University Educators in China

 

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From: Chao Kong, SCMP <chao.kong@e.scmp.com>
Sent: Saturday, 19 September 2026 06:30:10
To: hisamullah7@gmail.com <hisamullah7@gmail.com>
Subject: I went back to my university for Teachers’ Day. The professors were worried about losing their jobs.

 

19 Sep, 2026   I went back to my university for Teachers’ Day. The professors were worried about losing their jobs. Dear friends, On Teachers’ Day, I went back to my old university. The campus felt quiet once you stepped in from the bustling city outside, as if time had been preserved and everything looked as I remembered it. A row of ginkgo trees along the roadside had just begun to turn pale yellow in the early autumn, students hurried between classes and bicycles were parked everywhere. I had mainly gone back to see my former teachers and bring them a bouquet of flowers. After chatting in the office for a while, one of my professors took me to the canteen for lunch and paid with his staff card. I joked that this was one of the perks of being a professor and that was when our conversation took an unexpected turn. The professor told me that the job was not nearly as secure as I had imagined when I was a student. For years, I had thought of university professors as having one of the best jobs in China: decent pay, high social status, intellectual freedom and, most importantly, stability. Once you became a professor, you could more or less settle down and keep doing research until retirement. But sitting across from my former teacher in a university canteen, I realised that this image was becoming increasingly outdated. He was already on a long-term appointment, but that did not mean he was free from performance reviews. In fact, he told me that many leading Chinese universities were moving toward systems where even senior academics face assessments. Some universities review teachers every few years, looking at their publications, research grants and other achievements. Failing such an assessment can mean being moved to a lower-ranked position, such as associate professor or lecturer, which results in changes to salary and benefits. The position may still exist, but the sense of permanence is disappearing. One teacher explained the anxiety to me in a way that was almost comical. Imagine introducing yourself at an academic conference. Two years ago, you might have said, “I’m a professor. I study this and that.” Then, after failing to meet a target, you might have to say: “I’m an associate professor.” It may sound trivial, but academic titles matter. They signal your career stage and standing among colleagues, and sometimes shape how students see you. A former student once put it even more bluntly: “When choosing a supervisor, you have to be careful. You may not even graduate before your supervisor leaves.” It was a joke, but it captured something larger. Another professor I met that afternoon was a senior university administrator. He had returned to China through a high-level talent programme and, because of his particular appointment, was not currently facing the same assessment requirements. But he was not particularly relaxed about the future either. He told me that universities used to operate under something like an “old people, old rules; new people, new rules” arrangement. Teachers hired under newer systems faced tougher assessments, while those who had already secured long-term positions were largely protected. That distinction was becoming harder to maintain. Even if long-term professors were now being assessed, he said, it would not be surprising if people recruited under special talent programmes eventually faced similar rules. Our conversation also clarified why universities were moving in this direction. The first word that kept coming up was “money”. Research is expensive and universities increasingly have to compete for funding. For an academic, winning a prestigious national research grant is enormously important, but those grants are highly competitive. In 2025, the success rate for one category of young scientists applying for funding from China’s National Natural Science Foundation was just 14.4 per cent. That means thousands of researchers can spend months preparing applications without receiving funding. Some universities have therefore placed greater emphasis on another kind of money: research income brought in from companies and other external partners. This can create a strange incentive. A professor may have spent years training in a specialised scientific field, only to find that part of his career now depends on how much money he can bring back to his university. I heard stories from academics about colleagues borrowing money or turning to intermediaries simply to meet research-funding targets. The details vary from university to university, but the underlying pressure is familiar. Research is no longer judged only by what you discover. It is increasingly also measured by what can be counted. Papers. Grants. Patents. Projects. Money. And that changes what universities reward. It also changes the relationship between scientists and administrators. Universities are enormous organisations and somebody has to manage budgets, rankings, staffing and performance. When those administrative targets start shaping academic careers, researchers feel that they are working as managers’ performance indicators. In the old system, who you were mattered enormously: your position, your title, your seniority and whether you had a permanent post. In the newer system, what you have done matters more. That may sound reasonable. But research is not always a job where the next result can be scheduled in advance. A good scientific idea can take years to develop. A risky experiment can fail. An important paper may never become a famous paper. And some of the most interesting research is precisely the research whose outcome nobody can guarantee. That creates a strange contradiction. Universities want scientists to produce important discoveries, but scientists also need enough security to take risks. Back on campus, however, nobody was talking in such grand terms. We were simply walking beneath the ginkgo trees. My professor had helped me through some of the most important years of my life, and seeing him worry about his own position was strange. When I was a student, becoming a professor seemed like reaching the end of a long climb. Sometimes I even regret not taking the academic path myself. Now, however, it looks more like stepping onto another treadmill. Perhaps that is the biggest change I noticed when I returned to my old university. The professor’s office still looks the same, the professor title still sounds impressive and the campus still treated teachers with respect on Teachers’ Day. But behind that familiar image, the job itself is changing. For generations, the university professor was imagined as someone who had earned the right to stop worrying about career security. Now, my professors were telling me that this right may no longer come automatically. And perhaps that is why, when I left campus that afternoon, the thing I remembered most was not the old buildings or even the lunch. It was my professor swiping his card for me at the canteen, then talking about how hard it had become to keep that card. Best, Cha Read more in the SCMP App

