Sunday, June 28, 2015

Why subsidy remains integral to agriculture sector?



In developing countries subsidy is provided for agriculture development in various forms.  Providing subsidy has almost become a tradition but the purpose for which it is provided is least understood by most.
Some countries give subsidy knowing fully as why it is given.  They know it is genuinely needed and therefore it is given consciously.   

Some countries give for political reasons without doing fair assessment of the need.   

Some countries follow what others does with no vision and lost focus.
The subsidy provided to agriculture is the most debated topic at national, regional and global forums.  The discussion is either influenced or lead by people from developed countries.  

The highest amount of subsidy to agriculture is given by the developed countries.  

Dr. M S Swaminathan, the icon of agriculture in developing countries says: "It would be more appropriate to refer the limited support provided to the farmers as support to sustainable farming, rather than designating as subsidy.

In developed countries the agriculture is essentially a commercial occupation where hardly five per cent of the population depends on agriculture for their livelihood and the farmers are safeguarded by the extensive financial support through the green box provision of WTO.

But in developing countries the agriculture is the principal occupation.  The farm size is small and the marketable surplus is low.  As a result, farm families require social protection and therefore it is wrong to designate the limited support given to them as subsidy."

There is a differences between agriculture in developed countries and in developing countries.  If we fail to understand this, we are certain to miss the boat for sustainable development.

The developing countries need sustainable agriculture that supports sustainable livelihood farming communities which constitute over 70% of the population.  

We need sustainable agriculture that produce healthy food and provide high economic profit, and does not harm the environment. 
Some countries defend agriculture subsidy knowing fully the economic implication, and therefore provide subsidy for specific goods and services and reaps the highest economic benefits, as desired. 
In those countries where subsidy is seen as a tool to garner voters' support provide subsidy to goods and services listed in the wish list which may or may produce tangible economic and environmental impacts. 
Those countries simply following others remain confused, defenseless and make inconsistent statement and execute inconsistent actions.
Those countries who provide subsidy knowingly know that the value of subsidy gets translated into higher net incomes for farm households, ensure self sufficiency and competitiveness in the market, generates export volumes and earns export earnings.  They exactly know that agriculture development is vital and it must be developed first.  It must be profitable, stable and sustainable. 
In the process agriculture development, the profitability and profit have been overlooked.  The agricultural institutions are strengthened, extension services are provided, farmers are trained, technologies and production methods are demonstrated but the profitability and profit part is left to the farmers to experience.  

The way we look at agriculture needs to be reversed.  Agriculture production must be approached from profitability and profit end and redesign for achieving the desired level of profitability and profit respecting the cultural heritage and environment. 
Those countries which provide subsidy for political reason defend that subsidy should be provided to reduce poverty and improve food security by enabling farmers to use the technologies and inputs.  By default their argument holds right but does not necessarily yield economic efficiency on the total sum invested on subsidizing goods and services. 
It must be understood that the actual need to provide subsidy is to enable farmers for initial capital investment on production technologies and inputs to increase labor productivities and production, and ensure that their farming enterprise is profitable.
When the farming enterprise becomes profitable, the whole issues of rural poverty, rural-urban migration, food security and so on automatically become secondary and dissipate naturally.
The irony is that the technologies are produced in more developed countries and they are expensive.  The cost of production of Bhutanese farmers increases with high cost of production technologies and inputs and which brings down their profit.   

As such the costs of technologies and inputs are high, cost further increases for Bhutanese farmers with addition of custom duty and sales tax.  For example a greenhouse imported from China, the cost increases by 30% with custom duty and sales tax.  Similar are the other cases.  In contrast, in India, the greenhouse is heavily subsidized to the extent of 50 to 75 percent.
In Bhutan fertilizers' price is almost double than in India.  For example the prices of fertilizers like Urea and SSP (Single Superphosphate) are only Rs 350/= to Rs 400/= for a 50 kg bag across the border in India while the same bag of fertilizers cost Nu 895/= in Bhutan.   

It is not only the high labor cost is making Bhutanese farming unprofitable and not attracting the youths into agriculture profession.  It is the high cost of production technologies and inputs that are responsible.  The prices of local produce are high in local market yet not providing sufficient profit to the farmers. 
It is argued that subsidy once put in place is difficult to remove.  It is difficult until the profit is not enough without subsidizing the technologies and inputs.   

Subsidy on agricultural technologies and inputs should be provided until a virtuous circle of more production, more food, higher incomes, more profit and no hunger and no poverty is attained.
Providing subsidy to agriculture production technologies and inputs is therefore must not be understood as creating dependence on the part of the farming communities but it should be seen as conscious and deliberate attempt to make farming profitable.
Agriculture must be seen as an industry that engages over 60% work force of the country. 
Subsidy in agriculture is not an undue welfare grant given to the farmers. 

