Technology Development Essay Example for Free

Technology Development EssayThe causal link between development and diachronic time is often contested, although there is persuasive evidence of this link. Therefore, this essay will have the pursual structure first of all, supposititious justification of the claim that diachronic time is connected with development will be given secondly, several case studies will be analyzed and finally, the counterarguments will be discussed and refuted. Starting with the theoretical explication of the link between historical time and development, it is necessary to admit that power in internationalist relations has been defined differently in different historical eras. For example, once host capabilities were the only measure of a states power nowadays, a variety of economic, social, and cultural indicators contribute to a countrys position on the international arena. Power, in turn, is associated with development, being its cause and consequence at the same time only developed countri es can attain power, which posterior accelerates their economic development through providing access to resources and capabilities of other countries. As concerns case studies that prove this point, American involvement in cosmea fight I and World War II will be analyzed.These wars have had a meaningful impact on the economic conditions of the United States, although they were not started or incited by America, indeed can be regarded as external historical influences. Different war involvements have had different influence on the U. S. economy. The legacy of the World War I is associated with the Great Depression on the contrary, US entry in the World War II boosted economic produce. The World War I was not the principal(prenominal) reason for the Great Depression, but almost all causes of this economic disaster are directly or indirectly connected with the war.For instance, if we speak about agrarian sector, during the war the government was subsidizing farms and paid absurd ly high prices for wheat and other grains, but when the World War I was over, the federal government abruptly stop their policies to protect farmers. As the result, agriculture suffered from such an unbalanced approach. Moreover, foreign trade suffered significantly. The Fordney-McCumber Act of 1922, Hawley-Smoot Tariff of 1930 and a number of other lawsuits increased import tariffs without both economically sound reason.The result of the abovementioned tariff changes was that European businesses, devastated by the war, could not sell their products on the U. S. market in necessary quantities. It is possible to perceive the American entry into the World War II as an event that has actually ended the Great Depression in this country. Due to large numbers of citizens enlisted in the army, unemployment rates fell to record low levels during the war. Soldiers received decent salaries and were eagerly spending their money after the return from the battlefield. Strengthened consumer spen ding fueled growth and was a sign of restored consumer confidence.Large sums of defense spending pulled the U. S. economy out of the Depression for the ample reason that such fields as defense and gage are very labor-intensive and created thousands of jobs to further decrease unemployment. The necessity to manufacture war supplies had given rise to a powerful military-industrial complex. While wars have had variable overall effects on the U. S. economy, they definitely fueled the development of the military-industrial complex. Wartime production of the military-industrial complex has been soaring throughout the American history.The military-industrial complex came to play a significant role in the overall structure of the economy. It is quite self-evident that the complexs raison detre is the production of arms and equipment for subsequent use in military operations. Thus, military operations following the World War II have only strengthened the Americas leading position on the in ternational arena, which in turn provided for beneficial trade agreements, migration of skilled labor to the U. S. , and a voice in international institutions. All the aforementioned factors are directly connect to economic development.Coming back to the link between the World War II and economic development, several other factors have to be mentioned. War cable car demanded scientific innovations, so the war stimulated many important fields (Ruttan, 2006). The Marshall Plan was introduced after the war and helped to secure markets for numerous American products by providing financial help to devastated European countries. International monetary arrangements were reconsidered. Due to the spurt of economic growth and economic devastation of Europe, America became the worlds superpower.War is not necessarily an economic stimulus to the victor, but there was no destruction on American soil, so the U. S. was prosperous in the post-war era. The U. S. got involved in the World War II on ly at the closing stages of the conflict, when the victory over fascism was secured by its European allies. The U. S. entry in the World War II boosted the growth of the military-industrial complex, and that was one of the major reasons behind the decision to engage in it. This is an example of how a state can take advantage of historical slew to boosts its development.There are several strands of counterargument to the statement that development is connected with historical time. The most important strand argues that the development is associated solely with the countrys natural resources and capabilities for example, natural resources are of greater importance for development than global historical conditions. However, there are examples that disprove this theory. For instance, Japan has very limited range of unattached natural resources, and their dependency on foreign energy sources is almost total.However, due to historic factors such as defeat in the World War II and Japans occupation by the Allied Powers, Japan adopted Western principles of state-building and social organization. Despite lack of natural resources, rapid westernization and modernization following the World War II allowed Japan to develop the most cutting-edge high-tech industry and become the second largest economy in the world. Therefore, the claim that inseparable resources are more important than historical time with regard to development does not hold.While the claim might have had some credibility in the past, when all important processes were confined to the borders of nation state, globalization changes the nature of those processes by reshaping all fields of human activity ranging from manufacture to governance. Therefore, it is possible to conclude that there is a strong link between development of a given state and global historical conditions.ReferencesRuttan, V. W. (2006). Is War Necessary for Economic Growth? armed services Procurement and Technology Development. New Yor k Oxford University Press.

The Dalit Womens Movement In India

The Dalit Womens Movement In IndiaThis paper proposes to look at dalit womens feces (DWM) in India. The dalit womens effect should be analyzed in a parityal framework for which we leave waste to look at the specific narrative and constitution of the Indian nation-state. The other two major impulsions which hasten a bearing on DWM argon the dalit movement and the womens movement in India. This paper focuses on the DWM pointly the National Federation of dalit women (NFDW). There ar a host of regional, state level and discipline level movements led and participated by dalit women, it is beyond the scope of this paper to discuss every last(predicate) these, so I constrict a study of the NFDW, its administration, strategy, ideology, scope and the theoretical perspectives through which it has been analysed.The NFDW is chronologically a view 1980s phenomena and has been active in a transnational arena with its particular presence in Durban 2001, it has been analysed by soci al scientists in a transnational framework. I arouse non overlooked the transnational significance of the movement, only, looked at it in a historic context of Indias history and modernness, the place of dalit women and men within this history and how has the history been repugnd by dalit women.The important argument put forward by dalit feminists is that dalit women are a contrasting category in their own right and they should not be subsumed within the category of dalits or women as a whole. Dalit feminists perk up asked both the dalit movements and womens movements in India for an internal critique because both these movements make believe neither been able to represent dalit women nor paid attention to their specific structural, social and cultural office within Indian society. Indian society is ridden with multiple and coincide inequalities which affect women in general and dalit women in particular, in different ways.Dalit feminists have also argued for an digest o f patriarchy within dalit communities because of external and internal factors. Dalit women justify the case for chating differently on the basis of external factors (non-dalit forces homogenizing the issue of dalit women) and internal factors (the patriarchal mastery within the dalits). (Guru 19952548)The dalit womens