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Saturday 20 December 2014

PK is here...


PK is here...
After an entire year of being subjected to unalloyed trash generated by box office sharks that cannot see beyond their weekend collections, Bollywood enthusiasts who value their intelligence - and their hard-earned money - finally have reason to rejoice. PK is here. Rajkumar Hirani's first film in five years is a warm, funny and piercingly provocative satire that should blow the blues away. It is the kind of full-blooded but genteel entertainer that should get us all into just the right frame of mind to usher in Christmas and bid adieu to a year that has seen us celebrate ugly excess on all fronts with unseemly glee. PK, buoyed by a magnificent script and outstanding acting all around, is an uplifting fantasy that springs a surprise at every turn but never overplays its hand. It comes as close to storytelling perfection as any mainstream Hindi movie has done in living memory.
It has great songs, beautifully filmed musical set pieces, brilliant pacing and nary a moment that flags. As a cinematic send-up on Gods true and fake, PK pulls no punches at all and speaks its mind like a carefree child that has just learnt to talk and make sense of the world. But this hard-hitting critique of all that ails a nation that seems to have lost its human moorings and is in blind pursuit of false panaceas remains good-natured all the way through.The screenplay by Hirani and Abhijat Joshi demands a degree of willing suspension of disbelief, especially when it comes to a few of the pivotal coincidences that drive the narrative. 
The characters and the crucial dramatic and comic moments are, however, informed with such infectious warmth and beauty that nothing that the plot throws up is ever in danger of ringing overly false.The five-year hiatus between 3 Idiots and this film has clearly served them well. The screenwriters have worked a delicately crafted love story into the taut tapestry of PK, thereby lending it an emotional dimension that usually eludes a high-minded satire. Even the principal antagonist in PK, Tapasvi Maharaj, played superbly by Saurabh Shukla, isn't an ogre designed to evoke disgust.
PK is out to provoke but not to shock. The film asks questions via its idiot savant protagonist, but does not attempt to deliver facile, absolute answers. And that makes it all the more effective. PK is propelled primarily by Aamir Khan's delightfully droll superstar turn as a nameless seer from outer space who is stranded on Planet Earth - in Rajasthan and Delhi to be precise.This is an unlikely saga of an alien who lands in the desert completely naked like a new-born baby and then proceeds to acquire the ways of human adults in a bid to survive in a hostile environment. His fate hinges on whether he can regain a stolen gadget that he needs in order to return to his home light years away and cling on to his purity as his brushes with mankind becomes increasingly hazardous.In one of the film's quirkiest scenes, he learns the language of humans by drawing words out of the mind of a sleepy Bhojpuri-speaking sex worker that he is led to by his only friend in the desert of Rajasthan, band master Bhairon Singh (Sanjay Dutt).
The search for the remote control device that he needs to summon his spaceship back to earth eventually sees him end up in India's capital city. There he encounters a tenacious television journalist Jaggu Sahni (Anushka Sharma), just back with a painful heartbreak in beautiful Bruges. He also comes up against a rapacious Godman who is responsible for thwarting Jaggu's marriage with her Pakistani boyfriend Sarfaraz Yusuf (Sushant Singh Rajput). 
The girl, befuddled by the long-eared stranger's unpredictable and inexplicable powers and saddled with the 'breaking news' of a suicidal puppy, sells the story to the channel boss (Boman Irani).
Once he finds his way on to the television screen, the unflappable extra-terrestrial unleashes a storm that sweeps everything and everyone in its way. And that most certainly includes the audience. Anushka Sharma, playing a feisty poetry-loving girl who knows her mind far more than most Hindi film heroines are allowed to, holds her own against Aamir Khan. Aamir revels in the character of the wide-eyed, fearless rebel who dares to challenge the societal and religious structures that encourage bigotry and distrust.Sushant Singh Rajput has only a cameo in PK but in the handful of scenes that he is in - including one in the run-up to the climax that ratchets up emotions and vigorously pulls the heartstrings - he gives a great account of himself. Do watch out for Ranbir Kapoor - a little icing on a cake so appetizing that it will have you clamouring for more. 

PK is a winner all the way, a film that Raj Kapoor, Bimal Roy and Guru Dutt would have been proud of had they been alive. Rajkumar Hirani is without a doubt their most worthy standard-bearer. 

Thursday 18 December 2014

नवीनतम पीढ़ी के रॉकेट जीएसएलवी-मार्क3 का गुरुवार को सफलतापूर्वक परीक्षण

नवीनतम पीढ़ी के रॉकेट जीएसएलवी-मार्क3 का गुरुवार को सफलतापूर्वक परीक्षण
श्रीहरिकोटा में सतीश धवन अंतरिक्ष केंद्र के निदेशक एम. वाई. एस प्रसाद ने बताया, 'रॉकेट के परीक्षण की उल्टी गिनती शुरू हो चुकी है. परीक्षण से संबंधित सभी काम पूरे किए जा चुके हैं. रॉकेट का परीक्षण गुरुवार सुबह 9.30 बजे हुआ.' प्रसाद ने बताया कि 630 टन वजनी इस रॉकेट को तरल एवं ठोस ईंधन से ऊर्जा दी गई. उन्होंने बताया कि रॉकेट लांच की उल्टी गिनती के दौरान रॉकेट के तरल ईंधन इंजन में ईंधन भरा गया और निष्क्रिय क्रायोजेनिक इंजन को तरल नाइट्रोजन से भरा गया.
प्रसाद ने इससे पहले बताया कि रॉकेट की इलेक्ट्रॉनिक प्रणाली को बुधवार देर रात एक बजे चालू गया. इस प्रायोगिक अभियान में 155 करोड़ रुपये की लागत आई है. परीक्षण में रॉकेट के साथ उपग्रह नहीं भेजा गया, क्योंकि वास्तविक क्रायोनिक इंजन इस समय निर्माणाधीन है. लगभग चार टन वजनी उपग्रह को अंतरिक्ष में ले जाने के लिए तैयार किए गए रॉकेट को ऊर्जा आपूर्ति करने वाला वास्तविक क्रायोजेनिक इंजन इस समय निर्माणाधीन है और इसके दो सालों में तैयार हो जाने की उम्मीद है.
रॉकेट के साथ भेजे गए क्रू मॉड्यूल का परीक्षण इसके पुन:प्रवेश उड़ान और पैराशूट प्रणाली के सत्यापन के लिए किया गया. परीक्षण अभियान के तहत अंतरिक्ष में 126 किलोमीटर ऊंचाई तक पहुंचने के बाद रॉकेट क्रू माड्यूल कैप्सूल को अलग कर देगा और इसके 20 मिनट बाद क्रू माड्यूल कैप्सूल पोर्ट ब्लेयर से 600 किलोमीटर एवं अंतरिक्ष केंद्र से 1,600 किलोमीटर दूर बंगाल की खाड़ी में गिरेगा, जहां से भारतीय तट रक्षक या भारतीय नौसेना के जहाज उसे तट तक लाएंगे.
चार टन वजनी क्रू मॉड्यूल का आकार किसी विशाल कप केक के जैसा है, जो ऊपर से काले और बीच से भूरे रंग का है. भारत अंतरिक्ष अनुसंधान संगठन के एक अधिकारी ने बताया कि यह किसी छोटे शयनकक्ष के आकार का होगा, जिसमें दो या तीन लोगों की जगह होगी. प्रसाद ने बताया कि बंगाल की खाड़ी से क्रू माड्यूल को लाने के बाद इसे पहले एन्नोर बंदरगाह पर लाया जाएगा और वहां से इसे श्रीहरिकोटा पहुंचाया जाएगा. श्रीहरिकोटा से क्रू मॉड्यूल को तरुवनंतपुरम स्थित विक्रम साराभाई अंतरिक्ष केंद्र (वीएसएससी) लाया जाएगा.

