essay of environment in konkani

Exploring the Konkani culture through the streets of Gosripuram

Konkani culture in Kochi , encountering such a tale in Kochi is quite likely as the city boasts a remarkable fusion of architecture and a fascinating past of migrant communities, particularly in Fort Kochi and Mattancherry areas. What makes Mattancherry unique is the harmonious co-existence of various ethnic groups like Jews, Konkanis, Gujaratis, Jains, Memons, Marathis, Tamils, and Kashmiris, each carrying its own unique cultural identity, in addition to reflecting the socio-cultural imprints of the foreign colonial rulers, that this region holds even today.

Migration of Konkanis: A History of Trial and Tribulation 

Konkanis had to flee their homeland several times due to several invasions and attacks. Konkanis were among the communities who faced maximum trial and tribulation wherever they landed. Konkanis left Goa fearing Allaudin Khilji in 1294. Again, another group of Konkanis migrated to Kerala fearing that they may lose their identity to the tyranny of the Portuguese in 1560. This migration was led by Saraswat Brahmins also called Goud Saraswat Brahmins or Konkanis, while other Konkani Communities followed. Even in Kerala they faced hostility in areas like Kozhikode. Finally, they were accepted by the Kochi King and were allowed to settle in Cherlai, present day Gosripuram right behind Mattancherry palace.

Bilaterality of Gosripuram: Both A Temple and A Neighbourhood

The Urban fabric of Gosripuram is highly defined by the Konkani Thirumala Devaswom temple, also called Gosripuram. For instance, the width of roads around the temple is wide enough for a ratha or temple chariot procession during festivals and hence these roads are called ratha veethi. The Thirumala Devaswom Temple located in Mattancherry, Kochi is a significant social and religious hub for the migrated Konkanis. It is considered the headquarters and serves as the center for all the migrated Konkanis in Kerala . The Gaud Saraswat Brahmins were denied entry to the local temples as the native Brahmins considered themselves to be superior to the migrant Brahmins. As the Gaud Saraswat Brahmins were mainly priests whose lives revolved around the temples and priesthood, they built the Thirumala Devasom Temple or Gosripuram and settled around the temple in an Agrahara fashion. The Gaud Saraswat Brahmins settled around Gosripuram (temple), while other Konkani communities like Kudumbis, Sonars, and Vaniyars occupied the periphery. Successively, both the Thirumala Devaswom temple and the neighborhood that houses the Konkanis around the temple were referred to as Gosripuram. 

Analysing Thirumala Devaswom Temple Architecturally

The temple was built according to the Temple Vastu Shastra, with Gopurams in all four directions. The monumental gopuram on the Northern side is double-storied and richly decorated, following a Pagoda style influenced by Indo-Tibetan architecture, with a copper-plated roof. Skilled craftsmen from South India have created beautiful wooden carvings featuring scenes from Holy relics, making the Northern temple tower an exquisite sight. The temple has 7 Pradakshina Veethis or 7 loops of paths arranged concentrically, with the Gharbagriha (Sanctum Sanctorum) in the center. Pradakshina is the clockwise circumambulation of the Gharbagriha or the temple itself, and the path along which this is performed is called Pradakshina veethi.

The Gharbagriha (Sanctum Sanctorum) is located at the center of the temple facing East and is enclosed by an inner Parswa Mandapam, a hall open on all 4 sides. There are 4 Upa Kovils (smaller temples dedicated to deities other than the main deity) located outside Gharbagriha. Surrounding the Upa Kovils, there are two Pradakshina Mandapams. These shaded mandapams facilitate the practice of Pradakshina. Around this set of Mandapams, there is a spacious open area that can accommodate many thousands of devotees visiting the temple during festivals. On the outer boundary of the open area, there are Agrasala buildings built enclosing the temple premises, mainly used for marriages, other social gatherings, and meetings, and also used as storage rooms to stock food grains. There is a very big Sheeveli Madapam, in front of the east gate, on the front side of the temple bell to accommodate about 6 elephants in a row to perform Sheeveli during festival days.

Outside the East Gopuram, a large Temple Water Pond is situated on the North Eastern side. At the center of the water Pond, a beautiful 2-storeyed structure called Kula Mandapam is present. The Mandapam seems to float in the water. It has a thatched roof with copper sheets resembling the style of Kerala Architecture . It is an essential component of the temple as certain festivals aren’t complete without bringing the temple deities to the Kula Mandapam. Many Konkanis residing in different parts of the world come to Kochi to take part in the festivals celebrated in this temple like the Arattu festival. The temple serves as a representation of thriving Konkani practices and culture in Kochi.

The Streets of Gosripuram Frozen in Time

The streets held their cultural and traditional aura high and maintain it even today. A major chunk of the present residents in Mattancherry are Konkanis. Thus, the streets of Gosripuram, Mattancherry have retained their Konkani character through time to date in comparison to other Konkani settlements in Kerala, like Ernakulam which has changed over time. Especially, a sense of timelessness can be felt in the TD East Road because of the Thirumala Devaswom Temple, the pond and Kulamandapam building, the resonance of the large temple bell ringing, and the olfactory essence of the temple abhisheka milk and cattle. Since Gosripuram, developed as a neighborhood around the temple, the streets were short and still remain short just around the temple, making it cozy.

Cultural Marvels along the streets of Gosripuram

There are other cultural marvels like Konkani Bhasha Bhavan and Saraswath Association Library safeguarding the language and Hari Shenoy’s Bungalow speaking of Hari Shenoy’s legacy as a Konkani leader of Kochi, along the streets of Gosripuram, signifying Konkani culture in the region. 

Konkani Bhasha Bhavan 

Konkani Bhasha Bhavan, the first of its kind in India, was founded in 1978 at Cherlai Junction in Gosripuram with a mission to preserve and promote Konkani language and literature. Narayana Purushothama Mallaya who received the Padmashri, the fourth highest civilian award in India , is one of the eminent Konkani writers living in Gosripuram and has been the President of the Konkani Bhasha Bhavan since it was founded. The other well-known Konkani writers including  R S Bhaskar, Ananth Bhat, Saratchandra Shenoy, Surya Ashok, and Suseela Bhat also reside in Kochi. Konkani culture and language have certainly stood the test of time, remaining vibrant and intact in Kochi, and keeping Konkani literature alive with pride in Kochi.

Conservation of Hari Shenoy’s Bungalow: Sustaining Konkani Culture and Eminence of Hari Shenoy

Hari Shenoy, the Administrator of the TD temple, Kochi was a leading figure among Konkanis in Kochi, and believed “he was a man with a vision”. The abundance of stories highlights his exceptional foresight and entrepreneurial skills. Shenoy also founded the Thirumala Devaswom High School in Mattancherry, the first Anglo-vernacular school in the area, which today is a major center of learning in Kochi. In 1874, he built his bungalow, near the TD Temple, Gosripuram inspired by the Western architectural style prevalent in Fort Kochi near Mattancherry with the consultation of European Architects who were his acquaintances.

Architecture of Hari Shenoy’s Bungalow

This stunning bungalow boasts a unique blend of vernacular and colonial architecture. The centrally located master bedroom on the first-floor features exquisite marble flooring imported from Italy in addition to dark stones locally known as Kutchikallu brought from Kutch. Some of the wooden ceilings were traditionally crafted and adorned with well-preserved roofs. Additionally, a granary, locally pathayapura located at the back of the property can be easily accessed from the adjacent canal which served as a waterway.

A Bungalow as Everything

In 1901, following the demise of Hari Shenoy, the bungalow underwent a division into two sections. One of the sections became the office of the temple, while the other was utilized as the residence of the temple manager. In 1958, the temple authorities established a teacher’s training school. Later, in 1966, a library was intiated in the bungalow. Before the closure of the building for maintenance in 2009, the Saraswathi Primary School utilized the bungalow premises. Currently, the bungalow, known for its heritage, is undergoing conservation under the Museum of Cultural Mosaic project, managed by Kerala’s tourism department. The building is set to showcase the richness of the Konkani community that settled in Kochi 400 years ago, as well as to immortalize the eminence of Hari Shenoy. 

Konkani Culinary Heritage Dots the Streets of Gosripuram 

Moreover, the streets of Gosripuram are dressed with small-scale food stalls selling authentic Konkani foods. Ginger lime juice, fritters, or simply fried veggies called Bajja with a steaming hot cup of tea, patarvado also known as patrado which is a painstaking delicacy made by slathering colocasia leaves with freshly ground masala in a specific way of rolling and steaming serve as gustatory and olfactory treats in the streets of Gosripuram. The aroma of these authentic Konkani dishes wafts around the corners of Gosripuram, representing the essence of Konkani cuisine and holding up the Konkani culinary heritage, substantiating a robust Konkani presence in Gosripuram. 

