Monday, June 16, 2025
Cyprus (Government and society)
Government and society
Constitutional
framework
The
constitution of the Republic of Cyprus, adopted in 1960, provided that
executive power be exercised by a Greek Cypriot president and a Turkish Cypriot
vice president, elected to five-year terms by universal suffrage, and that
there be a Council of Ministers (cabinet) comprising seven Greek Cypriot and
three Turkish Cypriot members. It also called for an elected House of
Representatives with 50 seats, divided between Greek and Turkish Cypriots in
the proportion of 35 to 15 and elected for terms of five years.
The
constitution, derived from the negotiations in Zürich, Switzerland, in 1959
between representatives of the governments of Greece and Turkey, was not widely
accepted by the citizens of the new republic. The Greek Cypriots, whose
struggle against the British had been for enosis (union with Greece) and not
for independence, regretted the failure to achieve this national aspiration. As
a result, it was not long after the establishment of the republic that the
Greek Cypriot majority began to regard many of the provisions, particularly
those relating to finance and to local government, as unworkable. Proposals for
amendments were rejected by the Turkish government, and, after the outbreak of
fighting between the two Cypriot communities in late 1963, the constitution was
suspended. In the Republic of Cyprus after the Turkish occupation of 1974, the
constitution’s provisions remained in force where practicable; the main formal
change has been the increase in the number of seats in the House of
Representatives to 80, although the 24 seats allocated to Turks have remained
vacant.
On the
Turkish side of the demarcation line, there have been, since 1974, a popularly
elected president, prime minister, and legislative assembly, all serving
five-year terms of office. A new constitution was approved for the Turkish
Republic of Northern Cyprus (TRNC) by its electorate in 1985.
Local
government in the Republic of Cyprus is at the district, municipal, rural
municipality, and village levels. District officers are appointed by the
government; local councils are elected, as are the mayors of municipalities.
Sri Mukhalingam Temple
Sri Mukhalingam Temple
Sri Mukhalingam Temple is famously known as Dakshina Kashi ( the Varanasi of South India). Sri Mukhalingam Temple is located in Mukhalingam village, Jalumuru Mandal, Srikakulam district, in the northeastern corner of Andhra Pradesh, on the banks of River Vamsadhara. It was the capital of Kalinga Ganga Kings for over 600 years and the Trinity of Mukhalingeswara or Madhukeswara, Aniyanka Bheemeswara, and Someswara temples are a testimony to the spectacular Architectural skills of Kalinga Kings. It is one of the Archaeological Sites of India under the protection of ASI.
Undiscovered Hidden Gem of India: "Sri Mukhalingam Temple" is one of the "Least Known Treasures" of India. Srimukhalingam Temple is constructed in the Indo-Aryan architectural sculpture style. The temple's breathtaking natural surroundings, combined with its captivating architecture and carving, make it a must-see for all tourists and devotees.
History of Sri Mukhalingam Temple
The Mukhalingeswara or Madhukeswara temple was founded by Kāmārnava–II, who was the son of Dānārnava of the Eastern Ganga dynasty, in the 8th century AD. This Trinity of the Temple is considered a testimony of the Eastern Ganga dynasty, later known as the Cōdaganga dynasty after King Anantavarman Cōdaganga (c. 1077–1147). The carvings on Cōdaganga’s Korni Copper Plant Grant, which dates back to 1113 AD, show that Cōdaganga’s ancestor Kāmārnava built the Sri Mukhalingam temple.
According to Lionel D. Barnett, Kāmārnava–II was the grandson of Virasingha (the founder of the Eastern Ganga Dynasty) and the son of Dānārnava (Virasingha’s second son). Virasingha’s five sons ruled from different places, while Dānārnava and Kāmārnava–II retained the center at Kalinganagara, which has been identified as present-day Srimukhalingam. The capital was moved to Mukhalingam from Dantapura, which was the capital for the early rulers of the Eastern Ganga Dynasty.
Srimukhalingam, as the name suggests, is the temple of Lord Shiva, with the Shiva Lingam having the face (Sri Mukham) of the Lord. Secondly, the lingam is a fossil of the trunk of the Ippa (Madhuka) tree with a naturally carved face but not a combination of stone carvings.
As per scripting, this region is famously known for a unique type of tree, namely the Madhuka. According to the Sthala Puranam, Lord Shiva was manifested here in a Madhuka Tree, and his purpose was to relieve the Gandharvas born here as tribes (Sabaras) from Vamadeva Maharshi’s curse. Thus, Lord Shiva here is also hailed as Sri Madhukeswara Swamy.
These temples are a great attraction for pilgrims due to their architecture and sculptures. But they are also great places for aesthetes and people who love heritage. The magnificent stonework, as well as the sculptures, reliefs, and bas-reliefs adorning the various temple walls, will draw them in.
