Community Empowerment - Dr. SBM Prasanna, Dr. K Puttaraju, Dr.MS Mahadevaswamy (best inspirational books txt) 📗

social and political responsibility. Their interactional position in community work, which was once considered men’s spheres, and they have got a hold on decision-making both in the household and outside. It also enables them to acquire knowledge, develop self-esteem and take responsibility for their own lives. Moreover activities through SHGs will bring an end to the gender disparities in economic power-sharing and take responsibility for their own lives. Moreover activities through SHGs will bring an end tot her gender disparities in economic power-sharing, which is an important factor of the poverty of women. Feminization of poverty has become a significant problem and the experience through the SHG shows that setting up of micro enterprises at grassroots level will help to cope with this problem. Women contribute. To the economy and eradication of poverty through their micro enterprises. The contribution of income by a woman to a family will empower the whole family and community.

Finally, SHG members are more empowered they can encourage non-Self Help Group women to take membership in Self Help Group and subsequently motivate them to participate in socic – economic activities. If more women join in SHG, that will really lead to progress of not only women in society but the entire nation. The progress of women leads to the progress of the nation.

References :

Mohan R, Economic Growth, Financial Deepening and Financial Inclusion, Annual Bankers’ Conference, BIS Review 113/2006.

Littlefield E, Heims B and Porteous D, Financial Inclusion 2015: Four Scenarios for the Future of Microfinance, GAP Focus Note No 39, 2006.

Joseph, Mathew, 2007-08, Financial Inclusion for Inclusive Growth, Vinimaya, XXVIII, 13-23.

 

CAMPAIGN OF NATIONAL EDUCATION PROGRAMMES IN PRINCELY MYSORE STATE (1920-1948)

Dr.A.N.Suresha

Assistant Professor and Head of the Department of History, Gov’t First Grade College, Nagamangala (Devalapura Hand post), Mandya – 571432

The Education system in India was introduced by the British and it was foreign in nature and that was not a real national education. Mahatma Gandhiji observed that this new education system did not have any relation with Indian way of life. Along with that it was his intention to educate the Indians with National Education, through which fill their mind with nationality and the spirit of self respect ultimately creating the leaders for Indian National Freedom. The contributed of National Education in the Indian struggle for freedom was significant.

This concept was not limited to any particular region of India. Here in this research paper an attempt is made to trace out the role of National Education and its development in the princely Mysore State from 1920 to 1948.

ORIGIN OF THE SCHEME

Gandhiji found the main defects of the system of education as, “I am fully convinced that present system of education is not only wasteful but positively harmful. They would pickup evil habits. English has created a permanent bar between the highly educated few and the uneducated many.” He further said, “let us now cry a halt and concentrate on educating the child properly through manual work not as a side activity but as a prime means of intellectual activity.” The scheme was the outcome of sound thinking of Gandhiji. Perhaps Gandhiji is the only freedom fighter in the world who initiated and strengthened several constructive programmers for the economic, educational and social development of national reconsrtruction. Gandhiji emphasized self-sufficient aspect of education along with other aspects. In fact he wanted India to be self-sufficient in every walk of national life.

In July 1937, Gandhiji wrote in the Harijan, “By education, I mean an all-round drawing out of the best in child and man – body, mind and spirit… Literacy itself is not education, I would, therefore, begin the child’s education by teaching it a useful handicraft and enabling it to produce from the moment it begins its training. Thus every school can made self supporting, the condition begin that the state takes over the manufacture of these schools.”

Hindustani Talimi Sangh

One of the great problems in India was of education. The literacy fingures had been so low and stagnant chiefly on account of lack of funds in the Birtish Indian budget for coping with this colossal work and also fer the utter unsuitability of the system of institution for the mess of Indian boys. It was once again the genius of Gandhiji which devised a new system of education-the Basic National Education.

At the Haripura session, the Congress passed a resolution on national education. It said: “It is essential to build up national education on a new foundation and on a nationwide scale. As the Congress is having new opportunities of service and of influencing and controlling State education, it is necessary to lay down the basic principles which should guide such education and to take other necessary step to give effect to theme . The Congress is of opinion that for the primary and secondary stages a basic education should be imparted.”

The Hindustani Talimi Sangh (All- India Education Board) came into existence in April, 1938.

It made good progress. Two provinces, C.P. and U.P accepted it as their official policy of primary education. Training Centres wese set up by the Governments in Bihar, Orissa, Bombay, Madras, Kashmir, Maysore and other places, besides such private centers as the Jamia Millia Islamia, Delhi and at Masulipatam and Gujarat, as well as schools for the children.

In connection with the ongoing constructive programmes in the princely State of Maysore several activities have originated with the national interest by the natives, who were inspired by the Gandhiji ideology of National Education. Following are some of the activities took palce into the princely state of Maysore during the period of 1920 to 1948.

In the year 1924 one Ganapathi Sasthri from Maysore state studied in the National Education school at Lucknow, when he returned to Mysore started Gandhian Costructive Programmes. Mainly he concentrated on the National Education campaign, he also made several National leaders to visit the places on the bullock cart for the campaign of National Education. one Harirahara Sharma from has involved himself in the national education campaign organized a conference for the publicity of Hindi at Bagalore in 1927. Again in the August same year when Gandhiji visited Bangalore Harihara Sharma organized first ever All Karnataka Hindi publicity conference, on the last day of the conference Mahatma Gandhiji on his speech mentioned “north India is larger than south India, people does not learn Hindi it is not possible to go to north India crossing the fort like Vindhya Mountains.

