Sunday, July 25, 2010
Scholarship for Girls in India
Maulana Azad National Scholarship Scheme for Meritorious Girl Students, India
July 22, 2010Scholarships for Girls,Maulana Azad National Scholarship, For Minority Students
Job Description: Maulana Azad Education Foundation was established on the occasion of Maulana Abul Kalam Azad’s birth centenary. The Foundation was registered under the Societies Registration Act 1860, on 6th July, 1989. The Foundation is a voluntary non-political, non-profit marking social service organization established to promote education amongst the educationally backward sections of the society. It is funded by the Ministry of Minority Affairs, Government of India.
The Hon’ble Minister of Minority Affairs is its Ex-officio President. The aim of the Foundation is to formulate and implement educational schemes and plans for the benefit of the educationally backward minorities in particular and weaker sections in general.
Application can be downloaded from the web site www.maef.nic.in Photocopy of the application form can be used freely. No fee/any other amount is to be paid for application.
Application form can be sent by the student directly to the Foundation by post or can be submitted by hand from 10.00 a.m. to 5.00 p.m.on all working days in the office of the Foundation.
No charges/fee is to be paid to any one for any services.
Sanction letter/cheque for scholarship will sent by Regd. Post directly to the address of successful candidate on completion of prescribed papers/formalities.
For any query/information, only Secretary, MAEF should be contacted directly.
Eligibility Criteria
Only Girl Students belonging to National Minorities, (i.e. Muslims, Christians, Buddhists, Sikhs, Parsis) can apply
Should have secured not less than 55% marks (in aggregate) in the secondary school
certificate examination (Class xth) conducted by any recognized Centre/State Board ofSecondary Education.
The List of 33 recognized Boards/Councils is given in Annexure-III. This is only qualifying percentage for applying and does not guarantee grant of scholarship which is given to the top eligible applicant based on the quota fixed
for the concerned state from amongst the eligible application received from the state.
Family income of the student from all sources should be less than Rs. 1,00,000/- (Rupees one lakh only) in the preceding financial year
In case of salaried class, the student must indicate the designation, pay-scale, basic pay and other allowances alongwith total gross & take home emoluments of the parent/guardian. A mere statement saying “Service” will not be acceptable.
The student must attach a Salary Certificate or Pension Certificate (in case of retired persons), duly authenticated by controlling authority, of her parent/guardian along with the application.
In case of agriculture/horticulture etc., the students has to mention total land holding with details of irrigated and non-irrigated and other landed property owned by her family alongwith total income of the family. These details will also be mentioned in the affidavit of the parent/guardian (Annexure-II) as well as in the certificate from Revenue authority.
In case of business class, the student must categorically state the name & type of the business alongwith the total turn over and the total income of family. The same details will also be stated in the Affidavit (Annexure-II) from her parent/
guardian.
Income form all other sources must also be mentioned, specially if mother is also employed.
It must be noted that all income certificate and statements made by the students in the application is subject to further verification of Maulana Azad Education Foundation. In case of any deliberate discrepancy/concealment of facts, the MAEF
may cancel/recover the scholarship granted/released as well as initiate necessary action as per law.
The income certificate/affidavit (Annexure-II) must be from the parents/guardian’s side and should have been issued from the respective home station. The income certificate issued or affidavit made from the place where the student is studying,
as against the home station, will NOT be acceptable (in case of photocopy, it should be attested by Gazetted Officer or Head of Institution).
Should have Confirmed admission in class-XI. Admission Slip issued by the college/ school where the student is presently studying and verification of the principal (Annexure-I), in the prescribed proforma must be sent with the application.
The University/College/Institute offering admission should be recognized by the Government at the Central or State level or any other competent authority.
It is one time scholarship, and no claim as permanent beneficiary will be entertained. Student once selected for scholarship can not avail the same again.
A student getting a scholarship from any other source would not be eligible for this Scholarship.
The last date for receipt of application in the office of the Maulana Azad Education Foundation is August 31st which must be adhered to. The application of the scholarship received after 31st August, will not be entertained under any circumstances. MAEF will not be responsible for postal delay in the matter.
The scholarship is given to student passing Xth exam and taking admission in XIth in the year when result of Xth exam is declared. Applications received in subsequent years will not be entertained.
