Sunday 17 November 2013

History of Pain and Palliative Clinic

History

Palliative Care had its origins in the 1960s in the UK with the emergence of the hospice movement led by Dame Cicely Saunders. It started with research at St Joseph's Hospice, where Dame Cicely was allowed to experiment by giving regular dosages of drugs to four patients. This apparently simple practice was a novel approach at the time, observed with some scepticism. However, scepticism soon turned to interest as the results showed a marked improvement in the quality of these patients' lives. By the time Dame Cicely left St Joseph's, she had observed and documented over 1,000 cases of patients dying of cancer. Her scrupulous records provide the basis of this fundamental area of research(1).

Dame Cicely's pioneering work was soon followed by others and, in 1963, Professor John Hinton recognized the physical and mental distress of dying in the ward of a London teaching hospital (2). He later developed groundbreaking work on the progression of the awareness and acceptance of dying over time - one of the few longitudinal studies conducted with terminally ill patients and their families (3). His research revealed different patterns of progression, influential factors such as depression and anxiety, and the relationship between patients and their relatives' awareness and acceptance.

In the early 1970s, palliative care in the UK saw its first large-scale epidemiological survey, led by Professor Ann Cartwright and her team (4). Drawing from a random sample of deaths in 1969, she reported the experiences of 785 patients and their families in the last year of life, which would later be compared with those of 639 patients in 1987 (5). In this comparative study, several changes were recognized: increasingly people were dying alone, older and with prolonged and unpleasant symptoms, in institutional and hospital settings, with improved home help though with fewer home visits, and with a greater awareness of the disease and dying.

Current state of knowledge and the challenges ahead

Research on the dying, their families and end-of-life care has continued despite the numerous challenges, mainly in terms of study design and ethical issues (6).

Researchers are faced with a number of complications such as patients experiencing a constellation of symptoms, the difficulty of conducting randomised controlled trials and the thin line between benefit and risk for patients and families.

The volume of research in palliative care has grown dramatically in the last 15 years. Linda George systematically reviewed the literature in 2002 and found 1,000 articles on end-of-life issues, of which approximately 400 were empirical studies (7). Many of these are of excellent quality but improvements in methodology can still be made - grounding studies in conceptual frameworks, for example, carrying out more longitudinal studies and developing high-quality sampling strategies.

There remain important areas in the field of palliative care that have yet to be adequately addressed (8). Under-researched subjects include barriers to accessing palliative care, supportive services, psychosocial and spiritual issues, and the care of special groups such as older people and those from different cultures (9). The challenge for palliative care research is not only to pose important research questions but also to design studies, develop instruments and employ realistic but scientifically sound research designs that will answer those questions (10).

Notwithstanding the development of research into palliative care over the last four decades, the evidence base for much of what is done in clinical practice remains relatively sparse compared with more established medical specialities. This is highlighted by the paucity of data, which slows down the integration of research results into the practice of end-of-life care (8).

Despite being an expanding field, funding is limited and has been largely contingent on the pharmaceutical industry in pursuit of approval for analgesics and other agents to address symptom concerns (10). Worryingly, there is a lack of funding by foundations and government agencies. Only a small share of cancer research funding is devoted to palliative care in the UK - 0.18%, compared to 0.9% in the US (9) - though each death potentially affects the well-being of an average of five other people (11).

 Reference List

Du Boulay S. Cicely Saunders. London : Hodder & Stoughton, 1993.
Hinton J. The physical and mental distress of the dying. Quarterly Journal of Medicine 1963; 32:1-21.
Hinton J. The progress of awareness and acceptance of dying assessed in cancer patients and their caring relatives. Palliative Medicine 13(1):19-35, 1999.
Cartwright A, Hockey L, Anderson JL. Life before death. London ; Boston : Routledge and Kegan Paul, 1973.
Cartwright A. Changes in life and care in the year before death 1969-1987. Journal of Public Health Medicine 13(2):81-7, 1991.
Grande GE, Todd CJ. Why are trials in palliative care so difficult?. [Review] [39 refs]. Palliative Medicine 14(1):69-74, 2000.
George LK. Research design in end-of-life research: state of science.[see comment]. [Review] [98 refs]. Gerontologist 42 Spec No 3:86-98, 2002.
Penrod JD, Morrison RS. Challenges for palliative care research. Journal of Palliative Medicine 7(3):398-402, 2004.
World Health Organization. Palliative care: the solid facts. http://www.euro.who.int . 2004. 24-11-2004.
Ferrell B. Palliative care research: the need to construct paradigms. Journal of Palliative Medicine 7(3):408-10, 2004.
Standing Senate Committee on Social Affairs SaT. Quality End-of-Life Care: The Right of Every Canadian: final report of the subcommittee to update Of Life and Death. 2000. Ottawa, Senate of Canada
 

History of pain and palliative care

Palliative care began in the hospice movement and is now widely used outside of traditional hospice care. Hospices were originally places of rest for travelers in the 4th century. In the 19th century a religious order established hospices for the dying in Ireland and London.

The modern hospice is a relatively recent concept that originated and gained momentum in the United Kingdom after the founding of St. Christopher's Hospice in 1967. It was founded by Dame Cicely Saunders, widely regarded as the founder of the modern hospice movement.

The hospice movement has grown dramatically in recent years. In the UK in 2005 there were just under 1700 hospice services consisting of 220 inpatient units for adults with 3156 beds, 33 inpatient units for children with 255 beds, 358 home care services, 104 hospice at home services, 263 day care services, and 293 hospital teams. These services together helped over 250,000 patients in 2003 & 2004. Funding varies from 100% funding by the National Health Service to almost 100% funding by charities, but the service is always free to patients.

Hospice in the United States has grown from a volunteer-led movement to improve care for people dying alone, isolated, or in hospitals, to a significant part of the health care system. In 2005 more than 1.2 million individuals and their families received hospice care. Hospice is the only Medicare benefit that includes pharmaceuticals, medical equipment, twenty-four hour/seven day a week access to care and support for loved ones following a death. Most hospice care is delivered at home. Hospice care is also available to people in home-like hospice residences, nursing homes, assisted living facilities, veterans' facilities, hospitals, and prisons.

History of palliative care

Palliative care began in the hospice movement and is now widely used outside of traditional hospice care. Hospices were originally places of rest for travellers in the 4th century. In the 19th century a religious order established hospices for the dying in Ireland and London. The modern hospice is a relatively recent concept that originated and gained momentum in the United Kingdom after the founding of St. Christopher's Hospice in 1967. It was founded by Dame Cicely Saunders, widely regarded as the founder of the modern hospice movement.

The hospice movement has grown dramatically in recent years. In the UK in 2005 there were just under 1,700 hospice services consisting of 220 inpatient units for adults with 3,156 beds, 33 inpatient units for children with 255 beds, 358 home care services, 104 hospice at home services, 263 day care services and 293 hospital teams. These services together helped over 250,000 patients in 2003 & 2004. Funding varies from 100% funding by the National Health Service to almost 100% funding by charities, but the service is always free to patients.

Hospice in the United States has grown from a volunteer-led movement to improve care for people dying alone, isolated or in hospitals, to a significant part of the health care system. In 2005 more than 1.2 million persons and their families received hospice care. Hospice is the only Medicare benefit that includes pharmaceuticals, medical equipment, twenty-four hour/seven day a week access to care and support for loved ones following a death. Most hospice care is delivered at home. Hospice care is also available to people in home-like hospice residences, nursing homes, assisted living facilities, veterans' facilities, hospitals and prisons.

The first United States hospital-based palliative care programs began in the late 1980s at a handful of institutions such as the Cleveland Clinic and Medical College of Wisconsin. Since then there has been a dramatic increase in hospital-based palliative care programs, now numbering more than 1,400. 80% of US hospitals with more than 300 beds have a program.[2]

A 2009 study regarding the availability of palliative care in 120 US cancer center hospitals reported the following: Only 23% of the centers have beds that are dedicated to palliative care; 37% offer inpatient hospice; 75% have a median time of referral to palliative care to the time of death of 30 to 120 days; research programs, palliative care fellowships, and mandatory rotations for oncology fellows were uncommon.[8]

The results of a 2010 study in The New England Journal of Medicine showed that lung cancer patients receiving early palliative care experienced less depression, increased quality of life and survived 2.7 months longer than those receiving standard oncologic care.[9]

Hospital palliative care programs today care for non-terminal patients as well as hospice patients. The Patient Protection and Affordable Care Act currently being debated by house and senate would seek to expand palliative care in the U.S.

The first pan-European centre devoted to improving patient palliative care and end-of-life care was established in Trondheim, Norway in 2009. The centre is based at NTNU's Faculty of Medicine and at St. Olav's Hospital/Trondheim University Hospital and coordinates efforts between groups and individual researchers across Europe, specifically Scotland, England, Italy, Denmark, Germany and Switzerland, along with the USA, Canada and Australia.

Palliative care

Palliative care (from Latin palliare, to cloak) is an area of healthcare that focuses on relieving and preventing the suffering of patients. Unlike hospice care, palliative medicine is appropriate for patients in all disease stages, including those undergoing treatment for curable illnesses and those living with chronic diseases, as well as patients who are nearing the end of life. Palliative medicine utilizes a multidisciplinary approach to patient care, relying on input from physicians, pharmacists, nurses, chaplains, social workers, psychologists and other allied health professionals in formulating a plan of care to relieve suffering in all areas of a patient's life. This multidisciplinary approach allows the palliative care team to address physical, emotional, spiritual and social concerns that arise with advanced illness.