Saturday 8 November 2014

The Adivasi of India : A History of Discrimination, Conflict, and Resistance Professor Ram Lakhan Meena

The Adivasi of India : A History of Discrimination, Conflict, and Resistance
Professor Ram Lakhan Meena

 Adivasi - the ethnically vibrant cultural festival is one of the most attractive Agenda of SC & ST Development Department. The ‘tryst with destiny” speech of Pt. Nehru and the vibes inherent in the message for nation building provided the required impetus to organize the adivasi.  The 67.7 million people belonging to "Scheduled Tribes" in India are generally considered to be 'Adivasis', literally meaning 'indigenous people' or 'original inhabitants', though the term 'Scheduled Tribes' (STs) is not coterminous with the term 'Adivasis'. Scheduled Tribes is an administrative term used for purposes of 'administering' certain specific constitutional privileges, protection and benefits for specific sections of peoples considered historically disadvantaged and 'backward'.
The Constitution of India, which came into existence on 26 January 1950, prohibits discrimination on grounds of religion, race, caste, sex or place of birth (Article 15) and it provides the right to equality (Article 14), to freedom of religion (Articles 25-28) and to culture and education (Articles 29-30). STs are supposedly addressed by as many as 209 Articles and 2 special schedules of the Constitution - Articles and special schedules which are protective and paternalistic. However, this administrative term does not exactly match all the peoples called 'Adivasis'. Out of the 5653 distinct communities in India, 635 are considered to be 'tribes' or 'Adivasis'. In comparison, one finds that the estimated number of STs varies from 250 to 593. For practical purposes, the United Nations and multilateral agencies generally consider the STs as 'indigenous peoples'. With the ST population making up 8.08% (as of 1991) of the total population of India, it is the nation with the highest concentration of 'indigenous peoples' in the world!
Article 341 and 342 provides for classification of Scheduled Castes (the untouchable lower castes) and STs, while Articles 330, 332 and 334 provides for reservation of seats in Parliament and Assemblies. For purposes of specific focus on the development of STs, the government has adopted a package of programmes, which is administered in specific geographical areas with considerable ST population, and it covers 69% of the tribal population. Despite this, and after the largest "modern democracy" of the world has existed for more than half a century, the struggles for survival of Adivasis - for livelihood and existence as peoples - have today intensified and spread as never before in history. Over centuries, the Adivasis have evolved an intricate convivial-custodial mode of living. Adivasis belong to their territories, which are the essence of their existence; the abode of the spirits and their dead and the source of their science, technology, way of life, their religion and culture. 
Back in history, the Adivasis were in effect self-governing 'first nations'. In general and in most parts of the pre-colonial period, they were notionally part of the 'unknown frontier' of the respective states where the rule of the reign in fact did not extend, and the Adivasis governed themselves outside of the influence of the particular ruler.  The introduction of the alien concept of private property began with the Permanent Settlement of the British in 1793 and the establishment of the "Zamindari" system that conferred control over vast territories, including Adivasi territories, to designated feudal lords for the purpose of revenue collection by the British. This drastically commenced the forced restructuring of the relationship of Adivasis to their territories as well as the power relationship between Adivasis and 'others'. The predominant external caste-based religion sanctioned and practiced a rigid and highly discriminatory hierarchical ordering with a strong cultural mooring.
This became the natural basis for the altered perception of Adivasis by the 'others' in determining the social, and hence, the economic and political space in the emerging larger society that is the Indian diaspora. Relegating the Adivasis to the lowest rung in the social ladder was but natural and formed the basis of social and political decision making by the largely upper caste controlled mainstream. The ancient Indian scriptures, scripted by the upper castes, also further provided legitimacy to this. The subjugated peoples have been relegated to low status and isolated, instead of either being eliminated or absorbed. Entry of Europeans and subsequent colonisation of Asia transformed the relationship between the mainstream communities and tribal communities of this region. Introduction of capitalism, private property and the creation of a countrywide market broke the traditional economy based on use value and hereditary professions.

All tribal communities are not alike. They are products of different historical and social conditions. They belong to four different language families, and several different racial stocks and religious moulds. They have kept themselves apart from feudal states and brahminical hierarchies for thousands of years. In the Indian epics such as Ramayana, Mahabharata and Puranas (folklores) there are many references to interactions and wars between the forest or hill tribes and the Hindus. Eminent historians who have done detailed research on the epic Ramayana (200 B.C to 500 B.C) have concluded that 'Lanka', the kingdom of the demonic king Ravana and 'Kishkinda', the homeland of the Vanaras (depicted as monkeys) were places situated south of Chitrakuta hill and north of Narmada river in middle India. Accordingly, Ravana and his demons were an aboriginal tribe, most probably the Gond, and the Vanaras, like Hanuman in the epic, belonged to the Savara and Korku tribes whose descendants still inhabit the central Indian forest belt. Even today, the Gond holds Ravana, the villain of Ramayana, in high esteem as a chief. Rama, the hero of Ramayana, is also known for slaughtering the Rakshasas (demons) in the forests!

