Why Celebrated?

• Constitutional Recognition: To celebrate the day Panchayats were given constitutional status as the “Third Tier” of Indian democracy.
• Democracy at Grassroots: To recognize the role of Gram Sabhas and Panchayats in rural development and decentralized planning.
• Awareness: To sensitize rural populations about their rights and the functioning of local governance.

Constitutional Provisions:

• Article 40 (DPSP): Originally directed the State to organize village panchayats.
• Part IX: Inserted by the 73rd Amendment, titled “The Panchayats.”
• Article 243 to 243-O: Covers definitions, composition, reservations, and powers.
• 11th Schedule: Lists 29 functional items (e.g., agriculture, health, education) over which Panchayats have jurisdiction.
• Key Features: Mandatory 3-tier structure (Village, Intermediate, District), 1/3rd reservation for women, and the establishment of State Finance Commissions and State Election Commissions.

Major Committees & Recommendations:

• Balwant Rai Mehta (1957): Recommended a 3-tier system and “Democratic Decentralization.”
• Ashok Mehta (1977): Suggested a 2-tier system and official participation of political parties.
• G.V.K. Rao (1985): Emphasized “Development Administration” and called Panchayats “grass without roots” due to lack of regular elections.
• L.M. Singhvi (1986): Recommended Constitutional Status for PRIs and the involvement of Gram Sabhas.

Impact of PRIs:

• Political Inclusion: Over 3.1 million elected representatives, with significant participation of women, SCs, and STs.
• Targeted Development: Better implementation of schemes like MGNREGA and PMAY-G due to local monitoring.
• Social Empowerment: Increased agency for women in rural decision-making processes.

Challenges (The 3 Fs):

• Funds: Heavy reliance on government grants; poor internal revenue generation (property tax, etc.).
• Functions: Many states have not fully devolved the 29 subjects listed in the 11th Schedule.
• Functionaries: Lack of adequate technical staff and infrastructure (e.g., internet, office space).
• Structural Issues: “Sarpanch-Pati” culture (husbands exercising power on behalf of elected wives) and lack of regular Gram Sabha meetings.

Steps Taken by Government:

• e-Gram Swaraj Portal: For simplified work-based accounting and transparency.
• SVAMITVA Scheme: Using drone technology to provide property cards to rural homeowners.
• Rashtriya Gram Swaraj Abhiyan (RGSA): Focused on capacity building and training of elected representatives.

Way Forward:

• Fiscal Autonomy: Empowering PRIs to collect local taxes to reduce dependency.
• Capacity Building: Continuous training for members to handle complex planning and budgeting.
• Strengthening Gram Sabhas: Ensuring they act as the ultimate deliberative body for social audits.
• Devolution Index: Encouraging states to compete in devolving powers to local bodies.

The Zool Festival (also known as the Mela Aishmuqam) is a perfect example of the Rishi-Sufi tradition that defines the Kashmir Valley.

Key Facts: The Zool Festival of Aishmuqam:

Cultural & Religious Significance:

• The Saint: Commemorates Baba Zain-ud-Din Wali (15th century), one of the “four pillars” of the Rishi order.
• The Lineage: He was a primary disciple of Sheikh Noor-ud-Din Wali (Nund Rishi), who founded the Rishi order, blending Islamic Sufism with local ascetic traditions.
• Symbolism: The “Zool” (illumination) represents the victory of light over darkness and good over evil. It specifically recalls the saint clearing a demon or snakes from the Aishmuqam cave through spiritual power.
• Communal Harmony: Typical of the Kashmiriyat ethos, the shrine and festival attract devotees from multiple faiths (Muslims, Hindus, and Sikhs).

Rituals and Traditions:

• The Procession: Thousands of devotees carry wooden torches called mashals or phrov.
• The Ascent: A “river of fire” moves up the 100-step staircase to the hilltop shrine located in Anantnag, overlooking the road to Pahalgam.
• Purification: Local residents observe a three-day vegetarian fast (refraining from meat) before the festival as a mark of respect and spiritual cleansing.

Socio-Economic Linkages:

• Agricultural Marker: The festival serves as a traditional herald of spring. It signals the end of the harsh Himalayan winter and tells farmers it is time to begin sowing paddy.
• Shab-e-Doum: The event coincides with the second night of prayers following the main Urs (death anniversary) of the saint.