Unseen Cultural Amalgamation: A Case of Konkani Culture in Kochi

Gosripuram sees a harmonious cultural amalgamation, a coalesce of cultures in an effort of the residents and migrants to sustain their own identity, a new blend of cultures is formed. Surprisingly, the beautiful elephant procession that later became an integral part of Hindu festivals in Kerala is also said to be a contribution of the Konkanis, according to a few Konkani migrants. It is believed that the practice of women wearing a sari and blouse without a veil was also brought to Kerala by Konkani women. Last but not least, pappadams which have a special place in the cuisine of Kerala, were also traditionally made by Konkanis by hand. The culinary art of hand-made pappadams was passed down from their forefathers who migrated to Kochi from Goa and even today there are Konkani families who make and sell hand-made pappadams. This marks the tenacity of the Konkanis to sustain their identity and culture in Gosripuram, Kochi even centuries after they migrated. 

• Devasia, T. (2017a). Fort Kochi and Mattancherry journal, Part 1: Century-old settlements fight to retain historical legacy – India News , Firstpost. [online] Firstpost. Available at: https://www.firstpost.com/india/around-fort-kochi-and-mattanchery-part-1-century-old-settlements-fight-to-retain-historical-legacy-3448748.html/amp [Accessed 21 Sep. 2023].
• Devasia, T. (2017b). Fort Kochi and Mattancherry journal, Part 3: Persecuted for centuries, Konkanis found home in a small plot of land in Kochi – India News , Firstpost. [online] Firstpost. Available at: https://www.firstpost.com/india/fort-kochi-and-mattancherry-journal-part-3-persecuted-for-centuries-konkanis-found-home-in-a-small-plot-of-land-in-kochi-3453486.html/amp [Accessed 21 Sep. 2023].
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• KochiCoo (2016). Cherlai-The epicenter of Goshreepuram. [online] KochiCoo. Available at: https://kochicoo.wordpress.com/2016/04/08/cherlai-the-epicenter-of-goshreepuram/ [Accessed 21 Sep. 2023].
• Malladi, A. (2015). Urban Boundaries: An Urban Collective Journal. [online] Available at: https://issuu.com/alekyamalladi/docs/udjournal_19112015 [Accessed 20 September 2023].
• Rajoo, A. (n.d.). The Pappadam Makers of Cherlai. [online] www.ayurvedajournals.com. Available at: https://www.ayurvedajournals.com/article/route-cochin-pappadam-makers-cherlai [Accessed 20 Sep. 2023].
• S., P. (2014). Tryst with time. The Hindu. [online] 19 Feb. Available at: https://www.thehindu.com/features/friday-review/history-and-culture/tryst-with-time/article5706364.ece/amp/ [Accessed 21 Sep. 2023].
• S., P. and Menon, A. (2018). A tale of TWO ROADS. The Hindu. [online] 17 May. Available at: https://www.thehindu.com/life-and-style/konkani-community-in-kochi/article23914968.ece [Accessed 20 Sep. 2023].
• sahapedia (2022a). Konkani Bhasha Bhavan. [online] map.sahapedia.org. Available at: https://map.sahapedia.org/article/Konkani-Bhasha%20Bhavan/3443 [Accessed 20 Sep. 2023].
• sahapedia (2022b). Sahapedia. [online] map.sahapedia.org. Available at: https://map.sahapedia.org/article/Hari-Shenoy [Accessed 21 Sep. 2023].
• Shenoy, D. (2021). Brief History of Gosripuram Mahakshetram Cochin Thirumala Devaswom A GSB Temple, Gosripuram, Kochi. Voice of GSB, 14(4), pp.4–7. Available at: https://gsbsabhamumbai.org/wp-content/uploads/2021/01/VOG_Jan_to_Mar_2021.pdf [Accessed 20 September 2023].

Valliammai Tirupathi is a budding architect. She has an immense passion for research and writing, mainly in Architectural Theory and the History of Architecture. She believes that Architectural Journalism can bring about a change in the profession. She loves to analyze and break down heavy information and complex ideas into simple sentences.

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Essay on Environment in Kannada

Essay on environment in kannada  | ಕನ್ನಡದಲ್ಲಿ ಪರಿಸರದ ಬಗ್ಗೆ ಪ್ರಬಂಧ.

Here you will find Essay on Environment in Kannada along with the meaning of Environment in Kannada. The article also has a small essay of around 200 words on environment in kannada. It also includes what is pollution and types of polutions in kannada.

ಕೆಳಗೆ ಕನ್ನಡದಲ್ಲಿ ಪರಿಸರದ ಎಂದರೇನು, ಪರಿಸರದ ಬಗ್ಗೆ ಪ್ರಬಂಧ (Essay on Environment in Kannada) ಹಾಗೂ ಮಾಲಿನ್ಯ ಮತ್ತು ಮಾಲಿನ್ಯದ ವಿಧಗಳ ಬಗ್ಗೆ ಮಾಹಿತಿ ಕೊಡಲಾಗಿದೆ.

ಪರಿಸರ ಎಂದರೇನು ? | What is Environment in Kannada?

ಪರಿಸರವು ಭೂಮಿಯ ಮೇಲೆ ಇರುವ ಜೀವಂತ ಮತ್ತು ನಿರ್ಜೀವ ಅಂಶಗಳನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ. ಇದು ಹೆಚ್ಚುವರಿಯಾಗಿ ನಿರ್ದಿಷ್ಟ ಸ್ಥಳಾಕೃತಿಯ ಪ್ರದೇಶವನ್ನು ಸೂಚಿಸುತ್ತದೆ. ಪರಿಸರದಲ್ಲಿ ಸಸ್ಯಗಳು, ಗಾಳಿ, ನೀರು, ಜೀವಿಗಳು, ವ್ಯಕ್ತಿಗಳು ಮತ್ತು ಇತರ ಜೀವಿಗಳು ಅಸ್ತಿತ್ವದಲ್ಲಿವೆ. ಹವಾಮಾನದ ಪರಸ್ಪರ ಕ್ರಿಯೆ, ಜಿಯೋಮಾರ್ಫಿಕ್ ಅಳತೆ, ಜಲವಿಜ್ಞಾನದ ಅಳತೆ ಪರಿಸರದ ಮೇಲೆ ಪ್ರಭಾವ ಬೀರುವ ಅಸ್ಥಿರಗಳು. ಜೈವಿಕ ಚಕ್ರವು ಜೀವಂತ ಜೀವನ ರೂಪಗಳನ್ನು ಒಳಗೊಂಡಿದೆ. ಜೀವಿಗಳು ಪರಿಸರದೊಂದಿಗೆ ದೃಢವಾಗಿ ಸಂಬಂಧ ಹೊಂದಿವೆ, ಇದನ್ನು ಪರಿಸರ ವಿಜ್ಞಾನ ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ.

ಪರಿಸರವು ಭೂಮಿಯ ಮೇಲಿನ ನಮ್ಮ ಜೀವನವನ್ನು ಬೆಂಬಲಿಸುವ ಪ್ರಕೃತಿಯಾಗಿದೆ. ನಮ್ಮ ಜೀವನದಲ್ಲಿ ನಾವು ಅನುಭವಿಸುವ, ಉಸಿರಾಡುವ ಮತ್ತು ತಿನ್ನುವ ಎಲ್ಲವೂ ಪರಿಸರದಿಂದ ಬರುತ್ತದೆ. ಭೂಮಿ, ಸಸ್ಯಗಳು, ನೀರು, ಗಾಳಿ, ಹಗಲು, ಮರದ ಭೂಮಿ, ಆಹಾರ, ಜಲಮಾರ್ಗಗಳು ಮತ್ತು ಇತರ ಸಾಮಾನ್ಯ ವಸ್ತುಗಳು ಪರಿಸರದ ಅಂಶಗಳಾಗಿವೆ. ವಿಶ್ವ ಪರಿಸರ ದಿನವನ್ನು ಪ್ರತಿ ವರ್ಷ ಜೂನ್ 5 ರಂದು ಆಚರಿಸಲಾಗುತ್ತದೆ.

ಪರಿಸರವು ಭೂಮಿಯ ಮೇಲಿನ ನಮ್ಮ ಸುತ್ತಲಿನ ಎಲ್ಲಾ ವಸ್ತುಗಳು. ನಾವು ನೋಡುವುದು, ಅನುಭವಿಸುವುದು, ಉಸಿರಾಡುವುದು, ತಿನ್ನುವುದು ಪರಿಸರವನ್ನು ಸ್ಥಾಪಿಸುತ್ತದೆ. ಮರಗಳು, ಗಾಳಿ, ಆಹಾರ, ಜಲಮಾರ್ಗಗಳು, ಬೀದಿಗಳು, ಸಸ್ಯ ಜೀವನ,  ಅರಣ್ಯನಾಶವಾದ ನೆಲದ ತೇಪೆಗಳು ಇವೆಲ್ಲವೂ ಸೇರಿ ಪರಿಸರ ರೂಪುಗೊಳ್ಳುತ್ತದೆ.