Further Scholarship Information and Application
Tags: Girls, India, minorities
The Hon’ble Minister of Minority Affairs is its Ex-officio President. The aim of the Foundation is to formulate and implement educational schemes and plans for the benefit of the educationally backward minorities in particular and weaker sections in general.
Application can be downloaded from the web site www.maef.nic.in Photocopy of the application form can be used freely. No fee/any other amount is to be paid for application.
Only Girl Students belonging to National Minorities, (i.e. Muslims, Christians, Buddhists, Sikhs, Parsis) can apply
Should have secured not less than 55% marks (in aggregate) in the secondary school
certificate examination (Class xth) conducted by any recognized Centre/State Board ofSecondary Education.
The List of 33 recognized Boards/Councils is given in Annexure-III. This is only qualifying percentage for applying and does not guarantee grant of scholarship which is given to the top eligible applicant based on the quota fixed
for the concerned state from amongst the eligible application received from the state.
The student must attach a Salary Certificate or Pension Certificate (in case of retired persons), duly authenticated by controlling authority, of her parent/guardian along with the application.
guardian.
may cancel/recover the scholarship granted/released as well as initiate necessary action as per law.
The income certificate/affidavit (Annexure-II) must be from the parents/guardian’s side and should have been issued from the respective home station. The income certificate issued or affidavit made from the place where the student is studying,
as against the home station, will NOT be acceptable (in case of photocopy, it should be attested by Gazetted Officer or Head of Institution).
Saturday, July 24, 2010
Muslims In India: How Long Will They Remain Marginalized?
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By Shamim Akhter,
Two days back I went through a report in BBC website under the title “India state-run banks ‘turn away Muslims’” regarding denial of access to government banks to Muslims in India. The report reveals the truth of the government banks operating in different parts of the country.
The report quotes the National Commission of Minorities as saying that there has been a 100% increase in the number of complaints it has received over the past year from Muslims who say they are being prevented from opening accounts in state-run banks.
On the other hand this is the fact that Muslims make up India’s largest minority community.
BBC writes that reports indicate the worst case took place in the southern state of Andhra Pradesh, where some 90,000 Muslim students were unable to open accounts to deposit scholarship cheques given to them by the government.
However, some bankers say it is not so much their religious background, but their economic status that makes it hard for Muslims to get banking facilities. It says Muslims’ poor economic status means they are often excluded by private banks, which prefer more well-to-do clients.
Official reports frequently put Muslims at the bottom of India’s social and economic ladder. And already a number of reports have suggested that India’s Muslims fare poorly when it comes to getting access to quality education or employment opportunities.
Not only this, if we talk about the presence of Muslims in government jobs it is more heart-rending.
Today, about 140 million Muslims constitute over 13% of India’s billion-strong population. Since the independence of India in 1947 the percentage of Muslims in government census has remained same, i.e. 12% or 13% or less. But in an interview with “The Hindu” newspaper (Friday, October 01, 1999) Mr. Justice K. M. Yusuf, a retired Judge from Calcutta High Court had said that in his view the total percentage of Muslims in India is at least 20%.
But the appalling fact is that Muslims comprise only 5% of employees in the government of world’s largest democracy. A study says the figure for Indian Railways, the country’s biggest employer, is only 4.5%.
The study continues to reveal that the community continues to have a paltry representation in the bureaucracy and police – more or less 3% in the powerful Indian Civil Service, 1.8% in Foreign Service and only 4% in the Indian Police Service. And Muslims account for only 7.8% of the people working in the judiciary.
Moreover Indian Muslims carry a double burden of being labelled as ‘anti-national’ and as being ‘appeased’ at the same time’, says a three-year back report on the state of Indian Muslims.
India’s first Prime Minister Jawaharlal Nehru had said, “If India was to be a secular, stable and strong state, then our first consideration must be to give absolute fair play to our minority.”
But what fair play and treatment have been provided to the Muslims of the largest democracy of the world? (The BBC report – India state-run banks ‘turn away Muslims’ reveals partially the truth). Why are we lagging behind in every walk of life? It is the time of self and collective introspection and to find the ways to overcome the appalling state.