Actionable and Implementable Frameworks towards a better tomorrow for Hunza

 Moving from passive reflection on a blog to active local momentum requires ideas that are small enough to launch independently, but structurally sound enough to scale through community consensus. Hunza’s unique social capital—strong village-level organization, high literacy, and deep stewardship—makes it ideal for decentralized, citizen-led micro-frameworks.

Actionable & Implementable Frameworks

1. Heritage & Land Stewardship (Micro-Trust Model)

• The Idea: Establish localized, valley-specific land protection guidelines that prevent unchecked commercial development along fragile ecological edges, riverbanks, and glacial moraines.
• How to Implement:
  • Draft a plain-language Heritage & Ecological Land Charter tailored to specific village councils (Lumbardars / local committees).
  • Focus on voluntary, incentives-based land banking: encourage families to dedicate sensitive parcels (e.g., old orchards, high-risk slope margins) into a community trust dedicated to conservation or open public spaces.
  • Blog Action: Convert your long-form reflections into a clear 2-page template policy draft that local elders, youth groups, and council members can actually review and vote on.

2. Decentralized Climate & Water Monitoring

• The Idea: A community-led early-warning and ecological monitoring network tracking localized glacier retreat, melt patterns, and irrigation water levels.
• How to Implement:
  • Partner with local schools and college youth to deploy basic temperature, stream-flow, and rain-gauge instruments along key melt-water channels (kuhls).
  • Create a simple digital dashboard or open-data bulletin updated monthly by local volunteers.
  • Blog Action: Shift from discussing climate change broadly to publishing monthly, hyper-local observation logs (e.g., water channel volume shifts, seasonal tree-line variations).

3. "Leave-No-Trace" Tourism & Resource micro-Tariffs

• The Idea: Shift tourism from a high-volume, unregulated model to a high-value, community-governed eco-tourism framework.
• How to Implement:
  • Introduce voluntary village-level eco-passes or tourist resource-conservation fees handled directly by local youth clubs to fund village waste management and water channel maintenance.
  • Establish micro-refill water hubs to phase out single-use plastic bottles along main trekking and transit corridors.
  • Blog Action: Design and publish a comparative "Tourism Impact Scorecard" evaluating local hospitality businesses on waste handling, water conservation, and local hiring.

4. Digital Knowledge Archiving & Skill Translation

• The Idea: Preserve oral history, indigenous agricultural wisdom, and local dialects (Burushaski, Wakhi, Shina) through structured digital archiving led by local youth.
• How to Implement:
  • Run structured 1-day workshops training students to record, transcribe, and index interviews with village elders using accessible AI and audio digital toolkits.
  • Create open-access, searchable digital archives for traditional building techniques, water-sharing laws, and oral folklore.
  • Blog Action: Host audio clips, transcript snippets, and translated historical documents directly on your blog as a living archive.

How to Execute: Moving from Writing to Action

Stage	Focus Area	Concrete Execution Step
Phase 1: Format Shift	Restructure Blog Content	Turn long essays into actionable Policy Primers, Toolkits, and How-To Guides (max 2 pages) that can be printed or shared as PDFs.
Phase 2: Pilot Local	Build a Working Model	Pick one village or neighborhood group to pilot a single concept (e.g., a plastic-free trail or a localized water-gauge project).
Phase 3: Coalition	Youth & Community Engagement	Partner with local youth organizations, women's organizations (Shina/Burushaski development committees), and school clubs to co-own execution.
Phase 4: Synthesis	Document & Share	Publish real-world case studies detailing what worked, what failed, and how other villages across Gilgit-Baltistan can replicate the framework.

