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Melting pot
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For other uses, see Melting pot (disambiguation).
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The image of the United States as a melting pot was popularized by the 1908 play The Melting Pot.
The melting pot is a metaphor for a heterogeneous society becoming more homogeneous, the different elements "melting together" into a harmonious whole with a common culture or vice versa, for a homogeneous society becoming more heterogeneous through the influx of foreign elements with different cultural background with a potential creation of disharmony with the previous culture. Historically, it is often used to describe the assimilation of immigrants to the United States.[1] The melting-together metaphor was in use by the 1780s.[2][3] The exact term "melting pot" came into general usage in the United States after it was used as a metaphor describing a fusion of nationalities, cultures and ethnicities in the 1908 play of the same name.
The desirability of assimilation and the melting pot model has been reconsidered by proponents of multiculturalism,[4][5] who have suggested alternative metaphors to describe the current American society, such as a mosaic, salad bowl, or kaleidoscope, in which different cultures mix, but remain distinct in some aspects.[6][7][8] Others argue that cultural assimilation is important to the maintenance of national unity, and should be promoted.
Contents
[hide]
1 Origins of the term
1.1 Israel Zangwill
2 United States
2.1 Whiteness and the melting pot in the United States
2.1.1 Native Americans
2.1.2 Miscegenation
3 Multiracial influences on culture
3.1 Ethnicity in films
3.2 Hawaii
3.3 Olympics
4 Melting pot and cultural pluralism
5 Use in other regions
5.1 Mexico
5.2 South America
5.2.1 Argentina
5.2.2 Brazil
5.2.3 Colombia
5.3 South Asia
5.3.1 Afghanistan
5.4 Israel
5.5 Russia
5.6 Soviet Union
5.7 Southeast Asia
5.7.1 Philippines
6 In popular culture
7 Quotations
8 See also
9 References
10 External links
Origins of the term[edit]
In the 18th and 19th centuries, the metaphor of a "crucible" or "smelting pot" was used to describe the fusion of different nationalities, ethnicities and cultures. It was used together with concepts of the United States as an ideal republic and a "city upon a hill" or new promised land.[citation needed] It was a metaphor for the idealized process of immigration and colonization by which different nationalities, cultures and "races" (a term that could encompass nationality, ethnicity and race proper) were to blend into a new, virtuous community, and it was connected to utopian visions of the emergence of an American "new man". While "melting" was in common use the exact term "melting pot" came into general usage in 1908, after the premiere of the play The Melting Pot by Israel Zangwill.
The first use in American literature of the concept of immigrants "melting" into the receiving culture are found in the writings of J. Hector St. John de Crevecoeur. In his Letters from an American Farmer (1782) Crevecoeur writes, in response to his own question, "What then is the American, this new man?" that the American is one who "leaving behind him all his ancient prejudices and manners, receives new ones from the new mode of life he has embraced, the government he obeys, and the new rank he holds. He becomes an American by being received in the broad lap of our great Alma Mater. Here individuals of all nations are melted into a new race of men, whose labors and posterity will one day cause great changes in the world."
...whence came all these people? They are a mixture of English, Scotch, Irish, French, Dutch, Germans, and Swedes... What, then, is the American, this new man? He is either an European or the descendant of an European; hence that strange mixture of blood, which you will find in no other country. I could point out to you a family whose grandfather was an Englishman, whose wife was Dutch, whose son married a French woman, and whose present four sons have now four wives of different nations. He is an American, who, leaving behind him all his ancient prejudices and manners, receives new ones from the new mode of life he has embraced, the new government he obeys, and the new rank he holds.... The Americans were once scattered all over Europe; here they are incorporated into one of the finest systems of population which has ever appeared.
— J. Hector St. John de Crevecoeur, Letters from an American Farmer
In 1845, Ralph Waldo Emerson, alluding to the development of European civilization out of the medieval Dark Ages, wrote in his private journal of America as the Utopian product of a culturally and racially mixed "smelting pot", but only in 1912 were his remarks first published. In his writing, Emerson explicitly welcomed the racial intermixing of whites and non-whites, a highly controversial view during his lifetime.
A magazine article in 1876 used the metaphor explicitly:
The fusing process goes on as in a blast-furnace; one generation, a single year even—transforms the English, the German, the Irish emigrant into an American. Uniform institutions, ideas, language, the influence of the majority, bring us soon to a similar complexion; the individuality of the immigrant, almost even his traits of race and religion, fuse down in the democratic alembic like chips of brass thrown into the melting pot.[9]
In 1893, historian Frederick Jackson Turner also used the metaphor of immigrants melting into one American culture. In his essay The Significance of the Frontier in American History, he referred to the "composite nationality" of the American people, arguing that the frontier had functioned as a "crucible" where "the immigrants were Americanized, liberated and fused into a mixed race, English in neither nationality nor characteristics".
In his 1905 travel narrative The American Scene, Henry James discusses cultural intermixing in New York City as a "fusion, as of elements in solution in a vast hot pot".[10]
The exact term "melting pot" came into general usage in the United States after it was used as a metaphor describing a fusion of nationalities, cultures and ethnicities in the 1908 play of the same name, first performed in Washington, D.C., where the immigrant protagonist declared:
Understand that America is God's Crucible, the great Melting-Pot where all the races of Europe are melting and re-forming! Here you stand, good folk, think I, when I see them at Ellis Island, here you stand in your fifty groups, your fifty languages, and histories, and your fifty blood hatreds and rivalries. But you won't be long like that, brothers, for these are the fires of God you've come to—these are fires of God. A fig for your feuds and vendettas! Germans and Frenchmen, Irishmen and Englishmen, Jews and Russians—into the Crucible with you all! God is making the American.[11]
Israel Zangwill[edit]
In The Melting Pot (1908), Israel Zangwill combined a romantic denouement with an utopian celebration of complete cultural intermixing. The play was an adaptation of William Shakespeare's Romeo and Juliet, set in New York City. The play's immigrant protagonist David Quixano, a Russian Jew, falls in love with Vera, a fellow Russian immigrant who is Christian. Vera is an idealistic settlement house worker and David is a composer struggling to create an "American symphony" to celebrate his adopted homeland. Together they manage to overcome the old world animosities that threaten to separate them. But then David discovers that Vera is the daughter of the Tsarist officer who directed the pogrom that forced him to flee Russia. Horrified, he breaks up with her, betraying his belief in the possibility of transcending religious and ethnic animosities. However, unlike Shakespeare's tragedy, there is a happy ending. At the end of the play the lovers are reconciled.
Reunited with Vera and watching the setting sun gilding the Statue of Liberty, David Quixano has a prophetic vision: "It is the Fires of God round His Crucible. There she lies, the great Melting-Pot—Listen! Can't you hear the roaring and the bubbling? There gapes her mouth, the harbor where a thousand mammoth feeders come from the ends of the world to pour in their human freight". David foresees how the American melting pot will make the nation's immigrants transcend their old animosities and differences and will fuse them into one people: "Here shall they all unite to build the Republic of Man and the Kingdom of God. Ah, Vera, what is the glory of Rome and Jerusalem where all nations and races come to worship and look back, compared with the glory of America, where all races and nations come to labour and look forward!"
Zangwill thus combined the metaphor of the "crucible" or "melting pot" with a celebration of the United States as an ideal republic and a new promised land. The prophetic words of his Jewish protagonist against the backdrop of the Statue of Liberty allude to Emma Lazarus's famous poem The New Colossus (1883), which celebrated the statue as a symbol of American democracy and its identity as an immigrant nation.[12]
Zangwill concludes his play by wishing, "Peace, peace, to all ye unborn millions, fated to fill this giant continent—the God of our children give you Peace." Expressing his hope that through this forging process the "unborn millions" who would become America's future citizens would become a unified nation at peace with itself despite its ethnic and religious diversity.
