 DeeefleL³eefMe#ee – DeefleefLeb Òeefle keÀer¢ied J³eJenejes YeJesled , lem³e melkeÀejef¬eÀ³eeefoë m³eeod Fl³eeoerveeb efJe®eejesçefHe mec³ekeÌÒekeÀejsCe HegjeCes www.ijmer.in 25 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 “%eelJee mJeCe&Jeleer osJeer meJe&efJeÐeeefJeMeejoe” (YeefJe<³eHegjeCeced – 24/105 , he=.309(efÜleer³eYeeieë) ~ mebieerlecev³eefMe#ee ®e – Meg¬eÀe®ee³e&m³e keÀv³ee osJe³eeveer mebieerleefJeÐee³eeb efJeMes www.ijmer.in 26 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 peieece leHemes meeOJeer Heg www.ijmer.in 27 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 SJebYetleeefve ef®e$eefvecee&CeesoenjCeeefve efJe jepeveerefle:mewv³eefMe#ee ®e keÀeefueoemeer³ee veejer ve kesÀJeueb ie=efnCeerªHesCe ve ®eeefHe kesÀJeueb meef®eJeªHesCewJe ceele=ªHesCewJe Jee meceepes mJekeÀer³eb cenÊJeb ÒeoMe&³eefle ÒeK³eeHe³eefle ®e ~ DeefHeleg keÀeues meceeieles mee jepeveweflekeÀoeef³eÊJemecHetlee&JeefHe veeefmle He=ÿieeefceveer Heg© (jIegJebMecenekeÀeJ³eced ) Fefle meJe&efJeefoleesovleJeCe&veefce JewefokeÀkeÀeues jepeveerlesë mewv³eefMe#ee³eeM®eeefHe Òe®eueveb mecYeeJ³eles~ ceeke&ÀC[s³eHegjeCes keÀjvOecem³e Helv³ee Jeerje³eeë Òeme²es efceueefle ~ (ceeke&ÀC[s³eHegjeCeced –®elegefJe&bMel³eefOekeÀMeleleceesçO³ee³eë, Muees. 7-16) ³eoe Jeerje³eeë Heg$eesçJeeref#elees efJeMeeueveiejm³e mJe³ebJejs jepeefYeë HejeJe=l³e yevoerke=Àlemleoe Jeerje mJeHeefleke=Àles jepeOece&m³e #ee$eOece&m³e ®e Heefj®e³eb Òeoe³e Heg$eke=Àleb keÀe³e¥ ÒeMebm³e ®e Me$etved Òeefle ³egOoe³e mJeHeefleb keÀjvOeceb Òes www.ijmer.in 28 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 “les www.ijmer.in 29 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Oece&%ee, Oece&oefMe&veer –“ ueefuelee meleleb je%ee Oece&oefMe&veer ”~ (12-144) mebmke=ÀleJee*dce³es efkeÀef_®eoer¢ied veejerCeeceefHe Òeme²es Jele&les ³eeë mJeleke&ÀMekeÌl³ee ce=leHeefleceefHe peerefJeleced Deevew efMe#eemLeeveced – JewefokeÀkeÀeuem³e DeeHetJee&Oo&b yeeuekeÀyeeefuekeÀ³eesë efMe#ee HeefjJeejeY³evlejs ceelee-efHelee-efHele=J³e- Ye´elee ®esl³eeefoÜejwJe yeYetJe ~ DevegMeemevem³e Meeruem³e DevegJe=ÊesJee& ke=ÀlesçefOekeÀmegmebIeefìle-efMe#eemebmLee³ee DeeJeM³ekeÀlee YeJeefle mce ~ m$eerY³eë yeng www.ijmer.in 30 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 HeeflejsJe ieg©ë m$eerCeeb meJe&m³eeY³eeielees ieg©ë”~~ (ye´ïeHegjeCeced-80/47) Jesos HeefjMeerefuele ûevLeeë 1.cevegmce=efleë 2.Jesoeë 3.DeäeoMeHegjeCeeefve 4.osJeerceenelc³eced 5.megYeeef www.ijmer.in 31 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 8. ceneYeejleced 9. mce=efle®eeqvêkeÀe 10.DecejkeÀes www.ijmer.in 32 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 EDUCATIONAL STANDARD OF RUSSIA DURING PRESIDENT PUTIN: AN ANALYSIS Dr. Sanjukta Maharana Junior Lecturer in Political Science Government Women’s Junior College, Bolangir Odisha Introduction The disintegration of Union of Soviet Socialist Republics (USSR) and the emergence of Russia as its successor state witnessed several unpleasant situation in social and economic system of new Russia. Among this low spending on education during President Boris Yeltsin’s period indicates the reduction of educational standard of new Russia. Yeltsin the new head of Russia could not stand up to the expectation of people so far as improving the educational standards is concerned. Fortunately, the emergence of Putin as the President of Russia in 2000 symbolizes lot of positive signals in improving the standard of education. The President has been taking several attempts for increasing the standard of education through reforming the educational system of the country and these indicate increasing the standard of education which is continuously increasing in recent period. In this present paper attempts have been made to highlight about the educational standard of Russia during the Presidentship of Vladimir Putin. Better educational system and its effective operation occupies an important place in the development of human capital and overall improvement of society. The universal compulsory and state controlled education of Soviet Union indicates a pleasant symbol of education system in the communist state. But the Yeltsin period witness a low level of educational standard because of inferior and weak economic www.ijmer.in 33 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 position of new Russia. However, President Putin’s period symbolizes the increasing standard of social policy including its educational policy. President Putin has given much priority to develop the educational sector of Russia. Low spending on education because of decreasing its standard in President Yeltsin’s period due to financial problems and lack of reforms symbolizes the decreasing standard of education in this period. President Putin increased spending on education. He announced double spending on education through implementing various plans and policies. Apart from this, he raised the salary of teachers which encourages the brilliant brain to enter into teaching profession. Only 13 percent of expenditure comes from federal government and rest was from local and regional budget. So this would increased the standard of education by increasing spending on it and Putin’s commitment for a wide schooling (Balzer 2002: 177-76). Apart from this, Putin have initiated several reforms to improve the status of education. “When President Putin came to power, in a speech to the state council, he called free education “the cornerstone” of state system. The reform of 2001 included a shift to a 12 years schooling system, which would allow pupils to specialize before higher education. Plans were announced for a standard school-leaving exam. This reform was being introduced to make entry into higher education more egalitarian and less prone to corruption. Reform in school system included a change in teachers’ terms and conditions. The most important condition for improvement in the standard of education was marked by the rise in salary of teachers from $80 to $100 per month” (Bacon and Wyman 2006: 67). After becoming president of Russia in 2000, Putin propounded various measures to increase the standard of education. According to WES Staff, “Recent pronouncements from President Vladimir Putin have called for a renewed effort to tackle additional problems that have www.ijmer.in 34 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 plagued the education system for more than a decade: low salaries, poor and outdated facilities and teaching materials, and inadequate regulatory mechanisms” (Staff 2005). Figure: 1 Structure of Education system in the Russian Federation Source: Nikolaev and Chugunov 2012:2 The figure provides an overview of Russian schooling system from pre- primary upto higher education. Children are admitted in school from 1 to 6 years at pre- primary level. In Russia, generally compulsory education for children starts at 6 years 6 months according to Russian legislation and it is similar to primary education of the children. “Beginning from September 1, 2007 compulsory full-time education lasts for eleven years and continues up to the age of 17. The general education school system of Russia consists of nine years of basic general education (primary and lower secondary education) and two years of upper secondary education, which leads to the certification of complete secondary education. Basic general education is almost always provided www.ijmer.in 35 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 in single-structure schools without a transition between primary and lower secondary levels, up to the age of 15. The end of basic general education coincides with the transition between lower and upper secondary education” (Nikolaev and Chugunov 2012: 1). “There are two main options in upper-secondary education: the general education option, which prepares the pupils for higher education, and the vocational option, which prepares pupils both for working life and for higher education. These different options are organized into separate programs and institutions, and the students have to opt for one or the other”. (Nikolaev and Chugunov 2012: 1). Russia signed various declaration like Bologna Declaration in 2003 “ which launched the process of migrating from Russian traditional tertiary education model to a modern degree structure in line with Bologna Process model”. “In October 2007 in Russia a law was enacted that replaced the traditional five-year model of education with a two- tiered approach: a four year bachelor degree followed by a two-year master’s degree. In 2010 the admission to the traditional five-year programs was stopped. By 2014, in Russia there should be no five-year programs students excluding just a few specializations” (Nikolaev and Chugunov 2012: 1). Educational standard of Russia during President Putin In August 2001, President Putin constituted state council to discuss about educational reform. This constituted the members who are the head of the regions. The main intention of this was that during this period educational standard was in a suppressed condition. During a speech to state council President Putin stated that free education is “the cornerstone” of state. The main priority of Putin’s educational reform was to provide more fund to education sector. Moreover, the salary of the teachers were increased from $80 to $100 per month. In subsequent period, Putin’s reform on education covered “to change in www.ijmer.in 36 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 teacher terms, payment and hours of teaching” (Bacon and Wyman 2006: 67). The year 2002 marked an increase of 60 percent in consolidated budget in comparison to previous year (Chowdhury and Verbina 2003). Increased in budget in education symbolizes special attention of President Putin to increase the standard of education. President Putin in his annual address to the nation in 2006 stressed for the need of a competitive educational system and higher educational establishments. This period symbolized the increase of budgetary expenditure on education and the member of students coverage on secondary vocational training. President Putin undertook several measures to raise the educational standard of Russia. Among them increase of budget in educational field occupies an important place. Table:1 Budgetary Expenditures on Education (2000-2007) 2000 2001 2002 2003 2004 2005 2006 2007 Consolidated 214.8 277.8 408 475.6 593.2 801.8 1033.3 1342.3 budget on education, Rb. bn Federal 38.1 54.5 81.7 99.8 121.6 162.1 201.6 278.5 budget Territorial 176.7 223.3 326.3 375.8 471.6 628.6 831.7 1063.8 budgets Proportion of 2.9 3.1 3.8 3.6 3.5 3.7 3.9 4.1 educational expenditures in the consolidated budget, as% of GDP Federal 0.5 0.6 0.8 0.8 0.7 0.8 0.8 0.8 budget Territorial 2.4 2.5 3.0 2.8 2.8 2.9 3.1 3.3 budgets www.ijmer.in 37 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Proportion of 9.7 9.7 10.2 12.0 12.7 11.8 12.3 11.9 educational expenditures in the consolidated budget, of RF, as% Proportion of 1.7 1.9 2.0 2.5 2.6 2.4 2.4 2.5 educational expenditures by the federal budget in the consolidated budget expenditures, as% Proportion of 8.0 7.8 8.1 9.5 10.1 9.4 9.9 9.5 educational expenditures by territorial budgets in the consolidated budget expenditures, as% Source: Russian economy in 2008: 350 The increase of budgetary allocation on education during Putin’s period is clearly reflected in the table given above. During President Putin period the budgetary expenditure on education increased. The Consolidated budget on education in 2000 was 214.8 Rb. Bn and increased to 1342.3 Rb. Bn in 2007. The federal budget was 38.1 in 2000 and also increased to 278.5 in 2007. Similarly in case of territorial budget, the Proportion of educational expenditures in the consolidated www.ijmer.in 38 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 budget, as% of GDP, Territorial budgets the expenditure continuously increased from 2000 to 2007. All the above datas clearly indicate increasing educational expenditure during the Putin’s period (Figure:2). Figure:2 Budgetary Expenditures on Education 1400 1342.3 1200 1063.8 1033.3 1000 831.7 801.8 800 Rb. bn Consolidated budget on education, Rb. bn 628.6 Federal budget 600 593.2 Territorial budgets 475.6 471.6 408 400 375.8 326.3 277.8 278.5 223.3 214.8 201.6 200 176.7 162.1 121.6 81.7 99.8 38.1 54.5 0 2000 2001 2002 2003 Year2004 2005 2006 2007 Sources: Prepared on the basis of Table 1. The expenditure of federal budget on education continued to rise which can be proved from the table given below. www.ijmer.in 39 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Table: 2 The Federal Budget Expenditures on Education in 2000–2008 2000 2001 2002 2003 2004 2005 2006 2007 2008 The federal 38.1 54.5 81.7 99.8 121.6 160.5 201.6 278.0 336.1 budget expenditures on education, as Rb. bn The federal 22.5 31.3 44.4 56.8 72.1 114.7 155.1 214.0 263.2 budget expenditures on the university education, as Rb. bn The federal 0.5 0.6 0.8 0.8 0.7 0.7 0.8 0.8 0.8 budget expenditures on education, as% of GDP The federal 0.3 0.3 0.4 0.5 0.4 0.5 0.6 0.6 0.6 budget expenditures on the university education, as% of GDP Proportion of 3.8 4.1 4.1 4.1 4.9 4.6 4.7 4.2 4.8 educational expenditures in the federal budget expenditures, as% Proportion of 2.3 2.4 2.2 2.3 2.8 3.2 3.6 3.3 3.8 www.ijmer.in 40 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 expenditures on the university education in the federal budget expenditures, as% Source: Russian economy in 2008: 351 This table above illustrates that federal budget expenditures on education from 2000 to 2008.It was Rb. 38.1 bn in 2000 and in 2009 it was raised to Rb. 336.1 bn. Similarly the federal budget expenditures on the university education was increased from Rb. 22.5 bn in 2000 to Rb. 263.2 bn in 2008. In case of the federal budget expenditures on education, as% of GDP, The federal budget expenditures on the university education, as% of GDP, Proportion of educational expenditures in the federal budget expenditures, as%, and Proportion of expenditures on the university education in the federal budget expenditures, as% marked rising in budget which reflects the increasing standard of education during the period of President Putin. Table: 3 The Dynamic of Budgetary Expenditures on the General Education (Schooling) per 1 Student in 2000–2007 2000 2001 2002 2003 2004 2005 2006 2007 Expenditur 107931 143972.8 215261.2 236600 298100 35608 47590 39875 es, as Rb.m 4.7 0 0.6 Number of 20073. 19429.1 18439.7 17322. 16168 15185 14362 13670. students, 8 9 .1 .3 1 Thos. www.ijmer.in 41 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Expenditur 5377 7410 11673 13658 18438 23450 33135 40851. es per 1 98 student (Rb.) Increment 37.8% 57.5% 17% 35% 27.2% 41.3% 23.3% in costs per 1 student vis-à-vis the prior year Source: Russian economy in 2008:351 The above table marks the increasing expenditure on general education per one student rose from 107931 in 2000 to 475900 in 2006. Expenditures per one student was 5377 ruble in year 2000, and increased to 40851.98 Rb in 2007. The increment in cost per one student vis-à-vis the prior year was increased from 37.8 percent in 2001 to 41.3 percent in 2006 (Figure: 3). Figure:3 The Dynamic of Budgetary Expenditures on the General Education (Schooling) per 1 Student in 2000–2007 35,000 32,988.60 30,000 26,781 25,000 21,620 GDP (billion rubles) 20,000 17,048 Total number of unemployed 15,000 Average monthly charged wage of one employee 13,243 13,518 (rubles) Units in rubbles 10,831 10,634 10,000 8,944 8,555 7,306 6,740 5,499 4,823 5,000 4,360 3,240 2,223 1,523 9.4 7.6 6.4 5.8 6.2 6 5.6 5.3 4.6 0 1999 2000 2001 2002 2003 2004 2005 2006 2007 Year Sources: Prepared on the basis of Table:3 www.ijmer.in 42 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 The volume of paid services in educational system in 2000-2008 continued to increase during Putin’s period. Table: 4 Volume of paid services in the Educational System in 2000-2008 200 200 200 200 200 200 200 200 200 0 1 2 3 4 5 6 7 8 Volume of paid services 118. 189. 231. 