States to set up special concerned to improve connection rate under the SCs and STs POA Act

The Ministry of Social Justice in a recent convent two day Conference of State Ministers for Welfare/ Social Justice to discuss various issues concerning SCs and STs Prevention of Atrocities Act, 1989, amendment of persons with disability (PWD Act) and Maintenance and Welfare of persons senior citizens Act 2007 etc, the 8th Sept, 2009. The following points of action were agreed upon during the conference.

State Governments agreed to make all efforts to bring down pendency and improve conviction rate under the SCs and STs Prevention of Atrocities Act, 1989 ( POA Act). More exclusive Special Courts will be set up and investigation and prosecution machinery will be strengthened for the purpose, for which the Ministry would provide central assistance under the relevant Centrally-sponsored scheme.

State Governments were urged to undertake a thorough review of cases ending in acquittal and also take corrective steps.

State Governments agreed to hold meetings of State and District-level Vigilance and Monitoring Committees with prescribed regularity so that cases of atrocities are properly monitored. The Union Minister for Social Justice and Empowerment, will also be visiting States with high incidence of atrocities to conduct a high level joint review.

States which have not yet switched over from cash payment of scholarship to payment through post office/ banks, agreed to do so in the next 2-3 months. All States agreed to earmark funds under SCSP proportionately and ensure their full utilization for programmes directly relevant for SCs, as per the guideline of Planning Commission.

State Governments also agreed to take immediate action to assess the impact of Special Central Assistance to SCSP in enabling the Below Poverty Line beneficiaries to cross the poverty line, and to send the results the Ministry.

The State Governments welcomed the initiative to comprehensively amend the PwD Act and agreed to send their considered comments on the proposed amendments by 15th October, 2009.

It was agreed that the procedure for grant of disability certificates would be simplified and decentralized by all appropriate Governments before the end of 2009.

Central and State Governments will try to make existing DDRCs fully functional in the shortest possible time.

ADIP Scheme would be revised quickly and comprehensively dovetailing measures such as awareness generation, early detection and intervention, Sarva Shiksha Abhiyan and gender issues.

All appropriate Governments will endeavour to make their Public Buildings (especially of education and health institutions and of others with large public dealing) and websites accessible to Persons with Disabilities in the shortest possible time.

It was agreed that the States which have yet to bring the Maintenance and Welfare of Parents and Senior Citizens Act, 2007 into force, will do so quickly, States which have brought the Act into force but have yet to notify rules or constitute tribunals will also do so and activate the Tribunals at the earliest

Fundamental Principles of Understanding Hadith

We study and ponder over ahaadith (sayings and the traditions of Prophet Muhammad ) to fully benefit from the prophetic knowledge transmitted to humanity in the form of traditions. Proper investigation and contemplation on ahaadith requires that the researchers in this discipline follow certain fundamental principles. If a researcher attempts studying ahaadith ignoring these principles he will face perplexing questions at every step in this exercise and would be at risk of arriving at the an incorrect conclusion. Those intending to steer clear of the danger of losing the true prophetic knowledge will find the following principles helpful in avoiding these dangers. Those taking help from these principles will find the road to understanding ahaadith quite easy.

There are five fundamental principles of understanding ahaadith. A detailed discussion on each follows.

1. The Quran is the Measure of Truth

The first and the foremost principle is that the Quran is the real measure of truth regarding ahaadith. In fact, it is the only criterion of truth in all religious matters. The Quran and Hadith (singular of ahaadith) are interrelated as the root is related to its branches or a text is to its explanation. The Quran gives the core guidance forming the religion and the shari'ah. This Quranic guidance is the basis and foundation of the religion while ahaadith explain and detail it.

