TGPSC Daily Current Affairs - 12th December 2025
Source: Indianexpress
Relevance: Paper III (Indian Society, Constitution & Governance)
Important Key Concepts for Prelims and Mains:
For Prelims:
- Gross Enrolment Ratio (GER), NAAC Accreditation, Public Expenditure on Education, Teacher–Student Ratio, Higher Education Institutions (HEIs), Budgetary Allocation, Per Capita Education Spend, Affiliation Burden
For Mains:
- Equity in Higher Education, Privatisation, Quality Deficits, Governance Challenges, Faculty Shortages, Social Inequality in Education, Public Funding Crisis, Institutional Fragmentation
Why in News?
A new report titled “Higher Education in Telangana: Facts and Figures” released by the Centre for Economic and Social Studies (CESS) raises serious concerns about the state’s funding levels, rising inequality, poor institutional quality, and growing privatisation in higher education.
Although Telangana has made visible progress in literacy and institution-building, the data reveals deep systemic weaknesses that threaten long-term educational outcomes.
Telangana’s Higher Education Landscape: What the Numbers Reveal
Despite high per capita GSDP, Telangana spends only about 2% of its GDP on education—far below the 3%+ average seen in many Indian states.
Similarly, while most states allocate around 20% of their budgets to education, Telangana allocates less than 15%, making its per capita education spending among the lowest in India.
This mismatch between wealth and educational investment has contributed to:
• An expanding private sector
• High household expenditure on education
• Widening rich–poor inequality in access
Key Findings of the CESS Report
The report assesses five pillars: access, equity, quality, affordability, and accountability.
1. Rising Privatisation and Limited Public Investment
• Private expenditure on higher education in Telangana is among the highest in India.
• Scholarships and fee reimbursements exist, but do not fully compensate for high costs.
2. Uneven Institutional Growth
• Telangana has over 1,000 colleges, but many are small, fragmented, and low-quality.
• Distribution of enrolment is skewed:
– <5% students pursue Arts & Social Sciences (vs. ~33% nationally).
– Professional and STEM courses dominate disproportionately.
3. Low Accreditation Levels
• <15% of colleges are NAAC accredited.
• Among accredited ones:
– 141 colleges have Grade A
– 141 Grade B
– 20 Grade C
This suggests a systemic quality deficit.
Persistent Challenges
1. Inadequate Financial Commitment
• Telangana spends 2% of GSDP on education, significantly lower than peers.
• Low public investment results in:
– Weak infrastructure
– Insufficient teaching staff
– Overburdened public universities
2. Weak School–Higher Education Linkages
• GER in higher education: 40% (higher than national average)
• But low net enrolment in school education restricts future GER growth
• Poor age-appropriate progression creates gaps in the talent pipeline
Quality, Equity, and Governance Concerns
Emerging inequalities
Scholars who analysed the report warned that Telangana faces:
• A deepening gap between rich and poor students
• Declining access to affordable, quality higher education
• Escalating costs due to privatisation
Governance issues
• Heavy affiliation burden on a small number of universities
• Fragmented institutional ecosystem
• Insufficient monitoring and low accountability
• Remedial teaching is sporadic and unsystematic, often limited to extra classes
Faculty Crisis and Institutional Weaknesses
Faculty shortages undermine quality across institutions:
Public University Vacancies
• Osmania University:
– 891 of 1,264 teaching posts vacant
• Kakatiya University:
– 323 of 409 posts vacant
• Satavahana & Palamuru Universities:
– 70%–80% of posts vacant
Consequences include:
• Excessive teacher–student ratios in major institutions
• Limited mentorship and research output
• Poor academic support systems
• Declining NAAC and NIRF performance
Implications for Telangana
The state’s ongoing challenges have far-reaching implications:
• Erosion of quality and competitiveness in higher education
• Exclusion of marginalised groups due to rising costs
• Weakening of Telangana’s knowledge economy and innovation capacity
• Risk of “degree inflation” without corresponding skills or employability
• Reduced ability to attract global or national research partnerships
If unaddressed, the system may face long-term structural decline.