United States[edit]
In terms of immigrants to the United States, the "melting pot" process has been equated with Americanization, that is, cultural assimilation and acculturation. The "melting pot" metaphor implies both a melting of cultures and intermarriage of ethnicities, yet cultural assimilation or acculturation can also occur without intermarriage. Thus African-Americans are fully culturally integrated into American culture and institutions. Yet more than a century after the abolition of slavery, intermarriage between African-Americans and other ethnicities is much less common than between different white ethnicities, or between white and Asian ethnicities. Intermarriage between whites and non-whites, and especially African-Americans, has long been a taboo in the United States, and was illegal in many US states (see anti-miscegenation laws) until 1967.[13]
Whiteness and the melting pot in the United States[edit]
The melting pot theory of ethnic relations, which sees American identity as centered upon the acculturation or assimilation and the intermarriage of white immigrant groups, has been analyzed by the emerging academic field of whiteness studies. This discipline examines the "social construction of whiteness" and highlights the changing ways in which whiteness has been normative to American national identity from the 17th to the 20th century.
In the late 19th and early 20th centuries, European immigration to the United States became increasingly diverse and increased substantially in numbers. Beginning in the 1890s, large numbers of Southern and Eastern European immigrant groups such as the Italians, Jews, and Poles arrived. Many returned to Europe but those who remained merged into the cultural melting pot, adopting American lifestyles.[14] By contrast, Chinese arrivals met intense hostility and new laws in the 1880s tried to exclude them, but many arrived illegally. Hostility forced them into "Chinatowns" or ethnic enclaves in the larger cities, where they lived a culture apart and seldom assimilated. The acquisition of Hawaii in 1898, with full citizenship for the residents of all races, greatly increased the Asian American population.
In the early 20th century, the meaning of the recently popularized concept of the melting pot was subject to ongoing debate which centered on the issue of immigration. The debate surrounding the concept of the melting pot centered on how immigration impacted American society and on how immigrants should be approached. The melting pot was equated with either the acculturation or the total assimilation of European immigrants, and the debate centered on the differences between these two ways of approaching immigration: "Was the idea to melt down the immigrants and then pour the resulting, formless liquid into the preexisting cultural and social molds modeled on Anglo-Protestants like Henry Ford and Woodrow Wilson, or was the idea instead that everyone, Mayflower descendants and Sicilians, Ashkenazi and Slovaks, would act chemically upon each other so that all would be changed, and a new compound would emerge?"[13]
Nativists wanted to severely restrict access to the melting pot. They felt that far too many "undesirables," or in their view, culturally inferior immigrants from Southern and Eastern Europe had already arrived. The compromises that were reached in a series of immigration laws in the 1920s established the principle that the number of new arrivals should be small, and, apart from family reunification, the inflow of new immigrants should match the ethnic profile of the nation as it existed at that time.[15] National quotas were established that discouraged immigration from Poland, Italy and Russia, and encouraged immigration from Britain, Ireland and Germany.
Native Americans[edit]
Intermarriage between Euro-American men and Native American women has been common since colonial days. In the 21st century some 7.5 million Americans claim Native American ancestry.[16] In the 1920s the nation welcomed celebrities of Native American background, especially Will Rogers and Jim Thorpe, and elected as vice president in 1928 Senator Charles Curtis, who had been brought up on a reservation and identified with his Indian heritage.
Miscegenation[edit]
The mixing of whites and blacks, resulting in multiracial children, for which the term "miscegenation" was coined in 1863, was a taboo, and most whites opposed marriages between whites and blacks. In many states, marriage between whites and non-whites was even prohibited by state law through anti-miscegenation laws. As a result, two kinds of "mixture talk" developed:
As the new word—miscegenation—became associated with black-white mixing, a preoccupation of the years after the Civil War, the residual European immigrant aspect of the question of [ethnoracial mixture] came to be more than ever a thing apart, discussed all the more easily without any reference to the African-American aspect of the question. This separation of mixture talk into two discourses facilitated, and was in turn reinforced by, the process Matthew Frye Jacobson has detailed whereby European immigrant groups became less ambiguously white and more definitely "not black".[13]
By the early 21st century, many white Americans celebrated the impact of African-American culture, especially in sports and music. Marriages between white Americans and African-Americans were still problematic in both communities. Israel Zangwill saw this coming in the early 20th century: "However scrupulously and justifiably America avoids intermarriage with the negro, the comic spirit cannot fail to note spiritual miscegenation which, while clothing, commercializing, and Christianizing the ex-African, has given 'rag-time' and the sex-dances that go with it, first to white America and then to the whole white world."[17]
Multiracial influences on culture[edit]
White Americans long regarded some elements of African-American culture quintessentially "American", while at the same time treating African Americans as second-class citizens. White appropriation, stereotyping and mimicking of black culture played an important role in the construction of an urban popular culture in which European immigrants could express themselves as Americans, through such traditions as blackface, minstrel shows and later in jazz and in early Hollywood cinema, notably in The Jazz Singer (1927).[17]
Analyzing the "racial masquerade" that was involved in creation of a white "melting pot" culture through the stereotyping and imitation of black and other non-white cultures in the early 20th century, historian Michael Rogin has commented: "Repudiating 1920s nativism, these films [Rogin discusses The Jazz Singer, Old San Francisco (1927), Whoopee! (1930), King of Jazz (1930) celebrate the melting pot. Unlike other racially stigmatized groups, white immigrants can put on and take off their mask of difference. But the freedom promised immigrants to make themselves over points to the vacancy, the violence, the deception, and the melancholy at the core of American self-fashioning".[17]
Since World War II, the idea of the melting pot has become more racially inclusive in the United States, gradually extending also to acceptance of marriage between whites and non-whites.
Ethnicity in films[edit]
This trend towards greater acceptance of ethnic and racial minorities was evident in popular culture in the combat films of World War II, starting with Bataan (1943). This film celebrated solidarity and cooperation between Americans of all races and ethnicities through the depiction of a multiracial American unit. At the time blacks and Japanese in the armed forces were still segregated, while Chinese and Indians were in integrated units.
Historian Richard Slotkin sees Bataan and the combat genre that sprang from it as the source of the "melting pot platoon", a cinematic and cultural convention symbolizing in the 1940s "an American community that did not yet exist", and thus presenting an implicit protest against racial segregation. However, Slotkin points out that ethnic and racial harmony within this platoon is predicated upon racist hatred for the Japanese enemy: "the emotion which enables the platoon to transcend racial prejudice is itself a virulent expression of racial hatred...The final heat which blends the ingredients of the melting pot is rage against an enemy which is fully dehumanized as a race of 'dirty monkeys.'" He sees this racist rage as an expression of "the unresolved tension between racialism and civic egalitarianism in American life".[18]
Hawaii[edit]
In Hawaii, as Rohrer (2008) argues, there are two dominant discourses of racial politics, both focused on "haole" (white people or whiteness in Hawaii) in the islands. The first is the discourse of racial harmony representing Hawaii as an idyllic racial paradise with no conflict or inequality. There is also a competing discourse of discrimination against nonlocals, which contends that "haoles" and nonlocal people of color are disrespected and treated unfairly in Hawaii. As negative referents for each other, these discourses work to reinforce one another and are historically linked. Rohrer proposes that the question of racial politics be reframed toward consideration of the processes of racialization themselves—toward a new way of thinking about racial politics in Hawaii that breaks free of the not racist/racist dyad.[19]
Olympics[edit]
Throughout the history of the modern Olympic Games, the theme of the United States as a melting pot has been employed to explain American athletic success, becoming an important aspect of national self-image. The diversity of American athletes in the Olympic Games in the early 20th century was an important avenue for the country to redefine a national culture amid a massive influx of immigrants, as well as American Indians (represented by Jim Thorpe in 1912) and blacks (represented by Jesse Owens in 1936). In the 1968 Summer Olympics in Mexico City, two black American athletes with gold and bronze medals saluted the U.S. national anthem with a "Black Power" salute that symbolized rejection of assimilation.[20]
The international aspect of the games allowed the United States to define its pluralistic self-image against the monolithic traditions of other nations. American athletes served as cultural ambassadors of American exceptionalism, promoting the melting pot ideology and the image of America as a progressive nation based on middle-class culture. Journalists and other American analysts of the Olympics framed their comments with patriotic nationalism, stressing that the success of U.S. athletes, especially in the high-profile track-and-field events, stemmed not from simple athletic prowess but from the superiority of the civilization that spawned them.