About Rishi-Sufi culture:

The Rishi-Sufi culture of Kashmir is a unique spiritual synthesis that defines the social fabric of the Valley, often referred to as Kashmiriyat. It represents a harmonious blending of Islamic Sufi traditions with indigenous Hindu-Buddhist asceticism (specifically Kashmiri Shaivism).

Origins: The Convergence of Two Streams:

The movement took root in the 14th and 15th centuries. It wasn’t a sudden change but a gradual fusion of two distinct spiritual paths:

• The Sufi Stream: Arrival of Central Asian scholars like Mir Sayyid Ali Hamadani (Shah-e-Hamadan), who brought the Kubrawiya and Suhrawardi orders of Islam.
• The Rishi Stream: An ancient indigenous tradition of “Rishis” (ascetics) who lived in caves, practiced extreme self-discipline, and stayed away from worldly politics.

The Founder: Sheikh Noor-ud-Din Wali (Nund Rishi):

The bridge between these two was Nund Rishi (1377–1440). He is the patron saint of Kashmir, often called Alamdar-e-Kashmir (Flag-bearer of Kashmir) or Sheikh-ul-Alam.

• He was deeply influenced by the Shaivite mystic poetess Lalleshwari (Lall Ded).
• He translated Islamic monotheism into the local Kashmiri language through poetic verses known as Shruks.

Core Philosophy & Characteristics:

The Rishi order is distinct from other Sufi orders (like Chisti or Qadri) due to its localized practices:

• Universalism: They believed that the path to God is through the service of humanity, regardless of religion. This is why their shrines (Ziarats) are visited by Muslims, Hindus, and Sikhs alike.
• Non-Violence & Vegetarianism: Many Kashmiri Rishis, including Nund Rishi, advocated for Ahinsa. They famously abstained from meat and refused to harm even insects.
• Environmental Stewardship: They had a deep love for nature. Nund Rishi famously said, “Ann poshi teli yeli wann poshi” (Food will last as long as the forests last).
• Asceticism (Tark-e-Dunya): Unlike the Central Asian Sufis who often engaged with royalty, the Rishis preferred a simple life of poverty, manual labor (planting trees, digging wells), and meditation.

The “Four Pillars” of the Rishi Order:

Nund Rishi had four primary disciples who spread this culture across different parts of the Valley:

1. Baba Bam-ud-Din Wali
2. Baba Zain-ud-Din Wali (Associated with the Zool Festival at Aishmuqam).
3. Baba Latif-ud-Din Wali
4. Baba Nasir-ud-Din Wali

Why in news ? DNT communities across India are intensifying their demand for a “separate column” and a distinct code in the upcoming 2027 Census. This is seen as a move to gain political and administrative visibility.

• Ministry Recommendation: As of February 2026, the Ministry of Social Justice and Empowerment has recommended to the Office of the Registrar General of India (RGI) that DNTs be specifically included in the caste enumeration.
• Supreme Court Ruling: In March 2026, the Supreme Court declined a petition to mandate a specific DNT question in the Census forms, stating that such classifications fall under the domain of executive policy. However, the Court allowed petitioners to pursue the matter directly with the government.
• Graded Backwardness: Community leaders are advocating for sub-classification within DNTs to distinguish between “settled” and “nomadic” groups, ensuring that the most marginalized segments are not overshadowed.

About Denotified, Nomadic and Semi-Nomadic Tribes (DNTs):

• Historical Context: DNTs are communities originally “notified” as “born criminals” under the Criminal Tribes Acts (1871–1947) by the British Raj.
• Denotification: Following Independence, the Act was repealed in 1952, and these communities were “denotified.”
• Nomadic Definition: Tribes that lack permanent land and move frequently for livelihood.
• Socio-Economic Reality: They remain among India’s most neglected groups, often lacking private land, permanent housing, and facing continued social stigma from the colonial era.

