In News:

Recent satellite imagery has highlighted the threat posed by an oil spill off the southern coast of Qeshm Island, Iran, to the Hara mangrove forests, an ecologically important mangrove ecosystem of the Persian Gulf.

About Hara Mangrove Forest

• The Hara mangrove forests are located around Qeshm Island and the Strait of Hormuz in southern Iran.
• They consist mainly of the grey mangrove (Avicennia marina) and form an important coastal ecosystem. The area is recognised as a UNESCO Biosphere Reserve.
• The forests are specially adapted to the saline marine environment. Their roots possess mechanisms that help them cope with salt, allowing the trees to survive in seawater-influenced conditions. Their extensive root systems also stabilise coastlines, reduce coastal erosion and trap sediments.

Ecological Significance

Hara mangroves perform several important ecosystem functions:

• Blue-carbon ecosystem: Mangroves are highly efficient carbon sinks because they store substantial amounts of carbon in their biomass and, particularly, in waterlogged sediments.
• Marine nursery: The dense root network provides shelter and breeding/nursery grounds for shrimp, crabs and several fish species, supporting local fisheries.
• Coastal protection: Mangroves reduce the impact of waves and currents and help protect vulnerable shorelines from erosion.
• Bird habitat: The mangrove canopy and associated wetlands support migratory and resident birds, including the great stone-curlew and various heron species.
• Livelihoods and tourism: The mangrove waterways are a major attraction for eco-tourism around Qeshm Island, while fisheries provide an important livelihood base for local communities.

Why the Oil Spill is a Concern

Oil contamination can coat mangrove roots and sediments, interfere with gas exchange and nutrient processes, and damage mangrove vegetation. It can also contaminate the breeding and feeding grounds of fish, crustaceans and birds. Since mangrove ecosystems are interconnected with coastal fisheries, an oil spill can therefore create ecological as well as economic impacts.

In News:

The Bombay Natural History Society (BNHS), in collaboration with the Indian Army and local authorities, has sterilisedover 2,950 free-ranging dogs in Ladakh since 2022. The initiative aims to reduce predation by feral/free-ranging dogs on the Black-necked Crane and its chicks, while also helping protect other wildlife.

Black-necked Crane

• The Black-necked Crane (Grus nigricollis) is a high-altitude crane associated with the wetlands of the Tibetan Plateau and Trans-Himalayan region.
• It is locally known as ThrungThrung Karmo in Bhutan and Cha Tung-Tung in Ladakh.
• It is the State Bird of the Union Territory of Ladakh.
• It is particularly important as an indicator of the health of fragile high-altitude wetland ecosystems. Conservation of its breeding habitat also supports freshwater ecosystems and pastoral livelihoods.

Habitat and Distribution

• The species breeds in high-altitude alpine bog meadows, lacustrine marshes and riverine wetlands, generally at elevations of about 2,600–4,900 m.
• During winter, it moves to relatively lower-altitude river valleys and agricultural fields, including areas in Bhutan, southwestern China and Arunachal Pradesh.
• Important wintering areas in India include the Sangti and Zimithang valleys of Arunachal Pradesh. Its broader range extends across India, China, Bhutan and Nepal.

Key Characteristics

• The Black-necked Crane has an ashen-grey body, black neck and tail, long black legs and a bare red crown, with a small white patch behind each eye.
• It is notable for being the only crane species that breeds exclusively in high-altitude Trans-Himalayan and Tibetan wetlands.
• The species is generally monogamous, with pairs defending breeding territories through coordinated calls and courtship displays. It constructs mound nests surrounded by shallow water or mudflats, which provide some protection from terrestrial predators.
• Its diet is omnivorous, consisting of plant roots, tubers, aquatic vegetation and post-harvest grains such as barley, buckwheat and wheat, along with insects, earthworms, small fish, frogs and lizards.

Conservation Concern

Free-ranging and feral dogs can prey upon adult cranes, chicks and eggs, particularly in breeding areas. Dog population management through sterilisation, rather than indiscriminate elimination, is therefore being used as a conservation intervention.

The issue is significant because high-altitude wetlands are particularly vulnerable to habitat disturbance, infrastructure development, livestock pressure and changes in predator populations.

The species also has considerable cultural significance. It is revered in parts of Ladakh and Bhutan and is associated with peace, longevity and good fortune.

Conservation Status

• IUCN Red List: Near Threatened (NT)

In News:

Punjab’s Jaagat Jot Sri Guru Granth Sahib Satkar (Amendment) Act, 2026 has reignited the debate over the criminalisation of religious offences in a secular constitutional democracy. The amendment seeks to provide a stronger deterrent against deliberate acts of sacrilege involving the Sri Guru Granth Sahib Ji.