Philosophy of Qina'at (قناعت) & Tawakkul (توكل) vs Minimalism.

 

The concepts of Qināʿat (قناعت), Tawakkul (توكل), and Minimalism are closely related, but they are not identical. Together, they describe a way of living with contentment, trust in God, and freedom from unnecessary attachment to possessions and desires.

1. Qina'at — قناعت (Contentment)

Qina'at means being satisfied and content with what Allah has provided, while remaining grateful and making reasonable efforts to improve one's circumstances.

It does not mean laziness, poverty, or giving up ambition. Rather, it means:

“I will strive for what I need and what is good, but I will not allow endless desire to determine my happiness.”

A person with qina'at:

• Appreciates what they already have.
• Avoids constantly comparing themselves with others.
• Does not make wealth the measure of success.
• Distinguishes between needs and endless wants.
• Remains grateful whether they have much or little.

Qina'at therefore gives inner richness even when material possessions are modest.

While the explicit term qana'at appears in Hadith literature, the Quran emphasizes the inner state of contentment through several key themes:

Surah Hijr (15:88) & Surah Taha (20:131)

“Do not extend your eyes toward that by which We have given enjoyment to [certain] categories of them, the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring.” (Surah Taha 20:131)

This divine directive is the foundation of Qana'at. Believers are advised not to gaze longingly at the fleeting material fortunes granted to others, but to find full satisfaction in what God has assigned to them.

Surah Al-Hajj (22:36)

“…So eat of them and feed the contented (al-qani') and the needy…”

The root form of qana'at appears here in the word الْقَانِعَ (al-qani'), referring to a person who is modest and content with what they have received, not begging aggressively or harboring bitterness.

Surah Az-Zumar (39:36)

“Is not Allah sufficient for His servant?…” (Alaisallahu bi-kafin 'abdah)

The spirit of Qana'at rests on the realization that God’s care and decree are completely sufficient. Recognizing Kifayah frees the heart from continuous anxiety over material accumulation.

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2. Tawakkul — توكل (Trust in Allah)

Tawakkul (and its root derivatives) appears directly over 30 times in the Quran, Qana'at as a concept is conveyed throughout the text using terms such as Rida (satisfaction with divine decree), Kifayah (Allah's sufficiency), and restraint from coveting material wealth.

Tawakkul is reliance and trust upon Allah while simultaneously taking the appropriate means available to you.

A useful way to understand it is:

Effort + Prayer + Trust + Acceptance of the outcome

Tawakkul does not mean simply sitting back and saying, “Allah will take care of everything.” One makes an effort and then entrusts the result to Allah.

For example:

You prepare carefully for an examination → you study and do your best → you pray → you accept whatever result Allah decrees.

Tawakkul reduces anxiety over things outside our control because the believer recognizes that our responsibility is the effort; the ultimate outcome belongs to Allah.

Primary Ayats on Tawakkul (Reliance on Allah)

Surah At-Talaq (65:2–3)

“…And whoever fears Allah — He will make for him a way out, and will provide for him from where he does not expect. And whoever relies upon Allah — then He is sufficient for him. Indeed, Allah will accomplish His purpose…”

This passage bridges reliance and sufficiency. It promises that placing full trust in God guarantees that He will provide from unexpected sources and handle one's affairs.

Surah Ali 'Imran (3:159)

“…So when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him].”

This verse highlights the proper sequence of Tawakkul: first, exercise due diligence, consult (shura), and form a clear resolve ('azamta); then, surrender the final outcome to God.

Surah Al-Ma'idah (5:23)

“…And upon Allah rely, if you should be believers.”

Here, Tawakkul is presented as a fundamental condition and core proof of true faith (Iman) when facing formidable trials or uncertainty.

Surah Al-Anfal (8:2)

“The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely.”

Reliance on God is listed alongside heart-reverence and growth in faith as a defining characteristic of true believers.