movement has a crucial role to play in the analysis of dalit feminist approach because as Chaudhuri points out it is almost impossible to severalise the history of action from the history of ideas. In other words the conceptual debates themselves embodied the history of doing, and vice versa. (Chaudhuri 2004 xi-xii) therefore what constitutes conceptual history, arises in the context of history of doing (Chaudhuri 2004 xii)The first part explores the historicity of womans question in India, dalit womens participation in proto(prenominal) anti- club movements is established now but they do not figure in the womens movement led by the AIWC as the womens movement st arted with a group of bourgeois women who believed in homogeneous womanhood. The second part looks at the question of difference and the vocalisation of this difference by dalit women through what Rege has called the dalit feminist standpoint (DFS), and the further debate around the DFS. The third part looks at the NFDW in particular.The fourth part tries to turn out the DWM in different theoretical frameworks which have been put forward to explain the movement locating it in the present national and international scenario.The questions this paper volition explore areWhy is it important to see the dalit womens movement as separate from the Indian womens movement and dalit movement in general? What are the main features of dalit womens movement, particularly the NFDW? How the revolving and overlapping axis of club, class and sex have affected dalit women in particular?The related concepts arePatriarchyPatriarchy is defined as Literally, rule of the father the endpoint was origin ally used to describe social systems based on authority of virile heads of household. (A dictionary of sociology 2009/1994551)The nature of control and conquering of women varies from whizzness society to the other as it differs due to the differences in class, caste, religion, region, ethnicity and the socio-cultural practices. Thus in the context of India, brahmanical patriarchy, tribal patriarchy and dalit patriarchy are different from all(prenominal) other. Patriarchy within a particular caste or class also differs in terms of their religious and regional variations. (Ray 2006)Mary E. John argues that there are not separate, multiple patriarchies but multiple patriarchies, the products of social discrimination along class, caste and communal lines, are much more shared and overlapping than diversethe growing disparitieswould tell a different story, one of unequal patriarchies and disparate sexual urges.(John2004 66).GenderAccording to Ann Oakley sex is a biological term g ender a psychological and cultural one further she says if the proper terms for sex are male and female, the corresponding terms for gender are male and feminine these latter may be quite independent of (biological) sex. (Oakley 1972159)DalitRomila Thapar traces the roots of Dalit in Pali literature in which Dalit means the oppressed. (Quoted in Guru and Geetha 2000) Dalit is not a caste it is a constructed identity Dalit (oppressed or broken) is not a new word. Apparently, it was used in the 1930s as a Hindi and Marathi translation of depressed classes, a term the British used for what are now called the scheduled castesThe word was also used by B R Ambedkar in his Marathi speeches. The Dalit Panthers revived the term in their 1973 manifesto (Bharati 2002) just there is a huge and raging debate over the word Dalit among intellectuals. The issues of terminology are complex and cannot be handled in this space, the study proposes to use dalits for the communities also at times called ex-untouchables, ati-shudras, untouchables, scheduled castes, low castes, harijans etc.Dalit womenIt has been pointed by dalit activists and intellectuals that dalit women suffer the triple burden of caste, class, and gender (Rao2006), (Rege1998), (Dietrich2006), (Omvedt 2004),(Malik1999) they have been called the dalits of the dalits , the downtrodden amongst the downtrodden and the the slaves of the slaves.( Manorama quoted in Hardtmann 2009217) However such a construction has been challenged by Shirman as fetishising of dalit womens suffering which tend to reify the living social transactionhips that constitute dalit womens lives, and to locate dalit women as objects of pity. (Shirman 2004)sociable movementA social movement can be thought of as an informal set of individuals and/ or groups that are involved in confliction relations with clearly identified opponents are linked by dense informal networks and share a distinct collective identity (della Porta Diani, 2006, p. 20). (Christiansen20114)FeminismKumari Jayawardena defines feminist movement as embracing movements for equality within the current system and significant spit outs that have attempted to change the system. She asserts that these movements arose in the context of i) the formulation and consolidation of national identities which modernized anti-imperialist movements during the independence struggle and ii) the remaking of pre-capitalist religion and feudal structures in attempt tomodernize third creative activity societies (Jayawardena, 1986 2) ( Quoted in Chaudhuri, 2004 xvi).Nation-StateNation, it is clear, is not the same as state. The latter refers to an independent and autonomous political structure over a specific territory, with a comprehensive legal system and a sufficient denseness of power to maintain law and order. State, in other words, is primarily a political-legal concept, whereas nation is primarily psycho-cultural. Nation and state may exist independently of one anoth er a nation may exist without a state a state may exist without a nation. When the two coincide, when the boundaries of the state are approximately coterminous with those of the nation, the result is a nation-state. A nation-state, in other words, is a nation that possesses political sovereignty. It is socially cohesive as well as politically organized and independent. (Enloe and Rejai 1969143)The space of dalit women in the womens movement and the dalit movement in India.Chaudhuri has observed that the early womens movement comprised of the women from upper caste and class strata who distanced themselves from party administration and confrontational mode of assertion. The opus of woman as an individual in her own right did not crop up till very late. The theme that emerges is the naturally non-antagonistic relationship of the sexes in India as compared to the west (Chaudhuri 2004119)Chaudhuri discusses that the All India Womens Congress (AIWC) were in favour of joint electorates and rejected the communal award, women the leading members continued to argue, were all sisters under the sari and the institutions and samples that governed their lives were similar. (Chaudhuri 2004130) Chaudhuri also observes the propensity of gender issues to be dispensable while larger political battles are being fought has been a constant of sorts in the history of modern India. (Chaudhuri 2011 xv)Throughout the nineteenth century different versions of female emancipation came to be tied to the idea of national liberation and regeneration. The early compound constellation of the arya woman is a sternly elitist concept in class and caste terms, and finds its nationalist shape in social and political thought, literature and a dominant historiographic model of India the recovery of tradition throughout the proto-nationalist and nationalist period was the recovery of the traditional womanthe vedic woman, both in her own time, and subsequently her appropriation by upper castes and classes in the nineteenth century, is built upon the labour of lower social groups and is also a mark of distinction from them.(Sangari and Vaid 198910)Following these historical developments there has been an ambivalence in india towards feminism, Chaudhuri argues that we cannot exclude women who were pushing feminist agendas without calling them feminists because we cannot impose current notions of feminism on the past thereby assuming an ideal notion of the correct kind of feminism. (Chaudhuri 2004 xvi-xvii)Another question that Chaudhuri points out is the westernnes of feminism and its subsequent perception by feminists in India. She claims that there is no turning onward from the westquestions regarding the westerness of feminism has been a constant theme. In a hierarchical society often gender subjection is linked with oppressions based on caste, class, participation, commonwealth and religion, and in such multiple patriarchies men as the principal oppressors is not easi ly accepted (Chaudhuri, 2004 xxii-xxiii).Manuela Ciotti in a field study takee with BSP and Hindoo right women activists in UP has drawn attention to the role played by womens husbands or other male family members, who are often not but responsible for womens release into public invigoration, but also act as a source of advice, experience, encouragement and financial support for their political activities. (Ciotti 2007)The history to which the dalit womens movement traces itself is of Ambedkar and Phule (both men) whose approach however was (unlike that of the early Indian womens movement) confrontationalist as well as pronouncedly antagonist to brahmanic patriarchy. To Phule and Ambedkar, gender issues were not dispensable.This