(The writer hailing from the state of Bihar in India works in Kabul with Ariana Radio & Television Network, Kabul, Afghanistan)
Can India Afford To Ignore Islamic Banking?
(No Ratings Yet)156 views
By Raza Elahi,
The recent statement of MS Swaminathan, the father of green revolution in India, that Islamic banking can be a solution for farmers’ suicide in Vidarbha is apt reply to those opposing it tooth and nail by terming this banking system as anti-economic growth.
It is truth, nothing but truth, that exorbitant lending rates charged by moneylenders have created a vicious cycle of debt and suicide not only in Vidarbha, but also in several parts of the country. Islamic banking, which propagates zero-interest lending, can solve not only farmers’ suicide crisis but will also fill the gap between financially-excluded and financially-included classes of the country. In 2008, Raghuram Rajan Committee recommended interest-free banking in the country to encourage financial inclusion, but nothing much has been done in this direction. The initiative taken by the Kerala government in this regard is sub judice.
The financially-excluded class, which includes small farmers, landless labourers, self-employed, minorities and women, forms around 60% of the country’s population. They do not have access to formal banking. They find it difficult to meet the demand of pre-determined interest rates. If finance is available without the burden caused by pre-determined interest rates, it will be a far-reaching implication for the socio-economic and educational uplift of the masses.
The main objective of Islamic finance is to create a society of investors, unlike the conventional banking system, which has made and created the society of borrowers and lenders from the past 800 years. Islamic banking regards the public interest above all other motives. According to the Islamic banking concept, the banks involve themselves in real time trading or investment activities with their customers based on various contracts like Mudarabah (partnership), Musharaka (joint venture), Murabaha (cost-plus), Ijara (leasing) and some hybrids combining two contracts (Musharaka Mutanaqisa) etc, and therefore earn profit. All the products that these banks offer are Sharia-compliant. A Sharia board decides or monitors what sort of investments the banks can make.
Islamic Bank of Britain
Furthermore, Islamic banking in India will not only be beneficial for the marginalised and the minorities in terms of microfinance, but can also attract major investment from the Gulf countries. The UK and France have made necessary regulatory changes in order to attract these investments.
Islamic banking industry, which is operating for the past 30 years in the Middle Eastern countries, has gained popularity and curiosity around the globe during the financial crisis of 2008. Despite the financial turmoil that crippled so many large Western institutions, Islamic banks continued to grow in prominence and size.
According to a survey conducted by The Asian Banker, a Singapore-based publication last year, the combined assets of world’s 100 top Islamic banks increased 66% in 2008, bucking the trend of slow growth in other markets. Asia’s 300 largest banks, for example, only grew assets 13.4% in the same period. Now, many financial experts are seeing Islamic banking as an alternative to the conventional banking system, which is based on stronger regulatory regimes and a better international understanding of its dynamics.
It is a misconception that Islamic finance is just a Muslim-only affair. For all the Shariah-compliant products sold in countries such as Malaysia, around 40% of clients are non-Muslims. Around 20% customers of Islamic banks in Britain are non-Muslims. Manfred Dirrheimer, chairman of the executive board, FWU AG, a German financial services company, recently told Arab News, “For all the Shariah-compliant products we sell in countries such as Malaysia, some 70% of our clients are non-Muslim.”
In India, SEBI has permitted Shariah-compliant financial products such as mutual funds, but still many steps, including necessary banking regulatory changes, are required to establish full-fledge Islamic banking in the country. The delay, it seems, is a bit longer. When London, Tokya Singapore and Hong Kong could become hub and house of Islamic finance, then why not Delhi, Mumbai, Chennai or Cochin?
—
(The writer is senior journalist based in Delhi)
The article was originally published on the writer’s blog.
Link: http://razaelahi.blogspot.com/
Photo by: K-Wood
IMECC Trust and OMEIAT Collaborate for a Seminar on Minorities in Chennai on 18th July 2010
Seminar on Opportunities for Minority Institutions of Tamil Nadu on 18th July 2010 conducted by IMECCTrust and OMEIAT was a grand success with nearly 100 institutions attending the seminar. The seminar was totally free for participation. The host was Crescent Matriculation and Higher Secondary School for Girls Nungambakkam Chennai.