The epic of Mahabharata refers to the death of Krishna at the hands of a Bhil Jaratha. In the ancient scriptures, considered to be sacred by the upper castes, various terms are used depicting Adivasis as almost non-humans. The epics of Ramayana and Mahabharata, the Puranas, Samhitas and other so-called 'sacred books' refer to Adivasis as Rakshasa (demons), Vanara (monkeys), Jambuvan (boar men), Naga (serpents), Bhusundi Kaka (crow), Garuda (King of Eagles) etc. In medieval India, they were called derogatorily as Kolla, Villa, Kirata, Nishada, and those who surrendered or were subjugated were termed as Dasa (slave) and those who refused to accept the bondage of slavery were termed as Dasyu (a hostile robber). Ekalavya, one of their archers was so skillful that the hero of the Aryans, Arjuna, could not stand before him. But they assaulted him, cutting his thumb and destroying his ability to fight - and then fashioned a story in which he accepted Drona as his Guru and surrendered his thumb as an offering to the master! The renowned writer Maheshwata Devi points out that Adivasis predated Hinduism and Aryanism, that Siva was not an Aryan god and that in the 8th century, the tribal forest goddess or harvest goddess was absorbed and adapted as Siva's wife. Goddess Kali, the goddess of hunters, has definitely had a tribal origin.
History of the Adivasis’
Little is known about the relationship between the Adivasis and non-Adivasi communities during the Hindu and Muslim rules. There are stray references to wars and alliances between the Rajput kings and tribal chieftains in middle India and in the North-East between the Ahom Kings of Brahmaputra valley and the hill Nagas. They are considered to be ati-sudra meaning lower than the untouchable castes. Even today, the upper caste people refer to these peoples as jangli, a derogatory term meaning "those who are like wild animals" - uncivilised or sub-humans. The Adivasis have few food taboos, rather fluid cultural practices and minimal occupational specialization, while on the other hand, the mainstream population of the plains have extensive food taboos, more rigid cultural practices and considerable caste-based occupational specialisation. In the Hindu caste system, the Adivasis have no place. The so-called mainstream society of India has evolved as an agglomeration of thousands of small-scale social groups whose identities within the larger society are preserved by not allowing them to marry outside their social groups.
The subjugated groups became castes forced to perform less desirable menial jobs like sweeping, cleaning of excreta, removal of dead bodies, leather works etc - the untouchables. Some of the earliest small-scale societies dependent on hunting and gathering, and traditional agriculture seem to have remained outside this process of agglomeration. These are the Adivasis of present day. Their autonomous existence outside the mainstream led to the preservation of their socio-religious and cultural practices, most of them retaining also their distinctive languages. Widow burning, enslavement, occupational differentiation, hierarchical social ordering etc are generally not there. Though there were trade between the Adivasis and the mainstream society, any form of social intercourse was discouraged. Caste India did not consciously attempt to draw them into the orbit of caste society. But in the process of economic, cultural and ecological change, Adivasis have attached themselves to caste groups in a peripheral manner, and the process of de-tribalisation is a continuous one. Many of the Hindu communities have absorbed the cultural practices of the Adivasis. Although Hinduism could be seen as one unifying thread running through the country as a whole, it is not homogenous but in reality a conglomeration of centuries old traditions and shaped by several religious and social traditions which are more cultural in their essence (and including elements of Adivasi socio-religious culture). 
Adivasis at the lowest rung of the ladder Adivasis are not, as a general rule, regarded as unclean by caste Hindus in the same way as Dalits are. But they continue to face prejudice (as lesser humans), they are socially distanced and often face violence from society. They are at the lowest point in every socioeconomic indicator. Today the majority of the population regards them as primitive and aims at decimating them as peoples or at best integrating them with the mainstream at the lowest rung in the ladder. This is especially so with the rise of the fascist Hindutva forces. None of the brave Adivasi fights against the British have been treated as part of the "national" struggle for independence. From the Malpahariya uprising in 1772 to Lakshman Naik's revolt in Orissa in 1942, the Adivasis repeatedly rebelled against the British in the north-eastern, eastern and central Indian belt. In many of the rebellions, the Adivasis could not be subdued, but terminated the struggle only because the British acceded to their immediate demands, as in the case of the Bhil revolt of 1809 and the Naik revolt of 1838 in Gujarat. Heroes like Birsa Munda, Kanhu Santhal, Khazya Naik, Tantya Bhil, Lakshman Naik, Kuvar Vasava, Rupa Naik, Thamal Dora, Ambul Reddi, Thalakkal Chandu etc are remembered in the songs and stories of the Adivasis but ignored in the official text books. 
The British Crown's dominions in India consisted of four political arrangements:
º        the Presidency Areas where the Crown was supreme,
º        the Residency Areas where the British Crown was present through the Resident and the Ruler of the realm was subservient to the Crown,
º        the Agency (Tribal) areas where the Agent governed in the name of the Crown but left the local self-governing institutions untouched and
º        the Excluded Areas (north-east) where the representatives of the Crown were a figure head.
After the transfer of power, the rulers of the Residency Areas signed the "Deed of Accession" on behalf of the ruled on exchange they were offered privy purse. No deed was however signed with most of the independent Adivasi states. They were assumed to have joined the Union. The government rode rough shod on independent Adivasi nations and they were merged with the Indian Union. This happened even by means of state violence as in the case of Adivasi uprising in the Nizam's State of Hyderabad and Nagalim.  While this aspect did not enter the consciousness of the Adivasis at large in the central part of India where they were preoccupied with their own survival, the picture was different in the north-east because of the historic and material conditions. Historically the north-east was never a part of mainland India. The colonial incorporation of north-east took place much later than the rest of the Indian subcontinent. While Assam ruled by the Ahoms came under the control of British in 1826, neighbouring Bengal was annexed in 1765. Garo Hills were annexed in 1873, Naga Hills in 1879 and Mizoram under the Chin-Lushai Expeditions in 1881-90. Consequently, the struggles for self-determination took various forms as independence to greater autonomy.
A process of marginalization today, the total forest cover in India is reported to be 765.21 thousand sq. kms. of which 71% are Adivasi areas. Of these 416.52 and 223.30 thousand sq. kms. are categorised as reserved and protected forests respectively. About 23% of these are further declared as Wild Life Sanctuaries and National Parks which alone has displaced some half a million Adivasis. By the process of colonisation of the forests that began formally with the Forest Act of 1864 and finally the Indian Forest Act of 1927, the rights of Adivasis were reduced to mere privileges conferred by the state. This was in acknowledgement of their dependence on the forests for survival and it was politically forced upon the rulers by the glorious struggles that the Adivasis waged persistently against the British. The Forest Policy of 1952, the Wild Life Protection Act of 1972 and the Forest Conservation Act of 1980 downgraded these privileges of the peoples to concessions of the state in the post-colonial period. 
With globalisation, there are now further attempts to change these paternalistic concessions to being excluded as indicated by the draft "Conservation of Forests and Natural Ecosystems Act" that is to replace the forest act and the amendments proposed to the Land Acquisition Act and Schedule V of the constitution. In 1991, 23.03% of STs were literate as against 42.83% among the general population. The Government's Eighth Plan document mentions that nearly 52% of STs live below the poverty line as against 30% of the general population. In a study on Kerala, a state considered to be unique for having developed a more egalitarian society with a high quality of life index comparable to that of only the 'developed' countries, paradoxically shows that for STs the below poverty line population was 64.5% while for Scheduled Castes it was 47% and others 41%. About 95% of Adivasis live in rural areas, less than 10% are itinerant hunter-gatherers but more than half depend upon forest produce. Very commonly, police, forest guards and officials bully and intimidate Adivasis and large numbers are routinely arrested and jailed, often for petty offences.
Only a few Adivasi communities which are forest dwellers have not been displaced and continue to live in forests, away from the mainstream development activities, such as in parts of Bastar in Madhya Pradesh, Koraput, Phulbani and Mayurbanj in Orissa and of Andaman Islands.  Thousands of Korku children below the age of six died in the 1990s due to malnutrition and starvation in the Melghat Tiger Reserve of Maharashtra due to the denial of access to their life sustaining resource base. Adivasis of Kalahandi-Bolangir in Orissa and of Palamu in south Bihar have reported severe food shortage. According to the Central Planning Committee of the Government of India, nearly 41 districts with significant Adivasi populations are prone to deaths due to starvation, which are not normally reported as such. Invasion of Adivasi territories The "Land Acquisition Act" of 1894 concretised the supremacy of the sovereign to allow for total colonisation of any territory in the name of 'public interest' which in most cases are not community notions of common good. This is so especially for the Adivasis. The colonial juristic concept of res nullius (that which has not been conferred by the sovereign belongs to the sovereign) and terra nullius (land that belongs to none) bulldozed traditional political and social entities beginning the wanton destruction of traditional forms of self-governance.
The invasion of Adivasi territories, which for the most part commenced during the colonial period, intensified in the post-colonial period. Most of the Adivasi territories were claimed by the state. Over 10 million Adivasis have been displaced to make way for development projects such as dams, mining, industries, roads, protected areas etc. Though most of the dams (over 3000) are located in Adivasi areas, only 19.9% (1980-81) of Adivasi land holdings are irrigated as compared to 45.9% of all holdings of the general population. India produces as many as 52 principal, 3 fuel, 11 metallic, 38 non-metallic and a number of minor minerals. Of these 45 major minerals (coal, iron ore, magnetite, manganese, bauxite, graphite, limestone, dolomite, uranium etc) are found in Adivasi areas contributing some 56% of the national total mineral earnings in terms of value. Of the 4,175 working mines reported by the Indian Bureau of Mines in 1991-92, approximately 3500 could be assumed to be in Adivasi areas. Income to the government from forests rose from Rs.5.6 million in 1869-70 to more than Rs.13 billions in the 1970s. The bulk of the nation's productive wealth lay in the Adivasi territories. Yet the Adivasi has been driven out, marginalised and robbed of dignity by the very process of 'national development'.
The systematic opening up of Adivasi territories, the development projects and the 'tribal development projects' make them conducive for waves of immigrants. In the rich mineral belt of Jharkhand, the Adivasi population has dropped from around 60% in 1911 to 27.67% in 1991. These developments have in turn driven out vast numbers of Adivasis to eke out a living in the urban areas and in far-flung places in slums. According to a rough estimate, there are more than 40,000 tribal domestic working women in Delhi alone! In some places, development induced migration of Adivasis to other Adivasi areas has also led to fierce conflicts as between the Santhali and the Bodo in Assam. Internal colonialism Constitutional privileges and welfare measures benefit only a small minority of the Adivasis. These privileges and welfare measures are denied to the majority of the Adivasis and they are appropriated by more powerful groups in the caste order. The steep increase of STs in Maharashtra in real terms by 148% in the two decades since 1971 is mainly due to questionable inclusion, for political gains, of a number of economically advanced groups among the backwards in the list of STs.
The increase in numbers, while it distorts the demographic picture, has more disastrous effects. The real tribes are irretrievably pushed down in the 'access or claim ladder' with these new entrants cornering the lion's share of both resources and opportunities for education, social and economic advancement. Despite the Bonded Labour Abolition Act of 1976, Adivasis still form a substantial percentage of bonded labour in the country.  Despite positive political, institutional and financial commitment to tribal development, there is presently a large scale displacement and biological decline of Adivasi communities, a growing loss of genetic and cultural diversity and destruction of a rich resource base leading to rising trends of shrinking forests, crumbling fisheries, increasing unemployment, hunger and conflicts. The Adivasis have preserved 90% of the country's bio-cultural diversity protecting the polyvalent, precolonial, biodiversity friendly Indian identity from bio-cultural pathogens. Excessive and indiscriminate demands of the urban market have reduced Adivasis to raw material collectors and providers. 
It is a cruel joke that people who can produce some of India's most exquisite handicrafts, who can distinguish hundreds of species of plants and animals, who can survive off the forests, the lands and the streams sustainably with no need to go to the market to buy food, are labeled as 'unskilled'. Equally critical are the paths of resistance that many Adivasi areas are displaying: Koel Karo, Bodh Ghat, Inchampalli, Bhopalpatnam, Rathong Chu ... big dams that were proposed by the enlightened planners and which were halted by the mass movements. Such a situation has risen because of the discriminatory and predatory approach of the mainstream society on Adivasis and their territories. The moral legitimacy for the process of internal colonisation of Adivasi territories and the deliberate disregard and violations of constitutional protection of STs has its basis in the culturally ingrained hierarchical caste social order and consciousness that pervades the entire politico-administrative and judicial system. This pervasive mindset is also a historical construct that got reinforced during colonial and post-colonial India.
The term 'Criminal Tribe' was concocted by the British rulers and entered into the public vocabulary through the Criminal Tribes Act of 1871 under which a list of some 150 communities including Adivasis, were mischievously declared as (naturally) 'criminal'. Though this shameful act itself was repealed in 1952, the specter of the so-called 'criminal tribes' continue to haunt these 'denotified tribes' - the Sansi, Pardhi, Kanjar, Gujjar, Bawaria, Banjara and others. They are considered as the first natural suspects of all petty and sundry crimes except that they are now hauled up under the Habitual Offenders Act that replaced the British Act! Stereotyping of numerous communities has reinforced past discriminatory attitudes of the dominant mainstream in an institutionalised form. There is a whole history of legislation, both during the pre-independence as well as post-independence period, which was supposed to protect the rights of the Adivasis.
As early as 1879, the "Bombay Province Land Revenue Code" prohibited transfer of land from a tribal to a non-tribal without the permission of the authorities. The 1908 "Chotanagpur Tenancy Act" in Bihar, the 1949 "Santhal Pargana Tenancy (Supplementary) Act", the 1969 "Bihar Scheduled Areas Regulations", the 1955 "Rajasthan Tenancy Act" as amended in 1956, the 1959 "MPLP Code of Madhya Pradesh", the 1959 "Andhra Pradesh Scheduled Areas Land Transfer Regulation" and amendment of 1970, the 1960 "Tripura Land Revenue Regulation Act", the 1970 "Assam Land and Revenue Act", the 1975 "Kerala Scheduled Tribes (Restriction of Transfer of Lands and Restoration of Alienated Lands) Act" etc. are state legislations to protect Adivasi land rights. In Andhra for example, enquiries on land transfer violations were made in 57,150 cases involving 245,581 acres of land, but only about 28% of lands were restored despite persistent militant struggles. While in the case of Kerala, out of a total claim for 9909.4522 hectares made by 8754 applicants, only 5.5% of the claims have been restored. And this is happening in spite of favourable judicial orders - orders which the state governments are circumventing by attempting to dismantle the very protective legislation itself.
The callous and casual manner with which mainstream India approaches the fulfillment of the constitutional obligations with reference to the tribes, and the persistent attempts by the politico-administrative system to subvert the constitution by deliberate acts of omission and commission, and the enormous judicial tolerance towards this speak volumes on the discriminatory approach that permeates the society with regard to the legal rights of the Adivasis.
Race, religion and language
The absence of neat classifications of Adivasis as a homogenous social-cultural category and the intensely fluid nature of non-Adivasis are evident in the insuperable difficulty in arriving at a clear anthropological definition of a tribal in India, be it in terms of ethnicity, race, language, social forms or modes of livelihood.  The major waves of ingress into India divide the tribal communities into Veddids, similar to the Australian aborigines, and the Paleamongoloid Austro-Asiatic from the north-east. The third were the Greco-Indians who spread across Gujarat, Rajasthan and Pakistan from Central Asia. The fourth is the Negrito group of the Andaman Islands - the Great Andamanese, the Onge, the Jarawa and the Sentinelese who flourished in these parts for some 20,000 years but who could well become extinct soon. The Great Andamanese have been wiped out as a viable community with about only 30 persons alive as are the Onges who are less than a 100.


