Ensuring the security of your home network is crucial to protect your personal data, online activities, and devices from potential threats. Here’s a comprehensive guide to help you secure your home network:

1. Use a Strong Password:

• Create a unique and complex password for your router, modem, and other devices.
• Use a password manager to generate and store strong passwords.

2. Update Your Router’s Firmware:

• Regularly update your router’s firmware to ensure you have the latest security patches and features.

3. Use WPA2 or WPA3 Encryption:

• Ensure your router uses WPA2 (or WPA3, if available) encryption, which is the most secure protocol.
• Avoid using WEP or WPS as they are vulnerable to hacking.

4. Change Default Settings:

• Change the default admin username and password for your router.
• Disable any unnecessary services or features you don’t use.

5. Use a Firewall:

• Enable the firewall on your router to block unauthorized incoming and outgoing traffic.

6. Implement a Guest Network:

• Create a separate guest network for visitors to prevent them from accessing your main network.
• Set up a guest network with limited access to sensitive areas of your network.

7. Use Network Segmentation:

• Segment your network into different zones (e.g., guest, public, and private) to limit access to sensitive areas.

8. Monitor Your Network Activity:

• Use a network monitoring tool to track network activity, identify suspicious behavior, and detect potential threats.

9. Keep Your Devices Up-to-Date:

• Regularly update your devices’ operating systems, software, and firmware to ensure you have the latest security patches.

10. Be Cautious with Public Wi-Fi:

• Avoid using public Wi-Fi networks for sensitive activities like online banking or shopping.
• Use a VPN (Virtual Private Network) when accessing public Wi-Fi networks.

11. Limit Physical Access:

• Physically secure your router and modem by keeping them in a locked cabinet or room.

12. Regularly Back Up Your Data:

• Regularly back up your important data to an external hard drive or cloud storage service.

13. Install Antivirus Software:

• Install antivirus software on all devices connected to your network to protect against malware.

14. Disable Remote Management:

• Disable remote management features on devices and routers to prevent unauthorized access.

Comparing the condition of women in ancient times to today’s society is a vast and complex task. Ancient societies varied greatly, and the role of women differed across cultures and civilizations. However, I’ll provide an overview of the significant changes that have occurred over time, highlighting the improvements, challenges, and ongoing practices.

Ancient Times (Pre-History to Ancient Civilizations):

• Women were often viewed as property or commodities, with limited rights and freedoms.
• They were often relegated to domestic roles, such as childcare, household chores, and agriculture.
• In some cultures, women had more autonomy and participated in economic activities, such as trade or craftsmanship.
• Female infanticide and gender selection were common practices to favor male offspring.

Medieval Period (5th-15th century):

• Women’s roles were largely confined to domestic duties, with limited education and economic opportunities.
• The concept of “women’s place” was rigidly enforced, with men dominating public life.
• Some women held positions of power, such as queens or noblewomen, but these were exceptions rather than the norm.

Modern Era (18th-20th century):

• The Industrial Revolution brought about changes in women’s roles, as they entered the workforce in larger numbers.
• Women’s suffrage movements gained momentum, leading to gradual voting rights and increased participation in politics.
• Education became more accessible, allowing more women to pursue higher education and career opportunities.

Contemporary Era (late 20th century-present):

• Globalization and economic changes have led to increased female labor force participation.
• Women’s rights movements have achieved significant progress, with many countries granting equal rights and opportunities.
• Education has become more accessible and equitable, with a focus on gender equality.
• However, despite these advancements, significant disparities remain:
  • Gender-based violence, including domestic violence and sexual harassment.
  • Wage gaps and gendered job segregation.
  • Limited representation in leadership positions and decision-making bodies.
  • Persistent cultural biases and stereotypes.