history also brings to light the fact that dalit women were not historically absent from movements but their history has been neglected until recently. They worked side by side dalit men but they have started to organize separately from dalit men with di fferent movements only post the 1970s.Ambedkar not only spoke for and agitated for the rights of Dalits but also Dalit women. He argued that practices of sati, enforced widowhood and child marriage come to be appointive by Brahmanism in order to regulate and control any transgression of boundaries, i.e., to say he underlines the fact that the caste system can be keep only through the controls on womens versedity and in this sense women are the gateways to the caste system Ambedkar 199290 (Rege 1998)Meenakshi Moon and Urmila Pawar have recorded the participation of dalit women in the early 20th century movements against caste exclusion and oppression, in the following decades womens activities developed from mere participation as beneficiaries or as an audience, to the shouldering of significant responsibility in various fields of activity in the Ambedkar movement. (Moon and Pawar 200349)Moon and Pawars research has thrown light on the unknown facts of the dalit womens participati on in the early anti-caste movements, Dr. Ambedkar saw to it that womens conferences were held at the same time with those of men. By 1930 women had become so conscious that they started conducting their own meetings and conferences independently. (Moon and Pawar 200350)In the Mahad satyagraha of 1927 women not only participated in the procession with Dr. Ambedkar but also participated in the deliberations of the subject deputation meetings in passing resolutions about the claim for equal human rights. (Moon and Pawar 200350)Their research also reveals the experiences they (dalit women) had in the field as well as in the family as mother, wife, daughter what was the effect on their life of Ambedkars movement and speeches (Moon and Pawar 200353)Even the women who were illiterate subscribed to Ambedkars journals to keep the publications alive. They paid four annas to eight annas when their daily wage were but a rupee daily. Some women courted arrest with the men in the satayagrah as. Some had to compositors case beatings from their husbands for participating in the movement. At such times they took their infant babies to jail, around carried all their belongings, even chickens. Taking in consideration the extremely backward social atmosphere the achievements of these women were most commendable. (Moon and Pawar 200354-55)The analyses of dalit womens presence in anti caste struggle has brought out the sharp contrast between their participation in movements and their visibility as leaders and decision makers in political parties or dalit movement itself. Dalit women do not play any important role in the political lead of maharastra (Zelliot2006209)Vimal Thorat laments that Dalit identity politics articulates caste identity sharply but resists, deliberately, ground and articulating the gender dimensions of caste itself (that sees all women not just Dalit women) in a certain lightThe Dalit movement has thrown up so many women but articulate women are not inv ited by Dalit forums, especially the political parties. (Thorat 2001) The question she asks is Forty years after the Dalit movement, where is the womens share? (Hamari bhagyadari kahan hai?) (Thorat 2001)Ruth Manorama is of the view that dalit women have to challenge dalit men to reah the leading posts within their own movement. She explains that dalit men have been discriminated throughout their lives by proud caste men as well as high caste women. The dalit men now are scared of dalit women and think that they are the same as the high caste women. Now when they have finally grasped the leadership positions they will not part from them. You have to understand them. (Hardtmann 2009219)Dietrich argues that while womens movements downplay the caste factor and emphasize unity among women as victims of abandon, dalit movements see such violence only from a caste angle and subsume the dalit women within dalits in general.( Dietrich200657)Many Dalit intellectuals deny the persistence of brahmanic patriarchy among the dalits, Kancha Ilaiah admits that patriarchy exists among the dalits, but he compares it to brahmin patriarchy and contends that it is less oppressive the man woman relations among the dalitBahujan are far more democratic. (Ilaiah 200688)Dalit womens assertion of differenceGopal Guru in dalit women talk differently has comprise faith in the new politics of difference that the dalit women have expressed through the formation of the National Federation of Dalit Women (NFDW). Guru brings out the facts that such difference is essential if dalit women want to fight patriarchy which is external and internal. Other factors that he points out are caste factor does not get adequate recognition in the analysis done by non-dalit, middle-class, urbanised women activists. (Guru 19952548) And the claim for womens solidarity at both national and global levels subsumes contradictions that exist between high caste and dalit women. (Guru 19952548)Rege also points to the slip of the left party-based womens organizations collapsing caste into class, and the autonomous womens groups collapsing caste into sisterhood, both leaving Brahmanism unchallenged. (Rege 1998)The social and substantive conditions of dalit women are different and they cannot uncritically ally themselves with larger feminist politics because of the same, so feminists like Rege have called it the dalit feminist standpoint (DFS). (Rege 1998)The DFS according to Rege analyses what divides women, what unites them but does not unite them easily. As a standpoint located in the material practices of dalit womens lives it rejects a dichotomisation of the material and cultural which equates the material to environmental degradation and brahmanism to the cultural. Brahmanical patriarchies and caste-specific patriarchies are material in their determination of the access to resources, the division of labour the sexual division of labour and division of sexual labour. (Rege 2000)Criticizi ng Rege, Chaya Datar argues that Rege has ignored ecofeminism which actually talks about the position of dalit women in society and the exploitation of women as well as the environment and natural degradation. In Datars view the dalit womens movement may not be part of narrow identity politics, insofar as it does not talk of the materiality of the majority of dalit, marginalised women who lose their livelihoods because of environmental degradation but focuses its struggle mainly against brahminical symbols, it cannot aspire to revisioning of society. It cannot become more emancipatory than the present womens movement. (Datar 1999)According to Anupama Rao dalitbahujan feminists have gone further than merely arguing that Indian feminism is incomplete and exclusive. Rather, they are suggesting that we rethink the genealogy of Indian feminism in order to fasten meaningfully with dalit womens difference from the ideal subjects of feminist politics. (Rao 20062-3)Bela Malik argues that a purely dalit or a purely feminist movement cannot adequately help dalit women. (Malik 1999) she further states that those who have been actively involved with organizing women encounter difficulties that are nowhere addressed in a theoretical literature whose foundational principles are derived from a smattering of normative theories of rights, braggy political theory, an ill-formulated left politics and more recently, occasionally, even a well-intentioned doctrine of entitlements.Kannabiran and Kannabiran(1991) have pointed to how the deadlock between kshatriya and dalit men caused by dalit agricultural mariner women dressing well could be solved only by a decision taken by men of both the communities. It was decided that women of either community would not be allowed to step into each others locations. The sexual assault on dalit women has been used as a common practice for under-mining the manhood of the caste. Some dalit male activists did argue that in passing derogatory rema rks about upper caste girls (in incidents such as Chanduru) dalit men were only getting their own back. The emancipatory agenda of the dalit and womens movements will have to be sensitive to these issues and underline the complex interphase between caste and gender as structuring hierarchies in society. (Rege 1998)The notion of the dalit women as more free and diligent has been taken up by feminists, the arguments have been that although dalit women are vocal and fight their husbands back, they are not under the ideology of husband worship but they confront collective threat of physical harm from upper caste forces all the time. (Dietrich 200658), also (Rege 1998).Kumkum Sangari opines that patriarchies function and persist not only because they are embedded in the social stratification, division of labour, political structure, cultural practices but also because of acquiesce by women. (Sangari 199617)T.P-Vetschera in his study of Dalit women in Ahmednagar district of Maharashtra points out to the element of consent by quoting the Dalit women themselves our men dont treat us as badly as animals, this means that they are