There must not be fear that subsidy would create dependence compromising sustainable development.  Instead it should be positively considered as an investment to have stable economy that ensures economic self reliance. 
Subsidy to agricultural technologies and inputs should be considered as the share of the public sector investment.
With right perspective, the subsidy for agriculture production technologies and inputs should be seen as an instrument of agriculture finance. 
There is a need to better understand the role of agriculture subsidy in developing economies. 
The good thing about subsidizing agricultural technologies and inputs is that it creates public goods that benefits the entire economy of the country and provide a strong base for ensuring economic sustainability. 
Until agriculture is developed and it is economically profitable and sustainable, the overall economy in the long run may not be sustainable because when agriculture fails others cannot succeed particularly in a country where agriculture engages most of its citizens. 
To have the desired impact of subsidy on agricultural production technologies and inputs, the policy makers have the responsibility to decide as what percentage of agriculture development budget should constitute the subsidy budget.   

More important decision the policy makers have to make is the objects to be subsidized and the extent of subsidy.  The desired impact must be measurable too.  
The emerging issue on agriculture subsidy is not the subsidy per se but the mode in which it is provided.  Should it be paid to importers, wholesalers or retail dealers, or given to farmers directly.  Increasingly the argument is in favor of providing to the farmers directly in which case the beneficiary farmers appreciates the support being provided by the Government.

Sunday, June 21, 2015

Yoga -a simple understanding



Consciously or unconsciously, we look for an appropriate basis for life, which directs our focus towards higher dimension of existence. 
It was indeed the quest for higher dimension of existence led to the evolution of the Yoga which involved a long process of creative effort. 
The science and practice of Yoga enable us to transform the human dimension of consciousness into spiritual dimension, which radiates indiscriminate love and compassion, and the divine feeling of respect and oneness among all.  
Yoga is a way for attaining serenity of mind, skill in action and the ability to stay attuned to the glory of pure inner consciousness, the Supreme Being. 
Yoga enables mind to concentrate upon the goal of life by controlling the ever-disturbing senses and to perform one’s duty equipoise in equanimity, abandoning all attachments both to success and failure.
Yoga helps us to develop emotional intelligence with higher degree of self control and the ability to motivate ourselves.  We suffer moral deficiency, if we lack self control and fail to motivate ourselves.
Essentially Yoga guides us to a higher purpose of our life and keeps us on right path.  It helps us to be honest with ourselves and others, and demands highest degree of integrity towards universal values. 
Defining our values and honouring them is all about practicing Yoga.  Yoga guides us to focus on happiness producing thought that enables us to cultivate positive attitude. 
Yoga emboldens with good moral and ethical values to subdue Ego that disables our true nature and keeps our sensual pleasures and attachment activated. 
Yoga enables us in developing wisdom and insight on physical, emotional, ethical and moral values for the purpose of gaining positive energy for good of oneself and of all other beings. 
Deep understanding and continuous persistent practice of Yoga for a long period of time result in physical, mental and spiritual wellbeing. 
With Yoga one attains Citta Vriti Nirodha -cessation of instability of mind, and harmony within between thought and action, and harmony with others. 
Yoga is the skilful way to train body, mind and soul to attain a state of perfect spiritual insight and tranquillity. 
The goal of Yoga is to still the fluctuation of mind and rest in its true nature, and thereby attain spiritual realisation, the enlightenment.
The whole spectrum of Yoga has eight essential steps which is called Astanga Yoga:
Sl No.
Essential Steps
Essence
1.
Yama
Code of conduct and ethic, and self restraint
2.
Niyama
Devotion, commitment, respect and adherence.
3.
Asana
Fitness of body and mind
4.
Pranayama
Integration of mind and body by concentrating on inflow and out flow of Prana -breath.
5.
Pratyahara
Withdrawal of senses from their objects of attraction.
6.
Dharana
Concentration with one-pointedness of mind.
7.
Dhyana
Absorption of mind in contemplative mode.
8.
Samadhi
Mind and body being filled with awareness and mindfulness.
In practicing Astanga Yoga first two Yoga are the moral codes, the qualities we need to progress further.
1..     Yama
Yama involves practicing self restraining and self-control. 
Yama, as social disciplines, guides us in our relationship with others.  It consists of social codes of conduct and ethics. 
Yama has ten essential codes:
Sl No
Code
Meaning/ Elaboration
1.
Satya
Truthfulness
2.
Ahimsa
Non-violence
3.
Dana
Generosity
4.
Ksama
Pardon / not to be revengeful
5.
Akrodha
Absence of anger
6.
Anasuya
Absence of envy and ill-will
7.
Asteya
Not stealing/ not taking what is not earned
8.
Sthirta
Being firm on what is right and true
9.
Brahmacharya
Celibacy/ abstention from indulgence in illicit sex and intoxication
10.
Aprarigraha
Renunciation of selfish desire, greed and attachment
2...Niyama
Niyama is about self-regulation.  It provides positive environment in which we grow. 
Niyamas guide us as how we interact with ourselves, our inner world and with others, and harness the energy being generated for harmony and mutual prosperity. 
The Astanga Yoga outlines eight essential Niyamas:
Sl No
Niyama
Meaning/ Elaboration
1.
Shaucham
Purity of mind and heart
2.
Santosha
Contentment; mental satisfaction within the scope of one’s endowment
3.
Shraddha
Devotion; dedication of one’s actions for the greatest good
4.
Swadhaya
Self learning; inner exploration, practices that helps us to experience the interwoven fabric of reality
5.
Daya
Loving kindness and Compassion; Practicing wholesome and virtuous actions
6.
Tapa
Austerity; training of senses and being self disciplined
7.
Vrata
Sacred vows; fulfilling the spiritual commitment
8.
Havan Yagya
Renunciation; being free from anxiety for the fruits of one’s action
3..     Asana
Yama and Niyama are the moral grounds of Yoga. 