Following the September 11, 2001 terrorist attacks, the 2002 Winter Games in Salt Lake City strongly revived the melting pot image, returning to a bedrock form of American nationalism and patriotism. The reemergence of Olympic melting pot discourse was driven especially by the unprecedented success of African Americans, Mexican Americans, Asian Americans, and Native Americans in events traditionally associated with Europeans and white North Americans such as speed skating and the bobsled.[21] The 2002 Winter Olympics was also a showcase of American religious freedom and cultural tolerance of the history of Utah's large majority population of Mormons, as well representation of Muslim Americans and other religious groups in the U.S. Olympic team.[22][23]
Melting pot and cultural pluralism[edit]
The concept of multiculturalism was preceded by the concept of cultural pluralism, which was first developed in the 1910s and 1920s, and became widely popular during the 1940s. The concept of cultural pluralism first emerged in the 1910s and 1920s among intellectual circles out of the debates in the United States over how to approach issues of immigration and national identity.
The First World War heightened tensions between Anglo-American and German-Americans. The war and the Russian Revolution, which caused a "Red Scare" in the US, which also fanned feelings of xenophobia. During and immediately after the First World War, the concept of the melting pot was equated by Nativists with complete cultural assimilation towards an Anglo-American norm ("Anglo-conformity") on the part of immigrants, and immigrants who opposed such assimilation were accused of disloyalty to the United States.
The newly popularized concept of the melting pot was frequently equated with "Americanization", meaning cultural assimilation, by many "old stock" Americans. In Henry Ford's Ford English School (established in 1914), the graduation ceremony for immigrant employees involved symbolically stepping off an immigrant ship and passing through the melting pot, entering at one end in costumes designating their nationality and emerging at the other end in identical suits and waving American flags.[24][25]
Opposition to the absorption of million of immigrants from Southern and Eastern Europe was especially strong among such popular writers Madison Grant and Lothrop Stoddard, who believed in the "racial" superiority of Americans of Northern European descent as member of the "Nordic race", and therefore demanded immigration restrictions to stop a "degeneration" of America's white racial "stock". They believed that complete cultural assimilation of the immigrants from Southern and Eastern Europe was not a solution to the problem of immigration because intermarriage with these immigrants would endanger the racial purity of Anglo-America. The controversy over immigration faded away after immigration restrictions were put in place with the enactment of the Johnson-Reed Act in 1924.
In response to the pressure exerted on immigrants to culturally assimilate and also as a reaction against the denigration of the culture of non-Anglo white immigrants by Nativists, intellectuals on the left such as Horace Kallen, in Democracy Versus the Melting-Pot (1915), and Randolph Bourne, in Trans-National America (1916), laid the foundations for the concept of cultural pluralism. This term was coined by Kallen.[26] Randolph Bourne, who objected to Kallen's emphasis on the inherent value of ethnic and cultural difference, envisioned a "trans-national" and cosmopolitan America. The concept of cultural pluralism was popularized in the 1940s by John Dewey.
In the United States, where the term melting pot is still commonly used, the ideas of cultural pluralism and multiculturalism have, in some circles, taken precedence over the idea of assimilation.[27][28][29] Alternate models where immigrants retain their native cultures such as the "salad bowl"[30] or the "symphony"[27] are more often used by sociologists to describe how cultures and ethnicities mix in the United States. Nonetheless, the term assimilation is still used to describe the ways in which immigrants and their descendants adapt, such as by increasingly using the national language of the host society as their first language.
Since the 1960s, much research in Sociology and History has disregarded the melting pot theory for describing interethnic relations in the United States and other counties.[27][28][29] The theory of multiculturalism offers alternative analogies for ethnic interaction including salad bowl theory, or, as it is known in Canada, the cultural mosaic. In the 1990s, political correctness in the United States emphasized that each ethnic and national group has the right to maintain and preserve its cultural distinction and integrity, and that one does not need to assimilate or abandon one's heritage in order to blend in or merge into the majority Anglo-American society.[citation needed]
Nevertheless, some prominent scholars, such as Samuel P. Huntington in Who Are We? The Challenges to America's National Identity, have expressed the view that the most accurate explanation for modern-day United States culture and inter-ethnic relations can be found somewhere in a fusion of some of the concepts and ideas contained in the melting pot, assimilation, and Anglo-conformity models. Under this theory, it is asserted that the United States has one of the most homogeneous cultures of any nation in the world. This line of thought holds that this American national culture derived most of its traits and characteristics from early colonial settlers from Britain, Ireland, and Germany. When more recent immigrants from Southern and Eastern Europe brought their various cultures to America at the beginning of the 20th century, they changed the American cultural landscape just very slightly, and, for the most part, assimilated into America's pre-existing culture which had its origins in Northwestern Europe.
The decision of whether to support a melting-pot or multicultural approach has developed into an issue of much debate within some countries. For example, the French and British governments and populace are currently debating whether Islamic cultural practices and dress conflict with their attempts to form culturally unified countries.[31]
Use in other regions[edit]
Mexico[edit]
See also: La Raza Cósmica
Mexico has seen a variety of cultural influences over the years, and in its history has adopted a mixed assimilationist/multiculturalist policy. Mexico, beginning with the conquest of the Aztecs, had entered a new global empire based on trade and immigration. In the 16th and 17th centuries, waves of Spanish, and to a lesser extent, African and Filipino culture became embedded into the fabric of Mexican culture. It is important to note, however, that from a Mexican standpoint, the immigrants and their culture were no longer considered foreign, but Mexican in their entirety. The food, art, and even heritage were assimilated into a Mexican identity. Upon the independence of Mexico, Mexico began receiving immigrants from Central Europe, Eastern Europe and the Middle East, again, bringing many cultural influences but being quickly labeled as Mexican, unlike in the United States, where other culture is considered foreign. This assimilation is very evident, even in Mexican society today: for example, banda, a style of music originating in northern Mexico, is simply a Mexican take on Central European music brought by immigrants in the 18th century. Mexico's thriving beer industry was also the result of German brewers finding refuge in Mexico. Many famous Mexicans are actually of Arab descent; Salma Hayek and Carlos Slim. The coastal states of Guerrero and Veracruz are inhabited by citizens of African descent. Mexico's national policy is based on the concept of mestizaje, a word meaning "to mix". The immigrants are socially under pressure to adopt a Mexican nationality and become part of the broader culture (speaking Spanish, respect the Catholic heritage, help the society), while contributing useful cultural traits foreign to Mexican society.
South America[edit]
This section needs expansion. You can help by adding to it. (July 2013)
Argentina[edit]
As with other areas of new settlement such as Canada, Australia, the United States, Brazil, New Zealand, the United Kingdom and South Africa, Argentina is considered a country of immigrants.[32] When it is considered that Argentina was second only to the United States (27 million of immigrants) in the number of immigrants received, even ahead of such other areas of newer settlement like Australia, Brazil, Canada, New Zealand, and The United Kingdom;[33][34] and that the country was scarcely populated following its independence, the impact of the immigration to Argentina becomes evident.
Most Argentines are descended from colonial-era settlers and of the 19th and 20th century immigrants from Europe. An estimated 8% of the population is Mestizo, and a further 4% of Argentines are of Arab (in Argentina the Arab ethnicity is considered among the White people, just like in the US Census) or Asian heritage.[35] In the last national census, based on self-identification, 600,000 Argentines (1.6% of the population) declared to be Amerindians[36] Although various genetic tests show that in average, Argentines have 20 to 30% indigenous ancestry, which leads many who are culturally European, to identify as white, even though they are genetically mestizo. Most of the 6.2 million European immigrants arriving between 1850 and 1950, regardless of origin, settled in several regions of the country. Due to this large-scale European immigration, Argentina's population more than doubled, although half ended up returning to Europe or settling in the United States.
Immigrant population in Argentina (1869–1991)
The majority of these European immigrants came from Spain and Italy mostly, but to a lesser extent, Germany, France, and Russia. Small communities also descend from Switzerland, Wales, Scotland, Poland, Yugoslavia, Czechoslovakia, the Austro-Hungarian Empire, the Ottoman Empire, Ukraine, Denmark, Sweden, Finland, Norway, Belgium, Luxemburg, the Netherlands, Portugal, Romania, Bulgaria, Armenia, Greece, Lithuania, Estonia, Latvia and several other regions.