The Way Forward
The CESS report recommends transformative structural reforms to revitalize the sector:
1. Increase Public Investment
• Raise education spending towards 20% of state budget
• Enhance funding for infrastructure, digital resources, and research2. Faculty Recruitment and Capacity Building
• Immediately fill long-pending vacancies
• Strengthen training, research grants, and career progression pathways3. Institutional Consolidation
• Merge or restructure small, fragmented colleges
• Promote Multi-Disciplinary Education and Research Universities (MERUs) under NEP 20204. Strengthen Accreditation and Quality Assurance
• Make NAAC accreditation mandatory
• Establish state-level quality monitoring cells5. Improve Access and Equity
• Expand scholarships, fee reimbursement, and digital learning support
• Target interventions for rural and low-income households
Conclusion
Telangana stands at a critical crossroads.While the state has achieved progress in enrolment and infrastructure, systemic underfunding, unchecked privatisation, faculty shortages, and quality deficits threaten to erode these gains.A decisive shift towards higher public investment, structural reforms, robust governance, and quality assurance is essential. Only then can Telangana build a higher education system that is equitable, globally competitive, and aligned with its economic aspirations.
CARE MCQ
Q. Consider the following statements regarding education expenditure in the Telangana Budget 2025–26:
- The allocation for education increased from 7.31% of the total budget outlay in 2024–25 to 7.93% in 2025–26.
- Telangana spends more than 3% of its GSDP on education, which is above the national average.
- Revenue expenditure on social services—which includes education—saw the highest increase among expenditure categories in the 2025–26 budget.
How many of the above statements are correct?
(a) Only one
(b) Only two
(c) All three
(d) None
Correct Answer: (b) Only two
Explanation:
Statement 1 – Correct.
Education allocations increased from 7.31% (2024–25) to 7.93% (2025–26).
Statement 2 – Incorrect.
Telangana spends around 2% of its GSDP on education—below the national average of 3%.
Statement 3 – Correct.
Revenue expenditure on social services increased from ₹81.1k crore → ₹1.1 lakh crore, the largest increase among sectors.
Source: Indian Express (Dec 10–12, 2025)
Relevance: GS-1 (Modern Indian History, Nationalism), GS-2 (Polity — Parliament, Constitutional provisions, Fundamental Duties), Ethics (national symbols, pluralism)
Important Key Concepts for Prelims and Mains:
For Prelims:
- Vande Mataram, Bankim Chandra Chattopadhyay, Anandamath (1881), National Song, National Anthem, Constituent Assembly, Article 51A(a), Prevention of Insults to National Honour Act, 1971, Madras High Court order (2017), Bombay High Court (2024), PIL (Ashwini Upadhyay, 2022).
For Mains:
- Cultural nationalism vs secularism, historical evolution of national symbols, institutional legitimacy, judicial pronouncements on national song, politics of symbolism, pluralism and freedom of conscience.
Why in News?
During a Rajya Sabha discussion commemorating 150 years of Vande Mataram, Union Minister J.P. Nadda stated that Vande Mataram should be accorded the same constitutional status as the national anthem. He criticised the Congress leadership—especially Nehru—for allegedly not giving due respect to the national song.
The debate triggered wider discussions on:
- The song’s symbolic value in nationalism
- Historical disagreements over its religious references
- Court cases invoking freedom of choice and constitutional duties
Origin & historical evolution
- Author & date: Vande Mataram was composed by Bankim Chandra Chattopadhyay (likely after 1872) and later included in his novel Anandamath (1881).
- Early use: Sung publicly from the 1890s; widely popularised during the Swadeshi agitation (1905) and thereafter became a rallying cry in the freedom movement.
- Translations & spread: It was translated into numerous Indian languages: Marathi (1897), Kannada (1897), Gujarati (1901), Hindi (1906), Telugu (1907), Tamil (1908), and Malayalam (1909) and became a common feature at nationalist gatherings.
Views of famous leaders
- Rabindranath Tagore: Praised the spirit of the first two stanzas and dissociated them from the rest of Anandamath; supported using only the initial stanzas in mixed gatherings.
- Mahatma Gandhi: Admired the song but advised that if anyone objects at a mixed gathering it should be dropped — stressing inclusivity. (July 1939: Harijan).
- Jawaharlal Nehru: While critical of manufactured communal outcry, he acknowledged some genuine grievances; correspondence shows he engaged with Tagore and others on excising problematic stanzas.
- Muhammad Ali Jinnah & Muslim League: Objected to perceived idolatrous imagery and communal overtones; saw some stanzas as exclusionary.
Congress–Muslim League controversy & 1937 decision
- 1937 CWC: The Congress Working Committee decided that at national gatherings only the first two stanzas should be sung; other stanzas with overt religious imagery were to be excluded to allay objections. This compromise shaped later official practice.