The Quran has many characteristics. It has many names and attributes of which one name, given to it by the Almighty Himself, is mizan (the criterion or the measure). The Quran is the measure of judgment. This means that it works as a judgment over the differences and disputes between the people. It establishes the truth firm and makes it distinct from the untruth. This is the greatest purpose the Quran was revealed to fulfill. It is only the Quran which measures the ideas and views on the divine scale and decides over the validity of what people ascribe to God. It determines what part of the current religious ideas is the truth from God and what part of these is a human addition mixed with the pure divine guidance. The Quran says:

It is God Who has revealed the Book with decisive truth, and the balance (al-mizan). (Q 42:17)

Certainly We sent our messengers with clear arguments, and sent down with them the Book and the balance (mizan) that men may conduct themselves with equity. (Q 57:25)

Considering this very quality of the Quran, it has been given the name muhaymin (guardian). In order to establish justice and equity, we need a balance and a criterion. Almighty God has referred to these two qualities of the Quran in the following verse as well:

And to you we have revealed the Book with the truth, in confirmation of the [prophesies of] the earlier Scriptures, and a guardian (muhayman) over it. So judge between them by that which God has revealed, and do not follow their desires setting aside the truth which has come to you. (Q 5:48)

Everything concerning the religion and the shariah has to be measured by this criterion. This is a general principle which covers all the religious matters and sources. When we find a hadith which goes against the religion and admits of doubt we have to measure it by the Quran, for the Book rules over it.

Someone may consider hadith independent of the measure of the Quran. He may assume that it is not subject to the Quran and it is a judge for itself. He would, however, be forced to adopt as the part of the religion even the narratives which clearly contradict the Quranic teachings. He would be including in the religion that which does not belong to it.

I believe that every such hadith as is proven unsound when measured in light of the Quran, is either a fabrication or a distortion. It is, therefore, incumbent upon us to keep the religion of God safe from the onslaught of such narratives. It is unperceivable, on the scale of reason as well as revelation, that the Messenger negates or contradicts the commands of the Almighty God. The scholars of the religious sciences unanimously hold that any hadith that contradicts the Quran is a false narrative and must be rejected. I quote a leading scholar of the Prophetic tradition, Imam Aḥmad Ibn Ḥanbal in this regard. Faḍl Ibn Ziyad reports:

I heard Aḥmad Ibn Ḥanbal respond to a question regarding the traditions which say that the Sunnah overrules the Quran (qaḍiyatan 'ala al-Quran) in the following words: "I do not dare say that. However, the Sunnah explicates the Book, defines and explains it."1

This means that, according to him, no hadith can abrogate the Quran. We acknowledge the status of hadith. We do not deny it. However, we hold that the claim that it overrules the Quran is baseless.


2. Collating the Narratives on a Single Topic

Just like the Quran, Hadith too have an overall order and arrangement. We cannot properly understand and interpret a hadith without considering the overall structure of hadith. The second most important principle of understanding hadith is that every hadith has to be considered a part of the collective system of the narratives. A part, it is clear, has to be in accord with the overall structure of the whole. Every hadith that is not in assonance with the overall structure of ahaadith should be rejected. In solving the problems of opposing and mutually contradicting ahaadith, the collective order of ahaadith will be of immense help to us.

Some people present their statements as ahaadith and ascribe them to the Prophet even though these statements neither correspond to the fundamental teachings of the Quran nor accord with the general prophetic teachings. Such baseless traditions, though limited in number, have found their way into the major hadith works. It is extremely necessary to analyze and separate them from the true prophetic knowledge.

3. Language of Ahaadith

The original language of the hadith literature is the standard Classical Arabic even though, unlike the Quran, most of the ahaadith have not been transmitted verbatim; ideas have been transmitted rather than words. Nonetheless, the language of ahaadith maintains a high standard. The quality of the language of ahaadith is superior to many other earlier sources. It is extremely important to consider this aspect of the language of the prophetic sayings while pondering over them. By the grace of God, there are many hadith collections. Recorded in an early period of oral tradition, the language of ahaadith is nearer to that of the prophetic times. Having acknowledged that language keeps changing and evolving, we need to prefer the traditions whose language is more approximate to that of the time of the Prophet and the Companions .