Italian population in Argentina arrived mainly from the northern Italian regions varying between Piedmont, Veneto and Lombardy, later from Campania and Calabria;[37] Many Argentines have the gentilic of an Italian city, place, street or occupation of the immigrant as last name, many of them were not necessarily born Italians, but once they did the roles of immigration in Italy the name usually changed. Spanish immigrants were mainly Galicians and Basques.[38][39] Millions of immigrants also came from France (notably Béarn and the Northern Basque Country), Germany, Switzerland, Denmark, Sweden, Norway, Ireland, Greece, Portugal, Finland, Russia and the United Kingdom.[40] The Welsh settlement in Patagonia, known as Y Wladfa, began in 1865; mainly along the coast of Chubut Province. In addition to the main colony in Chubut, a smaller colony was set up in Santa Fe and another group settled at Coronel Suárez, southern Buenos Aires Province.[41] Of the 50,000 Patagonians of Welsh descent, about 5,000 are Welsh speakers.[42] The community is centered on the cities of Gaiman, Trelew and Trevelin.[43]
Brazil[edit]
Brazil has long been a melting pot for a wide range of cultures. From colonial times Portuguese Brazilians have favoured assimilation and tolerance for other peoples, and intermarriage was more acceptable in Brazil than in most other European colonies. However, Brazilian society has never been completely free of ethnic strife and exploitation, and some groups have chosen to remain separate from mainstream social life. Brazilians of mainly European descent (Portuguese, Italian, French, German, Austrian, Spanish, Polish, Ukrainian, Russian, Lithuanian, Hungarian etc.) account for more than half the population, although people of mixed ethnic backgrounds form an increasingly larger segment; roughly two-fifths of the total are mulattoes (mulattos; people of mixed African and European ancestry) and mestizos (mestiços, or caboclos; people of mixed European and Indian ancestry). Portuguese are the main European ethnic group in Brazil, and most Brazilians can trace their ancestry to an ethnic Portuguese or a mixed-race Portuguese. Among European descendants, Brazil has the largest Italian diaspora, the second largest German diaspora, as well as other European groups. The country is also home to the largest Japanese diaspora outside Japan, the largest Arab community outside the Arab World and one of the top 10 Jewish populations.
Colombia[edit]
Colombia is a melting pot of races and ethnicities. The population is descended from three racial groups—Native Americans, blacks, and whites—that have mingled throughout the nearly 500 years of the country's history. No official figures were available, since the Colombian government dropped any references to race in the census after 1918, but according to rough estimates in the late 1980s, mestizos (white and Native American mix) constituted approximately 50% of the population, whites (predominantly Spanish origin, Italian, German, French, etc.) made a 25%, mulattoes (black-white mix) 14% and zambos (black and Native American mix) 4%, blacks (pure or predominantly of African origin) 3% percent, and Native Americans 1%.
South Asia[edit]
South Asia has a long history of inter-ethnic marriage dating back to ancient history. Various groups of people have been intermarrying for millennia in South Asia, including speakers of Dravidian, Indo-Aryan, Austroasiatic, and Tibeto-Burman languages. Greeks, Huns, Persians, Arab, Turkic, Mongols (Mughals), and European women were taken as wives by local Indian men and vice versa. On account of such diverse influences, South Asia in a nut-shell appears to be a cradle of human civilization. Despite invasions in its recent history it has succeeded in organically assimilating incoming influences, blunting their wills for imperialistic hegemony and maintaining its strong roots and culture. These invasions however brought their own racial mixing between diverse populations and South Asia is considered an exemplary "melting pot" (and not a "salad bowl") by many geneticists for exactly this reason. However, South Asian society has never been completely free of ethnic strife and exploitation, and some groups have chosen to remain separate from mainstream social life. The divisiveness of the caste system in India has permeated to every facet of the society. Ethnic conflicts in Pakistan between Baloch, Pashtun, Punjabis, and Sindhis, are other impediments to the melting pot thesis.
Afghanistan[edit]
Afghanistan seems to be in the process of becoming a melting pot, as customs specific to particular ethnic groups are becoming summarily perceived as national traits of Afghanistan. The term Afghan was originally used to refer to the Pashtuns in the Middle Ages, and the intention behind the creation of the Afghan state was originally to be a Pashtun state, but later this policy changed, leading to the inclusion of non-Pashtuns in the state as Afghans. Today in Afghanistan, the development of a cultural melting pot is occurring, where different Afghanistan ethnic groups are mixing together to build a new Afghan ethnicity composed of preceding ethnicities in Afghanistan today, ultimately replacing the old Pashtun identity which stood for Afghan. With the churning growth of Persian, many ethnic groups, including de-tribalized Pashtuns, are adopting Dari Persian as their new native tongue. Many ethnic groups in Afghanistan tolerate each other, while the Hazara–Pashtun conflict was notable, and often claimed as a Shia-Sunni conflict instead of an ethnic conflict, as this conflict was carried out by the Taliban. The Taliban, which are mostly ethnically Pashtun, have spurred Anti-Pashtunism across non-Pashtun Afghans. Pashtun–Tajik rivalries have lingered about, but are much more mild. Reasons for this antipathy are criticism of Tajiks (for either their non-tribal culture or cultural rivalry in Afghanistan) by Pashtuns and criticism of Taliban (mostly composed of Pashtuns) by Tajiks. There have been rivalries between Pashtuns and Uzbeks as well, which is likely very similar to the Kyrgyzstan Crisis, which Pashtuns would likely take place as Kyrgyz (for having a similar nomadic culture), rivaling with Tajiks and Uzbeks (of sedentary culture), despite all being Sunni Muslims.
Israel[edit]
In the early years of the state of Israel, the term melting pot (כור היתוך), also known as "Ingathering of the Exiles" (קיבוץ גלויות), was not a description of a process, but an official governmental doctrine of assimilating the Jewish immigrants that originally came from varying cultures (see Jewish ethnic divisions). This was performed on several levels, such as educating the younger generation (with the parents not having the final say) and (to mention an anecdotal one) encouraging and sometimes forcing the new citizens to adopt a Hebrew name.
Activists such as the Iraq-born Ella Shohat that an elite which developed in the early 20th century, out of the earlier-arrived Zionist Pioneers of the Second and Third Aliyas (immigration waves)—and who gained a dominant position in the Yishuv (pre-state community) since the 1930s—had formulated a new Hebrew culture, based on the values of Socialist Zionism, and imposed it on all later arrivals, at the cost of suppressing and erasing these later immigrants' original culture.
Proponents of the Melting Pot policy asserted that it applied to all newcomers to Israel equally; specifically, that Eastern European Jews were pressured to discard their Yiddish-based culture as ruthlessly as Mizrahi Jews were pressured to give up the culture which they developed during centuries of life in Arab and Muslim countries. Critics respond, however, that a cultural change effected by a struggle within the Ashkenazi-East European community, with younger people voluntarily discarding their ancestral culture and formulating a new one, is not parallel to the subsequent exporting and imposing of this new culture on others, who had no part in formulating it. Also, it was asserted that extirpating the Yiddish culture had been in itself an act of oppression only compounding what was done to the Mizrahi immigrants.
Today the reaction to this doctrine is ambivalent; some say that it was a necessary measure in the founding years, while others claim that it amounted to cultural oppression.[44] Others argue that the melting pot policy did not achieve its declared target: for example, the persons born in Israel are more similar from an economic point of view to their parents than to the rest of the population.[45] The policy is generally not practised today though as there is less need for that—the mass immigration waves at Israel's founding have declined. Nevertheless, one fifth of current Israel's Jewish population have immigrated from former Soviet Union in the last two decades.[when?] The Jewish population includes other minorities such as Haredi Jews; Furthermore, 20% of Israel's population is Arab. These factors as well as others contribute to the rise of pluralism as a common principle in the last years.
Russia[edit]
The expansion of the Grand Duchy of Moscow and later of the Russian Empire throughout 15th to 20th centuries created a unique melting pot. Though the majority of Russians had Slavic ancestry, different ethnicities were assimilated into the Russian melting pot through the period of expansion. Assimilation was a way for ethnic minorities to advance their standing within the Russian society and state—as individuals or groups. It required adoption of Russian as a day-to-day language and Orthodox Christianity as religion of choice. The Roman Catholics (as in Poland and Lithuania) generally resisted assimilation. Throughout the centuries of eastward expansion of Russia Finno-Ugric and Turkic peoples were assimilated and included into the emerging Russian nation. This includes Mordvin, Udmurt, Mari, Tatar, Chuvash, Bashkir, and others. Surnames of many of Russia's nobility (including Suvorov, Kutuzov, Yusupov, etc.) suggest their Turkic origin.[citation needed] Groups of later, 18th- and 19th-century migrants to Russia, from Europe (Germans, French, Italians, Poles, Serbs, Bulgarians, Greeks, Jews, etc.) or the Caucasus (Georgians, Armenians, Ossetians, Chechens, Azeris and Turks among them) also assimilated within several generations after settling among Russians in the expanding Russian Empire.[46]
Soviet Union[edit]
The Soviet people (Russian: Советский народ) was an ideological epithet for the population of the Soviet Union. The Soviet government promoted the doctrine of assimilating all peoples living in USSR into one Soviet people, accordingly to Marxist principle of Fraternity of peoples.