The Seminar was addressed by Justice MAS Siddiqui Chairman National Commission for Minority Institutions and Dr Shabistan Gaffar Chairperson for Girls Education NCMEI Govt of India.
The other speakers were:
Mrs Bader Sayeed, Jt Sec. SIET
Ms. Shariffa A Azeez, Correspondent Crescent Girls Institutions
Mr Aboobucker, Chairman TN Hajj Committee
Mr Dowood Mia Khan, Corespondent and Secretary QMCM
Dr S Sathikh, Gen. Sec. OMEIAT
The gathering was welcomed by Mr Jaffer AA Khan Hon. Sec IMECCTrust and Mr MN Rahman Chairman IMECCT and Mr AMd Ameeruddin Trustee IMECCT introduced the Keynote speakers. The Convenor for the programme was Dr JA Khan.
The other members of Trust were present.
RTE not to impact madrasas since they arent schools
Urmi A Goswami NEW DELHI
CONCERNS over the stringent norms of the Right to Education (RTE) being enforced on madrasas appear to be unfounded.For the government the madrasas do not qualify as schools,therefore they are not within the ambit of the RTE.
Sources in the HRD ministers office said that the government has no intention of bringing madrasas under the Right to Education.Madrasas are not treated as schools,therefore they do not come under the purview of the Right to Education, a government official said.
Apprehensions that the RTE and its norms would be applicable to madrasas arise from the laws definition of schools as any recognised school imparting elementary education.This definition is not applicable for madrasas.The primary identity of the madrasa is not that of an elementary school,but one that offers religious instruction.
The RTE is silent on madrasas because these are not treated as schools by the government.The ministry has a separate scheme for the modernisation of madrasas,which encourages these units to offer their students modern,secular subjects along with deeni talim,or religious instruction.
Under the Scheme for Providing Quality Education in Madrasas (SPQEM),the government encourages madrasas to offer modern subjects and incentivises training of teachers.But at no point are madrasas treated as schools, a senior ministry official said.The effort will be to equip students with more than religious instruction,as well as provide an alternative should these students opt to pursue an education in a regular school at any point.
Suspicion has been the leitmotif of the relationship between the madrasas and the ministry of human resource development.The madrasas are apprehensive that the government would use the RTE to control what are essentially religious schools.The ministry,for its part,is keen to convey that it is not going to interfere with these centres that are focused primarily on religious education.Sources indicated that the ministry was unwilling to take any step that would hamper the efforts to encourage madrasas to offer modern subjects alongside religious instruction.
Urmi A Goswami NEW DELHI
CONCERNS over the stringent norms of the Right to Education (RTE) being enforced on madrasas appear to be unfounded.For the government the madrasas do not qualify as schools,therefore they are not within the ambit of the RTE.
Sources in the HRD ministers office said that the government has no intention of bringing madrasas under the Right to Education.Madrasas are not treated as schools,therefore they do not come under the purview of the Right to Education, a government official said.
Apprehensions that the RTE and its norms would be applicable to madrasas arise from the laws definition of schools as any recognised school imparting elementary education.This definition is not applicable for madrasas.The primary identity of the madrasa is not that of an elementary school,but one that offers religious instruction.
The RTE is silent on madrasas because these are not treated as schools by the government.The ministry has a separate scheme for the modernisation of madrasas,which encourages these units to offer their students modern,secular subjects along with deeni talim,or religious instruction.
Under the Scheme for Providing Quality Education in Madrasas (SPQEM),the government encourages madrasas to offer modern subjects and incentivises training of teachers.But at no point are madrasas treated as schools, a senior ministry official said.The effort will be to equip students with more than religious instruction,as well as provide an alternative should these students opt to pursue an education in a regular school at any point.
Suspicion has been the leitmotif of the relationship between the madrasas and the ministry of human resource development.The madrasas are apprehensive that the government would use the RTE to control what are essentially religious schools.The ministry,for its part,is keen to convey that it is not going to interfere with these centres that are focused primarily on religious education.Sources indicated that the ministry was unwilling to take any step that would hamper the efforts to encourage madrasas to offer modern subjects alongside religious instruction.
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