Status of DNTs in India:

• Population Estimate: Roughly 10% of the Indian population belongs to DNT categories.
• Idate Commission (2018): Identified 1,235 communities as DNTs nationwide and found that approximately 267 communities were not included in any existing SC, ST, or OBC categories.
• Administrative Oversight: The DWBDNC (Development and Welfare Board for Denotified, Nomadic, and Semi-Nomadic Communities) was established in 2019 to implement specific welfare programs.
• Historical Committees: The Renke Commission (2008) was the first major effort to identify and list these communities.

Scheme for Economic Empowerment of DNTs (SEED):

• Implementing Authority: Ministry of Social Justice and Empowerment through the DWBDNC.
• Eligibility: Families with an annual income of ₹2.50 lakh or less who are not receiving similar benefits from other schemes.
• Key Pillars:
  • Education: Free coaching for competitive examinations.
  • Health: Health insurance coverage.
  • Housing: Financial assistance for house construction.
  • Livelihood: Support for community-level small clusters and institutions

About Criminal Tribes Act (CTA) of 1871 :

The Criminal Tribes Act (CTA) of 1871 is considered one of the most draconian pieces of legislation introduced during British rule in India. It institutionalized the idea of “crime by birth,” leaving a legacy of stigma that persists today.

Historical Context:

• The Concept of “Born Criminals”: The British authorities believed that certain communities were criminals by nature and that criminal tendencies were hereditary. They argued that these groups practiced crime as an ancestral profession passed down from parents to children.
• Objective: The primary goal was to monitor and control nomadic and forest-dwelling groups that were difficult for the colonial administration to tax or track. It was also used to suppress communities that had participated in the 1857 Revolt.

Key Provisions of the Act:

• Mass Notification: The government could “notify” any tribe, gang, or class of persons as a “Criminal Tribe” if they were suspected of “systematic commission of non-bailable offenses.”
• Mandatory Registration: Every member of a notified tribe—including children—was required to register with the local magistrate.
• Restricted Movement: Members were often confined to “settlements” (which were essentially open-air prisons) or prohibited from leaving their village without a government-issued pass.
• Separation of Families: In some instances, children were forcibly separated from their parents and placed in “reformatory schools” to break the cycle of “hereditary crime.”

1. The Official Law (The “Paper” Process);

According to the Constitution of North Korea, the country is a “socialist state” where power technically rests with the people.

• The Supreme People’s Assembly (SPA): This is the highest organ of state power. Legally, the SPA is responsible for “electing” or “recalling” the top leaders, including the President of the State Affairs Commission (currently Kim Jong Un).

• Elections: Every five years, elections are held for the SPA. However, these are non-competitive; there is only one candidate per district, handpicked by the Workers’ Party. Voters simply mark “yes” or “no” (and “no” is considered a dangerous act of dissent).

• The Workers’ Party of Korea (WPK): The Constitution specifies that the state shall conduct all activities under the leadership of the WPK. In practice, the Party decides on the leadership, and the SPA “rubber-stamps” the decision.

2. The Real Power: The Paektu Bloodline:

Regardless of what is written in the law, leadership has always been hereditary. The ruling family is known as the Paektu Bloodline, named after Mount Paektu, a sacred mountain in Korean culture.

Historical Succession:

About Paektu Bloodline :

The Paektu Bloodline (or Baekdu Bloodline) is the official term used by the North Korean government to describe the direct lineage of the Kim family. It is the ideological foundation that justifies why only a member of this specific family is allowed to rule the country.

1. The Origin: Mount Paektu:

The name comes from Mount Paektu, an active volcano on the border of North Korea and China.

• Cultural Importance: For thousands of years, Koreans have considered Mount Paektu the spiritual birthplace of the Korean people.

• Political Myth: North Korean history claims that Kim Il Sung (the founder) led his guerrilla resistance against the Japanese from the slopes of this mountain.

• The Birth Legend: State propaganda claims that Kim Jong Il was born in a secret military camp on Mount Paektu (though historical records suggest he was actually born in a Soviet military camp in Russia). They claim his birth was marked by a double rainbow and a new star appearing in the sky.

2. Why the “Bloodline” Matters:

In North Korea, the right to rule is not based on a vote or even military merit—it is based on inherited “revolutionary” blood.

• Legitimacy: By linking the family to Mount Paektu, the state portrays the Kims not just as politicians, but as semi-divine figures who are the only ones capable of leading the “Korean Revolution.”

