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BASIC COMPUTER AWARENESS COURSE-An IT Literacy Programme
Conducted by :
COMMUNITY INFORMATION CENTRE (CIC)
Department of Information Technology,
Wak, South Sikkim
Details of the BASIC COMPUTER AWARENESS COURSE-An IT Literacy Programme :
Number of hours: 3 hour daily
Duration of the course: 36 hours
Course Contents:
I-Introduction to Computers (Basic concept)/peripheral devices.
II-Introduction to Windows Me (Basic features and operation).
III-MS Office Package.
IV-Internet
Method of Teaching:
Lecture followed by hands-on personal interaction.
Ratio: Two trainees per computer (equal time assigned for hands-on)
Schedule of the Center:
Office Timing: 10a.m. to 5p.m.
Internet Access for Public: 10a.m. to 5p.m.
Training session: 10p.m to 5p.m.
Center remains open all days
All the technical equipments are working fine-all machines,generator,AC,fans,Internet working,Video
Viewer,Drishya,web cam,CD-RW,TV.
Venue: panchayat bhawan wak
CIC, Wak
CIC's charges for:
Computer training:Rs100/-
Courses includes:Computer fundamentals,windows basic, Office xp(MS word,excel and powerpoint)and Internet.
Internet browsing:Rs20/-(60 minutes)
Rs10/-(30 minutes)
Print outs:Dot matrix:Rs3/-per page.
Laser jet:Rs5/-per page.
CD writing:Rs40/-per cd.
Candidates desirous of undergoing training can register thier names or can contact me in cicwak.
As we have been given a flexibility by our higher authorities in giving suggestions as to how we can work better to involve more people for thier benefit by CIC,we are working on couple of ProjectProposals to be submitted to our HeadOfficers.One of the proposal is to train all the members ofthePanchayat hereincluding the surrounding arears which comes up to five houses of Panchayats asthey got louder voice to convience the local people to pursue them to take advantage of the CIC.
Chandan Rai.
Community Information Centre,Wak.
Panchayat bhawan.
Wak,South-Sikkim.
e-mail:sik-wak@hub.nic.in
cndancicvok@yahoo.co.incicwak
Computers play a very important role in human lives.The primary purpose of using a computer is to make life easier. To appreciate the importance of computers in todays world,let us consider a simple instance,
say,the accounting system of a company.If we follow the conventional system,preparing a balance sheet
would require about a month,wheras with a computer,this could be a matter of just a few hours.A balance
sheet prepared manually ,is highly prone to
errors and the scope for making corrections is
very limited.
However,if a computer is used in preparing a balance sheet,the likelihood of commiting
error is very remote and corrections can be
carried out even at the
last moment.All the
task performed by a computer may also be
performed by humanbeings but at the expense
of a lot of time.
Consider the role played by computers in the
field of medicine.With the information on case history of
Each patient stored in the computers memory,the doctor is freed from the burden of having to
grope through bundles of papers for referring
to a particular patient.All the information
he/she needs can be had
For the click of a mouse or the push of a button.simillarly,an engineer need not now
bother about hair splitting design parameters or interminable trials and errors ,with the computers being at his command.
At home,computers are useful for everyone.
Parents can use a computer to keep a record of their expenditure as well as document important dates like birthdays,marriages anniversaries
etc.
Computers can be of immense utility to students.Astudent can use a computer to
prepare notes,projects etc
or access information on the internet,take
online lessons and tests.Graphics and animation
can be used to
make even the dullest of subjects lively and interesting.Apart from routine work,students can apply
themselves to to develop their creative skills by virtue of the myriad features a computers offers.
In a developing country like India,one of the reasons for people to go for computers is the
e-mail facility
Since this is one of the most convenient,fastest and cheapest ways to communicate with friends,family and acquaintance within and
outside the country.Internet chatting is also an interesting activity that attracts
the young and old alike.Computers provide us
ready access to the latest news from all over
the world.