Ongoing Challenges:

1. Gender-based violence: Physical, sexual, and emotional abuse continue to affect millions of women worldwide.
2. Economic inequality: Women still earn significantly less than men globally, perpetuating poverty cycles.
3. Limited representation: Women are underrepresented in political leadership positions, business, and decision-making bodies.
4. Gender stereotypes: Biases persist in education, employment, and social settings.

Positive Changes:

1. Increased education: Access to education has expanded significantly, enabling more women to pursue their goals.
2. Improved health care: Advances in medicine have improved maternal health outcomes and reduced infant mortality rates.
3. Women’s representation: Slowly but surely, women are gaining representation in political offices and leadership positions.
4. Growing awareness: Global conversations around gender equality have increased awareness about the importance of women’s rights.

Communalism is an ideology based on the belief that Indian society is divided into religious communities, whose economic, political, social and cultural interests diverge and are even hostile to each other because of their religious differences. K.M. Ashraf calls this “Mazhab ki siyasi dukandari”( political trade in religion). Communalism has been a burning issue examined by various scholars. Several key features have emerged from that examination. According to Bipan Chandra, there Communalism has three key elements or stages: <ol> <li>First, it is the belief that people who follow the same religion have common secular interests, that is, common political, economic, social and cultural interests. This is the first bedrock of communal ideology. From this arises the notion of socio-political communities based on religion. It is these religion-based communities, and not classes, nationalities, linguistic-cultural groups, nations or such politico-territorial units as provinces or states that are seen as the fundamental units of Indian society .</li> <li>The second clement of communal ideology rests on the notion that in a multi-religious society like India, the secular interests, that is the social, cultural, economic and political interests, of the followers of one religion are dissimilar and divergent from the interests of the followers of another.</li> <li>The third element of communalism is reached when the interests of the followers of different religions or of different ‘communities’ are seen to be mutually incompatible, antagonistic and hostile. The communalist asserts at this stage that different religions cannot have common secular interests, that their secular interests are bound to be opposed to each other.</li> </ol> <h3>Impacts Of Communalism</h3> <ol> <li>Breakdown of Social Cohesion and civic life as communities become hostile to each other and there is widespread mistrust.</li> <li>Everyday Communalism: According to Sudha Pai, Communalism today has become normalised through small and frequent clashes and radicalisation of communities.</li> <li>Violent riots leading to loss of life and property: Gujarat 2002, Delhi 2020, Muzaffarnagar Riots.</li> <li>Ghettoisation, i.e., communities living in segregated and isolated parts of the city or village.</li> <li>Politics of opportunism and appeasement, as religious identities are used as the basis of vote appeals rather than development and welfare. Communities are pitted against each other for electoral gains, further increasing hostilities.</li> </ol> <h3>How Communalism Is A Threat To Indian Society</h3> Communalism becomes a threat to democracy when it begins to strain the fabric of social democracy and subvert political democracy. As a phenomenon without leading to any tangible outcome, process or event (like riots or ghettoisation) it may not directly threaten democracy. However, when Communalism becomes active, all-pervasive process with tangible outcomes it threatens democracy through the following processes: <ol> <li>Everyday Communalism undermines social capital and therefore social democracy itself. As Dr Ambedkar would say, without social democracy, political democracy remains a farce.</li> <li>Riots and genocide undermines law and order and the fraternity between communities.</li> <li>Communalism also undermines constitutionalism and constitutional morality.</li> <li>It also subverts the electoral process by promoting vote bank politics based on religious identity.</li> <li>Communalism manifests due to an underlying economic competition for jobs and economic gains can also create deeper economic inequalities in society.</li> <li>Communalism also undermines fraternity by prioritising religious identity over other identities of Indians and reduces people to monolithic entities.</li> </ol> These features of Communalism therefore when combined with other societal processes like politics of opportunism, economic competition for limited jobs and opportunities, inequities of class, and an already weakened sense of fraternity pose a threat to Indian democracy. As a combined force they artificially manufacture a civilisational war between communities. <h3>Way Forward</h3> The challenge of communalism has been a historic one and continues to strain the democratic fabric of the nation. Addressing the threat of Communalism to Indian Democracy is a priority and can be pursued by: 1.Upholding constitutional principles of Equality, justice and fraternity. 2.Reviving the secular ideals of India which encompasses <ol style=”list-style-type: lower-alpha;”> <li>Nehru’s Dharma Nirpekshata.</li> <li>Gandhi’s Sarva Dharma Sambava</li> <li>Ambedkar’s preservation of minority rights.</li> </ol> 3. Addressing the Institutional apathy around communalism, example inaction of police as seen during the 1984 riots. This can be done by substantively implementing Prakash Singh case guidelines for police reforms given by Supreme Court. 4. Introduce dedicated legislation on lines of Prevention of Communal and Targeted Violence (Access to Justice and Reparations) Bill 2011 . Though Communalism has been a scar on the Indian body politic since before independence, it needs to be eradicated. This can be achieved as Neera Chandhoke would say, by upholding the basic constitutional principles. An institutional bulwark of accountable police, responsive bureaucracy and speedy justice system can complement this pursuit. &nbsp;