• The “Ten Principles”: North Korea has a set of laws called the Ten Principles for the Establishment of a Monolithic Ideological System. In 2013, these were edited to explicitly state that the Party and the Revolution must be carried out “eternally” by the Paektu Bloodline.

3. Members of the Bloodline:

While there are many relatives, the “Bloodline” specifically refers to the direct descendants of Kim Il Sung.

This discovery is historic because it marks the first time physical evidence of ancient Tamil presence has been found in the interior of Egypt—the sacred burial grounds of the Pharaohs—rather than just at coastal trading ports.

Key Points of the Discovery

1. The “Cikai Korran” Graffiti

The most prominent name found is “Cikai Korran”, scratched in eight different places across five of the six major tombs.

• Meaning: “Cikai” refers to a tuft of hair or a crown (derived from Sanskrit Sikha), and “Korran” means leader or victor—a name associated with the warrior goddess Korravai of the Chera kingdom.
• The “Veni, Vidi, Vici” Moment: One specific inscription reads “Cikai Korran – vara kanta”, which translates to “Cikai Korran came and saw.” Scholars believe he was imitating a common Greek formula found in the same tombs, suggesting he was a literate, multilingual traveler who “sight-saw” the tombs just as modern tourists do.

2. Evidence of “Two-Way” Trade

Historically, it was believed that Roman traders primarily came to India. However, these inscriptions (dating from the 1st to 3rd Century CE) prove that Indian merchants were not just sailors waiting at ports; they were wealthy, mobile, and adventurous enough to travel deep into the Nile Valley.

• Other Names Found: Kopan (“Kopan came and saw”) and Catan, both names frequently found in Sangam-era Tamil Nadu.
• North-West Links: Out of 30 inscriptions, 10 are in Sanskrit, Prakrit, and Gandhari-Kharoshi, including a mention of an envoy from the Kshaharata dynasty (Western India).

Significance to History:

The peace process hit a critical juncture in February 2026 following two major events:

1. End of President’s Rule: After nearly a year of direct rule from New Delhi, a new BJP-led government was formed on February 4, 2026, under Chief Minister Yumnam Khemchand Singh.

2. The “FNTA Style” Peace Deal: Reports indicate the Union Government is finalizing a peace deal similar to the Frontier Nagaland Territorial Authority (FNTA). This would grant the Kuki-Zo community significant administrative and financial autonomy without officially redrawing state borders.

   The Main Issues:

The conflict is not just about a single event but a layering of deep-seated grievances:

• Political Identity: The Kuki-Zo demand a “Separate Administration” (often envisioned as a Union Territory), claiming they can no longer live under a Meitei-dominated state government.

• ST Status Row: The spark in May 2023 was a High Court order suggesting Scheduled Tribe (ST) status for the Meiteis, which the Kuki-Zo fear would allow Meiteis to buy land in protected hill districts.

• Narrative of “Illegal Immigrants”: The previous state government often labeled Kuki-Zo villagers as “illegal immigrants” from Myanmar or “narco-terrorists” (due to poppy cultivation), a narrative the community fiercely rejects as ethnic profiling.

• The Buffer Zones: Currently, Manipur is physically divided. “Buffer Zones” patrolled by Central Forces separate the Meitei-dominated Imphal Valley from the Kuki-Zo-dominated Hills.

  Historical Background & Accords:

The relationship between the state and the Kuki-Zo people has been governed by several key agreements:

Major Groups & Stakeholders:

The peace process involves a complex web of “Umbrella Organizations”:

1. The Armed Groups (SoO Signatories):

• Kuki National Organisation (KNO): The largest umbrella body, representing groups like the Kuki National Army (KNA).

• United People’s Front (UPF): Another major umbrella group involved in the tripartite talks with New Delhi.

2. Civil Society & Political Bodies:

• Kuki-Zo Council (KZC): Formed in late 2024 to provide a unified political voice for all Kuki-Zo tribes.

  Indigenous Tribal Leaders’ Forum (ITLF): A key advocacy group based in Churachandpur that led the initial resistance and relief efforts.

• Committee on Tribal Unity (CoTU): Primarily active in the Kangpokpi district.