Medications and treatments are said to have a palliative effect if they relieve symptoms without having a curative effect on the underlying disease or cause. This can include treating nausea related to chemotherapy or something as simple as morphine to treat the pain of broken leg or ibuprofen to treat aching related to an influenza (flu) infection.

Although the concept of palliative care is not new, most physicians have traditionally concentrated on trying to cure patients. Treatments for the alleviation of symptoms were viewed as hazardous and seen as inviting addiction and other unwanted side effects.[1]

The focus on a patient's quality of life has increased greatly during the past twenty years. In the United States today, 55% of hospitals with more than 100 beds offer a palliative-care program,[2] and nearly one-fifth of community hospitals have palliative-care programs.[3] A relatively recent development is the palliative-care team, a dedicated health care team that is entirely geared toward palliative treatment.

Saturday 16 November 2013

HARTAL

Hartal
Not to be confused with Paul Hartal.
Hartal (Bengali: হরতাল hôrtal, Hindi: हड़ताल haṛtāl, Urdu: ہڑتال‎ haṛtāl, Malayalam: ഹര്‍ത്താല്‍, Tamil: ஹர்த்தால்) is a term in many South Asian languages for strike action, first used during the Indian Independence Movement. It is mass protest often involving a total shutdown of workplaces, offices, shops, courts of law as a form of civil disobedience. In addition to being a general strike, it involves the voluntary closing of schools and places of business. It is a mode of appealing to the sympathies of a government to change an unpopular or unacceptable decision.[1] The term comes from Gujarati (હડતાળ haḍtāḷ or હડતાલ haḍtāl), signifying the closing down of shops and warehouses with the object of realizing a demand. Mahatma Gandhi, who hailed from Gujarat, used the term to refer to his anti-British general strikes, effectively institutionalizing the term. The contemporary origins of such a form of public protest dates back to the British colonial rule in India. Repressive actions infringing on human rights by the colonial British Government and princely states against countrywide peaceful movement for ending British rule in India often triggered such localized public protest.

Hartals are still common in Bangladesh,[2] Pakistan, India, and in northern and eastern Sri Lanka, where it is often used to refer specifically to the 1953 Hartal of Ceylon. In Malaysia, the word was used to refer to various general strikes in the 1940s, 50s and 60s, such as the All-Malaya Hartal of 1947 and the Penang Hartal of 1967.

Another variant which is common in Hindi-speaking regions is the bhukh hartal which translates as hunger strike.

The word is also used in humorous sense to mean abstaining from work.

Hartal is mostly common in Bangladesh these days, as for two opposition parties. Hartal has brought the general people as many awful consequences. As to see from reality, two opposition parties fighting for their own powers, resulting a dreadful consequence to ordinary people. On the contrary, Hartal is fun for school-going students, since they tend to get a free holiday for a little rest from the load of study.

Wednesday 13 November 2013

MUHARRAM

Muharram
For use as a given name, see Muharrem.
Islamic Calendar

Muharram
Safar
Rabi' al-awwal
Rabi' al-thani
Jumada al-awwal
Jumada al-thani
Rajab
Sha'aban
Ramadan
Shawwal
Dhu al-Qi'dah
Dhu al-Hijjah

A procession of Shia Muslims in Bhopal.
Muharram (Arabic: المحرّم) is the first month of the Islamic calendar. It is one of the four sacred months of the year.[1] Since the Islamic calendar is a lunar calendar, Muharram moves from year to year when compared with the Gregorian calendar.

The word "Muharram" means "Forbidden" and is derived from the word harām, meaning "sinful". It is held to be the most sacred of all the months, excluding Ramadan. Some Muslims fast during these days. The tenth day of Muharram is the Day of Ashura, which to Shia Muslims is part of the Mourning of Muharram.

Azadari procession carried out by Shia Muslims in Indian city of Hardoi on the Day of Ashura.
Some Muslims fast during this day, because it is recorded in the hadith[2] that Musa (Moses) and his people obtained a victory over the Egyptian Pharaoh on the 10th day of Muharram; accordingly Muhammad asked Muslims to fast on this day that is Ashura and on a day before that is 9th (called Tasu`a).

Fasting differs among the Muslim groupings; mainstream Shia Muslims stop eating and drinking during sunlight hours and do not eat until late afternoon. Sunni Muslims also fast during Muharram for the first ten days of Muharram, or just the tenth day, or on both the ninth and tenth days; the exact term depends on the individual. Shia Muslims do so to replicate the sufferings of Hussein ibn Ali on the Day of Ashura.

Muharram and Ashura
Main article: Mourning of Muharram

Shia Muslims in Dar es Salaam, Tanzania in a Hussainia as part of the commemoration of Muharram

Shia Muslim children in Amroha, India on camels in front of Azakhana as part of the procession commemorating events on & after Day of Ashura
Muharram is a month of remembrance & Modern Shia Meditation that is often considered synonymous with the event of Ashura. Ashura, which literally means the "Tenth" in Arabic, refers to the tenth day of Muharram. It is well-known because of historical significance and mourning for the martyrdom of Hussein ibn Ali, the grandson of Muhammad.[3]

Shias begin mourning from the first night of Muharram and continue for ten nights, climaxing on the 10th of Muharram, known as the Day of Ashura. The last few days up until and including the Day of Ashura are the most important because these were the days in which Hussein and his family and followers (consisting of 72 people, including women, children and elderly people) were killed by the army of Yazid I at the Battle of Karbala on his orders. Surviving members of Hussein's family and those of his followers were taken captive, marched to Damascus, and imprisoned there.

Muharram is also observed by Dawoodi Bohras in the same way as Shias.They practice prayers on the sayings of the present dawah of Bohras, Mohammed Burhanuddin. On the tenth day of Muharrum, they pray for Hussein till the magrib . When the pray ends, Hussein is considered martyr by Yazid. It is also close to the day of resurrection because it said in a book that this world will one day come to an end on Friday 10th of Muharram.[citation needed]]]

With the sighting of the new moon the Islamic New Year is ushered in. The first month, Muharram is one of the four sacred months that [Allah] has mentioned in the Quran.

Timing
The Islamic calendar is a lunar calendar, and months begin when the first crescent of a new moon is sighted. Since the Islamic lunar calendar year is 11 to 12 days shorter than the solar year, Muharram migrates throughout the solar years. The estimated start and end dates for Muharram are as follows (based on the Umm al-Qura calendar of Saudi Arabia:[4])

CHILDREN'S DAY

Children's day, in hindi known as "Bal Diwas", in India falls on November 14th every year and for good reason. Children's day in India is celebrated on Pandit Nehru's birthday as a day of fun and frolic, a celebration of childhood, children and Nehruji's love for them.

About Jawahar Lal Nehru

On November14, 1889, a son was born to an eminent lawyer, Motilal Nehru and his wife Swaroop Rani at Allahabad. They named him Jawaharlal. He was a brilliant, kindhearted child who was greatly loved by all. His father wanted to give him the best education and hence sent him to England for his M.A. from Cambridge. The British ruled India at that time.When he returned to India, young Jawaharlal realized that he wanted to help the poor and the downtrodden. He took part in the Freedom Struggle of India and


 became a follower of Mahatma Gandhi who had just returned from South Africa at that time. When India gained its independence, he became the first Prime Minister of free India.

He was a perfect blend of eastern philosophical values and western scientific thinking and encouraged technological progress. But he was also a man of letters and a great poet and wrote some famous works like, ‘Glimpses of World History’ and ‘Discovery of India’. His letters to his daughter, Indira, were also compiled into a book and reflects his philosophical outlook, his compassion and above all, his tender heart.  

The Birth of Chacha Nehru

Chacha Nehru as the children fondly referred to him, was fond of both children and roses. In fact he often compared the two, saying that children were like the buds in a garden. They should be carefully and lovingly nurtured, as they were the future of the nation and the citizens of tomorrow. He felt that children are the real strength of a country and the very foundation of society. He was the ‘beloved’ of all the children who gave him the endearing name of ‘Chacha Nehru’.

Celebrations

As a tribute to this great man and his love for the children, his birthday is celebrated all over India as ‘CHILDREN’S DAY’. Most schools have cultural programmes for the day, with the students managing it all. All over the country, various cultural, social, and even corporate, institutions conduct competitions for children. Children's Day is a day for children to engage in fun and frolic. Schools celebrate this day by organizing cultural programmes. Teachers of the school perform songs and dances for their students.
Therefore, Children's Day is special. It is a day set aside to remember Pandit Nehru and his love for children.

Monday 11 November 2013

HISTORY OF ENGLISH

History of the English Language

What is English?

A short history of the origins and development of English

The history of the English language really started with the arrival of three Germanic tribes who invaded Britain during the 5th century AD. These tribes, the Angles, the Saxons and the Jutes, crossed the North Sea from what today is Denmark and northern Germany. At that time the inhabitants of Britain spoke a Celtic language. But most of the Celtic speakers were pushed west and north by the invaders - mainly into what is now Wales, Scotland and Ireland. The Angles came from "Englaland" [sic] and their language was called "Englisc" - from which the words "England" and "English" are derived.

Germanic invaders entered Britain on the east and south coasts in the 5th century.