281. in the 41.5 56 72.9 95.4 147 7 6 7 0 education al system, as Rb. bn. As % to 0.6 0.6 0.7 0.7 0.7 0.7 0.7 0.7 0.8 GDP Source: Russian economy in 2008: 350 From the table above it is clear that the volume of paid services in the educational systems in 2000 was Rb. 41.5 bn. but increased to Rb. 281.0 bn in 2008. The percentage of GDP was 0.6 percent in 2000 and 0.7 percent in 2003, 2004,2005,2006, and in 2007 and increased to 0.8 percent in 2008 (Figure: 4). www.ijmer.in 43 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Figure: 4 Percentage of GDP Paid in the Educational institution as Rb. bn 0.8 0.6 0.6 0.7 0.7 0.7 0.7 0.7 0.7 2000 2001 2002 2003 2004 2005 2006 2007 2008 Source: Prepared on the basis of Table: 4 Table: 5 The Higher Educational Institutions 2008 As% of 2007 For reference As % of 2006 2007 The public and municipal institutions of the higher professional education The number of educational 660 100.3 658 99.7 institutions, units The number of students, Thos. 6214,8 100.1 6208,4 101.2 Admission, Thos. 1362,7 98.5 1384,0 100.5 Graduations, Thos. 1125,3 101.5 1108,9 105.0 Non-public institutions of higher professional www.ijmer.in 44 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 education The number of educational 474 105.3 450 104.7 institutions, units The number of students, Thos. 1298,3 103.6 1252,9 106.5 Admission, Thos. 279,0 93.7 297,6 105.9 Graduation, Thos. 233,2 102.9 226,6 113.8 Source: Russian economy in 2008:347 “The number of students had been on the rise both in public and municipal, and nonpublic universities. It has accounted for 7.51 million. In the public sector it grew just by 6.400 (0.1 percent), while in the non- public one – by 45.400 (3.6 percent)”. The overall 2008 admission in universities accounted for 1,641.700 persons, thus being down at 39,900 vs. the 2007 figure. Admission in the public and municipal universities plummeted at 21.300 (1.5 percent), mostly at the expense of full-time students (their number plunged by 47,700 or at 6.7percent)” (Russian economy in 2008: 347). Free, compulsory education was provided by Soviet Union to every child. But after the disintegration of USSR the new state Russia emerged and followed the compulsory education system but was not in a good standard. In 1990s, the cost of higher education increased. So the common people were not in a position to achieve this. Even private school emerged in new Russia. Lack of employment opportunities also complicated the educational standard of Russia. Commercialization and privatization in higher education due to increase demand of higher education during Yeltsin period was restricted when Putin came to power. Now license is necessary from Ministry of Higher Education to open private educational institution. www.ijmer.in 45 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Figure: 5 Dynamics of Student-Teacher Ratio In The Russian Federation In Pre-School Education (PERSONS, 1992–2010) Source: Nikolaev and Chugunov 2012: 9 The teacher student ratio is an important yardstick to measure the standard of education. In Russia the teacher student ratio was 8.0 in 1992. But after President Putin came to power it raised from 7.0 in 2000 to 8.9 in 2010 (Nikolaev and Chugunov 2012: 9). “During the period of President Putin, the Russian Ministry of Education’s action framework for 2002-2004 provided “for more accessible pre-school education; a guaranteed system of government- paid educational services to the pre-school institutions; support and development of their material basis at the expense of the founders; and financing of child maintenance on parents’ account, with a www.ijmer.in 46 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 simultaneous targeted support for low-income families. Russia is ready to live up to the responsibility of providing everyone with the right to obtain high-quality education at school” ” (Isakov 2003). The enrollment of students has increased both in public, and municipal, and non-public universities (Russian economy in 2008: 347). Apart from this various universities and commercial or fee paying institutions are emerged during President Putin’s period. More than seven million students appeared during the end of Putin’s period (in 2008) (Krans 2008: 24-25). Several elite business schools, mega universities, federal universities were planned to open. They are Moscow State University, St. Petersburg State University, Southern Federal University (created by merging Rostov State University with two other universities and an academy), and Siberian Federal University (created from a merger of Krasnoyarsk State University and three other institutions). Several news initiatives were planned such as “A new breed of business schools offering internationally credited MBAs are also being formed to help increase Russia's competitiveness in the international economy. The Skolkovo Moscow School of Management is scheduled to open in 2009, a noncommercial partnership between the government and several businessmen and corporations. St. Petersburg State University has linked three business programs to create a redesigned Graduate School of Management”.1 These reforms and new schools were subjected to finance by the “National Project” to increase educational standards in Russia during President Putin period. The government of Putin is continuously implementing different measures and reforms in order to increase the standard of education. The reform of 2001 started to “a shift to 12 years schooling system; this would allow pupils to specialize before going to higher education”. www.ijmer.in 47 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Various plans were announced by the government for a standard school leaving exam by which students would entered in universities. Such reforms were conducted for making higher education egalitarian and corruption free (Bacon and Wyman 2006: 67). President Putin launched Priority National Project Education on September 5, 2005. This project proposed the increase salaries of teachers, lectures. For the benefit of bright students “5,000 merit-based individual grants worth 60,000 rubles (over $2,000)” was proposed. Attempts were taken to improve the standard of higher education during this period such as thirty Russian higher education institutions were paid 500 million rubles each ($18.9 million), and 600 secondary schools were given 1 million rubles ($37,700) for 2006 to 2007.2 Comprehensive regional education modernization program was launched through the Priority National Project on Education (PNPO), in Russia (Russian economy in 2008: 356). Conclusion The new Russia experienced lower status in educational standard due to disintegration of Soviet Union. President Putin tried hard to increase its standard. The salary of teachers increased. The funding in education increased, various reforms and measures and declarations have been signed by Russia to modernize its educational system. A part from this, the percentage of enrollment increased in comparison to President Yeltsin’s period in new Russia. All these symbolize the initiatives taken by President Putin to improve the standard of educational system of the country which is in the processes socio- economic reconstruction. Reference 1. (2009) “Russian Economy in 2008”, Institute for the Economy in Transition, Trends and outlooks, (Issue 30) Moscow. www.ijmer.in 48 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 2. Bacon, Edwin and Wyman, Matthew (2006), Contemporary Russia, London; Palgrave Macmillan. 3. Balzer, Harley (2002), Human capital and Russian Security in the Twenty-first Century, in Andrew C. kuchins (ed), Russia after the Fall United States of America, Carnegie Endowment For International Peace. 4. Chowdhury, Abdur and Verbina, Inna (2003) “ Reforming Russia’s Education System” Transition,The Newsletter About Reforming Economies, The World Bank, #15 - JRL 7171, Johnson’s Russia list, [Online: web] Accessed 5 August 2012, http://russialist.com/7171- 15.php. 5. Isakov, Yuriy N. (2003) “Russia’s revised national education policy reflects ICPD international education agenda”, [Online: web]Accessed 15 August 2012, http://www.thefree library.com/R ussia 's+revised+national+education+policy+reflects+ICPD...- a0105657554. 6. Krans, Maxim, (2008), “Higher Education: Time for Change”, New theme on Russian – Indian Affairs, 24-25. 7. Nikolaev, Denis and Chugunov, Dmitry (2012) “The Education System in the Russian Federation, Education Brief 2012” A world Bank Study, © 2012 International Bank for Reconstruction and Development / International Development Association or The World Bank, 1818 H Street NW, Washington DC 20433, [Online: web]Accessed 23 August 2012, http://www-wds.worldbank.org/ext ernal/defa ult/WD SContentServer/WDSP/IB/2012 /04/05/00033 3037_20120405 005449/R ende red/PDF/67864 0PUB0EP I0067 902 B09780821395141.pdf. www.ijmer.in 49 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 8. Staff, WES, (December 2005), Education in the Russian Federation, [Online: web] Accessed 6 August 2012, http://www .wes .org /ewenr/05dec/practical.htm. Endnotes 1 (2007) Russia to Reform Higher Education, The School of Russian and Asian Studies, 09.04.2007, [Online: web] Accessed 7 September 2012, http://ww w.sras .org/news2.php?m=934. 2 Pryde, Ian, “Russia’s National Projects: A first, short step?” The Washington Post, International Spotlight: Trendline Russia, [Online: web] Accessed 2 August 2012, http://www. Washingt onpost.com/wpadv/specialsale/spotlight2006/articles_v6/projects.h tml. www.ijmer.in 50 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 ‘IMMIGRATION’ TO ‘IN-MIGRATION’ – A THEMATIC TRANSFORMATION OF BHARATI MUKHERJEE IN HER NOVELS Singuru Mohan Kumar Associate Professor Dept. of English and Humanities MVGR College of Engineering Vizianagaram (A.P) The writers of the Indian diaspora share a common diasporic sensibility on certain common themes like the sense of uprooting and exile, issues of identity and alienation. As Immanuel Nelson says there are certain common resonances in the literary representations of the Indian Diasporic experience in places as varied as Trinidad, Fiji, the United States, Singapore, Uganda, Canada, Britain, and South Africa: A complex system of historical ties, cultural bonds, spiritual affinities and unifying racial memories generates a shared diasporic sensibility. There are common thematic concerns too; issues of identity, problems of history, confrontation with racism, intergenerational conflicts, difficulties in building new supportive communities1 When the former colonies of the British Empire, the Third World countries gained independence, the process of decolonization started. The term postcolonial has since gained ground to refer to the processes and moments following political decolonization"2. Colonialism fosters dualistic thinking, as Peggy Ochoa points out: Moving into that space may require more effort than accepting the formulations inherited from colonialism, but not to move into such space is to condemn postcolonial writing to a reiteration of the paradigms of a colonial system whose 'moment of hegemony' has passed3 www.ijmer.in 51 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Women writers of Postcolonial times have boldly stepped into this space to create new possibilities. Their works have challenged traditional thinking with regard to women's place in society. They opposed women's marginalization, gave voice to the 'silenced' and inscribed new roles to their women characters. As Ketu Katrak remarks: ..their texts deal with and often challenge their dual oppression -patriarchy that preceded and continues after colonialism and that inscribes the concepts of womanhood, motherhood and traditions such as dowry, bride-price, polygamy etc4. Women writers deal with the burdens of female roles in urban environments such as the rise of prostitution in cities, women's marginalization in actual political participation. Hence women writers are presenting a new kind of content in their writings - issues which challenge patriarchy and capitalism - and new forms that can carry the weight of these concerns. Bharati Mukherjee belongs to the group of writers from the postcolonial Indian Diaspora. Her works reflect the Diasporic experience. Brought up and educated in postcolonial India, Mukherjee has imbibed the postcolonial ethos. Bharati Mukherjee was born to wealthy parents, Sudhir Lai and Bina Mukherjee in Calcutta, India. She learned how to read and write by the age of three. In 1947, she moved to Britain with her family at the age of eight and lived in Europe for about three and a half years. By the age of ten, Mukherjee knew that she wanted to become a writer, and had written numerous short stories. After getting her B.A. from the University of Calcutta in 1959 and her M.A. in English and Ancient Indian culture from the University of Baroda in 1961, Bharati Mukherjee came to the United States of America. Having been awarded a scholarship from the www.ijmer.in 52 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 University of Iowa she obtained her M.F.A. in creative writing in 1963 and her Ph.D. in English and comparative literature in 1969. While studying at the University of Iowa, she met Clark Blaise, a Canadian student from Harvard and subsequently married him on September 19, 1963. In 1966 the couple moved to Montreal, where Mukherjee taught English at Mc Gill University. Three years later they moved to Toronto with their two small children where Mukherjee, now a Canadian citizen, began to work on her first novel The Tiger's Daughter. It was published in 1972. It is loosely an autobiographical story of an East Indian immigrant who is unable to adjust to North American Culture, but who at the same time is painfully aware of the fact that she will never again belong to the culture she had left behind nor can she imbibe the new culture. In 1975 she authored another novel entitled Wife depicting the frustration of an Indian wife who dreams of liberation at least in the US from the daily chores of domestic work in the capacity of an Indian wife who is expected to be obedient and subservient without any freedom. When she finds it difficult to cope with the new environment and culture and because of alienation and isolation she resorts to killing her husband. Flowers in Indian context have a deep meaning attached to them. Bharati Mukherjee christened her next novel Jasmine (1985) where the protagonist Jasmine faces her adverse fate with undaunted courage and creates her own destiny. Unlike the other protagonists, Jasmine of Bharati Mukherjee is endowed with caliber, grit and a strong desire to 're-position the stars'. Just like the flower Jasmine, she also spreads fragrance wherever she is. In The Holder of the World (1993) Bharati Mukherjee exhibits a rare gift of fictionalizing history. The novel presents an www.ijmer.in 53 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 unlikely and intriguing confluence of two worlds-the Puritan 17th and early 18th century American world, trying to come to terms with the Mughal view of Indian life. The title is the literal translation of Alamghir, the name for the Mughal emperor, Aurangazeb. Her next novel Leave It to Me (1997) deals with post-hippie America. The protagonist Devi, an Indian orphan, is adopted by a New York family of Italian origin. She is intent on tracing her roots as she faces an identity crisis in the new world. So, she sets out for her biological parents and realises that her parents are filthy human-beings looking after their carnal pleasures. As an incarnation of Devi, the goddess, she kills her father who was a notorious killer. She is the destroyer of evil and dispenser of justice. The novel reveals the scars of the Beat generation, whose legacy to its survivors is very bitter and traumatic. The first of Bharati Mukherjee's planned trilogy, Desirable Daughters (2002) is the story of three Calcutta-born sisters as they come of age in a changing world. It depicts the confrontation of the old world values with the new one. The protagonists Tara, Padma and Parvathi are born into an affluent Brahmin family presided over by their loving father and orthodox grandmother. The girls are intelligent and artistic but they are constrained by a society that has no regard for women. They rebel against the taboos of their society and it subsequently leads them to different directions and to different continents. Their mettle is strained by difficult circumstances but ultimately their relationship is strengthened. Through the ancestors of the three sisters, Bharati Mukherjee weaves fascinating stories and gives a graphic description of their childhood memories coupled with dramatic scenes from India's history. www.ijmer.in 54 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 The second novel in the trilogy, The Tree Bride (2004) continues the life of Tara Chatterjee after firebombing her home. This is the story of Tara, a naturalised citizen of America, a good wife, mother of a child living in a gated community with a successful husband and personal happiness. In spite of all these, after eight years of her marriage, she feels that she is a privileged prisoner inside the gated community. She asks herself 'What do I want out of life?' Mukherjee narrates the story of the tree bride by looking at the 'roots'. Most of the story involves understanding the encounter with the alien i.e. the British. It also involves the usual obsession with free will and what that means individually, and how do people balance the tension between two very different worlds. In her autobiographical work, Days and Nights in Calcutta, Mukherjee talks about her own position as a writer. At that time she was living in Canada. She says: I am a late-blooming colonial who writes in borrowed language (English), lives permanently in an alien country (Canada), and publishes in and is read, when read at all, in another alien country the United States. My Indianness is fragile; it has to be professed and fought for, even though I look so unmistakably Indian. Language transforms our ways of apprehending the world; I fear that my decade's long use of English as a first language has cut me off from my desh5. During her stay in Canada from 1966 to 1980 Mukherjee felt she was an expatriate as life in Canada - fourteen years of it - tested her spirit to the breaking point. Her essay 'Invisible Woman' is a blistering reflection of those years. The Canadian experience made her feel bitter. She was made to feel she was a visible minority and she felt she was discriminated against as a writer too. She felt that in order to be a woman writer in North America, to be a Third www.ijmer.in 55 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 World woman writer in North America, is to confine oneself to a narrow, airless, tightly roofed arena. She was anxious and querulous, convinced that every aspect of the writing profession-finding an authentic voice, an audience, a publisher, knowledgeable reviewers-weigh heavily against her because of her visibility as a stereo-type. In an interview Mukherjee talks about her aim as a writer. She says: We immigrants have fascinating tales correlate. Many of us have lived in newly independent or emerging countries. When we uproot ourselves from these countries and come here, either by choice or out of necessity, we suddenly must absorb 200 years of American society. I attempt to illustrate this in my novels and stories. My aim is to expose Americans to the energetic voices of new settlers in this country6 Writers of the Indian diaspora like V.S. Naipaul, Salman Rushdie, Ruth Prawer Jhabwala, Kamala Markandaya, Vikram Seth, to mention a few, have enriched world literature with their works and have won worldwide acclaim. According to Hena Ahmad "the writers of the diaspora are the products of a dual cultural background, native and the western, and bring a wide and rich range of experiences to their literary output"7. Bharati Mukherjee also belongs to this group. Her collection of short stories The Middleman and Other Stories won America's 'NationalBook Critics' Circle Award. The expatriates from the Third World, unlike their Western counterparts, carry their ethnic roots with them but these grow fainter with every passing year, intensifying their sense of nostalgia. For the Third World writers the migrant experience of homelessness has been inspired by deep personal anguish and is compounded by rejection in www.ijmer.in 56 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 the host countries on the basis of colour as Kamala Markandaya's Nowhere Man aptly illustrates this. The women writers of the Indian diaspora in America and Britain share the common themes of the issues of identity, cultural conflict, rootlessness, existential dilemma and alienation with their male counterparts. In addition, they have to grapple with the problem of gender bias. As Brinda Bose has pointed out, "Ethnic women in America and Britain are twice marginalized by virtue of their race and by virtue of their gender"8 Hence