Daily subject-wise quiz : Environment and Geography MCQs on Marine Protected Areas, Miombo woodland and more (Week 109)
UPSC Essentials brings to you its initiative of subject-wise quizzes. These quizzes are designed to help you revise some of the most important topics from the static part of the syllabus. Attempt today's subject quiz on Environment and Geography to check your progress.
🚨 Click Here to read the UPSC Essentials magazine for April 2025. Share your views and suggestions in the comment box or at manas.srivastava@indianexpress.com🚨
Consider the following statements about Nature Restoration Law:
1. It is the first continent-wide, comprehensive law of its kind released by Europe.
2. It sets non-binding targets to restore degraded ecosystems.
3. It is part of the EU's European Green Deal.
Which of the statements given above is/are correct?
(a) 1 and 2 only
(b) 2 only
(c) 1 and 3 only
(d) 2 and 3 only
Explanation
— European Union countries gave final approval to a major and long-awaited plan to better protect nature in the 27-nation bloc. Hence, statement 1 is correct.
— The Nature Restoration Plan, which aims to restore ecosystems, species, and habitats in the EU, was finally adopted at a meeting of environment ministers in Luxembourg after receiving support from a qualified majority of 15 of the 27 member states and 65% of the EU population.
— The Nature Restoration Law is the first law of its sort to apply to the entire continent. It is an important component of the EU Biodiversity Strategy, which establishes binding targets for restoring damaged ecosystems, particularly those with the greatest potential to collect and store carbon, as well as preventing and mitigating the effects of natural disasters. Hence, statement 2 is not correct.
— The Nature Restoration Plan is part of the EU's European Green Deal, which aims to establish the world's most ambitious climate and biodiversity targets while also positioning the bloc as the global point of reference on all climate concerns. Hence, statement 3 is correct.
— The plan requires member states to reach restoration targets for various habitats and species, with the goal of covering at least 20 per cent of the region's land and sea regions by 2030.
Therefore, option (c) is the correct answer.
(Other Source: environment.ec.europa.eu)
Consider the following pairs with reference to Marine Protected Areas and their region:
1. Dugong Conservation Reserve – Tamil Nadu
2. Point Calimere Wildlife Sanctuary – Kerala
3. Gahirmatha – Andhra Pradesh
4. Haliday Island – Maharashtra
How many of the pairs given above are correct?
(a) Only one pair
(b) Only two pairs
(c) Only three pairs
(d) All four pairs
Explanation
— A marine protected area (MPA) is essentially a zone in the ocean where human activities are more rigorously regulated than the surrounding waterways, akin to land-based parks.
— Local, state, territorial, native, regional, or national authorities have designated these areas as special protection zones for natural or historic marine resources.
Therefore, option (a) is the correct answer.
(Source: wii.gov.in)
Salal and Baglihar Dams were in the news. These dams are both constructed on:
(a) Jhelum
(b) Chenab
(c) Sutlej
(d) Beas
Explanation
— The Chenab River nearly dried up in Jammu and Kashmir's Akhnoor sector near the Line of Control when the sluice gates of two big dams, Salal and Baglihar, were closed.
— According to the IWT, the Chenab is one of three 'Western Rivers' that Pakistan controls, along with the Indus and Jhelum.
— However, India has restricted access to the waters of the three Western Rivers for residential, non-consumptive, agricultural, and hydroelectric power generation purposes.
— India is permitted to construct run-of-river facilities on the three Western Rivers in order to create hydroelectric power. A run-of-the-river plant generates electricity from the natural flow of water. Salal and Baglihar on the Chenab are run-of-the-river projects.
Therefore, option (b) is the correct answer.
With reference to the slender loris, consider the following statements:
1. They are nocturnal mammals.
2. They act as a biological predator to pests of agricultural crops.
3. It is listed as critically endangered by the International Union for the Conservation of Nature (IUCN).
How many of the statements given above are correct?
(a) Only one
(b) Only two
(c) All three
(d) None
Explanation
— Slender lorises are small nocturnal mammals and are arboreal in nature, as they spend most of their life on trees. Hence, statement 1 is correct.
— They are commonly found in the tropical scrub and deciduous forests as well as the dense hedgerow plantations bordering farmlands of Southern India.
— These species are listed as endangered by the International Union for the Conservation of Nature (IUCN). Hence, statement 3 is not correct.
— They act as a biological predator to pests of agricultural crops and benefit farmers. Hence, statement 2 is correct.
— The sanctuary would play an important role in conservation of slender loris and yet another milestone in conservation efforts.