Old English (450-1100 AD)

Part of Beowulf, a poem written in Old English.
The invading Germanic tribes spoke similar languages, which in Britain developed into what we now call Old English. Old English did not sound or look like English today. Native English speakers now would have great difficulty understanding Old English. Nevertheless, about half of the most commonly used words in Modern English have Old English roots. The words be, strong and water, for example, derive from Old English. Old English was spoken until around 1100.
Middle English (1100-1500)

An example of Middle English by Chaucer.
In 1066 William the Conqueror, the Duke of Normandy (part of modern France), invaded and conquered England. The new conquerors (called the Normans) brought with them a kind of French, which became the language of the Royal Court, and the ruling and business classes. For a period there was a kind of linguistic class division, where the lower classes spoke English and the upper classes spoke French. In the 14th century English became dominant in Britain again, but with many French words added. This language is called Middle English. It was the language of the great poet Chaucer (c1340-1400), but it would still be difficult for native English speakers to understand today.
Modern English

Early Modern English (1500-1800)

Towards the end of Middle English, a sudden and distinct change in pronunciation (the Great Vowel Shift) started, with vowels being pronounced shorter and shorter. From the 16th century the British had contact with many peoples from around the world.

Hamlet's famous "To be, or not to be" lines, written in Early Modern English by Shakespeare.
This, and the Renaissance of Classical learning, meant that many new words and phrases entered the language. The invention of printing also meant that there was now a common language in print. Books became cheaper and more people learned to read. Printing also brought standardization to English. Spelling and grammar became fixed, and the dialect of London, where most publishing houses were, became the standard. In 1604 the first English dictionary was published.

Late Modern English (1800-Present)

The main difference between Early Modern English and Late Modern English is vocabulary. Late Modern English has many more words, arising from two principal factors: firstly, the Industrial Revolution and technology created a need for new words; secondly, the British Empire at its height covered one quarter of the earth's surface, and the English language adopted foreign words from many countries.

Varieties of English

From around 1600, the English colonization of North America resulted in the creation of a distinct American variety of English. Some English pronunciations and words "froze" when they reached America. In some ways, American English is more like the English of Shakespeare than modern British English is. Some expressions that the British call "Americanisms" are in fact original British expressions that were preserved in the colonies while lost for a time in Britain (for example trash for rubbish, loan as a verb instead of lend, and fall for autumn; another example, frame-up, was re-imported into Britain through Hollywood gangster movies). Spanish also had an influence on American English (and subsequently British English), with words like canyon, ranch, stampede and vigilante being examples of Spanish words that entered English through the settlement of the American West. French words (through Louisiana) and West African words (through the slave trade) also influenced American English (and so, to an extent, British English).

Today, American English is particularly influential, due to the USA's dominance of cinema, television, popular music, trade and technology (including the Internet). But there are many other varieties of English around the world, including for example Australian English, New Zealand English, Canadian English, South African English, Indian English and Caribbean English.

The Germanic Family of Languages

English is a member of the Germanic family of languages.
Germanic is a branch of the Indo-European language family.

A brief chronology of English
55 BC Roman invasion of Britain by Julius Caesar. Local inhabitants speak Celtish
AD 43 Roman invasion and occupation. Beginning of Roman rule of Britain.
436 Roman withdrawal from Britain complete.
449 Settlement of Britain by Germanic invaders begins
450-480 Earliest known Old English inscriptions. Old English
1066 William the Conqueror, Duke of Normandy, invades and conquers England.
c1150 Earliest surviving manuscripts in Middle English. Middle English
1348 English replaces Latin as the language of instruction in most schools.
1362 English replaces French as the language of law. English is used in Parliament for the first time.
c1388 Chaucer starts writing The Canterbury Tales.
c1400 The Great Vowel Shift begins.
1476 William Caxton establishes the first English printing press. Early Modern English
1564 Shakespeare is born.
1604 Table Alphabeticall, the first English dictionary, is published.
1607 The first permanent English settlement in the New World (Jamestown) is established.
1616 Shakespeare dies.
1623 Shakespeare's First Folio is published
1702 The first daily English-language newspaper, The Daily Courant, is published in London.
1755 Samuel Johnson publishes his English dictionary.
1776 Thomas Jefferson writes the American Declaration of Independence.
1782 Britain abandons its colonies in what is later to become the USA.
1828 Webster publishes his American English dictionary. Late Modern English
1922 The British Broadcasting Corporation is founded.
1928 The Oxford English Dictionary is published.
† 

Saturday 9 November 2013

In Remembrance of Wagon Tragedy

In rememberance of Wagon Tragedy.
WAGON TRAGEDY - 1921
The Wagon tragedy was the death of a large number of prisoners on 10 November 1921 in the Malabar region of Kerala state of India. The prisoners had been taken into custody following unrest known as Mopilah rebellion in Malabar, and their deaths through apparent negligence discredited the British Raj and generated sympathy for the Indian independence movement.

Initially inspired by Mahatma Gandhi and the national leaders of India, there was a wide-spread and violent uprising against the British colonial rule of India in which hundreds of Hindus got killed and thousands forcefully converted to Islam. After a series of events that culminated in violent clashes between police and protesters, Martial law was introduced and the rebellion mostly crushed. The British packed 70 prisoners into a railway goods wagon at Tirur railway station to be sent to the Coimbatore jails. By the time they reached their destination 61 of the prisoners had died from suffocation. A monument to this notorious tragedy can be now seen in Tirur.

Thursday 7 November 2013

Hermann Rorschach's 129th birthday

Hermann Rorschach's 129th birthday 


Hermann Rorschach was a Swiss Freudian psychiatrist and psychoanalyst, best known for developing the Rorschach Inkblot Test. There are ten official inkblots: 5 are black ink on white -- 2 are black and red ink on white -- 3 are multicolored. The Rorschach test is a psychological test in which subjects' perceptions of inkblots are recorded then analyzed using psychological interpretation, complex scientifically derived algorithms, or both. Some psychologists use this test to examine a person's personality characteristics and emotional functioning. It has been employed to detect an underlying thought disorder, especially in cases where patients are reluctant to describe their thinking processes openly. 

Tuesday 5 November 2013

Iron Age India

Iron Age India
In the aftermath of the Indus Civilization's collapse, regional cultures emerged, to varying degrees showing the influence of the Indus Civilization. In the formerly great city of Harappa, burials have been found that correspond to a regional culture called the Cemetery H culture. At the same time, the Ochre Coloured Pottery culture expanded from Rajasthan into the Gangetic Plain. The Cemetery H culture has the earliest evidence for cremation; a practice dominant in Hinduism today.

Late Harappan

Late Harappan
Around 1800 BCE, signs of a gradual decline began to emerge, and by around 1700 BCE, most of the cities were abandoned. In 1953, Sir Mortimer Wheeler proposed that the decline of the Indus Civilization was caused by the invasion of an Indo-European tribe from Central Asia called the "Aryans". As evidence, he cited a group of 37 skeletons found in various parts of Mohenjo-Daro, and passages in the Vedas referring to battles and forts. However, scholars soon started to reject Wheeler's theory, since the skeletons belonged to a period after the city's abandonment and none were found near the citadel. Subsequent examinations of the skeletons by Kenneth Kennedy in 1994 showed that the marks on the skulls were caused by erosion, and not violent aggression.[72] Today, many scholars believe that the collapse of the Indus Civilization was caused by drought and a decline in trade with Egypt and Mesopotamia.[73] It has also been suggested that immigration by new peoples, deforestation, floods, or changes in the course of the river may have contributed to the collapse of the IVC.[74]

Previously, it was also believed that the decline of the Harappan civilization led to an interruption of urban life in the Indian subcontinent. However, the Indus Valley Civilization did not disappear suddenly, and many elements of the Indus Civilization can be found in later cultures. Current archaeological data suggest that material culture classified as Late Harappan may have persisted until at least c. 1000-900 BCE and was partially contemporaneous with the Painted Grey Ware culture.[75] Harvard archaeologist Richard Meadow points to the late Harappan settlement of Pirak, which thrived continuously from 1800 BCE to the time of the invasion of Alexander the Great in 325 BCE.[73]

Recent archaeological excavations indicate that the decline of Harappa drove people eastward. After 1900 BCE, the number of sites in India increased from 218 to 853. Excavations in the Gangetic plain show that urban settlement began around 1200 BCE, only a few centuries after the decline of Harappa and much earlier than previously expected.[73] Archaeologists have emphasized that, just as in most areas of the world, there was a continuous series of cultural developments. These link "the so-called two major phases of urbanization in South Asia".[75]

A possible natural reason for the IVC's decline is connected with climate change that is also signalled for the neighbouring areas of the Middle East: The Indus valley climate grew significantly cooler and drier from about 1800 BCE, linked to a general weakening of the monsoon at that time. Alternatively, a crucial factor may have been the disappearance of substantial portions of the Ghaggar Hakra river system. A tectonic event may have diverted the system's sources toward the Ganges Plain, though there is complete uncertainty about the date of this event, as most settlements inside Ghaggar-Hakra river beds have not yet been dated. The actual reason for decline might be any combination of these factors. New geological research is now being conducted by a group led by Peter Clift, from the University of Aberdeen, to investigate how the courses of rivers have changed in this region since 8000 years ago, to test whether climate or river reorganizations are responsible for the decline of the Harappan. A 2004 paper indicated that the isotopes of the Ghaggar-Hakra system do not come from the Himalayan glaciers, and were rain-fed instead, contradicting a Harappan time mighty "Sarasvati" river.[76]

A research team led by the geologist Liviu Giosan of the Woods Hole Oceanographic Institution also concluded that climate change in form of the easterward migration of the monsoons led to the decline of the IVC.[77] The team's findings were published in PNAS in May 2012.[78][79] According to their theory, the slow eastward migration of the monsoons across Asia initially allowed the civilization to develop. The monsoon-supported farming led to large agricultural surpluses, which in turn supported the development of cities. The IVC residents did not develop irrigation capabilities, relying mainly on the seasonal monsoons. As the monsoons kept shifting eastward, the water supply for the agricultural activities dried up. The residents then migrated towards the Ganges basin in the east, where they established smaller villages and isolated farms. The small surplus produced in these small communities did not allow development of trade, and the cities died out.[80]

Early Harappan

By 2600 BCE, the Early Harappan communities had been turned into large urban centres. Such urban centres include Harappa, Ganeriwala, Mohenjo-Daro in modern day Pakistan, and Dholavira, Kalibangan, Rakhigarhi, Rupar, and Lothal in modern day India. In total, more than 1,052 cities and settlements have been found, mainly in the general region of the Indus Rivers and their tributaries.