In the mid-Indian region, the Gond who number over 5 million, are the descendants of the dark skinned Kolarian or Dravidian tribes and speak dialects of Austric language family as are the Santhal who number 4 million. The Negrito and Austroloid people belong to the Mundari family of Munda, Santhal, Ho, Ashur, Kharia, Paniya, Saora etc. The Dravidian groups include the Gond, Oraon, Khond, Malto, Bhil, Mina, Garasia, Pradhan etc. and speak Austric or Dravidian family of languages. The Gujjar and Bakarwal descend from the Greco Indians and are interrelated with the Gujjar of Gujarat and the tribes settled around Gujranwala in Pakistan. There are some 200 indigenous peoples in the north-east. The Boro, Khasi, Jantia, Naga, Garo and Tripiri belong to the Mongoloid stock like the Naga, Mikir, Apatani, Boro, Khasi, Garo, Kuki, Karbi etc. and speak languages of the Tibeto-Burman language groups and the Mon Khmer. The Adi, Aka, Apatani, Dafla, Gallong, Khamti, Monpa, Nocte, Sherdukpen, Singpho, Tangsa, Wancho etc of Arunachal Pradesh and the Garo of Meghalaya are of Tibeto-Burman stock while the Khasi of Meghalaya belong to the Mon Khmer group. In the southern region, the Malayali, Irula, Paniya, Adiya, Sholaga, Kurumba etc belong to the proto-Australoid racial stock speaking dialects of the Dravidian family.

The Census of India 1991 records 63 different denominations as "other" of over 5.7 million people of which most are Adivasi religions. Though the Constitution recognises them as a distinct cultural group, yet when it comes to religion those who do not identify as Christians, Muslims or Buddhists are compelled to register themselves as Hindus. Hindus and Christians have interacted with Adivasis to civilize them, which has been defined as sanscritisation and westernisation. However, as reflected during the 1981 census it is significant that about 5% of the Adivasis registered their religion by the names of their respective tribes or the names adopted by them. In 1991 the corresponding figure rose to about 10% indicating the rising consciousness and assertion of identity! Though Article 350A of the Constitution requires primary education to be imparted in mother tongue, in general this has not been imparted except in areas where the Adivasis have been assertive. NCERT, the state owned premier education research centre has not shown any interest. With the neglect of Adivasi languages, the State and the dominant social order aspire to culturally and socially emasculate the Adivasis subdued by the dominant cultures. The Anthropological Survey of India reported a loss of more than two-thirds of the spoken languages, most of them tribal. 
Fragmentation Some of the ST peoples of Himachal Pradesh, Uttar Pradesh, W. Bengal, Sikkim, Arunachal Pradesh, Nagaland, Manipur and Mizoram have their counterparts across the border in China (including Tibet), Bhutan, Myanmar and Bangladesh. The political aspirations of these trans-border tribes who find themselves living in different countries as a result of artificial demarcation of boundaries by erstwhile colonial rulers continue to be ignored despite the spread and proliferation of militancy, especially in the north east, making it into a conflict zone. The Adivasi territories have been divided amongst the states formed on the basis of primarily the languages of the mainstream caste society, ignoring the validity of applying the same principle of language for the Adivasis in the formation of states. Jharkhand has been divided amongst Bihar, West Bengal, Madhya Pradesh and Orissa though the Bihar part of Jharkhand has now become a separate state after decades of struggle. The Gond region has been divided amongst Orissa, Andhra, Maharashtra and Madhya Pradesh. Similarly the Bhil region has been divided amongst Maharashtra, Madhya Pradesh, Gujarat and Rajasthan. 
In the north-east, for example, the Naga in addition are divided into Nagaland, Manipur, Assam and Arunachal Pradesh. Further administrative sub-divisions within the states into districts, talukas and panchayats have been organised in such a way that the tribal concentration is broken up which furthers their marginalisation both physically and politically. The 1874 "Scheduled District Act", the 1919 "Government of India Act" and later the "Government of India Act" of 1935 classified the hill areas as excluded and partially excluded areas where the provincial legislature had no jurisdiction. These formed the basis for the Article 244 under which two separate schedules viz. the V Schedule and the VI Schedule were incorporated for provision of a certain degree of self-governance in designated tribal majority areas. However, in effect this remained a non-starter. However, the recent legislation of the Panchayat Raj (Extension to the Scheduled Areas) Act of 1996 has raised hope of a radical redefinition of self-governance.
By not applying the same yard stick and norms for Adivasis as for the upper caste dominated mainstream, by not genuinely recognizing the Adivasis' traditional self-governing systems and by not being serious about devolving autonomy, the Indian State and society indicates a racist and imperialist attitude. The call for a socially homogenous country, particularly in the Hindi Hindu paradigm have suppressed tribal languages, defiled cultures and destroyed civilisations. The creation of a unified albeit centralised polity and the extension of the formal system of governance have emasculated the self-governing institutions of the Adivasis and with it their internal cohesiveness.The struggle for the future, the conceptual vocabulary used to understand the place of Adivasis in the modern world has been constructed on the feudal, colonial and imperialistic notions which combines traditional and historical constructs with the modern construct based on notions of linear scientific and technological progress. 
Historically the Adivasis, as explained earlier, are at best perceived as sub-humans to be kept in isolation, or as 'primitives' living in remote and backward regions who should be "civilized". None of them have a rational basis. Consequently, the official and popular perception of Adivasis is merely that of isolation in forest, tribal dialect, animism, primitive occupation, carnivorous diet, naked or semi-naked, nomadic habits, love, drink and dance. Contrast this with the self-perception of Adivasis as casteless, classless and egalitarian in nature, community-based economic systems, symbiotic with nature, democratic according to the demands of the times, accommodative history and people-oriented art and literature. The significance of their sustainable subsistence economy in the midst of a profit oriented economy is not recognised in the political discourse, and the negative stereotyping of the sustainable subsistence economy of Adivasi societies is based on the wrong premise that the production of surplus is more progressive than the process of social reproduction in co-existence with nature. 
The source of the conflicts arises from these unresolved contradictions. With globalisation, the hitherto expropriation of rights as an outcome of development has developed into expropriation of rights as a precondition for development. In response, the struggles for the rights of the Adivasis have moved towards the struggles for power and a redefinition of the contours of state, governance and progress. Culture is the shorthand version of the rules which guide the way of life of the people. The tribal culture is very simple and portrays a subtle side. More specifically culture can be thought of as the common learned way of life shared by the members of a society. 
The tribal people of India are strong, industrious and very hospitable in nature. They usually don’t intermingle with outsiders, since they are not too advanced and are quite shy. This people express their cultural identity and distinctiveness in their social organization, language, rituals and festivals and also in their dress, ornamentation, art and craft. The men folk are engaged in activities like agriculture, hunting and fishing to earn a living. They have retained their own way of managing internal affairs of the village mainly through two institutions namely, the village council and the youth dormitory. The dormitory is the core of tribal culture and it reinforces the age-old traditions. In Orissa this institution occurs among many tribal communities in some form or other. It is variously called by different tribal groups. The tribal people live a life without any luxuries that the urban city provides and yet are content with it. 
The tribal culture of India is also abundant is the celebration of festivals. Being God-fearing people, they worship numerous deities for their well-being. The festivals are celebrated with much excitement and happiness and the traditional rituals are closely followed in order to please the Gods. The most important festivals are Chaita Parab and Push Parab when the men folk go on hunting expeditions. The different customs and lifestyle is what makes the tribal culture truly distinctive and fascinating. 