Therefore, option (b) is the correct answer.
Miombo woodland is a
1. Dryland forest ecosystem
2. It comprises tropical and subtropical grasslands, bushlands, and savannahs.
3. found in Northern Africa
Select the correct answer using the codes given below:
(a) 1 only
(b) 2 and 3 only
(c) 2 only
(d) 1 and 2 only
Explanation
— The United Nations Food and Agriculture Organisation (FAO) and the Italian Agency for Development Cooperation (AICS) have signed two agreements to conduct initiatives aimed at safeguarding the miombo forest and enabling trade along Mozambique's border with Zimbabwe.
— The Miombo biome comprises tropical and subtropical grasslands, bushlands, and savannahs.
— Miombo woodland is a huge African dryland forest ecosystem spanning almost 2.7 million square kilometres in southern Africa, encompassing Angola, the Democratic Republic of the Congo, Malawi, Mozambique, Tanzania, Zambia, and Zimbabwe.
Therefore, option (d) is the correct answer.
(downtoearth.org.in)
Daily Subject-wise quiz — History, Culture, and Social Issues (Week 108)
Daily subject-wise quiz — Polity and Governance (Week 109)
Daily subject-wise quiz — Science and Technology (Week 109)
Daily subject-wise quiz — Economy (Week 109)
Daily subject-wise quiz — Environment and Geography (Week 108)
Daily subject-wise quiz – International Relations (Week 108)
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Indian Express
a day ago
- Indian Express
Anxiety in the skies: Pilots, cabin crew open up about mental health struggles after Ahmedabad plane crash; say ‘every call from family asking if we're alive just adds to the burden'
In the wake of the Air India flight AI171 crash on June 12 that claimed over 270 lives, murmurs within the aviation community have grown louder. Anxiety around flying isn't just affecting passengers – it's weighing heavily on those in the cockpit and cabin too. Unconfirmed reports suggested that a pilot scheduled to operate the Delhi-Copenhagen flight on June 14 experienced a panic attack and stepped down, with another pilot stepping in to ensure the flight landed safely. The incident, though not officially verified, raises serious questions about the psychological impact of such tragedies on aviation professionals. 'I was flying the plane the same day as the crash, the next, and even the day after,' a pilot from the Air India Group told on condition of anonymity. 'It could have been me, or any of us. Yes, we feel stressed and anxious. Every call from family asking if we're alive, every time we fly, just adds to the burden. Our families are traumatised. Still, we have to do what needs to be done, and have to fly,' the pilot said. India's Directorate General of Civil Aviation (DGCA) introduced a peer support and buddy programme in 2023 to help pilots seek therapy, but they remain hesitant to enrol. 'Signing up means being grounded without pay,' said the same pilot, who has logged similar hours to the late Captain Sumeet Sabharwal, who led the ill-fated AI171 flight, adding, 'That's why none of us opt in. It feels more like a public relations exercise than real support.' The pilot also recalled facing 'several incidents,' including a major in-flight engine failure: 'You just have to be prepared, focus on the tasks at hand, and keep going. Nothing really prepares you fully for what the skies may throw at you.' Neha Kapoor Madan, 35, a former cabin crew member with 13 years of experience, said, 'The sky was my second home, but it never looked this grey.' 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She also listed seven tools to protect the mental health of pilots and cabin crew while honouring their duties: 1. Three-minute check-in before every flight: Ask yourself…'Do I feel calm, alert, and clear-headed? What do I need to fly safely for myself and others?' This is your internal safety check. Do not skip it. 2. Mini-reset rituals mid-shift: a. Do your box-breathing: Breathe in for 4, hold for 4, exhale for 4. '3. 'Breathwork techniques (like 4-7-8 breathing) can provide a quick reset during high-stress moments, calming the mind within minutes,' Dr Tugnait said. b. Massage your pressure points (base of skull, wrists) c. Hydrate intentionally with a 10-second pause. Sip water from a glass slowly. These micro-breaks bring your nervous system out of panic and into presence. 3. Emotional debriefs are critical: After tough flights, or incidents, don't just file reports/brush it off. Talk about how you feel. Suppressed emotion becomes trauma. Process it before it becomes toxic. 4. Pre-take-off anchor cue: One small grounding ritual (touching your badge, closing your eyes for five seconds, or an affirmation like 'I am present, prepared, and protected') can flip your brain from anxious to anchored. 5. Protect off-duty time like airspace: Schedule one digital detox every three days, one full 'no crew talk' day every week and one practice that's only for you (not for duty, not for anyone else). It can be journaling, meditation, dancing – anything that keeps you peaceful and centered. 6. Seek support before feeling broken: Try solution-focused therapy or breath-based trauma work. Don't wait for breakdowns. Schedule maintenance, not rescue. See a therapist, if need be. Jayashree Narayanan writes on fitness, health, aviation safety, food, culture and everything lifestyle. She is an alumnus of AJKMCRC, Jamia Millia Islamia and Kamala Nehru College, University of Delhi ... Read More