Cities

Computer-aided reconstruction of coastal Harappan settlement at Sokhta Koh near Pasni, Pakistan
A sophisticated and technologically advanced urban culture is evident in the Indus Valley Civilization making them the first urban centres in the region. The quality of municipal town planning suggests the knowledge of urban planning and efficient municipal governments which placed a high priority on hygiene, or, alternatively, accessibility to the means of religious ritual.

As seen in Harappa, Mohenjo-Daro and the recently partially excavated Rakhigarhi, this urban plan included the world's first known urban sanitation systems: see hydraulic engineering of the Indus Valley Civilization. Within the city, individual homes or groups of homes obtained water from wells. From a room that appears to have been set aside for bathing, waste water was directed to covered drains, which lined the major streets. Houses opened only to inner courtyards and smaller lanes. The house-building in some villages in the region still resembles in some respects the house-building of the Harappans.[39]

The ancient Indus systems of sewerage and drainage that were developed and used in cities throughout the Indus region were far more advanced than any found in contemporary urban sites in the Middle East and even more efficient than those in many areas of Pakistan and India today. The advanced architecture of the Harappans is shown by their impressive dockyards, granaries, warehouses, brick platforms, and protective walls. The massive walls of Indus cities most likely protected the Harappans from floods and may have dissuaded military conflicts.[citation needed]

So-called "Priest King" statue, Mohenjo-Daro, late Mature Harappan period, National Museum, Karachi, Pakistan
The purpose of the citadel remains debated. In sharp contrast to this civilization's contemporaries, Mesopotamia and Ancient Egypt, no large monumental structures were built. There is no conclusive evidence of palaces or temples—or of kings, armies, or priests. Some structures are thought to have been granaries. Found at one city is an enormous well-built bath (the "Great Bath"), which may have been a public bath. Although the citadels were walled, it is far from clear that these structures were defensive. They may have been built to divert flood waters.

Most city dwellers appear to have been traders or artisans, who lived with others pursuing the same occupation in well-defined neighbourhoods. Materials from distant regions were used in the cities for constructing seals, beads and other objects. Among the artifacts discovered were beautiful glazed faïence beads. Steatite seals have images of animals, people (perhaps gods), and other types of inscriptions, including the yet un-deciphered writing system of the Indus Valley Civilization. Some of the seals were used to stamp clay on trade goods and most probably had other uses as well.

Although some houses were larger than others, Indus Civilization cities were remarkable for their apparent, if relative, egalitarianism. All the houses had access to water and drainage facilities. This gives the impression of a society with relatively low wealth concentration, though clear social levelling is seen in personal adornments.

Authority and governance
Archaeological records provide no immediate answers for a center of power or for depictions of people in power in Harappan society. But, there are indications of complex decisions being taken and implemented. For instance, the extraordinary uniformity of Harappan artifacts as evident in pottery, seals, weights and bricks. These are the major theories:

There was a single state, given the similarity in artifacts, the evidence for planned settlements, the standardised ratio of brick size, and the establishment of settlements near sources of raw material.
There was no single ruler but several: Mohenjo-daro had a separate ruler, Harappa another, and so forth.
Harappan society had no rulers, and everybody enjoyed equal status.
Technology
Further information: Indian mathematics - Prehistory

Indus Valley seals, British Museum
The people of the Indus Civilization achieved great accuracy in measuring length, mass, and time. They were among the first to develop a system of uniform weights and measures. A comparison of available objects indicates large scale variation across the Indus territories. Their smallest division, which is marked on an ivory scale found in Lothal, was approximately 1.704 mm, the smallest division ever recorded on a scale of the Bronze Age. Harappan engineers followed the decimal division of measurement for all practical purposes, including the measurement of mass as revealed by their hexahedron weights.[40]

These chert weights were in a ratio of 5:2:1 with weights of 0.05, 0.1, 0.2, 0.5, 1, 2, 5, 10, 20, 50, 100, 200, and 500 units, with each unit weighing approximately 28 grams, similar to the English Imperial ounce or Greek uncia, and smaller objects were weighed in similar ratios with the units of 0.871. However, as in other cultures, actual weights were not uniform throughout the area. The weights and measures later used in Kautilya's Arthashastra (4th century BCE) are the same as those used in Lothal.[41]

Harappans evolved some new techniques in metallurgy and produced copper, bronze, lead, and tin. The engineering skill of the Harappans was remarkable, especially in building docks.

In 2001, archaeologists studying the remains of two men from Mehrgarh, Pakistan, made the discovery that the people of the Indus Valley Civilization, from the early Harappan periods, had knowledge of proto-dentistry. Later, in April 2006, it was announced in the scientific journal Nature that the oldest (and first early Neolithic) evidence for the drilling of human teeth in vivo (i.e., in a living person) was found in Mehrgarh. Eleven drilled molar crowns from nine adults were discovered in a Neolithic graveyard in Mehrgarh that dates from 7,500-9,000 years ago. According to the authors, their discoveries point to a tradition of proto-dentistry in the early farming cultures of that region.[42]

A touchstone bearing gold streaks was found in Banawali, which was probably used for testing the purity of gold (such a technique is still used in some parts of India).[43]

The "dancing girl of Mohenjo Daro"

Chanhudaro. Fragment of Large Deep Vessel, circa 2500 B.C.E. Red pottery with red and black slip-painted decoration, 415/16×6⅛ in. (12.5×15.5 cm). Brooklyn Museum
Various sculptures, seals, pottery, gold jewelry, and anatomically detailed figurines in terracotta, bronze, and steatite have been found at excavation sites.

A number of gold, terra-cotta and stone figurines of girls in dancing poses reveal the presence of some dance form. Also, these terra-cotta figurines included cows, bears, monkeys, and dogs. The animal depicted on a majority of seals at sites of the mature period has not been clearly identified. Part bull, part zebra, with a majestic horn, it has been a source of speculation. As yet, there is insufficient evidence to substantiate claims that the image had religious or cultic significance, but the prevalence of the image raises the question of whether or not the animals in images of the IVC are religious symbols.[44]

Sir John Marshall is known to have reacted with surprise when he saw the famous Indus bronze statuette of a slender-limbed dancing girl in Mohenjo-Daro:

When I first saw them I found it difficult to believe that they were prehistoric; they seemed to completely upset all established ideas about early art, and culture. Modeling such as this was unknown in the ancient world up to the Hellenistic age of Greece, and I thought, therefore, that some mistake must surely have been made; that these figures had found their way into levels some 3000 years older than those to which they properly belonged .... Now, in these statuettes, it is just this anatomical truth which is so startling; that makes us wonder whether, in this all-important matter, Greek artistry could possibly have been anticipated by the sculptors of a far-off age on the banks of the Indus.

[citation needed]

Many crafts "such as shell working, ceramics, and agate and glazed steatite bead making" were used in the making of necklaces, bangles, and other ornaments from all phases of Harappan sites and some of these crafts are still practised in the subcontinent today.[45] Some make-up and toiletry items (a special kind of combs (kakai), the use of collyrium and a special three-in-one toiletry gadget) that were found in Harappan contexts still have similar counterparts in modern India.[46] Terracotta female figurines were found (ca. 2800-2600 BCE) which had red colour applied to the "manga" (line of partition of the hair).[46]

Seals have been found at Mohenjo-Daro depicting a figure standing on its head, and another sitting cross-legged in what some call a yoga-like pose (see image, the so-called Pashupati, below).

This figure, sometimes known as a Pashupati, has been variously identified. Sir John Marshall identified a resemblance to the Hindu god, Shiva.[47] If this can be validated, it would be evidence that some aspects of Hinduism predate the earliest texts, the Veda.

A harp-like instrument depicted on an Indus seal and two shell objects found at Lothal indicate the use of stringed musical instruments. The Harappans also made various toys and games, among them cubical dice (with one to six holes on the faces), which were found in sites like Mohenjo-Daro.[48]

The Early Harappan culture

The Early Harappan Ravi Phase, named after the nearby Ravi River, lasted from circa 3300 BCE until 2800 BCE. It is related to the Hakra Phase, identified in the Ghaggar-Hakra River Valley to the west, and predates the Kot Diji Phase (2800-2600 BCE, Harappan 2), named after a site in northern Sindh, Pakistan, near Mohenjo Daro. The earliest examples of the Indus script date from around 3000 BCE.[36]

The mature phase of earlier village cultures is represented by Rehman Dheri and Amri in Pakistan.[37] Kot Diji (Harappan 2) represents the phase leading up to Mature Harappan, with the citadel representing centralised authority and an increasingly urban quality of life. Another town of this stage was found at Kalibangan in India on the Hakra River.[38]

Trade networks linked this culture with related regional cultures and distant sources of raw materials, including lapis lazuli and other materials for bead-making. Villagers had, by this time, domesticated numerous crops, including peas, sesame seeds, dates, and cotton, as well as animals, including the water buffalo. Early Harappan communities turned to large urban centres by 2600 BCE, from where the mature Harappan phase started.

The History Excavated

The ruins of Harrappa were first described in 1842 by Charles Masson in his Narrative of Various Journeys in Balochistan, Afghanistan, and the Punjab, where locals talked of an ancient city extending "thirteen cosses" (about 25 miles), but no archaeological interest would attach to this for nearly a century.

