dot net intruduction

Introduction to DOT NET
There are two types of web contents they are :-
• Static content:- The websites are first created to share data from two computers (remote computers), the sharing of data earlier was only text, these text documents were static documents. Static is the position of the content can be read but that is non interactive. These static text should first be converted to HTML (hypertext markup language) documents and then it can be transferred to web browsers easily.
For example:- as shown in figure


Web browser server

1. First web browser requests for a file from server
2. Web server downloads contents of file
Web browser sends only the URL (uniform resource locator) of the website to the server as input, server takes it as input and process it using server side scripting and server side programs and returns the page requested by the browser to the browser.
• Dynamic contents:- here it provides a rich form of user input n its designed in such a way that it has capacity to interact heavily with the users for example: gmail’s user signup form which accepts users required data to give them E-mail ID and saves it to the gmail database. When we like to change the information we have given at the time of account opening we can easily edit and update it by entering our unique E-mail i.d and password.
HTML forms:- it is the hyper text markup language forms which is used to provide graphical interface like radio buttons, check buttons and so on. These forms are not dynamic but they tends to call parameters and pass parameters to the server side scripts.
Web browser:- The web browser is a software used to browse internet and to download. Browser has capability to provide graphical and text based interfaces between server and user. it acts as a translator between server and browser because it converts the servers html to graphical user interface in browser. It can also run client side scripting to perform tasks within the browser, java script, Jscript, and VBScript are used for client side scripting. This client side scripting is done to reduce the processing over head of server.
Servers:- Server is responsible for supplying the required pages and data respectively to the browser’s request, in the HTML form by processing the server side scripts pre-loaded to it. Server side programs are written by using gateway interface (CGI), ISAPI, PERL, java, Jscript, VBscript & REXX. Web server can be transformed into gateway to expose information stored in other server by using server side scripts acting as standalone applications or embedded in ASP. IIS can server can access information from data base servers.

indian education

INDIAN EDUCATION


Educational reforms of 1901-1904 were a significant move towards a proper channelised outlook towards Indian educational system. It had necessitated certain rules and regulations in the still-haphazard Indian education. To promote and further Indian students in their mission to stay educated and earn a decent job, the educational reforms by Lord Curzon was crucial.

On 2nd September 1901, Lord Curzon (1859-1925), Viceroy of India, convened a general conference, lasting for fifteen days in Shimla. Its attendees included: provincial Directors of Public Instruction and representatives from the principal universities of India, but no Indians. One hundred fifty-six resolutions emerged from this meeting with a particular call for the development of a Director-General of Education and a greater emphasis of technical education through the development of ten state scholarships.

In January 1902, Lord Curzon created the post of Director-General of Education and appointed Hugh W. Orange (1866-1956) to the post. This position served as adviser to the Government of India on all educational matters. Orange held this post from until 1910. On 27th January in that year, the Government of India announced the establishment of the Indian Universities Commission to review the conditions and prospects of Indian universities. Thomas Raleigh (1850-1920), Law Member of the Viceroy`s Executive Council, was named the Education Commission`s Chairman.

On 9th June, the report of the Universities Commission was submitted to Lord Curzon. Its recommendations included:
• Reduction in the size and charge of the university senates.
• No new universities should be initiated.
• The examination system should be revised and simplified.
• Minimum age of matriculation recommended as sixteen.
• Recognition to be granted to new schools only if certified by the Education Department.
• A minimum rate for college fees should be established.
• Second grade colleges should gradually be closed.
• Teaching of law in Arts colleges should be revised.
• Teaching of agricultural sciences should be encouraged.
• Quality and status of courses in the Indian classical languages should be improved.

On 2nd November 1903, Raleigh introduced the Universities Bill in the Imperial Legislative Council. It called for: better teaching, revised testing, closer inspections, an examination of the ties between the colleges and the affiliated university, statutory recognition of the syndicates, smaller reconstructed university senates and definition of the geographic limits of the universities.

