The importance of educating the girl child in the society and the following are some of them

Economic development and prosperity: Educating the girl child will help in empowering them to come forward and contribute towards the prosperity and development of the country

Economic empowerment: Helpless condition can’t be changed for the men if the women are backward and depend on men. Economic independence and empowerment will come when we educate the girl child..

Improved life: Educating of the girl child helps in the improvement of a good life. The identity of the girl won’t be lost. She has the ability to read and learn about her own rights. She won’t be trodden down about her rights. There will be a general improvement on her life.

Improved health: Educated girls bring an awareness of the important of hygiene and health. Through education, they can lead a healthy life style. The women that are educated can carter for their children better.

Dignity and honor: Educated women are now looked upon with dignity and honor. They become a source of inspiration for millions of young girls who make them their role-models.

In this chapter, I look at current cow care practices in India. By “cow care” I mean, minimally, intentional arrangements for bovines to be protected for the duration of their natural lives. My primary aim is to provide an overview of issues that concern persons—in particular persons who identify more or less as Hindus—who are directly or indirectly engaged with cow care. Of course, the issues are centrally about the protection and well-being of the cows these persons are involved in caring for. Specifically, we want to consider what are the essential components of Hindu cow care. What makes this practice different, or similar, to any practice of cattle husbandry such as agribusiness dairy farming or ranching? What are the special challenges and constraints of Hindu cow care, and what are its rewards? Pursuing these questions, we will look at some specific cow care projects in India, and we will listen to some of the persons involved in these. It would be presumptuous to claim these vignettes to be fully representative of thought and practices in the wide scope of present-day Hindu cow care. Still, they show an important cross-section of mainly Vaishnava Hindu practice, especially in northern and western India.

The story this chapter tells is one of largely provisional measures to care for a relatively infinitesimal number of bovines in comparison with the number of those that become victim to the massive Indian dairy industry and therefore the meat and leather industries. It is a story of attempts, however small, to address India’s increasingly festering condition of burgeoning cities and of human alienation from nature, a major symptom of which is seen in the pervasiveness of stray cows. This is the visible side of a dark reality—of dairy, meat, leather, and related industries’ largely invisible operations that are legal, quasi-legal, or illegal but tolerated.

In contexts of cow care practices, what we will see are conscientious and sometimes self-conscious efforts to bring ideals to bear within the persistent realities of economic and related uncertainties. The broader reality, however, is a general public apathetic neglect of cows fueled by changing human diets attenuating a residual reverence for cows—a reverence that from time to time becomes sharply ignited in the political sphere.
One is inclined to point, above all, to ahimsa—nonviolence, as the most essential, emblematic ideal, from which other ideals of cow care follow. No doubt ahimsa is a central principle for cow care ethics and practice. And it is this ideal that brings the greatest challenge, for as understood by my informants, the irreducible requirement called for in go-seva and go-raksha (cow care and cow protection) is seeing to it that cows and bulls are maintained for their entire natural lives, whatever may be their “utility” or apparent liability. To what extent and how the attempt to uphold this ideal for cows—especially deshi (Indian indigenous) cows—may involve indirect or unintended violence in other spheres, or indeed, whether and to what extent the cow care practices described here can be regarded as truly nonviolent, will be questions to be kept in mind here and to be addressed more explicitly in Chapter 5. Here our main concern is with what are currently some practical means used in pursuit of the ahimsa ideal as lifelong cow care, and what further cultural resources—whether explicitly Hindu or otherwise (including modern organizational and technical resources)—are drawn upon to make contemporary cow care sustainably functionable and expandable..

An old parent staying in an old age home is a common enough phenomenon. But is it desirable? Most elderly people cannot reconcile themselves to the idea of living in old age homes. We, their children, want them to live happily, in peace and preferably in the one place where they have always lived – their own homes. But this is the digital age. Aged parents are often left alone while their children go abroad to live and work. So, the next logical step is to put an old father or mother in an old age home. While there is nothing fundamentally wrong with staying in an old age home, it does offend sensibilities.

With advancing age, people often lose motor functions. Performing day to day activities becomes a daunting task. In an old age home, the association helps with daily activities. An alternative to this is having a dedicated caregiver who can help with the everyday chores around the house.

Since old age homes are for senior citizens, doctors are always at hand and emergency services are available 24×7. Alternately, the elderly should have someone with them who can schedule appointments with doctors and go with them to the chamber. In case of a medical emergency, it’s good to have a person who can take care of hospitalisation.