In 1856, General Alexander Cunningham, later director general of the archeological survey of northern India, visited Harappa where the British engineers John and William Brunton were laying the East Indian Railway Company line connecting the cities of Karachi and Lahore. John wrote: "I was much exercised in my mind how we were to get ballast for the line of the railway". They were told of an ancient ruined city near the lines, called Brahminabad. Visiting the city, he found it full of hard well-burnt bricks, and, "convinced that there was a grand quarry for the ballast I wanted", the city of Brahminabad was reduced to ballast.[13] A few months later, further north, John's brother William Brunton's "section of the line ran near another ruined city, bricks from which had already been used by villagers in the nearby village of Harappa at the same site. These bricks now provided ballast along 93 miles (150 km) of the railroad track running from Karachi to Lahore".[13]

Excavated ruins of Mohenjo-daro, with the Great Bath in the front
In 1872–75 Alexander Cunningham published the first Harappan seal (with an erroneous identification as Brahmi letters).[14] It was half a century later, in 1912, that more Harappan seals were discovered by J. Fleet, prompting an excavation campaign under Sir John Hubert Marshall in 1921–22 and resulting in the discovery of the civilization at Harappa by Sir John Marshall, Rai Bahadur Daya Ram Sahni and Madho Sarup Vats, and at Mohenjo-daro by Rakhal Das Banerjee, E. J. H. MacKay, and Sir John Marshall. By 1931, much of Mohenjo-Daro had been excavated, but excavations continued, such as that led by Sir Mortimer Wheeler, director of the Archaeological Survey of India in 1944. Among other archaeologists who worked on IVC sites before the partition of the subcontinent in 1947 were Ahmad Hasan Dani, Brij Basi Lal, Nani Gopal Majumdar, and Sir Marc Aurel Stein.

Following the Partition of India, the bulk of the archaeological finds were inherited by Pakistan where most of the IVC was based, and excavations from this time include those led by Sir Mortimer Wheeler in 1949, archaeological adviser to the Government of Pakistan. Outposts of the Indus Valley civilization were excavated as far west as Sutkagan Dor in Baluchistan, as far north as at Shortugai on the Amu Darya (the river's ancient name was Oxus) in current Afghanistan, as far east as at Alamgirpur, Uttar Pradesh, India and as far south as at Malwan, Surat Dist., India.

On 11 July, heavy floods hit Haryana in India and damaged the archaeological site of Jognakhera, where ancient copper smelting were found dating back almost 5,000 years. The Indus Valley Civilization site was hit by almost 10 feet of water as the Sutlej Yamuna link canal overflowed.

Indus Valley civilization

The Indus Valley Civilization (IVC) was a Bronze Age civilization (3300–1300 BCE; mature period 2600–1900 BCE) extending from what today is northeast Afghanistan to Pakistan and northwest India (see map).[1] Along with Ancient Egypt and Mesopotamia it was one of three early civilizations of the Old World, and of the three the most widespread.[2] It flourished in the basins of the Indus River, one of the major rivers of Asia, and the Ghaggar-Hakra River, which once coursed through northwest India and eastern Pakistan.[3]

At its peak, the Indus Civilization may have had a population of over five million. Inhabitants of the ancient Indus river valley developed new techniques in handicraft (carnelian products, seal carving) and metallurgy (copper, bronze, lead, and tin). The Indus cities are noted for their urban planning, baked brick houses, elaborate drainage systems, water supply systems, and clusters of large non-residential buildings.[4]

The Indus Valley Civilization is also known as the Harappan Civilization, after Harappa, the first of its sites to be excavated in the 1920s, in what was then the Punjab province of British India, and now is Pakistan.[5] The discovery of Harappa, and soon afterwards, Mohenjo-Daro, was the culmination of work beginning in 1861 with the founding of the Archaeological Survey of India in the British Raj.[6] Excavation of Harappan sites has been ongoing since 1920, with important breakthroughs occurring as recently as 1999.[7] There were earlier and later cultures, often called Early Harappan and Late Harappan, in the same area of the Harappan Civilization. The Harappan civilization is sometimes called the Mature Harappan culture to distinguish it from these cultures. Until 1999, over 1,056 cities and settlements had been found, of which 96 have been excavated,[8] mainly in the general region of the Indus and Ghaggar-Hakra Rivers and their tributaries. Among the settlements were the major urban centres of Harappa, Mohenjo-daro (UNESCO World Heritage Site), Dholavira, Ganeriwala in Cholistan and Rakhigarhi.[9]

The Harappan language is not directly attested and its affiliation is uncertain since the Indus script is still undeciphered. A relationship with the Dravidian or Elamo-Dravidian language family is favored by a section of scholars.[10][page needed][11]

Sunday 3 November 2013

Birthday of Human Computer Sakuntala Devi


Born November 4, 1929
Bangalore, India
Died April 21, 2013 (aged 83)
Bangalore, Karnataka, India
Cause of death Respiratory and cardiac problems
Nationality Indian
Other names Human computer

Shakuntala Devi (November 4, 1929 – April 21, 2013), popularly known as the "Human Computer", was a child prodigy and mental calculator.Her talents earned her a place in the 1982 edition of The Guinness Book of World Records.

Biography

Shakuntala Devi was born in Bangalore, India,[2][3] to an orthodox Kannada Brahmin family. Her father rebelled against becoming a temple priest[3] and instead joined a circus where he worked as a trapeze artist, lion tamer, tightrope walker and magician.Devi's father discovered her ability to memorize numbers while teaching her a card trick when she was about three years old.Her father left the circus and took her on road shows that displayed her ability at number crunching.She was able to do this without any formal education.By age six she demonstrated her calculation and memorization abilities at the University of Mysore.

In 1944 Devi moved to London with her father.[9] She returned to India in the mid-1960s and married Paritosh Bannerji, an officer of the Indian Administrative Service from Kolkata.[9] She and her husband were divorced in 1979.[9] Devi returned to Bangalore in the early 1980s.[9]

Devi travelled the world demonstrating her arithmetic talents, including a tour of Europe in 1950 and a performance in New York in 1976.[2] In 1988 she returned to the US to have her abilities studied by Arthur Jensen, a professor of psychology at the University of California, Berkeley. Jensen tested her performance at several tasks, including the calculations of large numbers; Examples of the problems presented to Devi were calculating the cube root of 61,629,875, and the seventh root of 170,859,375.[3][4] Jensen reported that Devi was able to provide the solution to the aforementioned problems (the answers being 395 and 15 respectively) before Jensen was able to copy them down in his notebook.Jensen published his findings in the academic journal Intelligence in 1990.

In addition to her work as a mental calculator, Devi was an astrologer and an author of several books, including cookbooks and fictional novels.

In 1977, she published the first. study of homosexuality in India. According to Subhash Chandra's review of Ana Garcia-Arroyo's book The Construction of Queer Culture in India: Pioneers and Landmarks,

For Garcia-Arroyo the beginning of the debate on homosexuality in the twentieth century is made with Shakuntala Devi's book The World of Homosexuals published in 1977. [...] Shakuntala Devi's (the famous mathematician) book appeared. This book went almost unnoticed, and did not contribute to queer discourse or movement. [...] The reason for this book not making its mark was because Shakuntala Devi was famous for her mathematical wizardry and nothing of substantial import in the field of homosexuality was expected from her. Another factor for the indifference meted out to the book could perhaps be a calculated silence because the cultural situation in India was inhospitable for an open and elaborate discussion on this issue.

India launch Mangalyaan

INDIA TO LAUNCH 'MANGALYAAN' TO MARS TO STRENGTHEN SPACE RACE WITH CHINA

London: The Indian Space Research Organisation (ISRO) is reportedly going to launch a spacecraft to Mars in a move to strengthen its space race with China.

ISRO is said to have planning to set out "Mangalyaan" to test the capability of India's space technology to carry out interplanetary missions, the BBC reports.


Since a Chinese attempt to send a spacecraft to Mars was aborted because of a technical problem in 2011, the Indian space agency fast-tracked its Mars mission.

The spacecraft will also collect scientific information about the planet's atmosphere and surface, the report added.

The Mangalyaan probe was set to launch on 28 October, but rough weather condition in the Pacific delayed the process by a week.

If the mission succeeds, ISRO will become the fourth space agency, after those in the U.S., Europe and Russia to have successfully sent a spacecraft to Mars.

HISTORY OF INDIAN CAST SYSTEM

HISTORY OF THE INDIAN CAST SYSTEM  

Indian society has consisted of thousands of endogamous clans and groups called jatis since ancient times. The Brahminical scriptures and texts tried to bring this diversity under a comprehensible scheme which hypothesised four idealised meta groups called varna. The first mention of the formal varna Indian caste system is in the famous Purusha Sukta of the Rigveda, although it is the only mention in the entire body of the Vedas and has been decried[by whom?] as a much later, non-Vedic insertion by numerous Indologists like Max Müller and also by Ambedkar.

HINDU SCRIPTURES

In the Vedic period, there also seems to have been no discrimination against the Shudras on the issue of hearing the sacred words of the Vedas and fully participating in all religious rituals, something which became progressively restricted in the later times.[1][full citation needed]

Manusmriti, dated between 200 BCE and 100 CE, contains some laws that codified the caste system. The Manu Smriti belongs to a class of books that are geared towards ethics, morals, and social conduct - not spirituality or religion.

EMERGENCE OF RIGID CASTE STRUCTURES

In its later stages, the caste system is said to have become rigid, and caste began to be inherited rather than acquired by merit. In the past, members of different castes would not partake in various activities, such as dining and religious gatherings, together. In addition, the performance of religious rites and rituals were restricted to Brahmins, who were the designated priesthood.