The effort lasted for the entire history of the Soviet Union, but did not succeed, as evidenced by developments in most national cultures in the territory after the dissolution of the Soviet Union in 1991.
Southeast Asia[edit]
The term has been used to describe a number of countries in Southeast Asia. Given the region's location and importance to trade routes between China and the Western world, certain countries in the region have become ethnically diverse.[47]
Philippines[edit]
In the pre-Spanish era the Philippines was the trading nexus of various cultures and eventually became the melting pot of different nations. This primarily consisted of the Chinese, Indian and Arab cultures; followed by the Japanese, Koreans, and various Middle Eastern countries. This is also includes neighboring southeast Asian cultures. The cultures and races mixed with indigenous tribes, mainly of Austronesian descent (i.e. the Indonesians, Malays and Brunei) and the Negritos. The result was a mix of cultures and ideals. This melting pot of culture continued with the arrival of Europeans, mixing their western culture with the nation. The Spanish as well as the British colonized the Philippines for more than three centuries, and during the early 20th century, was both colonized and annexed by the Americans and the Japanese during World War II. In modern times, the Philippines has been the place of many retired Americans, Japanese expatriates and Korean students. It continues to uphold its status as a melting pot state today.
In popular culture[edit]
Schoolhouse Rock! has a song entitled "The Great American Melting Pot".[48]
In 1969 the song "Melting Pot" was released by the UK band Blue Mink and charted at #3 in the UK Singles Chart.[49] The lyrics espouse how the world should become one big melting pot where different races and religions are to be mixed, "churning out coffee coloured people by the score", referring to the possible pigmentation of children after such racial mixing.
On The Colbert Report, an alternative to the melting pot culture was posed on The Wørd called "Lunchables", where separate cultures "co-exist" by being entirely separate and maintaining no contact or involvement (see also NIMBY).
In the band Laibach's song "America" from the album Volk, the expression appear in their lyrics in "America, the Melting pot".
Quotations[edit]
Man is the most composite of all creatures.... Well, as in the old burning of the Temple at Corinth, by the melting and intermixture of silver and gold and other metals a new compound more precious than any, called Corinthian brass, was formed; so in this continent—asylum of all nations—the energy of Irish, Germans, Swedes, Poles, and Cossacks, and all the European tribes—of the Africans, and of the Polynesians—will construct a new race, a new religion, a new state, a new literature, which will be as vigorous as the new Europe which came out of the smelting-pot of the Dark Ages, or that which earlier emerged from the Pelasgic and Etruscan barbarism.
— Ralph Waldo Emerson, journal entry, 1845, first published 1912 in Journals of Ralph Waldo Emerson with Annotations, Vol. IIV, 116
No reverberatory effect of The Great War has caused American public opinion more solicitude than the failure of the 'melting-pot.' The discovery of diverse nationalistic feelings among our great alien population has come to most people as an intense shock.
— Randolph Bourne, "Trans-National America", in Atlantic Monthly, 118 (July 1916), 86–97
Blacks, Chinese, Puerto Ricans, etcetera, could not melt into the pot. They could be used as wood to produce the fire for the pot, but they could not be used as material to be melted into the pot.[50]
— Eduardo-Bonilla Silva, Race: The Power of an Illusion
See also[edit]
Acculturation
Americanization
Assimilation (sociology)
Cosmopolitanism
Cultural pluralism
Ethnic origin
Hyphenated American
Interculturalism
Lusotropicalism
Miscegenation
More Irish than the Irish themselves
Multiculturalism
Multiculturalism in Canada
Multicultural media in Canada
Nation-building
Nativism
Racial integration
The race of the future
Transculturation
Zhonghua Minzu
References[edit]
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Jump up ^ p.50 See "..whether assimilation ought to be seen as an egalitarian or hegemonic process, ...two viewpoints are represented by the melting-pot and Anglo-conformity models, respectively" Jason J. McDonald (1 May 2007). American Ethnic History: Themes and Perspectives. Edinburgh University Press. pp. 50–. ISBN 978-0-7486-1634-3. Retrieved 27 November 2012.
Jump up ^ Larry A. Samovar; Richard E. Porter; Edwin R. McDaniel (1 January 2011). Intercultural Communication: A Reader. Cengage Learning. pp. 97–. ISBN 978-0-495-89831-3. Retrieved 27 November 2012.
Jump up ^ Joachim Von Meien (23 November 2007). The Multiculturalism Vs. Integration Debate in Great Britain. GRIN Verlag. ISBN 978-3-638-76647-0. Retrieved 27 November 2012.
Jump up ^ Eva Kolb (March 2009). The Evolution of New York City's Multiculturalism: Melting Pot Or Salad Bowl: Immigrants in New York from the 19th Century Until the End of the Gilded Age. BoD – Books on Demand. ISBN 978-3-8370-9303-2. Retrieved 27 November 2012.
Jump up ^ Lawrence H. Fuchs (1990). The American Kaleidoscope: Race, Ethnicity, and the Civic Culture. Wesleyan University Press. pp. 276–. ISBN 978-0-8195-6250-0. Retrieved 27 November 2012.
Jump up ^ Tamar Jacoby (2004). Reinventing The Melting Pot: The New Immigrants And What It Means To Be American. Basic Books. ISBN 978-0-465-03635-6. Retrieved 27 November 2012.
Jump up ^ Jason J. McDonald. American Ethnic History: Themes and Perspectives. (2007) ISBN 978-0-8135-4227-0 https://books.google.com/books?id=InEqAAAAYAAJ&source=gbs_book_other_versions
Jump up ^ Titus Munson Coan, "A New Country", The Galaxy Volume 0019, Issue 4 (April 1875), p. 463 online
Jump up ^ James, Henry (1968). The American Scene. Bloomington: Indiana University Press. ISBN 0-86155-018-8. , p. 116
Jump up ^ As quoted in Gary Gerstle American Crucible; Race and Nation in the Twentieth Century, Princeton University Press, 2001, p. 51. Hirschman, C. "America's Melting Pot Policy Reconsidered", Annual Review of Sociology, 9, 1983, 397–423 (p. 397).
Jump up ^ "Take the Quiz". Destination America. PBS. September 2005. Retrieved 2008-07-15.
^ Jump up to: a b c Hollinger, David A. (December 2003). "Amalgamation and Hypodescent: The Question of Ethnoracial Mixture in the History of the United States". The American Historical Review. Indiana University. 108 (5): 1363–90. doi:10.1086/529971. Retrieved 2008-07-15.
Jump up ^ Thomas J. Archdeacon, Becoming American (1984) pp 112-25
Jump up ^ Higham (1955)
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^ Jump up to: a b c Rogin, Michael (December 1992). "Making America Home: Racial Masquerade and Ethnic Assimilation in the Transition to Talking Pictures" (PDF). The Journal of American History. Organization of American Historians. 79 (3): 1050–77. JSTOR 2080798. doi:10.2307/2080798. Retrieved 2011-05-14.
Jump up ^ Slotkin, Richard (Fall 2001). "Unit Pride: Ethnic Platoons and the Myths of American Nationality". American Literary History. Oxford: Oxford University Press. 13 (9): 469–98. doi:10.1093/alh/13.3.469. Retrieved 2008-07-15.