Steps Taken Toward Peace :

• Opening of NH-2: In late 2025, the Kuki-Zo Council agreed to reopen the vital National Highway-2, allowing the flow of essential goods into the Imphal Valley.

• Aadhaar-Linked Stipends: To ensure insurgent groups are not “ghost” organizations, the government now pays stipends only to physically verified cadres with Aadhaar-linked accounts.

• Inclusive Government: In Feb 2026, Nemcha Kipgen (a Kuki leader) was appointed as a Deputy Chief Minister to bridge the trust gap between the hills and the valley.

Future Outlook:

The “peace” remains fragile. While the central government is pushing for a deal that offers financial and legislative devolution (under Article 371C), the hardline Kuki-Zo civil groups still insist on total separation, while Meitei groups in the valley remain wary of any move that might threaten the “Territorial Integrity” of Manipur.

The event took place in the historic Samvidhan Sadan (the former Parliament building), marking a significant moment in India’s democratic diplomacy.

## Why is this in the news?

1. Hosting Milestone: India hosted this prestigious gathering for the fourth time (previous years: 1970, 1986, and 2010), bringing together 61 Speakers and Presiding Officers from 42 Commonwealth nations.
2. Global Leadership: The conference served as a platform for India to reiterate its role as the “Mother of Democracy” and a champion for the Global South.
3. Thematic Focus: The main theme was “Effective Delivery of Parliamentary Democracy,” with a heavy emphasis on how technology like AI can modernize legislatures.

## Key Points from PM Modi’s Address:

1. Democracy as a “Delivery Mechanism”:

• Last-Mile Delivery: The PM emphasized that in India, democracy is not just about voting but ensuring welfare reaches every citizen. He cited the lifting of 25 crore (250 million) people out of poverty as proof that “democracy delivers.”
• Stability & Scale: He countered historical doubts by stating that India’s democratic processes provide the “stability, speed, and scale” necessary for its status as the world’s fastest-growing major economy.

2. Championing the Global South:

• Open-Source Governance: In a major move, PM Modi announced that India is building open-source technology platforms (like UPI and digital public infra) to help fellow Global South and Commonwealth nations develop their own digital governance systems without being dependent on proprietary software.
• Representation: He reminded delegates that India placed the Global South at the center of the global agenda during its G20 Presidency.

3. The Strength of Diversity:

• Diversity as Power: Rather than a challenge, India has turned its immense diversity—languages, religions, and cultures—into a democratic strength.
• Historical Roots: He traced India’s democratic ethos back 5,000 years to the Vedas and the Buddhist Sanghas, comparing the nation’s democracy to a “large tree with deep roots.”

4. Modernizing Parliaments:

• Role of AI: The PM highlighted India’s use of AI for real-time translation of parliamentary debates into regional languages, making the legislative process accessible to the youth and the common man.
• Women in Leadership: He noted the record participation of women in the 2024 elections and highlighted that India’s President and the Delhi Chief Minister are women, alongside 1.5 million elected women representatives at the grassroots level

While both terms—BIPOC and IPLC—revolve around marginalized groups and identity, they operate in very different spheres. BIPOC is a term centered on social justice and racial dynamics, whereas IPLC is a technical term used in global environmental and human rights policy.

BIPOC (Black, Indigenous, and People of Color):

This acronym emerged primarily in North America (USA and Canada) to shift the conversation around racial equity.

• Focus: Racial Justice. It highlights the specific experiences of systemic racism.
• The “BI” logic: It places Black and Indigenous people at the front to acknowledge that while all “People of Color” face prejudice, Black and Indigenous folks have faced unique, historically rooted structural erasure (slavery and genocide/colonization).
• Usage: Used in social activism, corporate diversity (DEI), and academic discussions about race.
• Scope: Includes anyone who does not identify as White, with a specific emphasis on the unique struggles of the Black and Indigenous experience.

IPLCs (Indigenous Peoples and Local Communities):

This is an international legal and environmental category used by organizations like the United Nations (UN) and the IPCC.