The educational reforms of 1901-1904 were further taking a giant leap towards higher education in India, with a special view towards nationalised universities. On 21st March 1904, the Indian Universities Act passed into law, addressing issues raised in the report of the Universities Committee. The Act particularly strengthened the Government of India`s control of higher education in the five existing universities at Calcutta, Bombay, Madras, Lahore and Allahabad. The Act also provided 5 lakh rupees for five years to execute these changes.

In April 1905, the Government of India established the Agricultural Research Institute at Pusa, Bengal. From this establishment emerged the Central College of Agriculture which was given 130,000 pounds grant for agricultural research experiment, education and demonstrations.

However, educational reforms by Lord Curzon also adopted strict measures to curb down mutinous activities amongst natives. As such, on 28th July 1906, Lord Minto (1845-1914), Viceroy of India, accepted the offer of resignation of Sir Bampfylde Fuller (1854-1935), Lieutenant-Governor of Eastern Bengal and Assam. Fuller had recommended that the University of Calcutta should withdraw recognition or affiliation of two colleges having students who participated in boycotts and Swadeshi, or had demonstrated anti-British interests. He refused to consider any compromise and was sacked.

On 27th May 1909, in Bangalore, the Institute of Science received its legal sanction to begin operations. The Institute received its initial financial support from an endowment of 30 lakh rupees from Jamshetji Tata (1839-1904) who originally conceived of this post-graduate centre for research in chemistry and medicine. A decade in its planning, it also received considerable support from Lord Curzon.

Within the years of 1910 to 1916, the expansion of medical education under the bourgeoning educational reforms included: a fifth medical establishment at Lucknow, a School of Tropical Medicine in Calcutta, a Bacteriology Laboratory near Bombay and the Lady Hardinge Medical College at Delhi for Women.

In 1910, the Government of India named Sir Harcourt Butler (1869-1938) as the first Member for Education, with a seat on the Viceroy`s Executive Council.

Within the period of 14th to 23rd June 1910, in Edinburgh, the World Missionary Conference reversed the subtle concept of mission to the educated in favour of direct evangelisation of the masses. Hence, Christian higher education fell to a secondary level of intent. In the month of December, Valentine Chirol (1852-1929), a correspondent for The Times, recommended to the British Government that they provide a gift of a crore of rupees to India for the development of technical education, in association with the Delhi Durbar of December 1911. He additionally suggested 500,000 pounds from cotton excise duty to be designated for technical education. The Secretary of State for India rejected these ideas. But the Government of India provided some grants and a onetime gift of 1,600,000 rupees.

The educational reforms formulated in the initial stages of 20th century, were awaiting to receive impetus from the educated nationalist classes amongst `natives`. On 16th March 1911, Gopal Krishna Gokhale (1866-1915) introduced in the Imperial Legislative Council his Elementary Education Bill. It called for compulsory education for boys aged between six to ten in selected areas, where elementary education had already existed. Despite the support of Lord Hardinge (1858-1944), Viceroy of India, Sir Harcourt Butler (1869-1938) Member for Education in Viceroy`s Council and Fleetwood Wilson (1850-1940), Finance member of Viceroy`s Council, the bill suffered defeat.

In July 1911, Sir Harcourt Butler, Member for Education, convened at Shimla a conference of Orientalists to discuss remedies for the neglect which had crept into Oriental studies. A subsequent October 1912 draft resolution submitted to the India Office proposed greater support for Oriental study. This thrust of interest in Oriental studies however faded in the turmoil of the First World War.

On 18th July, the India Office gave the Government of India its approval for the concept of establishing a communal university, i.e. Mahomadan University in Aligarh. From this new policy emerged the Banaras Hindu University in 1915. It is evident from such stimulated activities by the so-referred-to `Orientalists` that the British educational reformists were ceding to Indian pressure when education had taken a front seat.

In 1912, the Government of India broke new ground with the employment of forty-eight women to serve as inspectors of girls` schools. Each inspector received 16 rupees per day in compensation from the Education Department.