The Intersection of Tawakkul and Qana'at

The relationship between these two concepts can be understood through their functional connection:

Tawakkul (Act of Relying)  --->  Effort & Trust in Divine Wisdom
                                        │
                                        ▼
Qana'at (State of Being)   --->  Peaceful Contentment with Outcomes

1. Tawakkul is the cause; Qana'at is the state of mind. When someone genuinely trusts that Allah's plan is optimal and that their sustenance (rizq) is written, they naturally reach a state of contentment (qana'at) regarding whatever portion they receive.

2. Action without desperation. Tawakkul demands active effort (asbab), while Qana'at prevents that effort from turning into greed, envy, or unwholesome competition.

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3. Minimalism — Simplicity

Minimalism, in its broadest sense, is the practice of deliberately reducing unnecessary possessions, consumption, commitments, and distractions so that one's life is focused on what genuinely matters.

It asks:

“What do I actually need, and what can I live without?”

A minimalist might:

• Own fewer but more useful possessions.
• Avoid unnecessary consumption.
• Reduce clutter.
• Limit distractions and excessive commitments.
• Spend money according to priorities rather than impulse.
• Give greater attention to relationships, learning, spirituality, health, and meaningful work.

Minimalism itself is not necessarily an Islamic concept; it is a modern lifestyle philosophy. But some of its principles can harmonize strongly with Islamic teachings about moderation, avoiding extravagance, gratitude, and detachment from worldly possessions.

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How the Three Fit Together

They can be understood as three different dimensions of the same philosophy:

Concept	Main question	Focus
Qina'at	“Am I satisfied with what I have?”	Inner contentment
Tawakkul	“Can I trust Allah with what I cannot control?”	Faith and reliance
Minimalism	“Do I really need all this?”	Outer simplicity

Together:

Qina'at → I don't need endless more to be happy.
Minimalism → Therefore, I can live simply and intentionally.
Tawakkul → And I can strive without being consumed by anxiety about the outcome.

A deeper synthesis

The three can produce a powerful distinction between having and being attached to what you have.

You can be wealthy and practice qina'at and simplicity. Likewise, someone can own very little but still be consumed by envy and desire.

So the ultimate goal isn't merely:

“Own less.”

It is:

“Need less, desire wisely, trust Allah, and appreciate what you have.”

In this sense, Qina'at is the state of the heart, Tawakkul is the relationship with Allah, and Minimalism is one possible expression of those values in everyday life.

I can —which style should I use: , , or ?

Which religion helps you live the most meaningful, ethical, and fulfilling life?

 Religions don’t really compete on a scoreboard of “most meaningful” or “most ethical.” Instead, each tradition offers its own pathways toward fulfillment, and the one that resonates most depends on your worldview, culture, and personal needs.

✨ Here’s how different religions frame a meaningful and ethical life:

• Christianity emphasizes love, forgiveness, and service to others, often centering fulfillment on following Christ’s teachings.

• Islam highlights submission to God’s will, justice, charity (zakat), and community, guiding believers toward balance and purpose.

• Hinduism offers multiple paths (devotion, knowledge, meditation, righteous action) to align with dharma (duty) and moksha (liberation).

• Buddhism focuses on mindfulness, compassion, and overcoming suffering through the Eightfold Path, aiming for inner peace and enlightenment.

• Judaism stresses covenant, ethical living, and community responsibility, finding meaning in both tradition and moral action.

• Secular or non-religious philosophies (like humanism) emphasize reason, compassion, and human dignity without reliance on the divine.

🌍 The common thread is that all of these traditions encourage compassion, justice, and self-reflection. The “best” one for living a meaningful life is the one that aligns with your values and helps you grow into the person you aspire to be.

RELATED (for Ismailis):

ORIENTATION (read unit 1.1):

A range of terms are applied to what people consider of absolute significance to them. They may refer, for example, to their way of life, worldview, or overarching vision.

A 'way of life points to a mode of living, based on certain norms and beliefs, which a group of people follows.

A 'worldview' implies an all-encompassing explanation of the world.

A 'vision' refers to ideals or prospective which guide a people's engagement with the world. Such terms have their own specific meanings in the context in which they are used. These kinds of terms find to an ultimate orientation by which people may order their lives.

The word 'orientation' means the act of turning towards where one wishes to go. It also has a broader sense of referring to the basic beliefs and values which guide an individual or a group of people.

An ultimate orientation has to do with one's sense of place in the cosmos or in the overall scheme of things. When we 'orient' ourselves in this way we turn our thoughts, words and deeds towards what is of absolute worth to us.