Jump up ^ Judy Rohrer, "Disrupting the 'Melting Pot': Racial Discourse in Hawai'i and the Naturalization of Haole." Ethnic and Racial Studies 2008 31(6): 1110-1125
Jump up ^ Henry Louis Gates and Evelyn Brooks Higginbotham, African American lives (2004) p. 5
Jump up ^ Mark Dyerson, "'America's Athletic Missionaries': Political Performance, Olympic Spectacle and the Quest for an American National Culture, 1896-1912," International Journal of the History of Sport 2008 25(2): 185-203; Dyerson, "Return to the Melting Pot: An Old American Olympic Story," International Journal of the History of Sport 2008 25(2): 204-223
Jump up ^ Ethan R. Yorgason, Transformation of the Mormon culture region (2003) pp 1, 190
Jump up ^ W. Paul Reeve and Ardis E. Parshall, eds. Mormonism: A Historical Encyclopedia (2010) p. 318
Jump up ^ "Ford English School". Automobile in American Life and Society. University of Michigan - Dearborn. Retrieved 2008-07-15.
Jump up ^ "Immigration". University of Nancy. Retrieved 2008-07-15.
Jump up ^ Noam Pianko, "'The True Liberalism of Zionism': Horace Kallen, Jewish Nationalism, and the Limits of American Pluralism," American Jewish History, Dec 2008, Vol. 94 Issue 4, pp 299-329,
^ Jump up to: a b c Milton, Gordon (1964). Assimilation in American Life. New York: Oxford University Press. ISBN 0-19-500896-0.
^ Jump up to: a b Adams, J. Q.; Strother-Adams, Pearlie (2001). Dealing with Diversity. Chicago, IL: Kendall/Hunt Publishing Co. ISBN 0-7872-8145-X.
^ Jump up to: a b Glazer, Nathan; Moynihan, Daniel P. (1 January 1970). Beyond the Melting Pot: The Negroes, Puerto Ricans, Jews, Italians and Irish of New York City (2nd ed.). Cambridge: MIT Press. ISBN 0-262-57022-X.
Jump up ^ Millet, Joyce. "Understanding American Culture: From Melting Pot to Salad Bowl". Cultural Savvy. Retrieved 2008-07-15.
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Jump up ^ Liphshiz, Cnaan (May 9, 2008). "Melting pot' approach in the army was a mistake, says IDF absorption head". Haaretz. Retrieved 8 November 2013.
Jump up ^ Yitzhaki, Shlomo and Schechtman, EdnaThe "Melting Pot": A Success Story? Journal of Economic Inequality, Vol; 7, No. 2, June 2009, pp; 137-151. Earlier version by Schechtman, Edna and Yitzhaki, Shlomo Archived 2013-11-09 at the Wayback Machine., Working Paper No. 32, Central Bureau of Statistics, Jerusalem, Nov. 2007, i + 30 pp.
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Jump up ^ "Biography by Dave Thompson". Allmusic.com. Retrieved 10 February 2009.
Jump up ^ "Episode 3: The House We Live In (transcript)", Race: The Power of an Illusion, retrieved 5 Feb 2009
External links[edit]
Look up melting pot in Wiktionary, the free dictionary.
Booth, William (February 22, 1998). "One Nation, Indivisible: Is It History?". Myth of the Melting Pot: America's Racial and Ethnic Divide (story series). The Washington Post. p. A1. Retrieved August 23, 2017.
"Homepage". The Melting Pot NYC. Archived from the original on February 1, 2009. Retrieved August 23, 2017.
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Indian Forest Service
From Wikipedia, the free encyclopedia
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Indian Forest Service
Service Overview
Preceding service
Imperial Forest Service
(1864 to 1935)
Year of Constitution
1966
Country
India
Staff College
Indira Gandhi National Forest Academy (IGNFA), Dehradun
Cadre Controlling Authority
Ministry of Environment, Forests and Climate Change
Legal personality
Governmental: Government service
General nature
Administration of Forest and Wildlife resources
Cadre strength
3131 (2182 Direct Recruits and 949 Promotion Posts)
Website
ifs.nic.in
Service Chief
Director General of Forests
Siddhanth Das, IFS (1982 Batch, Odisha Cadre)[1]
Head of the All India Civil Services
Cabinet Secretary
Pradeep Kumar Sinha, IAS
Indian Forest Service (IFS) (भारतीय वन सेवा) [2] is one of the three All India Services of the Government of India. The other two All India Services being the Indian Administrative Service (IAS) and the Indian Police Service (IPS).[3][4][5] It was constituted in the year 1966 under the All India Services Act, 1951 by the Government of India.
Earlier, the British Government in India, had constituted the Imperial Forest Service in 1867 which functioned under the Federal Government until ‘Forestry’ was transferred to the Provincial List by the Government of India Act, 1935, and subsequent recruitment to the Imperial Forest Service was discontinued.
Ministry of Environment, Forest and Climate Change, (MoEFCC) under the Government of India, is the Cadre Controlling Authority of the Indian Forest Service.
Contents
[hide]
1 History
1.1 Modern agency
2 Nature of the Service
3 Salary structure
4 Deputations
4.1 Central Deputation
4.2 State Deputation
4.3 Deputation under International Organisation
5 Recruitment
5.1 Training
5.2 State Cadres
5.2.1 Cadre Allocation Policy
5.2.2 Old Cadre Allocation Policies
6 Martyrs
7 Other notable members
7.1 Imperial Forest Service Officer
7.2 Indian Forest Service Officers
8 See also
9 References
History[edit]
Dietrich Brandis, who is widely considered as the father of IFS.
In 1864, the British Raj established the Imperial Forest Department; Dr Dietrich Brandis, a German forest officer, was appointed Inspector General of Forests.[6][better source needed] The Imperial Forestry Service was organised subordinate to the Imperial Forest Department in 1867 when five candidates were selected to undergo training in France & Germany. This continued up to 1885 except for a short break on account of war between France and Russia.[7][8]
Officers appointed from 1867 to 1885 were trained in Germany and France, and from 1885 to 1905 at Cooper's Hill, London, also known as Royal Indian Engineering College where 173 officers were trained. From 1905 to 1926, the University of Oxford (Sir William Schlich), University of Cambridge, and University of Edinburgh had undertaken the task of training Imperial Forestry Service officers. In 1920, the Government of India took the decision that the IFS Probationers may be trained at one centre and consequent to the establishment of Forest Research Institute at Dehradun, the training started in India in 1926.
The Government of India Act 1935, which transferred forestry to Provisional list, resulted in abolition of the IFS training. Indian Forest College was established in 1938. The Superior Forest Service officers, recruited from different states, were trained in the Indian Forest College. The stated mandate of the service was scientific management of the forests to exploit it on a sustained basis for primarily timber products. It was during this time that large tracts of the forest were brought under state control through the process of reservation under the Indian Forest Act, 1927.
The management of the forest went into the hands of the provincial government in 1935 and even today the Forest Departments are managing the forest of the country under the respective State governments. Since the subject of forestry was shifted to the concurrent list in the year 1977, the central government plays an important role, particularly at the policy level in the management of the forest.
The main thrust of managing forests for production of timber products as in the British period continued even after the reconstitution of IFS in 1966. The recommendations of National Commission on Agriculture in 1976 was a landmark shift in forest management. It was for the first time that people's perception was taken care of in addressing biomass needs and extension activities through social forestry were introduced. The concept of sustained yield was addressed in tandem with biomass needs of the people living in and around forest areas. Equal thrust was given to habitat management in protected area and conserving the biodiversity of the land. Today there are over 2700 IFS officers serving in the country, serving in both the 31 Forest Departments in the States and Union Territories and working in various Ministries and institutions both in the State and Central Government.
Modern agency[edit]
“ There is no alternative to this administrative system... The Union will go, you will not have a united India if you do not have good All-India Service which has the independence to speak out its mind, which has sense of security that you will standby your work... If you do not adopt this course, then do not follow the present Constitution. Substitute something else... these people are the instrument. Remove them and I see nothing, but a picture of chaos all round the country. ”
— Sardar Vallabhbhai Patel in Constituent Assembly discussing the role of All India Services.[9][10][11]
The modern Indian Forest Service was established in 1966, after independence, under the All India Services Act 1951. The first Inspector General of Forests, Hari Singh, was instrumental in the development of the IFS.
India has an area of 635,400 km2 designated as forests, about 19.32% of the country. India's forest policy was created in 1894 and revised in 1952 and again in 1988.