the issues of hyphenated identity and gender roles find a prominent place in the works of the women writers of the diaspora. Nila Das elaborates on this. She says that the Asian Americans have a feeling that America does not yet see beyond the colour of their skin. America does not treat them as Americans but as hyphenated Americans. They are subjected to racial discrimination and are not accepted as part of the mainstream socio- cultural fabric. The problem of hyphenation has been a major concern of the postcolonial Asian American writers. Women writers have displayed a special interest in this issue. The reason for this can be that Asian American women had to bear the brunt of hyphenation in their personal, family, social and cultural life in much larger proportions than did their male counterparts. While in the popular American image, the Asian American men were projected as asexual and were ignored or kept at a distance, the women came close to the mainstream life-style and culture faster. Increasingly the women opted for inter- racial marriages. For many of them this only made their problem of hyphenation multidimensional. Responding to the marginalization of women based on their gender and ethnicity, women writers of the Indian diaspora take a feministic perspective in their works. Writers like Bharati www.ijmer.in 57 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Mukherjee, Ruth Prawer Jhabwala, Kamala Markandaya and Anita Desai focus on women-based issues and champion the cause of women's right and empowerment. In their works they foreground the problems faced by immigrant women in alien surroundings. As a philosophy of life feminism opposes women's subordination to men in the family and society offering a frontal challenge to patriarchal thought, social organization and control mechanisms. Women writers of the Indian diaspora educated in postcolonial India and abroad have imbibed this philosophy. Their works portray educated women of postcolonial India desiring emancipation from the traditional gender roles. Dimple, the protagonist of Bharati Mukherjee's Wife, and Maya of Anita Desai's Cry the Peacock express their frustration at the constraints of the Indian wives. In the early stages of her career, while her mindset was still that of an expatriate, Mukherjee looked upon Naipaul as her literary model. For her, an accidental immigrant, the brave and appropriate model is V.S. Naipaul. She detected a pale and immature reflection of Naipaul in herself as it is he who has written most movingly about the pain and absurdity of art and exile. Bharati Mukherjee's novels are complex explorations without any of the protective, distancing cynicism of Naipaul as he showed that it was possible to create in fictional world about one's village far from the colonial metropolitan centre, that the chaos of a once colonized people was a worthy subject for fiction. The shifting of the Blaises to America brought about a change in Bharati Mukherjee, the writer. It was a movement away from the aloofness of expatriation to the exuberance of immigration. In her introduction to Darkness, Mukherjee talks about this transformation: The transformation as writer and as resident of the new world occurred with the act of immigration to the United www.ijmer.in 58 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 States. Suddenly I was no longer aggrieved, except as a habit of mind. I had moved from being a 'visible minority' against where the nation had officially incited its less visible citizens to react, to being just another immigrant9. For her it is possible with sharp ears and right equipment to hear America singing even in the seams of the dominant culture. In fact, it may be the best listening post for the next generation of Whitman’s. It is moving away from the aloofness of expatriation to the exuberance of immigration. She feels that she has ceased to see her Indianness as a fragile identity to be preserved against obliteration or a visible disfigurement to be hidden. She sees it as a set of fluid identities to be celebrated. She asserts that America offers the opportunity to dream big and pull it off, actions that are not possible in a traditional society. The moving away from expatriate sensibility also involves changing role models for Mukherjee. Now she rejects Naipaul as a role model and chooses Bernard Malamud instead. Malamud was Blaise's teacher at Harvard and the former was a second father to Blaise and herself since he was a man of great moral force and he showered his life on them sometimes in practical ways and at other times as a role model. While in Canada her aim was to find a voice that would represent the life she knew in a manner true to her aesthetic sense. She felt that she was of the first generation of Indian writers to be influenced by American life and fictions, to have been exposed in her impressionable years to writers such as Djuana Barnes, Flannery O'Cohnnor, John Hawkes, John Cheever, John Updike, William Gass and Thomas Pynchon. Her aestheticism was to accommodate a decidedly Hindu imagination with an Americanized sense of the craft of fiction. www.ijmer.in 59 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Mukherjee felt that America accepts diversity and the "melting pot' helps new comers feel more welcome. She wanted to be recognized as a mainstream American writer as she saw herself as an American writer in the tradition of other American writers whose parents or grandparents had passed through Ellis Island. America built confidence in Bharati Mukherjee. There she evolved from an insecure expatriate to a confident storyteller. Mukherjee's evolution as an artist - from an insecure young Indian expatriate seeking in Naipaul a model for emulation to a confident story teller who has now enthusiastically redefined herself as an American artist to the immigrant tradition of writers such as Henry Roth, Isaac Basheyis Singer and Bernard Malamud make an interesting study. It is not that Mukherjee was unaware of the violence that pervades American society. This violence too is portrayed in her novels. She is aware of the brutalities and violence in America, but in the long run her characters are survivors; they've been helped by good strong people of conviction. By saying American she means an intensity of spirit and a quality of desire she feels American in a very fundamental way, whether Americans see her that way or not Mukherjee is different from the other writers of the diaspora in that, for her immigration and assimilation are positive acts. She feels that the loss of the old culture is exciting, exhilarating, and is a plus rather than a minus. That she would have inherited extraordinary wealth and comfort if she had stayed on in India made her realize that she had the opportunity to live it up, to assume a new identity. This concept that the 'loss of old culture is exhilarating' is the foreground in the novel Jasmine where the protagonist takes on new identities with ease but does not express any regret at losing connection with her old culture. While Mukherjee's earlier work centered on www.ijmer.in 60 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 expatriation and dislocation-Tara of The Tiger’s Daughter belongs to this phase-the later fiction extends its scope exploring a variety of Asian American encounters, and chronicling not merely the incomers' adaptation of her stories, but also American's transformation by its immigrants. Her characters reflect her own circumstances and personal concerns. Her growth in self-confidence and her slowly developing identity as an American can be traced through her fiction. There is an adroit adaptation of the American vernacular in her fiction. Her characters have urgent, riveting voices; they speak in the contemporary idioms as immigrants handle it, each richly reflecting the cadences of their regional language on which they have grafted a new, distinctively regional Americanism. Mukherjee credits her flawless vernacular to a very good ear and to the fact of her being married to an American writer who opened up for her an America that is normally closed to immigrants. Her compact and fluid style is similarly a matter of gradual evolution. She has lived through so many worlds and has been put in so many odd, momentous situations, accidentally, that all those worlds somehow creep into a single sentence. Hers is not minimalism, which strips away, but compressing which reflects many layers of meaning. As has been noted, many factors helped in the evolution of Mukherjee as an artist-her privileged background and education, marriage to an American citizen, help by other artists like Bernard Malamud, and not the least her own resolute self. All these helped her gain a foothold in the American literary world. Mukherjee's fictional works are illustrations of her attitude to immigration, her view that immigration is a positive and creative act, not an act of loss and alienation but one of transformation and metamorphosis. It enables her characters to invent new selves. As Prof. T. Padma observes: www.ijmer.in 61 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 the most prominent aspect of Bharati Mukherjee's handling of diaspora, is use of women as here in the only way modern life and hence modern literature will allow anyone to be a hero, not as a conqueror of fate but as a contender for full rights over achieving a self-forged fulfilling identity10. As one moves in a chronological order, the woman protagonist is seen evolving and assuming different identities, from an amicable and vulnerable daughter to a protesting fighter for her rights and justice. Search for identity, fulfillment on the part of the protagonist and the journey of the discovery of the .self through a series of cross-cultural situations constitute the theme of the various novels of Bharati Mukherjee. In fact Bharati Mukherjee’s all novels deal with the changed psyche of the behaviors of the protagonists, but the last novel of trilogy Miss New India (2011) takes a different turn while portraying the protagonist Anjali Bose. It is about the conflict within her own country – India - which can be labeled as ‘performing America’ – which is witnessing the effects of western cultural confrontations of highly sophisticated life style both in rural and urban India. With this Bharati Mukherjee has made an attempt that she has not made her corpus in immigrant sensibility and cross-cultural crisis in American or Canadian context only but of Indian context too. In an interview with Natasha Lavigilante Bharati Mukherjee says about Miss New India as: Miss New India is a novel about change. If “American” is a metaphor for belief in the primacy of individual freedom and acceptance of personal accountability, then only in that loose, metaphorical sense it is an “American” novel. For me “America” is an idea, not to be confused with “the United States”, which is a political entity, a nation-state. In Miss New India, the young Indian call center employees perform an American identity during their work hours, and then, in www.ijmer.in 62 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 their off hours, they discover and act out their individual concepts of self-identity in a rapidly changing India. They are role-playing “an American” without giving up being “Indian” But they are reconstructing “Indian” in a contemporary India that is very different from that of their parents and grandparents. That’s what intrigued me as a novelist. All her protagonists from Tiger’s Daughter to Tree Bride deal with assimilation of alien cultures in alien lands but Miss New India is solely set within India the protagonist conflicting with western cultural influences i.e., the consequences of ‘in-migration’. With this novel she has created new orientation of identity dealing with the amalgamation of the conservative ideology of patriarchal system and the desirous western cultural life style being witnessed in developing India as she herself named it ‘performing America’. By touching the issues like international terrorism, rape, arranged marriage system, teenage runaway, gay life in India, prostitution, art of theft, suicide, role of outsourcing of Indian economy, homelessness, call center life, immigration within India and assimilation in neo-Indian culture, changing Indian employee timings, she has shown great transformation of her creative thought since her Tiger’s Daughter to Miss New India, from ‘immigration’ to ‘in-migration’, as thematic and conceptual progression and as a writer her transformation during her journey of four decades of writing. References: 1. Emmanuel S. Nelson. "Introduction". Reworlding: The Literature of the Indian Diaspora, ed., Emmanuel S. Nelson. Westport, Conn: Greenwood Press, 1992. pXV. 2. Debjani Banerje. "The Presence of History: The Representation of Past and Present India's in Bharati Mukherjee's Fiction". Bharati www.ijmer.in 63 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Mukherjee : Critical Perspective. Ed.Emmanuel S.Nelson. New York: Gurland Publishing, 1993, p 161 . 3. Peggy Ochhoa. "The Historical Moments of Post-Colonial Writing: beyond Colonialism's Binary." Tulsa Studies in Women's Literature Vol. 15, No.2, 1996, p2. 4. Ketu H Katrak. "Decolonizing Culture: Toward a Theory of Post- Colonial Women's Texts". Modern Fiction Studies Vol. 35, 1989 p 173. 5. Bharati Mukherjee. Days and Nights in Calcutta. New York: Doubleday, 1977, 170. 6. Bharati Mukherjee, Quoted by Prasannasree Satupati "Psychotic Violence of Dimple in Bharati Mukherjee's Wife". Indian Women Novelists. Ed. R.K. Dhawan. Vol. 3. New Delhi: Prestige Publications, 1992, p i 11 . 7. Hena Ahmad. "Kamala Markandaya and the Indian Immigrant Experience in Britain”. Reworlding: The Literature of the Indian Diaspora. ed., Emmanuel S. Nelson. Westport, Conn: Greenwood Press, 1992, pi42. 8. Brinda Bose. "A Question of Identity: Where Gender, Race, and America Meet Bharati Mukherjee". Bharati Mukherjee: Critical Perspectives, p47. 9. Bharati Mukherjee, Introduction. Darknes. New Delhi: Penguin Books India, 1990, p2. 10. T. Padma. Issues and Images: Studies in Indian English Studies. VisakhapatnauVagdevi Publishers, 1993, p 139. www.ijmer.in 64 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 CONTRIBUTION OF DALIT WOMEN TO THE TELANGANA ARMED STRUGGLE Sunitha Pandi Ph.D. Research Scholar Department of History Osmania University Hyderabad,Telangana Abstract: Contribution of Dalit women in the rise of Telangana armed struggle is historical and social relevant. This article is traced out Dalit women and her contribution in questioning the well established socio-religious- cultural and economic aspects of everyday life in Telangana. Key Words: Dalit women, Armed Struggles, Telangana Introduction: Telangana armed struggle or equipped battle was essentially against the ancient and medieval practices of feudalism. Ancient and medieval abuse was organized around accumulating of wealth and different prejudicial socio, religious and economic works on identifying with dalits in general and dalit women in particular. Forty percent of the region of the whole Telangana region went under the jagirs, samsthanams and sarf-e-khas. The staying sixty percent of the domain was straightforwardly under the organization of the state government and ryotwari system or framework worked here, wherein the mediators assumed an essential part in gathering tremendous area by income taxes on various fields. They amassed huge extends of area and got to be proprietors. For example, the Pratap Reddy family had around 2, 75,000 acres of land of area.1 1 Stree Shakti Sanghatana. We were Making History: Life Stories of Women in the Telangana People's Struggle, Kali for Women, New Delhi, 1989, pp.3-9 www.ijmer.in 65 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Participation of Dalit Women During Telangana Armed Struggle: In light of such finish centralization of proprietor ship of Telangana area, the greater part of landless populace was subjected to different dehumanizing rehearses. One of them being Untouchability or antaranitanam or vetti, which implied free administrations, must be rendered to the proprietor by the general population of different standings leather workers, metal forgers, craftsmen and so on. The vast majority of the agrarian workers on whom vetti commitments fell were from the lower and untouchable standings of Madigas and Malas. Bhagela System and Adi Bapa System: So also, the tribals were abused under the bhagela system. The bhagela serfs were standard retainers attached to their lords by obligation. Not able to reimburse their obligations, they kept on filling in as residential or humble workers, era after generation2. The conditions influencing women were doubly harsh. They were not just influenced by the monetary persecution of the proprietor and the moneylender additionally misused physically and sexually. Assault was a regular reality. Aside from this Adi bapa or concubinage was predominant. Adi bapa was a type of concubinage impossible to practice in Telangana where a young female more often than not from a fortified family needed to go with the female of the hour to her better half's home to tend her paramour, and to give sexual administrations to the master3. 