Indian Express
a day ago
- Indian Express
Mains answer practice — GS 1 : Questions on significance of the triratna and temple architecture (Week 107)
UPSC Essentials brings to you its initiative for the practice of Mains answer writing. It covers essential topics of static and dynamic parts of the UPSC Civil Services syllabus covered under various GS papers. This answer-writing practice is designed to help you as a value addition to your UPSC CSE Mains. Attempt today's answer writing on questions related to topics of GS-1 to check your progress. 🚨 Click Here to read the UPSC Essentials magazine for June 2025. Share your views and suggestions in the comment box or at Discuss the major structural and decorative differences between the Nāgara and Drāviḍa temple traditions. Explain the significance of the triratna ('Three Jewels') in the quest of nibbāna. Explain how Buddha, Dhamma, and Sangha interact as interconnected underpinnings of the Buddhist path. Introduction — The introduction of the answer is essential and should be restricted to 3-5 lines. Remember, a one-liner is not a standard introduction. — It may consist of basic information by giving some definitions from the trusted source and authentic facts. Body — It is the central part of the answer and one should understand the demand of the question to provide rich content. — The answer must be preferably written as a mix of points and short paragraphs rather than using long paragraphs or just points. — Using facts from authentic government sources makes your answer more comprehensive. Analysis is important based on the demand of the question, but do not over analyse. — Underlining keywords gives you an edge over other candidates and enhances presentation of the answer. — Using flowcharts/tree-diagram in the answers saves much time and boosts your score. However, it should be used logically and only where it is required. Way forward/ conclusion — The ending of the answer should be on a positive note and it should have a forward-looking approach. However, if you feel that an important problem must be highlighted, you may add it in your conclusion. Try not to repeat any point from body or introduction. — You may use the findings of reports or surveys conducted at national and international levels, quotes etc. in your answers. Self Evaluation — It is the most important part of our Mains answer writing practice. UPSC Essentials will provide some guiding points or ideas as a thought process that will help you to evaluate your answers. QUESTION 1: Discuss the major structural and decorative differences between the Nāgara and Drāviḍa temple traditions. Note: This is not a model answer. It only provides you with thought process which you may incorporate into the answers. Introduction: — Indian temple architecture follows two main traditions: Nāgara (northern) and Draviḍa (southern). — In addition to these two, Indian art treatises discuss a third sort of construction tradition known as the 'Vesara' or hybrid. The etymological meaning of the term has led researchers in the past to interpret this category as a synthesis of northern and southern artistic traditions and to identify it with the geographically appropriate Deccan region. Body: You may incorporate some of the following points in your answer: Nagara or North Indian Temple Style — Nagara is a temple building style that rose to prominence in northern India. In North India, it is typical to construct an entire temple on a stone platform with steps going up to it. — The earliest temples had only one tower, or shikhara, whereas later temples had multiple. The garbhagriha is always situated right beneath the tallest structure. — Nagara temples are divided into various categories based on the shape of the shikhara. The various components of the temple are known by different names in different parts of India; nevertheless, the plain shikhara is the most prevalent. — The phamsana is the nagara order's second primary architectural form. Phamsana buildings are often larger and shorter than Latina buildings. Their roofs are made up of many slabs that slowly rise to a single point above the core of the building, as opposed to Latina roofs, which appear to be sharply rising towering towers. — The third major kind of nagara buildings is known as the valabhi type. These are rectangular structures with roofs that rise into vaulted chambers. The vaulted chamber's edge is rounded, similar to the bamboo or wooden waggons hauled by bullocks in ancient times. They are commonly known as 'wagonvaulted buildings'. Dravida or South Indian Temple Style — The Dravidian temple is encircled by a compound wall. The front wall has an entrance gateway in the centre, known as a gopuram. In Tamil Nadu, the main temple tower, known as vimana, is shaped like a stepped pyramid that rises geometrically, as opposed to North India's bending shikhara. — In South Indian temples, the term'shikhara' refers only to the crowning part at the top of the temple, which is typically formed like a tiny stupika or an octagonal cupola—this is analogous to the amlak and kalasha of North Indian temples. To