• Focus: Stewardship and Land Rights. It recognizes people based on their relationship with the environment and traditional knowledge.
• The “LC” logic: The term “Local Communities” is added to “Indigenous Peoples” to include groups who may not meet the strict legal definition of “Indigenous” but have lived on and protected their land for generations (e.g., certain forest-dwelling communities in India or traditional fishing villages).
• Usage: Used in international treaties, climate change negotiations (COP), and biodiversity conservation.
• Scope: It is less about “race” and more about land tenure, traditional lifestyles, and ecological knowledge.

Key Comparison Table:

Why the distinction matters?

A person can be both. For example, an Indigenous person in the US belongs to the BIPOC community in a discussion about police reform, but they are part of the IPLC group when discussing their tribe’s rights to manage a national forest.

The main difference is that BIPOC is about who you are in a racialized society, while IPLC is about how you live and your right to your ancestral territory.

An article titled “The Lost Generation” by Jacob Savage in Compact magazine (December 2025) has reignited a heated debate in the US about Diversity, Equity, and Inclusion (DEI) policies. The piece argues that DEI initiatives have systematically disadvantaged young white American men, especially in elite sectors like academia, journalism, tech, television, and entertainment.

Core Argument of the Article:

• DEI is not just about promoting diversity — it has become a deliberate program that discriminates against white men.
• Young white men are being excluded from prestigious jobs, academic pipelines, and cultural institutions.
• The author claims this has created a “lost generation” of talented white men who are sidelined despite their qualifications.

Key Examples Cited:

• Academia:
  • White male PhD production and tenure-track hiring sharply declined post-2014.
  • Harvard: White men fell from 39% of tenure-track positions in 2014 to 18% in 2023 (humanities).
  • Elite universities used DEI statements as screening tools.
• Journalism & Media:
  • Major outlets (e.g., Washington Post, The Atlantic) saw white male writers drop significantly.
  • The Atlantic: White staff fell from 60% in 2011 to 36% in 2024.
• Television:
  • White men in lower-level TV writing roles declined from 66% to 55% by 2024.
• Tech:
  • Google: White men dropped from 53% to 46% of workforce (2024).
  • Amazon: Mid-level managers went from 66% white men in 2019 to 55% in 2024.
• Other Sectors:
  • Law school matriculants: White men dropped from 31.2% (2016) to 25.7% (2021).
  • Entertainment, arts, sports, and media also saw declining white male participation.

Broader Context & Reactions:

• The article gained traction after US Vice President JD Vance and Donald Trump Jr. shared supportive posts on X (formerly Twitter).
• Critics argue DEI has left white men “untouched” while prioritizing other groups.
• Supporters of DEI see the claims as exaggerated or part of a backlash against efforts to correct historical inequalities.

Why It Matters?

The debate reflects a larger cultural and political divide in the US:

• One side sees DEI as essential for fairness and representation.
• The other side views it as reverse discrimination that harms young white men.

The article has become a lightning rod for the American Right and is fueling ongoing discussions about merit, diversity, and opportunity in American society.

Key Points:

Tribal Concerns:

• • Affected Groups: Nicobarese (Scheduled Tribe) and Shompen (Particularly Vulnerable Tribal Group, ~200-300 people).
  • Issues: Potential displacement from ancestral lands (including pre-2004 tsunami villages), loss of forest rights, lack of informed consent, and violation of Forest Rights Act (FRA), 2006.
  • Council Actions: Withdrew No-Objection Certificate (NOC) in November 2022; reiterated in July 2025 and December 2025 letters that they oppose project in tribal reserves or Shompen areas.
  • Allegations: Earlier consent was obtained under misinformation; forest rights not properly settled before diversion.

 About Tribal Council of Little and Great Nicobar Islands:

The Tribal Council of Little and Great Nicobar Islands is a statutory body established under the Andaman and Nicobar Islands (Tribal Councils) Regulation, 2009. It represents the indigenous tribal communities in the southern Nicobar group, primarily the Nicobarese (a Scheduled Tribe) and the Shompen (a Particularly Vulnerable Tribal Group, or PVTG, with a population of ~200–300).

Structure & Role:

• • Comprises elected or appointed representatives (e.g., captains from village councils).
  • Has limited advisory and executive powers focused on tribal welfare, land rights, cultural preservation, and local governance.
  • Unlike Sixth Schedule autonomous councils, it lacks legislative or judicial authority but plays a key role in consultations for development projects affecting tribal areas.