2 Ibid, pp.4-8 3 Vasantha Kannabiran and K.Lalitha, 'That Magic Time: Women in the Telangana People's Struggle', in K.Sanghari, et.al (ed), Recasting Women, Kali for Women, New Delhi, 1989, p.181 www.ijmer.in 66 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Various Cultural Organizations: The way of mistreatment of privileged and standing women was subjectively diverse. Purdah, kid or child marriage and early widowhood were a portion of the dehumanizing rehearses of religious practices. Be that as it may they didn't assume a dynamic part in the Telangana individuals' development. There was a movement in the political circumstance of the Hyderabad state with the declaration of social rights by the Telugu individuals with the foundation of Andhra Jana Sangham in 1921. Before long the Andhra Jana Sangham changed over itself into the Andhra Maha Sabha which was to be the point of convergence of the social and social as well as of political movement4. AMS was at first an array of individuals with various perspectives however step by step it came nearer to Andhra Communist Party. Under the administration of the communists the AMS expected the character of a mass association. By November 1946 the choice for equipped resistarice was taken and town safeguard squads were framed. Struggles against Land Lords in Telangana: Battle against the proprietors of land lords/feudal of different locale was heightened. This equipped development acquired some radical changes the generally inflexible and abusive primitive structure of the Telangana locale. This is the place the issue of connection amongst women and socialist development turns out to be to a great degree critical. It impacted the legislative issues inside socialist development as well as had bigger consequences in sowing seeds for the rise of self- ruling women' gatherings in Telangana. Any conceptualization on self- rule and solidarity between women development and the left development needs to, definitely, start here. Incomprehensibly, the issues brought by women up in this armed struggle turned into the 4 Stree Shakti Sanghatana, 1989, op.cit, pp.7-18 www.ijmer.in 67 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 motivation for both women in the present day furnished battles furthermore the self-governing women' gatherings. Voice of Dalit Women against Land Lords During Telangana Armed Struggles: Specificity of dalit women's struggle, both as a major aspect of a growing dalit development and independent of urban women's activists, got exemplified in the post hostile to arrack development stage in Telangana. In 1964, dalit women of the Karimnagar town in Telangana area pursued a huge area battle for identity, mirroring the extended cognizance after their investment in the counter arrack development. Dalit essayists have contended that as a component of against arrack development they discovered that every one of their requests were incomplete and not substantive in the eyes of dominant castes such as Velama, Reddy and Kamma. Neither might they be able to forbid alcohol nor could take care of their issue of poor living conditions which are enforced by Hindu dominant castes over a period of time.5 Dalit Women’s Struggle in Karimnagar and Mahbubnagar: It is from here, the dalit women of Karimnagar or Mahbubnagar regions, who were dynamic in the counter arrack on so-called development, chose to wage an area battle and that too under their own particular leadership43. In 1994, 60 dalit women framed Dalit Women's Association and chose to involve the infertile area at the edges of the town, having a place with the legislature however utilized as a field for eating the cows of the landowner. This obviously prompted a showdown with the landowners and their goons, who at long last assaulted and constrained dalit men and women to escape to Rayalaseema. Indeed, even in the post land battle stage at the camps set up, dalit women were dynamic and in administration positions, dissimilar to the past 5 Stree Shakti Sanghatana, 1989 op.cit, pp.256-287 www.ijmer.in 68 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 camps set up after the Karamchedu what's more, Chundur slaughters in Andhra region. Marxist and Leninist Groups: Madduru land battle impacted both the Marxist Leninist and the independent women' development in Telangana monstrously. Marxist Leninist gatherings, for example, Janashakti shaped mass associations for example, DAFODAM, where they perceived dalits and minorities as critical subjects of New Democratic Revolution. They likewise sorted out a universal Communist progressives meet in walk 1995 and contended that Indian upheaval ought to arrange with position, class and sexual orientation together as first Marxist Leninisty related battles. Madduru land battle likewise showed that to unite every single social development for exhaustive social change lawful protected strategies for battle must be adjusted to militant armed battles outside the domain of law6 Against Feminist Discourse: Feminists additionally acknowledge that position and women' inquiry are a great deal all the more first Marxist Leninist intermeshed. Masculinity of the standing is characterized by control over women of that station and subsequently to mortify women of different positions is to scrutinize the masculinity of that rank and check them as weak. It is along these lines that much of the time, as a feature of position scorn, dalit women are regularly sexually attacked and paraded exposed in the lanes7 . 6 Vasantha Kannabiran, 1989 op.cit. p.l89. 7 K.Lalitha, 'Women in Revolt: A Historical Analysis of the Progressive Organisation of Women in Andhra Pradesh' in S. Wieringa ( ed) Women's Struggle and Strategies, Institute of Social Studies, The Hague, 1988,p.8 www.ijmer.in 69 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Dalit Women Discourse: Consequently, dalit women's development as an inside development inside the independent women' development brought into help three germane political procedures. Firstly, they requested independence from the urban dominant caste women's activist development and along these lines exhibited that self-rule and solidarity can exist together. Besides, they conveyed to the fore those issues, for example, least wages, land changes, regular property assets, and so on, that were being requested and battled for by the Marxist Leninist development and set up a shared trait between the outside and inside developments. Thirdly it was a development that was strikingly inward to both the dalit women and the dalit development, and in this way bringing them nearer44. As it were, developments now went up against an incorporated material life, with no counterfeit discontinuities between them. During the Period of 1970’s: By mid 1970's the vote based awareness for independence spread over the social developments. Not just were dalit women looking for self- governance from both the urban dominant caste women's activist development furthermore the dalit development, yet different mass associations of Marxist Leninistaggregates additionally raised the issue of independence of these associations versus the Party. Common freedoms and vote based rights associations, social fronts, and so on, were all requesting more self-rule in choosing the plan of their battle. A portion of the human rights activists endeavored elective theorization - outside Marxism-to represent clashing interests between different social gatherings. Be that as it may, as per women's activists these activists, in spite of the fact that have brought up significant issues, have totally wrecked the recorded setting, given by the self-governing women' development, as a component of which they were raising these www.ijmer.in 70 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 inquiries. Actually this inclination to arrogate to themselves the oddity of these issues is a piece of the hegemonic practice of the radical left gatherings. It is nonetheless incomprehensible that those option political talks, which shared trait with a portion of the social development's talks, were envisioned as a scheme by these extremely developments. Case in point, while dalit women's activists concurred with the political issues raised by the human rights activists regardless they trusted that there was a scheme to both shield the Marxist Leninist bunches and the commitment of the self-sufficient women's activist groups46. The dialect of scheme is, indeed, normal to every one of the developments in Telangana, Rayalaseem and Andhra. For example, one of the leaflets discharged by the People’s War Group, as an answer to the study offered by the women's activists, is titled as, Denounce shark assault on Revolutionary development in the clothing of women's activist study.8 Shark Assault in 1960s: Term is, for example, shark assault and clothing are not just symptomatic of the clear doubt between the social developments additionally of a solid fundamental polarity that has risen amongst hypothesis and practice, as a feature of the continuous discourse between the developments. While there was a distinct indolence of the governmental issues of every development on the act of alternate developments, at the level of hypothesis or political talk no development recognized the commitment of the others. Social developments are still, before the end of 1960s, taking part in self- arrogating talks that are heedless to the commitments of different developments. The issue of independence presently is by all accounts organized around the polarity amongst hypothesis and practice. The legitimacy for such an elucidation can be drawn from one of the most 8 Volga, Feminist Study Circle, (mimeo) p.9 www.ijmer.in 71 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 recent level headed discussions between self-ruling women's activists and the People’s War Group. Ideological Differences with People’s War Group: On the event of thirty years of the Naxalite development, a honoring volume was distributed and as a major aspect of that Dalit women's activists composed breaking down the part of the Marxist Leninist development versus Dalit women' issue. They contended that, in 1980 a few groups of the Marxist Leninist parties began building up women' associations. This didn't however realize much change in their essential mentality towards low caste Dalit women. They didn't obtain any sexual orientation particular belief system, on the grounds that these women' associations too trusted that their issues would be fathomed just through the accomplishment of long haul goals47. Truth be told, Marxist Leninist parties themselves acknowledge this position and don't discover any incongruity in changing their practice without attendant ideological changes. The People War Group, in their answer to the above paragraphs contends that there is no essential ideological/hypothetical movement in Marxist Leninist gathering's stand. Despite everything they trust that women' issue is basically an integral part of class misuse. Be that as it may, they have changed their position similarly as honing this point of view is concern9. Prior isolated battles and associations were not understood as crucial for women' liberation, now anyway they accept despite what might be expected. This be that as it may, they contend, is not particular to women but rather is a piece of the general movement of gathering's stand on mass associations which are not at all like up to this point considered crucial 48 . Contending that these are insignificant hierarchical changes discredits the self-rule allowed by shaping separate associations, it might be said that the specificity of governmental issues and political 9 Anveshi, 'Reworking Gender Relations, Redefining Politics', EPW, Jan 16-23,1993, p.89 www.ijmer.in 72 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 point of view behind mass associations is neither allowed any power nor conceptualized in clear terms. It could, for a few, sound humorous that Marxist Leninist parties that put stock in supremacy of praxis instead of negligible ideological details appear to undermine changes practically speaking, in such cases. It is this bifurcation amongst hypothesis and practice that gives a false representation of any simple conclusions on the issue of solidarity. This division, alluded to above, however subsumes a long history of discourse what's more, huge contrasts between self-sufficient dalit women' gatherings for armed struggle and the Marxist Leninist parties. As per the later, independent women' associations are conceived as state's very own component plan. In 1960's there was a wide scale spread of furnished armed struggles everywhere throughout the world what's more; individuals' confidence in parliamentary way was quick dissolving. Given this setting, state was intrigued by taking up some shallow welfare programs for women. This is in any event clear following 23 years where the greater parts of these associations are either subsidized by the government or by the colonialist nations. Actually, associations like the Feminist Study Circle later got changed over into subsidized associations like Asmita and Anveshi.10 They encourage contended that independent women' associations neither censured State viciousness nor suppression on Marxist Leninist gathering's women' associations. This is incompletely in light of the fact that these associations have no steady view on the character of the State. Land, cover, wellbeing, sustenance, garments, instruction and job, none of these issues can be acknowledged by independent dalit women' associations during the period of Telangana armed struggles. 10 Anveshi, 'Reworking Gender Relations, Redefining Politics', EPW, Jan 16-23,1993, p.89 & Volga, et.al, Saramsham (Repon on the Anti-Arrack Movement, in Telugu), Asmita Resource Centre for Women, Hyderbad, 1994, Pp.IS-26 www.ijmer.in 73 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 They however proclaim that they are set up to produce solidarity with every one of women' associations that don't take outside subsidizing from radical nations 49 • Thus, the story of the development and advancement of the self-governing women' development, organized, concretized and characterized self-rule around certain dichotomized issues. These divisions could both possibly part and if worked into continuums, could empower developments to secure their self- sufficiency and produce strong solidarity. The procedure of the rise of self-governance development free rustic dalit women' development inside the self-ruling women' development appears to make conditions that can change the dichotomized issues into a more incorporated methodology of change and keep away from potential discontinuity of the developments. It is around this inside outside continuum a conditional hypothesis of solidarity would be quickly explained in the closing section of this work.11 Conclusion: Dalit women’s contribution to the Telangana armed struggle is massive in highlighting the socio-economic-religious-gender inequalities and cultural problems during the period of Telangana armed struggles. 11 Kalpana Kannabiran, et.al (ed), Sarrihaddulu Leni Sandhyalu (Telugu).Swecha Prachuranalu, Hyderabad, 1995, p.l68 www.ijmer.in 74 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 THE TRANSITION PHASES IN GROSS MANIFESTATION OF LIMITED CONSCIOUSNESS (NIDRĀ, SVAPNA & SAMĀDHI) Dr. Surabhi Verma Department of Humanities and Social Sciences National Institute of Technology Rourkela, Odisha 1. INTRODUCTION: Consciousness manifests itself in various forms, representing the states of suṣupti, svapna and jāgrata. These states are universal irrespective of the forms of creation. Indian Rishis have explored and developed a system of getting into the process of reverse manifestation. Yoga is the means through which this reversal happens. The most subtle and subtler aspects of Consciousness are revealed in the phases of reversal of manifestation which are Nidrā, Svapna and Samādhi. These stages are not sequential. They represent a special degree of dissolution of Consciousness into the subtle and subtler aspects. According to the degree of dissolution, the transitional phases indicate various kinds of knowledge and non-knowledge processes. In the opinion of Medical Sciences, REM and NREM phases of Sleep show the activity of Brain waves in EEG. This activity is also shown in the stages of Samādhi. This indicates that Consciousness remains functional in these stages also. Philosophically, these stages represent quite distinct features. This paper will discuss the transitional phases Nidrā, Svapna and Samādhi philosophically and will point out the super concentration of Consciousness in these phases among which nidrā and svapna are a part of our routinely processes of waking, dreaming and deep sleep, through which regularly energy retraces back to our systems and makes an individual more performance efficient. . Consciousness1 is the subject about which whatever can be said or explored, will remain fractions of achievement from the point of view www.ijmer.in 75 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 of sciences. Today although a lot of researches are going on to understand more & more about Consciousness still Consciousness is as mystical as the nature of electron. Actually the methodology of investigation in science which was focussed on the pure empirical method, in which the observer was separated from the complete procedure of investigation, now is becoming changed, and it has been accepted to consider the participation and effect of the observer in the investigation because it is “Consciousness”. Nothing can be visualized or understood until the observer to observe is not present. Thus observer2 has its effect and the only thing which can justify the phenomenon is the original nature of observer which is “Consciousness”. That is the main reason why electron changes its nature accordingly the experimental setup. India has been a landmark in the field of achievements not only in the field of spirituality and ethical values but also in sciences, medicine and ancient technological variants like Vimānaśāstra etc. Indian Seers have laid the most important principle “Yat pinde tat brahmāṇde”, which establishes that whatever constitutes our body, the same constituents create the universe. So our own body is the laboratory to investigate the mystical aspects of creation. Thus they established all the knowledge process in a single exploration of “knowing thyself”. This knowing of oneself through one’s own body as a means or instrument and laboratory, is the process of Yoga. The Consciousness in gross body channelizes the energy to focus on more subtle and subtler aspects through yoga. In this process one comes to realise that his/her appearance is just a manifestation of Consciousness and through yoga this manifestation becomes reversed. The gross body of all the creatures is the manifestation and representation of Consciousness. Through yoga, Consciousness in gross forms traverses back journey towards Pure Consciousness to realise its own nature. www.ijmer.in 76 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Today in our daily routine, each and every creature regularly passes through three important phases i.e. Jāgrata (Wakened), Svapna (Dreaming) and Suṣupti (Deep Sleep). From our routinely experiences, we all understand and feel that after regularly passing from these phases, one never forgets oneself like one’s name, one’s task and relatives and other related things in a normal mental health excluding the diseased persons of special cases of ill mental health and personality disorders. Thus a normal human being never feels that his/her Consciousness has become changed or he/she was something else before sleeping and has become something else after waking. Instead one feels more fresh, energetic and enthusiastic if he/she has gone under a good and sound sleep and vice versa. So it is a fundamental Reality that the same consciousness pervades in different degrees of appearance in different states whether they are wakened, dreaming and deep sleep stages in a normal healthy person or they are in a diseased person of insanity, illusions, hallucinations etc. Nidrā, Svapna and Samādhi, these three states are selectively different and are paths of dissolution of Consciousness in subtle forms. Among these three, nidrā and svapna are the part of our daily behaviour and Samādhi is a special trance of Consciousness, channelized through practice and detachment. All the three phases have capability to dissolute reflected consciousness (consciousness bound in gross body and delimited), but the initial two are natural and cycle the reflected consciousness regularly to rejuvenate while third one is achieved at practice to cross out and break the cycle of birth and death. This difference in the functioning of the three lies in their tuning capability with pure consciousness. Among the three’s, third one is widest of all, because it incorporates the rest of the two in itself. After achieving mastery in Samādhi, the nature and capability of reflected consciousness in nidrā and svapna automatically changes mystically. This mystic achievement becomes a means of attaining www.ijmer.in 77 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 mystic knowledge of self and universe. These achievements are described by Patañjali in Pātañjalayoga sūtra and explained elaborately in Vibhūti pāda of Pātañjalayoga darśanam. Here we are going to discuss the super concentration of consciousness in nidrā and svapna at normal level and their upper transitory levels under the effectual realm of Samādhi due to the special respective degree of dissolution of reflected consciousness in pure consciousness. 