20 march 2025 Current Affairs
Ana Sagar Lake Syllabus: Geography Supreme Court Orders Removal of Replica Structures from Seven Wonders Park in Ana Sagar Lake Wetland The Supreme Court has directed the state government to remove replica structures from the ‘Seven Wonders’ park located in the wetland area of Ana Sagar Lake within six months. About Ana Sagar Lake Ana Sagar Lake, an artificial water body in Ajmer, Rajasthan, was created by constructing a dam across the Luni (Lavanavari) River. Built between 1135 and 1150 AD by Arnoraja Chauhan, the grandfather of Prithviraj Chauhan, the lake is named after its founder. Spanning 13 km, the lake features several historical structures, including: Baradari (pavilions) built by Mughal Emperor Shah Jahan in 1637 AD. Daulat Bagh Gardens, designed by Emperor Jehangir, located along the lake’s banks. A central island, accessible by boat. A circuit house, formerly the British Residency, situated on a nearby hill. A significant feature of Ana Sagar Lake is that it typically dries up during the summer months. Consider the following statements regarding Ana Sagar Lake: It is a natural lake formed due to tectonic activity. The lake was constructed by a Chauhan ruler in the 12th century. The Baradari pavilions on the lake’s banks were built by Emperor Akbar. The lake remains filled with water throughout the year due to perennial inflow from the Luni River. Which of the statements given above is/are correct? (a) 1 and 3 only (b) 2 only (c) 2 and 3 only (d) 1, 3, and 4 only Answer: (b) 2 only Explanation: Statement 1 is incorrect: Ana Sagar is an artificial lake, not a natural one. It was constructed by raising a dam across the Luni (Lavanavari) River. Statement 2 is correct: The lake was built between 1135-1150 AD by Arnoraja Chauhan, the grandfather of Prithviraj Chauhan. Statement 3 is incorrect: The Baradari (pavilions) were constructed by Shah Jahan, not Akbar. Statement 4 is incorrect: The lake dries up every summer, indicating that it does not receive a perennial water supply. Hmar Community Syllabus: Society Following clashes between the Hmar and Zomi communities in Manipur, leaders from both groups have agreed to collaborate in restoring peace in Churachandpur district. The tensions had led to the imposition of restrictions, but recent discussions have resulted in commitments to maintain harmony. Zomi Tribe: Ethnographic and Cultural Insights The term Zomi represents an ethnic group also referred to as the Chin, Mizo, or Kuki, depending on regional variations. They belong to the Tibeto-Burman linguistic group of the Mongoloid race. Geographical Distribution: Found in northeastern India (Nagaland, Mizoram, Manipur, Assam), northwestern Burma, and the Chittagong Hill Tracts of Bangladesh. Language: Speak one of the Kukish language group, also known as Kuki-Chin, Mizo/Kuki/Chin, or Kuki-Naga. Religious and Social Beliefs: Historically followed animism and worshipped nature spirits, but today, Christianity (mainly Baptist and Presbyterian) is the dominant faith. Exhibit Tibeto-Burman features, generally of short stature with straight black hair and dark brown eyes. Hmar Tribe: Ethnographic and Cultural Insights The term Hmar literally means “north”, indicative of their geographical settlements. Geographical Distribution: Primarily reside in Manipur, Assam, Mizoram, Meghalaya, and Tripura. Ethnic and Linguistic Affiliation: Belong to the Chin-Kuki-Mizo tribal group and are of Mongoloid stock. The Hmar language is part of the Kuki-Chin branch of the Tibeto-Burman family. Migration History: Oral traditions suggest migration from Sinlung, believed to be in present-day China. Economic Practices: Primarily agriculturists, practicing the slash-and-burn (Jhum) cultivation method. Religious and Social Beliefs: Originally followed animistic and indigenous traditions, but over time, many converted to Christianity. Clan System and Governance: Clan-based society, where each clan had its own dialect. However, a common dialect was later standardized by Christian missionaries. The village chief (Lal) serves as the highest authority, and the community adheres to his leadership. Legal Recognition: Recognized as a Scheduled Tribe (ST) under the Indian Constitution. Consider the following statements regarding the Zomi tribe: The term ‘Zomi’ is used exclusively for a tribe in Manipur and is not applicable to any other ethnic group. The Zomi people primarily belong to the Indo-Aryan linguistic group. Their native language belongs to the Kuki-Chin subgroup of the Tibeto-Burman family. Traditionally, they followed Vaishnavism before converting to Christianity. Which of the statements given above is/are correct? (a) 1 and 2 only (b) 3 only (c) 2 and 4 only (d) 1, 2, and 4 only Answer: (b) 3 only Explanation: Statement 1 is incorrect: The term Zomi is used for an ethnic group that includes the Chin, Mizo, and Kuki, extending beyond Manipur to Mizoram, Nagaland, Assam, Myanmar, and Bangladesh. Statement 2 is incorrect: The Zomi people belong to the Tibeto-Burman linguistic group, not the Indo-Aryan group. Statement 3 is correct: The Kuki-Chin languages form a part of the Tibeto-Burman family. Statement 4 is incorrect: They traditionally practiced animism and nature worship, not Vaishnavism. Women’s Political Participation in India Syllabus: GS1/Society Rajeshwari Deshpande’s Study on Women in Indian Elections The study, Shaping of the Woman Constituency in Indian Elections: Evidence from the NES Data, by Rajeshwari Deshpande explores the political engagement of women in India, highlighting critical aspects of their participation and representation in electoral processes. Key Findings of the Study Voting Behavior and Agency Women’s voting patterns are often overlooked, with political parties treating them as a homogeneous group, neglecting the influence of caste, class, and religion. Despite growing voter turnout among women, their autonomy in decision-making remains limited, with external factors influencing their choices. Women as Beneficiaries of Welfare Programs Political parties tend to frame women as passive recipients of welfare schemes such as Ujjwala Yojana and Pradhan Mantri Awas Yojana, reinforcing a dependent image rather than recognizing them as active political participants. Voting vs. Political Empowerment While women’s voter turnout has increased, their participation in other political activities—such as rallies, campaigns, and policy advocacy—remains limited due to social and structural barriers. Gender biases and societal constraints continue to restrict women’s presence in leadership and decision-making roles. Impact of Male Migration on Women’s Voting Patterns