The National Academy of Legal Studies and Research (NALSAR), is a public law school and a National Law University located in Shamirpet, Hyderabad, Telangana, India. It is among the first universities to offer the five-year integrated undergraduate law degree, post graduate law degree and doctorate law degree. The school is known for its highly competitive admissions. It has an intake of around 120 students selected from a pool of around 80,000 students in its undergraduate law programme.
Purpose: This paper explores how principles of dharma from ancient Hindu Vedic texts can inform ethical practices in AI development. Drawing on traditional Vedic texts, the study aims to develop a holistic ethical framework that will guide developers, organisations, and policymakers in the development of AI tools.Originality: This research pioneers the integration of traditional wisdom from Hindu philosophy into AI ethics. While existing frameworks focus on humanistic and legal principles, this study introduces spiritual and moral dimensions derived from Vedic teachings. By incorporating concepts such as Ṛta, Yajus, Satyam, Jnana, Para Vidya, Vikrama, and Dharmaraja, the paper presents a novel approach that enhances and extends current AI ethical guidelines.Methodology: A qualitative research design employing grounded theory and hermeneutic analysis was used to explore ethical principles in foundational Hindu texts, including the Vedas and 10 principal Upanishads. Inductive coding identified recurring themes related to dharma and ethical conduct. The findings were validated through consultations with scholars of Hindu ethics and AI ethicists to ensure robustness and relevance. Practical Implications: The proposed ethical framework provides actionable guidelines for AI developers, organizations, and policymakers. By integrating ancient wisdom with modern ethical principles, it offers a comprehensive approach to AI ethics that emphasizes transparency, accountability, social responsibility, and the protection of vulnerable communities. This framework can guide the development and regulation of AI technologies toward more responsible and human-centered practices.
This chapter examines the relationship between Community-Based Rehabilitation (CBR), legal frameworks, and inclusive participation for persons with disabilities, with the objective of addressing the gap between formal recognition of rights and their realisation in everyday life. Drawing upon international instruments such as the Convention on the Rights of Persons with Disabilities and national frameworks including the Rights of Persons with Disabilities Act, 2016, the chapter analyses how rights-based commitments are translated at the community level. It argues that while legal systems articulate principles of equality, autonomy, and participation, structural barriers such as socio-economic inequality, institutional fragmentation, and cultural exclusion continue to hinder meaningful inclusion.
The tree of bixad (suffering) in the Kesajaan tea plantation stands as a powerful symbol of both the cultural memory of struggle and resistance. This representation emerges from complex cultural formations and the historical relationship between colonial powers and plantation labourers. The construction of cultural memory illuminates a specific modality of power relations that persists into postcolonial times. This article examines how these cultural memories evolved into forms of resistance politics that challenge the plantation authorities. The tree holds profound cultural significance for the residents of the Kesajaan plantation. According to the residents, during the colonial period, the punishment inflicted on labourers by planters sometimes resulted in death, and the deceased were subsequently to have transformed into ghostly entities. In contemporary times, residents categorise these dead as protective guardians of the plantation. This article further explores how plantation residents maintain cultural memories of colonial and postcolonial violence through ghostly entities. Through this examination, my central argument emphasises the importance of recognising these previously undocumented cultural memories and their role in shaping resistance politics.