In the syntactic and morphological analysis of ahaadith, the judgments of the expert grammarians, lexicographers and acknowledged authorities in the field always prevail. Therefore, while deciding on meanings of difficult words and explaining the complex sentence structures, their interpretations and views have to be preferred over one's personal understanding.

For the serious student of the hadith literature, expertise and competence in the language spoken during the time of the Prophet and Companions as well as a taste and flavor for this language are crucial. This can help him differentiate the language of the prophetic time from that of the later times. If a person, engaged in the hadith study, fails to understand this difference, it is very likely that he confuses non-prophetic statements with ahaadith of the Prophet . He can even be led to accept the non-Quranic words as the part of the Book of God. A famous hadith ascribed to 'Umar claims that the Quran once included the verse al-shaykh wa al-shaykhatu idha zanaya farjumuhuma al-battata (When an old man and old woman commit extramarital sex, stone them to death). The truth of the matter is that, far from being part of a verse of the Quran, these words do not even match the prophetic language. It is, at best, the language of the non-Arab jurist of the later times.

4. Specification and Generalization, Situation and Context, and Nature of Address

Understanding ahaadith requires proper understanding of the instances of specification and generalization, situation and context, and the nature of address. A proper understanding of the instances of specification and generalization requires that, while explaining the hadith narratives, one appreciates that an apparently general statement can actually deal with a specific case. Similarly, one has to appreciate the points in the text where a seemingly specific command is used in a general sense. Muḥaddithun (scholars of ahaadith) have discussed these questions in detail. However, this issue is very delicate and one has to remain alert to these facts.

Likewise, understanding the hadith literature requires that the student is able to fully appreciate the implications of the textual context as well as context of situation. This is extremely important to understand. Failure to appreciate the proper textual context as well as context of situation gives rise to grave and complex questions leading to unending disputes. Take, for example, the famous hadith which says:

Ads by Google:
Advertisements not controlled by IslamiCity

Rulers shall be from among the Quraysh. (Musnad Aḥmad, No: 19792)

The majority of the scholars of the third and the later generations committed serious errors in determining the true context of this hadith. Literal interpretation of the narrative led them to believe that only the Quraysh could validly rule the Muslims. Evidently, this view puts Islam and Brahmanism on equal ground as far as the political system is concerned. This view clearly ignores that Islam is the first religion aiming to purify the political systems from the evil of Brahmanism.

The primary cause of this error is that the scholars failed to understand the proper context of this prophetic statement. This hadith does not give a universal directive governing the political system of Islam. It does not establish the political superiority of the Quraysh for all times. It is, on the contrary, a prophetic judgment on a political dispute that was buried in the minds of a group of the Anṣar (helpers) of Madinah. This group expected that, after the Prophet's demise, it was they, not the Quraysh, who truly deserved to be the rulers of the Muslim ummah. They based this view on their services to the religion of God. This dispute remained latent in the minds of only a group among the Anṣar during the lifetime of the Prophet . Yet it found expressions in various ways even during his lifetime. The Prophet feared that, after his demise, the dispute might cause a great divide within the ummah. Sensing this danger, the Prophet decided to settle the issue during his lifetime. Seen in this light, the prophetic statement means that at that time the people of Arabia would not accept the leadership of any tribe other than the Quraysh. Therefore, immediately after him, the rulers should be elected from the Quraysh. This prophetic decision settled the dispute that arose between the immigrants of Makkah and the Anṣar of Madinah right after the death of the Prophet . In the famous meeting of the Saqifah of Bani Sa'idah, the Anṣar put forward this claim.

True nature of the words of the Prophet , therefore, is that it was a decision on an implicit dispute on the question of the political leadership of the Muslims. The Prophet gave his verdict before the dispute clearly manifested itself. He based his decision on the established political superiority of the Quraysh. He did not adduce eternal racial superiority of the Quraysh over the other nations of the world as is entailed by the usual interpretations of the narrative.