ಪರಿಸರವು ನಮ್ಮ ದಿನನಿತ್ಯದ ದಿನಚರಿಗಳನ್ನು ಮತ್ತು ವಿವಿಧ ಮೂಲಗಳ ಅಸ್ತಿತ್ವವನ್ನು ಎತ್ತಿಹಿಡಿಯುತ್ತದೆ. ಪರಿಸರವು ವಿಶಿಷ್ಟ ಜಾತಿಗಳ ಸಹಿಷ್ಣುತೆಯನ್ನು ಒಳಗೊಳ್ಳುತ್ತವೆ, ನಾವು ಒಟ್ಟಾರೆಯಾಗಿ ಅವಲಂಬಿಸಿರುವ ಪರಿಸರವನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವ ಅವಶ್ಯಕತೆಯಿದೆ. ನೈಸರ್ಗಿಕ ಜೀವನ ವಿಧಾನ, ದ್ಯುತಿಸಂಶ್ಲೇಷಣೆಯ ಚಕ್ರ, ಹೀಗೆ ಸಸ್ಯಗಳ ಸಹಿಷ್ಣುತೆಯ ಹಿಂದಿನ ಪ್ರಮುಖ ಚಕ್ರಗಳು ಮತ್ತು ಅದಕ್ಕೆ ಅನುಗುಣವಾಗಿ, ಸಸ್ಯಗಳು ನಮ್ಮ ಸಹಿಷ್ಣುತೆಯ ಉದ್ದೇಶಗಳಾಗಿವೆ.

ಮಾಲಿನ್ಯವು ನಾವು ವಾಸಿಸುವ ಪರಿಸರವನ್ನು ಕಲುಷಿತಗೊಳಿಸುವುದರ ಕುರಿತಾಗಿದೆ, ಹಾಗೆಯೇ ಬಹುಮುಖ್ಯವಾಗಿ ಮಾನವ ಜಾತಿಯು  ಮಾಲಿನ್ಯ ಮತ್ತು ಪರಿಸರಕ್ಕೆ ಹಾನಿಯನ್ನು ಉಂಟುಮಾಡುವ ಕೆಲಸದಲ್ಲಿ ನಿರತವಾಗಿದೆ. ಪರಿಸರವನ್ನು ಸರಿಯಾದ ರೀತಿಯಲ್ಲಿ ಬಳಸಿಕೊಳ್ಳದೆ ಇರುವುದು ಹಾಗೂ ಅತಿಯಾದ ಬಳಕೆ ಅಭಾವವನ್ನು ಉಂಟು ಮಾಡಿದೆ. ಉದಾಹರಣೆಗೆ ವ್ಯರ್ಥವಾಗಿ ನೀರನ್ನು ಪೋಲು ಮಾಡುವುದರಿಂದ ನೀರಿನ ಅಭಾವವು ಸೃಷ್ಠಿಯಾಗಿದೆ.

ಉತ್ಪಾದನಾ ಕಾರ್ಖಾನೆಗಳು, ವಾಹನಗಳು, ಕಾರುಗಳು ಮತ್ತು ಮುಂತಾದವುಗಳಿಂದ ಹೊಗೆಯು ವಾಯು ಮಾಲಿನ್ಯಕ್ಕೆ ಗಮನಾರ್ಹ ಉದಾಹರಣೆಯಾಗಿದೆ. ಅಲ್ಲದೆ, ಶಬ್ಧ ಮಾಲಿನ್ಯ, ನೀರಿನ ಮಾಲಿನ್ಯ, ಓಝೋನ್ ಪದರದ ಹಾನಿ  , ನೀರಿನ ಸೋರಿಕೆಗಳು ಮತ್ತು ಮುಂತಾದ ಕಾಯಿಲೆಗಳು ಈ ಹಂತದಲ್ಲಿ ಅಸಾಧಾರಣವಾಗಿ ತುರ್ತಾಗಿ ಪ್ರಾಮುಖ್ಯತೆ ಕೊಡಬೇಕಾದ ಅಂಶಗಳಾಗಿವೆ.

ಪರಿಸರವು ಅನುಭವಿಸುತ್ತಿರುವ ದುಷ್ಪರಿಣಾಮಗಳ ಬಗ್ಗೆ ಸಂದೇಶವನ್ನು ಹೊರತರುವ ಅವಶ್ಯಕತೆಯಿದೆ. ಪರಿಸರ ಸಂರಕ್ಷಣೆಯ ಕಾನೂನುಗಳನ್ನು ಕಟ್ಟುನಿಟ್ಟಾಗಿ ಕೈಗೊಳ್ಳಬೇಕು. ವಿಷಪೂರಿತ ಪ್ಲಾಸ್ಟಿಕ್ಗಳ ಬಳಕೆಗೆ ಕಡಿವಾಣ ಹಾಕಬೇಕು, ಹೆಚ್ಚು ಹೆಚ್ಚು ಸಸಿಗಳನ್ನು ನೆಡುವಂತಾಗಬೇಕು ಹಾಗೂ ಇತರರನ್ನು ಕೂಡ ಸಸಿಗಳನ್ನು ನೆಡುವಂತೆ ಪ್ರೇರೇಪಿಸಬೇಕು  ಮತ್ತು ಪರಿಸರವು ನಿರ್ಮಲವಾಗಿ ಮತ್ತು ಕ್ರಿಮಿನಾಶಕವಾಗಿರುವಂತೆ ನೋಡಿಕೊಳ್ಳಬೇಕು. ಇದಲ್ಲದೆ ಮರಗಳನ್ನು ಕಡಿಯುವುದನ್ನು ನಿಲ್ಲಿಸಬೇಕು. ವಾಸ್ತವವಾಗಿ ಹೇಳಬೇಕೆಂದರೆ, ಮಹಾತ್ಮಾ ಗಾಂಧಿ ಕೂಡ ಮಾಲಿನ್ಯ ಮುಕ್ತ, ಕೊಳಕು ಮುಕ್ತ ಭಾರತದ ಕನಸು ಹೊಂದಿದ್ದರು.

ಈ ಸುಂದರ ಕನಸನ್ನು ನನಸಾಗಿಸುವತ್ತ ನಾವೆಲ್ಲರೂ ಪ್ರಾಮಾಣಿಕ ಪ್ರಯತ್ನ ಮಾಡೋಣ.

Short Essay on Environment in Kannada

ಪರಿಸರವು ಎಲ್ಲಾ ಭೌತಿಕ, ರಾಸಾಯನಿಕ ಮತ್ತು ಜೈವಿಕ ಅಂಶಗಳ ಒಟ್ಟು ಘಟಕವಾಗಿದ್ದು ಅದು ಜೀವಿ ಅಥವಾ ಪರಿಸರ ಜನಸಂಖ್ಯೆಯ ಮೇಲೆ ಪರಿಣಾಮ ಬೀರುತ್ತದೆ ಮತ್ತು ಅವುಗಳ ರೂಪ, ಜೀವನ ಮತ್ತು ಜೀವನವನ್ನು ನಿರ್ಧರಿಸುತ್ತದೆ.

ವಿಶ್ವಸಂಸ್ಥೆಯು ಘೋಷಿಸಿದ ಈ ದಿನವನ್ನು ಜಾಗತಿಕವಾಗಿ ಪರಿಸರದ ಕಡೆಗೆ ಸಾಮಾಜಿಕ ಜಾಗೃತಿಯನ್ನು ತರಲು ಆಚರಿಸಲಾಗುತ್ತದೆ. ಇದು ಜೂನ್ 5 ರಿಂದ ಜೂನ್ 16 ರವರೆಗೆ ಯುನೈಟೆಡ್ ನೇಷನ್ಸ್ ಜನರಲ್ ಅಸೆಂಬ್ಲಿ ಆಯೋಜಿಸಿದ ವಿಶ್ವ ಪರಿಸರ ಸಮ್ಮೇಳನದಲ್ಲಿ 1972 ರಲ್ಲಿ ಪ್ರಾರಂಭವಾಯಿತು. ಮೊದಲ ವಿಶ್ವ ಪರಿಸರ ದಿನವನ್ನು 5 ಜೂನ್ 1973 ರಂದು ಆಚರಿಸಲಾಯಿತು.