Mobility across the castes
The view of the caste system as "static and unchanging" has been disputed by many scholars. For instance, sociologists such as Bernard Buber and Marriott McKim describe how the perception of the caste system as a static and textual stratification has given way to the perception of the caste system as a more processual, empirical and contextual stratification. Other sociologists such as Y.B Damle have applied theoretical models to explain mobility and flexibility in the caste system in India.[2] According to these scholars, groups of lower-caste individuals could seek to elevate the status of their caste by attempting to emulate the practices of higher castes.

Some scholars believe that the relative ranking of other castes was fluid or differed from one place to another prior to the arrival of the British.[3]

According to some psychologists, mobility across broad caste lines may have been "minimal", though sub-castes (jatis) may change their social status over the generations by fission, re-location, and adoption of new rituals.[4]

Sociologist M. N. Srinivas has also debated the question of rigidity in Caste. In an ethnographic study of the Coorgs of Karnataka, he observed considerable flexibility and mobility in their caste hierarchies.[5][6] He asserts that the caste system is far from a rigid system in which the position of each component caste is fixed for all time. Movement has always been possible, and especially in the middle regions of the hierarchy. It was always possible for groups born into a lower caste to "rise to a higher position by adopting vegetarianism and teetotalism" i.e. adopt the customs of the higher castes. While theoretically "forbidden", the process was not uncommon in practice. The concept of sanskritization, or the adoption of upper-caste norms by the lower castes, addressed the actual complexity and fluidity of caste relations.

Historical examples of mobility in the Indian Caste System among Hindus have been researched. There is also precedent of certain Shudra families within the temples of the Shrivaishava sect in South India elevating their caste.[2]

REFORM MOVEMENTS
There have been cases of upper caste Hindus warming to the Dalits and Hindu priests, demoted to outcaste ranks, who continued practising the religion. An example of the latter was Dnyaneshwar, who was excommunicated from society in the 13th century, but continued to compose the Dnyaneshwari, a Dharmic commentary on the Bhagavad Gita. Other excommunicated Brahmins, such as Eknath, fought for the rights of untouchables during the Bhakti period. Historical examples of Dalit priests include Chokhamela in the 14th century, who was India's first recorded Dalit poet, Raidas, born into Dalit cobblers, and others. The 15th-century saint Ramananda also accepted all castes, including untouchables, into his fold. Most of these saints subscribed to the Bhakti movements in Hinduism during the medieval period that rejected casteism. Nandanar, a low-caste Hindu cleric, also rejected casteism and accepted Dalits.[7]

In the 19th century, the Brahmo Samaj under Raja Ram Mohan Roy, actively campaigned against untouchability. The Arya Samaj founded by Swami Dayanand also renounced discrimination against Dalits. Sri Ramakrishna Paramahamsa founded the Ramakrishna Mission that participated in the emancipation of Dalits. Upper caste Hindus, such as Mannathu Padmanabhan also participated in movements to abolish Untouchability against Dalits, opening his family temple for Dalits to worship. While there always have been places for Dalits to worship, the first "upper-caste" temple to openly welcome Dalits into their fold was the Laxminarayan Temple in Wardha in the year 1928 (the move was spearheaded by reformer Jamnalal Bajaj). Also, the Satnami movement was founded by Guru Ghasidas, a Dalit himself. Other reformers, such as Mahatma Jyotirao Phule also worked for the emancipation of Dalits. Another example of Dalit emancipation was the Temple Entry Proclamation issued by the last Maharaja of Travancore in the Indian state of Kerala in the year 1936. The Maharaja proclaimed that "outcastes should not be denied the consolations and the solace of the Hindu faith". Even today, the Sri Padmanabhaswamy temple that first welcomed Dalits in the state of Kerala is revered by the Dalit Hindu community. The 1930s saw key struggles between Mahatma Gandhi and B.R. Ambedkar, most notably over whether Dalits would have separate electorates or joint electorates with reserved seats. The Indian National Congress was the only national organisation with a large Dalit following, but Gandhi failed to gain their commitment. Ambedkar, a Dalit himself, developed a deeper analysis of Untouchability, but lacked a workable political strategy: his conversion to Buddhism in 1956, along with millions of followers, highlighted the failure of his political endeavours.[8] India's first Prime Minister, Jawaharlal Nehru, based on his own relationship with Dalit reformer Ambedkar, also spread information about the dire need to eradicate untouchability for the benefit of the Dalit community. In addition, other Hindu groups have reached out to the Dalit community in an effort to reconcile with them, with productive results.

Importance of Educating Women

Female education is a catch-all term for a complex of issues and debates surrounding education (primary education, secondary education, tertiary education and health education in particular) for females. It includes areas of gender equality and access to education, and its connection to the alleviation of poverty. Also involved are the issues of single-sex education and religious education, in that the division of education along gender lines, and religious teachings on education, have been traditionally dominant, and are still highly relevant in contemporary discussion of female education as a global consideration.

While the feminist movement has certainly promoted the importance of the issues attached to female education, discussion is wide-ranging and by no means confined to narrow terms of reference: it includes for example AIDS.[1] Universal education, meaning state-provided primary and secondary education independent of gender, is not yet a global norm, even if it is assumed in most developed countries. In some Western countries, women have surpassed men at many levels of education. For example, in the United States in 2005/2006, women earned 62% of Associate's degrees, 58% of Bachelor's degrees, 60% of Master's degrees, and 50% of Doctorates.[2]

Education for women with handicaps has also improved. In 2011, Giusi Spagnolo became the first woman with Down Syndrome to graduate college in Europe (she graduated from the University of Palermo in Italy.)[3][4]

Improving girls' educational levels has been demonstrated to have clear impacts on the health and economic future of young women, which in turn improves the prospects of their entire community.[5] In the poorest countries of the world, 50% of girls do not attend secondary school. Yet, research shows that every extra year of school for girls increases their lifetime income by 15%. Improving female education, and thus women's earning potential, improves the standard of living for their own children, as women invest more of their income in their families than men do.[6] Yet, many barriers to education for girls remain. In some African countries, such as Burkina Faso, girls are unlikely to attend school for such basic reasons as a lack of private latrine facilities for girls.[7]

Higher rates of high schools and university education among women, particularly in developing countries, have helped them make inroads to professional careers and better-paying salaries and wages. Education increases a woman's (and her partner and the family's) level of health and health awareness. Furthering women's levels of education and advanced training also tends to lead to later ages of initiation of sexual activity and first intercourse, later age at first marriage, and later age at first childbirth, as well as an increased likelihood to remain single, have no children, or have no formal marriage and alternatively, have increasing levels of long-term partnerships. It can lead to higher rates of barrier and chemical contraceptive use (and a lower level of sexually transmitted infections among women and their partners and children), and can increase the level of resources available to women who divorce or are in a situation of domestic violence. It has been shown, in addition, to increase women's communication with their partners and their employers, and to improve rates of civic participation such as voting or the holding of office.[8][9]

Importance of Educating Women

Female education is a catch-all term for a complex of issues and debates surrounding education (primary education, secondary education, tertiary education and health education in particular) for females. It includes areas of gender equality and access to education, and its connection to the alleviation of poverty. Also involved are the issues of single-sex education and religious education, in that the division of education along gender lines, and religious teachings on education, have been traditionally dominant, and are still highly relevant in contemporary discussion of female education as a global consideration.

While the feminist movement has certainly promoted the importance of the issues attached to female education, discussion is wide-ranging and by no means confined to narrow terms of reference: it includes for example AIDS.[1] Universal education, meaning state-provided primary and secondary education independent of gender, is not yet a global norm, even if it is assumed in most developed countries. In some Western countries, women have surpassed men at many levels of education. For example, in the United States in 2005/2006, women earned 62% of Associate's degrees, 58% of Bachelor's degrees, 60% of Master's degrees, and 50% of Doctorates.[2]

Education for women with handicaps has also improved. In 2011, Giusi Spagnolo became the first woman with Down Syndrome to graduate college in Europe (she graduated from the University of Palermo in Italy.)[3][4]

Improving girls' educational levels has been demonstrated to have clear impacts on the health and economic future of young women, which in turn improves the prospects of their entire community.[5] In the poorest countries of the world, 50% of girls do not attend secondary school. Yet, research shows that every extra year of school for girls increases their lifetime income by 15%. Improving female education, and thus women's earning potential, improves the standard of living for their own children, as women invest more of their income in their families than men do.[6] Yet, many barriers to education for girls remain. In some African countries, such as Burkina Faso, girls are unlikely to attend school for such basic reasons as a lack of private latrine facilities for girls.[7]

Higher rates of high schools and university education among women, particularly in developing countries, have helped them make inroads to professional careers and better-paying salaries and wages. Education increases a woman's (and her partner and the family's) level of health and health awareness. Furthering women's levels of education and advanced training also tends to lead to later ages of initiation of sexual activity and first intercourse, later age at first marriage, and later age at first childbirth, as well as an increased likelihood to remain single, have no children, or have no formal marriage and alternatively, have increasing levels of long-term partnerships. It can lead to higher rates of barrier and chemical contraceptive use (and a lower level of sexually transmitted infections among women and their partners and children), and can increase the level of resources available to women who divorce or are in a situation of domestic violence. It has been shown, in addition, to increase women's communication with their partners and their employers, and to improve rates of civic participation such as voting or the holding of office.[8][9]

Official Inauguration of Our Club

Dear Friends,
                      Our Social Club inaugural function will contact tomorrow 11:30 am . We are expecting your presents in the function.
                                   