One example of errors resulting from incorrect identification of the context of this prophetic saying follows. The leader of a contemporary Islamic movement, on the basis of this hadith, issued a legal opinion (fatwa) to the effect that an inexpedient shariah directive can be altered and suspended. In the support of this view he cited the hadith above mentioned. He held that though Islam affirms equality as an established moral principle, yet, in the case of the candidacy for caliphate, the Prophet found this principle inexpedient. He cancelled this principle and declared that rulers shall be from among the Quraysh.2

Take still another example. Some tradition contain following words of the Prophet :

I have been commanded to fight the people until they profess there is no God but Allah. (Bukhari, No: 385)

Apparent and literal meaning of the narrative, disregarding its true context, validates the Orientalists' view that Islam was spread by the sword. It also entails that the war against unbelief that the Prophet started has to go on till the whole mankind embraces Islam and declares Allah to be the only deity. This is plainly wrong. History falsifies this interpretation. We know that the Prophet accepted jizyah from the People of the Book as well as the Magians (al-majus). He did not force them to say that there is no God but Allah. Similarly all such people who contracted treaties with Muslims, before their subjugation (mu'ahid/ahl al-ṣulḥ), were allowed to follow their religion. They too were not forced to convert. We must, therefore, try to discover the true meaning of this narrative. If we consider the word "the people" in the narrative specifically referring to the children of Isma'il, based on obvious textual indications, the ḥadith narrative conforms to the teachings of the Quran.

I have explained in my commentary on the Quran the Divine law regarding the Messengers (rusul) and their direct addressees. I have explained that sometimes God sends a Prophet (nabi) as a Messenger (rasul) to a nation. The Messenger makes his message plain. He establishes his claim by a number of portents and removes all possible doubts on his claim to be a Divine Messenger. If his addressees reject him and his message even after the itmam al-ḥujjah (making the truth obvious in a conclusive manner), the rejecters are either struck by God's cosmic punishment and destroyed or, otherwise, punished at the hands of the believers.

It is this way (sunnah) of God which this hadith explains. It is a historical fact that the Prophet was primarily sent to the Children of Isma'il, who were his direct addressees. Therefore, after the itmam al-ḥujjah was accomplished by the Prophet , they were left to choose between death and faith. They were not held in bondage nor were they offered to pay jizyah and follow their religion.

Similar problematic narratives bearing upon issues of great importance abound in the hadith literature. It is, therefore, very important to learn the context of situation of the reported acts and statements of the Prophet . Failure to understand the true context of such narratives has perplexed most of our renowned scholars who badly failed to explain such problematic narratives. They either adopted apologetic attitude with regard to these narratives or came to hold clearly unfounded views.

5. Mutual Harmony of Religion, Human Nature and Reason

The fifth and the last guiding principle in this regard is that the religion does not contradict the dictates of reason and fiṭrah (human nature). God has indeed based the teachings of religion on the dictates of fiṭrah (human nature).

Fiṭrah of God upon which He has modelled the humans. (Q 30:30)

The religion highlights the dictates of reason and fiṭrah, shapes them in the form of principles and bases the entire system of human life on it. Hence, it cannot contradict fiṭrah. It follows from this that everything that is against reason and fiṭrah would definitely contradict the religion.

Just as the entire call of the Quran is based on reason and intellect; and the Book pleads to it in the support of its claims; similarly, ahaadith penetrate our hearts through reason and fiṭrah. It does not contain something opposed to reason and fiṭrah. If we find any such hadith we must investigate and ponder over it in more depth. We shall either appreciate that, previously, we were misinterpreting the hadith or learn that the narrative is not sound.

We must also appreciate that, at times, we fail to grasp all aspects of a stated fact. If we fail to fully understand a prophetic statement and we realize that the reason of our failure lies in the limitations of human intellect, we should not hastily brand the narrative as against reason and fiṭrah. It entails that if we see that a statement contradicts reason and fiṭrah, we should continue contemplating on it till we are able to grasp its meaning or conclude that it lies out of the scope of human mind. If, however, repeated investigation proves that the narrative contradicts reason and fiṭrah and there is no way we can reconcile between the two then it must be boldly rejected.

