Uttarakhand Updates > Articles By Esteemed Guests of Uttarakhand - विशेष आमंत्रित अतिथियों के लेख
Articles By Bhisma Kukreti - श्री भीष्म कुकरेती जी के लेख
Bhishma Kukreti:
Export from Uttrakhand-8
Knowledge Economy Frameworks
Bhishma Kukreti
The geographical and socio-cultural conditions of Uttranchal compel that the state should opt the non-traditional services for economic growth. The knowledge-based economy is one of the emerging tools for economic growth for states like Uttranchal in India. A Knowledge Economy (KE) is one that utilizes knowledge as the key engine of economic growth. The Uttranchal should acquire the knowledge for export, create, disseminate and use it effectively to enhance the state’s economic development.
There are four basic frame works for knowledge economy for an area. The first pillar is called the economic the economic incentive and institutional establishment that provides conducive policies for efficient creation, dissemination and use of existing knowledge. The educated and skill work force should continuously advance and adapt their skills to efficiently create and use knowledge. The third requirement of knowledge economy is the effective inventive and pioneering systems of universities, institutions and other organizations of the state that can keep up with knowledge revolution and faucet into the growing accumulation of global knowledge and adjust it to the local requirements. The forth pillar in knowledge economy is to create modern and adequate infrastructure that can make easy the effective communication, dissemination and uses at the right and required places.
The Uttranchal government, society and business communities should come forward to grow the knowledge economy. The knowledge economy may grow in the state by long-term investments in conventional and non-conventional educational institutions. The political leaders, administrators and society should understand that the future economical growth would come for the area from the knowledge work force. Hence the Uttranchal’s establishment should come forward to lure the national and international investors for creating new infrastructures in the field of education, technology and concepts.
The international investors will take risks in creating infrastructure for knowledge industries in the state provided the Uttranchal government creates infrastructures for hardware, software, network, media for collection, storage, processing, transmission and presentation of information in the form of voice, data, text and images. The state government should come forward to lay down the policies for the information and communication technologies (ICT) infrastructure before the public so that the interested investors can invest in knowledge industry.
The society and the pillars of establishment of Uttranchal should visualize the advantages and the need of knowledgeable Uttranchalis in the field of non-conventional education. In the nearest future, the education of an area should not only provide the degree holders but should provide the professionals of applied knowledge too. In near future the state, which is capable of creating a breed of applied knowledge professionals, would win the race of economic growth in India. This need of applied knowledge Uttranchali professionals suggests that Uttranchal government should set up an autonomous board for knowledge economy as it established a body for tourism development.
The new education board should act like a business house and should come with new feasible policies for the state, which can reform the present education system and establish futuristic knowledge economy based education in Uttranchal. The Uttranchal cannot depend upon the conventional industries for its economic and social welfare but should find the non-conventional industries such as export of applied knowledge. The export and indigenous uses of applied knowledge depend upon understanding and acting upon the above-cited four pillars of knowledge economy.
Copyright@Bhishma Kukreti, Mumbai/India/29/3/2009
Bhishma Kukreti:
Export from Uttranchal-7
Requirement of District Branding
Bhishma Kukreti
.
Today, each states of India are rushing for private investments in the state. We may feel the competition among Indian states for indigenous and foreign investments. Most of the state governments are using mass media and public relation methodology to lure the local, NRIs and foreign investors to invest in their states.
The state authorities are using the local print media to attract Indian investors for industrial investment in the state and this action is appreciable for creating awareness of productive investment among the public. However, from the branding point of view there are many flaws in such advertisements. Most of the states have been advertising the many places of the state for many industries to lure the investors. This type of advertisement of making the state as a model for industrialization is totally against gaining the required results because of the states going opposite of natural principles of branding.
Each state whether, small or big has many conducive and non- conducive perceptions among the prospective investors. When, there are many conducive or non- conducive perceptions for the state in the mind of prospective investors there is going to be either wrong logic or endless logic for the state in the mind of prospective investors. The endless or wrong logic for any objective is against enthusiasm, quick decision and clarity. The enthusiasm, quick decision and clarity accelerate the risk taking initiations in the mind of prospective investors. If there are many perceptions for a region, the investors will not take immediate decision. The single image for a region is the best aspect of branding a region for luring the investors because a single image and the least perceptions for a region create enthusiasm in the mind of investors.