Microfinance is basically very small loans (micro-loans) to below poverty and small entrepreneurial segments. Microcredit available for SHGs in the rural area leads to asset creation and securing income through it. The need of microfinance arises because rural India requires sources of finance for poverty alleviation, procurement of agricultural and farm input. Micro finance is a programme to support the poor rural people to pay its debt and maintain social and economic status in the villages. According to the NABARD report (March 2019), one crore SHGs covering 12 crore families had deposits of about Rs 23,300 crore. This data shows that SHGs in rural India have created assets, consequently generated income for themselves.

Role Of SHGs In Achieving Above Twin Objectives

A SHG is a small economically homogeneous affinity group of the rural poor voluntarily coming together to save small amounts regularly, which are deposited in a common fund to meet members’ emergency needs and to provide collateral free loans decided by the group. NABARD provides refinance and promotional support to Banks for credit disbursement under the SHG – Bank linkage programme.

1. As considerable share in it is of women SHGs, women are empowered to scale and replicate it further. Now there are over 66 lakhs SHGs with 7.14 crore rural women in India.
2. SHGs are formed under Deendayal Antyodaya Yojana-National Rural livelihood Mission aiming at minimum one woman member from each rural family joining women SHGs. They could utilize Revolving Funds (RF) and the Community Investment Support Fund (CISF) provided to them under DAY-NRLM programme for asset creation and self-employment for income generation.
3. SHGs including all women stakeholders in rural India have potential to grow like successful small companies, if they get business processes and products reengineered, build capacity, ensure technological support, gain markets and go beyond from social mobilisation and financial inclusion objectives to economic development by making the best or most effective use of their existing assets and microfinance available.
4. Economic empowerment through SHGs, provides women the confidence for participation in decision making affairs at the household-level as well as at the community-level.
5. Un-utilised and underutilised resources of the community can be mobilised effectively under different SHG-initiatives.
6. Leaders and members of successful SHGs bear the potentiality to act as resource persons for different community developmental initiatives.

Role Of SHG In Empowering Women In Rural India

1. SHGs push employment generation as it promotes savings and making credit linkage with credit institutions to perform income-generating opportunities. This is the first step in the economic self-reliance of women.
2. Economic empowerment equips women with autonomy and decision making, therefore increased agency within their families. It also reduces physical, economic violence against women within households.
3. SHGs also act as hubs for skill development of women which therefore builds human capital. For example, NABARD’s Micro-Enterprise Development Programme provides need-based skill development to SHG members. Skill development increases income-generating capabilities of women.
4. SHGs have not only economically empowered women but also take up their cause at different levels. One of them is combating violence against women; for example, Self Help groups in Madhya Pradesh form Shaurya Dals (courage brigades) to combat VAW.