What does the 2026 Amendment provide?

• The amendment strengthens the existing Jaagat Jot Sri Guru Granth Sahib Satkar Act, 2008 and seeks to prevent and punish acts that violate the sanctity of the Saroops of the Guru Granth Sahib.
• It also changes the terminology from “Bir/Birs” to “Saroop/Saroops” and strengthens the regulatory framework concerning their printing, publication, storage, distribution and supply.
• The offence covers wilful and deliberate sacrilege, including physical damage, defacement, burning, tearing and theft. It also extends to conduct involving speech, writing, visual representation and electronic means where it falls within the statutory definition of sacrilege.
• The law provides for imprisonment ranging from 10 years to life and a fine of ?5 lakh–?25 lakh for the specified aggravated acts.

Important: The Act is specifically concerned with the Guru Granth Sahib; it should not be described as a general Indian “blasphemy law”.

Sacrilege vs Blasphemy

• Sacrilege traditionally refers to the desecration, violation or improper treatment of a sacred object, place or thing, generally involving conduct.
• Blasphemy, on the other hand, primarily concerns expression—such as words, writings, signs or imagery that insult or show contempt towards a religion, deity, prophet, ure or religious beliefs.

The distinction becomes important because the Punjab law extends beyond physical desecration into speech, writing and electronic representation, thereby bringing it closer to the constitutional concerns traditionally associated with laws dealing with religious expression.

Existing Legal Framework under the BNS

India does not have a general offence called “blasphemy”, but the Bharatiya Nyaya Sanhita (BNS), 2023 contains offences relating to religion.

• Section 298: Punishes destroying, damaging or defiling a place of worship or an object held sacred by a class, with the intention or knowledge that it would insult their religion. Punishment may extend to 2 years, fine or both.
• Section 299: Covers deliberate and malicious acts intended to outrage religious feelings through words, writing, signs, visible representation or electronic means. Punishment may extend to 3 years, fine or both.

Thus, Section 298 is primarily concerned with physical desecration, while Section 299 deals more broadly with religiously offensive expression accompanied by deliberate and malicious intent.

Historical Background: Blasphemy-type Laws in India

The colonial government inserted Section 295A into the Indian Penal Code in 1927 following communal tensions. It criminaliseddeliberate and malicious acts intended to outrage the religious feelings of any class of citizens through words, signs or visible representations.

In Ramji Lal Modi v. State of Uttar Pradesh (1957), the Supreme Court upheld the constitutional validity of Section 295A. The Court interpreted the provision as targeting deliberate and malicious acts rather than every form of criticism or expression concerning religion.

Constitutional Issues

The central constitutional tension arises between freedom of expression and protection of religious harmony.

Article 19(1)(a) guarantees freedom of speech and expression, while Article 19(2) permits reasonable restrictions on specified grounds, including public order, decency or morality, security of the State, incitement to an offence, etc.

Therefore, merely showing that an expression has hurt religious sentiments may not by itself be sufficient; the State must establish that the restriction falls within a constitutionally recognised ground under Article 19(2).

A broad criminal provision covering speech, writing or electronic representations could also create a chilling effect, discouraging legitimate criticism, academic inquiry, historical research, satire and social reform.

Article 14 and Vagueness

Article 14 guarantees equality before law and protection against arbitrary State action. Criminal laws must be sufficiently clear and certain so that people can reasonably understand what conduct is prohibited.

Therefore, expressions such as “disrespect” or conduct considered likely to “hurt religious feelings” can raise questions regarding objectivity, vagueness and arbitrary enforcement.

Proportionality of Punishment

The law also raises the issue of proportionality. A punishment extending to life imprisonment for sacrilege requires examination of:

• the nature and gravity of the prohibited conduct;
• the accused's intention;
• actual harm caused;
• the availability of less restrictive measures; and
• whether the punishment is proportionate to the objective sought.

The constitutional objective should therefore be protection of religious harmony without unnecessarily restricting legitimate constitutional freedoms.

Why is the Issue Sensitive in Punjab?

Punjab has witnessed recurring controversies and social tensions surrounding alleged sacrilege of the Guru Granth Sahib. The legislation therefore seeks to create a strong deterrent against deliberate acts of desecration.

At the same time, the extension of criminal liability to speech, writing and electronic expression makes the law particularly significant from the perspective of freedom of speech, secularism and criminal-law proportionality.

The law has also generated a debate over the role of religious institutions in the legislative process. In June 2026, the Akal Takht summoned Sikh legislators over objections to the legislation and subsequently directed the Punjab Government to address proposed changes.