read more: How Indian temple architecture is rooted in art, religion, and politics Conclusion: — The evolution of Indian temple building is based on a complex interplay of art, religion, politics, and culture. While it began modestly, it grew into a sophisticated tradition that differed by region while maintaining a consistent cultural character. — Temples were frequently visited by powerful monarchs to worship their preferred deity while also asserting, consolidating, and legitimising their rule over an existing or new area. Rajaraja Cola, for example, constructed the Thanjavur Brihadesvara temple to demonstrate his authority over the region. — Kanchipuram, Thanjavur or Tanjore, Madurai, and Kumbakonam are the most well-known temple cities in Tamil Nadu, where temples served more than only religious purposes from the seventh to the twelfth centuries. Temples grew into prosperous administrative centres, governing enormous tracts of territory. (Source: How Indian temple architecture is rooted in art, religion, and politics, Points to Ponder Read more about Indian Temples Read about important temples in news in India Related Previous Year Questions How will you explain that Medieval Indian temple sculptures represent the social life of those days? (2022) Chola architecture represents a high watermark in the evolution of temple architecture. Discuss. (2013) QUESTION 2: Explain the significance of the triratna ('Three Jewels') in the quest of nibbāna. Explain how Buddha, Dhamma, and Sangha interact as interconnected underpinnings of the Buddhist path. Note: This is not a model answer. It only provides you with thought process which you may incorporate into the answers. Introduction: — Buddhism, founded on Siddhartha Gautama's or Buddha's teachings, lays forth the road to nibbana (freedom). The Buddha, Dhamma, and Sangha are the three jewels of Buddhism, and they are important to this path. — These three, also known as the tisarana (threefold refuge), are places of sanctuary for Buddhists, both laity (upasakas/upasikas) and monastics. Body: You may incorporate some of the following points in your answer: — The Buddha is the first and most fundamental of the three refuges. He is renowned as an awakened teacher who discovered and spread the road to liberation. — In Buddhism, Dhamma refers to the Buddha's teachings, which are based on the ariya sacchani or four noble truths and the atthanga magga or eightfold way. It describes ethical behaviour, discipline, and wisdom as the pillars of an individual's development. Impermanence (anichcha) is a key concept in the Buddha's teaching in this regard. — In the framework of a person's life and existence, no force in the cosmos can avert the unavoidable. As Siddhartha discovered on his first visit outside the palace, the beginning of old age, disease, and death is unavoidable. As a result, the conceptions of 'I','me', and'self' are ever-changing and comprised of a variety of experiences. — This idea is intimately related to Buddhism's rejection of anything permanent, including the soul or atman. Buddhism offers the doctrine of anattā (non-self), which holds that there is no permanent self or essence within beings or occurrences. This principle is expressed through a discourse between King Milinda and monk Nāgasena from Milindapañhā. — In Buddhist teachings, the Dhamma is sometimes compared to a raft, a powerful metaphor utilised in the Majjhima Nikaya. The book depicts a man who comes across a big river in flood. The shore he stands on is perilous and filled with terror, yet the far shore appears safe. However, there is no bridge or boat to help him cross the river. — After the Buddha and the Dhamma, the Sangha is the third jewel of the triratna. The Sangha is Buddhism's monastic organisation, created during the Buddha's lifetime. It was the central institution for disseminating the Buddha's teachings. — The Sangha's regulations specify aspects of monastic life, such as what its members should eat, how they should speak and walk, what they should dress, and how they should behave. These regulations also establish standards for settling conflicts and establishing the relationship between the Sangha and the laity. The Vinaya Pitaka also details the monks' first travelling lifestyle and ultimate transition to fixed dwelling. (Source: Three jewels that shape Buddhist philosophy and way of life) Points to Ponder Read about Vinaya Pitaka, Milindapañhā Read more about Buddhism Related Previous Year Questions Early Buddhist Stupa-art, while depicting folk motifs and narratives successfully expounds Buddhist ideals. Elucidate. (2016) Pala period is the most significant phase in the history of Buddhism in India. Enumerate. (2020) UPSC Essentials: Mains answer practice — GS 3 (Week 106) UPSC Essentials: Mains answer practice — GS 3 (Week 107) UPSC Essentials: Mains answer practice — GS 2 (Week 106) UPSC Essentials: Mains answer practice — GS 2 (Week 107) UPSC Essentials: Mains answer practice — GS 1 (Week 106) UPSC Essentials: Mains answer practice — GS 1 (Week 105) Subscribe to our UPSC newsletter and stay updated with the news cues from the past week. Stay updated with the latest UPSC articles by joining our Telegram channel – IndianExpress UPSC Hub, and follow us on Instagram and X.