ಪರಿಸರದ ಜೈವಿಕ ಘಟಕಗಳು ಸೂಕ್ಷ್ಮಾಣುಜೀವಿಗಳಿಂದ ಹಿಡಿದು ಕೀಟಗಳು,  ಪ್ರಾಣಿಗಳು ಮತ್ತು ಸಸ್ಯಗಳು ಮತ್ತು ಅವುಗಳಿಗೆ ಸಂಬಂಧಿಸಿದ ಎಲ್ಲಾ ಜೈವಿಕ ಚಟುವಟಿಕೆಗಳು ಮತ್ತು ಪ್ರಕ್ರಿಯೆಗಳನ್ನು ಒಳಗೊಂಡಿರುತ್ತದೆ. ಪರಿಸರದ ಅಜೈವಿಕ, ಘಟಕಗಳು ನಿರ್ಜೀವ ಅಂಶಗಳು ಮತ್ತು ಪರ್ವತಗಳು, ಬಂಡೆಗಳು, ನದಿ, ಗಾಳಿ ಮತ್ತು ಹವಾಮಾನ ಅಂಶಗಳು ಮುಂತಾದ ಅವುಗಳ ಸಂಬಂಧಿತ ಪ್ರಕ್ರಿಯೆಗಳನ್ನು ಒಳಗೊಂಡಿರುತ್ತವೆ.

ಸಾಮಾನ್ಯ ಪರಿಭಾಷೆಯಲ್ಲಿ, ಇದು ನಮ್ಮ ಜೀವನದ ಮೇಲೆ ಪರಿಣಾಮ ಬೀರುವ ಎಲ್ಲಾ ಜೈವಿಕ ಮತ್ತು ಅಜೀವಕ ಅಂಶಗಳು, ಸಂಗತಿಗಳು, ಪ್ರಕ್ರಿಯೆಗಳು ಮತ್ತು ಘಟನೆಗಳನ್ನು ಒಳಗೊಂಡಿರುವ ಒಂದು ಘಟಕವಾಗಿದೆ. ಇದು ನಮ್ಮೆಲ್ಲರನ್ನೂ ವ್ಯಾಪಿಸುತ್ತದೆ ಮತ್ತು ನಮ್ಮ ಜೀವನದ ಪ್ರತಿಯೊಂದು ಘಟನೆಯೂ ಪರಿಸರದ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿದೆ. ಮಾನವರು ಮಾಡುವ ಎಲ್ಲಾ ಕ್ರಿಯೆಗಳು ನೇರವಾಗಿ ಮತ್ತು ಪರೋಕ್ಷವಾಗಿ ಪರಿಸರದ ಮೇಲೆ ಪರಿಣಾಮ ಬೀರುತ್ತವೆ. ಹೀಗಾಗಿ, ಜೀವಿ ಮತ್ತು ಪರಿಸರದ ನಡುವಿನ ಸಂಬಂಧವೂ ಇದೆ, ಅದು ಪರಸ್ಪರ ಅವಲಂಬಿತವಾಗಿದೆ.

ಮಾನವ ಹಸ್ತಕ್ಷೇಪದ ಆಧಾರದ ಮೇಲೆ, ಪರಿಸರವನ್ನು ಎರಡು ಭಾಗಗಳಾಗಿ ವಿಂಗಡಿಸಬಹುದು, ಮೊದಲನೆಯದು ನೈಸರ್ಗಿಕ ಪರಿಸರ ಮತ್ತು ಮಾನವ ನಿರ್ಮಿತ ಪರಿಸರ. ಮಾನವ ನಿರ್ಮಿತ ಪರಿಸರ ಎಂದರೆ ವಿಭಾಗವು ನೈಸರ್ಗಿಕ ಪ್ರಕ್ರಿಯೆಗಳು ಮತ್ತು ಪರಿಸ್ಥಿತಿಗಳಲ್ಲಿ ಮಾನವನ ಹಸ್ತಕ್ಷೇಪದ ಮಿತಿಮೀರಿದ ಮತ್ತು ಇಳಿಕೆಗೆ ಅನುಗುಣವಾಗಿರುತ್ತದೆ.

ಪರಿಸರದ ಸಮಸ್ಯೆಗಳಾದ ಮಾಲಿನ್ಯ, ಹವಾಮಾನ ಬದಲಾವಣೆ, ಇತ್ಯಾದಿಗಳು ತಮ್ಮ ಜೀವನಶೈಲಿಯನ್ನು ಪುನರ್ವಿಮರ್ಶಿಸಲು ಮಾನವರನ್ನು ಪ್ರೇರೇಪಿಸುತ್ತಿವೆ ಮತ್ತು ಈಗ ಪರಿಸರ ಸಂರಕ್ಷಣೆ ಮತ್ತು ಪರಿಸರ ನಿರ್ವಹಣೆಯ ಅಗತ್ಯವು ಮುಖ್ಯವಾಗಿದೆ. ಇಂದು ನಮಗೆ ಹೆಚ್ಚು ಬೇಕಾಗಿರುವುದು ಪರಿಸರ ಬಿಕ್ಕಟ್ಟಿನ ವಿಷಯದ ಬಗ್ಗೆ ಸಾರ್ವಜನಿಕರಿಗೆ ಮತ್ತು ವಿದ್ಯಾವಂತ ಓದುಗರಿಗೆ ಅರಿವು ಮೂಡಿಸುವುದು.

ಮಾಲಿನ್ಯಧ ವಿಧ  ಮತ್ತು ಅದರ ಅರ್ಥ | Types of Pollution with their meaning

ಜಲ ಮಾಲಿನ್ಯ ಎಂದರೇನು ? / What is Water Pollution ? ಜಲ ಮಾಲಿನ್ಯವು ಸಾಮಾನ್ಯವಾಗಿ ಮಾನವ ಚಟುವಟಿಕೆಗಳಿಂದ ಉಂಟಾಗುವ ಜಲಮೂಲಗಳ (ಸಾಗರಗಳು, ಸಮುದ್ರಗಳು, ಸರೋವರಗಳು, ನದಿಗಳು, ಜಲಚರಗಳು ಮತ್ತು ಅಂತರ್ಜಲದಂತಹ) ಮಾಲಿನ್ಯವಾಗಿದೆ. ಜಲಮಾಲಿನ್ಯವು ನೀರಿನ ಭೌತಿಕ, ರಾಸಾಯನಿಕ ಅಥವಾ ಜೈವಿಕ ಗುಣಲಕ್ಷಣಗಳಲ್ಲಿನ ಯಾವುದೇ ಬದಲಾವಣೆಯಾಗಬಹುದು. ಇದು ಅಂತಿಮವಾಗಿ ಯಾವುದೇ ಜೀವಿಗಳ ಹಾನಿಕಾರಕ ಪರಿಣಾಮಕ್ಕೆ ಕಾರಣವಾಗುತ್ತದೆ (Spoiling of water sources (such as Rivers, Oceans,  Ponds, Lakes and underground water) through human activities is called Water Pollution. Such pollution causes physical or chemical change in the water which can harm the living organisms which consume such water).

ವಾಯುಮಾಲಿನ್ಯ ಎಂದರೇನು ? / What is Air Pollution? ವಾಯುಮಾಲಿನ್ಯವು ಗಾಳಿಯ ಗುಣಮಟ್ಟದಲ್ಲಿ ಕುಸಿತ. ಘನ, ದ್ರವ ಮತ್ತು ಅನಿಲ ಕಣಗಳು  ಪ್ರವೇಶಿಸುವ ಮೂಲಕ ಗಾಳಿಯ ಗುಣಮಟ್ಟವು ಕೆಟ್ಟ ಹಂತವನ್ನು ತಲುಪುತ್ತದೆ. ಆಕ್ಸೈಡ್, ಹೈಡ್ರೋಕಾರ್ಬನ್ ಮತ್ತು ಇತರ ವಿಷಕಾರಿ ಅನಿಲಗಳ ಪರಿಣಾಮದ ಆಗಮನದಿಂದಾಗಿ ಗಾಳಿಯ ಗುಣಮಟ್ಟದಲ್ಲಿನ ಕುಸಿತವೇ ವಾಯುಮಾಲಿನ್ಯ (Air pollution is nothing but a decrease in the quality of the air.  When dangerous particles in the form of Solid, liquid and gas enter the Air, the quality of the air decreases and becomes unsuitable for breathing.).