If a state is interested in indigenous and foreign investments, it should choose a single district to brand for a specific industry. By choosing a single district for a specific industry as tool of branding, the state gets minimum chances of confusion, indecisiveness or endless logic in the mind of investors. The specific image of a state for specific purpose is an essential aspect for the investors to invest in a specific region. Take the example of publicity campaign of Uttranchal tourism, which advertises together the religious tourist places and adventurous places. This type of branding may save money in advertising but such advertisement does not create specific image of a state in the mind of investors. Same way, many areas, many issues or many opportunities in the same advertisement for luring many types of investors for a state will not create a specific image of the state in the mind of specific investors.
Around first year of nineties Columbia a country of Latin America required the growth in coffee export to America. The Columbian authorities heavily advertised coffee of Columbia in USA and got 40% of market share in coffee segment. By strong branding of coffee by Columbia also became the tool of attracting the attention of American tourists and investors for Columbia. Each state requires indigenous and foreign investment and for such investment, the state requires immediate decision from the side of prospective investors. The speedy decision from the side of prospective investors is possible when the state focuses on single district and only an industry at a time for its branding. Focusing on single district and a specific industry for branding the state creates a strong image in the mind of customers and investors as well.
. In branding Uttranchal, as tourist destination, the authorities should not take too many diversified bases at a time for branding the state. Same way, for branding the state as a paradise for investors the state authorities should tackle one issue at a time. As far as luring the investors is concerned ‘ek sadhe, sab sadhen’ is the mantra for branding a state.
Copyright@ Bhishma Kukreti, Mumbai, 2009
Bhishma Kukreti:
Export from Uttranchal-7
Requirement of District Branding
Bhishma Kukreti
.
Today, each states of India are rushing for private investments in the state. We may feel the competition among Indian states for indigenous and foreign investments. Most of the state governments are using mass media and public relation methodology to lure the local, NRIs and foreign investors to invest in their states.
The state authorities are using the local print media to attract Indian investors for industrial investment in the state and this action is appreciable for creating awareness of productive investment among the public. However, from the branding point of view there are many flaws in such advertisements. Most of the states have been advertising the many places of the state for many industries to lure the investors. This type of advertisement of making the state as a model for industrialization is totally against gaining the required results because of the states going opposite of natural principles of branding.
Each state whether, small or big has many conducive and non- conducive perceptions among the prospective investors. When, there are many conducive or non- conducive perceptions for the state in the mind of prospective investors there is going to be either wrong logic or endless logic for the state in the mind of prospective investors. The endless or wrong logic for any objective is against enthusiasm, quick decision and clarity. The enthusiasm, quick decision and clarity accelerate the risk taking initiations in the mind of prospective investors. If there are many perceptions for a region, the investors will not take immediate decision. The single image for a region is the best aspect of branding a region for luring the investors because a single image and the least perceptions for a region create enthusiasm in the mind of investors.
If a state is interested in indigenous and foreign investments, it should choose a single district to brand for a specific industry. By choosing a single district for a specific industry as tool of branding, the state gets minimum chances of confusion, indecisiveness or endless logic in the mind of investors. The specific image of a state for specific purpose is an essential aspect for the investors to invest in a specific region. Take the example of publicity campaign of Uttranchal tourism, which advertises together the religious tourist places and adventurous places. This type of branding may save money in advertising but such advertisement does not create specific image of a state in the mind of investors. Same way, many areas, many issues or many opportunities in the same advertisement for luring many types of investors for a state will not create a specific image of the state in the mind of specific investors.
Around first year of nineties Columbia a country of Latin America required the growth in coffee export to America. The Columbian authorities heavily advertised coffee of Columbia in USA and got 40% of market share in coffee segment. By strong branding of coffee by Columbia also became the tool of attracting the attention of American tourists and investors for Columbia. Each state requires indigenous and foreign investment and for such investment, the state requires immediate decision from the side of prospective investors. The speedy decision from the side of prospective investors is possible when the state focuses on single district and only an industry at a time for its branding. Focusing on single district and a specific industry for branding the state creates a strong image in the mind of customers and investors as well.
. In branding Uttranchal, as tourist destination, the authorities should not take too many diversified bases at a time for branding the state. Same way, for branding the state as a paradise for investors the state authorities should tackle one issue at a time. As far as luring the investors is concerned ‘ek sadhe, sab sadhen’ is the mantra for branding a state.
Copyright@ Bhishma Kukreti, Mumbai, 2009
Bhishma Kukreti:
Garhwali Literature-31
Garhwali language creative are ignorant about Garhwali working couples
Bhishma Kukreti
A few days back, I was eager to know from my sons, nephews and nieces in their thirties, about their disinterest or indifferent towards Garhwali social organizations in Mumbai and the Garhwali literature.