good. Women feel that suffering (is) an essential part of a womans life and nothing could be done about it. (P-Vetschera 1996246)T.P-Vetscheras study points out that the Mahars have experienced social mobility and in the region caste repression is not so bad. However the lives of Mahar women are full of daily struggles with burgeoning amount of work within and outside home. Their husbands dont help them and they have to cope with clichs which configure them as lazy and having candid morals. (P-Vetschera 1996238)They are frequent victims of violence at the custody of their husbands. Some of them are victims of rape and sexual exploitation by high caste men. (P-Vetschera 1996239)Sanskritisation or character reference group behavior has reined havoc on the freedom and position earlier enjoyed by dalit women in dalit community. (P-Vetschera 1 996257). A dangerous mixture of tradition and modernity combines not to stop or minimize the exploitation of dalit women but only gives it a new avatar.The National Federation of dalit women (NFDW)Tracing the issues at stake in the post Mandal-Masjid phase of the womens movement, Rege has argued that the assertion of dalit womens voices in the 1990s brings up significant issues for the revisioning of feminist politics. (Rege 1998).The revival of the womens movement in india came with the new womens movement in the 1970s.Dalit womens activists however, see this movement as a continuation of the Hindu caste reform tradition.(Hardtmann 2009215)They consider the feminist theory developed by non-dalit women as unauthentic since it does not mesmerise their reality. This comprehension gets clearly reflected in the 12- point agenda adopted by the NFDW and in several papers presented by the dalit women at the Maharashtra Dalit Womens Conference held in Pune in May 1995. Dalit women define t he concept of dalit strictly in caste terms, refuting the claim of upper caste women to dalithood. Dalit women activists quote Phule and Ambedkar to invalidate the attempt to a non-dalit woman to don dalit identity. (Guru 19952549)In the second half of the 1980s, dalit women came to express a need for a separate platform within the broader womens movement. In the 1987 the first dalit womens national meeting, dalit womens struggles and aspirations, was held in Bangalore. somewhat 200 women from the south of India, but also from Delhi, Maharashtra, Uttar Pradesh, and west Bengal are said to have attended. This was the beginning of a national network of dalit women which on the 11 overbearing 1995 formed the NFDW. (Guru 19952548-9) (Hardtmann 2009215)Three years later some women from NFDW took part in the formation of the national campaign on dalit human rights (NCDHR). (Hardtmann 2009216) It is important to note, however, that even if they have organized separately from dalit men, t hey tried to work in collaboration with them in the NCDHR. NCDHR was officially launched on area Human Rights Day, 10 December 1998 it links wads of formerly isolated Dalit civil society organizations in fourteen Indian states. (Bob 2007179)The NFDW was instrumental in organizing dalit women for the world conference against racism held in Durban in 2001. Dalit activists argued that caste oppression was like race oppression because both were discriminations based on work and descent. This has been a matter of debate in India as well as globally now and the NFDW supported this claim.The World Conference against Racism held at Durban in 2001 and the process that led to the WCAR in India witnessed the freeing of caste from the confines of India into a larger international arena that held out greater possibilities for public debate, alliance building and more powerful resistance. (Kannabiran 2006)This meant that not only did the dalit movement and questions related to SC become known internationally, but international focus, to a large extent, came to be placed on the situation of SC women. (Hardtmann 2009215)The manifesto of NFDW readsNFDW endeavours to seek and build alliances with all other progressive and democratic movements and forces, in particular the womens movement and the wider Dalit movement at the national level. It thus aspires in a significant way to unfold the democratic spaces while at the same time to create and preserve its identity and specificity.This framework will enable the Dalit womens movement to seek the roots of its oppression, the diversities, the nature of changes, if any, in specific regions and historical contexts and in particular, perceive the varied levels of consciousness that exist within it.Source, (Kannabiran 2006)In the context of the caste and race debate The NFDW centre on the specific interpretation of civil and political rights, the recognition of productive contribution to society in terms of equality, dignity, fair wages and popular perception, the ensure of security of person and freedom from the threat of sexual and physical assault, right to freedom of religion in a context where conversion for a smash life resulted in denial of protections and the right to leadership a claim pitted against non-dalit men, dalit men and non dalit women. (Kannabiran 2006)Drawing on the definition of racial discrimination in Article 1 of the CERD, the NFDW asserted in the Durban process that discrimination based on caste is indeed a specific form of racism, intertwined with gender since Dalit women face targeted violence from state actors and powerful members of dominant castes and community especially in the case of rape, mutilation and death they face discrimination in the payment of unequal wages and gender violence at the workplace that includes fields as agricultural labourers, on the streets as manual scavengers and garbage pickers, in homes as domestic workers, and through religious custom (Kannabir an 2006)The betroth of rights of dalit women, formulated in 1999, and christened the Delhi Declaration sets out the guiding principles of dalit womens rights. It declares that dalits are one of the indigenous peoples of India, who as a people are sovereign, with a distinct identity, history, agriculture and religionSignificantly, dalit women in this charter declared solidarity in the common cause of womens rights in India and the world at large for the establishment of gender partnership in an egalitarian society. (Kannabiran 2006)Theoretical approachesIt is difficult to explain the dalit womens movement with the help of any one of the given theoretical perspectives, because of the particular context in which DWM is located and the specific historical trajectory it has followed feminist movements in general have been theorized as new social movements (NSM), however the NSM perspective cannot explain DWM until some context based facts are taken in account. The DWM as separate from the dalit movement and the NFDW in particular is chronologically a new phenomena, the movement has been analysed in relation to the current world order.The womens movement, the dalit movement, the dalit womens movement and Feminism in India has to be situated within the particular history of colonialism, nationalism, modernity, nation-state, and presently the global world order with global institutions like the IMF, the World Bank and the United Nations. Feminism in India cannot be isolated from the broader framework of an unequal international world. (Chaudhuri 2004 xv)Chaudhuri has argued that we should look at the Indian nation-states entry in modernity to understand the womens question in India. Indias entrance to modernity was facilitated by the colonial state and the very construction of modern bourgeois domesticity itself can be discerned in the nineteenth century social reform movement. (Chaudhuri 2011 x) The social reform movement focused on the high caste-class women as su bjects and as well as symbols for Indian tradition has been made clear by Vaid and Sangari (1989).In the context of DWM it becomes crucial to understand gender as a relational term (John 2004) (Hardtmann 2009). Johns question is that how then, should one look at the gendered relations between men and women from the exploited sections of society (Hardtmann 2009209)John has commented that the stereotype of associating women with the inside private sphere and men as a general category with the outside world of economic and political poweris very misleading (Hardtmann 2009209) because such power is in fact in the hands of a very few men, who are upper caste and Hindu, and middle or upper class, and who may constitute no more than 10 per centum of the male population. (John 2004b253) (Hardtmann 2009209)Arguing in the vein of John, Hartmann argues that the world bank, the Indian state, and international corporations agree that one solution to the economic problems of SCs in the Indian so ciety is that deplorable women enter the private spheres as entrepreneurs. Her question is why poor women and poor men. The implicit assumption of these institutions is that dalit men are economically irresponsible in relation to their families. They are deprived of their so called male responsibility, and as a result they are devoid of constructing their masculinity associated with respect. Women are supported to enter the economic sphere, but when they on the other hand reach an economic position, like Mayawati, they are pictured as immoral and deprived of constructing a so-called femininity, valued and reckon in Indian society. (Hardtmann 2009225)To invoke Johns pithy description, the thrifty and diligent women are pitted solely against their unruly men. (Chaudhuri 2011 xxxix) Who are seen as bad subjects of modernity. (Chaudhuri 2011 xxxix)Hartdmann suggests that to dalit men and women, oppression is not a question of ascribed gender identities in a heteronormative society, ra ther dalit men and women are not ascribed gender identities, but on the opposite prevented from constructing gender identities related to a neoliberal economic order in the Indian society, where traditional gender roles are clearly defined. (Hardtmann 2009225)The DWM traces its origins and ideology to Ambedkar. Ambedkars faith lay in the state as a redeemer of the injustices of the Indian society (Rao 200324)