I also want to emphasize that, in this discussion, I do not mean to refer to the understanding and reasoning of those who do not use intellect and reason properly. Nor do I refer to those who make their reason hostage to the desires of their flesh. Their issue should be referred to God for judgment.

6. Conclusion

The religion and the shariah are not trivial affairs. They command serious consideration. The prophetic sayings form part of the religion of God. To declare that a particular statement is a genuine prophetic saying is a grave judgment. It is a matter of great responsibility. Not everyone is able to discharge this duty. There are no doubt other principles of hadith investigation. They too are important for us. However, the ones which I have mentioned above are fundamental. They provide firm and foundational rules to guide the student. It is not possible for one to properly understand and explain ahaadith without taking them into consideration.

love v/s infatuation

Are you really in love? Or do you think that you are in love?

There is a big difference between Love and infatuation. Some people can't tell the difference, thinking they are in love but really it is a deep infatuation. Infatuation is instant desire - one set of glands calling to another.

Love is friendship that has caught fire. It takes root and grows, one day at a time.

Infatuation is marked by a feeling of insecurity. You are excited and eager, but not genuinely happy.
There are nagging doubts, unanswered questions, little bits and pieces about your beloved that you would just as soon not examine too closely. It might spoil the dream.

Love is the quiet understanding and mature acceptance of imperfection. It is real. It gives you strength and grows beyond you - to bolster your beloved. You are warmed by their presence, even when they are away.

Miles do not separate you. You have so many wonderful little films in your head that you keep replaying.
But near or far, you know they are yours, and you can wait.

Infatuation says, "We must get married right away. I can't risk losing them."
Love says, "Be patient. Don't panic. Plan your future with confidence."
Infatuation has an element of sexual excitement. Whenever you are together, you hope it will end in intimacy.

Love is not based on sex. It is the maturation of friendship, which makes sex so much sweeter. You must be friends before you can be lovers.

Infatuation lacks confidence. When they're away, you wonder if they're cheating. Sometimes, you check.

Love means trust. You are calm, secure and unthreatened. They feel your trust, and it makes them even more trustworthy.

Infatuation might lead you to do things you will regret, but love never steers you in the wrong direction.

Love is an upper. It makes you feel whole. It completes the circle. It fills the empty space in your heart.
Love is elevating. It lifts you up. It makes you look up. It makes you think up.
It makes you a better person than you were before. If you have love in your life, it can make up for a great many things you don't have. If there is no love in your life, whatever else there is has a lot less meaning. The secret of our being is not only to live but to have something to live for.

INFATUATION

Infatuation is a feeling; real love involves a commitment also. Infatuation is just love of emotion. Real love, though, is love of devotion. Only the emotions are affected in infatuation, but in real love both the emotions and the will are involved. Next, a person "fall into" infatuation, but "grows into" real love.

Guys, have you ever seen a girl who was so beautiful that you thought you'd faint?
This is infatuation! It is based totally on physical attraction. often you don't know much in-depth about the person you so-called love. Thus, infatuation is mostly biological. Also remember, never tell a girl you love her, unless you are willing to marry her.

Then, infatuation is basically selfish where real love is basically selfless.Infatuatio n is more interested in satisfying yourself and the feeling than it is in the other person.

Real love is primarily interested in the other person. It seeks to give instead of get.. Love unselfishly seeks the highest good for the other person.

Lastly, infatuation is weakened by time and separation where real love is strengthened by time and separation.
This does not mean that there will be no pain in separation. On the contrary, there is great pain in separation if
you are truly in love.

LOVE

Now you know what is infatuation, we will go on to discuss about the details of a true love. Love is patient. The word translated "patient" means to wait patiently for the fulfilment of expectations.