                                      With love
                                      Clubs of base

Malala

Malala Yousafzai
"Malala" redirects here. For the village in India, see Malala (village).
Malala Yousafzai

Native name ملاله یوسفزۍ
Born 12 July 1997 (age 16)
Mingora, Khyber Pakhtunkhwa, Pakistan
Residence Birmingham, England, UK
Nationality Pakistani
Occupation Blogger, activist for rights to education and for women
Known for Activism, Taliban assassination attempt
Religion Sunni Islam
Relatives Ziauddin Yousafzai (father)
Awards Honorary Canadian citizenship[1]
National Youth Peace Prize
Sakharov Prize
Simone de Beauvoir Prize
Malala Yousafzai (Pashto: ملاله یوسفزۍ‎ [mə ˈlaː lə . ju səf ˈzəj];[2] Urdu: ملالہ یوسف زئی‎ Malālah Yūsafzay, born 12 July 1997)[3] is a Pakistani school pupil and education activist from the town of Mingora in the Swat District of Pakistan's northwestern Khyber Pakhtunkhwa province. She is known for her activism for rights to education and for women, especially in the Swat Valley, where the Taliban had at times banned girls from attending school. In early 2009, at the age of 11–12, Yousafzai wrote a blog under a pseudonym for the BBC detailing her life under Taliban rule, their attempts to take control of the valley, and her views on promoting education for girls. The following summer, a New York Times documentary was filmed about her life as the Pakistani military intervened in the region, culminating in the Second Battle of Swat. Yousafzai rose in prominence, giving interviews in print and on television, and she was nominated for the International Children's Peace Prize by South African activist Desmond Tutu.

On 9 October 2012, Yousafzai was shot in the head and neck in an assassination attempt by Taliban gunmen while returning home on a school bus. In the days immediately following the attack, she remained unconscious and in critical condition, but later her condition improved enough for her to be sent to the Queen Elizabeth Hospital in Birmingham, England, for intensive rehabilitation. On 12 October, a group of 50 Islamic clerics in Pakistan issued a fatwā against those who tried to kill her, but the Taliban reiterated its intent to kill Yousafzai and her father.

The assassination attempt sparked a national and international outpouring of support for Yousafzai. Deutsche Welle wrote in January 2013 that Yousafzai may have become "the most famous teenager in the world."[4] United Nations Special Envoy for Global Education Gordon Brown launched a UN petition in Yousafzai's name, using the slogan "I am Malala" and demanding that all children worldwide be in school by the end of 2015 – a petition which helped lead to the ratification of Pakistan's first Right to Education Bill.[5] In the 29 April 2013 issue of Time magazine, Yousafzai was featured on the magazine's front cover and as one of "The 100 Most Influential People in the World". She was the winner of Pakistan's first National Youth Peace Prize and was nominated for the 2013 Nobel Peace Prize (although Yousafzai was widely tipped to win the prize,[6] it was awarded to the Organisation for the Prohibition of Chemical Weapons). On 12 July 2013, Yousafzai spoke at the UN to call for worldwide access to education, and in September 2013 she officially opened the Library of Birmingham.[7] Yousafzai is the recipient of the Sakharov Prize for 2013. On October 16, 2013, the Government of Canada announced its intention that the Parliament of Canada confer Honorary Canadian citizenship upon Yousafzai.[8]

Early lifeEdit
Yousafzai was born on 12 July 1997 into a Sunni Muslim family[3] of Pashtun ethnicity.[9] She was given her first name Malala (meaning "grief stricken"[10]) after Malalai of Maiwand, a famous Pashtun poet and warrior woman from southern Afghanistan.[11] Her last name, Yousafzai, is that of a large Pashtun tribal confederation that is predominant in Pakistan's Swat Valley, where she grew up. At her house in Mingora, she lived with her two younger brothers, her parents, and two pet chickens.[3]

Yousafzai was educated in large part by her father, Ziauddin Yousafzai, who is a poet, school owner, and an educational activist himself, running a chain of schools known as the Khushal Public School.[12] She once stated to an interviewer that she would like to become a doctor, though later her father encouraged her to become a politician instead.[3] Ziauddin referred to his daughter as something entirely special, permitting her to stay up at night and talk about politics after her two brothers had been sent to be First Battle of Swat
In late 2008, when Aamer Ahmed Khan of the BBC Urdu website and his colleagues had discussed a novel way of covering the Taliban’s growing influence in Swat: Why not find a schoolgirl to blog anonymously about her life there? Their correspondent in Peshawar, Abdul Hai Kakar, had been in touch with a local school teacher, Ziauddin Yousafzai, but couldn’t find any students willing to do it. It was too dangerous, their families said. Finally, Yousafzai suggested his own daughter, 11-year-old Malala.[15] At the time, Taliban militants led by Maulana Fazlullah were taking over the Swat Valley, banning television, music, girls’ education,[16] and women from going shopping.[17] Bodies of beheaded policemen were being hung in town squares.[16] At first, a girl named Aisha from her father's school agreed to write a diary, but then the girl's parents stopped her from doing it because they feared Taliban reprisals. The only alternative was Yousafzai, four years younger than the original volunteer, and in seventh grade at the time.[18] Editors at the BBC unanimously agreed.
On 3 January 2009, Yousafzai's first entry was posted to the BBC Urdu blog. She would hand-write notes and then pass them on to a reporter who would scan and e-mail them.[16] The blog records Yousafzai's thoughts during the First Battle of Swat, as military operations take place, fewer girls show up to school, and finally, her school shuts down.

In Mingora, the Taliban had set an edict that no girls could attend school after 15 January 2009. The group had already blown up more than a hundred girls’ schools.[16] The night before the ban took effect was filled with the noise of artillery fire, waking Yousafzai multiple times. The following day, Yousafzai also read for the first time excerpts from her blog that had been published in a local newspaper.[10]

Banned from school
After the ban, the Taliban continued to destroy schools in the area.[22] Five days later in her blog, Yousafzai wrote that she was still studying for her exams: "Our annual exams are due after the vacations but this will only be possible if the Taliban allow girls to go to school. We were told to prepare certain chapters for the exam but I do not feel like studying."[22]

It seems that it is only when dozens of schools have been destroyed and hundreds others closed down that the army thinks about protecting them. Had they conducted their operations here properly, this situation would not have arisen.

“”
Malala Yousafzai 24 January 2009 BBC blog entry[22]
In February 2009, girls' schools were still closed. In solidarity, private schools for boys had decided not to open until 9 February, and notices appeared saying so.[22] On 7 February, Yousafzai and a brother returned to their hometown of Mingora, where the streets were deserted, and there was an "eerie silence". "We went to supermarket to buy a gift for our mother but it was closed, whereas earlier it used to remain open till late. Many other shops were also closed", she wrote in her blog. Their home was burgled and their television was stolen.[22]

After boys' schools reopened, the Taliban lifted restrictions on girls' primary education, where there was co-education. Girls-only schools were still closed. Yousafzai wrote that only 70 pupils attended, out of 700 pupils who were enrolled.[22]

On 15 February, gunshots could be heard in the streets of Mingora, but Yousafzai's father reassured her, saying "don't be scared – this is firing for peace". Her father had read in the newspaper that the government and the militants were going to sign a peace deal the next day. Later that night, when the Taliban announced the peace deal on their FM Radio studio, another round of stronger firing started outside.[22] Yousafzai spoke out against the Taliban on the national current affairs show Capital Talk on 18 February.[23] Three days later, local Taliban leader Maulana Fazlulla announced on his FM radio station that he was lifting the ban on women's education, and girls would be allowed to attend school until exams were held on 17 March, but they had to wear burqas.[22]

Girls' schools reopen
On 25 February, Yousafzai wrote on her blog that she and her classmates "played a lot in class and enjoyed ourselves like we used to before".[22] Attendance at Yousafzai's class was up to 19 of 27 pupils by 1 March, but the Taliban were still active in the area. Shelling continued, and relief goods meant for displaced people were looted.[22] Only two days later, Yousafzai wrote that there was a skirmish between the military and Taliban, and the sounds of mortar shells could be heard: "People are again scared that the peace may not last for long. Some people are saying that the peace agreement is not permanent, it is just a break in fighting".[22]

On 9 March, Yousafzai wrote about a science paper that she performed well on, and added that the Taliban were no longer searching vehicles as they once did. Her blog ended on 12 March 2009.[24]

Refugee
See also: Second Battle of Swat
After the BBC diary ended, Yousafzai and her father were approached by New York Times reporter Adam B. Ellick about filming a documentary.[18] In May, the Pakistani Army moved into the region to regain control during the Second Battle of Swat. Mingora was evacuated and Yousafzai's family was displaced and separated. Her father went to Peshawar to protest and lobby for support, while she was sent into the countryside to live with relatives. "I'm really bored because I have no books to read," Yousafzai is filmed saying in the documentary.[3]

That month, after criticizing militants at a press conference, Yousafzai's father received a death threat over the radio by a Taliban commander.[3] Yousafzai was deeply inspired in her activism by her father. That summer, for the first time, she committed to becoming a politician and not a doctor, as she had once aspired to be.[3]

I have a new dream ... I must be a politician to save this country. There are so many crises in our country. I want to remove these crises.