In 1913, the Government of India proposed two measures in the milieu of continued student violence in Bengal to bring the control of secondary education under governmental authority. The first called for the development of local governmental school boards to carry out a system of registering all secondary schools. The second proposal projected the construction of a system of school-leaving certificates by the Government of India. Concern of a violent Indian response to the measures and the distraction of the First World War delayed further consideration until the whole matter of education was transferred to the Provincial Governments as a part of the Montagu-Chelmsford Reforms in 1920.

In December 1915, passage of the Banaras Hindu University Act created a new communal university which subsumed that of Annie Besant`s Central Hindu College, established in 1898. The Government of India provided constitutional stipulations of great detail over the operation and administration of the university. The negotiations helped to clarify British policy, which proved helpful in planning for the new University of Dacca. The educational reforms which had been formulated in 1901-1904, had truly advanced to a sublime stage in the hands of natives, from where it was pondered that mere British hand was insufficient. Hence, from specific Indian educated accounts, rules and regulations in the reforms had given way to Indianisation.

In 1916, Sir Philip Hartog (1864-1947) played a key role in the founding of the School of Oriental Studies in association with the University of London. This institution has conducted significant research into all matters of Indian history and culture to the present date.

In September 1917, the Government of India named the Calcutta University Commission and its President. Dr. Michael Sadler (1861-1943), to investigate the state of higher education, particularly in Bengal. The Commission conducted its work in India from October 1917 to April 1919. Its final report indicated that the university`s governing bodies allowed lax in educational standards, offered liberal admissions and lacked intellectual discipline. It affirmed the continued use of a model of education at the University of Calcutta based on the characteristics of the universities of Oxford, Cambridge and London.

Within the period of 1919 1920, seven provincial legislatures passed Acts in support of compulsory primary education. The measures although failed in the rural areas due to severe lack of financial support, lack of teachers, poor or no facilities, inappropriate curriculum and a high student drop out rate.

In 1919, with the implementation of dyarchy, or the sharing of central powers with the provinces, control of education passed from the Government of India to provincial ministers and legislatures. This was a decisive move on the part of the government, as it was to later impress upon the intended educational reforms in every way possible.

The development of technical education from the times of 1920 fell mainly upon the Provincial Governments. Within the period of 1930 1931, the missionary societies of Great Britain and the United States named the Lindsay Commission to study the place and Impact of Christian higher education.

In 1930, issued by the Lindsay Commission, its report on Christian Higher Education analysed the place of education amidst the changed social, political and religious conditions of India. The Report indicated that Christian higher education had mainly helped the Indian Nationalists and their agenda of political reform and the defence of Hinduism; Christian higher education had suffered from large number of non-Christian teachers in higher education and the shortage of Indian Christian leaders. The Report held that the diminished stature and resources of the Christian colleges mirrored their diminished impact and found a divided mission over educational and religious curricular content. The Commission recommended a new mission for higher education in the preparation of future leaders for the Indian Church.

In 1935, with the opening of the Doon School at Dehra Dun, India gained what could be described as a "Public School" as the British knew it. With Indian funding and a British Headmaster, Arthur Foot (1901-1968), it proved highly successful with a dedicated emphasis on high quality of teaching and learning.

In 1941, founded by Scottish missionaries in 1883, Hislop College became the first educational institution to appoint an Indian principal, Dr. Moses, a graduate of Madras Christian College. In 1946, Union Theological College opened its gates through the united efforts of the Episcopalians, United Church of North India and the Baptists. The educational reforms of early 20th century, which had started its maiden journey through the hands of Lord Curzon, was culminating in the hand of Indian principals in public schools. The reforms had travelled full circle.

wife swapping

Wife Swapping Parties



Wife Swapping, a term that was alien to the Indian community till sometime back, is being practiced openly and brazenly today. The ‘Land of Kamasutra’ is accepting the new trend with open arms. Wife Swapping is basically the exchanging of wives between two couples, for engaging in the ‘forbidden’ sensual pleasures. Till only a decade back, Indians had not even heard of the concept of wife swapping and those few who knew about it, considered it to be unfathomable. But, within the past few years, the concept has gone from being a taboo to being openly experienced.