The festivals of the tribals constitute an integral part of their social life and relate to their strong beliefs in the power of supernatural elements and community togetherness. Parab Festival is highly significant to the tribal groups of Orissa as it gives a platform to even the small tribal groups existing in the state Their traditions can best be captured at these fairs and festivals. These tribal groups are able to remain in forefront due to the festival and preserve their culture to the fullest. Most festivals are occasions that mark the change of season relating to harvest of crops and some are religious events commemorating a local deity. Innumerable folk traditions and spirits are manifested by way of observing vratas and oshas (fasts) by Tribal people of India. 
Among the tribesmen, festivities connected with sowing, harvesting and consumption of first fruits, and among shifting cultivations, the feeling of the jungle and burning it down for reduction to ash manure, are important ones. Interestingly, enough, success in ceremonial collective hunting in April-May often is believed to contribute to the success of their agricultural efforts . The Santhals have a special spring festival of rejoicing with sprinkling of water, special songs and dances. When the roles of the deities are acted out by men, and thereby many traditional social barriers fall. Usually, the supreme god is not offered any specific worship among tribals. But among the Santhals of Mayurbhanj ,one may perform the worship every fifth year or at least one in a life-time. Bondo festivities have a great relevance for the tribal communities of Orissa. The Bondos spend a great deal of time on their religion, and the feasts and holidays are an important part of Bondo life. Moreover, the collective festivities foster a sense of solidarity of the village and fortify one's confidence in undertaking major activities in economic and social life as possible. Thus proving herself to be virtuous and devoted. The wife presents a number of delicacies to her husband at the end of her fast. 

The tribal communities of India are not belongs to Hinduism. The religion of the tribal India is a nature-worship, fetishism, shamanism, anthropomorphism and ancestor worship. The annual cycle of rituals commence right from the initiation of agricultural operation, for instance, among the Juang, Bhuyan, Kondh, Saora, Gadaba, Jharia, Didayee, Meena, Grasia, Bhil, Saharia, Garo, Mer, Koya and Bondo, who practise shifting cultivation. Religious beliefs and practices aim at ensuring personal security and happiness as well as community well-being and group solidarity. Their religious performances include life-crisis rites, cyclic community rites, ancestor and totemic rites and observance of taboos. Besides these, the tribals also resort to various types of occult practices. In order to tide over either a personal or a group crisis the tribals begin with occult practices, and if it does not yield any result the next recourse is supplication of the supernatural force. 



Among all the tribes conformity to customs and norms and social integration continue to be achieved through their traditional political organizations. The tributary institutions of social control, such as family, kinship and public opinion continue to fulfill central social control functions. All the rituals centering agricultural operation, first-fruit eating, human, live-stock and crop welfare are observed by the members of a village on a common date which is fixed by the village head-man in consultation with the village priest. 

Friday 31 October 2014

प्रोफेसर (डॉ) राम लखन मीना, प्रोफेसर एवं अध्यक्ष, हिंदी विभाग, मानविकी एवं भाषा केंद्र,राजस्थान केंद्रीय विश्वविद्यालय,अजमेर

प्रोफेसर (डॉ) राम लखन मीना,
प्रोफेसर एवं अध्यक्ष,
हिंदी विभाग, मानविकी एवं भाषा केंद्र,राजस्थान केंद्रीय विश्वविद्यालय,
   राष्ट्रीय राजमार्ग-8, बान्दर सिंदरी, किशनगड़,अजमेर, Phone : 01463-238561, Mobile: 094133 00222,
*   Education     Ph.D.in Linguistics (Gold Medal),M.Phil in Linguistics (Gold  Medal).
शिक्षा                 पीएच-डी.भाषाविज्ञान(स्वर्णपदक),     एम.फिल भाषाविज्ञान(स्वर्णपदक)
MA in Hindi, English & Linguistics (Gold  Medal)
एम..हिन्दी,अंग्रेजी तथा भाषाविज्ञान (स्वर्ण पदक)
Certificate Course in Russian & French Language, Teaching Exp.16Years.
रूसी तथा फ्रेंच भाषा में प्रमाण-पत्र                                      शैक्षणिक अनुभव-16 वर्ष
*  Residence    582,Ground Floor,Janpath Lane-5,Ranisati Nagar,Nirman
Nagar, Jaipur, Rajasthan.
निवास               582, ग्राउंड फ्लोर, जनपथ लेन-5,रानीसती नगर,निर्माण नगर जयपुर, राजस्थान .
*  दूरभाष           (R)+91 141 2812720,(O)+91 1463 238561(M)+91 9413300222,
+ 91 99997 50166     Email: profrlmeena@hotmail.com
Educatinal Qualifications        
शैक्षणिक योग्यता
·       D.Lit. in Media (Functional Media Discourse: Theory & Implementation) from K.M.Institute, Dr.B.R. Ambedkar University, Agra (U.P).
डी. लिट. मीडिया, .मुं.हिंदी तथा भाषाविज्ञान विद्यापीठ़,डॉ.भीमराव अम्बेडकर विश्वविद्यालय,आगरा
·       Ph.D.in Linguistics from K.M.Institute,Dr.B.R.AmbedkarUniversity,Agra(U.P).
पीएच-डी.भाषाविज्ञान(स्वर्णपदक), .मुं.हिंदी तथा भाषाविज्ञान विद्यापीठ़, डॉ.भीमराव अम्बेडकर विश्वविद्यालय,आगरा
·       M.Phil in Linguistics from K.M.Institute, Dr.B.R.Ambedkar University, Agra(U.P.) with Grade ‘A’ 78% First Position (Gold  Medal).
एम.फिल.भाषाविज्ञान(स्वर्णपदक),.मुं.हिंदी तथा भाषाविज्ञान विद्यापीठ,डॉ.भीमराव अम्बेडकर विश्वविद्यालय,आगरा।
·       Post Graduation in Linguistics from K.M.Institute, Dr.Bhim Rao Ambedkar University, Agra (U.P) with First Division, First position 72% (Gold Medal).
एम..भाषाविज्ञान(स्वर्णपदक),.मुं.हिंदी तथा भाषाविज्ञान विद्यापीठ, डॉ.भीमराव अम्बेडकर विश्वविद्यालय, आगरा
·       M.A. in Hindi Literature with First Division 66.6% from Dr.B.R.Ambedkar University, Agra.
एम..हिंदी, प्रथम श्रेणी, डॉ.भीमराव अम्बेडकर विश्वविद्यालय, आगरा।
·       M.A. in English Literature from Dr. B.R. Ambedkar University, Agra (U.P.).
एम..अंग्रेजी, प्रथम श्रेणी, डॉ. भीमराव अम्बेडकर विश्वविद्यालय,आगरा।
·       U.G.C.(JRF & NET) in Linguistics Dec.1998 from University Grants Commission, New Delhi.
जूनियर रिसर्च फेलोशिप, यू.जी.सी. भाषाविज्ञान।
·       Certificate Course in Russian and French Language from Dr.B.R.Ambedkar University, Agra.
सर्टिफिकेट कोर्स रूसी एवं फ्रेंच भाषा,.मुं.हिंदी तथा भाषाविज्ञान विद्यापीठ,डॉ.भीमराव अम्बेडकर विश्वविद्यालय, आगरा ।
Job Experiences :
कार्य- दायित्व
§  Presently Professor and Head, Department of Hindi, Central University of Rajasthan, NH-8, Bandarsindari, Kishangarh, Ajmer, Rajasthan.
प्रोफेसर एवं अध्यक्ष, हिंदी विभाग, मानविकी एवं भाषा केंद्र,राजस्थान केंद्रीय विश्वविद्यालय, राष्ट्रीय राजमार्ग-8, बान्दर सिंदरी, किशनगड़, अजमेर
§  Associate Professor, Department of Hindi, Satyawati College, University of Delhi, Delhi.
एसोसिएट  प्रोफेसर, सत्यवती महाविद्यालय, दिल्ली विश्वविद्यालय, दिल्ली।
§  Ex Lecturer Applied Hindi Linguistics in the Department of Foreigners’ Hindi Teaching & Department of Teaching Material Preparation in Central Institute of Hindi i.e. Kendriya Hindi Shansthan, (Ministry of HRD, Govt. of India) Agra
पूर्व सहायक प्रोफेसर, विदेशी हिंदी शिक्षण विभाग, केंद्रीय हिंदी संस्थान, मानव संसाधन विकास मंत्रालय, भारत सरकार, आगरा।
·       Expert, Interview Panel Board, KVS, MHRD, Govt. of India, Delhi.
सदस्य, साक्षात्कार पैनल बोर्ड, केंद्रीय विद्यालय संगठन, मानव संसाधन विकास मंत्रालय, भारत सरकार, दिल्ली।
·       Hindi Officer in Govt. of India, Ministry of SSI, Agra.
पूर्व हिंदी अधिकारी, लघु उद्योग मंत्रालय, भारत सरकार।
·       Formal President,Students’ Union,Govt.College,Sawai Madhopur,Rajasthan.
पूर्व छात्र संघ अध्यक्ष, राजकीय महाविद्यालय, सवाई माधोपुर, ... विश्वविद्यालय, अजमेर, राजस्थान।