2. The Concept of Nidrā: Patañjalayoga Darśana, explains nidrā as “Abhā vapr aty ayā la mb 3 an āvṛtti Nidrā”, which means that nidrā is a state of deprivation of the rest of the two states i.e. svapna and jāgrata. The term nidrā is derived from the root ‘nind rat’. Nidrā is a phase of dominant activity 4 of tamas guṇa. It is a kind of knowledge , because after coming into the wakened state, person memorizes the experience of that. On the basis of experience and knowledge, the phase of nidrā has been classified in three phases- 1. Sukha rūpa 2. Dukha rūpa 3. Ajñāna rūpa When the person after coming into wakened state from sleep, feels like he has slept comfortably and happily, the state is termed as Sukha rūpa Nidrā. When the person feels like he has slept uncomfortably and restlessly, the state is termed as Dukha rūpa Nidrā. When the person feels that he slept like he was totally unaware about his own existence, the state is termed as Ajñāna rūpa nidrā. The first and second phases consist of knowledge and experience both, while third phase consists of only experience. In the state of Susupti or Ajñāna rūpa nidrā, citta uprises at the state of Ekāgra citta. In Sukha rūpa nidrā, sattva guṇa remains admixed with tamas, in dukha rūpa nidrā, rajas remains www.ijmer.in 78 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 admixed with tamas and in Ajñāna rūpa nidrā, tamas is totally dominant. 3. Degree of dissolution of Consciousness in the state of Nidrā: Nidrā has three types or phases. Each phase characterizes specificity in the activity and functioning of guṇa. Acc to the dominancy and activity of guṇa, threes three phase show different degree of dissolution of reflected consciousness. In the phase of Ajñāna rūpa nidrā, Pure Consciousness is maximally delimited and dominated by the activity of tamas guṇa. Thus maximally constraint Pure Consciousness is present at that time just like it is present in so called non-living objects and dead particles. Here is the minimum degree of dissolution of Reflected Consciousness into Pure Consciousness. Here reflected Consciousness is so much covered with tamas guṇa that all the powers of Pure Consciousness are disappeared. So the manifested object is devoid of powers of icchā, jñāna, kriyā etc. In the rest of the two states, Consciousness has functionality of other two guṇas also. In dukha rūpa nidrā, there is activity of rajas guṇa in the dominancy of tamas guṇa. Rajas guṇa is itself an active principle constituent. It mobilises the Consciousness in many directions. Due to its activity Reflected Consciousness functions at the state of vikṣipta citta. Here Pure Consciousness is lesser bound and covered in comparison of Ajñāna rūpa nidrā. So it has more degree of dissolution of Reflected Consciousness in subtler aspects than in Ajñāna rūpa nidrā. In sukha rūpa nidrā, activity of sattva guṇa in the dominancy of tamas is present. Sattva guṇa is lightening principle of universal creation. It is the main constituent solely responsible and capable of breaking the bonds of rotating cycle of life and death. So in its dominancy, lightened citta is attracted towards dharma, jñāna, vairāgya and aiśvarya, thus ultimately leading towards the achievement of Vivekakhyāti. So in sukha rūpa nidrā, Reflected Consciousness is maximally dissolved in www.ijmer.in 79 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 the subtler aspects in comparison of the rest of the two phases. That is the main reason why a person feels maximally energised after having sukha rūpa nidrā. One feels much more fresh, energetic and enthusiastic after going through sound sleep because in this phase the tuning of Reflected Consciousness with Pure Consciousness, establishes maximally which recycles the energy in the system of the body. If a person is rich in Sāttvika properties, he/she becomes able to have sukha rūpa nidrā, which increases the happiness, energy, refreshment and performance efficiency in his/ her routinely activity. Thus one achieves more success and high degrees of performance awards along with the best in health also. 4. The Concept of Svapna: The etymology of the term ‘svapna’ stands as “Svapo nan” (3.3.91, Aṣṭādhyāyī, Pāṇinī). Śivasūtra defines ‘svapna’ as state of ‘saṃkalpa 5 vikalpa of manas’ (‘Svapno vikalpaḥ ’ 1.9). Acc. to Kāśmīra Śaivism, Vikalpa is “viṣeṣeṇa vividhena va kalpanaṃ”, which means to conceptualize specifically to differentiate among the objects. Śivasūtravimarśinī, the commentary on Śivasūtra describes ‘svapna’ as overwhelming state of vikalpas of manas. Tantrāloka describes four types/ stages of Dreams- a) Gatāgataṃ: “ṣaṭatriṃśadaṅgulaprāṇācāropajāyamānagamāgamasaṃbandhā t6” Due to the movement of Prāṇa upto 36 aṅgula in Suṣumnānādī, the central nerve, Reflected Consciousness visualizes those persons, things etc., which are related to him/her by Gamāgamasaṃbandha, means it can visualize those reflections which are related to it in form of those who have taken birth or have died. This kind of dream is known as “Gatāgataṃ”. This is the reason why many persons see those who have died among their family, friends or relatives etc., as well as, they can www.ijmer.in 80 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 see those who are going to take birth among their family, friends, relatives and colleagues etc. which are strongly bind with them emotionally or through blood relations etc. b) Suvikṣiptaṃ: (Precognitive Dreams) 7 “Dūrataradeśakālollikhyamānapadārthasaṃsparśāt ” When Reflected Consciousness visualizes the reflections present in a distant state of time and space etc., this kind of dreams are known as “Suvikṣiptaṃ”. This is the category of Precognitive Dreams. In the state of vikṣipta citta, citta is filled with excess of Sattva, yet it becomes attracted towards external objects due to hindrances produced by Rajas. So in dreaming, reflections of objects are caught by Reflected Consciousness which is present in distant forward co-ordinates of time and space. Thus Consciousness can achieve the vision of distant objects, events and things etc. in their dreams. This Precognitive Capability is a normal and natural capability of Consciousness. c) Saṃgataṃ: 8 “Saṃkalpanaikavṛttimanomātrasaṃsargāt ” Where Consciousness achieves the visions of desired objects and gets determinant knowledge of them in dreams, this is called as Saṃgataṃ Svapna. This kind of vision is maximally occurs to yogis and to those persons who practice the meditation etc in any form. Here only ‘manas’ is functional and Saṃkalpanā is the only ‘vṛtti’ present. This kind of dream, therefore characterises by the vision of reflections at own will. Here will power is the dominant factor responsible for determinant knowledge. d) Susamāhitaṃ: 9 “Vaikalpikārthaikatānatvāt ” www.ijmer.in 81 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Where there is continuance of Vaikalpika ideas in dreams, they are termed as Susamāhitaṃ. When external ideas or pratyayas are deeply incarnated on citta, they form saṃskāras. The same saṃskāras appear as Vaikalpika ideas in dreams. Here is maximum fluency of wakened state ideas, so it is called as Susamāhitaṃ. In these kinds of dreams Reflected Consciousness visualizes the deeply rooted fulfilled or unfulfilled desires, experiences, fears, pains, sorrows, happiness, achievements etc. in dreams. 5. Degree of dissolution of Consciousness in Svapna: Citta has five10 stages and each stage is characterized by the activity of specific guṇa. In the phase of svapna also these stages of citta are present according to the activity of guṇa. Kṣipta - Attracted towards cognition of external objects due to Rajas. Mūḍha - Attracted towards sleep etc because of excess of Tamas. Vikṣipta - Though trying to be focussed in Samādhi due to excess of Sattva, yet becomes attracted towards external objects due to hindrances produced by Rajas. Ekāgra - Excess & priority of Sattva; focussed in Samādhi. Niruddha - Stopping of all the fluctuations. In Gatāgataṃ and Susamāhitaṃ svapna, Kṣipta citta is functional, in Suvikṣiptaṃ svapna, Vikṣipta citta is functional and in Saṃgataṃ svapna, Ekāgra citta is functional. Thus in Gatāgataṃ and Susamāhitaṃ svapna, there is minimum degree of dissolution of Reflected Consciousness while in Saṃgataṃ svapna, there is maximum degree of dissolution of Reflected Consciousness. In Suvikṣiptaṃ svapna, Reflected Consciousness gets dissolved in subtler constituents www.ijmer.in 82 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 more than that of Gatāgataṃ and Susamāhitaṃ; but less than Saṃgataṃ svapna. 6. The Concept of Samādhi: 11 Samādhi is the only bridge to fill out the gap between the Reflected Consciousness and Pure Consciousness. When Dhyāna becomes of the nature of (dhyeya) the object of meditation (pure consciousness) and becomes devoid of the knowledge about itself (that it has been known by me), it becomes converted into the state of Samādhi. Samādhi consists of three main stages; Samprajñāta, Asamprajñāta and Dharma-medha. Asmitānugata, Anandānugata, Vichārānugata, Vitarkānugata. These can be said as Samāpatti and are the mini stages of Samprajñāta Samādhi. Samāpatti is coincidence where subject and object coincide. 1. Vitarkānugata- coincidence with gross form of object of contemplation. a. Savitarka: with the presence of spontaneous thoughts. b. Nirvitarka: with the absence of spontaneous thoughts. 2. Vichārānugata- coincidence with subtle form of object of contemplation. a. Savichāra : with the presence of spontaneous thoughts. b. Nirvichāra : with the absence of spontaneous thoughts. 3. Anandānugata: a. Sānanda : coincidence with bliss. b. Nirānanda : coincidence with beyond bliss. 4. Asmitānugata : a. Sāsmitā : coincidence with I- am- ness. b. Nirāsmitā : coincidence with beyond I- am- ness. Vacaspati Mishra supported the last two while Vijñānabhikṣu has rejected. www.ijmer.in 83 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 When in the state of Niruddha citta, the object of the meditation i.e. pure consciousness is lightened completely, all the afflictions are destroyed, bonds of actions are loosened and the state of Nirodha is brought in the path as the next level, it is known as Samprajñāta yoga. 12 Afflictions are Pañcakleṣa : Avidyā, Asmitā, Rāga, Dveṣa and Abhiniveṣa. In Niruddha citta, when nothing becomes known, all the fluctuations stop and citta stays as the means only, there the reflected consciousness coincides with temporary self realization or the unification with Pure Consciousness. This state is known as 13 Asamprajñāta Yoga. Dharma-medha Samādhi is a transitional phase that removes all the spiritual ignorance and therefore all its fateful repercussions (such as karma and sufferings) and is followed directly by the event of liberation. At the peak, the reflected consciousness reaches the point of no return i.e. liberation from the cycle of actions and all the three types of sufferings. The reflected consciousness abides in perfect “aloneness” (kaivalya14) which is a trans-mental state of Pure Awareness. 7. Degree of dissolution of Consciousness in Samādhi: Pure Consciousness manifests itself in the gross forms. So it is present in unconscious, sub-conscious and conscious mind. Also resides in the body, breath and our action & sense organs. The reflected Consciousness present in all the gross forms transcends back to the Pure Consciousness step by step. This journey is just the reversal of manifestation. Yoga becomes the means of journey because in yoga, each aspect of the Gross Form gets trained in different stages of yoga. The complete purpose of yoga is the Realization of Pure Consciousness. Constant Practice & Detachment are the two supportive means to stop all the fluctuations of consciousness. Yoga consists of eight parts- Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra – 5 External Parts and 15 Dhāraṇā, Dhyāna & Samādhi – 3 Internal Parts . The five parts of yam16 regulate the energies of body, which results in a surplus of www.ijmer.in 84 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 energy, and can be used for the spiritual transformation of the personality. These five rules harmonize the relationship with the other beings. The five rules of niyama17 harmonize the relationship to life and 18 to the transcendental reality. Āsanas give the body a much comfortable and stable posture, which gives immediate change in the mood and facilitates their endeavour to concentrate the mind. A certain group of posture – known as seals (mudrā) are especially potent in altering one’s mood because they have a more intense effect on the endocrine system of the body. Prāṇa is the vehicle for the ascent of attention within the body, the focussing of awareness along the bodily 19 axis towards the brain. In Prāṇāyāma , attention ascends and leads to more and more subtle experiences. In the final stage of this process, the prāṇic energy is guided into the topmost psycho-energetic system (chakra) at the crown of the head. When prāṇa and attention come to be fixed at that spot, the quality of consciousness may change radically, yielding the ecstatic state (Samādhi). After Prāṇāyāma, the flow of energy is maintained upto the level of Breath. If a person stops practicing further, he/she builds a wall for further advancement. The training upto this level provides body fitness. The practice of both āsanas and breath control leads to a progressive desensitization that shuts out external stimuli. Now the person comes alive in the inner environment of their mind. When consciousness is effectively sealed off from the external environment, this is a state of sensory inhibition, or 20 Pratyāhāra . After Pratyāhāra, Reflected Consciousness gets dissolved in Pure Consciousness at minimum degrees because these five external parts of Yoga channelize and maintain the flow of energy at the functioning level of mūdha and kṣipta citta. 21 Dhāraṇā is the holding of the mind in a motionless state. It is the focussing of attention to a given locus which may be a particular part of the body or an external object that is internalized (like the image of a deity.) This is a type one- pointedness or focussed attention. www.ijmer.in 85 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 It is a highly intensified form of the spurts of concentration. After Dhāraṇā, the Reflected Consciousness gets dissolved in Pure Consciousness more than in five external parts because it channelize and maintains the flow of energy at the functioning level of vikṣipta citta. Prolonged and deepening concentration leads naturally to the 22 state of meditative absorption, or Dhyāna , in which the internalized object or locus fills the entire space of consciousness. All arising ideas gyrate around the object of concentration and are accompanied by a peaceful, calm emotional disposition. There is no loss of lucidity, but, on the contrary, the sense of wakefulness appears to be intensified, even though there is no or little awareness of external environment. After Dhyāna, the Reflected Consciousness gets dissolved in Pure Consciousness maximally because it channelizes and maintains the flow of energy at the functioning level of Ekāgra citta. Upto the level of Dhyāna, a person becomes able to visualise many those things and events which we cannot even imagine at normal level. One becomes filled with much advancement in one’s personality but the original goal of Yoga remains unachieved. It can only be achieved after the next stage of Samādhi. Samādhi gets established at the state of Niruddha Citta. Here Reflected Consciousness is maximally dissolved in Pure Consciousness. After this only maintenance of flow of energy remains to realize the nature of self and universe. In the state of Samādhi, the flow of Energy becomes bi-directional i.e. yogi reaches in a state of submerging with that Pure consciousness. At this level all the knowable becomes known, all understandable becomes understood and all the achievements are achieved. Thus the journey of Reflected Consciousness comes to an end and it achieves its Goal. www.ijmer.in 86 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 8. Mystical transformation in the nature of Nidrā & Svapna under the effectual realm of Samādhi: After attaining heights in Samādhi by constant practice and detachments, person becomes aware of oneself. Simultaneously he/ she realize that everything is just an appearance of Consciousness within and outside both. Such realization is the root cause of mystical transformation in his/ her personality. Yogi, who advances at this level, becomes able to achieve knowledge of the whole universe in any of the states of expressions irrespective of the bonds of time and space etc. Nothing remains unknown at this level. Even in the stages of nidrā, any kind of knowledge gets revealed in the effect of hyper activity of Sattva guṇa where tamas cannot bind the Reflected Consciousness any more. In Svapna States also, mystical dreams come and can reveal the mystics of universe through any kind of symbolic expressions. Thus the state of Samādhi transforms the personality and capabilities and empowers the states of nidrā and svapna under its effect. 