ಶಬ್ಧ ಮಾಲಿನ್ಯ ಎಂದರೇನು ? / What is Noise Pollution? ಶಬ್ಧ ಮಾಲಿನ್ಯವು ಒಂದು ರೀತಿಯ ಮಾಲಿನ್ಯವಾಗಿದ್ದು, ಇದು ಇತ್ತೀಚಿನ ದಿನಗಳಲ್ಲಿ ಬಹಳ ಮಾರಕವಾಗಿದೆ.  ಶಬ್ದದ ಮಟ್ಟವು ಸಾಮಾನ್ಯ ಮಟ್ಟಕ್ಕಿಂತ ಹೆಚ್ಚಾದರೆ ಶಬ್ದ ಮಾಲಿನ್ಯ. ಶಬ್ದದ ಪ್ರಮಾಣವು ಮೀರಿದಾಗ, ಅದು ಜೀವಿಗಳಿಗೆ ಅಪಾಯಕಾರಿ. ಇದಲ್ಲದೆ, ಈ ಅಹಿತಕರ ಶಬ್ದಗಳು ಹಲವಾರು ಅಡಚಣೆಗಳನ್ನು ಉಂಟುಮಾಡುತ್ತವೆ ಮತ್ತು ಪರಿಸರದಲ್ಲಿ ಅಸಮತೋಲನವನ್ನು ಉಂಟುಮಾಡುತ್ತವೆ (Noise pollution is nothing but increase in the Noise beyond the permitted limit. This type of pollution is dangerous for the living organisms and the noise pollution creates imbalance in the nature).

ಮಣ್ಣಿನ ಮಾಲಿನ್ಯ ಎಂದರೇನು ? / What is Soil Pollution? ಮಾಲಿನ್ಯಕ್ಕೆ ಕಾರಣವಾಗುವ ಮಾಲಿನ್ಯಕಾರಕಗಳು ಮಣ್ಣಿನ ಗುಣಮಟ್ಟವನ್ನು ಕಡಿಮೆಗೊಳಿಸಿದಾಗ ಮತ್ತು ಮಣ್ಣಿನಲ್ಲಿ ವಾಸಿಸುವ ಸೂಕ್ಷ್ಮಜೀವಿಗಳು ಮತ್ತು ಸ್ಥೂಲ ಜೀವಿಗಳಿಗೆ ವಾಸಯೋಗ್ಯವಾಗಿ ಮಣ್ಣನ್ನು ಪರಿವರ್ತಿಸಿದಾಗ ಇದು ಸಂಭವಿಸುತ್ತದೆ.

ಮಣ್ಣಿನ ಮಾಲಿನ್ಯ ಅಥವಾ ಮಣ್ಣಿನ ಮಾಲಿನ್ಯವು ಮಾನವ ಚಟುವಟಿಕೆಗಳಿಂದ ಅಥವಾ ನೈಸರ್ಗಿಕ ಪ್ರಕ್ರಿಯೆಗಳ ಕಾರಣದಿಂದಾಗಿ ಸಂಭವಿಸಬಹುದು. ಆದಾಗ್ಯೂ, ಹೆಚ್ಚಾಗಿ ಇದು ಮಾನವ ಚಟುವಟಿಕೆಗಳಿಂದ ಉಂಟಾಗುತ್ತದೆ. ಕೀಟನಾಶಕಗಳು, ಸಸ್ಯನಾಶಕಗಳು, ಅಮೋನಿಯಾ, ಪೆಟ್ರೋಲಿಯಂ ಹೈಡ್ರೋಕಾರ್ಬನ್‌ಗಳು, ಸೀಸ, ನೈಟ್ರೇಟ್ ಮುಂತಾದ ರಾಸಾಯನಿಕಗಳು ಅಧಿಕ ಪ್ರಮಾಣದಲ್ಲಿರುವುದರಿಂದ ಮಣ್ಣಿನ ಮಾಲಿನ್ಯವು ಸಂಭವಿಸಬಹುದು (Soil pollution is nothing but entering of pollutants into the soil and thus reducing the quality of soil. Soil pollution can be caused through human activities or through natural sources. Too much of Pesticides, Ammonia, Petroleum products,  Lead, Nitrate and other chemicals create soil pollution).

ವಿಕಿರಣಶೀಲ ಮಾಲಿನ್ಯ ಎಂದರೇನು ? / What is Radioactive Pollution? ವಿಕಿರಣಶೀಲ ಮಾಲಿನ್ಯವನ್ನು ಪರಮಾಣು ಸ್ಫೋಟಗಳು ಮತ್ತು ಪರಮಾಣು ಶಸ್ತ್ರಾಸ್ತ್ರಗಳ ಪರೀಕ್ಷೆ, ಪರಮಾಣು ಶಸ್ತ್ರಾಸ್ತ್ರಗಳ ಉತ್ಪಾದನೆ ಮತ್ತು ಸ್ಥಗಿತಗೊಳಿಸುವಿಕೆ, ವಿಕಿರಣಶೀಲ ಅದಿರುಗಳ ಗಣಿಗಾರಿಕೆ, ನಿರ್ವಹಣೆ ಮತ್ತು ವಿಲೇವಾರಿ ಸಮಯದಲ್ಲಿ ಪರಿಸರಕ್ಕೆ ವಿಕಿರಣಶೀಲ ಪದಾರ್ಥಗಳ ಬಿಡುಗಡೆಯ ಪರಿಣಾಮವಾಗಿ ಜೀವಂತ ಜೀವಿಗಳು ಮತ್ತು ಅವುಗಳ ಮೇಲಾಗುವ ಮಾಲಿನ್ಯವನ್ನು ವಿಕಿರಣಶೀಲ ಎಂದು ವ್ಯಾಖ್ಯಾನಿಸಲಾಗಿದೆ. ವಿಕಿರಣಶೀಲ ತ್ಯಾಜ್ಯ, ಮತ್ತು ಪರಮಾಣು ವಿದ್ಯುತ್ ಸ್ಥಾವರಗಳಲ್ಲಿನ ಅಪಘಾತಗಳು ಇವು ಕೂಡ ವಿಕಿರಣ ಮಾಲಿನ್ಯ ಉಂಟು ಮಾಡಬಹುದು (Nuclear explosion, Testing of Nuclear weapons, production of nuclear weapons, nuclear mining and the release of particles during disposal of nuclear materials into nature. All these lead to the Radioactive Pollution. Radioactive waste, accidents at Nuclear Power Reactors can also lead Radioactive Pollution).

ಪರಿಸರದ ಬಗ್ಗೆ ಕೆಲ ಪ್ರಶ್ನೆಗಳು | FAQ on Environment in Kannada

ಪ್ರ. ಪರಿಸರ ಎಂದರೇನು ? / What is Environment? ಉ. ಪರಿಸರವು ಭೂಮಿಯ ಮೇಲೆ ಇರುವ ಜೀವಂತ ಮತ್ತು ನಿರ್ಜೀವ ಅಂಶಗಳನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತದೆ (Environment indicates the living and non living things on this planet).

ಪ್ರ. ಪರಿಸರ ದಿನಾಚರಣೆ ಎಂದು ಆಚರಿಸುತ್ತಾರೆ ? / When do we celebrate Environment Day? ಉ. ಪ್ರತಿ ವರ್ಷ ಜೂನ್ 5 ರಂದು ಪರಿಸರ ದಿನಾಚರಣೆ ಆಚರಿಸಲಾಗುತ್ತದೆ (Environment day is celebrated on June 5th of every year).

ಪ್ರ. ಪರಿಸರ ಮಾಲಿನ್ಯ ಎಂದರೇನು ? / What is the meaning of Environment Pollution? ಉ. ಪರಿಸರವನ್ನು ಕಲುಷಿತಗೊಳಿಸುವುದನ್ನು ಪರಿಸರ ಮಾಲಿನ್ಯ ಎಂದು ಕರೆಯುತ್ತಾರೆ (Polluting the environment is called Environment Pollution).