Story Behind Golem (Huge Mud Pot)
Behind the main deity is a Golem (a huge mud pot) bigger than the Sanctorum door. According to temple texts, once upon a time, there was a potter man named “Naganna.” He was a devotee of Lord Shiva and would offer puja every day, asking for a child as a blessing. One day, he decided to offer the golem of milk to Shiva, but because of its size and weight, he could not take it to Shiva. So, he left the golem at the entrance door and returned home sadly. The next morning, when the priest opened the temple door, to his utmost amazement, he found the golem just behind the deity. Everyone believed it was the god’s magical deed, and the potter man was also blessed with a child.
On the auspicious day of Shivaratri, lakhs of pilgrims visit the temple to take Chakratirtha snanam (holy bath) in the Vamsadhara River and take the blessings of Lord Shiva. Cultural events and cultural dramas were also held at the temple premises over a period of two days.
Attractions In & Around Sri Mukhalingam Temple
Arasavalli (Sun God Temple), Sri Kurmanatha Swamy Temple (Srikurmam), Kalingapatnam Beach, and Buddhist Stupas (Salihundam) are the major tourist attractions in and around this area.
One Health policy crucial in combating infectious, zoonotic disease
One Health policy crucial in combating infectious, zoonotic diseases
The world of animals, humans, and environment is interlinked, giving rise to a number of benefits as well as a spread in zoonosis and multifactorial chronic diseases. With the emergence of antimicrobial resistances and environmental pollution, addressing these diseases needs an interdisciplinary and intersectoral expertise. “One Health (OH)” refers to such collaboration between local, national, and global experts from public health, health care, forestry, veterinary, environmental, and other related disciplines to bring about optimal health for humans, animals, and environment. The concept of OH is still in embryonic stage in India and increasingly gaining importance. The Government of India has taken some initiatives to tackle burgeoning problems such as antimicrobial resistance, zoonotic diseases, and food safety using the OH approach, but there are several challenges at the level of implementation. The major bottlenecks in implementing OH include absence of a legal framework to implement OH, poor coordination among different governmental and private agencies, lack of proper surveillance of animal diseases, poor data-sharing mechanism across sectors, and limited budget. Implementing systematic zoonotic surveillance; regulated antibiotic use among humans and animals; development of a zoonotic registry in the country; constitution of a wide network of academic, research, pharmaceutical, and various implementation stakeholders from different sectors is the need of the hour to effectively use OH in order to combat increasing zoonotic diseases.
International Domestic Workers’ Day
International Domestic Workers’ Day
Today, on International Domestic Workers Day, we mark fourteen years since the adoption of the landmark ILO Convention No. 189 on Domestic Workers, a global commitment to uphold the rights and dignity of those who perform paid work in private homes. It affirmed what should be obvious: domestic workers are workers, and they deserve the same protections, wages and respect afforded to any other occupation. Yet, even today, this simple truth is too often ignored.
Recognizing domestic workers’ rights is not a gesture of charity. It is an essential, practical, forward-looking policy choice. Governments can legislate comprehensive protections. Trade unions can organize domestic workers and amplify their voices. Employers can adopt practices to ensure decent working conditions and fair treatment. And all of us, as members of society, can shift how we perceive domestic work, not as invisible, informal help, but as a vital component of our economy and our resilience.
We may not be able to prevent every crisis. But we can strengthen our societies' ability to respond and recover. Protecting domestic workers and recognizing the vital role they play must be part of that strategy.
Let us build a future where domestic workers are no longer overlooked in our homes, laws, or disaster plans. Let us finally treat their work as what it truly is: essential.
Explore and evaluate the impact of 'Work From Home' on family relationships. UPSC 2022 150 words
Q Explore and evaluate the impact of 'Work From Home' on family relationships.
Ans The COVID-19 pandemic has led to the adoption of the 'Work From Home' model by many companies and professionals. While this has allowed continuity of work, it has significantly impacted family relationships and dynamics.
Impact of WFH
- Economic relations: WFH gives women much-needed flexibility to balance their work and traditional domestic obligations. Such financial independence has the potential to alter unequal economic relations between man and woman in the family. However, only a few women can avail WFH opportunities, given the existing gender digital divide.
- Domestic division of labour: WFH has allowed men to participate in household works.. However, it is expected that both share domestic responsibilities. Otherwise, non-working women continue to bear the burden of unpaid care work.
- Family relations: WFH allows workers to spend time with family enhancing communication and improving family relationships. However, WFH maylead to work-family conflict.
- Children: WFH facilitates parents to fulfil their role in socialisation of their children. However, limited interaction with fellow children and increased exposure to digital products has caused psychological problems in children.
- Conclusion
Work From Home has been a mixed bag for family relationships. While bringing some families together, for others it has been a source of tension. Its impact depends on factors like nature of work, financial security, physical space in homes and pre-existing relationship dynamics. Balancing work and personal life remains key to maintaining healthy families in these times.
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