Wife Swapping Parties
The most common platform for wife swapping comprises of the wife swapping parties. In such parties, the usual rules are that only those couples come who are interested in the swapping concept. After the party gets over, all the husbands put the keys of their car in a bowl. Thereafter, each and every man present in the party comes and picks up a car key from the bowl. The person to whom the car keys belong gives over his car as well as his wife to the man who is in possession of his car keys.

Prevalent amongst All Classes
Earlier, wife swapping was a concept which was prevalent only in the higher echelons of the society. The middle class and upper middle classes were not party to the whole idea. However, with time, wife swapping is being experienced by members of almost all the classes, be it high class, upper middle class or middle class. The couples are freely and opening indulging in it and suffering from no qualms or guilt over the same.

Not only the Metros
The thinking that wife swapping is limited to only the metro cities of India, like Delhi, Mumbai, Bangalore, Pune, etc has long become history. It is not only the metro dwellers who are interested in the concept; the residents of small cities are equally willing and enthusiastic about it. Infact, in the small cities, wife swap has become more of a craze and people want to indulge in it initially, out of curiosity and later, for sheer fun.

Equally Enthusiastic Females
With the financial freedom and independence, the 21st century women have become more aware of their needs and are ready to explore all the aspects of a relationship. They no longer play the role of a passive partner and are equally participating in the game of wife swapping and infact, fully enjoying it. The once-thought notion that females are forced to become a party to the whole idea is relevant in the case of a very few females, in today’s world.

Dangers
Just like most of the things in this world, wife swapping also has negative aspects. There are chances of the swapped partners getting emotionally attached with each other, posing great threat to their married life. In such a case, instead of adding ‘spice’ to the married life, wife swap will result in divorce. Then, there are chances of contracting AIDS and other STDs, though most of the couples who indulge in swapping request for an HIV- report.

All said and done, the concept of wife swapping is now becoming the most accepted alternative to indulging in extra-marital relations. Since both husband and wife indulge in such a relationship, neither of them experiences any guilt. At the same time, they get the liberty to make their life exciting and relieve it of the so-called ‘boredom’ of a married life. However, those who are against it say that it spoils the ‘sanctity’ associated with marriage and degrades the partners.

dance of india

Dance forms in India :
Folk music and tradition is the rich heritage of modern India. Despite the advent of technology, open communication and developments in all fields, the area of fine arts still gives a proud picture of our India. Dance is a part of celebration and is the intrinsic part of Indian glory. There are folk dances which are distinct and distinguished as per the geography. This also calls for a lot of make up talents and attire which only enhances the beauty of the dance and song.
Indian dance forms have traveled internationally and there are many academies of Indian dance forms abroad. The participation is a great impetus to the tradition of India and a boon for the NRI’s who love associating themselves with Indian culture. Bharatnatyam is the most renowned form of dance from the South. Kept alive by sincere efforts of traditional gurus and the allegiance of many students, this is a dance form which is almost a religion to many who revere it.

The Bharatanatyam dance is usually done with bent knees in a forward position and has the opportunity of display the Nav Ras or the emotions. The make up style and attire is very typical and hence allows a lot of expression. Kuchupidi is a characteristic dance form again from the south. Kathakali and has a lot to do like enacting a play and the use of mask, gear and get up. There are many schools that impart training and seeking this form of dance knowledge is a journey by itself.
The ghumar dance of Rajashtan is a lot about rotation and typical palm movements. The ghungrus and the ghungat impart more style to this type of dance. The Lavani of Maharasthra is now being revoked by sincere people and the type of dance is now again getting traditional in its concept without being polluted by other influences. The gharba dance which was a form of raas by the gopis and Krishna is now being followed in all parts of India. There is enough commercialization in the 9 day festival in metros and the participation is done on a wide scale.

The Manipuri and Oddissi dance is very ethnic in its concept. There are a number of folk dances which still happen in the villages where the authentic lifestyle of rural India is displayed. Dance is the main form of artistic entertainment along with folk songs and other influences that is brought in by cinema. Acknowledging the subtle distinguishing points, the essence of Indian dance form is pure and unique.