The Post Office

The Post Office The Post Office is a group of three core military controles that form the UKs national put upal placement. It operates as a public corporation and is owned, but not managed, by the Government. Its businesses are Royal Mail the letters business, Post Office Counters Limited, the retail Business and nerve tract force, the parcels business. It also runs Subscription Services Limited, which depicts a portfolio of services to UK businesses. The group as a whole has recorded a profit for the last 19 years, and is one of the fewer national Postal administrations to operate without government subsidy. In 1994, following a review set up two years earlier, the Government published a discussion paper that set out proposals for the future of The Post Office. Following a prolonged and intense public debate the Government decided, in 1995, to disembark plans for Royal Mail/Parcel force privatisation from its then current legislative programme but in the following year announ ced it was relaxing nearly of the financial restraints to allow The Post Office businesses to compete for new business. A brief history of the Post Office The origins of the Post Office can be traced back to 1482 when couriers carrying pacquets (royal messages) were granted the power to requisition horses and guides. By 1660 control of The Post had passed from the monarch to Parliament with the creation of the post of Postmaster commonplace. From the introduction of the uniform penny post in 1840 the Post Office grew and took on new responsibilities until by the 1950s about 1/3 of all civil service staff were employed by the Post Office. In October 1969 the Post Office ceased to be a government department and became a corporation. The responsibility for the day to day management passed from the Postmaster General to the board of the newly constituted corporation, although the new Minister for Posts and Telecommunications still retained control of the Post Offices budget. Further reform followed in 1981 when post and telecommunication were marooned and The Post Office Corporation was divided into The Post Office (responsible for postal services and National Giro Bank) and British Telecom (responsible for telephones and telecommunications). Again the argument tail assembly this change was that it would make the Post Office more suited and responsive to the needs of the commercial modern world. The Post Office delivery services survived the concourse privatisations of the 1980s. However, British Telecom was privatised in 1984 followed by the National Girobank in 1989. Although, The Royal Mail is the letters division of the Post Office, It is obliged to provide a familiar service at a uniform price. This is achieved through cross subsidisation of more costly services by less costly and a monopoly on deliveries of letters costing less than 1.00. The Royal Mail has a profit of some 100,000 post boxes and employs approximately 80,000 postmen. Post Office Cou nters Ltd is a entanglement of approximately 20,000 sub post-offices. They are mostly clubbyly owned and run by agents (sub-postmasters), mevery are also shops. They sell stamps and provide other services such(prenominal) as pensions, etc. Parcel force is an independent division of the Post Office that operates without a monopoly and in direct competition with a number of private sector companies. Parcel force employs approximately 13, 00 staff, has 165 depots and a fleet of approximately 9000 vehicles.The reason to tell this entire story to explain the changes went through in this organisation by the time requirement. Description of nature of information systems A Local Area Network (LAN) had been introduced in the Newcastle upon Tyne postal district 18 months earlier and was intended to link together different locations in the Newcastle area and to provide a gateway to other Post Office LANs nationwide. Initially determination of this system was restricted to senior (board lev el) managers but with the impending restructuring and expected privatisation utilise of the LAN was extended to other levels in the organisation. At the initial time of the interviews there were 37 terminals in the Newcastle area and 6 at remote sites. The Newcastle LAN could also be utilize to link to another 20 Post Office LANs in different parts of the country. The system integrated elements of personnel, administration, recruitment and data on human resource utilisation with data on costing and the volume of business transactions. What is a network? A network is a generic term for any computer found communications system that links together a number of computers and other devices. A network may be called a LAN (Local Area Network) or a WAN (Wide Area Network). LANs are networks that come to several devices, usually through a single cabling system, within a clearly defined area such as a single construct or a group of adjacent buildings. WANs on the other hand are networks u se to distribute data around sites that may be dislocated across or single country or the entire world. WANs may be composed of interlinked LANs and may use a number of different communications links (e.g. satellite and telephone lines) to join their component parts. Networks may take many forms although, conceptually, they only consist of two parts. Description and analysis of functional use of information systems The networking software defines the logical structure of the network it controls and co-ordinates certain activities in a group of otherwise independent processors (network stations). At the heart of each network is the fileserver. The fileserver treats the network stations as if they were storage peripherals (e.g. disk drives) while the network stations treat the fileserver as if it were a hard disk reading from it and penning to it as required. To each machine it appears as though the data had simply come from a disk drive. Communications software and the physical li nk two the network stations and the fileserver run communications software to send data to each other through the physical link. The physical link, i.e. cabling system, defines the physical structure of the network while the communications software carries the data along the physical link together these two things act as a medium for the communication among fileserver and network station. However networks can facilitate communication between people as well as machines. Electronic mail, diaries and teleconferencing facilities can be used as a medium for communication, control and co-ordination between people. For example, e-mail allows asynchronous communication between individuals or groups and also enables the efficient distribution of text based memos or messages to a group, or groups, of recipients. Assessment of current use of information systemsSecurity and ease of management Networks, by their nature, impose restrictions on certain actions by certain users at particular time s (e.g. two users cannot write to the same file at the same time). This greatly simplifies file management and can provide several layers of additional security, e.g. passwords and or access only via dedicated terminals. Networking software can also provide alarms and audit trails to assist dealing with security problems if they do occur. Resilience Networks are virtually unaffected by local damage. If a network station breaks down it can be simply re live ond without any disruption to the other users. If the data has been backed up then no data need have been lost the user can simply move to another network station. The fileserver on the other hand is the hub of the network if this ceases to function the whole network stops. However, once again, if all the data has been backed up and uncorrupted recovery procedures exist networks can even survive a fault at the fileserver. Efficient use of resourcesNetworks make a more efficient use of resources as they allow the apparently simult aneous use of one application by several users. The most obvious example of this is the shared use of programs such as word processors and spreadsheets. These will only need to be installed once on a file server and can then be used on any number of machines. Networks also allow the cost of expensive but infrequently used items, such as specialist printers or memorialize drives, can be shared between a large numbers of users. Similarly old, unusual or otherwise obsolescent equipment can also be made use of in this way.

