OMG

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Close by was the Karmapa Gyuto Monastery, rising majestically

against the Dhauladhar peaks, the current seat of the Karmapa

Rinpoche of the Kargyud Lineage, with a Tantra School and

beautiful gardens. A whole lot of puppies were frisking about

on the lawns outside the main temple. A half day taxi tour

took us around the main sights of McLeodganj and these

include St John of the Wilderness Church where Lord Elgin

lies buried, the Dal Lake, Tibetan Children's village and

school, the Bhagsunag Temple and waterfall and the

breathtaking trekking route at Naddi, facing the gorgeous

Dauladhar range of snow-capped mountains. McLeodganj is also

a food lover's paradise, with an exciting range of cuisine

from Europe, Tibet, Bhutan, India and Japan at affordable

prices.

It is the right place to relax. McLeodganj is the place to go

to when you wish to do nothing, think nothing and say

nothing.The Hindi film with an English title, OMG – Oh My

God -- is reportedly a hit. It is, perhaps, one of the most

thought-provoking films of this year. Though there is lots of

humour, it is basically a debate between theists and

atheists; this is the subject that the film deals with.

While treating this subject, lots of questions have been

raised about the orthodox and rigid patterns of thought

within Indian society and this might not be very acceptable

to the general audience. These may be questioned and it is

risky to raise these issues in dialogues, because such topics

may hurt the sentiments of orthodox people.

This is not the first time that Hindu gods and goddesses have

been portrayed in Hindi films. Contemporary films like

Taqdeerwala, Shriman Shrimati or God Tussi Great Ho have

shown Yamaraj, Shiva-Parvati and God himself. Foreign films

like Bruce Almighty – the prototype for God Tussi Great Ho,

and The Man Who Sued God which has been made in Hindi as OMG

are examples.

work permits by India

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Chefs in China are looking forward to making the best of the
new labour migration prospects. While the move offers them
newer career options (they are also being offered subsidized
visas and work permits by India), local street food vendors
are up in arms and are planning to sit in a dharna before the
Haryana chief minister's residence. They resent the fact that
they would now need drug licences to manufacture chowmein and
most of them are likely to fail quality tests needed for the
licence. "At any rate, licences would be monopolized by large
pharma companies who are already producing Viagra and have a
strong lobby to influence the government," a street vendor
said on conditions of anonymity.
According to the new government policy, local noodles
manufacturers (including those making varieties like rice
noodles, egg noodles etc) too would need drug manufacturing
licences and those buying raw noodles for cooking (including
women) will need to show their ID proof and sign registers
for their monthly quotas. The distribution and sale of
noodles would soon be regulated and quotas determined, like
it's done for LPG. Queues can be jumped and quotas can be
enhanced only if recommendations from ministers, MLAs and
councilors are received. The cooking of chowmein at public
places would be banned and would have to be within
permissible limits at home, and lists of those being served
chowmein have to be submitted to the local borough office
regularly.

The focus on the dazzling pageant of progress

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Such illusions are just true enough to be dangerous. Of course there is strength in the liberal democratic idea, and in the free market. It is logical, too, that a world of liberal democratic states would gradually produce an international order that reflected those liberal and democratic qualities. This has been the enlightenment dream since the eighteenth century, when Kant imagined a "perpetual peace" consisting of liberal republics and built upon the natural desire of all peoples for peace and material comfort. Although some may scoff, it has been a remarkably compelling vision. Its spirit animated the international arbitration movements at the end of the nineteenth century, the worldwide enthusiasm for a League of Nations in the early twentieth century, and the enthusiasm for the United Nations after World War II. It has also been a remarkably durable vision, withstanding the horrors of two world wars, one more disastrous than the other, and then a long Cold War that for a third time dashed expectations of progress toward the ideal.

It is a testament to the vitality of this Enlightenment vision that hopes for a brand new era in human history again took hold with such force after the fall of Soviet communism. But a little more skepticism was in order. After all, had mankind really progressed so far? The most destructive century in all the millennia of human history was only just concluding; it was not buried in some deep, dark ancient past. Our supposedly enlightened modernity had produced the greatest of horrors--the massive aggressions, the "total wars," the famines, the genocides, the nuclear warfare. After the recognition of this terrible reality--the relationship of modernity not only to good but also to evil--what reason was there to believe that humankind was suddenly on the cusp of a brand new order? The focus on the dazzling pageant of progress at the end of the Cold War ignored the wires and the beams--the actual historical scaffolding--that had made such progress possible. It failed to acknowledge that progress toward liberalism was not inevitable, but was contingent on events--battles won or lost, social movements successful or crushed, economic policies implemented or discarded. The spread of democracy was not merely the unfolding of certain ineluctable processes of economic and political development. We do not know whether such an evolutionary process--with predictable stages, with known causes and effects--even exists.