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ಪರಿಸರ ಮತ್ತು ಸಂರಕ್ಷಣೆ ಪ್ರಬಂಧ Environment Protection Essay in Kannada

ಪರಿಸರ ಮತ್ತು ಸಂರಕ್ಷಣೆ ಪ್ರಬಂಧ Environment Protection Essay in Kannada 1. ಅರ್ಥ, ವಿವರಣೆ 2. ಪರಿಸರ ಮಾಲಿನ್ಯ 3. ತಡೆಗಟ್ಟುವ ಬಗೆ. 4. ಪರಿಸರ ನಿರ್ಮಾಣ 5. ಉಪಸಂಹಾರ ನಾವು ಬಾಹ್ಯ ಸನ್ನಿವೇಶಗಳಲ್ಲಿ ವಾಸವಾಗಿದ್ದೇವೆ. ಬಾಹ್ಯ ಸನ್ನಿವೇಶಗಳನ್ನೊಳಗೊಂಡ ನಮ್ಮ ಸುತ್ತಲಿನ ವಾತಾವರಣವೇ ನಮ್ಮ ಪರಿಸರ, ಗಾಳಿ, ಬೆಳಕು, ಉಷ್ಣತೆ, ಸಸ್ಯವರ್ಗ, ಪ್ರಾಣಿವರ್ಗ, ಈ ಪರಿಸರದಲ್ಲಿವೆ. ದೈವ ನಿರ್ಮಿತ ಪರಿಸರ ಯಾವಾಗಲೂ ಸ್ವಚ್ಛವಾಗಿರುತ್ತದೆ. ಆದರೆ ಮಾನವ ಅದನ್ನು ಕಲುಷಿತಗೊಳಿಸುತ್ತಾನೆ. ಪರಿಸರವನ್ನು ಸ್ವಚ್ಛವಾಗಿ ಇಟ್ಟುಕೊಳ್ಳುವ ಕರ್ತವ್ಯ ನಮ್ಮದಾಗಿದೆ. ಇದಕ್ಕಾಗಿ ಕೆಲವು ಮಾರ್ಗಗಳನ್ನು ಅನುಸರಿಸಬೇಕು. ಗಾಳಿಯು ಮಲಿನವಾಗದಂತೆ ನೋಡಿಕೊಳ್ಳಬೇಕು. ಹೊಗೆ, ಧೂಳು, ಕೊಳೆತ ಪದಾರ್ಥಗಳಿಂದ ಗಾಳಿ ಕೆಡುತ್ತದೆ. ಆದ್ದರಿಂದ ಗಾಳಿಯನ್ನು ಸೂಕ್ತ ರೀತಿಯಲ್ಲಿ ಸಂರಕ್ಷಿಸಬೇಕು. ಜಲಮೂಲಗಳ ಬಳಿ ಮಲಮೂತ್ರ ವಿಸರ್ಜಿಸುವುದು, ದನಕರುಗಳ ಮೈ ತೊಳೆಯುವುದು, ಬಟ್ಟೆ ಮತ್ತು ಪಾತ್ರೆ

ಪರಿಸರ ಮಾಲಿನ್ಯ ಮತ್ತು ಸಂರಕ್ಷಣೆ ಪ್ರಬಂಧ Short Essay on Parisara Malinya in Kannada Language

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ESSAYS ON KONKANI LANGUAGE AND LITERATURE

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America’s Colleges Are Reaping What They Sowed

Universities spent years saying that activism is not just welcome but encouraged on their campuses. Students took them at their word.

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Produced by ElevenLabs and News Over Audio (NOA) using AI narration.

N ick Wilson, a sophomore at Cornell University, came to Ithaca, New York, to refine his skills as an activist. Attracted by both Cornell’s labor-relations school and the university’s history of campus radicalism, he wrote his application essay about his involvement with a Democratic Socialists of America campaign to pass the Protecting the Right to Organize Act . When he arrived on campus, he witnessed any number of signs that Cornell shared his commitment to not just activism but also militant protest, taking note of a plaque commemorating the armed occupation of Willard Straight Hall in 1969.

Cornell positively romanticizes that event: The university library has published a “ Willard Straight Hall Occupation Study Guide ,” and the office of the dean of students once co-sponsored a panel on the protest. The school has repeatedly screened a documentary about the occupation, Agents of Change . The school’s official newspaper, published by the university media-relations office, ran a series of articles honoring the 40th anniversary, in 2009, and in 2019, Cornell held a yearlong celebration for the 50th, complete with a commemorative walk, a dedication ceremony, and a public conversation with some of the occupiers. “ Occupation Anniversary Inspires Continued Progress ,” the Cornell Chronicle headline read.

As Wilson has discovered firsthand, however, the school’s hagiographical odes to prior protests has not prevented it from cracking down on pro-Palestine protests in the present. Now that he has been suspended for the very thing he told Cornell he came there to learn how to do—radical political organizing—he is left reflecting on the school’s hypocrisies. That the theme of this school year at Cornell is “Freedom of Expression” adds a layer of grim humor to the affair.

Evan Mandery: University of hypocrisy

University leaders are in a bind. “These protests are really dynamic situations that can change from minute to minute,” Stephen Solomon, who teaches First Amendment law and is the director of NYU’s First Amendment Watch—an organization devoted to free speech—told me. “But the obligation of universities is to make the distinction between speech protected by the First Amendment and speech that is not.” Some of the speech and tactics protesters are employing may not be protected under the First Amendment, while much of it plainly is. The challenge universities are confronting is not just the law but also their own rhetoric. Many universities at the center of the ongoing police crackdowns have long sought to portray themselves as bastions of activism and free thought. Cornell is one of many universities that champion their legacy of student activism when convenient, only to bring the hammer down on present-day activists when it’s not. The same colleges that appeal to students such as Wilson by promoting opportunities for engagement and activism are now suspending them. And they’re calling the cops.

The police activity we are seeing universities level against their own students does not just scuff the carefully cultivated progressive reputations of elite private universities such as Columbia, Emory University, and NYU, or the equally manicured free-speech bona fides of red-state public schools such as Indiana University and the University of Texas at Austin. It also exposes what these universities have become in the 21st century. Administrators have spent much of the recent past recruiting social-justice-minded students and faculty to their campuses under the implicit, and often explicit, promise that activism is not just welcome but encouraged. Now the leaders of those universities are shocked to find that their charges and employees believed them. And rather than try to understand their role in cultivating this morass, the Ivory Tower’s bigwigs have decided to apply their boot heels to the throats of those under their care.

I spoke with 30 students, professors, and administrators from eight schools—a mix of public and private institutions across the United States—to get a sense of the disconnect between these institutions’ marketing of activism and their treatment of protesters. A number of people asked to remain anonymous. Some were untenured faculty or administrators concerned about repercussions from, or for, their institutions. Others were directly involved in organizing protests and were wary of being harassed. Several incoming students I spoke with were worried about being punished by their school before they even arrived. Despite a variety of ideological commitments and often conflicting views on the protests, many of those I interviewed were “shocked but not surprised”—a phrase that came up time and again—by the hypocrisy exhibited by the universities with which they were affiliated. (I reached out to Columbia, NYU, Cornell, and Emory for comment on the disconnect between their championing of past protests and their crackdowns on the current protesters. Representatives from Columbia, Cornell, and Emory pointed me to previous public statements. NYU did not respond.)

The sense that Columbia trades on the legacy of the Vietnam protests that rocked campus in 1968 was widespread among the students I spoke with. Indeed, the university honors its activist past both directly and indirectly, through library archives , an online exhibit , an official “Columbia 1968” X account , no shortage of anniversary articles in Columbia Magazine, and a current course titled simply “Columbia 1968.” The university is sometimes referred to by alumni and aspirants as the “Protest Ivy.” One incoming student told me that he applied to the school in part because of an admissions page that prominently listed community organizers and activists among its “distinguished alumni.”

Joseph Slaughter, an English professor and the executive director of Columbia’s Institute for the Study of Human Rights, talked with his class about the 1968 protests after the recent arrests at the school. He said his students felt that the university had actively marketed its history to them. “Many, many, many of them said they were sold the story of 1968 as part of coming to Columbia,” he told me. “They talked about it as what the university presents to them as the long history and tradition of student activism. They described it as part of the brand.”

This message reaches students before they take their first college class. As pro-Palestine demonstrations began to raise tensions on campus last month, administrators were keen to cast these protests as part of Columbia’s proud culture of student activism. The aforementioned high-school senior who had been impressed by Columbia’s activist alumni attended the university’s admitted-students weekend just days before the April 18 NYPD roundup. During the event, the student said, an admissions official warned attendees that they may experience “disruptions” during their visit, but boasted that these were simply part of the school’s “long and robust history of student protest.”

Remarkably, after more than 100 students were arrested on the order of Columbia President Minouche Shafik—in which she overruled a unanimous vote by the university senate’s executive committee not to bring the NYPD to campus —university administrators were still pushing this message to new students and parents. An email sent on April 19 informed incoming students that “demonstration, political activism, and deep respect for freedom of expression have long been part of the fabric of our campus.” Another email sent on April 20 again promoted Columbia’s tradition of activism, protest, and support of free speech. “This can sometimes create moments of tension,” the email read, “but the rich dialogue and debate that accompany this tradition is central to our educational experience.”