Nature of the Service[edit]
Officers are recruited via an open competitive examination conducted by the UPSC[12] and then trained for about two years by the Central Government at Indira Gandhi National Forest Academy. Their services are placed under various State cadres and joint cadres, even though they have the mandate to serve both under the State and Central Governments.[13] The main mandate of the service is the implementation of the National Forest Policy.[14]
An IFS officer is largely independent of district administration and exercises administrative, judicial and financial powers in their own domain. Positions in state forest department such as Divisional Forest Officer (DFO), Conservator of Forests (CF) and Principal Chief Conservator of Forests (PCCF) etc. are held only by IFS officers. The highest ranking IFS official in each state is the Head of Forest Forces (HoFF).
They are also eligible for State and Central deputations as their counterpart IAS and IPS officers. Deputation of IFS officers to the Central Government includes appointments in Central Ministries at the position of Deputy Secretary, Director, Joint Secretary and Additional Secretary etc.; appointments in various Public Sector Units, Institutes and Academies at the position of Chief Vigilance Officer (CVO), Regional passport officers, Managing Directors, Inspector General, Director General etc.
Deputation of IFS officers is also permissible to foreign governments, United Nations bodies, international organisations, NGOs, voluntary organisations apart from private sector as per the Indian Forest Service (Cadre) Rules, 1966.[15]
Salary structure[edit]
Pay structure of Indian Forest Service[16][17]hide
Grade (Level in Pay Matrix)[16][17]
Position/Designation in State Government
Position/Designation in Government of India
Basic Salary (monthly)[16][17]
Apex Scale (Pay level 17) Principal Chief Conservator of Forests (Head of Forest Force) Director General of Forests ₹2,25,000
HAG+ Scale (Pay level 16) Principal Chief Conservator of Forests Additional Director General of Forests ₹2,05,400
HAG scale (Pay level 15) Additional Principal Chief Conservator of Forests - ₹2,00,000
(Above Super Time Scale) Senior Administrative Grade (Pay Level 14) Chief Conservator of Forests Inspector General of Forests ₹1,75,000
Super Time Scale (DIG/Conservator Grade) (Pay level 13A) Conservator of Forests Deputy Inspector General of Forests ₹1,50,000
Selection Grade (Pay level 13) Deputy Conservator of Forests (Selection Grade) Assistant Inspector General of Forests ₹1,18,500
Junior Administrative Grade (Pay level 12) Deputy Conservator of Forests Assistant Inspector General of Forests ₹78,800
Senior Time Scale (Pay level 11) Deputy Conservator of Forests Assistant Inspector General of Forests ₹67,700
Junior Time Scale (Pay level 10) Probationary Officer/Assistant Conservator of Forests/Asst. Dy. Conservator of Forests Assistant Inspector General of Forests ₹56,100
Deputations[edit]
[18]
As per Rule 6 of the Indian Forest Service (Cadre) Rules, 1966 deputation of IFS officers broadly falls into two categories:[19]
Central Deputation
State Deputation
For Central Deputation, there are two schemes devised for the purpose of regulating appointments in Government of India and organisations under its control.
Central Staffing Scheme
Non-Central Staffing Scheme
Central Deputation[edit]
After the IAS, the Indian Forest Service has the highest number of officers posted as Joint Secretaries[20][21], Additional Secretaries and Secretaries [22]to the Government of India, There are two Central Staffing Schemes, one each controlled by Ministry of Environment and Forests (India) (MoEF) and Department of Personnel & Training (DoPT) of Ministry of Personnel, Public Grievances and Pensions and they are respectively called as CSS of MoEF and CSS of DoPT.
Manning the pre-identified professional positions in the Ministry, its regional offices, subordinate offices, organisations under its control (located elsewhere in the country) and in other Ministries/Departments, exclusively by IFS, CSS of MoEF scheme has been formulated. The posts included under it are Director General of Forests, Additional Director General of Forests, Inspector General of Forests and Deputy Inspector General of Forests in Ministry of Environment and Forests, Associate Professors and Lecturers in IGNFA, Director of Forest Survey of India, Indira Gandhi National Forest Academy, Project Tiger, Project Elephant, National Zoological Park, Forest Education and Deputy Directors/Conservators in Regional offices of the Ministry.
Similar to the CSS of the MoEF, for manning pre-identified positions of Under Secretary (US), Deputy Secretary (DS), Director, Joint Secretary to Government of India (JS), Additional Secretary (AS), Special Secretary (SS) and equivalent levels in the Government of India and its organizations, DoPT have formulated a staffing Scheme. A total of 38 Civil Services including the three All India Services viz IAS, IPS, IFS are participants under this Scheme.
Similar to the CSS, there are two Non-CSSs under the Government of India one each controlled by the MoEF and DoPT. All posts to be filled up by IFS officers in the autonomous bodies under the control of the Ministry viz ICFRE, Dehradun; Wild Life Institute of India, Dehradun and Indian Institute of Forest Management, Bhopal; Wild-Life Crime Control Bureau, Central Pollution Control Board, Central Zoo Authority etc. are called as non-CSS posts. Isolated posts under various Departments and Ministries in Government of India and the posts of Commissions, Autonomous Bodies, Authorities, Trusts, Boards, Societies, etc. constitute non-CSS of DoPT.
State Deputation[edit]
An IFS officer may also be deputed for service under a company, association, corporation which is wholly or substantially owned or controlled by a State Government, a Municipal Corporation or Local Body. Appointment is done by the State Government.
Deputation under International Organisation[edit]
An IFS officer may also be deputed for service under international organisation by Central Government in consultation with State Government.
Recruitment[edit]
Officers are recruited via an open competitive examination conducted by the UPSC[12] and then trained for about two years by the Central Government at Indira Gandhi National Forest Academy. Their services are placed under various State cadres and joint cadres, even though they have the mandate to serve both under the State and Central Governments.[13]
Training[edit]
On acceptance to the IFS, new entrants undergo a probationary period (and are referred to as Officer Trainees). Training begins at the Lal Bahadur Shastri National Academy of Administration in Mussoorie, where members of many elite civil services are trained for the period of 15 weeks.
On completion of which they go to the Indira Gandhi National Forest Academy at Dehradun, for a more intensive training in a host of subjects important to Forestry, Wildlife Management, Biodiversity, Environment Protection, Climate Change, Forest Policies and Laws, Remote Sensing and GIS, Forest Dwellers and Scheduled Tribes.[23][24] After completion of their training, the officers are awarded a master's degree in Science (Forestry) of Forest Research Institute.[23][24] The officers are taught more than 56 subjects of life sciences in these two years.[23][24]
They are also taught Weapon handling, Horse riding, Motor Vehicle Training, Swimming, Forest and Wildlife Crime Detection. They also go on attachments with different government bodies and institutes such as Indian Military Academy, Sardar Vallabhbhai Patel National Police Academy, Wildlife Institute of India, Bombay Natural History Society etc. They also undertake extensive tours both in India and abroad.
Forest Research Institute in Dehradun
After completing training at the academy, candidates go through a year of on-the-job field training in the state to which he or she is assigned, during which they are posted as Assistant Conservators of Forests/ Assistant Deputy Conservators of Forest or Deputy Conservator of Forests. After a total of four years of service in the junior scale, which includes the professional training phase and foundation course, officers are appointed to the Senior Time Scale and are entitled to be posted as Deputy Conservators of Forests/Divisional Forest Officers (DFO) in charge of districts/forest divisions.
State Cadres[edit]
Cadre Allocation Policy[edit]
The Union Government announced a new cadre allocation policy for the All India Services in August 2017, touting it as a policy to ensure national integration of the bureaucracy as officers and ensure All-India character of the services. Under the new policy, the existing 26 cadres have been divided into five zones in the new policy by the Department of Personnel and Training of Government of India.[25][26][27][28][29][30][31]
Under the new policy, a candidate has to first give his/her choice in the descending order of preference from amongst the various Zones.[31] Subsequently, the candidate has to indicate one preference of cadre from each preferred zone.[31] The candidate indicates his second cadre preference for every preferred zone subsequently. The process continues till a preference for all the cadres is indicated by the candidate.[31] The preference for the zones/cadres remains in the same order and no change is permitted.[31]
Officers continue to work in the cadre they are allotted or are deputed to the Government of India.[32]
Zones under the new Cadre Allocation Policy
Zone
States
Zone-I AGMUT (Arunachal Pradesh-Goa-Mizoram and Union Territories), Jammu and Kashmir, Himachal Pradesh, Uttarakhand, Punjab, Rajasthan and Haryana.