Responsibilities :
दायित्व
§  Syndicate Member, Jai Narayan Vyas University, Jodhpur, , Rajasthan.
सिंडिकेट सदस्य , जयनारायण व्यास विश्वविद्यालय, जोधपुर.
§  Convener, Development Committee, Satyawati College, University of Delhi, Delhi.
चेयरपर्सन, सत्यवती महाविद्यालय विकास समिति, दिल्ली विश्वविद्यालय, दिल्ली।
§  Convener, Student Advisory Committee, Satyawati College, University of Delhi, Delhi.
चेयरपर्सन, छात्र सलाहकार समिति एवं छात्रसंघ चुनाव समिति, सत्यवती महाविद्यालय, दिल्ली विश्वविद्यालय, दिल्ली।
§  Convener, Library Committee, Satyawati College, University of Delhi, Delhi.
चेयरपर्सन, पुस्तकालय समिति, सत्यवती महाविद्यालय, दिल्ली विश्वविद्यालय, दिल्ली।
Publication :
लेखन
§  Functional Hindi: Srijan Evam Samiksha-2010, KK Publication, New Delhi.
प्रयोजनमूलक हिंदी : सृजन  और समीक्षा-2010,  के. के. प्रकाशन, दिल्ली ।
§  Anuwadiki(Scientific Study of Translation): Principle and Implementation, Siddhi Vinayak Publication, Sawai Madhopur , Rajasthan.
अनुवादिकी: सिद्धांत एवं अनुप्रयोग, सिद्धिविनायक प्रकाशन, सवाई माधोपुर , राजस्थान ।
§  Jansanchariki (Scientific Study of Mass Communication): Principle and Implementation, Siddhi Vinayak Publication, Sawai Madhopur , Rajasthan.
जनसंचारिकी: सिद्धांत एवं अनुप्रयोग, कल्पना  प्रकाशन, दिल्ली, 2012
§  Media Vimarshh : Theory and Implementation, Kalpana Publication, Delhi 2012.
मीडिया विमर्श : आधुनिकसंदर्भ, कल्पना  प्रकाशन, दिल्ली, 2012 मेंप्रकाशित
§  Sociolinguistics Study of Folklore in Indian Culture, Siddhi Vinayak Publication, Sawai Madhopur , Rajasthan.
लोककथाओं में व्याप्त भारतीय संस्कृति, समाज भाषावैज्ञानिक अध्ययन, सिद्धिविनायक प्रकाशन, सवाई माधोपुर , राजस्थान 2005
§  Contrastive Study of Morphology of Hindi and Rajasthani Languages, Siddhi Vinayak Publication, Sawai Madhopur , Rajasthan.
हिंदी तथा राजस्थानी में शब्द रूप प्रक्रियारूपविज्ञानव्यतिरेकी अध्ययन,सिद्धि विनायक प्रकाशन सवाई माधोपुर , राजस्थान 2004
§  Improve Your Memory, Siddhi Vinayak Publication, Sawai Madhopur (Raj.)
स्मरण शक्ति को सुधारना,सिद्धि विनायक प्रकाशन सवाई माधोपुर , राजस्थान 2002
Important Research Papers Published:
महत्वपूर्ण कोशों/ग्रंथों में प्रकाशित शोध-पत्रादि
·        Interrelation bit win Literature and Linguistics: Bhartiya Sahitya Kosh,Sanjay Publication, Delhi.
साहित्य और भाषाविज्ञान: अंतर्संबंध,भारतीय साहित्य-कोश,संजयप्रकाशन,दिल्ली।
·       Indian Folklores,Bhartiya Lok-Sahitya Kosh, Sanjay Publication,Delhi.
 भारतीय लोककलाए: भारतीय लोक साहित्य-कोश,संजयप्रकाशन,दिल्ली।
·       Indian Folk-M-instruments,Bhartiya Lok-Sahitya Kosh, Sanjay Publication,Delhi.
भारतीय लोक वाद्य: भारतीय लोक साहित्य-कोश, संजयप्रकाशन,दिल्ली।
·       Socio-philosophy of Kabir:Now-a-days,Central Institute of Hindi,MHRD, Govt. of India, Agra.
कबीर का समाज-दर्शन,कबीर:आधुनिक संदर्भ,केंद्रीय हिंदी संस्थान,आगरा।
·       Communication in Translated Literature, Gaveshna, the paper presented in the International Seminar organized by Central Institute of Hindi, MHRD, Govt. of India and AICTE ,New Delhi at  Agra.
अनुदित साहित्य में सम्प्रेषण,गवेषणा, केंद्रीय हिंदी संस्थान, मानव संसाधन विकास मंत्रालय भारत सरकार तथा .आई.सी.टी..,नई दिल्ली द्वारा आयोजित अंतरराष्ट्रीय सेमिनार में आलेख पाठन।
·       Contrastive Study of Morphology of Verb-formation of Hindi and Rajasthani Languages, Gaveshna, Central Institute of Hindi, MHRD, Govt. of India, Agra.
हिंदी तथा राजस्थानी की क्रियाओं की रूप रचना का व्यतिरेकी अध्ययन, गवेषणा,केंद्रीय हिंदी संस्थान,मानव संसाधन विकास  मंत्रालय, भारत सरकार,आगरा।
Research Papers Presented in National Seminars/ Workshops’.
विश्वविद्यालय अनुदान आयोग/सेमिनारों/व्याख्यान मालाओं में प्रस्तुत शोधपत्रों का विवरण
§  Working on ‘Dialect-geography of Rajasthan’ Major Research Project of University Grants Commission, New Delhi.
 विश्वविद्यालय अनुदान आयोग, नई दिल्ली से मेजर रिसर्च प्रोजेक्टराजस्थान का बोली भूगोलपर कार्यरत।
§  Lesson on ‘Introduction to Dictionary’ (Objective Question base and detailed subjective course-material) for online study-material, ILLL,University of Delhi,Delhi.
आईएलएलएल द्वारा तैयार ऑनलाइन पाड्यक्रम के लिए कोशपरिचय (विकल्प आधारित प्रश्नोत्तरी एवं वस्तुपरक विस्तृत पाठालोचन) अध्याय लेखन
§  ‘Scientific Study of Thoughts in Translated Literature’ Paper presented in refresher course in Jamia Millia Islamia,Delhi.
अनूदित साहित्य में वैचारिकीपुनश्चर्या पा़ठ्यक्रम, जालिया मिलिया इस्लामिया, दिल्ली।
§  ‘Bilingualism in era of Globlisation’Paper presented in Orientation Course in University of Delhi.
भूमंडलीकरण के दौर में बहुभाषिकतादिल्ली विश्वविद्यालय द्वारा आयोजित ओरियंटेशन कार्यक्रम में प्रस्तुत।
§  Stylistic Study of Gajanan Madhav Muktibodh’s‘Chand ka Munh Teddha Hai’ Research paper.
गजानन माधव मुक्तिबोध की काव्यकृतिचाँद का मुँह टेढ़ा हैका शैलीवैज्ञानिक अध्ययन शोधपत्र।
§  ‘Morphological Study of Hadoti Dailect’ Research Paper.
हाड़ोती बोली का रूपवैज्ञानिक अध्ययनशोधपत्र।
§  ‘Sociolinguistic Study of Matrimonial Terminology’ Research Paper.
वैवाहिक शब्दावली का समाजभाषावैज्ञानिक अध्ययनशोधपत्र।
§  ‘Lexical Analysis of Technological Teminology of Linguistics’ Research Paper.
 ‘भाषाविज्ञान की तकनीकी शब्दावली का कोशवैज्ञानिक विश्लेषणशोधपत्र।
§  ‘Formation of Definitional Terminology of Hindi’ Research Paper presented in National Workshop organized by Jai Narayan Vyas University,Jodhpur and Technical Terminology Commission, MHRD, Delhi.
हिंदी में पारिभाषिक शब्दावली निर्माणजयनारायण व्यास विश्वविद्यालय,जोधपुर में तकनीकी शब्दावली आयोग, नई दिल्ली द्वारा आयोजित कार्यशाला में आलेख पाठन।
§  Various research papers have published in National Dailies on Rural Development, Rural small Scale Industries and other topics.
 ग्रामीण विकास, ग्रामोद्योग, लघु एवं कुटीर उद्योग तथा ग्राम स्वराज पर कई लेख राष्ट्रीय पत्र-पत्रिकाओं में प्रकाशित।
§  Challenges in front of Official Language Hindi, National Official Language Conference, and Research paper presented.
राजभाषा हिंदी के समक्ष चुनौतियां, राष्ट्रीय राजभाषा सम्मेलन-2000 में प्रस्तुत शोधपत्र।
§  उच्च शिक्षा का अतीत और भविष्य(Past and Future of Higher Education), An International Research Article Published on http://aadivasiman.blogspot.com/    
§  इलेक्ट्रोनिक मीडिया और स्टिंग ऑपरेशन (Electronic Media and Sting Opration), An International Research Article Published on http://scholar.google.com/citation 
§  प्रयोजनमूलक हिन्दी : सृजन और समीक्षा (Functional Hindi :Conception and Evolution), An International Research Article Published on http://scholar.google.com/citation  
§  संस्कृति और समाज:अस्मिता की पहचान (Culture and Society:Dilemma of  Identity), An International Research Article Published on http://scholar.google.com/citation 
§  जनसंचारिकी: सिद्धांत और अनुप्रयोग (Scintific Study of Mass Communication: Theory and Implementation), An International Research Article Published on http://scholar.google.com/citation 
§   मीडिया विमर्श: आधुनिक सन्दर्भ (Media Discourse :Contemporary State of Affairs), An International Research Article Published on http://scholar.google.com/citation
§   राजस्थान की समकालीन हिन्दी कविता: अतीत और भविष्य (Contemporary Hindi Poetry of Rajasthan: Past and Future), An International Research Article Published on http://scholar.google.com/citation
§  सूचना का अधिकार : समस्यायें व समाधान (Right to Information: Problem and Solution), An International Research Article Published on http://scholar.google.com/citation   
§   परीक्षा में सफल कैसे हो? (How to Success in Examination?), An International Research Article Published on http://scholar.google.com/citation 
§   लोककथाएँ: विश्व-बन्धुत्व की संदेशवाहक (Folklores: Massenger of Worldwide Brotherhood), An International Research Article Published on http://scholar.google.com/citation    