Evelyn Douek and Genevieve Lakier: The hypocrisy underlying the campus-speech controversy

Another student who attended a different event for admitted students, this one on April 21, said that every administrator she heard speak paid lip service to the school’s long history of protest. Her own feelings about the pro-Palestine protests were mixed—she said she believes that a genocide is happening in Gaza and also that some elements of the protest are plainly anti-Semitic—but her feelings about Columbia’s decision to involve the police were unambiguous. “It’s reprehensible but exactly what an Ivy League institution would do in this situation. I don’t know why everyone is shocked,” she said, adding: “It makes me terrified to go there.”

Beth Massey, a veteran activist who participated in the 1968 protests, told me with a laugh, “They might want to tell us they’re progressive, but they’re doing the business of the ruling class.” She was not surprised by the harsh response to the current student encampment or by the fact that it lit the fuse on a nationwide protest movement. Massey had been drawn to the radical reputation of Columbia’s sister school, Barnard College, as an open-minded teenager from the segregated South: “I actually wanted to go to Barnard because they had a history of progressive struggle that had happened going all the way back into the ’40s.” And the barn-burning history that appealed to Massey in the late 1960s has continued to attract contemporary students, albeit with one key difference: Today, that radical history has become part of the way that Barnard and Columbia sell their $60,000-plus annual tuition.

Of course, Columbia is not alone. The same trends have also prevailed at NYU, which likes to crow about its own radical history and promises contemporary students “ a world of activism opportunities .” An article published on the university’s website in March—titled “Make a Difference Through Activism at NYU”—promises students “myriad chances to put your activism into action.” The article points to campus institutions that “provide students with resources and opportunities to spark activism and change both on campus and beyond.” The six years I spent as a graduate student at NYU gave me plenty of reasons to be cynical about the university and taught me to view all of this empty activism prattle as white noise. But even I was astounded to see a video of students and faculty set upon by the NYPD, arrested at the behest of President Linda Mills.

“Across the board, there is a heightened awareness of hypocrisy,” Mohamad Bazzi, a journalism professor at NYU, told me, noting that faculty were acutely conscious of the gap between the institution’s intensive commitment to DEI and the police crackdown. The university has recently made several “cluster hires”—centered on activism-oriented themes such as anti-racism, social justice, and indigeneity—that helped diversify the faculty. Some of those recent hires were among the people who spent a night zip-tied in a jail cell, arrested for the exact kind of activism that had made them attractive to NYU in the first place. And it wasn’t just faculty. The law students I spoke with were especially acerbic. After honing her activism skills at her undergraduate institution—another university that recently saw a violent police response to pro-Palestine protests—one law student said she came to NYU because she was drawn to its progressive reputation and its high percentage of prison-abolitionist faculty. This irony was not lost on her as the police descended on the encampment.

After Columbia students were arrested on April 18, students at NYU’s Gallatin School of Individualized Study decided to cancel a planned art festival and instead use the time to make sandwiches as jail support for their detained uptown peers. The school took photos of the students layering cold cuts on bread and posted it to Gallatin’s official Instagram. These posts not only failed to mention that the students were working in support of the pro-Palestine protesters; the caption—“making sandwiches for those in need”—implied that the undergrads might be preparing meals for, say, the homeless.

The contradictions on display at Cornell, Columbia, and NYU are not limited to the state of New York. The police response at Emory, another university that brags about its tradition of student protest, was among the most disturbing I have seen. Faculty members I spoke with at the Atlanta school, including two who had been arrested—the philosophy professor Noëlle McAfee and the English and Indigenous-studies professor Emil’ Keme—recounted harrowing scenes: a student being knocked down, an elderly woman struggling to breathe after tear-gas exposure, a colleague with welts from rubber bullets. These images sharply contrast with the university’s progressive mythmaking, a process that was in place even before 2020’s “summer of racial reckoning” sent universities scrambling to shore up their activist credentials.

In 2018, Emory’s Campus Life office partnered with students and a design studio to begin work on an exhibit celebrating the university’s history of identity-based activism. Then, not long after George Floyd’s murder, the university’s library released a series of blog posts focusing on topics including “Black Student Activism at Emory,” “Protests and Movements,” “Voting Rights and Public Policy,” and “Authors and Artists as Activists.” That same year, the university announced its new Arts and Social Justice Fellows initiative, a program that “brings Atlanta artists into Emory classrooms to help students translate their learning into creative activism in the name of social justice.” In 2021, the university put on an exhibit celebrating its 1969 protests , in which “Black students marched, demonstrated, picketed, and ‘rapped’ on those institutions affecting the lives of workers and students at Emory.” Like Cornell’s and Columbia’s, Emory’s protests seem to age like fine wine: It takes half a century before the institution begins enjoying them.

N early every person I talked with believed that their universities’ responses were driven by donors, alumni, politicians, or some combination thereof. They did not believe that they were grounded in serious or reasonable concerns about the physical safety of students; in fact, most felt strongly that introducing police into the equation had made things far more dangerous for both pro-Palestine protesters and pro-Israel counterprotesters. Jeremi Suri, a historian at UT Austin—who told me he is not politically aligned with the protesters—recalls pleading with both the dean of students and the mounted state troopers to call off the charge. “It was like the Russian army had come onto campus,” Suri mused. “I was out there for 45 minutes to an hour. I’m very sensitive to anti-Semitism. Nothing anti-Semitic was said.” He added: “There was no reason not to let them shout until their voices went out.”

From the May 1930 issue: Hypocrisy–a defense

As one experienced senior administrator at a major research university told me, the conflagration we are witnessing shows how little many university presidents understand either their campus communities or the young people who populate them. “When I saw what Columbia was doing, my immediate thought was: They have not thought about day two ,” he said, laughing. “If you confront an 18-year-old activist, they don’t back down. They double down.” That’s what happened in 1968, and it’s happening again now. Early Tuesday morning, Columbia students occupied Hamilton Hall—the site of the 1968 occupation, which they rechristened Hind’s Hall in honor of a 6-year-old Palestinian girl killed in Gaza—in response to the university’s draconian handling of the protests. They explicitly tied these events to the university’s past, calling out its hypocrisy on Instagram: “This escalation is in line with the historical student movements of 1968 … which Columbia repressed then and celebrates today.” The university, for its part, responded now as it did then: Late on Tuesday, the NYPD swarmed the campus in an overnight raid that led to the arrest of dozens of students.

The students, professors, and administrators I’ve spoken with in recent days have made clear that this hypocrisy has not gone unnoticed and that the crackdown isn’t working, but making things worse. The campus resistance has expanded to include faculty and students who were originally more ambivalent about the protests and, in a number of cases, who support Israel. They are disturbed by what they rightly see as violations of free expression, the erosion of faculty governance, and the overreach of administrators. Above all, they’re fed up with the incandescent hypocrisy of institutions, hoisted with their own progressive petards, as the unstoppable force of years’ worth of self-righteous rhetoric and pseudo-radical posturing meets the immovable object of students who took them at their word.

In another video published by The Cornell Daily Sun , recorded only hours after he was suspended, Nick Wilson explained to a crowd of student protesters what had brought him to the school. “In high school, I discovered my passion, which was community organizing for a better world. I told Cornell University that’s why I wanted to be here,” he said, referencing his college essay. Then he paused for emphasis, looking around as his peers began to cheer. “And those fuckers admitted me.”

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Guest Essay

This Isn’t the China I Remember

By Gish Jen

Ms. Jen, an American novelist whose family hails from Shanghai, wrote from Shanghai.

In 1979 my mother pulled out a Band-Aid in a Nanjing hospital. The nurses clustered around it, amazed. “The West has everything!” they said.

We were on a family visit to China, where my Shanghai relatives were similarly wowed by our excellent teeth and ample body fat, not to mention our descriptions of American dishwashers, refrigerators and air-conditioning. And with the general awe came V.I.P. treatment. Hosts broke out bottles of expensive orange soda that they freely mixed with expensive warm beer. We could not escape drinking this any more than we could escape our government-assigned “guide,” whose job was to strictly monitor visitors like us. Relatives or not, we were foreigners.

I returned to teach English at the Shandong Mining Institute in 1981. My students were coal mining engineers preparing to study abroad, so that they might bring back safer mining techniques. I was their “foreign expert.” As such, I had not only a sit-down toilet in the apartment provided to me, but also running hot water, an unheard-of luxury. My ayi, or housekeeper, would make a fire under a vat of water on the roof and, when it was ready, turn the faucet handle in my bathtub.

After class, my students would bring stools out to the basketball court where, each facing a different direction, they would sit and study for hours on end. Loving their country and wanting to make it strong, they were grateful for Westerners like me. Foreign as we were, we were a help.