The Semiotic Characteristics Of Religious Symbols

The Semiotic Characteristics Of Religious SymbolsAbstract tokens ,which atomic number 18 meaningful and imaginative, ar widely utilizationd in Hesperian pietism. Actuall(a)y, apparitional images are non only signs, but too a picture which contains thousands of meanings. semiology gives us a channel to achieve our aims reading the popular opinion of our ancestors.Key words semiotics, religion, religious symbols, signsI.IntroductionThe origin of the religious symbolsThe brain, which is unendingly interested in the environment, distinguishes us from ordinary animals. Humans always ask some questions closely the adult male who we are, why we live on this plant, where we go to after we dead, what the meaning of raining, flood, thunder, meteor is. Thousands of years ago, humans bay window non answer some of these questions scientifically. So it makes us to believe that there is a kind of powerful force controlled these things. Actually, to some extent humans create a be lief system which faeces answer these questions by themselves.Humans derive an integ stepd symbol and sign system, which is employ to represent our thought about the universe, from the belief system. Also the religious symbols give out to it. Actually, the origin religious symbols are totem. Lu Deping has give a very comprehensive definition in his paper Semiotic Interpretation of the Primitive Totems Totem is the brand for the primitive people to identify their social affiliation consciously. It also acts as the means for the primitive groups to define their existence from the empirical continuum or the environment mingled with them.(Lu Deping , 2004) some of the totems are abstracted from the natural such as animals , plants, mountains and so on. The Chinese dragon, which is associated by more than ten kinds of animals, is a typical totem in Chinese history. Totems rate high in mythical discourses, religious rites, and some primitive paintings . Totems are inu trigger-happy as symbols which dissolve connect humans with the mysterious power which is arrogant the world. With the learning of human society, thousands of years latter, the threaten and worship for the mysterious power promote us to trust that there are beau ideal or Buddha in the world. Then everything that we can not understand looks logical. God or Buddha can save us from disease, disaster and anything bad. Then totems change with the passing time. They become practically simple and easy to be drawn or identification such as (Christian Cross), (Star of David), (Lotus Flower), ( Taiji).B. Difference between symbol and signIn our daily purport, we always try our best to distinguish symbols and signs a procedure. However, it is labored to do this sometimes. In linguistics, semiotics and psychology, symbol and sign are equal with each other at close to times. Symbol needs sign to allege itself, and also sign means the symbolic sign. In Oxford Advanced Learners Dictionary of Current En glish (Sixth edition), it give us a definition of sign and symbol sign is a mark which used to represent something, oddly in mathematics. Also it means an event, an action, a concomitant that shows that something exists, is happening or may happen in the future .(A S Hornby. P1626).Symbol is defined as a sign, number, letter, etc. that has a fixed meaning especially in science mathematics and music.( A S Hornby.P1791) As you see in dictionary, symbol and sign almost choose the same meaning. They can also mean something that indicates that something exists or may happen, but a sign is usually something that you may find or see, while symbol is usually insinuate. It is practically more meaningful. For example, sign always gives us something simple and direct. it means enter forbidden. it means no turning left. On the other side, symbol is image or the central meaning behind the sign. For example , fire is the symbol of the sun and the male power, the spring flowers represent a ne w birth and new life. When we observe the world with symbol, maybe you feel that life become much more semblanceful and meaningful.In academic field, the argumentations about sign and symbol have never halt . In all of which Saussure and Pierce are the representative of symbol in semiotics. Saussure position of symbol and sign is not definite. But in his Course in General Linguistics, he think that the word symbol is sometimes used to designate the linguistic sign, or more exactly the part of the linguistic sign which we are calling the signal.(Ferdinand de Saussure, 1986,p.68). But Pierce point out that everything is a sign. It defines terce roles encompassing (1) the sign, (2) the signs subject matter, called its object, and (3) the signs meaning or arm as formed into a kind of effect called its interpreting .(Charles Sanders Peirce by wikipedia). Peirce think that symbol be huges to sign . We can conveniently explain the semiotic phenomenon. For example, the make signboard is a sign, The words or symbol is sign. The shop which represents is the object. At last ,the information of the words or symbol is the interpreting.II.The relationship between religion and religion symbolsNo matter which kind of religion it is, in its early iterations, religion is expression by symbols. Before Gandhara time, there is no Buddhist Statue in Buddhism. People use the symbols such as the cosmic banyan tree, pedestal, dharma-cakra and footmark and so on to represent some meanings. The same with Buddhism, the early Christianity also use a symbolistic way to extend its doctrines. For example, the Christian Cross represent Christ, The palm tree stands for a martyr. Fish is the symbol of Jesus. Peacock means this eternal reason within the body of every living entity is immortal Interestingly most of the religions choose plants, animals, or abstract symbols to symbolize its doctrines. Religious symbols are also changed with the development of religion. Until now, the cross is often shown in variant shapes and sizes, in many another(prenominal) variant styles. It may be used in personal jewelry, or used on top of church buildings.A. The importance of religion in western peoples eyesAs we know, religions have a wide-ranging influence on social life in western country. They are concerns about law, liquids, art, economy and science. It is a long time that law and religions have the same element observances, traditions, authority and generality.Before the pith Ages, or in the Middle Ages, in Rome the Church almost have control the country. Church has its own canon law. People are not only protected by the Natural Law, but also observe the canon law and be committed to the church, or they would be punished by the canon law. The canon law is formed by Bible, resolution of church meeting, Popes edict and Roman law.In the world of art, the religion have a far-reaching effect. wholeness of the most famous painters, Da Vinci has painted some famous paint such as The Last Supper, The Vitruvian Man, The Baptism of Christ and so on. Even though Da Vinci is regarded as a Christian. The Last Supper the most reproduced religious painting of all time. Perhaps you have known a best seller book named The Da Vinci Code . In the book , the generator has given as a new side to understand The Last Supper . He thinks that there is a big secret hidden in The Last Supper. It is about the Holy Grail which is an argument in Christianity. The writer also says Da Vinci incorporated in many of his Christian paintings hidden symbolism that was anything but Christian-tributes to his own beliefs and a subtle thumbing of his nose at the Church (Dan Brown,2003,p50) Although the viewpoint is not agree with most pursuers ,but I think Da Vince can not draw these works with any effects of religion.If you are a careful person or a politic enthusiastic, you may notice the inaugural speech of the USA. Almost all the presidents of American volition say God bless you, God bless the United States of American . at the end of the speech. It is regarded as the most obvious example of the effect religion in politics. The incumbent president, Obama in his inaugural speech says We are a nation of Christians and Muslims, Jews and Hindus and non-believers. To the Muslim world, we seek a new way forward, based on mutual interest and mutual respect. You can find that the disciples of religion are also the important source of votes. And the church also has a lot of social capital. Church can provide a lot of volunteers for community work. The church holds the non-g all overnmental organization such as hospital, orphanage, and a homeless centre together. In fact, most of primary school in American are hold by church.Religion has a far-reaching influence in western peoples life. Ninety-five percent Americans are blamed he believes paragon. They may go to church every calendar week and tell the god what they have done or what they want to do next week. Even more remarkable, Christian would pray before their meal in order to thank god for his mercy. When they face some problem or difficulties, they may beg god for power. Most Christians believe that they will go into enlightenment if they do something good., or they help god to punish sinisters. In western countries, there are also some festivals connected with religion. Christmas, Easter, All Saints Day are known by us. Christmas is the birthday of Jesus. It is the most important festival in western countries.The important use of the religious symbols during religious activitiesWhen we talk about religious symbols, we must understand what it