§   शिक्षा में क्रांति की आवश्यकता (Need of revolution in Education), An International Research Article Published on http://scholar.google.com/citation
§  गरीबी और भुखमरी (Poverty and Dearth), An International Research Article Published on http://scholar.google.com/citation
§   गरीबी और लाचारी की प्रतिच्छाया(Poverty and Shadow of Helplessness), An International Research Article Published on http://scholar.google.com/citation
§   गरीबी समस्या नहीं बल्कि अभिशाप (Poverty not a Problem but curse), An International Research Article Published on http://scholar.google.com/citation
§   विश्वविद्यालय में धन-कमाई के बदलते रूप (Unversities Change into gain Money Center ), An International Research Article Published on http://scholar.google.com/citation
§  Educational Aspect of Functional Hindi, ‘Bhashhiki’ Siddhi Vinayak Publication, Sawai Madhopur , Rajasthan.
प्रयोजनमूलक हिंदी का शैक्षिक संदर्भ, ‘भाषिकी सिद्धि विनायक प्रकाशन सवाई माधोपुर , राजस्थान .
§   शिक्षा वर्तमान परिपेक्ष्य में ( Education in Present Scenario), An International Research Article Published on http://scholar.google.com/citation
§   शिक्षा अब व्यापार बन गई है!(Education System now change into Business), An International Research Article Published on http://scholar.google.com/citation
§   मनोभाषाविज्ञान और मनोविज्ञान(Psycholinguistics and Psychology), An International Research Article Published on http://scholar.google.com/citation
§  बोलने की कला (आर्ट ऑफ टॉकिंग), An International Research Article Published on http://scholar.google.com/citation
§   मॉडलिंग की दुनिया(World of Modeling), An International Research Article Published on http://scholar.google.com/citation
§   गरीबी उन्मूलन,नौकरशाही और भ्रष्टाचार(Poverty Alleviation, Bureaucracy and Corruption), An International Research Article Published on http://scholar.google.com/citation
§   नारी, गरीबी और निराशा (Woman, Poverty and Despondency), An International Research Article Published on http://scholar.google.com/citation
§   आदिवासियों के प्रति मानसिकता बदले देश(Country Shall Change its Mentality for Tribes), An International Research Article Published on http://scholar.google.com/citation
§   नेतृत्व विहीन आदिवासी(Tribal without Leadership), An International Research Article Published on http://scholar.google.com/citation
§   आदिवासीभारत के मूल निवासी (Tribals are Original Inhabitant of India) An International Research Article Published on http://scholar.google.com/citation
§   महात्मा गांधी की स्मृति (Memory of Mahatma Gandhi) An International Research Article Published on http://scholar.google.com/citation
§   नारी सुशिक्षित राष्ट्र का निर्माण कर रही है (Woman are Constructing Well-educated Nation) An International Research Article Published on http://scholar.google.com/citation
§   आदिवासी औरतों की दुनिया का सच (The truth of the world of tribal women) An International Research Article Published on http://scholar.google.com/citation
§   आदिवासी टैटू डिजाइन (Tribal tattoo designs) An International Research Article Published on http://scholar.google.com/citation
§  प्रयोजनमूलक हिन्दी के विकास में अनुवाद की भूमिका (Role of Translation in the Development of Functional Hindi) An International Research Article Published on http://scholar.google.com/citation
§   उपभोक्ता संरक्षण अधिनियम: शक्ति और प्राधिकार(Consumer Protection Act:Power and Authority) An International Research Article Published on http://scholar.google.com/citation
§  मशीन अनुवाद में विकल्प-विश्लेषण का महत्व (The Importance of Choice-analysis in Machine Translation)An International Research Article Published on http://scholar.google.com/citation
§   Dialect Geography of Rajasthan: A Survey, ‘Bhashhiki’ Siddhi Vinayak Publication, Sawai Madhopur , Rajasthan.
राजस्थान का बोली भूगोल: सर्वेक्षण, भाषिकी सिद्धि विनायक प्रकाशन सवाई माधोपुर , राजस्थान .
§   World Literature and Translation, ‘Bhashhiki’ Siddhi Vinayak Publication, Sawai Madhopur, Rajasthan.
विश्व साहित्य एवं अनुवाद : हिंदी का संदर्भभाषिकी सिद्धि विनायक प्रकाशन सवाई माधोपुर , राजस्थान .
§  Future of Hindi in the World of Internet ‘Bhashhiki’ Siddhi Vinayak Publication, Sawai Madhopur , Rajasthan.
 इंटरनेट की दुनिया में हिंदी का भविष्य, ‘भाषिकी सिद्धि विनायक प्रकाशन सवाई माधोपुर , राजस्थान .
§  Blog : The New Medium of Expression ‘Bhashhiki’ Siddhi Vinayak Publication, Sawai Madhopur , Rajasthan.
अभिव्यक्ति का नया माध्यम : ब्लॉग, ‘भाषिकी सिद्धि विनायक प्रकाशन सवाई माधोपुर , राजस्थान .
§  ‘Bhashhiki’ Siddhi Vinayak Publication, Sawai Madhopur , Rajasthan.
 हिंदी में कृत्रिम बुद्धि पर आधारित विशेषज्ञ प्रणालियों का विकासभाषिकी सिद्धि विनायक प्रकाशन सवाई माधोपुर , राजस्थान .
§  100 years of Indian Cinema‘Bhashhiki’ Siddhi Vinayak Publication, Sawai Madhopur , Rajasthan.
भारतीय सिनेमा की चिंतन-परम्परा और आधुनिकता के सौ साल, ‘भाषिकी सिद्धि विनायक प्रकाशन सवाई माधोपुर, राजस्थान .
§   ‘Bhashhiki’ Siddhi Vinayak Publication, Sawai Madhopur , Rajasthan.
विज्ञापन सपने बेचते हैं और लोग उन्हें खरीदते हैं, भाषिकी सिद्धि विनायक प्रकाशन सवाई माधोपुर, राजस्थान
§   ‘Bhashhiki’ Siddhi Vinayak Publication, Sawai Madhopur, Rajasthan.
सिनेमा के सौ साल: कम बजट और ज़्यादा कमाई, ‘भाषिकी सिद्धि विनायक प्रकाशन सवाई माधोपुर राजस्थान
§   ‘Bhashhiki’ Siddhi Vinayak Publication, Sawai Madhopur, Rajasthan.
बालमनोभाषाविज्ञान: मौलिक सिद्धांतों का अन्वेषण,‘भाषिकी सिद्धि विनायक प्रकाशन सवाई माधोपुर राजस्थान
§   वेब पेज निर्माण और डिजाइन (Webpage Preparation and Design) An International Research Article Published on http://scholar.google.com/citation
§   शिक्षा और परीक्षा प्रणाली में व्यापक परिवर्तन की दरकार (Need of Change in Examination System and Education) An International Research Article Published on http://scholar.google.com/citation
§   ग्रामीण विकास, ग्रामोद्योग, लघु एवं कुटीर उद्योग तथा ग्राम स्वराज पर कई लेख (Various Article Published on Rural Development, Rural Industry and small Scale Industry) An International Research Article Published on http://scholar.google.com/citation
§   शोध प्रविधि  की अधुनातन प्रवऋत्तियॉ’ (Current Trends of Research Methodology) An International Research Article Published on http://scholar.google.com/citation
§   हिंदी में पारिभाषिक शब्दावली निर्माण (Preparation of Technical Terminology of Hindi) An International Research Article Published on http://scholar.google.com/citation
§  महात्मा गांधी जी के हिंद स्वराज का प्रभाव ( Mahatma Gandhi Ji’s Hind Swaraj -Today is it relevant ?) International Research Article Published on http://scholar.google.com/citation
§  स्मृति का वैज्ञानिक अध्ययन  (Scientific Study of Memory) An International Research Article Published on http://scholar.google.com/citation
§   अनुप्रयुक्त भाषाविज्ञान की अधुनातन प्रवृतियाँ Current Trends of Applied Linguistics, An International Research Article Published on http://scholar.google.com/citation
§   गालियों का समाजभाषावैज्ञानिक अध्ययन Sociolinguistic Study of Indian Abuses, An International Research Article Published on http://scholar.google.com/citation
§  नारी, गरीबी और निराशा  Woman, Poverty and Dissatisfaction, An International Research Article Published on http://scholar.google.com/citation
§  मशीन अनुवाद मेन विज्ञान और तकनीकी Science and Technology in Machine Translation, An International Research Article Published on http://scholar.google.com/citation
§  भारत में मशीनी अनुवाद Machine Translation in India, An International Research Article Published on http://scholar.google.com/citation
§   संप्रेषण और व्यावसायिक संप्रेषण Communication and Business Communication An International Research Article Published on http://scholar.google.com/citation