It is not only for the communication purpose that south India people has to learn Hindi, but with learning Hindi made south Indian people to show how big have mindset of Nation, instead of concentrating on the local languages. In this regard every person if spend two hours in a weak, within six month they will Hindi very easily. So it is necessary organize this kind of conferences for putting the Hindi learning on the strong foundation.”

In the year 1929 ‘Hindi premi Mandali’ was established in the Sreerampet of Maysore. In 1934 when Gandhiji visited Mysore, he mentioned that through learning Hindi language make the National Education programme a success. In connection with the National Education Campaign several individuals had contributed their valuable service and made the State of Mysore as a Model State even in adopting the Gandhin Constructive Programmes.

Gandhi posited three elements needed for social transformation: personal transformation, political action, and constructive programme. He saw them as intertwined, all equally necessary to achieve social change. The core elements that Gandhi saw as necessary for transforming and liberating India involved programmes to embody equality, liberate education, promote economic self-reliance, and create a clean environment. Equality meant creating ashams, political campaigns, and cooperative enterprises across social divides. They would cut through communal lines (Hindu/Muslim/Sikh, etc.), gender inequality, and caste distinctions—especially ‘untouchability’—and include members of the ‘hill tribes’ and people suffering from leprosy. Gandhi began education projects: literacy campaigns to promote basic reading and math skills, political education, knowledge about health, and nonviolence training for students. His economic self-reliance campaigns involved, most famously, spinning homemade cloth, which was done throughout India. A constructive programme that was often done collectively, it was also a campaign of non-cooperation with Indians’ systematic dependency on the British for cloth. Economic self-reliance also involved diversifying crops, creatinf village industries, and developing labour unions. Environmental efforts involved the whole community in village sanitation, which meant, for Hindus, overtly flouting caste norms.

The process of working on constructive programme has fundamental benefits, the first of which is providing immediate assistance to those in greatest need. As people come together in community, not individual, action, they build constituencies for social charge. Gandhi saw constructive programme as training for civil disobedience, which often included non cooperation. Constructive work provides opportunities to develop the skills needed to build a new society.

References:

Ambedkar.B.R., Gandhi and Gandhism

Battacharya., Evolution of the political philosophy of Gadhi, Calcutta Book Housr, Calcutta, 1969

Diwakar.R.R., Karnataka through the Ages.

Doreswamy.H.S, From Princely Autocracy to people’s Government, Sathiya Mandira, Bangalore, 1993

Gandhi M.K., An Auto Biography of the story of my Experience with Truth, Navjivan publishing House, Ahmadabad.

Gandhi M.K. My Philosophy of life, Navjivan publishing House, Ahmadabad, 1938

Gandhi. M.K. Thoughts on National Language, Navjivan publishing House, Ahmadabad, 1956

Halappa. G.S., History of Freedom Movement in Karnataka, Vol-II, Bangalpre, 1964

Suryanath U Kamat, Karnataka State Gazetteer, (Mysore Distict)

Suryanath U Kamath, Karnataka State Gazetteer, (Bangalore Distict)

 

CORPORATE SOCIAL RESPONISIBILITY AND COMMUNITY EMPOWERMENT

Ratnakar N Ambig

MBA IV Sem, Uttar Kannada

Abstract

Corporate social responsibility (CSR) refers to strategies corporations or firms conduct their business in a way that is ethical, society friendly and beneficial to community in terms of development. This article analyses the meaning of CSR based on some theories available in literature. It is argued that three theories namely utilitarian, managerial and relation theories of CSR supported by works of other scholars in the area could be used to suggest that CSR becomes an international concern due to globalized nature of business that knows that no border. CSR is evolving in its meaning and practice. The article then discusses the role of CSR in community development because the very logic of CSR is towards seeing its impact in community socially, environmentally and economically. Competencies required by CSR managers are also analyzed in order to have a better understanding of the practical aspects of CSR. Finally conclusions and implication for future research are discussed.

Keywords: corporate social responsibility, community development, competencies of CSR managers, multinational corporations, corporate-society relations.

Introduction

The issue of corporate social responsibility has been debated since 1950s.latest analyses by Secchi and lee reported that the definition of CSR has been changing in meaning and practice. The classical view of CSR was narrowly limited to philanthropy and then shifted to the emphasis on business-society relations particularly referring to the contribution that a corporation or firm provided for solving social problems. In the early twentieth century, social performance was tied up with market performance. The pioneer of this view ,however, encouraged management to take the initiative in raising both ethical standards and justice in society through the ethic of economizing. i.e, economize use of resources under the name of efficient resource mobilization and usage. The present-day CSR is a concept whereby business organizations consider the interest of society by taking responsibility for the impact of their activities on customers, suppliers, employees, shareholders, communities and stakeholders as well as their environment.

Nature of CSR

Nature of corporate social responsibility includes:

Positive Approach: CSR is a positive business-driven response to the business environment of today. CSR is not an add-on for business; it is increasingly being integrated into business operations, governance, management systems and thinking. It must therefore be seen within the context of the totality of a business today.

Multi-Dimensional Concept: CSR is a multi-dimensional concept covering social, economic and environmental concerns, and continually evolving within the diversity of the market. The diversity of the marketplace makes innovation a critical aspect in the development and implementation of the varied CSR initiatives .Efforts to regulate or standardize such an inherently dynamic process of voluntary action would stifle this