A PC is not all about serious work.It offers
scope for games ,movies,music and even comics
that add to
our entertainment.Children as well as adults have developed a fascination for this little machine
.MP3
,the compressed format for music files,allows
us to store songs in a computer without taking
up to much
of hard disk space.And again ,to watch movies
one need not be connected to internet.They can
be very
well be watched on VCDs played on the computer.
A computer can also make for domestic bliss by bringing together the members of a family ,
therby
making the family a closely knit unit.The
family can plan the budget,watch a movie,play
video games
or work on other innovative things like drawing
and designing of a pictures,writing an article or skrtching
A cartoon.The people can take up one of the many lucrative online jobs that are being offered
these days and can even do shopping through internet.
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Community Information Centres of Sikkim(as on may 2002):
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Politics and religion ("Karmapa Papers" introduction)
Introduction of "The Buddha cries, Karmapa conundrum"
Politics and religion ("Karmapa Papers" introduction)
A religious life, the search for ultimate truth and the development of spiritual qualities, is often considered the opposite to an involvement in politics, a so-called worldly matter. If we look at the life of Milarepa, he exemplifies this point of view. He left behind all social complexities, led a completely independent life, set up no organisation and communicated the dharma in a very direct way. Generally, however, we cannot separate religion from the society in which it is practiced.
With the spread of Buddhism in Tibet, politics and religious matters became linked. Kings and noble families were often active sponsors of monasteries and teachers, which led to wide dependency. Over time, the monasteries grew in wealth and power and, in addition to their religious importance, they became socio-political factors throughout Tibet.
Thus lineage-holders like the Karmapas have had two different roles: on the one hand they represent the highest of spirituality, giving guidance to countless students. On the other hand they are the heads of influential schools of Buddhism.
Knowing well the propensity of Tibetans to mix dharma and politics and as a strong warning to his Western disciples, the 16th Gyalwa Karmapa repeatedly and strongly told his students: "No politics in my centres". Throughout history several of his incarnations avoided entanglement in politics to the point of becoming simple travelling monks when worldly matters were too much.
But willingly or not, great teachers sometimes became involved in political affairs. It was good when they could use their influence to help the people and to mediate in conflicts. We find examples of this in the lives of all Karmapas. On the other hand, there have always been people who tried to use the great lamas for their own political interests. Sometimes this even resulted in war.
One example was during the time of H. H. the 5th Dalai Lama and H. H. the 10th Karmapa, Choying Dorje: One of the Karmapa 's supporters, the King of Tsang in Southern Tibet, discriminated against the Gelugpas during his reign. The Karmapa never sanctioned this in any way. The Gelugpas asked the Mongol Chief Gushri Khan for military help, so he led a big army into Tibet. Karmapa tried everything to avoid a war. Also the Dalai Lama lost control of events and fighting broke out between the Mongols backed by the Gelugpas and the King of Tsang. The Mongols won the battle. The King of Tsang was captured, many were killed and thousands were wounded. Although the Karmapa informed the Dalai Lama's government that he had no interest, in harming the Gelugpas and would gladly prove his sincerity on this point, forces were sent to attack Tsurphu Monastery. Many were killed, but Karmapa escaped, left Tibet and did not return until thirty years had passed.
Later the 10th Shamarpa became the target of violent politics. A quote from "Karmapa the Black Hat Lama of Tibet" puts it like this: "... While he (Shamarpa) was in Nepal fighting broke out between that country and Tibet. In Lhasa an influential Gelugpa Minister, Tagtsag Tenpe Gonpo, became aware of the political opportunity and claimed that Shamar Tulku was instigating the fighting from Nepal. He seized the great Yangchen Monastery of the Shamarpa and government order was passed that all monasteries of Shamar Tulku must become Gelugpa and that he must never reincarnate again. His ceremonial Red Hat was buried under the floor of Shamarpa 's temple in Lhasa and the building was turned into a court house. In fact, Shamar Tulku was at that time trying to make peace with the Nepalese and had visited the country only for reasons of pilgrimage..."
The law to stop the lineage of the Shamarpas forbade the recognition of any of his incarnations. He was no longer allowed to reside in Tibet.