Challenges

1. Many of the activities undertaken by the SHGs are still based on primitive skills related mostly to primary sector enterprises. With poor value addition per worker and prevalence of subsistence-level wages, such activities often do not lead to any substantial increase in the income of group members.
2. Contrary to the vision for SHG development, members of a group do not come necessarily from the poorest families.
3. Lack of knowledge and proper orientation among SHG-members to take up suitable and profitable livelihood options.
4. Patriarchal mindset – primitive thinking and social obligations discourages women from participating in SHGs thus limiting their economic avenues.
5. Lack of rural banking facilities – There are about 1.2 lakh bank branches and over 6 lakh villages. Moreover, many public sector banks and micro-finance institutions are unwilling to provide financial services to the poor as the cost of servicing remains high.
6. Sustainability and the quality of operations of the SHGs have been a matter of considerable debate.
7. No Security – The SHGs work on mutual trust and confidence of the members. The deposits of the SHGs are not secured or safe.
8. Only a minority of the Self-Help Groups are able to raise themselves from a level of microfinance to that of micro-entrepreneurship.

Way Forward

1. The role of the Government in the growth and development of the SHG movement should be that of a facilitator and promoter. The objective should be to create a supportive environment for this movement.
2. The literacy levels of rural women are low and hence efforts to enhance literacy levels in the area should be given priority.
3. Credit needs to be provided for diversified activities including income generating livelihood activities productions, housing consumption loan and against sudden calamities.
4. Training programmes relating to management of finances, maintaining accounts, production and marketing activities etc. should be given.
5. The SHG movement needs to be extended to urban and peri-urban areas. State Governments, NABARD and commercial Banks should join together to prepare a directory of activities and financial products relevant to such areas.
6. A Self-Help Group should not only concentrate on the growth of the group, but should also show active involvement on the social issues and other essential issues like health, sanitation etc. to develop the entire village.

India is a land of contrasts as seen in the emerging paradox of caste: the rising caste groups/identities, declining caste system. India’s caste system divides Hindus into rigid hierarchical groups based on their karma (work) and dharma is among the world’s oldest forms of surviving social stratification (more than 3,000 years old). The Indian caste system is a complex social structure wherein social roles like one’s profession became ‘hereditary,’ resulting in restricted social mobility and fixed status hierarchies. Furthermore, we argue that the inherent property of caste heightens group identification with one’s caste. Highly identified group members would protect the identity of the group in situations when group norms are violated.

Factors Contributing To Decline Of Caste System

1. The caste system is said to be declining due to the forces of Indian modernity, democracy, and capitalism.
2. Economic development has reduced the emphasis on caste by causing people to prioritize matters of livelihood over rigid social norms.
3. The most conspicuous rule among the caste rules regarding purity was that of commensality or rules regarding eating and drinking with or accepting food and water from other castes. Post-independence, industrialisation, education, and urbanisation, amongst other factors, made the applicability of some of these hardbound rules unfeasible.
4. Large scale urbanisation has diminished the awareness of caste by necessitating increased physical proximity and constant intermingling of people from different castes who interacted for work in large factories. Similarly, students of different castes, unaware of commensality rules freely ate with each other in school and at large public gatherings such as marriages, inter-caste mingling happened.
5. Growth of literacy and education has helped to decrease the belief in caste as a social practice that should be discarded or abrogated instead of the universal notion of freedom, liberty, and equality of all individuals.
6. Occupational mobility is possible now and children are not compelled to continue the profession of the family or father. Industrialisation and post-liberal reforms have created the avenue for a variety of new, caste-free professions. This paved the way for challenging the social hierarchy created by associating a particular occupation with a specific caste identity.
7. Efforts of social reformers like Phule, Gandhiji, Ambedkar against the caste system have helped to promote the notion of a casteless society. This legacy is reflected in post-independent India‘s constitutional mandates and legal provisions.
8. Rural regions like villages were more prone to following the rigid caste rules and implementing parallel and inappropriate justice mechanisms like honour killings. But the weakening of the position of landlords in the villages has led to declining of the rigid caste barriers in villages.
9. The punitive measures associated with caste-based discrimination as outlined in fundamental rights has helped to create a deterrence against caste-based crimes. Constitutional provisions such as the Right to Equality of all before the law have helped to prevent discrimination legally to a particular extent.
10. The policy of reservation of seats in local self-government bodies and legislatures as well in educational institutes have helped to uplift the political, social, and economic position of lower castes.