My elder son expressed his displeasure over the myopic behaviors or short slightness of most of the executive committee members of Garhwali social organizations . My nephew supported my son that the present migrated social workers of so called social organizations still live in the past of pre-independence Garhwal and never seems to accept the changes and are fail to asses the future.
For their unresponsiveness towards Garhwali literature, after listening a couple of poems of Harish Juyal ‘kutz’ and Girish Sundariyal from my wife and my bhula-ki-bwari ( younger brother’s wife) my niece replied that Garhwali poets are also seem to be ignorant about what is happening in reality at individual family level or what is happening in nuclear family. All voiced in one term that Garhwali poets of contemporary age also beat the old path and do not watch our social changes from all angles. To proof their angle, they all said in one voice that they did not find any poems from Sundariyal and Kutz collection about the subject of Garhwali working couples.
Since, most of our migrated Garhwalis criticize our so called social workers of Mumbai on the same line, I did not think much about the comments of my sons, nephews and nieces. However, their comments for Garhwali literature vibrated me and forced me to think seriously.
The comments of new generation about contemporariness in Garhwali literature powered me to consider about today’s Garhwali poetry and a new social happenings in Garhwal and in the migrated lands for Garhwalis . There have been emergence of a new class among Garhwalis of Garhwal and migrated Garhwalis for more than two decades. This class , universally, called ‘working couples’. the social structure is somehow different of working couple than single working person of a married couple. Working couples bear many disadvantages than economical advantages in each society. However, the working couples in rural Garhwal area has to face an abnormally different adversity than working couples of migrated land. In rural Garhwal, mostly it is observed that the husband and wife work far from each other and do not live together daily as happened in plains. This problems of working couples in rural Garhwal creating another many new problems or pains for Garhwalis. These couples has to face many new social obligations, which were unheard till eighties or just before that time.
If the literature is the mirror of our society or mirror of social change, our comrade writers should have penned down on this issues of Garhwali working couples in cities and rural Garhwal . In fact, the famous Garhwali poet like Harish Juyal ‘kutz’ is experiencing the pain or joys of working couples in rural Garhwal. Harish Juyal is a teacher, his wife is also a teacher and both work in different areas far away from each other and their children live in Dehradun with their grandparents for better studies than Garhwal. The noted Garhwali poets Neeta Kukreti, Veena Benjwal , Puran Pant ’Pathik’, Shakuntala Ishtwal are also working couples . The famous Garhwali poet and social activist Veena Pani Joshi’s bahus (daughter in-laws) are working women but I have not seen any poetry or prose written by these creative (poets or prose makers) about Garhwali working couples. Recently, Puran Pant published his editorials of eleven years from his news paper Garhwali Dhai but I am sorry to say that he never wrote any write up or editorial on Garhwali working couples.
Like Harish Juyal, there are hundred of Garhwali couples in rural Garhwal and definitely, our Garhwali poets or Garhwali prose makers living in rural Garhwal will be well versed about this new community or social class. Same way, the Garhwali creative will be knowing the emergence of new class in our society. However, none of the Garhwali language poets and prose makers penned down on the joys, happiness, economic pleasures, family pressures, social obligation, frustration, women exploitation in working places, the fissuring problems between the couples, the imbalances in retention of old customary relations of the society and creation of required new relation outside the society and many more aspects regarding lifestyles of working couples.
We have been also witnessing a new alignment in our society , especially, in cities and that is inter caste marriages. I have not read any sensible literature on this subject in Garhwali language .
One school of thought suggests that since our Garhwali society, as a whole, in groups, as individual, in forum, in formal ways or informal ways does not discuss the enhancement of joys or happiness of individuals and society because of new class of working couples in our society , the creative in Garhwali language (part of society) did not consider talking about the mechanism , the new ethos, joys, pains, new type of struggle and many new happenings emerged in our society in their Garhwali language literature.
While another school of thought suggests that since, intellectual or aware class and working couples themselves are shy for discussing openly about the various aspects , the society and creative class are also ignoring the real new issue of our society. There are many issues and considerations before us about Garhwali working couples in various Indian cities and rural Garhwal , which require serious attention, which require resolution and discussion simultaneously at individual level, at family form, at social forums and at creative levels.
Ignoring to write about working couples and inter-caste marriages in contemporary Garhwali literature provide us many cues, clues, admonition, propositions, indication, suggestions, warnings and hints for telling us the unpopularity of Garhwali literature among new generation of migrated Garhwalis or rural Garhwalis too.