9. Conclusion: From the above discussion it becomes clear that everything is the play of Pure Consciousness through its unending relationship with Citta. Pure Consciousness dances in different states of Citta to showcase different expressions in the form of Reflected Consciousness. Citta is solely responsible for the bondage and delimitation of powers of Pure Consciousness. As the Citta moves more and more upside towards Pure Consciousness, the cover of guṇas gets released to reveal the real nature of Reflected Consciousness through its own experience. Among the five states of Citta, Niruddha state occupies maximum degree of dissolution of Reflected Consciousness in Pure Consciousness and progresses towards maximum unification and Kṣipta Citta occupies minimum degree of dissolution of Reflected Consciousness in Pure Consciousness, thus representing maximum differentiation. www.ijmer.in 87 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 References 1 Surabhi Verma, Yoga: A Journey of Reflected Consciousness Towards Pure Consciousness, Pub: International Journal of Multidisciplinary Educational Research, ISSN: 2277-7881, Vol. 1, Issue 6, Dec. 2012, pg. no. 192. (Consciousness is the quality or state of being aware of an external object or something within oneself. It has been defined as: subjectivity, awareness, the ability to experience or to feel, wakefulness, having a sense of selfhood, and the executive control system of the mind. At macroscopic scale, the Consciousness is the whole Energy of the universe, that was explained by Einstein in his E=mc²; while at a microscopic level it is the energy (e) present in each and every creature whether it is living object or a dead particle.) 2 Surabhi Verma, Yoga: A Journey of Reflected Consciousness Towards Pure Consciousness, Pub: International Journal of Multidisciplinary Educational Research, ISSN: 2277-7881, Vol. 1, Issue 6, Dec. 2012, pg. no. 195. (Einstein once said, “Intellect limits us to the immediate perception of an external reality, imagination embraces the whole cosmos, and intuition links the human feelings with life forces.” As a whole, total existence is Pure Consciousness, it is the product of summation of Human consciousness and rest of all. An observation is not complete unless our consciousness has participated in it. “The moon does not shine if there is no one to watch it.”) 3 Dr. Suresh Chandra Srivastava, Pātañjalayogadarśanaṁ of Maharṣi Patañjali, Caukhambā Surbhāratī Prakāśaka, Vārāṇasī, 2006, pg. no. 39, 38. (Jāgratsvapna….vṛtti nidrā- Tattva vaiśārdi, Jāgratsva pnavṛt tīnā ma bhāvarūpa…. vṛtti nidretyarthaḥ. -Tattva vaiśārdi) 4 Dr. Suresh Chandra Srivastava, Pātañjalayogadarśanaṁ of Maharṣi Patañjali, Caukhambā Surbhāratī Prakāśaka, Vārāṇasī, 2006, Vyāsa Bhāṣya of Sūtra 10, pg. 43 (Sa ca…tasmātpratyayaviśeṣo nidrā. Sa ca samādhāvitarapratyayavannirodhavyeti.) 5 th Jaideva Singh, Śiva Sūtras, Edition -13 , Motilal Banarasidass Publishers Private Limited, 2012, Delhi, pg. no. 41 (sutra no. 1.9) www.ijmer.in 88 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 6 st Prof. Radheshayam Chaturvedi, Śrī Tantrālokaḥ, Edition -1 , Caukhambā Surbhāratī Prakāśana, 2012, Vārāṇasī, pg. no. 590-91 7 ibid. 8 ibid. 9 ibid. 10 Dr. Suresh Chandra Srivastava, Pātañjalayogadarśanaṁ of Maharṣi Patañjali, Caukhambā Surbhāratī Prakāśaka, Vārāṇasī, 2006, pg. no.1 (samādhi pāda, sūtra1/ vyasa bhāśya 1) 11 ibid, (tadevārthamātranirbhāsaṃ svarūpaśūnyamiva samādhiḥ.3.) 12 ibid, (sādhanā pāda, sūtra 3, pg. 161) 13 ibid, (samādhi pāda, sūtra 2, vyāsa bhāśya, pg. 9.) 14 ibid, (Kevalībhāva ev kaivalyaṃ.) 15 George Feurstein, The Yoga Tradition, Its History, Literature, Philosophy and Practice, Pub-Hohm Press, Prescott, Arizona. (This internalization and externalization is relative. All the parts are External to Asamprajñāta Samādhi (Supra-conscious ecstasy) because of the absence of all of them at that level.) 16 Pātañjalayogadarśanaṁ of Maharṣi Patañjali by Dr. Suresh Chandra Srivastava, Pub: Caukhambā Surbhāratī Prakāśana, Vārāṇasī, pg. no. 266 (Ahiṃsāsaty āsteyabrah macaryāparigrahāḥ yamāḥ. 30.) 17 ibid, pg. no. 273 (śaucasaṃtośatapaḥsvādhyāyeśvarapraṇidhānāni niyamāḥ. 32.) 18 ibid, pg. no. 296 (sthirsukhamāsanam. 46.) 19 ibid, pg. no. 301 (śvāspraśvāsayorgatirvicchedaḥ prāṇāyāmaḥ. 49.) 20 ibid, pg. no. 314 (svaviṣayāsamprayoge cittasvarūpānukāra ivendriyāṇām pratyāhāraḥ 54.) 21 ibid, pg. no. 320 (deśabandhacittasya dhāraṇā. 1.) 22 ibid, pg. no. 322 (tatrapratyayekatānatā dhyānam. 2.) www.ijmer.in 89 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 IMPACT OF A.P.J. ABDUL KALAM, IN FUTURE INDIA Rajib Mondal Assistant Professor Sundarban B.Ed College Kakdwip, W.B Abstract: In this article researcher is exploring impact of A.P.J. Abdul Kalam, in future India. According to Kalam there are three visions for India. These are Freedom, Development and Strength. His first vision was that of Freedom “It is this freedom that we must protect and nurture and build on” “If we are not free, no one will respect us. His second vision was Development “For fifty years we have been a developing Nation” “It is the time to ourselves as a developed Nation. His third vision was that of Strength “Unless India stands up to the world, no one will respect us.” “In this world fear has no place. He laid emphasis on philosophy of humanism, positivism, moral character, mental power, positive thinking and intelligence among the young generation. We know Education is a powerful instrument to achieve these developmental qualities in the peoples. Indian Nationalism and spiritualism were the basic foundation of his philosophy of education according to Kalam. He expressed his own real experience, thoughts, struggling evidence in his own books such as ‘Wings of fire’, ‘Ignited minds’ India-2020 these are too inspire and motivate youths. He has spoken about vision of emerging India in coming years and their glimpses from their personal life about the changing trends in the society and culture. His three vision for nations Freedom, Development and Strength. Keywords: Nationalism, Spiritualism, Humanism, Freedom, Positive Thinking, Youth Dynamics, Development Quality, Vision. www.ijmer.in 90 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 INTRODUCTION According to APJ Abdul Kalam “Dreams is not what you see in sleep, dream is the thing which does not let you sleep”. He further said that “All of us do not have equal talent. But, all of us have an equal opportunity to develop our talents”. So his views always inspire us. The good quality education must have the life building, society-making, character building, struggling mentality and assimilation of ideas. This would help to the common people, youth generation to equip themselves for the struggle of life and try to make their dreams comes true. KALAM’S PHILOSOPHICAL VIEW AND EDUCATION Fearless through , struggle , deep focused on nationalism , spiritualism and serve humanity with peace is the main essence of his philosophy . He wants to make a individual without fear from enemies, face all the challenges boldly, with positive mentality and confidently without any suppression. Kalam said “I do not wish to set myself up as an example to others, but I believe that a few readers may draw inspiration and come to experience that ultimate satisfaction which can only be found in the life of the spirit”. He was the icon of spiritualism to everyone .Kalam wrote about Dr. Vikram Sarabhai, Prof. Satish Dhavan, and Dr. Brahma Prakash. Radhakrishnan, when his students wanted to celebrate his birthday as ‘Teachers Day.” Instead of celebrating my birthday, it would be my proud privilege if 5thSeptember is observed as Teachers day”. It was a tribute to Dr. Radhakrishnan’s close association with the cause of Teachers. According to him “Teachers should be the best minds in the country”. According to Kalam Philosophy of education focused on dreaming, hardworking and morality is the best inspiration in character building. The real education according to Kalam is that which prepares the individual for struggle for existence. Education prepares a www.ijmer.in 91 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 man for social service, to develop his character and finally makes him with the spirit and courage of a lion. For getting degree is not an education, the proper education must be viewed on the basis of character, mental powers, intelligence and inculcates. He deeply focused on the Self-confidence and self-reliance in the individuals. Kalam has emphasized that all the knowledge which we gets from worldly or spiritual lies embedded in the human mind. It was covered with a veil of darkness and ignorance. Education is a tool to open from the darkness and ignorance, after getting of education, the knowledge will shines out dazzlingly. Self-learning and self-getting knowledge is the real education EDUCATION ACCORDING TO KALAM: Humanism, morality and challenging mentality are the is the best inspiration in character building. Humanism in the minds of the educator is the real source of his influence upon the gives the growth and expansion of personality and also developmental goal of the nations. Education must help the individual to recognize his cultural heritage and to use it in his struggle of life.” If he could ‘ignite’ young people’s minds there would be an army of project assistants ‘more powerful than thermonuclear energy’, “ he said. The teacher only motivates and encourages the students to find out the hidden treasure of knowledge that lies dormant within him. He condemned and refused the rote memory education, also failure and negative thinking. He always welcomes everybody with positive thinking. AIMS OF EDUCATION ACCORDING TO KALAM: Kalam wanted all-round development of education to heart and mind, to strengthen struggling mentality and national consciousness, to help in the cultivation of strength and energy, nurture the brain and intellect and stir feelings of kindness and sympathy. Education is a life- www.ijmer.in 92 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 long process towards the fullest development of human personality, self-discovery, self-perfection, self-awareness and self- manifestation and energy , self-dependency, self-confidence and self- reliance . INDIA 2020 MISSION: According to Kalam India will become a top develop nations in the world by 2020. Nations consists of people. And with their effort a nation can accomplish all it could ever want. Motivating India’s people, and its youth especially, is the central theme of Ignited minds, which continues the trajectory of thoughts taken up in my earlier to books, “Wings of fire” and “India2020”. KALAM AS AN INSPIRING LEGENDS: APJ Abdul Kalam “the Missile Man of India”, dedicated scientist in DRDO and ISRO, project director of SLV3, developer of the nation’s prestigious AGNI and PRITHVI missiles, the founder of the Advanced Missile Technology Research Centre IMARAT, Scientific advisor of India’s defense minister, the first bachelor president of India from 2002-2007 and the first designer of very light braces for the disabled. Kalam has contributed his part to free the independent India’s struggle from powers which are dominating the other countries of the word with their technological advancement. The vast majority of the people of India, from every walk of life, have however been mesmerized by the tangible achievements, charisma, simplicity, humanity and dedication that characterized Kalam, and they went on to shower their affection, love and respect on him, irrespective of caste, religion, gender or political persuasion. His autobiography Wings of Fire (1999) became an inspiring national classic. He was honored widely and received the , the highest civilian www.ijmer.in 93 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 award in India Bharat Ratnain 1997 when he was still Scientific Adviser to the Defiance Minister He said” I have chosen to write about this subject of igniting young minds so that India turns into a developed nation by the year 2020 because all thorough my career in the field of technology and its management, I relied on the power and potential of youth . My strength has been my young teams who never let me down. And what satisfaction these was in working with them on some of the most complex projects in some of the most challenging situations, given the freedom to achieve and guided properly, I am convinced the young of India can accomplish for more”. Always he gives real experience of his challenging life. He has given an example of his driver. His driver always reads some books, newspapers and journals of substance during his free time. But he meticulously reads every time he saw him That dedication was attracted by Kalam and he also asked him a question? What made him to read during your leisure time? He replied that he had a son and daughter. They used to ask him lot of questions. The spirit of learning in him, was attracted Kalam , he told him to study formally through the distance education mode. Ultimately he was established as an Assistant Professor in the Government Arts College at Mellur near Madurai ,2010. What a commitment and dedication has helped him to acquire the right skills in his leisure time that has made his career progress and upgrade his livelihood better. The message is, it doesn’t matter who you are if you have a vision and determination to achieve that vision, you will certainly achieve. “Can you all repeat with me?” “When you wish upon a star, www.ijmer.in 94 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Makes no difference who you are Anything your heart desires Will come to you” Dear friends, when I see the thousands of youth assembled here, I would like to discuss with you, what type of India are you going to inherit in next one decade time. If you understand, then certainly every one of you has a role to contribute for the developed India vision 2020. I visualize India in the year 2020 to have the following distinctive competitive profile. Now, let me give my visualization of India during the year 2020. KALAM’S VISION: His tremendous struggling mentality with his marvelous success would be tablets of the developments. His scientific thinking and inventions must welcome Youth Dynamics with open heart. According to Kalam we are three vision for India. These are Freedom, Development, Strength. His first vision was that of Freedom.“It is this freedom that we must protect and nurture and build on”“If we are not free, no one will respect us . His 2nd vision was Development “For fifty years we have been a developing Nation” “It is the time to ourselves as a developed Nation. His third vision was that of Strength.“Unless India stands up to the world, no one will respect us.” “In this world fear has no place. Only strength respect strength UNO has declared his birth day (15th–Oct.) as “World Students Day”. DISTINCTIVE VIEW FOR THE NATION: Recommendation to the nations to achieve highest position……… 1. A Nation where there is an equitable distribution and adequate access to energy and quality water. 2. A Nation where the rural and urban divide has reduced to a thin line. www.ijmer.in 95 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 3. A Nation where education with value system is not denied to any meritorious candidates because of societal or economic discrimination. 4. A Nation which is the best destination for the most talented scholars, scientists, and investors. 5. A Nation where agriculture, industry and service sector work together in symphony 6. A Nation where the best of health care is available to all. 7. A Nation where the governance is responsive, transparent and corruption free. 8. A Nation where poverty has been totally eradicated, illiteracy removed and crimes against women and children are absent and none in the society feels alienated. 9. A Nation that is prosperous, healthy, secure, devoid of terrorism, peaceful and happy and continues with a sustainable growth path. 10. A Nation that is one of the best places to live in and is proud of its leadership. CONCLUSION: According to him “I believe there is no other profession in the world that is more important to society than that of a teacher”. He became the 11th President of India on 25th July 2002. During his term as President, was popularly known as “The people’s president”. “We should all create a nation that is one of the best places to live in on this earth and which brings smiles to a billion faces”. Kalam discovers that Science and Technological development will help the improvement in the economical status of a country, and conveyed this message through his autobiography. He is well known as for his www.ijmer.in 96 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 motionless speeches and interaction with the student community in India. He said “This story will end with me, for I have no belongings in the worldly sense. I have acquired nothing, built nothing; possess nothing-no family, sons, and daughter. I am a well this great land Looking as its millions of boys and girls. To draw from me, the inexhaustible divinity, and spread His grace everywhere, as does the water drawn from a well” From the analysis of Kalam’s scheme of education, the uplift of masses is possible only through education. He views on education brings a light of its constructive, practical and comprehensive character. By giving education, he tries to materialize the moral and spiritual welfare and upliftment of humanity, irrespective of caste, creed, nationality or time. By the way of his scheme of education, we can get the strong nation with peace and harmony and without caste and creed. He speaks about their vision about the changing trends in the society and culture. He builds a strong nation for our sake. Kalam shows how they are universal in attaining the highest position in nation and he have proved one can leads to height through dedication, hard work and interest. He has spoken about vision of emerging India in coming years and their glimpses from their personal life about the changing trends in the society and culture. Dr. Kalam is an embodiment of Humanity, Simplicity, Modesty, Reality and Honesty . Reference: 1. Jeevraj, A. Edwing&Dhanave, Dr. S.P.I.” A Comparative Study of Jawaharlal Nehru’s An Autobiography and APJ Abdul Kalam’s Wings of Fire”. Print. 