India is a land of diverse cultures. The variations in physical, climatic conditions and the extent of exposure to other cultures have greatly influenced the traditions and culture of the different regions. There is an underlying basic factor common to the whole of India, with variations in the practices based on their local needs and influences. Further, the greatness of India has been in accepting the best from all the invaders and intermingling the new customs and styles with the existing - this is visible in all aspects - music, dance, painting, sculptures, architecture.
This article, an excerpt from the introduction to the book "The Art and Architecture of India" by Benjamin Rowland puts it all in a nutshell.
The history of India and its art has been so bound up with the geographic nature of this vast continent that something must be said of these physical characteristics. India has a kind of impregnable geographic isolation. It is in the shape of a great sealed funnel extending from the heartland of Asia. This peculiar shape of the peninsula made for an inevitable retention and absorption of all the racial and cultural elements that poured into it. The peninsula is bounded on the west by the Indian ocean; on the east by the Bay of Bengal. Along the northern frontier India is almost sealed off from the Asiatic mainland by the rocky curtain of the Himalayas from Baluchistan to Assam. The only openings in this formidable natural fortification are the various passes of the north-west, such as the famous Khyber and Bolan passes, which wind through the mountains seperating India from the Iranian plateau. Through these gaps came all the migrating tribes and conquerors that made themselves masters of the rich plain of India.
The cultural divisions of India proper have always been determined and dominated by the great river systems, the watersheds of the Indus and Ganges, the Deccan plateau and South India.
Climate, no less than geography has played its part in the development of the peculiarly indigenous traits of Indian history and art. All the races of martial character have grown up in the dry and hilly districts of north-west and centre, whereas the fertile plains of Bengal and South have been inhabited by peaceful and unwarlike cultivators.
The overpowering nature of India has in a way forced upon the inhabitants an inability to act, a situation responsible for the Indian races having become lost in religiosity.
The mystery of Indian myths and Indian art lies partly in the fact that it suggests rather than states. It could truly be said that Indian symbols of art voiced the same truth as Indian philosophy and myth.
In India, all art, like all life, is given over to religion. Indian art is life, as interpreted by religion and philosophy.
Indian art may, in a general way, be described as theological, hieratic, or, perhaps best of all as traditional. The purpose of Indian art, like all traditional art, is primarily to instruct men in the great first causes, which according to the seers, govern the material, spiritual and celestial worlds. Art is dedicated to communicating these great truths to mankind and, by the architectural, sculptural and pictorial reconstruction of the powers that maintain the stars in their courses.


Yah, the effect of western culture has changed Indian youth a lot. It has its own positive & negative side. To live in this completive world we have to make our self compatible to adopt the changing life style if it seems to be very comfortable.
The effect of Western culture in Indian youth can be seen in most of the actives as dressing, food habits, the way of moving with others and even western dance has gained its popularity among Indian youth.
We people usually underestimate our country and overestimate foreign countries. Usually we prefer to buy foreign products from perfume to car bcos we think those products were more quality than ours. There is something to learn from the foreigners as keeping the environment clean & not to throw the waste on the roadside. But we Indians follow these rules & regulations in their country but forget to implement in our country.
And in this mechanical world we r slowly forgetting our traditional culture which may not be known to our future generation.

So, it is in the hand of Indian youth to suck only the needed things from the western culture and leave the waste that is not needed.
One thing we have see when a person in saw industry can produce a errorless code why cant he make a country a clean free. The culture always lies in citizens. People always take things for granted. They choose a method that is quite easy. For e.g. in joint family he has to adjust with everybody but in the case of nuclear family he is free bird with less responsibility. If we citizens are able to adapt easily to the western wear why can’t we follow the same culture in maintaining the quality product, enjoying life-giving freedom for women and giving an equal respect to others