When the contemporary writers become myopic about the present happenings in the society, the literature becomes static and moves towards degeneration. The subject of burning issues in the contemporary literature not only vibrates the society but attract the readers too and such literature of contemporary issues also become the vital instrument or byunt for inspiring the readers for protecting, preserving and popularizing the language.
The biggest problems of modern Garhwali literature has been that it usually, failed to attract younger generation in terms of quality and quantity too. After analyzing the ignoring the subject of working couples in contemporary Garhwali literature, I may say that at all time, Garhwali literature ignored present and futuristic burning issues except Uttrakhand movement. This bigoted attitude of our creative is one of the reasons for low popularity of Garhwali literature among migrated Garhwalis and Garhwalis of Garhwal .
Time has come that contemporary writers become super sensitive about the recent happenings, changes, present effects of newer changes and coming consequences in the because of new changes . The requirement of super-sensitivity among contemporary Garhwali language creative for changes is an essential aspect for the growth of Garhwali literature .
Copyright @Bhishma Kukreti, Mumbai, India, 2009
Bhishma Kukreti:
Garhwali Literature Poetry-32
Ignoring Migrated Garhwali in Garhwali Poetries
A critical views on modern Garhwali poetries
Bhishma Kukreti
There have been a steady culture of criticism the Garhwali poetries in the Garhwali literature from the initiation of publication of Garhwali poetries. The history of modern Garhwali poetry started around 1850 Ad. The following mediums are for criticizing Garhwali poetry:
A friendly criticism about poetry in the collection of poetry book by a Garhwali poet. This is a common and foremost way of criticism in Garhwali literature that a friend cum critic writes about glimpses of poet’s poetry. Many times, many friendly poets or writers send ‘good luck’ messages to the poet before publishing the poetry book. These messages are also printed in the collection book and offer some knowledge about either the character of poet or some important aspects of poetries of the poet. After 1975 onwards, Bhagwati Prasad Nautiyal is supposed to be the master of writing criticism for poetries of collection of Garhwali poetry book or booklet.
The critic writer’s criticism about poetry of poet after publication of collection of poetry book for local newspapers or magazines. Most of the time, this criticism of news papers or magazines is also a criticism by friendly critics . There have been less controversies on the criticism of Garhwali poetries except controversy over the criticism of Bhagwati Prasad Nautiyal on the poetries of ‘Harvi Harvi’ a collection of Garhwali Ghazals by Madhu Sudan Thapaliyal . This author was also involved in the controversy but for other reason.
History of Garhwali poetry: Whenever a writer writes about brief history of Garhwali poetries, he also provides some analytical aspects of Garhwali poetries. Till date, only one book is published detailing the history and analysis of each Garhwali poet. Abodh Bandhu Bahugna (1975) is credited to offer full coverage of history and critical analysis of Garhwali poetries in his edited book ‘Shal Vani’ . This is a mile stone in the history of Garhwali literature.
Messages of bloggers: these days, Garhwali poets also started to publish their poetries in the Uttranchali web sites or in their own blogs. The blog visitors leaves their comments about such poetries published on the web site. Jag Mohan Singh Jagadi from Tihri Garhwal, Vipin Panwar, V Patwal are famous for publishing their poetries on the web site and getting comments too. Pareshwar Gaud is supposed be first Garhwali language creative for using Internet medium effectively. The comments of blog visitors are nothing but criticism of poetries.
After 1975, Abodh Bandhu Bahuguna, Bhagwati Prasad Nautiyal , Devendra Joshi and Lokesh Navani are supposed to be main critics of poetry in Garhwali language. Nand Kishor Dhoundiyal ‘Arun’ also writes reviews of Garhwali poets or poetries but mostly, he writes critics in Hindi.
The author studied and appraised the following books of poetry collection, wherein a critic provided critical points of poet’s poetries in the collection. This author also evaluated ‘apni bat’; my own explanations about my poetries) explained by poets in the collection books.
The famous Garhwali drama writer (Ardha Garameshwar ), social activist (rehabilitation of effected Garhwalis because of dam construction) and a thinker, Rajendra Dhashmana (1988) writes about initial Garhwali poetry that there have been total influence of Hindi and Sanskrit on Garhwali poetry in terms of form, styles, words, prosody, figurative use and uses of metaphors . The sad story is that the critics of Garhwali poetries in Garhwali language also followed the path of Hindi criticism in terms of style, formats, specific words, symbols, the lenses reviewing the poetry. The author is not afraid in commenting that Garhwali language critics of Garhwali poetries were really not interested in creating an exclusive style, format, symbols, for criticizing Garhwali poems. Most of the time, the Garhwali criticism for poetry is either bad copy of Hindi criticism or an average criticism. Usually, Garhwali language critics used the words of Hindi in their poetry- critic because these critics of Garhwali language never cared that there are tens of words of criticizing others in Garhwali language. These critics forgot that when Garhwalis of Garhwal have been using only Garhwali language for communication till 1900, there must be an exclusive system, format, figurative in Garhwali language for criticizing things, creativity and human beings. Garhwali is a rich language in communicating subject of each matter and concept. The Garhwali language is full of words, figure of speeches , proverbs (ana-pakahana )and symbols for criticism in our daily life. But the scholar of Garhwali literature failed to use those words or proverbs in criticizing the Garhwali poetries. Instead of Hindi symbolic words, by using Garhwali words or symbols, the criticism would have brought vibrancy, energy, kinsman-ship and exclusivity in Garhwali criticism segment. Take the example of word ‘dikhu aankh kya dikhan ar tapyun gham kya tapan ( already experienced)’ of Garhwali language, which has a huge potentiality in Garhwali literature of criticism but so called Garhwali scholarly critics uses ‘bhogun anumbav’ for describing the poems of a Garhwali poet for his journey of experiences in her/his poems. Is it not silly and even unethical to ignoring Garhwali words and copying Hindi words for creating criticism literature in Garhwali language ? The Garhwali language has a word ‘gaun -gaulh’ for society and the Garhwali scholars, the sluggish in creating exclusive Garhwali literature and the born slave of Hindi literature mentality, use ‘samaj’ or ‘samajik’ words for assessment of Garhwali verses. The author can provide many examples, where Garhwali critics ignored Garhwali words, proverbs and used Hindi words for assessing the Garhwali poems. Till, Garhwal and Garhwalis were not influenced by Hindi , Garhwalis in Garhwal used exclusive symbols and symbolic style for criticizing others, creativity, human characters, psych and things of beyond their reach. Garhwali language has very interesting words for describing the form of songs (poetry) but the author was unable to find those describing words of Garhwali in criticism or the self -expression of poets themselves in their preface of their collections of poems. The author wishes to show those words to scholarly Garhwali reviewers of Garhwali language for reviewing songs, rhyme s, verses or poems:
Geet sunik chhap chhapi podi gey
Selhi podi ge
Katakanau jew bulyanu cha
Ye meri bwai ! Khud lagni bise gain
Ausand an bise ge
Bharman bise geyun
Chhaundi ko nichhaundi hwai gyaun
Upri geet chhan
Kachhedi man gayan geet (read in goshthi)
Bhugtyun tain kya bhoogan
The author takes the readers on the journey of criticism of Garhwali poetries from the angle of Garhwali way of criticizing (kat karan) and the approaches of Garhwali scholars for criticizing Garhwali poetries:
Criticism in Chitthi Patri
Chitthi Patri (now Hamari Chitthi) has been serving Garhwali literature more than fifteen years , though an irregular magazine. The author has a few copies of this well respected magazine for Garhwali creative from the year 2002 onwards.
Sanjay Sundariyal wrote a commentary on the ‘Awaj’ a poetry collection of Garhwali and Hindi poets (CP-July2002). This author would like to say that the format and style is no where nearer to exclusive Garhwali mode of criticism. He tried for using Garhwali words but the majority of Hindi words used in Hindi criticism subdued the affectivity and flow of Garhwali words. E.G. , ‘
Sangrah man B Mohan Negi ku rethinking kavita ka var dhwar cha. Kul mila kai ya kavya pothi ek achhu prayash cha
Conclsively, it is true that Garhwali poets created the khud of migrated Garhwali but barring Kanhaya lal Dandariyal and Baulya , others could not bring the real pains of migrated Garhwalis. They totally failed showing the panorama of migrated garhwalis in their poetries .
Reference:
Bahuguna, Abodh, Bandhu, 1975, Shail Vani, Garhwali Shitya Mandal, Delhi
Dhashmana, Rajendra Prasad, 1988, Dhanga se Sakhsatkar (a poetry collection of Netra Singh Aswal), Gadh Bharti, Delhi, pp 5 to 9
Copyright @Bhishma Kukreti, Mumbai, 2009
Navigation
[0] Message Index
[#] Next page
[*] Previous page
Go to full version