Details on:

Book - "Where Hope Takes Root" authored by MHI.

TALIM CURRICULUM - the relevant beliefs now available through the TALIM curriculum rather than the POLLUTED forms of "DAS AVTAR" scripture compiled by Pir Saddruddin or Wajh-e-Din/Zadul-Musafirin compiled by Pir Nasir-e-Khisraw.

CIVIL SOCIETY LEARNING PUBLICATIONS. Explains the working of JIs. Here is a clear Vision Statement tailored to the purpose and values outlined in this document:

Vision Statement: "A society where civil society organizations are empowered with the skills, values, and structures to deliver effective services, protect the marginalized, and foster ethical, inclusive, and compassionate communities."

This statement reflects the document’s emphasis on building capable organizations that not only provide social services and development but also promote ethical values such as pluralism, tolerance, integrity, gender equity, and compassion. It is concise, future-focused, and unifies stakeholders around a shared aspiration.

THE ISMAILI CONSTITUTION – Read Articles 18 & 19. Due to the differing social, economic, and political realities faced by the Nizari diaspora, the constitution has built-in flexibility, allowing various communities the ability to propose rules and regulations unique to individual communities, while retaining the overall unity of framework with all other communities, through detailed provisions within the constitution.

WEBCAST - 11th July 2017

NOTE: Please read UNIT 1.1 of the book FAITH AND PRACTICE VOLUME 1 to capture the significance of the guidance on REORIENTATION and RESTRUCTURING.

My views are on the following link:

https://hisamullahbeg.blogspot.com/2025/06/faith-and-practice-ismaili-talimat.html?m=1

Interview

Favorite Qasaid

 

A better tomorrow for Hunza

 

ROAD-MAP

A better tomorrow for Hunza should be led by its own people—rooted in local languages, ecological knowledge, community institutions, and long-term stewardship rather than short-term external models. Below are practical, culturally grounded suggestions for Hunza’s indigenous communities.

1. Protect and revitalize language, culture, and identity

· Document oral histories, folk songs, poetry, and traditional ecological knowledge in Burushaski, Wakhi, Shina, and other local languages.

· Introduce local language and culture classes in schools and community centers, with elders as teachers.

· Create digital archives and language-learning apps produced by local youth.

· Revive and adapt traditional festivals, music, crafts, and storytelling—not only for tourists, but for internal community life.

· Encourage intergenerational mentoring so that skills like traditional architecture, weaving, music, and medicinal plant use are not lost.

2. Build a sustainable, community-owned tourism economy

· Keep tourism community-led and locally owned: homestays, local guides, local food, local transport.

· Set carrying capacity limits for sensitive valleys, glaciers, and trekking routes to prevent environmental damage.

· Create a Hunza Tourism Code of Conduct for visitors, based on local values and ecological limits.

· Use a portion of tourism income for a community conservation fund—for trails, waste management, water systems, and cultural preservation.

· Avoid turning villages into open-air museums; residents’ daily life, privacy, and dignity must come first.

3. Adapt to climate change and reduce disaster risk

· Establish community-based early warning systems for glacial lake outburst floods (GLOFs), landslides, and flash floods.

· Train local volunteers in disaster preparedness, first aid, and evacuation planning.

· Protect and restore natural buffers: native forests, wetlands, grazing lands, and water channels.

· Promote climate-resilient agriculture: drought-tolerant crops, seed banks, rainwater harvesting, drip irrigation, and agroforestry.

· Monitor glaciers and water sources using a mix of local observation and simple technology, with data owned by the community.

4. Strengthen local food systems and agriculture

· Value and protect traditional crops—apricots, barley, buckwheat, sea buckthorn, potatoes, and wild herbs.

· Develop farmer cooperatives for processing, branding, and marketing organic Hunza products.

· Avoid over-dependence on imported processed food; promote local nutrition and food sovereignty.

· Support youth training in modern organic farming, food processing, and agribusiness so farming becomes a respected livelihood.

· Protect farmland from uncontrolled construction and land speculation.

5. Invest in education and skills for local futures

· Reform education to include mountain ecology, local history, local languages, civics, and practical life skills.

· Expand vocational training in renewable energy, sustainable tourism, digital skills, food processing, and heritage crafts.

