Thematische Bibliographien / Gandhian thoughts

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Auswahl der wissenschaftlichen Literatur zum Thema „Gandhian thoughts“

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Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Gandhian thoughts"

Kalra, Sanjay, Maanash Baruah und Banshi Saboo. „The Satyagraha against diabetes“. Journal of Social Health and Diabetes 03, Nr. 01 (Juni 2015): 001–3. http://dx.doi.org/10.4103/2321-0656.140869.

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AbstractThis communication discusses Gandhian thought, i.e, the philosophy propounded by Mahatma Gandhi, and its relevance to modern diabetes care. The authors call for a ′righteous movement′ against diabetes, including individual and community-based efforts to minimize its impact. They list various useful suggestions which are concordant with Gandhian thought, and suggest interventions which the Mahatma would have supported in the fight against diabetes. Ideas and thoughts published by him are cited to back these suggestions.

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Nafde, Dr Mrs Tanuja. „Relevance of Mahatma Gandhi in the Present Times“. International Journal for Research in Applied Science and Engineering Technology 9, Nr. VI (30.06.2021): 4985–87. http://dx.doi.org/10.22214/ijraset.2021.36041.

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This paper is an attempt to evaluate whether in the 21st century’s globalized world the Gandhian message still has or could have any actuality in managing our century’s real challenges such as violence or the lowering of moral and ethical crisis of the humanity. The paper will present, analyse and comment on the most important concepts. I consider the Gandhian thought is based on such as satya (Truth), ahimsa (non-violence) and Satyagraha (as it is loosely translated: holding on to truth, which in fact is the philosophy and practice of the non-violent resistance). In my paper I will consider Mahatma Gandhi as a philosopher or a thinker even if many did not agree or even if it were difficult to consider him a philosopher according to traditions values. Secondly, the paper will emphasize those facts and views of the Gandhian thought which could give an answer to the captioned title of the paper, trying to evaluate concepts against the changing social fabric of our times, even if at first impression all of these key concepts of the Gandhian thought seem to be a utopia and useless. It seems that Mahatma Gandhi, through his ideas and thoughts, “is still alive” and is among us after more than 70 years of his death.

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Hasan, Sheikh Mehedi, und Benazir Elahee Munni. „Revisiting Gandhian Philosophy: A Critical Study of R K Narayan’s Waiting for the Mahatma“. Shanlax International Journal of English 9, Nr. 3 (01.06.2021): 34–45. http://dx.doi.org/10.34293/english.v9i3.3906.

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R K Narayan’s novel Waiting for the Mahatma covers in considerable detail the years of political turmoil preceding the Partition of India, taking Mahatma Gandhi as one of its leading characters. The article attempts to analyse how the novel illustrates the role of Gandhi as a political leader and philosophical guide and the influence of his ideology and philosophy on other characters during the Indian independence movement. First, it pinpoints Gandhi’s philosophical thoughts as documented in his own writings and activities and then points out how those are integrated into the novel. The article also investigates the attitudes of Gandhi’s followers (as the characters of the novel) as well as those of the common people towards his thoughts and activities. Thus, the study aims to offer a textual analysis of the novel by revisiting Gandhian philosophy focusing, especially, on values of ahimsa, Satyagraha and non-violent resistance.

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Dr Tarit Agrawal. „The Philosophy of Gandhi and the Changing World of Today With Special Reference to “My Experiments With Truth”“. Creative Launcher 4, Nr. 6 (29.02.2020): 84–91. http://dx.doi.org/10.53032/tcl.2020.4.6.14.

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The moment the image of Gandhi comes before our eyes, certain questions arise in our minds: In what way does Gandhi have his relevance in the world today and to come? How can Gandhian thoughts influence today’s generation? How can the world of today be benefited by what is called Gandhism? As a matter of fact, Gandhian philosophy is something which has its relevance today and will have its relevance in the time to come. The whole life of Gandhi was like a pilgrimage. He was a Mahatma in its true sense and spirit. The father of the nation, Mahatma Gandhi still keeps on influencing the generation of today by his philosophical thoughts whether it is his pacifism or truth and non-violence or satyagrah or vegetarianism or bramhcharya. It is really interesting to observe that this Mahatma, this half necked man sitting on a prayer mat shook off the British rule from India by sheer spiritual power. It really confirms that to understand the life and philosophy of Gandhi and its relevance today and in future is not an easy task. One will have to spend hours and hours in going through all this. Today in a world where we get up in the morning and read in newspapers and watch in news channels how the society we live in is altogether in grip of what we term as inhumanity, animality, cruelty and many others, we surely sometimes feel the indispensable and urgent need of Gandhi and his preaching. We dream of a world which is characterized by such ideals as liberty, equality, fraternity on the one hand and peace, truth and non-violence on the other. This is itself a clear proof how Gandhian philosophy rules our lives, our world.