is. In the front of my paper, I have given you the definition in the dictionary of symbol. But I think religious symbol have a modest different with it. Religious symbols are a mark used as a token of something invisible. Religious symbols have a perpetual connection with the significance. They must respect a concept which is hard to deeply understand and hold in the round.As the understanding of religious symbols, Here, I want to point out three important use of them in religious activities.The first one is conveyance. In religious activities, religious symbols are turn toed as a paper. On the paper, the wish of us has been written . Colors have considered as a religious symbols. There are two groups of color in Christianity. The first group is red, white, green and blue. They are used to explain the hope of life, pure, peace and beautiful. The black, brown, grey and yellow are stand for danger, death and unclean. So you may find that in western countrys celebration of a marriage, the bridal dress must be white, and the pastor should wear a white or red shawl to bless the new couple. But in the funeral, the pastor may wear a black shawl to make a memorial speech. The religious symbols have been used us a way to send some information to others. Actually, the cathedral is not only a place for prayer, but also a symbol of religion. People prayed to god to keep their family from harm or forgive their crimes. Here god show his mercy to all of us. Then the cathedral has been treat as a refuge of our soul. It convey the order of the god to us and point out the way forward.The second is connection. During the religious activities, we often see the Christian to make the sign of the cross over so as to sanctify or devotion. Exactly, they think it is a way to communicate with god. When they make the cross, the soul is connecting with god. They will get the message from the god. On the other side, the cross is considered as the symbol of god. It is the God incarnate. They pray before the cross in order to inspire from the god and clean their soul.The third is decoration. The Christian Cross is often used on the top of the church. Firstly, it symbolize it is a church and its awfulness. But the second is decoration. Actually, religious symbols are widely used in religious building and arts. Cross, Rose and f our colors which I have introduce to you in the front of my paper, are three kinds of common elements in Christian building. When you walk into a church, you may observe the window carefully. There are a lot of pictures on the window. Most of these pictures place a story between pope and his knights. You can easily find that cross is used on the shield of knight and his cloth. Of course, most of pictures can not get through with color. Christianity likes to use white, blue, green and golden to decorate these pictures. There is one important plant in Christianity. The vines is to Christianity what lotus is to Buddhism. In Bible, there are a lot of story mentioned the vines For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. (Matthew, 201) So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. (Matthew, 208) And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees?(Judges 913) There are some other place mentioned vines such as Isaiah 5 1-7, Mark 121, Luke 209 and so on. That is why vines can be use on the wall of churchs building and the martyrs tomb.III.The semiotic characteristics of religious symbolsIn the front of my paper, we have analysis the religious symbols through the ethnical semiotics and general semiotics. Actually, Semiotic has been divide into linguistic semiotics, general semiotics, cultural semiotics. Religious symbols are various in forms and rich content. They are full of or characterized by semiotic meaning.A. The characteristics of semioticsWe should analysis the status and influence of contemporary semiotics in two aspects surface and substance. On the face of it, Semiotics has been not an independent subject. The achievements in scientific research are not noticeable and some of the achiev ements are lack of quality. Judging by substance, semiotics has been widely used in most of the humanities. More and more celebrated scholars be engaged in semiotics research. The phenomenon reflects the exuberant vitality of semiotics. In Li Youzheng book-Introduction to Theoretical Semiotics, the writer introduce the complex of Semiotics. Mostlymy opinion is also based on this book.In Introduction to Theoretical Semiotics, the write definite the semiotics like this Semiotics is a subject which analyzes sign, semiosis or the function of sign. (Li Youzheng, 1996.p.2) and symbol is belong to its study. So as far as I am concerned, Semiotics has three marked characteristics.Firstly, Semiotics has a long history. Posner has divided it into vi types Ancient Greece and Rome, Ancient and Middle Age, Middle Age western semiotics history, the modern western, the contemporary western, The concept of non-Western notational system history. (Historical and Theory, a Journal Chinese, 1988.P11 6-117). The history of semiotics is tracked back to 3000 B.C. But until the 60th age, the semiotics is treat as an independent discipline, which emerges in French, American and Soviet. secondlySemiotics is a complicated and broad science. Li Youzheng also divides the semiotics into three parts linguistic semiotics, general semiotics and cultural semiotics. Linguistic semiotics has used linguistic, phonemics, semantics, stylistics and rhetoric. Linguistic semiotics must use coordination of several subjects to explore the meaning of symbols or signs. Compared with linguistic semiotics, perhaps general semiotics is a little simpler. But it also involves various theories such as Morrices conception of theory of sign system, Ecos typology of signs, Peirces Typology of signs, Non-Strcit code systems. These theories are all important and never be miss in the semiotic history.Lastlythe cross-cultural research is extremely difficulty. The most obvious point is the understanding of a symbol In most influenced by Buddhism, people think that respects constancy and auspicious indication. But in World War 2. Hitler chooses it to be the sign of Nazi. Hitler consider the Aryans is the best race all around the world. is the symbol of Aryans. Another is color. In western country, rose is the symbol of love, and red symbolize the passion, but sometimes it refers to scarlet woman. As I know, red always refers to pure love and happy in China and India. Chinese bride always wears a red dress. So we can easily find that different cultural determine different understanding of symbols and sign. When we are going to analysis the meaning of a symbol or sign across culture, it may take a big problem to us.The characteristics of religious symbolsThe same as the semiotics, the religious symbols have a long history. At the beginning of my paper, I have introduced the passe-partout religious symbol Totem to you. Religious symbols almost have the same history of humans civilization.With the development of religion and civilization, religious symbols also have different forms. is the symbol of Islam named star and crescent. It standard bright and perfect. is a special symbol. There are many ideas about the symbolic meaning of the Star of David. Some Kabbalists think that the six points represented Gods absolute rule over the universe in all six directions north, south, east, west, up and down. They also believed that the triangles represented humanitys dual nature good and evil and that the star could be used as protection against evil spirits. The structure of the star, with two overlapping triangles, has also been thought to represent the relationship between God and the Jewish people. The star that points up symbolizes God and the star that points down represents us here on earth. Yet others have noticed that there are xii sides on the triangle, perhaps representing the Twelve Tribes. Until now, people still have an absolute meaning of the Star of David. A lo t of religious symbols have an obscure meaning. You can not only understand it by its structure or shape. For example, lamb in Christianity means the resurrection of Christ from the death. Can you say it means meekness and prettiness? Absolutely notThe connection of semiotics and religious symbolsAfter the analysis of characteristics of semiotics and religious symbols, we can find that religious symbols have a much longer history than semiotics. But symbols as the research subject, we have analysis by the systematization of semiotics. Semiotics can explain the meaning of symbols by different aspects and draw a correct conclusion. Although symbols are a complex and changeable system, semiotics always gives us an rational sublimation. Symbol also accelerates the progress of semiotics. It is hard for me to find a suitable metaphor to describe the relationship between them. But I think if symbols is water, the semiotics must be fish. The fish can not live without water. Without fish th e water will never be vibrant.IV.ConclusionHaviland said Religion can be seen as an organized series of sorcerous powers belief or ceremonies.(William A. Haviland, 2005,p.392).Religious symbols are a part of our belief. Semiotics is a tool of investigation. It may be not consummate and comprehensive, but it has afforded us a direction to analysis our belief system. Also that is the point we need to work for. Modern semiotics is a new branch of knowledge. It has been neglect for a long time. Its popularity must take a brain-storm in research of symbols.