cultural india

INDIAN CULTURE & WESTERNIZATION


Indian culture treats guests as god and serves them and takes care of them as if they are a part and parcel of the family itself. Even though we don’t have anything to eat, the guests are never left hungry and are always looked after by the members of the family. Elders and the respect for elders is a major component in Indian culture. Elders are the driving force for any family and hence the love and respect for elders comes from within and is not artificial. An individual takes blessings from his elders by touching their feet. Elders drill and pass on the Indian culture within us as we grow.
“Respect one another” is another lesson that is taught from the books of Indian culture. All people are alike and respecting one another is ones duty. In foreign countries the relation between the boss and the employee is like a master and slave and is purely monetary whereas in Indian culture the relation between the boss and the employee is more like homely relations unlike foreign countries.
Helpful nature is another striking feature in our Indian culture. Right from our early days of childhood we are taught to help one another in need of help and distress. If not monetary then at least in kind or non-monetary ways. Indian culture tells us to multiply and distribute joy and happiness and share sadness and pain. It tells us that by all this we can develop co-operation and better living amongst ourselves and subsequently make this world a better place to live in.
Even though India is a country of various religions and caste our culture tells us just one thing 'phir bhi dil hai Hindustani '.
The History of India's culture:
Ancient civilization in India reveals marvelous facts about our heritage. It is a eye opener as to how kingdoms ruled and how people went about life in a logical way. Though medieval, it is actually amazing to find how people transacted and went about building dams and tended to the chief occupation which was agriculture. Dance and rituals were always a part of Indian culture and this was the chief mode of entertainment.

Indian culture is also about respecting elders, honoring heroes and cherishing love. It is a land of aspirations, achievements and self reliance. Indian culture has a very high level of tolerance and hence the advent of so many external cultures was not restricted. Adaptation to any culture or embracing a religion was always the democratic culture. Indian history is about war heroes during Indus valley civilization and the initial time when currency was coined. Indian history talks a lot about self reliance especially in terms of food and agricultural produce. This was the great effort put in by the farmers and support received through irrigation. The modern agriculture also shows a lot of indigenous methods of preserving the produce. The Chola dynasty, the great King Emperor Ashoka and the secular era of Emperor Akbar will always be green in our memory. Several books are written on the rich Indian culture wherein the saints preserved the Vedas and scriptures.

There are shlokas and mantras i.e. chants that can evoke positive energy and revoke enthusiasm in life. The rich culture of yoga as a part of life and the goodness of ayurveda has now got an universal lifestyle approach. Our roots are strong and despite the westernization and access to technology, the distinct Indianness is still maintained whilst celebrating Diwali or observing the Shravan fast. This is also believed to be a land of Lord Rama which is Ayodhya or the birthplace of Sri Krishna is considered as Mathura. The birth of Sikh religion and the reverence felt by all Indians is still intact. Indians are extremely secular and especially in the metros there is seamless blending of Indians during Xmas and Id.


Attires in Indian culture : Ethnic charm is exuded in simple outfits in India. The tropical climate is well adapted to the range of muslins and cottons. The mixed variety in cotton goes from viscose, polycot and also cotton silk which has a sheen of its own. Attires are very much about the region and climate. The Himalayan costume is suited for the environment where the dress is a blanket wrap in red and black secured with a ethnic pin. The ornaments or jewelry is a festive adornment with a big red bindi to complete the outfit.

The sari happens to be the most versatile drape with its amazing styles of draping and design. The sari is the traditional dress of India which also modifies as per material, drape and style with each region. This has also gone up to international drape style followed by ranking designers on the ramp shows. The chungari sari of the south has the tie and dye pattern that finds its counterpart in the bandhi print of Gujarat. There are embroidery types that seem to be the intrinsic talent of certain regions.
The cardigans and shawls are hand-woven from the North especially the Himachal and Arunchal belt. This displays the rich handicraft culture of India. The modernization in winter wear is seen with details like pockets, zippers, blends of fabrics and easy feel wear. The gota work of Rajashtan and Punjab is skilled golden zari strips woven or fixed on to the main garment like a sari or the dupatta. The most comfortable dress is the salwar kameez that radiates Indianness and is also comfortable.