In "Karmapa the Black Hat Lama of Tibet" H. H. the 16th Gyalwa Karmapa comments on the period like this: "Merit was becoming less and less. There was much political interference. Black was becoming white. The real was becoming unreal. At that time it was not practicable to have any Shamarpa recognized or enthroned. Everything was kept secret. The incarnations (of Shamar Rinpoche) appeared, but were not revealed."
It was only in 1964, that is to say after nearly 200 years, that this case was resolved completely. At that time, after meditation and dreams, H. H. the 14th Dalai Lama formally allowed the reinstatement of the Shamarpas. In addition to clashes between the different spiritual traditions, disputes sometimes arose within one lineage such as the Karma Kagyu.
The autobiography of Jamgon Kongtrul Lodro Thaye shows that there was a period where he had to leave the monastery of Palpung, the seat of the Tai Situpas. In 1873 the King of Derge visited Palpung. While he was there, a great number of monks gave him an indictment which accused Jamgon Kongtrul Rinpoche and Bontrul Rinpoche. Khyentse Rinpoche advised the king not to pay attention to the matter. He said that this would greatly harm the buddhist teachings in Eastern Tibet, but the young Situ Tulku, Pema Kunsang, insisted on a judicial investigation. It was done, with the effect that most of the accusations were proved to be invalid. However, Jamgon Kongtrul Rinpoche and Bontrul Rinpoche had to leave Palpung. The latter died shortly thereafter and Jamgon Rinpoche did not come back to Palpung until the death of Situ Pema Kunsang 14 years later.
From this and the above mentioned examples we can see that even though great bodhisattvas and teachers may be beyond worldly selfish concerns they can nevertheless get involved in conflicts. Thus they can become victims of political intrigues and sometimes the outer circumstances leave them little space to act for the benefit of others.
Also the tulku-system, which is of great use in the continuous and authentic transmission of the dharma was sometimes affected by political interests. The recognition of a tulku was not always motivated by religious views. As it became a mark of social honor for a family to have a son in a high religious position such as an abbot, sons of rich and influential families who sponsored a monastery were sometimes recognized as tulkus. But there have also been other reasons for the recognition of incarnate teachers.
For example the great Jamgon Kongtrul Lodro Thaye, prophesized by Buddha Shakyamuni himself, was recognized as a Karma Kagyu tulku not only because of his spiritual qualities, but also to avoid him from being taken away from Palpung by Derge officials who wanted him as a secretary.
Since some of the key figures in Tibetan politics were incarnate teachers their recognition was also a highly political act. This becomes very clear when one considers the institution of the Dalai Lama.
Whoever sees the recognition of the Karmapa in this light understands how many-faceted and important this matter is.
Considering the present status of the Tibetan community in exile and the continuing turmoil and suffering in Tibet itself, disturbances like the recent ones are to be expected. Strong political forces would certainly come into action to influence the selection of one of Tibet most well known spiritual leaders, the Gyalwa Karmapa. One must furthermore anticipate that the political wishes of the Tibetan community, the spiritual needs of Tibetan disciples and the idealistic expectations of Western students cannot all be satisfied.
Fortunately the manifestations of the Karmapa in our world are very unusual and transcend all worldly limitations. There is a freshness and grandeur which forgives and forgets, which shows the play of little minds to be exactly what it is.
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Information Tecnology Sikkim:
Information technology is the modern addition to infrastructure.It is a powerful tool that enhances connectivity and productivity.In view of the geographical isolation of sikkim,the importance of information technology tools increases manifold.For example the internet can be used to advertise sikkim's products and services.It can also act as a major information resources.Computerisation of various departments will streamline thier functioning.Record keeping will become much more efficient and also will retrieving of data.In a nutshell information technology connects us to the rest of the world and at the same time increases our working efficiency tremendously.
The government came out with a comphrensive information technology policy with the objective of giving a fillip to a planned introduction of the tool in the state as such various projects are undregoing for the same as such to step into the world's information super highway.
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Community Information Centres in the North-Eastern States of India:
From Digital Divide" to Digital Opportunities for sustainable regional development
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