Leadership:

• • Chairman: Barnabas Manju (long-serving leader, based in Campbell Bay, Great Nicobar).
  • He has been vocal about tribal rights since at least 2021.

Key Stance on Great Nicobar Project:

• • The council opposes aspects of the Rs 81,000 crore mega-infrastructure project (transshipment port, airport, township, power plant) due to potential displacement, forest diversion (~130 sq km), and denotification of tribal reserves (~84 sq km).
  • Issued a No-Objection Certificate (NOC) in August 2022 but withdrew it in November 2022, alleging misinformation and lack of informed consent.
  • Demands return to pre-2004 tsunami ancestral villages and protection under the Forest Rights Act (FRA), 2006.
  • Recent actions: Wrote to NCST on December 6, 2025, highlighting “unanswered” grievances; also complained to Union Tribal Affairs Minister in July 2025.

Broader Context

• • Operates in a highly restricted tribal reserve area (under the 1956 Protection of Aboriginal Tribes Regulation).
  • Focuses on protecting Shompen (semi-nomadic foragers) and Nicobarese (settled with plantations and fishing) from external impacts.

 About National Commission for Scheduled Tribes (NCST):

The National Commission for Scheduled Tribes (NCST) is a constitutional body established under Article 338A of the Indian Constitution (inserted via the 89th Amendment Act, 2003). It was carved out from the earlier combined SC/ST Commission to focus exclusively on tribal issues.

• Composition

• • Chairperson: Antar Singh Arya (current as of 2025).
  • Vice-Chairperson + 3 Members (including one woman).
  • Appointed by the President for a 3-year term; Chairperson has Cabinet Minister rank, others have senior bureaucratic status.

• Functions & Powers

• • Investigate and monitor safeguards for Scheduled Tribes under the Constitution, laws, or government orders.
  • Evaluate socio-economic development progress and advise on planning.
  • Inquire into complaints, summon witnesses, and have civil court-like powers.
  • Submit annual reports to the President (laid before Parliament).
  • Consulted on major policy matters affecting STs.

  About Particularly Vulnerable Tribal Groups (PVTGs) in India:

Particularly Vulnerable Tribal Groups (PVTGs) are a special sub-category of Scheduled Tribes (STs) in India, identified as the most disadvantaged and vulnerable among tribal communities. They face extreme socio-economic challenges and require targeted protection and development interventions. The term was changed from Primitive Tribal Groups (PTGs) in 2006 to avoid derogatory connotations and emphasize vulnerability.

Identification Criteria:

PVTGs are recognized based on the following key characteristics (as per Ministry of Tribal Affairs guidelines):

• Pre-agricultural level of technology (e.g., reliance on hunting, gathering, shifting cultivation).
• Low or stagnant/declining population.
• Extremely low literacy rates.
• Subsistence-level economy.
• Geographical isolation and limited contact with mainstream society.

These criteria were first outlined in the Dhebar Commission report (1973) and formalized in the Fifth Five-Year Plan (1974–79).

Number and Distribution:

• There are 75 PVTGs across 18 states and 1 Union Territory (Andaman & Nicobar Islands).
• Highest numbers: Odisha (13 PVTGs), followed by Andhra Pradesh (12).
• Estimated population: Around 47–48 lakh (as per recent habitation surveys; 2011 Census figures were lower).
• They inhabit remote, often forested or hilly areas, with many groups facing habitat threats from development projects.

Government Initiatives:

• Development of PVTGs Scheme (Ministry of Tribal Affairs): Provides 100% central funding for habitat-level plans focusing on housing, education, health, livelihoods, and cultural preservation.
• Pradhan Mantri Janjati Adivasi Nyay Maha Abhiyan (PM-JANMAN): Aims to saturate PVTG habitations with basic facilities (e.g., roads, housing, water, electricity).
• Habitat Rights Recognition: Granted to some groups (e.g., in Odisha, Madhya Pradesh, Chhattisgarh) under the Forest Rights Act, 2006, to protect traditional territories.
• Emphasis on Conservation-cum-Development (CCD) plans to balance development with cultural integrity.