Awards/ Rewards:
उपलब्धि/पुरस्कार
§  Rajbhasha Ratna Award-2000, Ministry of Home Affairs, Govt. of India, Nagar Rajbhasha Karyanvayan Samiti, Agra.
 राजभाषा-रत्न पुरस्कार-2000 से गृहमंत्रालय भारत सरकार, नगर राजभाषा कार्यान्वयन समिति आगरा ।
§  Rajbhasha Gaurav Prize-2006 & Cash prize of Rs.11000/- by Ministry of MSME, Govt. of India for Excellent work done in the field of official language Hindi.
राजभाषा के उत्कृष्ट कार्यों के लिए राजभाषा गौरव पुरस्कार-2006’ लघु उद्योग मंत्रालय, भारत सरकार द्वारा 11 हजार नगद एवं प्रशस्ति पत्र से सम्मानित
§  Rajasthan Aadivasi Gaurav Prize-2008         :           राजस्थान आदिवासी गौरव पुरस्कार-2008
Editor:
संपादक
§  ‘Bhashiki’ Quarterly research journal of Linguistics, Applied Linguistics and Literary Analysis.
भाषिकीभाषाविज्ञान,अनुप्रयुक्त भाषाविज्ञान तथा साहित्य विश्लेषण का त्रैमासिक रिसर्च जर्नल।
Special Trainings/ Refresher Course: 
विशेष प्रशिक्षण/ओरिएंटेशन
§  Refresher Course from Jamia Millia Islamia,Delhi.
रिफ्रेशर कार्यक्रम,जामिया मिलिया इस्लामिया, दिल्ली।
§  Refresher Course from University of Delhi, Delhi.
रिफ्रेशर कार्यक्रम,जामिया मिलिया इस्लामिया, दिल्ली।
§  Orientation Course from University of Delhi, Delhi.
 ओरिएंटेशन कार्यक्रम, दिल्ली विश्वविद्यालय।
§  Computer Knowledge: ICT Champion Training, ILLL University of Delhi & Microsoft, (Aug./Sep. 2009) Power Point, MS Office, Windosws-98, Page Maker6.5, Corel-9 and other software.
§  Developing Human skills for success from NIETI, Mumbai.
Membership of various Institutions:
सरकारी/अर्द्ध सरकारी/साहित्यिक संस्थाओं से संबद्धता
·       Ex and Present Expert Member of Hindi Advising Committees of various ministries of Govt. of India.
भारत सरकार के अनेक मंत्रालयों के पूर्व एवं वर्तमान में हिंदी सलाहकार समिति के विशेषज्ञ सदस्य।
·       Examiner of Ph-d. / M. Phil. Degrees, Member of Prospectus and Research Committees in Jai Narayan Vyas University Jodhpur.
दिल्ली विश्वविद्यालय के अतिरिक्त जय नारायण व्यास विश्वविद्यालय,जोधुपर की पाठ्यक्रम समिति, एम.फिल. शोध समिति तथा पी-एच.डी. के परीक्षक/पर्यवेक्षक।
·       Examiner of Ph-d. / M. Phil. Degrees, Member of Prospectus and Research Committees in Dr.Bhim Rao Ambedkar University, Agra.
डॉ.भीमराव अंबेडकर विश्वविद्यालय आगरा की पाठ्यक्रम समिति,एम.फिल. शोध समिति तथा पी-एच.डी. के परीक्षक/पर्यवेक्षक।
·       Examiner of Ph-d. / M. Phil. Degrees, Member of Prospectus and Research Committees in University of Rajasthan, Jaipur.
राजस्थान विश्वविद्यालय, जयपुर की पाठ्यक्रम समिति, एम.फिल. शोधसमिति तथा पी-एच.डी. के परीक्षक/पर्यवेक्षक।   
·       Examiner of Ph-d. / M. Phil. Degrees, Member of Prospectus and Research Committees in Rohelkhand University, Bareli.
रूहेलखंड विश्वविद्यालय बरेली इत्यादि अनेक विश्वविद्यालयों की पाठ्यक्रम समिति, एम.फिल.शोध समिति तथा पी-एच.डी. के परीक्षक/पर्यवेक्षक।
·       Expert Member of various committees of Technical Terminology Commission, Delhi, Central Translation Bureau and Delhi Public Library, Delhi.  
तकनीकी शब्दावली आयोग,दिल्ली, केंद्रीय अनुवाद ब्यूरो तथा दिल्ली पब्लिक लाइब्रेरी की अनेक समितियों में विशेषज्ञ सदस्य।
·       Expert Member of various committees of Govt. of India for EDPs, MDPs, MAPs, Sensitization Workshops as Energy Conservation, Cluster Development Programs etc    
भारत सरकार के कई मंत्रालयों में उद्यमिता विकास कार्यक्रम,प्रबंधकीय विकास कार्यक्रम,अभिप्रेरणात्मक जागरूकता कार्यक्रम, संचेतनात्मक कार्यशालाओं जैसे ऊर्जा संरक्षण,निर्यातकों के लिए पैकेजिंग,क्लस्टर विकास कार्यक्रमों की विभिन्न समितियों के विशेषज्ञ सदस्य।
·       Examiner of Ph-d. / M. Phil. Degrees, Member of Prospectus and Research Committees for 110 countries foreigner students,  Central Institute of Hindi, MHRD, Govt. of India, Agra.
मानव संसाधन विकास मंत्रालय के अधीनस्थ केंद्रीय हिंदी संस्थान आगरा में 110 देशों के विदेशी     छात्र-छात्राओं के एम.फिल. स्तरीय शोध-पत्रों का मूल्यांकन एवं मार्गदर्शन।
·       Tour Organizer for foreign students in, Central Institute of Hindi, MHRD, Govt. of India, Agra.
विदेशी छात्र-छात्राओं को भारतीय संस्कृति एवं पर्यटन कार्यक्रम भारत-दर्शन का संयोजन।


जयपुर                                                                                               प्रोफ़ेसर (डॉ) राम लखन मीना  

JAIPUR                                                  Professor (Dr) Ram Lakhana Meena