When you have difficulty dating this girl and she does not want to come out, if you truly love her, you will not complain and blame her, you must look at the situation from her point of view - maybe she is having some problems which prevented her from coming out. You must react to it with patience and understanding.

Next, have you ever met someone you liked so much that you wanted to push the relationship and make it progress faster? Sure you have! Love, however, is willing to give a relationship time to grow at a natural pace.
It does not push but is willing to wait for the relationship to grow at a rate that is satisfactory to both parties.
Love is Kind Love seeks to encourage and build up others. It respects the feelings and emotions of others..
It finds its greatest satisfaction in making others happy.

You can do the following:

1. Give one another things such as gifts and encouragement cards.

2. Compliment one another. Magnify the other party's strength.

3. Listen to one another. Pay close attention to what each of you has to say and make each other feel that what each says is important.

4. Treat one another special in public. Compliment and encourage one another sincerely in the presence of others.

5. Love is Not Jealous. Jealousy usually indicates an insecure and immature heart. Love wants the best for others, but jealousy is possessive. Jealous is reflected in the childish statement, "If he is going to talk to her, then he can just forget
about me!" Often, one person wants to totally possess the other and to restrict her relationships with others.

6. Love is not about bragging. Love is not a windbag and is not anxious to impress. Often a guy will brag to a girl, trying to impress her so that she will like him. A truly great person, however, does not need to exalt himself! Others will exalt him.

7. Love is Not Arrogant. Love is not conceited, boastful,cocky, or stuck-up. Love, instead, is humble and has a servant attitude. Sometimes, a guy may come across to a girl with an "I can take you or leave you" attitude. His demeanour implies, "You ought to be thankful that somebody as neat as me is dating you." Of course, this is not love.

8. Love always covers. This word cover means to pass over in silence, to keep confidential.

9. Love is patient with the faults of others. It doesn't criticise and broadcast to the world the faults of others.
Love is there even when it knows the other is not perfect.

10. Love always Perseveres. Love always stands its ground and hold out. It will outlast anything. It will even love in the face of unrequited love. Real love will last though all sorts of trials, tribulations and stresses.

11. Love is Not Provoked. This means that love has a long fuse. It does not become irritated and angry. It is not easily offended.

12. Love does not seek its own. This is the heart of love. Love is other-centred rather than self- centred. Love says, "I love you, I want to give to you." Selfishness says, "I love you, I want you!"

13. Love does not act unbecomingly. This means that love does not behave disgracefully, dishonourably or indecently. It does not embarrass others by its action. It is characterised by tact and sensitivity. This also means that love should have good manner. Be sure to do little things like opening doors for your girl, or offering her your arm when you walk together.

14. Lastly, Love is forgiving. This is a MUST for a successful love story. If a guy is not willing to forgive and forget when his girlfriend is one hour late, he is not exhibiting love. Love doesn't hold grudges when it has been
wronged. It doesn't remain resentful.

** Remember this: Love forgets past failures and sins. **

Love of a Lifetime

Once upon a time there was a teacher and his student lay down under the big tree near the big grass area. Then suddenly the student asked the teacher,

Student : Teacher, I'm confused how we find our soul mate. Can you please help me?
Teacher : "Silent for few second, than he answer" Well, it's pretty hard and easy question..
Student : "THINK HARD" Ha???
Teacher : Look on that way, there are a lot of grass there, why don't you walk there but please never walk backward, just walk straight ahead. On your way, try to find a beautiful grass and pick it up then give it to me. But just one.
Student : Well, ok then... wait for me... "Walk straight ahead to the grass field"

A few minutes later...
Student : I'm back..

Teacher : Em, well I don't see any beautiful grass on your hand.
Student : On my journey, I found few beautiful grass, but I thought that I would find a better one, so I didn't pick it up. But I didn't realize that I'm in the end of the field, and I hadn't pick any. Cause you told me not to go back, so I didn't go back.
Teacher : That's what happened in real life.