Fast forward a few decades to a booming China. In my many visits over the years — as a teacher, as a visiting artist and as a tourist — Shanghai hotel staffers had always returned my credit card to me with two hands, a bow of the head, and a smile. But with a quarter of the world’s construction cranes said to be in the city during China’s boom years, raising skyscrapers from what had been rice paddies, attitudes had changed. My credit card was returned with one hand; the receptionist barely looked up. My relatives no longer asked that I bring American goods for them, either. “China has everything,” they said then. As many proudly proclaimed, the 20th century was America’s; the 21st was China’s.

One seldom hears that triumphalist tone today. Instead, the talk is of a loss of confidence and trust in the Chinese government. People remain proud of their city, which now boasts excellent, cosmopolitan food and spotless streets. There are huge new sports centers featuring tennis and paddle-boarding, there is an artificial beach with pink sand. The city is far greener than in years past, too. Magnolia and cherry trees bloom everywhere and even the strips under the freeways have been landscaped. And thanks to the ubiquitous security cameras, Shanghai is spectacularly safe.

Yet below the surface lurks a sense of malaise. In this famously cosmopolitan city, there are weirdly few foreigners compared with before, many having left because of the stifling policies during the pandemic or because international companies have pulled out employees, or other reasons. Clothing shops are empty and many other stores have closed. The Nanjing West Road shopping district, previously a sea of humans, is strangely underpopulated.

Shanghainese are still outraged at having been locked down for two months in the spring of 2022 to stem a surge in Covid-19 cases with little time to prepare. Such were the shortages of essentials that Tylenol was for sale by the pill. And so heavy-handed were even the post-lockdown policies that residents took to the streets in protest .

But for many, the pandemic debacle only capped a series of governmental blunders starting with Premier Li Keqiang urging young people to open their own businesses in 2014. This and other missteps cost wave after wave of people their life savings, and many Chinese now blame government ineptitude and erraticism for bringing the economy to a standstill. As a Shanghainese friend put it, the government has turned China around and around until, like spinning cars, people’s engines have stalled and their wheels have locked up.

The result has been so steep and unrelenting a fall in real estate prices that elderly people, like my friend’s parents, can’t sell their apartments to pay for nursing or assisted living. And they are hardly the only ones affected by the downturn. Doctors find themselves squeezed — many patients don’t have money for operations — while businesspeople sit on their hands, unwilling to make investments in so unpredictable an environment. Many college graduates, faced with a grim job market, are essentially dropping out, or “lying flat,” as it’s called in China. Not even schoolchildren, it seems, have been spared the general despondency. As one teacher I spoke to observed, when the society is sick, the children pay the price. Too many parents know a child who has had to leave school because of depression.

Of course, for all of this the West is scapegoated — having opposed, people say, China’s rise — as is China’s other favorite enemy, Japan, whose brutal 1930s invasion and ensuing occupation of China still rankles. (One sequence of a CGI video shown in my recent Shanghai spin class featured giant images of the coronavirus studded with Japanese temples.)

Whoever is to blame, emigration is on the rise . According to U.N. figures, more than 310,000 Chinese left the country in each of the past two years, a 62 percent increase from the earlier average of around 191,000 per year over the decade through 2019. Those in Shanghai with the means to do so talk endlessly about “running away,” even to officially reviled countries like the United States .

This is not always an answer. One friend of mine has come back to China to stay, having spent six years attending graduate school in Boston, saying she missed the warmth of Chinese family life. And no one has illusions about the difficulty of getting established in another country. People in China speak of a whole new class of emigrants, women who have left high-powered careers to accompany their children to the United States early enough for them to assimilate — ideally, in middle or high school. As for the fruits of their sacrifice, it’s too early to say. Can the children really become Westerners? Will they — like me decades earlier — become the foreigners?

Things in China could change. Those “lying flat” are not asleep. They are watching and could someday rise up. But in the meantime, people in Shanghai are simply, as they put it, “xin lei ” : Their hearts are tired.

Gish Jen is an American novelist and the author of “Thank You, Mr. Nixon.” She is currently teaching at N.Y.U. Shanghai.

The Times is committed to publishing a diversity of letters to the editor. We’d like to hear what you think about this or any of our articles. Here are some tips . And here’s our email: [email protected] .

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Barcade: bar/arcade is expanding and on an environmental mission.

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At Barcade’s original Williamsburg, Brooklyn location, it’s the arcades and bar that lure in ... [+] patrons, but its 9 Barcade’s also offer pubby food.

When its five owners opened Barcade, a bar and video arcade, in trendy Williamsburg, Brooklyn, in 2004, they had no bar or restaurant experience, but were motivated to learn the business. In the twenty years since then, they now own 9 Barcades, covering 3 in New York City, 2 in Philadelphia, with one each in Los Angeles, Detroit, New Haven, and Jersey City. And a 10 th will be opening in New York’s financial district in the fall.

And they have also developed a new mission, rarely seen in bars, involving their dedication to be environmentally sound and reducing reliance on fossil fuels.

All of their 9 locations are company-owned, none is franchised, and the core of original founders owns 80% of the business, with the remainder by friends and family. It also serves pub food including burgers, sandwiches, vege-burgers, fried cauliflower and smaller items suitable for sharing, at 8 locations, excepting its original in Williamsburg, its smallest location that didn’t have room for a kitchen.

Most locations average about 3,500 square feet, though the Los Angeles one is 7,000 square feet, and East Village is only 2,000 square feet.

Paul Kermizian, CEO and co-founder of Barcade, describes its essence as “a classic arcade combined with a full bar featuring American craft beer. Our games are a mix of classic video games and pinball machines with titles, ranging from the mid-1970s through today.”

Bar Sales Predominate

Kermizian says that about 50% to 60% of the revenue stems from bar sales, 20 to 25% from gaming revenue, and 20% to 25% from food.

It buys the classic video games and pinballs machines outright, and then patrons buy 25 cent tokens to play the games that may cost 2, 3 or 4 tokens. Because they own all the machines outright, they reap 100% of that revenue. Most are 1970’s vintage video and pinball, and mechanical games, shooting games with targets.

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Barcade, a bar with video and pinball games, is approaching its 10 th location, all company-owned, and is on target to expand more.

The owners drew from backgrounds in graphic design, film and advertising, but Kermizian explains that “We learned as we went, but we also hired good bartenders in the beginning who were friends and had experience.” He felt that his background as a production manager for film and TV, and filmmaker who oversaw a documentary “American Beer” transferred easily into running a bar.

Kermizian oversees the operations and accounting, and one of the original five owners, Peter Langway, works on developing new locations and then constructing them. Two of the original owners still maintain investments but aren’t involved in the day-to-day running and one sold his interest.

A Self-Funded Venture

Originally, they funded the venture with their own savings and maximizing their credit cards and saved money by doing much of the construction on their own.

Most arcades in 2004 had vanished, and since the owners liked playing classic pinball, their goal was to return them to notoriety. Ripeness is all, Shakespeare once wrote, suggesting that their timing was perfect.

Patrons must be 21 years and older to enter (since it is a bar) though it does offer periodic family days. Indeed most patrons are in their thirties and urban, but it also attracts a sizable number of older people who played arcades when they were younger. Surprisingly its audience is about 60% male and 40% female.

He said an article in Time Out New York many years ago that said playing pinball at Barcade in Brooklyn was the best way for single women to meet men triggered the onslaught of women there that hasn’t really subsided.

Environmentally in the Vanguard

But besides being profitable, Barcade wants to make its mark on being environmentally sustainable. In fact, Barcade’s locations “run on a combination of wind and hydro powers which we buy from an alternative energy supplier,” Kermizian says. It also composts its waste and uses compostable “plastics,” he says.

Speaking about his dedication to environmental concerns, Kermizian says, the impetus stemmed from its reliance on electrical power needed to run its video games and pinball machines. That led to his wanting to “make an effort to limit my company’s impact on the Earth. I hope we can inspire others to do the same, either with their business or personally.”

It also sells only American-brewed craft beer on draft, so it doesn’t have to rely on bottles or cans, and the empty kegs are returned to the brewery for cleaning and re-filling, so no waste. At some, but not all locations, wine is served on draft, eliminating bottle use. It also works with the Green Restaurant Association, which advises bars and restaurants on green practices.

And the environmental concern has led to positive press and spreading the word about Barcade including a recent local news segment on WNBC by reporter Ida Siegal.

Prior to the pandemic, the owners investigated the possibility of franchising, but the timing faded, and they never identified the right franchiser to partner with. When it initiated talks with private equity firms, most weren’t used to dealing with a chain of bars, which most often stay local so they didn’t quite know to deal with Barcade.

But if they really want to expand by more than one or two locations a year, they’ll likely have to resume conversations with private equity firms.

Is Kermizian still having fun? “We weren’t business people when we got into it. We approached it as a way to have a steady income, and it grew into something we didn’t expect. Yes, I still love playing video games.”

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