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Ashutosh Pratap Pande. „Relevance of Gandhian Thoughts to Environmental Challenges in the Modern Era“. Journal of Environmental Nanotechnology 12, Nr. 3 (29.09.2023): 19–22. http://dx.doi.org/10.13074/jent.2023.09.233474.

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The emergence of environmental challenges begins with applications of the different development models as both have vis-à-vis relationships. Sustainable development is a modern concept in which the complementary aspect of two opposites is considered as a key factor and provides a route to gradual development which favours to environment of the planet Earth and matches with the Gandhian thought of development. Gandhian thoughts are deep-rooted in the rich Indian tradition of world welfare. This paper finds the application of Gandhian thoughts to mobilize the generation for acceptance of development models suitable for planet Earth in terms of environmental concerns and the long existence of natural ecology.

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Badal, Bharat Prasad. „Gandhian Model of Community Development“. Research Nepal Journal of Development Studies 3, Nr. 2 (31.12.2020): 1–23. http://dx.doi.org/10.3126/rnjds.v3i2.34455.

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Gandhian Model of Community Development (GMCD) is a sustainable development model for governments in the central, provincial, and local levels of democratic federal countries in the world by the scientific analysis of Gandhian ideology in a specified community. Community Development is a method, a strategy, and a campaign to uplift human life settlements and to solve the community problems from a simple local perspective. The human settlement with local communal acceptance, local norms, and values, environmental protection, help and cooperation, trusteeship, health, education, sanitation, training, transportation, marketing, etc. are the major components of the Gandhian Model of Community Development. The global acceptance with local initiation, norms, knowledge and practices in the positive changes on human life is Gandhian Community Development. It is the core ideological view of the great leader of south Asia-Mahatma Gandhi. Mahatma Gandhi is also pronounced as second Buddha of the world. The main objective of the study is to develop a Gandhian Model of Community Development with the incorporation of thoughts and ideologies of Mahatma Gandhi. The study is the collection of Gandhian ideology with a programmatic model for the future development of the human being specified within the boundary with the specified indicators of the Gandhian Model of Community Development. It is a hermeneutic and historical interpretation of three universal truths- Generation, Operation, and Destruction for the liberation of human beings from a sustainable development strategy guided by Mahatma Gandhi. His ideas are herminuted in contemporary sustainable community development. In conclusion, the Gandhian Model of Community development is a model having Balance Sheet of Production and Consumption within the specified municipality and Gandhian Development Indicators for human liberation or development toward ultimate freedom.

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Chakrabarty, Kakali. „Tribe and Tribal Welfare in Gandhian Thoughts“. Journal of the Anthropological Survey of India 68, Nr. 2 (Dezember 2019): 225–33. http://dx.doi.org/10.1177/2277436x19881261.

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Gandhi is best known for his sarvodaya movement where he talked of ‘welfare for all’. His focus was on the deprived section of the countrymen who constituted a majority of India’s population. Thus, the term was often referred to as antodaya, i.e., ‘Rise to the last men’. Gandhi was not very particular about ‘tribe’, as to him, tribes were a part of rural communities who were exploited by the powerful class of people; thus, they required welfare measures. Gandhi’s mission and vision towards tribes was mainly an outcome of his constant association with Thakkar Bapa, who had been well exposed to the exploitation and helpless misery of tribal life, especially of the Bhil people of Gujarat under the British rule. To Gandhi, tribal welfare and rural welfare were same. However, he believed that tribals were simple people. His interaction with the Zulu people in Africa exposed him to the bare truth of exploitation of the tribal people by the colonial rulers. To his idea, the tribes should be approached on the basis of non-violence, accepting the principles of a democratic society and the fundamental equality and unity of man. The process of social domination and political imposition should be avoided. Welfare measures should be taken up on the basis of understanding their society and culture. Gandhi’s concept of Sarvodaya, i.e., welfare of all also had a purpose to bring the majority of Indians in the struggle for independence. He believed that India’s independence cannot be achieved without participation of its rural masses that formed the majority of Indian population. Gandhi dreamt of a society with equity among all members in fundamental necessities of life including education. His dream is yet to be chased.