What is the message of this story?

* Grass --> is people around you
* Beautiful Grass --> is people that attract you
* Grass Field --> is time

In looking for your soul mate, please don't always compare and hope that there will be a better one. By doing that, you'll waste your lifetime, cause remember "Time Never Goes Back".... So try to accept what he/she is.

ESG pledges ramps for disabled people

PANAJI, 23 May: The Entertainment Society of Goa (ESG) has assured that the Marquinez Palace and Inox multiplex will be made disabled–friendly, said Avelino de Sa, president of the Disability Rights Association of Goa (DRAG), on Friday.

Addressing a press conference, de Sa informed that DRAG has managed to get the ESG to provide access for disabled people and senior citizens at the Marquinez Palace on a temporary basis.

The Marquinez Palace and Inox mulitplex were not accessible to disabled people as mandated under Section 44 of the Persons with Disabilities Act, 1995 and Article 9 of the UN Convention of the Rights of Persons with Disabilities, de Sa said.

"The ESG had promised to provide access for disabled persons at the Marquinez Palace and Inox multiplex by March 31. When they did not comply even by April 30, DRAG filed a contempt petition before the disability commissioner and met the chief secretary Hauzel Haukhum on the issue," the DRAG president said.

" DRAG is also working to get a lift installed at the venue, further we are asking that the Inox multiplex be made disabled friendly at the earliest," de Sa said.

DRAG has also written to the secretary (legislature), and expressed its surprise that the meetings of the ad–hoc committees are being held at places which are not accessible to disabled people and senior citizens.

Meanwhile, DRAG also informed that the Reserve Bank of India has issued a notification directing all scheduled commercial banks to make their branches and ATM machines easily accessible for disabled people.

India Deaf Girl to World Miss Deaf 2009 Contests at Prague 27-May-2009

Miss Deaf World 2009 contest will be held at Prague in the Czech Republic from 1st to 12th July 2009 and organised by Crech Modal Management of International Miss Deaf is associated with DEAF LEADERS for representation of Indian girl contest.




DEAF LEADERS selected a Deaf Girl called Ms. Mamta Singh from Indore, Madhaya Pradesh for World Miss Deaf 2010 contest. She is very brilliant and student B. Com in 2nd year. India Miss Deaf girl of Ms. Mamta and company of Mrs. Moncia (Teacher) will go abroad to Prague on 1st July 2009.

World Miss Deaf will provide free flight for one girl contest and free food and lodge for One girl contest and Compnay.



We are congrats them to Prague

Mammoths

Ice Baby
A near-perfect frozen mammoth resurfaces after 40,000 years, bearing clues to a great vanished species.
By Tom Mueller
Photograph by Francis Latreille
The mammoth herd approaches the rushing river. A calf ambles close to her mother's huge legs, brushing their long, glossy hair now and then with her trunk. The sky is brilliant blue, and a dry wind hisses through the grasses, which billow like oceanic swells across a steppe 1o,ooo miles wide, spanning the northern arc of the Ice Age world. The long winter is over; birdsong and the scent of damp loam fill the air.
Perhaps the warmth of the sun makes the mother careless, and for a moment she loses track of her calf. The baby wanders toward the water. She stumbles on the slippery riverbank and slides into a slurry of clay, sand, and fresh snowmelt. She struggles to free herself, but every movement drags her deeper. The mud gets in her mouth, her trunk, her eyes; disoriented, she gasps for breath but gets a mouthful of muck instead. Coughing, gagging, caught in a riptide of panic, she makes a dreadful high-pitched shriek that brings her mother running. Inhaling with all her force, the calf sucks the mud deep into her trachea, sealing her lungs. By the time her mother reaches the bank, the baby is partially submerged in the ice-cold mire and flailing feebly, rapidly sliding into shock. The mother screams and mills on the soft bank, drawing the rest of the herd. As they watch, the calf sinks beneath the surface.