2. Kalam, APJ Abdul.” Wings of Fire: An Autobiography”. Tiwari, Arun&Chowdhry, Mukul . Hyderabad: Universities Press, 2008.Print. www.ijmer.in 97 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 3. Ganti,K.V. “A Comparative Study of SarvepalliRadhakrishnans my Search For Truth and APJ Abdul Kalams Wins of Fire”. Research Journal of English Language and Literature (RJELAL), 2015 Vol.3.Issue.1. 4. Wikipedia Contributors.”APJ AbdulKalam ”, Wikipedia the free Encyclopedia. Web. 5. Wikipedia Contributors. “Wings of Fire”, Wikipedia Contributors. “Wings of Fire”, 6. Kalam,APJ(2003) Ignited Minds. Delhi :Penguin Books India 7. Kalam,APJ(1998) “India 2020” . Delhi :Penguin Books India www.ijmer.in 98 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 A SOCIOLOGICAL ASPECT IN INDIRA GOSWAMI'S NOVEL 'THE BRONZE SWORD OF THENGPHAKRI TEHSILDAR' IN ENGLISH TRANSLATION Raju Brahma Assistant Professor in English Cachar College, Silchar,Assam Introduction Translation literature has given a wider platform and honour to various regional writings. ‘Thengphakhri Tehsildaror Tamor Torowal’ is the last book written by Mamoni Raisom Goswami alias Indira Goswami has been translated into English by Aruni Kashyap as ‘The Bronze Sword of Thengphakhri Tehsildar’. The novel is about the forgotten history of legendary Bodo heroine Thengphakhri who worked as a Tehsildar across the plains of Bijni Kingdom during the British regime in lower Assam. She was given the post of Izardar i.e. a tax collector. It was a rare honour given to a tribal woman. Neither she nor the villagers could take it easily but as Captain Hardy handed over the appointment letter and read it out everything became clear. She was the first Indian woman to hold the position of an Izardar. An old villager placing his hand on Thengphakhri's head said that when young widows are burnt alive with their husbands by force and when they have to follow strict rules and regulations, in such times, our Thengphakhri will be collecting taxes and we should be proud of her. Again in the words of a visiting retired soldier Ram Babu from Uttar Pradesh, "She has the Mother's blessings! Here women are respected and look at us: our women are hidden behind the purdah...” Originally written in Assamese has been translated into English by Aruni Kashyap seems to be faithful in unfolding Indira Goswami's feelings into English. Indira Goswami is an immensely gifted writer, who speaks out boldly and with passion about those whose voices had been www.ijmer.in 99 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 silenced or never been heard, woman, the marginalized, the powerless, the unfortunate. Objective of the Study To discuss and analyse the sociological aspect exhibited in Indira Goswami’s novel ‘Thengphakhri Tehsildaror Tamor Torowal’ in English Translation. To evaluate Indira Goswami’s technique in presenting nationalism and patriotism highlighted in the novel vis-à-vis to have a glimpse of Bodo society during the British period. Indira Goswami had soft corner for the Bodos and worked for the uplift of Bodo literature. In her The Bronze Sword of Thengphakhri Tehsildar, the protagonist Thengphakhri was a tehsildar (tax collector) in Bijni kingdom in lower Assam that was then ruled by the British. It was the late 19th century and Thengphakhri was the first woman to fill the post. With her 'long, shiny hair conditioned by elephant-apple juice' Thengphakhri rode her horse from one village to the other collecting taxes at a time when, elsewhere in the subcontinent, women seldom stepped out of their homes, child marriages were common and in a kingdom nearby, five queens burned on their husband's funeral pyre. It seems that relying on oral sources; Goswami's book reconstructs the extraordinary life of Thengphakhri. Survey of Literature To be frank, the history of women in India in general is not linear, nor does it have a well organized structure. It is in fact, an integral, mostly invisible, part of the saga of civilization. Women's duties as good daughters, good wives and good mothers are well defined in the Indian patriarchal society. Wife-hood and mother-hood are accepted as pivotal roles for women; a good woman is sweet, gentle, loving, caring and ever sacrificing. According to the anonymous www.ijmer.in 100 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Sanskrit couplet: She (in relation to her husband) is like a mother while cooking and serving food, secretary while he is working, servant at his feet, courtesan in his bed and earth like in forbearance. The advent of the British in India had brought not only a new form of government, but also new knowledge, new ideas and new technology. Social reformers found that on the one hand, there was the Indian society, basically hierarchical and accepting norms of discrimination based on caste and gender; on the other hand there was the West, with its dazzling ideas of equality and liberty, offering new technology for a better society. As they started to examine the extant Indian social structure, they realised that women's issues in this context were important. The colonial rulers critiqued Indian society in a patronising manner and took upon themselves the role of patrons attempting to improve a rigid Indian society. Social reformers too came forward all over the country and showed their deep concern over women's issues such as Sati, child marriage, female infanticide, widowhood, purdah, polygony, devdasi and education. In this context the novel highlights how Thengphakhri, the protagonist comes out from an ordinary village girl and becomes an expert rider as a tehsildar. She had much longer hair than other Bodo women and her beauty and personality mesmerised everyone. The felt hat on her head and traditional Bodo dokhona wrapped around enhanced her beauty. The people of the villages -- children and young girls and young men gathered around to see her riding. Macklinson Sahib was her mentor in her professional life. Once, after she was made the Tehsildar, Macklinson had cautioned her, "You won't be able to become a good administrator if you are soft. If you don't have a strong personality, there is no value in your beauty." In reply Thengphakhri said, “Sahib, don’t worry. In our society, people have great respect for women,” www.ijmer.in 101 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Methodology and collection of data The researcher has followed the qualitative data analysis procedure for the research article. The researcher has also followed the descriptive content analysis method to arrive at particular conclusion. In the words of Aruni Kashyap, Thenhphakhri remained only in the memories of some old people, in folk songs, in folk tales that were told and retold and Goswami's choice to reconstruct the life of this heroine from historical as well as the socio-political life of Assam. As the research article is a qualitative content analysis research, the researcher has mainly relied on primary data which consists of the selected novel of Indira Goswami vis-à-vis Aruni Kashyap’s English translation. The researcher has also collected other relevant secondary materials for the article. It seems that Goswami is writing a novel on a forgotten Bodo heroine has deep significance. In one sense Goswami was actually transplanting Bodo life and culture, their contribution to India's Freedom struggle in the center of India's literary and cultural imagination. It seems that the novel was an ambitious project not only because of the lack of proper historical evidence about Thengphakhri, but to some extent Goswami created her as an introvert. In the words of Aruni Kashyap, "She (Thengphakhri) rarely speaks and we only see her in actions. Unlike her previous novels, where the thoughts of her characters are very closely mapped, Goswami had the challenging task of showing the complex emotions of her character only through her actions and very little dialogue." In the process she touches on the social and political history of the Bodos, an indigenous tribe of Assam, whose lives have seldom been chronicled. Goswami faced trouble while researching this book because of scarcity of historical sources on Bodo life and history. Critics contested the veracity of the details of Thengphakhri's life when the www.ijmer.in 102 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 book was first published in Assamese language in 2009. Yet, this is a novel that relies heavily on oral folklore in the absence of conventional documentation. Thengphakhri, a quiet but feisty widow, is a woman of few words who takes on misogyny in an unassuming way. Goswami chronicles her journey from village girl to tehsildar and later as a rebel against the colonial rulers through her thoughts and activities. In the words of Aruni Kashyap, the translator, the book seems to be interested not in the dramatic consequences of her choice but gradual transformation of herself. Thengphakhri didn't possess extraordinary strength, but her prowess in sword fighting and horse riding propelled her to a position hardly any woman could then dream of. To some extent her pedigree helped. Her grandfather was an employee of the British and taught her how to hold the sword as a child. Thengphakhri impressed the British in Bijni when she shot a man eater mid air as he pounced on an unsuspecting villager on the bank of Dolony river. They first appointed her as izardar, and promoted her to tehsildar within a year. Thengphakhri was initially in favour of the British because they shielded the people from incursions by the Bhutanese army. However, very soon she faced an inner conflict when she found the colonial taxes were milking poor farmers of their last pennies in a drought hit year. The novel ends with Thengphakhri picking up her bronze sword to join the underground nationalist movement. Unlike Goswami’s other novels it is simply a narration of tribal woman's valour and heroism. The book seems to be a complex narrative of a tale wherein the foundations of the colonial rulers were shaken by the insurgents seeking freedom across Assam just before the rise of the Indian National Congress. The novel highlights the silencing of the subaltern history by the dominant narrative through the fictionalized retelling of www.ijmer.in 103 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Thengphakhri, the first woman tehsildar of India. On the other hand, Thengphakhri’s silence is filled with ambiguity and possibilities. It allots a space for maneuverability of her psyche in the midst of the inner turmoil that she tries to resolve. Silence, here, becomes a prism through which to examine the issues of history, gender and colonialism. Her silence regarding Captain Hardy doesn't allow anyone to judge her as having a carnal weakness for the white colonizer thus keeping the power intact in her hands and defying the general rhetoric of the native woman falling for the white masculine master. Even if hers was an amorous affection her silence gives her the sole power to react on it. Thengphakhri's womanhood is fore grounded by the description of her beauty and especially of her long, black hair. Hair that is longer and more beautiful than the other women in the village lend Thengphakhri a femininity that anticipates a docile, subservient character, conventionally expected from a woman. But the hat on the top of her head of long, black hair represents empowerment that is men's monopolized dominion. Silence, here, again becomes a confounding phenomenon because a woman of beauty whose 'traditional' role is to be silent is looked upon with curiosity and a sense of dejection by the fellow villagers because of her silence. A possessor of such extraordinary power yet she defies the logic agency accorded by verbosity and broods in silence leaving all others helpless at knowing what she thinks about. Again, the bilingual situation of a colony complicates binary relationship between silence and voice because speaking in the language of the colonizer inevitably silences the native language and its own system of meanings and nuances. This is exhibited in how Macklinson talks to Thengphakri about the flora and fauna of her village as if introducing her to an unknown land. The colonizer's overtake was complete as he had learnt the language of the natives thus gaining a control over them through their language too and hence could make the people including Thengphakhri believe that www.ijmer.in 104 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 they would save the land from the native's own destructive self. The colonizer found power and agency in his verbosity. Verbosity of Macklinson is an agent of power and so he cautions Thengphakhri not to be softhearted in her duty as tehsildar when he sees her remaining silent as the tax defaulters are being disciplined. Again, Thengphakhri's silence warns of being rebellious because it is an active and contemplative silence; a silence that accords her the space to maneuver through the complexities of her duty as a tehsildar and her duty towards her own people. It seems that we recognise Thengphakhri's empowerment not as something bestowed upon her by the British but as something inherent in her. Tribhuvan Bahadur, her grandfather, may seem to be the patriarchal figure who grants her with capabilities uncommon to women yet absolute faith in Thengphakhri's bravery being a Bodo woman and his complicity in her silence, because it is only he who hears the resonance of her silence, make him her accomplice rather than a benevolent patriarch. On the death of her maternal uncle when Tribhuvan Bahadur knows Thengphakhri's knowledge of the British involvement he leaves it to her to decide as to where she seeks to place her loyalty and strength. The symbolic bronze sword that Thengphakri had found among the ruins of a barrack and that had belonged to a Goddess's temple indicated in an oracular manner that she possessed immense power which again is proven when she intuitively shoots a leopard in its head saving two men. Amidst her impregnable silence Thengphakhri sometimes smiled secretly. Her smile always came at a moment when she reflected upon her own power in a sense of astonishment. Hiding her face from the borkandazes she smiled remembering a riding incident with Captain Hardy. As she fell off the horse and Captain Hardy pulled her up upholding her long hair; holding a woman's hair represents the brute power of a man over a woman. But the innocent smile is suggestive of the rebellion of that power of the white masters in the hands of a woman who had been www.ijmer.in 105 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 armoured by the masters themselves. The novel seems to be ambiguous in its portrayal of the British Raj in India. Thengphakhri and her grandfather had always been loyal to the British masters without being unjust to the fellow natives. Having heard about the qualities of the white men from her grandfather she had never really been hostile towards these foreign men. The British officers' campaign against the inhuman practice of sati had portrayed them as saviours and upholders of the rights of women among many Indians. Their liberal ways of life and scientific advancement placed them at a venerated position of superiority. On the contrary, an odious silence surrounded Thengphakhri; again the mysterious woman hanging around the barracks, who undoubtedly had been brought to provide sexual pleasures to the officers in exchange for favours as well as around the mysterious deaths of the rebels in the supposed attacks by wild elephants. Thengphakhri's insurgent maternal uncle, the inhuman methods of tax collection, the air of rebellion blowing against the exploitative regime of the colonizers suffocated Thengphakhri with an unbearably loud silence and she finally decided to speak for once asking Macklinson about the truth of her uncle's death. However, Macklinson's silence on this reinforces the colonial discourse of the civilizing mission while smothering the truth of exploitation. At one time Thengphakhri remembers how her maternal uncle had insinuated that the Goddess Shakti had gifted her with the bronze sword to protect her land from the marauders but her voice again resounds with grief at the news of Macklinson leaving too like Captain Hardy. Eventually, it becomes clear that her loyalty to them has to be sacrificed for her motherland just as sacrifices are made at the Goddess's altar. Thengphakhri's silence at this point is convulsing with her inner turmoil and casts a dark cloud over the entire situation ready to burst into torrential reign of destruction. A pretentious silence overcasts the meeting between the Queen of Bijni, Macklinson and www.ijmer.in 106 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Thengphakhri. Amidst the queen's applauding of Thengphakhri's role as a tehsildar what remains unsaid yet resonates with tremendous vibrations is the queen's pleading Thengphakhri cross over to the other side wherefrom she can exact justice for the oppressed native people than be a part of the colonial machinery. These insurgent activities in the novel take place only at the background and it is through murmurs and whispers that we are informed of the impending danger. The natives recognise their exploitation and are stealthily planning an overthrow. Yet they fell into the trap of Macklinson and his men by deceptively making Thrngphakhri a partner to capture the rebel leader Price Ramchandra. Earlier Tribhuvan Bahadur had always acted as a veil protecting the British raj from the unknown, simmering heat of rebellion in the region. Yet Thengphakhri gradually realizes the mistakes and her involvement as a collaborator and instrument of oppression of her own people. The contemporary incidents broke the noise of her inner tussle and the silent vow of revolt echoed through. It seemed as if the bronze sword that had remained a passive object now reverberates with the cries of the oppressors' fear. Conclusion This is the last book by the well regarded Assamese author Indira Goswami, known for her use of literature to advocate for social and political change. Drawing on the idea of a strong female character described in local Bodo folktales, Goswami demonstrates the importance/involvement