panama canal :: essays research papers

The Panama Canal is one of the superlative works of engineering and modern achievements of mankind. An all-water passage through the continental water parting of the Panama region had been suggested since early Spanish colonial clippings of the 16th century. The reality of a canal through the Isthmus of PanamIn the 16th century, Europeans approximationte of building a ship canal across the Isthmus of Panama. Spanish kings considered building a canal to carry treasure from their South the Statesn colonies book binding to Spain, but no attempt was made. Such a project only became possible in the 19th century, wPart of Teddy Roosevelts dream of making America a global power was realized through the construction of the Panama Canal. The French began construction in 1880 but nine years and about 20,000 lives subsequent they realized their plans were flawed and abandoned the project. Panama declared independencThe history of the Panama Canal goes back to the 16th century. After real izing the riches of Peru, Ecuador, and Asia, and realizing how long it took the gold to achieve the ports of Spain, someone suggested to Charles V, that by cutting out a piece of land somewhere in Panama, The year is 1835, and an announcement is mad eby a group of American busnessmen. This announcement is of their intention to build a canal system on the ithsmus of landformerly known as Norhtern Calumbia. That land is now known as Panama. The citizens of the U.S. at that time were iPanama Canal is a waterway that cuts across the Isthmus of Panama and links theAtlantic Ocean and the Pacific Ocean. It ranks as one of the greatest engineeringachievements in the world. Thousands of laborers worked on it for about 10 years, usingsteam shovels and dredgesIs it really worth building a canal in Nicaragua? With news of Nicaragua adopting the idea of a dry canal the first question that should come to mind is, is it really worth building a canal in Nicaragua? Many bulk look at Panama with it s enviable economy and say that Nicaragua needs a canal but thThe canal is joining the Atlantic and Pacific oceans.

Tokyo Correspondence Etiquette :: essays research papers fc

As an employee of ABC International, a figure of your business contacts are neither from America nor American therefore, knowing when and how to deliver sound and well written business correspondences, exit help you avoid communicating blunders and image-damaging errors that often come with cross-cultural exchanges.In addition to the common sense etiquette that comes with use your manners and being a gentleman, use these tips on cultural differences that could fix how you communicate with business contacts in Tokyo, Japan.Addressing Your Business ContactDrop Mister or Misses and only when add -sama to the last name of your business contact in ball situations and correspondences. If you are uncertain about the pronunciation or spelling of your contacts name, ask for assistance.Introducing Yourself physical exercise last names at all times and do non request that clients call or write to you by your first name. When introducing yourself, business card game are an essential part of introductions and you will not be interpreted seriously without them. Double-sided business cards in Japanese and English are a must because they show potential business contacts that you are serious, and that you understand and enjoy their culture.Writing EffectivelyWrite in a polite, non-offensive and respectful manner. Do not ask a Japanese business contact a interrogatory that has been phrased negatively. Eliminate jargon and excessive information and reread your correspondences before sending them to visualise that your meaning and tone are clear. In Japan, correspondences are different -- lengthy letters are favored.Solving Issues or ProblemsAvoid confrontations by not get too pushy in your correspondences. Instead, try to get a sustain date when expecting to receive an answer. At times, it may be impossible to get a straight answer from your business contact, but more than likely you will eventually get to a situation where everyone agrees if you simply go with the flow.By being aware of cultural differences between Americans and Japanese, you will be commensurate to demonstrate proper etiquette and respect for your business contacts at all times. Communicating and create verbally effective correspondences will show your willingness to outgrowth your cultural knowledge and increase your clientele.Tokyo Correspondence Etiquette essays research papers fc As an employee of ABC International, a variety of your business contacts are neither from America nor American therefore, knowing when and how to deliver effective and well written business correspondences, will help you avoid communication blunders and image-damaging errors that often come with cross-cultural exchanges.In addition to the common sense etiquette that comes with using your manners and being a gentleman, use these tips on cultural differences that could impact how you communicate with business contacts in Tokyo, Japan.Addressing Your Business ContactDrop Mister or Misses and simply add -sama to the last name of your business contact in formal situations and correspondences. If you are uncertain about the pronunciation or spelling of your contacts name, ask for assistance.Introducing YourselfUse last names at all times and do not request that clients call or write to you by your first name. When introducing yourself, business cards are an essential part of introductions and you will not be taken seriously without them. Double-sided business cards in Japanese and English are a must because they show potential business contacts that you are serious, and that you understand and respect their culture.Writing EffectivelyWrite in a polite, non-offensive and respectful manner. Do not ask a Japanese business contact a question that has been phrased negatively. Eliminate jargon and excessive information and reread your correspondences before sending them to ensure that your meaning and tone are clear. In Japan, correspondences are different -- longer letters are favored.Solving Issues or ProblemsAvoid confrontations by not getting too pushy in your correspondences. Instead, try to get a confirmed date when expecting to receive an answer. At times, it may be impossible to get a straight answer from your business contact, but more than likely you will eventually get to a situation where everyone agrees if you simply go with the flow.By being aware of cultural differences between Americans and Japanese, you will be able to demonstrate proper etiquette and respect for your business contacts at all times. Communicating and writing effective correspondences will show your willingness to increase your cultural knowledge and increase your clientele.

Big Life, REVIEW :: Drama

vauntingly Life, REVIEWThe play/ melodic is about a group of black people climax to England,from the Caribbean islands, in search for a better standard of livingand hopefully to get a good line of reasoning and classtle there. The play justexplains what the antithetical people have to put up, and how their liveshave become after coming to England. It shows how they resist women,how they fight off racism and of how they try to fulfil theirambitions in England. It is set back in the 1950s, where the countrywas very white- dominated, and English people were not accustomed tohaving people of other cultures around them.It is a very touching musical with that little bit of comedy, addedby Mrs Aphrodite, a member of the audience, talking of her ownexperiences in the 50s. Full of life and music, and very engagingSYNOPSIS The Big Life locomotes off with all the men, and Sybil comingto England. Sybil and Bernie, who are engaged, break up because Berniethinks that she was flirting with an other man. The men all togetherdecide to make a pact. This says that they will finish having thingslike cigarettes and alcohol sleep just 4 hours per night fast once aweek and no relationships with women, and make a 5 bet with admiralthat they will stick to what they say. The next scene is in the B&B,where Zulieka, Mary and Kathy are sitting and doing odd jobs, whenSybil enters. She tells them of how she broke up with Bernie, and thewomen all decide that they no longer want anything to do with men.Meanwhile, the men are on a tube looking for somewhere to stay, andsomeone mentions the B&B, but Bernie says hed rather sleep on thestreets. They decide in the end to go there and get rooms. The womencontinue to talk of how futile men are. Then in Piccadilly Circus,Admiral and Jacqueline the prostitute are sitting eating chips, whenLennie and Dennis enter, complaining they have still not found a joband how rude people are being to them. The reverend enters and startspreaching, and Admiral is insulted as he feels he is implying that heplays the devils music, so plays louder. The members of thecongregation start singing and Lennie and Dennis have an argument. Inthe B&B, Bernie enters in his new postmans uniform, and Sybil exits.Zulieka explains that the other man she was talking to was an uncle ofhers. Ferdy and Zulieka discuss his book and some memories.