Indian Express
a day ago
- Indian Express
‘Earliest Indians were migrants…India has been connected to the world from the very beginning,' says historian Audrey Truschke
A quarter of humanity today is made up of South Asians, and for the rest of the world, their lives are constantly being shaped by South Asian culture—be it through films, spices, yoga or religion. US-based historian Audrey Truschke begins her monumental work tracing 5,000 years of Indian history with this crucial reminder to her readers about the impact the subcontinent has made upon the globe for millennia. Truschke's India: 5,000 Years of History on the Subcontinent (published by the Princeton University Press) begins with the much-discussed and debated Indus Civilisation, and goes right up till the post-Independence period, including the caste wars of the 1990s and the rise of the Hindu right. Throughout her re-telling of Indian history, Truschke reminds her readers of the vital connections that India has maintained with the world from the very beginning of its existence, through migration, trade and cultural exports. The earliest of Indians, as she reveals, were migrants who built the foundations of urban civilisation and shaped the oldest literary tradition of the region in the form of the Vedas. She also underlines the necessity of understanding the past of the subcontinent through the lens of the marginalised, particularly through the voices of women and the oppressed castes. In an interview with Truschke talks about her findings of the Indus Civilisation, the use of literature written by women to tell the story of Buddhism, as well as the dark side of the history of Hindu nationalism. Excerpts from the interview: Q. Your book title suggests that it is about 5,000 years of Indian history. How and why did you decide on this specific number? Audrey Truschke: For the last century, the conventional beginning of Indian history has been about 4,600 years ago with the Indus Civilisation. That is where I begin my narrative. We rounded up for the title, because publishers like round numbers, so that is where the 5,000 comes from. I do not adhere to this time frame strictly, however. I do start in earnest with the Indus Civilisation, which began around 2600 BCE. But before that, I give a brief account of how people populated the subcontinent in the first place. And that story goes back 1,20,000 years. Q: Why do you choose to begin with the Indus Civilisation? Truschke: The beginning of Indian history geologically goes back millions of years when the subcontinent was formed; the Himalayas are still rising today from the crashing together of two tectonic plates. Human history in India goes back a more modest 1,20,000 years. I begin the book with recorded human history, devoting attention in earnest first to the Indus Civilisation, which was robust enough that it left behind significant material evidence for us to work with. Not all of the past is recoverable. But history is a positivist discipline. We work with the evidence we have. And so there is no value judgment that the Indus Civilisation was somehow more important than other groups of people doing other things in India around the same time. It is simply that they are the ones for whom we have significant material evidence to reconstruct their lifestyles. Q: We know that there is a lot of politics around the Indus Civilisation lately, with different political parties trying to appropriate it around religious or regional lines. How do you respond to that? Truschke: I think every single political party in India will be disappointed with my take on the Indus Civilisation. I know there is a huge push right now for it to be a Dravidian civilisation. There is no positivist evidence that shows that. It is plausible, but a lot of things are plausible. The bottom line is we don't know much about who the Indus Civilisation people were. We know they built cities. We know how they lived. We know a fair amount about their diet. These are certain things that are recorded in the material and skeletal records. But we don't fundamentally know who they were, except that they were from northwestern India. That was a long time ago, and we really don't know how the Indus people map onto modern linguistic, political, and ethnic groups. For those who are making modern political claims, that comes with all the limits of political claims. But insofar as some people are trying to make a historical claim, they need to be a little bit more realistic about the evidence. Q: There is a section in your book where you speak about the first Indians. Could you elaborate a bit on who the first Indians were? Truschke: I am taking from Tony Joseph there, who has an excellent book called The Early Indians. The first Indians were not actually the first Homo Sapiens to set foot on the Indian subcontinent. That would be the group that came 1,20,000 years ago. But they all died out. About 65,000 years ago, another migrant group came. They came eastwards roughly from Africa and entered the subcontinent, and some of those people survived. They have left behind a genetic lineage that is shared by some, not all, modern Indians. It is especially strong in South India. We call them the first Indians because they are the first ones to make it. Q: You also write that you have included a diverse representation of voices, especially those of women and the oppressed castes, in your telling of Indian history. Could you give a few examples? Truschke: Like many historians right now, I too think it is so important to have a more diverse set of voices when we are looking at the past. The thing is, it is hard because the people who tend to be recorded