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Naskar, Sanjib. „Mahatma Gandhi’s Paradigm of Peaceful Conflict Resolution: A Critical Assessment“. RESEARCH REVIEW International Journal of Multidisciplinary 8, Nr. 1 (16.01.2023): 185–89. http://dx.doi.org/10.31305/rrijm.2023.v08.n01.025.

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Human life frequently involves conflict, yet man has also tried to resolve conflicts practically since the dawn of time. Conflict can be resolved in one of two ways: violently or nonviolently. Humans always have to decide whether to use violence or nonviolent means to settle disputes. Gandhi is remembered for his decision to choose Satyagraha, or nonviolent resistance, to resolve disagreements. Many scholars and individuals have described the nonviolent approach to settling problems both before and after Gandhi, but Gandhi was the one who not only spoke and wrote a great deal about it, but also exemplified it in his thoughts, words, and deeds. Through the assistance of a mediator, the modern Alternative Dispute Resolution (ADR) movement has developed a mechanism meant to prevent litigation and give parties to disagreements some degree of control over how they are resolved in a Gandhian spirit. The goal of the essay is to reexamine ADR from a Gandhian standpoint and show how Gandhian satyagraha and ADR techniques are related. Gandhi advocated for out-of-court settlements in numerous situations during his career and in public. Therefore, he might be referred to as the founder of ADR in India.

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husain, Shakeel. „GANDHIAN SWARAJ : A CONTINUOUS PROCESS“. Research Expression 6, Nr. 8 (31.03.2023): 11–21. http://dx.doi.org/10.61703/10.61703/vol-6vyt8_3.

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Gandhi was a political social activist rather than a philosopher or thinker. But the level of morality and purity in his politics was so high that it took politics to the spiritual and philosophical level.The same thing can be said for his political and social thoughts. The question of Swaraj was not just a political question for him, nor did Swaraj mean for him only the expulsion of the British from India, but for him Swaraj also meant political self-rule along with liberalism and self-control. Therefore his Swaraj is not only political but also spiritual because politics was a spiritual ( religious) work for him . Swaraj was not freedom from individuals but freedom from ideas. Swaraj was not the rule of one's own people but one's own rule over oneself, self control over body and soul. From this point of view, Locke, Mill and Rousseau are seen together in his Swarajist thoughts. From this point of view, Gandhian Swaraj goes beyond the concept of political sef rule and freedom. His Swaraj is as important a question in an independent country as in a colony or slave country. Therefore, for Gandhi, Swaraj is a continuous process and a desired goal .

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Shanthi, Dr M. „Gandhian Revolution: Recapturing Gandhi’s Role as the Leader of the Masses“. SMART MOVES JOURNAL IJELLH 7, Nr. 11 (28.11.2019): 12. http://dx.doi.org/10.24113/ijellh.v7i11.10099.

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Modern communication has reduced the distance between people with social media like Twitter, Facebook, WhatsApp, Instagram, WeChat, Q Zone and Google+ veritably turning the whole world into a global village. However, all the messages which spread through social media may or may not be reliable but the authenticity of the news depends on the person who imparts the message. Great orators and leaders have always used words to their advantage regardless of the medium. One of our great leaders, Mahatma Gandhi through his words and exemplary lifestyle communicated the message of Truth and Non-Violence, which became his personal emblems, that the world would later emulate. It would also henceforth make India’s identity secure particularly under the aftermath of British colonial rule. In the times of national unrest and uprisings and with such fiery leaders like Lokmanya Tilak, Gandhi was like a voice in the wilderness. But, how then did he spread his message? What was the power that made his thoughts become revolutionary?