of the Bodo people in the nationalist fight against the British colonialists. Thengphakhri is a tribal Bodo woman who was chosen to act as a Tehsildar or tax collector for the British in the late 1850s. Accompanied by her group of soldiers, she rode through the villages to collect taxes, using force if necessary. She has a very close relationship with several of her British superiors, whom she admires. With the www.ijmer.in 107 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 passage of time when other British officers come to take over, leading to changes in policies, she ultimately prefers to join the freedom movement rather than continue working with them. It seems that the prime intention of this book is to build a bridge and fill the gaps and misunderstanding resulting violence in Assam related to Bodoland movement during late 20th century. Goswami tactfully tried to place nationalist sentiments in the center stage, stealing the focus from the characters and story. References:- 1. Goswami, Indira. The Bronze Sword of Thengphakhri Tehsildar. Translated by Aruni Kashyap, New Delhi: Zubaan, 2013 2. Goswami, Mamoni Raisom. Thengphakhri Tehsildaror Tamor Torowal, Guwahati: Jyoti Prakashan, 2011 3. Malhotra, Sheena and Rowe, Aimee Carriollo, ed. Silence, Feminism, Power: Reflections at the Edges of Sound, New York: London: Palgrave Macmillan, 2013 4. Nandy, Ashis. The Intimate Enemy: Loss and Recovery of Self Under Colonialism, New Delhi: OUP, 1983 5. Saikia, Tejoswita. The Conspiracy of Silence in Mamoni Raisom Goswami's the Bronze Sword of Thengphakri Tehsildar. IOSR Journal of Humanities and Social Science (ISOR-JHSS) Volume 21, Issue 1, Ver 1 (Jan. 2016) pp 50-53 e-ISSN: 2279-0837, p-ISSN: 2279-0845. Accessed on 13/04/20016 at 1:30 pm 6. O'Connell, Kaelin. "Articulating silence in the post-colonial Indian novel," http://scholarship. Richmond. edu/cgi/viewcontent. cgi?artic le= ho nors-thesis, Accessed on 31/10/2015, 1:50 pm 7. Said, Edward W. Orientalism, New York: Penguin Spivak, Gayatri Chakravorty. "Three Women's Texts and a Critique of Imperialism" http://www.jstor.org/stable/1343469? seq=1+ page_scan_tab_contents, Accessed on 31/10/2015, 2:20 pm www.ijmer.in 108 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 QUERY BASED APPROACH FOR INFECTED SUGARCANE LEAF BY USING COLOR CBIR Mr. B. Takale Dr. M.S. Chavan Rajarambapu Institute of Kolhapur Institute of Technology Technology Kolhapur Rajaramnagar, Sakharale India Islampur, India Abstract This paper presents Content Based Image Retrieval System for the Infected Sugarcane leaf by using Color Based Approach. Content-Based Image Retrieval (CBIR), also known as query by image content (QBIC) Content-based image retrieval (CBIR) system helps users to retrieve relevant images based on their contents. Content Based Image Retrieval (CBIR) technologies provide a method to find images in large databases by using unique descriptors from a trained image. Fungi- caused disease in sugarcane is the most predominant diseases which appear as spots on the leaves. If not treated on time, causes the severe loss. Excessive use of pesticide for plant diseases treatment increases the cost and environmental pollution so their use must be minimized. Keywords: Image retrieval, feature extraction, similarity measures, Euclidean, Canberra, and City block distance, Content-Based Image Retrieval. INTRODUCTION TO CBIR In the early 1992s, as a result of advances in the Internet and Advanced Digital Images sensor technologies, the volume of digital images produced by educational, medical, industrial, scientific, entertainment and other applications available to users increased dramatically. Storage of such image data is relatively straightforward, but an accessing and searching image database is intrinsically harder than www.ijmer.in 109 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 their textual counterparts. A major approach directed towards achieving this goal is to use low-level visual features of the image data to segment, index and retrieve relevant images from the image database. Advanced CBIR systems based on features like color, shape, texture, spatial layout, object motion, etc., and are cited in [1, 2, 3, and 4]. Of all the visual features, colors are the most influential and distinguishing one in almost all applications. Hence, our approach is to segment out prominent regions in the image based on color and pick out their features. II. WHAT IS CBIR? CBIR or Content Based Image Retrieval is the retrieval of images based on visual features such as color, texture, and shape. Reasons for its development are that in many large image databases, traditional methods of image indexing have proven to be insufficient, laborious, and extremely time consuming. These old methods of image indexing, ranging from storing an image in the database and associating it with a keyword or number, to associating it with a categorized description, have become obsolete. This is not CBIR. In CBIR, each image that is stored in the database has its features extracted and compared to the features of the query image. III. Current CBIR Techniques The currently used CBIR techniques retrieves stored images from a collection of given images by comparing features automatically extracted from the images themselves. The most common features used are mathematically measures of Color, Texture or shape. A typical system allows users to formulate queries by submitting an example of the type of image being sought, through some offer alternatives such as selection from a particular image or sketch input. The system then identifies those stored images whose feature values www.ijmer.in 110 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 match those of the query most closely, and displays thumbnails of these images on the screen [5]. A generic CBIR system is shown in figure 1. Some of the more commonly used features for image retrieval are described below. Fig. 1 Content Based Image Retrieval System [5] Figure 1 depicts the process of a CBIR system. The visual contents of the images are extracted and described by multi-dimensional feature vectors in the CBIR system. These vectors form a database. Users provide a query image into the system and from this query image the CBIR system extracts the feature vectors. The similarities/distances between the feature vector of the query image and the images stored in the database are then calculated. By using an indexing scheme, retrieval is then performed. So each image that is stored in the database has its features extracted and compared to the features of the query image. This involves two major steps: Feature Extraction: The first step in the process is extracting image features to a distinguishable extent. www.ijmer.in 111 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Matching: The second step involves matching these features to yield a result that is visually similar. IV. Introduction to Diseases on Sugarcane Leaf The situation of the any nation in the world depends on its financial position and the financial position of the countries depends on agriculture production. In the country like India the farmers have wide multiplicity to select their crop for cultivation to produce maximum yield depending on the environmental available. Then also the production gets affected by diseases on the crop. The diseases of the crop are caused by pathogens, deficiency of nutrients, fungi etc. Detecting at early stages enables to overcome it and treat it properly. This process requires an expert to disease; describe the method of treatment and protection. Identifying the plant diseases is not simple job. It requires experience & knowledge of plants & their diseases. It also requires accuracy in describing the symptoms of plant diseases. The quality and quantity of the agricultural production is affected by environmental parameters like rain, temperature & other weather parameters which are beyond control of human beings. Another major parameter which affects productivity of the crop is the disease where human beings have to control to improve the productivity for quality as well as quantity [10, 11]. The diseases can be controlled by proper disease management which is difficult task. This challenge can be converted to easiest task by using image processing for detecting diseases of leaf, stem, root & fruit. With image processing it is possible to detect the affected area, type of disease & severity of the disease. Most diseases are seen on the leaves or stream of the plant. Because of the complexity of visual patterns of the diseases there has been increasing demand for development of more specific and sophisticated image pattern understanding algorithms which can be used for studies like www.ijmer.in 112 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 classifying scratch, scoring quantitative traits , calculating area eaten by insects , etc. Now almost all the tasks are processed manually or with distinct software packages. It is not only tremendous amount of work but also suffers from major issues [11]: i) Excessive processing time. ii) Subjectiveness rising from different individuals. The study of the Color based CBIR system for infected leaf, there are so many diseases found for Sugarcane leaf in Maharashtra state. We are finding out seven several diseases among all and they are as follows: Smut Disease Rust Disease Pokka Boeng Banded Chlorosis Mosaic Disease Eye Spot Wilt and Red Rot V. CBIR SYSTEM ALGORITHM In project, using Query based techniques for retrieving the images. In the CBIR, user interaction with the retrieval system is crucial since flexible formation and modification can only be obtained by involving the user in the retrieval procedure. User interface in image retrieval system typically consist of query formation part and result presentation part. Technique of query by image contents is used when images are retrieved on the basis of low-level features such as to color, texture and shape features. There are two most common methods in query by image contents, namely query by visual example and query by image specification. www.ijmer.in 113 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Query by visual: With query by example, the user searches with a query image (supplied by the user or chosen from a random set), and the software finds images similar to it based on various low- level criteria. A number of retrieved images will be displayed in order of similarity. For example QBIC system uses this method of retrieval [6]. 5.1 Color Feature Extraction Technique: Color is the most widely used visual content for image retrieval. It is relatively strong to background complication and independent of and orientation image size. The most common primary colors in computing are red, green and blue (e.g. colors used in a monitor).Generally colors are defined in three dimensional color spaces. These could either be RGB (Red, Green and Blue), HSV (Hue, Saturation and Value) or HSB (Hue, Saturation and Brightness). The majority image formats such as jpg, bmp, gif use the RGB color space to store information. The most important reason for this is because it retains compatibility with computer displays. However, the RGB space has the major negative aspect in that it is not perceptually identical. Color histogram is the most commonly used feature representation techniques in Query based image retrieval systems for infected sugarcane images. The color histogram describes the percentage of pixels of each color in an image with easy and computationally efficient manner. Color histogram is obtained by quantizing image colors into discrete levels and then counting the number of times each discrete color occurs in the image. At search time, the user can identify the desired proportion of each color (65% red and 35% green, for example), or submit an example image from which a color histogram is calculated. During retrieval, the histogram www.ijmer.in 114 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 of a query image is compared with the histogram of all the images in the database. [7] In the infected sugarcane images for color feature extraction we are using two algorithms i.e. Color Histogram and Query based relevant images matching algorithm. By using these two algorithms we will get more matched images of infected leaf. Then subtract the query features from data base images by distance formulas. The result of these matching images is as per their distances. VI. Implementation Method: 6.1 Hardware Requirements: Pentium 4 2.66 GHz /Intel 2.52 GHz+ processor. 40 GB+ Hard Disk(minimum) Color Monitor. 256MB RAM (Minimum)/512MB RAM (Recommended). 6.2 Software Requirements : MATLAB 7.0.1 Image Processing Tool Box. www.ijmer.in 115 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 Wavelet Tool Box Microsoft Office Excel 6.3 Color Based CBIR 1. Generation of Color Histogram flow Chart: 2. Figure.2.Flow Chart for Generate Colour Histogram Figure 3 Flow Chart for Image Retrieval System for Color Features In proposed system for Fig. 3. Following steps will take out, Enter the no of Database images used for the system 1st Select that folder which are containing .jpg Image Conversion of RGB(Red Green Blue) to HSV(Hue-Saturation- Value) Take Image size 64*3, If Image Size is not matched then resize the Image www.ijmer.in 116 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 If Image size is matched then Feature Extraction done. Insert Color Histogram Features into Database. 3. Image Retrieval System for Color features flow chart : In proposed system for Fig. 3.2 Image Retrieval System to display Relevant matched images following steps will take out, 1st Reading Feature Extraction file Query Image taken from database Display the Image Conversion of RGB(Red Green Blue) to HSV(Hue-Saturation- Value) Convert the Query Feature into 192*100 sizes for easy & fast subtraction from Database. If size has not matched then Resize Image Subtract the Query Features of 100 Image from Canberra , Euclidean & City Block distance Search the Nearest value from Database If Threshold has matched then Display Top similar Images. VII. IMPLEMENTATION & RESULT In the experimental result mainly focused on the database of different JPG images for infected sugarcane and mainly work on that images. The Query images are taken out from the database images. The live sample images of infected sugarcane are used, and for capturing the images SONY CYBER SHOT 14.1 Megapixel Camera is used. The live sample images are taken from various places i.e. from Pune district as well as Kolhapur district. On the sugarcane crop various diseases are observed because of their environmental condition, temperature, humidity and so many factors affected on the plant. So for that used www.ijmer.in 117 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 automated Image Retrieval techniques for infected plant. The result is dividing into following groups: 1) Initially 7 Database of infected leaf images are used. 2) Each database containing 20 images for every disease. 3) Used this JPG images for Color, Shape, and Texture feature extraction of different algorithm. 4) The experimental result are extracting are as follows : Color result : The figure below shows the Single Color feature extraction code and in that code using 20 JPG images. Then this code used for Histogram of 20 database images. Select one of the images as a Query image & retrieve the images as per their matching by using different distance formulas. The results are categories as per diseases on their distance formulas as follows For example taken Banded Chlorasis diseases among all. Canberra distance : G = G +(abs (querry_featu_100(jj, ii) - MASTER_DATA(jj,ii)))/(1+(querry_feature_100(jj, ii)+ MASTER_DATA(jj, ii))) Euclidean distance : E = E + (querry_featu_100 (jj, ii)-MASTER_DATA (jj,ii))^2 City block : E1 = E1 + abs (querry_featu_100 (jj, ii)-MASTER_DATA (jj, ii)) www.ijmer.in 118 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 7.2 Evaluation Strategies : Performance evaluation has been a challenging issue in the field of content-based retrieval, primarily because of the difficulty associated with calculating quantitative measures to evaluate the quality of retrieval. There are several feature extraction techniques and retrieval techniques which have been developed, so it is better to compare and select the ones which give superior performance. For any information retrieval system, a strategy for evaluation involves determining the following aspects. The dataset should be large enough for the evaluation to be statistically significant. Also, the dataset should be general enough to cover a large range of semantics from a human point-of-view. The evaluation criteria should try to model human requirements from a population perspective. The evaluation metrics should depend on the objective of the CBIR system. Hence, the performance criteria for algorithms may be different for different purposes. The performance evaluation should be comprehensive. The comprehensiveness entails that all the targets of the CBIR system are considered. The metrics definition should be quantitative, normative, objective, and compatible with the human vision evaluation.[8] 7.2.1 Performance of CBIR: Performance of image retrieval system can be analyzed by using two parameters precision and recall. As shown in Fig.8. Testing the effectiveness of the image search engine is about testing how well can the search engine retrieve similar images to the query image and how well the system prevents the return results that are not relevant to the www.ijmer.in 119 INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY EDUCATIONAL RESEARCH ISSN : 2277-7881; IMPACT FACTOR – 3.318; IC VALUE:5.16; ISI VALUE:2.286 VOLUME 5, ISSUE 8(4), AUGUST 2016 source at all in the user point of view. A sample query image must be selected from one of the image category in the database. When the search engine is run and the result images are returned, the user needs to count how many images are returned and how many of the returned images are similar to the query image. The first measure is called Recall. All the relevant images from the database are recall. The equation for calculating recall is given below: Number of relevant images retrieved(A) Recall = Total_number_of_relevant _ images_in_database(A + D) ……………… (4) The second measure is called Precision. It is accuracy of a retrieval system to present relevant as well as non-relevant images from the database which is mathematically given as [9]: