Broadstreaming, not Mainstreaming

‘Broadstreaming, not Mainstreaming’ – An Approach towards Solutions for Inclusive Development was delivered at XLRI, Jamshedpur as inaugural address in the conference on ‘Solutions to Inclusive Development’ on January 29, 2010.

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Broadstreaming, Not Mainstreaming


 

 

Project Pehachan cited

Project Pehachan (Identity) for Rehabilitation of Beggars was cited by N. Sreenivasan in his paper “Money doesn’t begets money”.

Abstract of the Paper

Poverty and Begging are two major social problems. Middle income group businessmen too fail to earn and becomes poor over a period of 5 or 10 years. Mere Money with the Government of Central Bank doesn’t beget money to the poor and to the Beggars. Millennium Development Goals and Agenda 21 achieveements are in the mid way and the deadline is the year 2015. Though the percentage of Poverty in India is gradually decreasing, the Poor and the Beggars still remain in all States due to gaps in policies and implementations. There are two types of Beggars. Both the uneducated poor and the beggars are aware of different types of Money. The lower denominations of coins were withdrawn. Labour are aware of decreasing power of their earned wages and some are prepared for ‘food, accommodation’ and other alternative payments. Some State Governments have undertaken ‘Rehabilitation of Beggars’. ADB Strategies for Poverty Reduction and rehabilitation of Beggars were mentioned Concepts of Sustainability and research findings are modified as a proposed Strategy. To conclude effective implementation of these strategies, beget money to both beggars and to the poor.

For Full Paper go to “Money doesn’t begets money”.

N. Sreenivasan is Director, Global Economists & Management Scientists

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Lessons for Prevention and Management of Disability

This paper was presented in the national conference organized by Disability Commissioner, Govt. of India at Patna in April 2006.

Go to the people.

Live with them.

Learn from them.

Love them.

Start with what they know.

Build with what they have.

But with the best leaders,

When the work is done,

The task accomplished,

The people will say

‘We have done this ourselves’.

-Lao-tse in 7th century B.C.

‘Folk’ means ‘related to common mass’. Folk practices refer to those practices which have been in use amongst common mass for a long period of time. These practices evolved through ages on the basis of experiences are repository of people’s wisdom. They have been instrumental in shaping the behaviour of the people and as such have the ability to play a key role in social development. These methods have greater social acceptability and have been tried and tested for a long period. There is a need to study them closely so that we can verify the efficacy of these practices and techniques in light of modern scientific findings and wherever they are found to be compatible with them, they should be recommended for wider use for greater benefits with or without modification.

We should also study the methods of communication of these practices, which has helped them in their acceptability on such a wide scale. Couplets of Ghagha and Bhaddari and other similar poets have been of great help in dissemination of knowledge about environment and agriculture in society. Folk methods of dissemination and transmission of knowledge are relevant even today for transmission of modern scientific knowledge. Thus there is a need to study them also and use them in learning of children with disability. If folk methods are synthesized harmoniously with the modern requirements of learning it would be easier to disseminate on large scale and they can easily gain wide acceptability.

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