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Dissertationen zum Thema "Gandhian thoughts"

Singh, Chandrachur. „Ambassadorial cosmopolitanism : an application of Gandhian thought to climate change in the Indian context“. Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7756/.

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Cosmopolitanism has become highly influential in political theory, philosophy, sociology and other disciplines over the past several decades. In political theory, cosmopolitans have given strong emphasis to universal moral principles and relatively strong duties which cross national boundaries. Thus, many cosmopolitan prescriptions would require some significant changes in attitude and actions from the status quo. Because of this, one of the persistent challenges to the practical application of cosmopolitan principles has been in identifying ways to motivate support for them. This thesis develops a possible answer to the problem of cosmopolitan motivation, in the form of a rooted cosmopolitanism which gives emphasis to the roles that ‘cosmopolitan ambassadors’ could play. The Ambassadorial Cosmopolitan approach presented here emphasizes ways in which support for domestic policy consistent with cosmopolitanism could be generated through (a) highlighting and reinforcing the cosmopolitan strains within existing national traditions and (b) by demonstrating how the ideas of revered national figures connect in significant ways with cosmopolitan principles. The theory is applied in the context of policy action to combat harmful climate change. The exemplar state is India, and the exemplar ambassador is Mahatma Gandhi. The thesis establishes important connections between cosmopolitan theory and Gandhi’s highly influential thought on social change and ethical life practices. It shows how such connections could be used in the Indian context. The final chapter indicates some other contexts where Ambassadorial Cosmopolitanism could also be applied.

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Kundu, Indrani. „Paradigm shifts in jurisprudential thoughts in Indian legal system: study of A.K. Gopalan to Maneka Gandhis case and beyond“. Thesis, University of North Bengal, 2021. http://ir.nbu.ac.in/handle/123456789/4233.

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Nehru, Jawaharlal. „The influence of British political thought in China and India : the cases of Sun Yat-sen, Mahatma Gandhi and Jawaharlal Nehru“. Thesis, Durham University, 2000. http://etheses.dur.ac.uk/4624/.

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The purpose of this thesis is to examine the impact of British political thought in China and India. It concerns the life and work of three of the most important nationalist leaders: Sun Yat-sen (1866-1925) in China and Mohandas Gandhi (1869-1948) and Jawaharlal Nehru (1889-1964) in India. The analysis connects the British aspects of their life and work, which are neither fully understood nor sufficiently appreciated, with their political thought. The first section surveys the existing primary and secondary literature, focusing on the life and work of Sun, Gandhi and Nehru, and outlines the relevant strands of British political thought. The following sections contain an analysis of the political thought of Sun, Gandhi and Nehru within the framework established in the first section, under the headings of nationalism, democracy and socialism. This thesis reveals a distinctive and profound collection of influences which further the understanding of Sun, Gandhi and Nehru's political thought and constitute an important consideration in assessing the cogency of that thought. Although some profound differences existed between India and China, and between Sun, Gandhi and Nehru, it is evident that there were a number of similarities in the impact of British political thought. Britain provided a rich heritage of political thought and wealth of experience regarding its implementation in practice from which Sun, Gandhi and Nehru could draw in constructing their own political thought. The sophisticated and measured incorporation of British influences tends to support a more positive assessment of Sun, Gandhi and Nehru, not only as nationalist leaders but also as political thinkers.

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Martin, Paul Anthony John. „Missionary of the Indian Road : a study of the thought and work of E. Stanley Jones between 1915 and 1948 in the light of certain issues raised by M.K. Gandhi for Anglo-Saxon Protestant missionaries in India during the period“. Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303116.

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Isaac, Alexander. „Towards Eco-Dharma: The Contribution of Gandhian Thought to Ecological Ethics in India“. Thesis, 2011. https://hdl.handle.net/2144/1449.