“”
Malala Yousafzai Class Dismissed (documentary)[3]
By early July, refugee camps were filled to capacity. The prime minister made a long-awaited announcement saying that it was safe to return to the Swat Valley. The Pakistani military had pushed the Taliban out of the cities and into the countryside. Yousafzai's family reunited, and on 24 July 2009 they headed home. They made one stop first – to meet with a group of other grassroots activists that had been invited to see United States President Barack Obama's special representative to Afghanistan and Pakistan, Richard Holbrooke. Yousafzai pleaded with Holbrooke to intervene in the situation, saying, "Respected ambassador, if you can help us in our education, so please help us." When her family finally did return home, they found it had not been damaged, and her school had sustained only light damage.[3]

Early political career and activismEdit
Following the documentary, Yousafzai was interviewed on the national Pashto-language station AVT Khyber, the Urdu-language Aaj Daily, and Canada's Toronto Star.[18] She made a second appearance on Capital Talk on 19 August 2009.[25] Her BBC blogging identity was being revealed in articles by December 2009.[26][27] She also began appearing on television to publicly advocate for female education.[17]

In October 2011, Archbishop Desmond Tutu, a South African activist, nominated Yousafzai for the International Children's Peace Prize of the Dutch international children's advocacy group KidsRights Foundation. She was the first Pakistani girl to be nominated for the award. The announcement said, "Malala dared to stand up for herself and other girls and used national and international media to let the world know girls should also have the right to go to school".[28] The award was won by Michaela Mycroft of South Africa.[29]

Her public profile rose even further when she was awarded Pakistan's first National Youth Peace Prize two months later in December.[16][28] On 19 December 2011, Prime Minister Yousuf Raza Gilani awarded her the National Peace Award for Youth. At the proceedings in her honor, Yousafzai stated that she was not a member of any political party, but hoped to found a national party of her own to promote education.[30] The prime minister directed the authorities to set up an IT campus in the Swat Degree College for Women at Yousafzai's request, and a secondary school was renamed in her honor.[31] By 2012, Yousafzai was planning to organize the Malala Education Foundation, which would help poor girls go to school.[32]

Assassination attemptEdit
As Yousafzai became more recognized, the dangers facing her became more acute. Death threats against her were published in newspapers and slipped under her door.[33] On Facebook, where she was an active user, she began to receive threats and fake profiles were created under her name.[16] When none of this worked, a Taliban spokesman says they were "forced" to act. In a meeting held in the summer of 2012, Taliban leaders unanimously agreed to kill her.[33]

I think of it often and imagine the scene clearly. Even if they come to kill me, I will tell them what they are trying to do is wrong, that education is our basic right.

“”
Malala Yousafzai envisioning a confrontation with the Taliban[16]
On 9 October 2012, a Taliban gunman shot Yousafzai as she rode home on a bus after taking an exam in Pakistan’s Swat Valley. The masked gunman shouted "Which one of you is Malala? Speak up, otherwise I will shoot you all",[12] and, on her being identified, shot at her. She was hit with one bullet, which went through her head, neck, and ended in her shoulder.[34] Two other girls were also wounded in the shooting: Kainat Riaz and Shazia Ramzan,[35] both of whom were stable enough to speak to reporters and provide details of the attack.

Medical treatment
After the shooting, Yousafzai was airlifted to a military hospital in Peshawar, where doctors were forced to begin operating after swelling developed in the left portion of her brain, which had been damaged by the bullet when it passed through her head.[36] After a three-hour operation, doctors successfully removed the bullet, which had lodged in her shoulder near her spinal cord. The day following the attack, doctors performed a decompressive craniectomy, in which part of the skull is removed to allow room for the brain to swell.[37]

On 11 October 2012, a panel of Pakistani and British doctors decided to move Yousafzai to the Armed Forces Institute of Cardiology in Rawalpindi.[37] Mumtaz Khan, a doctor, said that she had a 70% chance of survival.[38] Interior Minister Rehman Malik said that Yousafzai would be shifted to Germany, where she could receive the best medical treatment, as soon as she was stable enough to travel. A team of doctors would travel with her, and the government would bear the expenditures of her treatment.[39][40] Doctors reduced Yousafzai's sedation on 13 October, and she moved all four limbs.[41]

Offers to treat Yousafzai came from around the world.[42] On 15 October, Yousafzai traveled to the United Kingdom for further treatment, approved by both her doctors and family. Her plane landed in Dubai to refuel and then continued to Birmingham, where she was treated at the Queen Elizabeth Hospital Birmingham, one of the specialties of this hospital being the treatment of military personnel injured in conflict.[43]

Yousafzai had come out of her coma by 17 October 2012, was responding well to treatment, and was said to have a good chance of fully recovering without any brain damage.[44] Later updates on 20 and 21 October stated that she was stable, but was still battling an infection.[45] By 8 November, she was photographed sitting up in bed.[46]

On 3 January 2013, Yousafzai was discharged from the Queen Elizabeth Hospital in Birmingham to continue her rehabilitation at her family's temporary home in the West Midlands.[47][48] She had a five-hour operation on 2 February to reconstruct her skull and restore her hearing, and was reported in stable condition.[49]

Reaction

Barack Obama, Michelle Obama, and their daughter Malia meet with Malala Yousafzai in the Oval Office, 11 Oct 2013.
The assassination attempt received worldwide media coverage and produced an outpouring of sympathy and anger. Protests against the shooting were held in several Pakistani cities the day after the attack, and over 2 million people signed the Right to Education campaign's petition, which led to ratification[50][51] of the first Right to Education Bill in Pakistan.[5] Pakistani officials offered a 10 million rupee (US$105,000) reward for information leading to the arrest of the attackers. Responding to concerns about his safety, Yousafzai's father said, "We wouldn't leave our country if my daughter survives or not

Pakistan's president Asif Ali Zardari described the shooting as an attack on "civilized people".[52] UN Secretary-General Ban Ki-moon called it a "heinous and cowardly act".[53] U.S. President Barack Obama found the attack "reprehensible, disgusting and tragic",[54] while Secretary of State Hillary Clinton said Yousafzai had been "very brave in standing up for the rights of girls" and that the attackers had been "threatened by that kind of empowerment".[55] British Foreign Secretary William Hague called the shooting "barbaric" and that it had "shocked Pakistan and the world".[56]
The American singer Madonna dedicated her song "Human Nature" to Yousafzai at a concert in Los Angeles the day of the attack.
On 12 October 2012, a group of 50 Islamic clerics in Pakistan issued a fatwā – a ruling of Islamic law – against the Taliban gunmen who tried to kill Yousafzai. Islamic scholars from the Sunni Ittehad Council publicly denounced attempts by the Pakistani Taliban to mount religious justifications for the shooting of Yousafzai and two of her classmates.[64]

Although the attack was roundly condemned in Pakistan,[65] "some fringe Pakistani political parties and extremist outfits" have aired conspiracy theories, such as the shooting being staged by the American Central Intelligence Agency in order to provide an excuse for continuing drone attacks.[66] The Tehrik-i-Taliban Pakistan and some other pro-Taliban elements branded Yousafzai as an "American spy".[67][68][69][70]

United Nations petition
On 15 October 2012, UN Special Envoy for Global Education Gordon Brown, a former British Prime Minister, visited Yousafzai while she was in the hospital,[71] and launched a petition in her name and "in support of what Malala fought for".[72] Using the slogan "I am Malala", the petition's main demand was that there be no children left out of school by 2015, with the hope that "girls like Malala everywhere will soon be going to school".[73] Brown said he would hand the petition to President Zardari in Islamabad in November.[72]

The petition contains three demands:

We call on Pakistan to agree to a plan to deliver education for every child.
We call on all countries to outlaw discrimination against girls.
We call on international organizations to ensure the world's 61 million out-of-school children are in education by the end of 2015.[73]
Criminal investigatio.

The police also arrested six men for involvement in the attack, but they were later released for lack of evidence.[76] As of 7 November 2012, Mullah Fazlullah, the cleric who ordered the attack on Yousafzai, was confirmed to be hiding in Eastern Afghanistan by US sources there.[77]

Continuing political career
Reception in Pakistan
Awards and honoursEdit
Yousafzai

At International Poetry Festival 2013 in Argentina
International Children's Peace Prize nominee, 2011[28]
National Youth Peace Prize, 2011[16]
Sitara-e-Shujaat, Pakistan's third-highest civilian bravery award, October 2012[87]
Foreign Policy magazine top 100 global thinker, November 2012[88]
Time magazine Person of the Year shortlist, December 2012[89]
Mother Teresa Memorial Award for Social Justice, November 2012[90][a]
Rome Prize for Peace and Humanitarian Action, December 2012[92]
Top Name of 2012 in Annual Survey of Global English, January 2013[93]
Simone de Beauvoir Prize, January 2013[94]
Nobel Peace Prize nominee, March 2013[95]
Doughty Street Advocacy award of Index on Censorship, March 2013[96]
Fred and Anne Jarvis Award of the UK National Union of Teachers, March 2013[97]
Vital Voices Global Leadership Awards, Global Trailblazer, April 2013[98]
One of Time's "100 Most Influential People In The World", April 2013[99]
Premi Internacional Catalunya Award of Catalonia, May 2013[100]
Annual Award for Development of the OPEC Fund for International Development (OFID), June 2013[101]
International Campaigner of the Year, 2013 Observer Ethical Awards, June 2013[102]
2012 Tipperary International Peace Award, Ireland Tipperary Peace Convention, August 2013[103]
International Children’s Peace Prize, KidsRights, 2013[104]
Portrait of Yousafzai by Jonathan Yeo displayed at National Portrait Gallery, London[105]
Ambassador of Conscience Award from Amnesty International[106]
2013 Clinton Global Citizen Awards from Clinton Foundation[107]
Harvard Foundation’s Peter Gomes Humanitarian Award from Harvard University[108]
2013 Anna Politkovskaya Award – Reach All Women In War
2013 Sakharov Prize for Freedom of Thought – Awarded by the European Parliament
2013 Edinburgh University granted Malala an honorary Master of Arts degree[109]
2013 Pride of Britain, October 2013