Constituent Assembly position
- In the early 1950s, the Constituent Assembly (chair: Dr Rajendra Prasad) recognised Jana Gana Mana as the national anthem and treated the two-stanza form of Vande Mataram as the national song. The song was not given constitutional status in text.
Parliamentary debate (Dec 2025): Nadda’s claims & reactions
- J.P. Nadda (Leader of House): Argued Vande Mataram merits constitutional parity with the anthem and flag; quoted letters he said were written by Nehru that allegedly dismissed the song’s cultural heritage; alleged that, historically, certain stanzas invoking goddess imagery were dropped under pressure.
- Opposition response: Accused Nadda of distorting history and politicising the issue; Mallikarjun Kharge pointed out the debate should focus on the song, not on individual leaders.
Legal landscape — Five notable court interventions
- Madras High Court (2017): Initially ordered Vande Mataram be played/sung weekly in educational institutions (later modified; left matter to government discretion).
- Allahabad High Court (2018): Dismissed PIL seeking directions to mayor to respect the song in municipal house—court said it could not direct elected members’ behaviour.
- Delhi High Court (2022): PIL by Ashwini Upadhyay sought statutory parity with the national anthem; government replied that both have sanctity but there is no statutory penalty for not singing the national song.
- Bombay High Court (2024): Quashed an FIR registered over WhatsApp urging Vande Mataram chanting — highlighted freedom and context issues.
- Supreme Court (earlier decade): Refused to entertain a PIL to frame national policy for Vande Mataram, noting there is no concept of ‘National Song’ in law
- Article 51A(a): Article 51 A (a) of the Indian Constitution (fundamental duties) does not refer to ‘National Song’. It only refers to the National Flag and National Anthem
Statutory status & gaps
- Prevention of Insults to National Honour Act, 1971: Provides penal measures for disrespect to national anthem and flag but does not cover the national song; hence there is no statutory penalty for refusing to sing or disrespecting Vande Mataram.
- Government positions in court have said both the anthem and song have “sanctity” but legal protection is asymmetrical.
Contemporary significance & implication
- The debate is not merely symbolic — it touches on secularism, pluralism, constitutional morality, and majoritarian politics.
- Demands for statutory elevation risk judicial and social pushback given historical communal objections and constitutional silence.
- Practical implications: school routines, public ceremonies, institutional obligations, and minority rights.
Conclusion
The Vande Mataram debate remains a complex intersection of history, identity, secularism, constitutional interpretation, and political ideology. Its evolution shows how national symbols become arenas of contestation, yet continue to inspire collective memory and patriotism.
150 Years of the National Song – Vande Mataram (Prelims Facts)
The Union Cabinet will celebrate 150 years of the national song, Vande Mataram, throughout India, honouring its role in the freedom struggle.
About the National Song
Composition and Origin
- The song Vande Mataram was composed in Sanskrit by Bankimchandra Chatterji in 1875.
- It later featured in his novel Anand Math (1882).
Designation as National Song
- Dr. Rajendra Prasad officially designated it as the national song in the Constituent Assembly on January 24, 1950.
- He stated that it would hold equal status with the national anthem, Jana Gana Mana.
Constitutional Position
- Article 51A(a) of the Constitution requires citizens to respect:
- The Constitution
- Its ideals
- Institutions
- The National Flag
- The National Anthem
- However, the national song is not mentioned in the Constitution.
UPSC PYQ
Which one of the following statements is not correct? (UPSC 2003)
- The National Song Vande Mataram was composed by Bankimchandra Chatterji originally in Bengali.
- The National Calendar of India based on Saka era has its 1st Chaitra on 22nd March normally and 21st March in a leap year.
- The design of the National Flag of India was adopted by the Constituent Assembly on 22nd July 1947.
- The song Jana-gana-mana, composed originally in Bengali by Rabindranath Tagore, was adopted in its Hindi version by the Constituent Assembly on 24th January 1950 as the National Anthem of India.
Answer: A
Explanation:
- Vande Mataram was composed in Sanskrit, not Bengali — therefore statement 1 is incorrect.
- Statements 2, 3, and 4 are historically accurate.
CARE MCQ
Vande Mataram was adopted as the national song by the Constituent Assembly based on the recommendation of:
(a) Jawaharlal Nehru Committee
(b) Rabindranath Tagore
(c) Congress Working Committee (1937)
(d) Dr Rajendra Prasad
Answer: (d)
Explanation: Rajendra Prasad, as Chair of the Constituent Assembly, approved the 2-stanza version as national song.