The south Indian Kerala set-saree is the beautiful print in cream and golden which can be teamed with colored blouses. The navvari sari or the nine yard drape of Mahrasthra is usually found in leaf green color that is symbolic of the newly married bride. The colors also seem to be in mauve, red or blues and the sarees happen as Narayan peth, paithani and various other Belgaum prints.
The padavai is the ghagra choli for young girls in the south that is incomplete without the gold jewelry especially the kaashi gold chain and jhumki earrings. This is also modified as ghagra choli is simple cottons for daily wear in the villages and designed as the lehenga choli in designer wear in the metros.


Values in India : Tradition in India is about values that transcend down generations automatically. These are genetic traits and simplicity is the main ingredient. Ancient culture believed in a lot of dogmas and rituals that can be termed as false beliefs and Indians are an intelligent lot to traverse these paths and modify the social requirements. Indians are highly flexible in the sense they would like to imbibe the changes dictated by western influence and yet clearly affirm their belief in traditions.

It is customary to respect elders and touch their feet as to seek their blessings. Occasions or festivals demand a lot of participation in terms of rangoli drawing, diyas and an array of yummy treats made in the authentic variety as per the caste and geography. Hindu rituals are a lot about song and dance and each family has a natural way to adjust to these formats. It is a ritual to pray to the Goddess of learning Ma Saraswathi to achieve success. Similarly business people always insist on drawing the Swastika which marks prosperity and worship the Goddess of wealth.

With the advent of technology and women emancipation there is a trend to mingle free with the western concepts of dress, belief, work and also get into a secular concept. But one can feel a distinct Indianness and most of our brethren abroad miss their homeland. Indians all over the world are known for their hospitality and high level of tolerance. Their adaptation power is high and hence they are able to scale heights in the international arena. Putting oneself on the global map, Indians are seeking new vistas of communicating their beliefs and tradition. The gift of health and well being through yoga and meditation is a great source of Vedas in the rich Hindu tradition which has actually benefited the world.

The values in India is about living life with a zest and observing the belief that there is one God prevailing despite so many religions.
Respecting elders, understanding cross culture traditions, free mingling to accommodate tolerance, staying interested in rural welfare are the values of India. The artifacts, cuisine handicrafts, attire and lifestyle of the rural folks is still followed and preserved by Indians.


Family Culture of India : Family is about joy and sharing. In India, the family culture is all about love and patience. A girl weds into a family and adjusts herself seamlessly to the rituals, routine and cuisine. Of late, one can see a lot of love marriages i.e. cross border mingling which is also being accepted by the elders in the family. Association with religious beliefs and sects is also followed by families as many families believe in a particular Guru or saint who guides them in their spiritual path. Families are also getting nuclear owing to independent lifestyle preference and also the concept where in both husband and wife is working and has demanding careers. This is quite common in metros where families are independent in their upbringing and yet love and respect the elders who reside separately. The earlier homes housed themselves together in very large families where one can actually see three or four generations put up together.

Certain families observe a matriarchal concept i.e. the groom resides in the house of the bride or also follows a tradition as per the bride’s ancestors. Generally India is patriarchal in the sense the children get the surname of the father and the wife changes her surname to follow that of the husbands. It is also a tradition in certain families that the wife changes her maiden name but again this concept is also changing. Indian families are very accommodating and willing to accept change. It is a concept to observe the karva chauth or the raksha bandhan with great aplomb. There is an occasion for gifting and seeking the blessings of elders. It is important to respect and hold certain family traditions which are unique in terms of cooking, rituals and beliefs. Families give a lot of importance to lighting the diya in the evening and also each person in family has a habit of doing the puja in his own way.

Metros are also seeing a lot of family value in celebrating birthdays and anniversaries by observing the rituals and also entertaining outdoors. The Indian culture has imbibed the right mix of western influence and yet maintaining the ethnic family tradition. There is more love in every family while blowing candles on the birthday cake and also lighting the diya to observe an Aarti for the birthday person.