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Ecological concern prompts poor and indigenous people of India to consider how a society can ensure both protection of nature and their rightful claim for a just and sustainable future. Previous discussions defended the environment while ignoring the struggles of the poor for sustenance and their religious traditions and ethical values. Mohandas Karamchand Gandhi addressed similar socio-ecological concerns by adopting and adapting traditional religious and ethical notions to develop strategies for constructive, engaged resistance. The dissertation research and analysis verifies the continued relevance of the Gandhian understanding of dharma (ethics) in contemporary India as a basis for developing eco-dharma (eco-ethics) to link closely development, ecology, and religious values. The method of this study is interpretive, analytical, and critical. Françoise Houtart’s social analytical method is used to make visible and to suggest how to overcome social tensions from the perspective of marginalized and exploited peoples in India. The Indian government's development initiatives create a nexus between the eco-crisis and economic injustice, and communities’ responses. The Chipko movement seeks to protect the Himalayan forests from commercial logging. The Narmada Bachao Andolan strives to preserve the Narmada River and its forests and communities, where dam construction causes displacement. The use of Gandhian approaches by these movements provides a framework for integrating ecological concerns with people's struggles for survival. For Gandhi, dharma is a harmony of satya (truth), ahimsa (nonviolence), and sarvodaya (welfare of all). Eco-dharma is an integral, communitarian, and ecologically sensitive ethical paradigm. The study demonstrates that the Gandhian notion of dharma, implemented through nonviolent satyagraha (firmness in promoting truth), can direct community action that promotes responsible economic structures and the well-being of the biotic community and the environment. Eco-dharma calls for solidarity, constructive resistance, and ecologically and economically viable communities. The dissertation recommends that for a sustainable future, India must combine indigenous, appropriate, and small- or medium-scale industries as an alternative model of development in order to help reduce systemic poverty while enhancing ecological well-being.

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Lal, Sanjay. „The tension and coherence of love, identification, and detachment in Gandhi's thought“. 2006. http://etd.utk.edu/2006/LalSanjay.pdf.

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Bücher zum Thema "Gandhian thoughts"

Mohandas. The encyclopaedia of Gandhian thoughts. New Delhi: All India Congress Committee (I), 1985.

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Bhatt, Babita, Israr Qureshi, Dhirendra Mani Shukla und Vinay Pillai, Hrsg. Social Entrepreneurship and Gandhian Thoughts in the Post-COVID World. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-4008-0.

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Academy of Gandhian Studies (Hyderabad, India), Hrsg. Essential Kumarappa: A collection of his thoughts and writings on Gandhian economics. Hyderabad: Academy of Gandhian Studies, 1992.

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Chaturvedi, T. N. (Triloki Nath), 1928-2020 und Institute of Gandhian Thought and Peace Studies, Hrsg. Gandhian thought. New Delhi: Ashish Pub. House, 1985.

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Khoshoo, T. N. Mahatma Gandhi and the environment: Analysis Gandhian environmental thought. New Delhi: TERI Press, 2009.

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Khoshoo, T. N. Mahatma Gandhi and the environment: Analysis Gandhian environmental thought. New Delhi: TERI Press, 2009.

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Khoshoo, T. N. Mahatma Gandhi and the environment: Analysis Gandhian environmental thought. New Delhi: TERI Press, 2009.

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S, John M., und Energy and Resources Institute, Hrsg. Mahatma Gandhi and the environment: Analysis Gandhian environmental thought. New Delhi: TERI Press, 2009.

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Khoshoo, T. N. Mahatma Gandhi and the environment: Analysis Gandhian environmental thought. New Delhi: TERI Press, 2009.

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Mukherjee, Subrata. Gandhian thought, Marxist interpretation. New Delhi: Deep & Deep Publications, 1991.

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Buchteile zum Thema "Gandhian thoughts"

Haneef, M. Shuaib Mohamed. „Digital Civil Disobedience Movement: Revisiting Gandhian Thoughts in an International Commune“. In Gandhian Thought and Communication: Rethinking the Mahatma in the Media Age, 238–65. B1/I-1 Mohan Cooperative Industrial Area, Mathura Road New Delhi 110 044: SAGE Publications Pvt Ltd, 2020. http://dx.doi.org/10.4135/9789353287849.n11.

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Mehta, Ajay, und Suraj Jacob. „Gandhian Thought in Seva Mandir“. In India Studies in Business and Economics, 233–48. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-4008-0_11.

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Chakrabarty, Bidyut, und Rajendra K. Pandey. „Mahatma Gandhi“. In Modern Indian Political Thought, 43–57. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003440062-4.

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Jain, Satish K. „On the normative structure of Gandhian thought“. In Politics, Ethics and the Self, 110–18. London: Routledge India, 2022. http://dx.doi.org/10.4324/9781003043188-8.