Asana is the physical aspect of Yoga.  

Asana is about toning up the body and it involves Vyayama -the exercise. 

With Asana we develop and maintain physical fitness which is necessary to endure the entire process of spiritual progress.
Asanas needs to be practiced systematically along with the entirety of Yoga and if it is practiced independent of entirety of Yoga, it becomes merely the physical exercise. 
Asana is therefore in many ways more than mere physical exercise and one should not consider it just another form of exercise or an alternative for jyming. 

Yoga Asana aims not only for physical fitness but mental wellness also, which makes it different and distinct.
Yoga exercise is intertwined with mind training.  With regular Yoga exercise the physical fitness is attained and maintained.  Along with the physical fitness, the practitioner enriches the capacity to be aware and mindful and to concentrate. 
In doing Yoga exercise one is trained to bring mind home and concentrate on what is being done.  
The Asanas or postures/ exercises are harmonized with in-breathing and out breathing, which brings mind and emotion to the original subtle undisturbed pure state.  It enables to attain mental and emotional balance.
The Yoga exercise results in physical fitness of entire physical structure including internal parts of the body and in tandem it enhances mental capacity to be aware and mindful, and concentrate on what is being done in real life situation. 

4.      Pranayama
Pranayama means to regulate breathing.  It is an off shoot of Asana.  Rather it is an integral dimension of Asana.
Pranayama specifically generates inner psycho-physical energy through the medium of regulating the breath. 
Pranayama is not simply breathing exercise for gainful health but equally for awakening the inner psycho-physical energy. 
Besides numerous health and healing benefits, Pranayama shields from distractions and facilitate Dharana -commitment and concentration, and Dhyana -concentration and contemplation.
5..     Pratyahara
Pratyahara means to restraint. 
The sense organs are trained firstly not to have their own perception and secondly on withdrawal or non-response of senses to their object, while the communication between the senses and mind is intact. 
In practicing Pratyahara, the mind is informed of the senses receiving the signals from their objects but the mind is not sending signal to the senses for responding to its object. 
The mind simply becomes aware and that awareness originates from inner consciousness which is deep within us. 
With Pratyahara, we are able to awaken inner consciousness and regulate the interactions between mind, senses and sense objects.
Pratyahara enables us to focus on the purity and power of inner consciousness to respond positively to negativities -the anger, aversion, and desires.
6...Dharana
Dharana involves motivating oneself for being noble, benevolent, loving and caring. 
Dharana involves firmly establishing one's desire to attain one's noble goal of life and therefore concentrating on it wholeheartedly. 
Practicing Dharana involves concentrating with one-pointedness of mind, holding the mind on to one's chosen subject or object to which one is concentrating on.
By continuous concentration for a long period of time, with love and devotion for the end to be attained, the mind becomes firmly grounded on the object of concentration.  
7...Dhyana
Dhyana means contemplation.  It is intricately linked to Dharana and practiced together simultaneously. 
It is Dharana and Dhyana together means what is called meditation.
In practicing Dhyana, we establish the state of unbroken flow of thoughts into the subject or object of concentration and receive motivation and inspiration in reciprocal mode.  A continuous unbroken cycle of thought is established.   
In is not only the mind -the outer material consciousness, is fixed on to the subject or object but also the inner consciousness. 
Dhyana therefore encompasses both concentration and contemplation on the subject or object leading to a state when the subject or object of Dhyana fills the whole of one’s attention.
8...Samadhi
When one reaches the state of Samadhi, the whole personality is dissolved in the awareness of the subject or object to which one is focussing on. 
At Samadhi one does not react to any situation except the one to which one is focussing on.   
At Samadhi the inner vision is enlightened with everlasting, pure, dazzling and complete indiscriminate feeling of oneness, love, and compassion.
At the state of Samadhi one becomes aware and mindful of being noble, benevolent, loving and caring, and no circumstances whatsoever can deter. 
At Samadhi self illumination occurs at which self-identity is vanished and the bliss without form is realized.