Way Forward

A constitutionally sustainable framework should distinguish between deliberate physical desecration and legitimate religious or intellectual expression. The law should contain clear definitions, require proof of deliberate and malicious intent where expression is criminalised, ensure proportional punishment and prevent selective enforcement.

The broader principle is that religious freedom and freedom of expression are not necessarily competing values. A secular constitutional order must protect both while ensuring that criminal law is not used to suppress legitimate criticism or debate.

In News:

The President of India approved 78 Gallantry Awards in 2026 for personnel of the Defence Forces and Central Armed Police Forces (CAPFs), including 13 posthumous awards. The awards recogniseexceptional courage, valour and sacrifice in the face of the enemy or while performing duties in challenging circumstances.

2026 Gallantry Awards

The 2026 list includes:

• 9 Kirti Chakras – 7 posthumous
• 1 Bar to Shaurya Chakra
• 19 Shaurya Chakras – 1 posthumous
• 5 Bar to Sena Medals (Gallantry)
• 36 Sena Medals (Gallantry) – 5 posthumous
• 3 Nao Sena Medals (Gallantry)
• 5 Vayu Sena Medals (Gallantry)

In addition, 89 Mention-in-Despatches were approved—75 Army, 4 Navy and 10 Air Force personnel.

Historical Background

• India's gallantry awards are broadly divided into wartime and peacetime awards. The highest wartime decorations are the Param Vir Chakra, Maha Vir Chakra and Vir Chakra, while the principal peacetime decorations are the Ashoka Chakra, Kirti Chakra and Shaurya Chakra.
• The peacetime series was originally instituted in 1952 as Ashoka Chakra Class I, II and III and was subsequently renamed in 1967 as Ashoka Chakra, Kirti Chakra and Shaurya Chakra.

Order of Precedence

The order of precedence among the major gallantry awards is:Param Vir Chakra → Ashoka Chakra → Maha Vir Chakra → Kirti Chakra → Vir Chakra → Shaurya Chakra

This distinction is important for Prelims, particularly because Ashoka Chakra is the highest peacetime gallantry award, while Param Vir Chakra is the highest wartime gallantry award.

What is a “Bar” to a Gallantry Award?

• A Bar is awarded when a person who has already received a gallantry decoration performs another act of gallantry deserving of the same award.
• Thus, a Bar does not represent a separate category of gallantry award; it indicates subsequent recognition for another qualifying act of bravery. A miniature replica of the decoration is added to the ribbon to signify the Bar. The original award as well as a Bar may be conferred posthumously.

Conferment Process

• Recommendations for gallantry awards originate from the concerned military units and formations, and from the relevant CAPF/police organisations. They move through the prescribed chain of command and are examined through the institutional award mechanism, including the Central Honours and Awards Committee.
• The final approval is given by the President of India. Gallantry awards are generally announced twice a year—on Republic Day and Independence Day.

Mention-in-Despatches

Mention-in-Despatches (MiD) is a separate form of recognition for distinguished or gallant service in connection with military operations. It should not be confused with the six principal gallantry decorations.

In News:

The Parliamentary Standing Committee on Transport, Tourism and Culture has raised concerns over the slow pace of manu digitisation under the Gyan Bharatam Mission (GBM).

• Only around 7.5 lakh manus have been digitised so far.
• Interim target: 20 lakh manus by 31 March 2027.
• Long-term target: 1 crore manus by 2030.

Gyan Bharatam Mission (GBM)

• Ministry: Ministry of Culture
• Announced: Union Budget 2025–26
• Nature:Central Sector Scheme
• Implementation period:2024–31
• Total outlay:?482.85 crore
• Objective: preservation, digitisation and dissemination of India's vast manu heritage.
• Envisages a National Digital Repository (NDR) to provide global digital access to India's manus.

Background

GBM builds upon the National Mission for Manus (NMM), launched in 2003.

• NMM has documented over 44.07 lakh manus in the Kriti Sampada repository.
• GBM seeks to take this preservation effort further through large-scale digitisation and digital accessibility.

Key Objectives

• Preserve India's manu heritage against physical deterioration.
• Digitise manus using modern technologies.
• Create a centralised National Digital Repository.
• Facilitate research, education and scholarly access.
• Promote India's knowledge traditions globally.
• Integrate Virasat aur Vikas with the vision of Viksit Bharat @2047.

Key Concern

The gap between the digitisation achieved and the targets highlights challenges relating to:

• Slow digitisation capacity
• Preservation and conservation requirements
• Technological and institutional capacity
• Need for faster creation of a comprehensive digital repository