tend to be members of dominant social groups. In South Asia, that means they tend to be men, they tend to be upper caste, and they tend to be Hindu. I am looking for people who don't fit that bill. I think it is important to find diverse voices to explain key shifts in South Asian history. For example, when I cover the advent of Buddhism about 2,400 years ago, I cite from the Therigatha, which is a collection of poems and hymns by Buddhist women, collected in the early centuries BCE. Later on, I bring in female voices, for example, when I talk about the Hindu reform movements and criticisms of Hinduism that arose in the 19th century. I do talk about some of the men, such as Raja Ram Mohan Roy, Vivekananda, but I also talk about Pandita Ramabai, a Brahmin woman who later converted to Christianity. It is harder to bring in voices from the oppressed castes. From ancient India, for instance, we have very little to nothing that was actually written by Shudras and Dalits. It is not until later that we get texts authored by Shudras and Dalits, but I at least try to bring in texts about them. For example, I have a section where I am talking about caste in the 17th century, and I talk about some Shudra kings. I also print part of a Telugu drama written around 1700 CE. It is written by an upper caste individual, but it depicts a Brahmin in a very poor light. It depicts this Brahmin who is lusting after a Dalit woman and is abusing his Brahmanical privilege. He cites Sanskrit verses to her and plays with religion to try to lure the Dalit woman. This is not a Dalit voice, but at least it is a Dalit character. You work with what you have for the historical evidence. There is no getting around the fact that dominant groups are better represented in the South Asian historical record. That is true of all histories in all parts of the world, but that does not absolve historians of doing the hard work of trying to recover what we can, both about and from the perspective of less-discussed, less-represented groups. Q: You also write that India, throughout its ancient and medieval history, has had global connections. Could you elaborate on some of the key historical moments when India's connections with the world were of key importance? Truschke: India has been connected to the world from the beginning and throughout. How people get to India is a story of repeated migrations. The Indus Valley Civilisation had extensive trade connections with Mesopotamia and, possibly through Mesopotamia, with ancient Egypt. The people belonging to Vedic society, which was founded and flourished after the Indus Civilisation, were also migrants. They came from outside into northwestern India and composed the Vedas. The Vedas are an Indian composition, but the language group of that community does have roots from outside originally. People, things, and ideas also left the subcontinent. And South Asia then has some remarkable cultural exports starting in the few centuries before the turn of the CE era. Of course, Buddhism is probably the most well-known one, which travelled both on the sea trade routes and along the Silk Roads, surviving ultimately largely outside of the subcontinent. There are also stories, such as the Panchatantra, and games like chess and Parcheesi that are still popular across the West today. Then there is Sanskrit that travels east to Southeast Asia. All of this attests to India and the subcontinent more broadly being part of an interconnected world. Q: We know that history in India has become a major topic of debate. How would you say your book addresses the current politics around history in the country? Truschke: Firstly, I think my book is pretty staunchly, openly, and decidedly a non-nationalist history, down to the title. As I say in the introduction, the India that I refer to in the title is not the modern nation state of India. The modern nation state of India was born yesterday from a historian's perspective. It is less than a century old. I use India in the title and throughout most of the book, until the last couple of chapters, in its historic sense of the subcontinent. It is a geographical designation, and it very much includes Bangladesh, Pakistan, and southern parts of Afghanistan. I realise that is going to be a little uncomfortable for a lot of readers who are really used to India being the modern nation state with militarised borders, an army, and a set of nationalist symbols. The second way in which I address nationalism—and I think this will be particularly important for younger readers, under the age of about 30 or 35—is by giving a fair amount of the history of Hindu nationalism. I think Hindu nationalists do not like talking about their own history. There are some dark parts of that history, the Nazi loving stuff, the fascist stuff, the fact that it is largely a European import, and the fact that it was unpopular for most of its existence. Forty years ago, no respectable Indian would touch Hindu nationalism. I think that is very hard to understand if you are 30 years old and living in Hyderabad or Bombay or Delhi or Ahmedabad or wherever, and Hindutva is what you know. My book charts that history, among many other facets of Indian and South Asian histories. Adrija Roychowdhury leads the research section at She writes long features on history, culture and politics. She uses a unique form of journalism to make academic research available and appealing to a wide audience. She has mastered skills of archival research, conducting interviews with historians and social scientists, oral history interviews and secondary research. During her free time she loves to read, especially historical fiction. ... Read More