Zone-II Uttar Pradesh, Bihar, Jharkhand and Odisha.
Zone-III Gujarat, Maharashtra, Madhya Pradesh and Chhattisgarh.
Zone-IV West Bengal, Sikkim, Assam-Meghalaya, Manipur, Tripura and Nagaland.
Zone-V Telangana, Andhra Pradesh, Karnataka, Tamil Nadu and Kerala.
Old Cadre Allocation Policies[edit]
Till 2008 there was no system of preference of state cadre by the candidates; the candidates, if not placed in the insider vacancy of their home states, were allotted to different states in alphabetic order of the roster, beginning with the letters A, H, M, T for that particular year. For example, if in a particular year the roster begins from 'A', which means the first candidate on the roster will go to the Andhra Pradesh state cadre of IFoS, the next one to Bihar, and subsequently to Chhattisgarh, Gujarat and so on in alphabetical order.[33] The next year the roster starts from 'H', for either Haryana or Himachal Pradesh (if it has started from Haryana on the previous occasion when it all started from 'H', then this time it would start from Himachal Pradesh). This highly intricate system, in vogue since the mid-1980s, had ensured that officers from different states are placed all over India.
The system of permanent State cadres has also resulted in wide disparities in the kind of professional exposure for officers, when we compare officers in small and big and also developed and backward states.[33] Changes of state cadre was permitted on grounds of marriage to an All India Service officer of another state cadre or under other exceptional circumstances. The officer may go to their home state cadre on deputation for a limited period, after which one has to invariably return to the cadre allotted to him or her.[34]
From 2008 to 2017 IFoS officers were allotted to State cadres at the beginning of their service. There was one cadre for each Indian state, except for two joint cadres: Assam–Meghalaya and Arunachal Pradesh–Goa–Mizoram–Union Territories (AGMUT).[34] The "insider-outsider ratio" (ratio of officers who were posted in their home states) is maintained as 1:2, with one-third of the direct recruits as 'insiders' from the same state.[35] The rest were posted as outsiders according to the 'roster' in states other than their home states,[35] as per their preference.
Martyrs[edit]
Shri P. Srinivas
Shri Sanjay Singh
Dr. S. Manikandan[36]
Other notable members[edit]
Imperial Forest Service Officer[edit]
Cyril Beeson
Dietrich Brandis
Frederick Walter Champion
Hugh Cleghorn
Peter Clutterbuck
James Sykes Gamble
Edgar Peacock
Wilhelm Philipp Daniel Schlich
Bertram Smythies
E. A. Smythies
Robert Scott Troup
Indian Forest Service Officers[edit]
Hari Singh
P. Srinivas
Sanjiv Chaturvedi
Ramesh K. Pandey
Hemendra Singh Panwar
Fateh Singh Rathore
Dayanidhi Choudhury
See also[edit]
Indian Council of Forestry Research and Education
Ministry of Environment and Forests, India
All India Services
Van Vigyan Kendra (VVK) Forest Science Centres
All Officers of the IFS (IFS Civil List)
References[edit]
Jump up ^ "Appointment to the post of Director General of Forests & Special Secretary" (PDF). http://ifs.nic.in. Retrieved 2017-10-01. External link in |publisher= (help)
Jump up ^ "Official website of Indian Forest Service | National Portal of India". India.gov.in. 2012-08-30. Retrieved 2015-12-27.
Jump up ^ "Public Service". Official website of Government of India.
Jump up ^ "rti". Upsc.gov.in. 1997-12-31. Retrieved 2015-12-27.
Jump up ^ "Indira Gandhi National Forest Academy : Indian Forest Service". Archived from the original on 11 January 2016. Retrieved 27 December 2015.
Jump up ^ Dietrich Brandis
Jump up ^ "Indian Forest Service". ifs.nic.in. Retrieved 2016-10-18.
Jump up ^ Academy, Indira Gandhi National Forest. "Indian Forest Service". www.ignfa.gov.in. Archived from the original on 18 August 2016. Retrieved 18 October 2016.
Jump up ^ "Discussion in Constituent Assembly on role of Indian Administrative Service". Government of India. Retrieved 26 January 2010.
Jump up ^ "Save the integrity of the civil service". Retrieved 2 July 2017.
Jump up ^ "One Who Forged India's Steel Frame". H.N. Bali. Retrieved 15 November 2016.
^ Jump up to: a b from www.ifs.nic.in Direct Recruits: 66.33 per cent of the cadre strength of the service is filled by Direct Recruitment done through the Union Public Service Commission (UPSC) by conducting an all India level competitive examination open to graduates with science background. After qualifying the written examination, the candidates have to appear for a personality test, a walking test and a standard medical fitness test.
^ Jump up to: a b "IFS Diaries". Ifsdiaries.blogspot.in. 2015-03-01. Retrieved 2015-12-27.
Jump up ^ "NFP 1988" (PDF). Envfor.nic.in. Retrieved 2015-12-27.
Jump up ^ "IFS Cadre MIS - Deputation". Ifs.nic.in. Retrieved 2015-12-27.
^ Jump up to: a b c "The Indian Forest Service (Pay) Rules, 2016" (PDF). Department of Personnel and Training, Government of India. September 23, 2016. Retrieved 18 September 2017.
^ Jump up to: a b c "Report of the 7th Central Pay Commission of India" (PDF). Seventh Central Pay Commission, Government of India. Retrieved 18 September 2017.
Jump up ^ "DEPUTATION". Indian Forest Service. Retrieved January 18, 2018.
Jump up ^ "IFoS Cadre MIS - Central Staffing Scheme". Ifs.nic.in. Retrieved 2015-12-27.
Jump up ^ "IFS Officers on Central Deputation" (PDF).
Jump up ^ http://www.babusofindia.com/2015/02/16-indian-forest-service-officers.html. Missing or empty |title= (help)
Jump up ^
^ Jump up to: a b c "IFS PROBATIONERS' TRAINING COURSE". Indira Gandhi National Forest Academy. Retrieved January 19, 2018.
^ Jump up to: a b c "The Training". Indira Gandhi National Forest Academy. Retrieved January 19, 2018.
Jump up ^ Dutta, Amrita Nayak (21 August 2017). "New cadre Policy which focuses on National Integration of All India Services". Daily News and Analysis. Retrieved 21 August 2017.
Jump up ^ "New cadre policy for IAS, IPS". The Indian Express. 24 August 2017. Retrieved 24 August 2017.
Jump up ^ Bhaskar, Utpal (August 24, 2017). "Govt's proposed cadre policy for IAS, IPS officers draws ire". Live Mint. HT Media Ltd. Retrieved September 19, 2017.
Jump up ^ Shrivastava, Ashwini, ed. (August 23, 2017). "Govt finalises new cadre policy for IAS, IPS officers". India Today. Retrieved September 10, 2017.
Jump up ^ "IAS, IPS allocation policy rejigged for 'national integration of bureaucracy'". Hindustan Times. August 23, 2017. Retrieved September 10, 2017.
Jump up ^ "Central government finalises new cadre policy for IAS, IPS officers". Deccan Chronicle. August 24, 2017. Retrieved September 10, 2017.
^ Jump up to: a b c d e "Cadre Allocation Policy for the All India Services-IAS/IPS/IFoS — Reg" (PDF). Department of Personnel and Training, Government of India. September 5, 2017. Retrieved September 10, 2017.
Jump up ^ "Consolidated Deputation Guidelines for All India Services" (PDF). Department of Personnel and Training, Government of India. 28 November 2007. Retrieved 13 August 2017.
^ Jump up to: a b "Old Cadre allocation policy for All India Services - IAS/IPS/IFS" (PDF). Department of Personnel and Training, Government of India. 30 May 1985. Retrieved 13 August 2017.
^ Jump up to: a b Ganihar, N.; Belagali, Dr. H. V. (2009). Indian Administration (Vol. 2) (Educational Philosophy of Dr. Zakir Hussain). Global Vision Publishing House. p. 325. ISBN 9788182202412. Retrieved 4 September 2017.
^ Jump up to: a b "Revised Cadre Allocation Policy w.e.f. CSE-2009, dated 15.06.2011" (PDF). Department of Personnel and Training, Government of India. 15 June 2011. Retrieved 13 August 2017.
Jump up ^ "Remembering Dr. Manikandan".
[hide]
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