Source: Indian Express
Relevance: GS Paper I – Indian Heritage and Culture; GS Paper II – International Institutions
Important Key Concepts for Prelims and Mains:
For Prelims:
- UNESCO, Intangible Cultural Heritage (ICH), Representative List, Social Practices and Rituals, Oral Traditions, Performing Arts, Traditional Craftsmanship, Community-based Heritage, Safeguarding Measures, 2003 Convention
For Mains:
- Cultural Diplomacy, Soft Power, Heritage Preservation, Living Traditions, Identity & Cultural Diversity, Artisanal Livelihoods, Diaspora Engagement, Globalisation and Cultural Vulnerability, Intangible Heritage Governance
Why in News?
Diwali, or Deepavali, has been inscribed on UNESCO’s Representative List of the Intangible Cultural Heritage of Humanity for 2025. With this recognition, Diwali becomes the 16th Indian element added to the global list, which now features around 700 elements from 140 countries. The announcement came during a key session of UNESCO’s Intergovernmental Committee held at the Red Fort, a year after the inscription of West Bengal’s Durga Puja.
What is the Intangible Cultural Heritage (ICH) List?
UNESCO distinguishes between tangible cultural properties—monuments, archaeological sites, natural sites—and intangible cultural heritage, which includes living traditions, skills, and expressions passed down through generations.
The ICH list broadly covers five domains:
- Oral traditions
- Performing arts
- Social practices, rituals, and festive events
- Knowledge related to nature and the universe
- Traditional craftsmanship
Practices such as Garba, Kumbh Mela, and even global examples like French baguette-making fall within this category. These practices reinforce cultural identity and diversity and are considered vital for humanity’s collective heritage.
How Many Indian Elements Are on the List?
UNESCO’s ICH list includes around 700 elements globally. Prior to Diwali’s inscription, India had 15 elements, such as:
- Kumbh Mela
- Durga Puja of Kolkata
- Garba of Gujarat
- Yoga
- Vedic chanting tradition
- Ramlila
The 20th session of the ICH panel is underway in New Delhi. For the next cycle, India has nominated Bihar’s Chhath Puja for consideration.
How Does an Element Make It to the List?
UNESCO requires intangible heritage to be:
- Inclusive
- Representative
- Community-based
A notable example is the inscription of France’s baguette-making tradition, which UNESCO described as part of daily ritual and social life. UNESCO’s leadership emphasised that such skills and social habits must be preserved for future generations.
As globalisation and conflicts reshape societies, conserving communities’ social histories becomes more urgent. The ICH list also contains an Urgent Safeguarding List. In 2022, four elements were flagged as endangered:
- Vietnam’s Chăm pottery-making
- Chile’s Santa Cruz de Cuca pottery
- Albania’s Xhubleta garment
- Turkiye’s Ahlat stonework
What Does the Recognition Mean for Diwali?
India’s nomination also aimed to highlight the festival’s significance for the large Indian diaspora, which plays a crucial role in sustaining cultural practices abroad.
The Intergovernmental Committee under the 2003 Convention supports member states by:
- Providing guidance on best heritage practices
- Recommending safeguarding measures
- Mobilising resources for the Intangible Cultural Heritage Fund
Diwali’s inscription:
- Enhances the festival’s international visibility
- Encourages safeguarding and transmission of its traditions
- Strengthens recognition of Diwali as a living cultural expression
- Boosts tourism and cultural exchange
- Supports sustainable livelihoods for artisans involved in crafts such as diya-making, rangoli, textiles, sweets, and performance traditions
What Does the Recognition Mean for Diwali and India?
1. Cultural Safeguarding and Documentation
- The inscription encourages enhanced documentation, transmission, and protection of ritual practices, ensuring long-term cultural continuity.
2. Boost to Tourism and Cultural Economy
- UNESCO recognition often increases tourism flows and international cultural exchanges, benefiting festival-related sectors.
3. Support for Artisan Livelihoods
- Communities engaged in diya-making, rangoli art, textiles, and sweets gain increased visibility and economic opportunity.
4. Strengthening India’s Soft Power
- The festival becomes a tool for projecting India’s cultural identity, enhancing diaspora engagement and international goodwill.
5. Global Cultural Dialogue
- Diwali joins global traditions recognised for strengthening community bonds, aiding UNESCO’s mission to build social harmony amid globalisation and conflict.