Factors For Rising Caste Groups/Identities

1.Development policies targeting the backward castes and scheduled have benefitted only a section of the population who have emerged as the elite. This has created a division within the backward castes with them asserting their caste identity more than before. 2.In place of caste rules, a mythology of the ethno-futures (of caste) that embraces and celebrates caste identities as cultural identities, caste pride as a cultural assertion, and caste endogamy as natural affinity to those who are culturally alike. 3.Viewed as a positive contribution to India‘s cultural diversity, caste is set to enter public policy, not as a problem of inequality, but as a problem of ‘management’ of ethnic and cultural diversity. 4.In contrast to the older structure, various caste communities have asserted themselves and began to politically mobilize by forming political parties based on caste identities. For example- Bahujan Samaj Party. Political mobilization based on caste has been rising. Lingayats’ demand to be considered as a minority community. 5.The welfare policies have led to social stigma among the castes which are not included. These policies have strengthened the caste-based mobilization. For example:

1. Dominant castes like Marathas, Kapus, and Patidars have been demanding reservation.
2. Socially empowered and landholding communities like Jats have also mobilized themselves and have demanded reservation.

6.The expression of social exclusion and maintaining the caste-based division by the communities has however not vanished but has only become more subtle.For example-

1. The matrimonial advertisements are frequent in the newspapers that especially demand brides and grooms from particular communities.
2. Even religions that do not follow caste systems like Muslims and Christianity have observed caste-like discrimination. Dalits who have converted to Christianity have separate graveyards in States like Kerala.

7.Caste is being used as pressure groups for seeking favourable changes in policies e.g. demands for affirmative action by Patels of Gujarat, Marathas of Maharashtra, and Jats of Haryana.

Reasons For The Paradox

The paradox is that despite the declining caste system, the rise in caste groups and caste identities has been observed. These are invoked in public, and persist and flourish in Indian society, not only in matrimonial markets and electoral politics but also in everyday life-shaping access to land, credit, capital, employment, housing and knowledge, prestige, and power. This can be attributed to multiple factors:

1. Politically, democratization or modernization which views castes positively as political interest groups, instead of as shackles for the free association is helping in the decline of the caste system.
2. Cultural perception of substantialization or ethnicization which views caste again positively as ethnic groups or independent communities of cultural identity contributing to India‘s diversity, instead of a status hierarchy and inequality.
3. Economic Discourses such as capitalization or productivity valorize caste as innovative networks of social (trust) and economic capital instead of as exploitative relations.
4. Caste is perceived as private and domestic practices (such as endogamy) that do not affect life-chances, instead of as public sites for reproducing caste networks and inequality.
5. Caste-based divisions are considered to offer solidarity and psychological strength to various marginalized groups, even if the caste-based discrimination is diffused through the legislative enforcement the divisions of identity will be difficult to erase.

The above factors advance the claim that castes can exist without a caste system because caste is fundamentally about ‘social difference’ not hierarchy and it is only the latter that requires a caste system. Further, the existence of castes need not be considered a social problem since caste groups are simply ‘cultural communities’ or ethnicities, and caste identities are cultural identities that enrich India’s diversity. There should be the caste-conscious anti-caste political mobilization of multi-caste groups for critically demanding an anti-caste agenda from the caste-conscious mobilization of jati-clusters for electoral purposes, explicitly reject the liberal disavowal of casteism as a fundamental organizing principle of current Indian society, and recognize the need for anti-caste politics to work through identity towards solidarity.