· Create local scholarships and mentorship programs so talented students can study outside and return with useful skills.

· Encourage remote work and digital entrepreneurship so young people can earn without permanently leaving Hunza.

· Involve youth in real decision-making bodies, not just symbolic youth councils.

6. Strengthen local governance and collective decision-making

· Empower village councils and local institutions to make binding decisions on land use, tourism, water, and development projects.

· Ensure free, prior, and informed consent for any external investment, land purchase, or large infrastructure project.

· Develop a shared Hunza Indigenous Development Charter that sets principles for the future—ecological integrity, cultural continuity, social justice, and self-reliance.

· Promote transparency and accountability in local organizations and development funds.

7. Ensure women’s leadership and economic participation

· Support women’s cooperatives in agriculture, handicrafts, homestays, and food enterprises.

· Remove barriers to women’s participation in community councils and public decision-making.

· Invest in women’s health, education, digital literacy, and financial inclusion.

· Recognize and value women’s traditional knowledge of seeds, food preservation, medicinal plants, and water management.

8. Manage waste, water, and energy sustainably

· Develop community-run waste segregation, recycling, and composting systems; ban single-use plastics in tourist areas.

· Protect and maintain traditional irrigation channels and springs; integrate them with modern water-saving techniques.

· Expand community-owned micro-hydro, solar, and biogas projects, ensuring local control and maintenance capacity.

· Treat water as a shared commons, not a commodity to be privatized.

9. Use technology wisely, but on local terms

· Improve internet access for education, telemedicine, e-commerce, and emergency communication.

· Create local digital platforms to market Hunza products and services directly, bypassing outside middlemen.

· Use GIS and mobile tools for land-use mapping, glacier monitoring, and cultural documentation—owned and managed locally.

· Teach digital literacy with a focus on privacy, misinformation, and protecting community knowledge from exploitation.

10. Build alliances, but keep ownership

· Partner with universities, NGOs, and diaspora networks—but ensure local communities set the agenda and own the results.

· Create a Hunza Indigenous Future Fund or trust to receive donations and investments under community oversight.

· Learn from other mountain and indigenous communities facing similar challenges, but adapt solutions to Hunza’s specific context.

· Resist dependency on aid that weakens local initiative or imposes outside values.

A guiding principle

Hunza does not need to choose between tradition and modernity. The strongest future is one where indigenous knowledge and modern tools work together—where local people are the authors of their own development, not the subjects of someone else’s plan.

A better tomorrow for Hunza will be built by Hunza’s own people, for their children, on their own land, in their own languages, with their own institutions.

Satellite based Mass educational DTV channels sponsored by Indian State as well as central governments

RELATED , ALSO

India operates several satellite-based Direct-to-Home (DTH) mass educational TV channels sponsored by the Central Government and various State Governments. The medium of instruction across these channels includes English, Hindi, and regional languages.

Key Central Government Initiatives

• SWAYAM Prabha: 40 DTH channels broadcasting 24/7 educational content uplinked from BISAG-N (GSAT-15 satellite). The higher education channels (IITs, UGC, CEC, NPTEL, IGNOU) heavily utilize English for university-level science, engineering, arts, and commerce curricula.
• PM eVIDYA ("One Class, One Channel"): Expanded from 12 original channels to a network of 200 DTH channels covering school education (Classes 1–12) and competitive exams in English, Hindi, and regional languages.
• Gyan Darshan: 2 educational TV channels operated by IGNOU and Doordarshan broadcasting telecourses primarily in English and Hindi.

Major State-Sponsored Educational DTH Networks

State Network

State Government

Number of Channels

Primary Languages

Vande Gujarat:

Gujarat: 16 DTH Channels, Gujarati, English

Mana TV (T-SAT)

Telangana / AP: 2 Channels (Vidya & Nipuna), Telugu, English

KITE Victers

Kerala: 2 Channels, Malayalam, English

Kalvi TV

Tamil Nadu: 1 Channel, Tamil, English

In total, the government's combined educational DTH bouquet under the PM eVIDYA / SWAYAM Prabha platform encompasses over 280 satellite channels broadcast free-to-air via DD Free Dish.

These are available in our region towards HOME TUTORING & LIFE_LONG learning. Interested readers of my blog can visit my home in Baltit Hunza to see the IDEA DEMONSTRATION facility for adoption throughout our region.