Broader Cultural and Governance Implications
- Highlights the increasing vulnerability of community traditions to commercialisation, migration, urbanisation, and conflict.
- Reinforces the need for India to strengthen:
- Institutional frameworks for cultural preservation
- Community-led safeguarding mechanisms
- Financial and policy support for artisans and tradition-bearers
- Encourages states to engage more actively with UNESCO conventions and international heritage governance.
India’s Cultural Heritage on UNESCO’s Intangible Cultural Heritage List
| No. | Heritage Element | Year | Description |
| 1 | Nawrouz | 2024 | A traditional spring festival celebrating nature, the sun, the universe, renewal, and harmony; symbolises rebirth and the arrival of spring across Asia. |
| 2 | Garba of Gujarat | 2023 | A ritualistic devotional dance performed during Navaratri to worship feminine energy (Shakti); circular formations represent cosmic rhythm and creation. |
| 3 | Durga Puja in Kolkata | 2021 | An annual celebration of Goddess Durga, marked by artistic pandals, elaborate rituals, cultural performances, and mass community participation. |
| 4 | Kumbh Mela | 2017 | One of the world’s largest peaceful gatherings; devotees take a holy dip in sacred rivers, seeking spiritual purification and merit. |
| 5 | Yoga | 2016 | Ancient Indian practice combining physical discipline, mental concentration, and spiritual development for holistic well-being. |
| 6 | Traditional Brass & Copper Utensil-making of the Thatheras of Jandiala Guru | 2014 | Craft tradition involving handmade brass and copper utensils using age-old metallurgy techniques and community-based craftsmanship. |
| 7 | Sankirtana of Manipur | 2013 | Ritual singing, drumming, and dancing during religious ceremonies and life-cycle events of the Vaishnava community. |
| 8 | Buddhist Chanting of Ladakh | 2012 | Recitation of sacred Buddhist texts by lamas, reflecting Ladakh’s monastic traditions and spiritual philosophy. |
| 9 | Kalbelia Folk Songs & Dances of Rajasthan | 2010 | Traditional songs and dances of the Kalbelia community, using fluid, snake-like movements that recall their history as snake charmers. |
| 10 | Chhau Dance | 2010 | Dance-drama depicting stories from epics, folklore, and abstract themes, performed in three regional styles in eastern India. |
| 11 | Mudiyettu – Ritual Theatre of Kerala | 2010 | Community ritual theatre portraying the mythological battle between Goddess Kali and demon Darika, performed collectively by villages. |
| 12 | Ramman Festival of Garhwal | 2009 | Annual religious festival combining theatre, ritual, and dance to honor the local deity Bhumiyal Devta in Uttarakhand. |
| 13 | Tradition of Vedic Chanting | 2008 | One of the oldest oral traditions preserving Sanskrit hymns, ritual verses, and philosophical ideas passed down for millennia. |
| 14 | Ramlila – Traditional Performance of the Ramayana | 2008 | Folk re-enactment of Lord Rama’s life story with songs, narration, dialogue, and strong community participation. |
| 15 | Kutiyattam – Sanskrit Theatre | 2008 | A 2,000-year-old classical theatre tradition from Kerala blending Sanskrit drama, stylised acting, gestures, and temple rituals. |
Conclusion
Diwali’s inscription on the UNESCO ICH List is both a cultural honour and a strategic opportunity. It affirms the festival’s significance as a dynamic, community-led tradition that continues to shape social life across India and abroad. The recognition elevates India’s global cultural standing, enhances safeguarding efforts, and strengthens livelihoods dependent on traditional skills. As India deepens its engagement with UNESCO’s heritage framework, the festival’s light becomes part of the shared cultural legacy of humanity
UPSC PYQ
Q. Which one of the following was the latest inclusion in the Intangible Cultural Heritage List of UNESCO? IAS/2024
(a) Chhau dance
(b) Durga Puja
(c) Garba dance
(d) Kumbh Mela
Correct Answer: (c) Garba dance
CARE MCQ
Q. Which one of the following festivals has been nominated by India for the next cycle of UNESCO’s Intangible Cultural Heritage List?
(a) Bihu
(b) Chhath Puja
(c) Hornbill Festival
(d) Theyyam
Correct Answer: (b) Chhath Puja
Explanation:
India has sent a nomination dossier for Bihar’s Chhath Puja for the next evaluation cycle of UNESCO’s ICH List