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Jain, Satish K. „On the normative structure of Gandhian thought“. In Politics, Ethics and the Self, 110–18. London: Routledge India, 2022. http://dx.doi.org/10.4324/9781003043188-8.

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Mukhopadhyay, Ambarish. „Mohandas Karamchand Gandhi“. In Revisiting Modern Indian Thought, 161–81. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003118770-15.

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Arora, Surbhi, Sahil Agrawal und Mritunjay Kumar. „Dialectics of Individualism and Communitarianism in Gandhian Thought“. In Relevance of Duties in the Contemporary World, 83–100. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-19-1836-0_7.

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Iyengar, Sudarshan, und Nimisha Shukla. „Financing Education in Gandhi’s Thought Perspective“. In India Studies in Business and Economics, 19–36. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7950-4_2.

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Dasgupta, Sugata. „The Core of Gandhi’s Social and Economic Thought“. In Gandhi’s Significance for Today, 189–202. London: Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-20354-3_16.

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Iyengar, Sudarshan. „Sustainable Development Goals in Gandhi’s Thought Perspective“. In Gandhi in the Twenty First Century, 37–55. Singapore: Springer Singapore, 2022. http://dx.doi.org/10.1007/978-981-16-8476-0_3.

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Konferenzberichte zum Thema "Gandhian thoughts"

Lakshmi, Pulla, G. Mythili und Santosh Panda. „A Comparative Study on Training/Professional Development Needs of University Teachers on ODL Pre-Covid and Ongoing Pandemic in India“. In Tenth Pan-Commonwealth Forum on Open Learning. Commonwealth of Learning, 2022. http://dx.doi.org/10.56059/pcf10.8780.

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Education is of utmost importance for social development and political change, regardless of whether it is dispensed through conventional, non-conventional or ODL mode. The Indian ODL system, geared toward this philosophy, is the second largest ODL system in the world, comprising 17 open universities and 110+ dual-mode distance education institutions. The Staff Training and Research Institute of Distance Education (STRIDE) of the Indira Gandhi National Open University (IGNOU) undertakes training needs assessment (TNA) studies from time to time for addressing the training needs of the ODL faculty in the country, (besides offering a PG Diploma and a Masters in DE as long-term professional development programmes, which at one point of time was offered in about 22 countries, largely supported by the Commonwealth of Learning). Recently, the Covid-19 pandemic forced the education sector to adopt changes in teaching-learning. Even though the adaptation of technologies started in the field of education prior to the pandemic, the educational institutions including ODL institutions had to go through compulsory remote online teaching during this period. It was thought prudent to undertake a TNA of ODL teachers during this pandemic and compare the variations in their training needs, which was conducted in pre-pandemic times. This paper reports the findings of a research focusing on the identification of training needs of teachers/ academics from IGNOU; their preferences on mode of training; and any difference in additional required competency during pre- and ongoing-pandemic. The data collected in January-February 2022 has been compared with the data collected in the pre-pandemic period of 2019, and implications for policy and practice on continuing professional development in ODL are drawn accordingly.

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Dewal, Om Prakash, und Amit Kumar. „Education for All: Practical Training for Heterogeneous Groups of Learners- An IGNOU Experience“. In Tenth Pan-Commonwealth Forum on Open Learning. Commonwealth of Learning, 2022. http://dx.doi.org/10.56059/pcf10.7457.

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The teaching-learning process has undergone a major shift due to the Covid-19 pandemic. The situation has necessitated the use of online media more aggressively to reach out to learners and address their academic needs. However, the digital divide prevalent in many parts of the world is a stumbling block. Academic Programme delivery through technological interventions, having a judicious mix of online and broadcast media, was the solution, Indira Gandhi National Open University thought of while delivering their MA (Journalism & Mass Communication) Programme. // The university has been using various ICTs extensively such as radio, television, interactive radio counselling, broadcast-based teleconferencing, Google Classroom, Google Meet, Face book, WhatsApp, YouTube etc. in complementary and supplementary modes; in addition to printed Self Learning Materials. The use of digital online resources like social media, MOOCs and OERs mixed with traditional broadcasting channels paved the way for skill-oriented training and successful delivery of the programme.

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