The Politics Of Secularism In India

The Politics Of Secularism In India Secularism in India has always been more of a political than a philosophical phenomenon. Secularism may be one of the basic features of the Preamble but its validity as one of the basic features of the Constitution and its practicability in Indian society is questionable. There is an increasing use of religion in the social construction of ethnic and communal identity which is made the basis for the articulation of common economic interests and political mobilization. There is also the construction of a pan Indian Hindu consciousness that cuts across caste and regional divisions. While secularism has been integral to Indias democracy for more than 50 years, its limitations implementations are indeed matters of acrimonious debate even to this day. Discussions on the place of religious community in Indian society have turned on the opposition of secularism communalism and of modernity tradition. Secularism is unalterably linked with modernity, but the ideal of equal respect for all religions has not been translated into social reality, and the end result is something termed as pseudo-secularism. Modernity was characterized by the emergence of public, civic and privatized religious entities, concepts of a liberal democracy and a nation state, and the secularized individual who is unfettered by ascriptive identities. But such a trajectory of human development and social transformation required an understanding of humanity that was fundamentally ahistorical. Both the Round Table Conferences as well as the Constituent Assembly Debates struggled with the dilemma of formulating a liberal democracy for people who had historically been represented, and in turn came to represent themselves, as determined by the ascriptive identities of sect and caste.  [1]  Whenever critiquing secularism, the question of caste has always been sidelined by the preoccupation with religion. But the politics of secularism in India is integrally reliant and revolves around the co-optation of untouchables into an upper caste Hindu identity. The crucial fact that needs to be clarified is that, rather th an being distinct from the categories of community and caste, nationalism and communalism, liberalism and democracy, Indian secularism emerged as the nexus of all of these.  [2]   The Indian Constitution has spelt out several provisions regarding the secular state even before the term secularism was introduced into the Preamble of the Constitution in 1976. Articles 14, 15, 16, 25, 26, 27, 28, 29, 30, 325 all incorporate the principles of 1. Freedom of religion to individuals as well as to religions. 2. Equality of citizenship and no discrimination on grounds of religion. 3. Separation of State from religion. It is evident that the intention of the Constitution is neither to oppose religion nor to promote a rationalization of culture, but merely to maintain the neutrality and impartiality of the state in matters of religion. The 42nd Constitutional Amendment Act of 1976 stated that Secular means a republic in which there is equal respect for all religions, but the Supreme Court of India has been interpreting secularism in the Constitution differently over the years in its various judgments. To examine the vicissitudes of the Indian experiment with secularism, one needs to understand that there is a dichotomy in Indian society- Firstly, the political society comprising parties, movements, non party political formations which channelise popular demands through a form of mobilization termed as democracy- and secondly the civil society for whom the affirmation of secularism has been through the state and its institutions, schools, universities and the English media. In Indian society, the merits of secularism have been familiarized only by the academy and intellectual circles (civil society) whereas Hindu communal history has pervaded the streets and common sense (political society).  [3]   The relations between state, society and religion are not well defined, personal laws vary with religious communities, the precarious position of religious minorities, the affiliations of political formations with religious fundamentalists, increasing importance of the Hindu and more importantly the Hindutva philosophies pose severe challenges to the success and future of secularism in India.  [4]  It must be conceded that secularism in India today is too politicized and statist acting as an ideology of the state and an instrument of power. It is necessary to find ways to depoliticize secularism and to move it further into the domain of civil society. The project will put forward and comparatively analyze both the Gandhian and Nehruvian approaches to understanding secularism, the way secularism has been interpreted by the judiciary at times even contravening constitutional provisions, and finally the researcher will attempt to discuss whether a coexistence of democracy and secularism can be successful in a diverse and plural society like that of ours. Through the research paper, the researcher attempts to advocate the following: Secular means a Republic in which there is equal respect for all religions In the light of this remark, comparatively analyze the Nehruvian and the Gandhian understanding of the concept of secularism? Referring to the Constituent Assembly Debates 1946-1950, and landmark Supreme Court Cases, discuss the changing perceptions to the concept of secularism and whether such decisions have been a reflection of the Nehruvian or the Gandhian understanding? Can Secularism in India survive the functioning of democracy where the will of the majority is imposed on the minority and their consent is gained by a mere strength in numbers? Chapter 1. Secularism: Nehruvian Understanding Vs. Gandhian Understanding. Religion, Nehru wrote to Gandhi in 1933, is not familiar ground for me, as I have grown older I have definitely drifted away from it. I have something else in its place, something older than just intellect and reason, which gives me strength and hope. Apart from this indefinable and indefinite urge, which may just have a tinge of religion in it yet is wholly different from it, I have grown entirely to rely on the workings of the mind. Perhaps they are weak supports to rely upon, but, search as I will, I can see no better ones  [5]   Gandhis use of the term secular in relation to the state is such as may, in contemporary political discourse, be described as Nehruvian.Likewise, Nehrus positions on the definition of the Indian nation are the same as Gandhis.  [6]  That is, Gandhi does not attach any meaning to the term secular that would have been unacceptable to or unintelligible to Nehru.  [7]  Both possessed a remarkable steadfastness of faith. Even though they had strong mutual synergies on vital issues, nonetheless there was a creative tension in the Gandhi-Nehru relationship.  [8]  Gandhi and Nehru had differences. Gandhis religiosity and non violent principles was not shared by Nehru. Although he opposed the concept of theocratic statehood, Gandhi strongly advocated the importance of religious ethics in political practice. Perhaps no single leader has succeeded to the same extent as Gandhi in terms of effectively appealing to the Indian masses from all walks of life.  [9]   Gandhi expressed the opinion that the state should undoubtedly be secular.  [10]  It could never promote denominational education out of public funds. Everyone living in it should be entitled to profess his religion without hindrance, so long as the citizen obeyed the common law of the land. There should be no interference with missionary effort, but no mission could enjoy the patronage of the state as it did during the foreign regime.  [11]  This understanding came subsequently to be reflected in Articles 25, 26 and 27 of the Constitution. . In the last years of Gandhis life, a withdrawal from the political sphere to that of private moral experimentation is evident. . Unlike Gandhi, Nehru was hurled into the ruckus of politics, in command of a state, the most powerful structured concentration of modern instrumental reason that exists. He subjected Gandhis principle to scrutiny could the principle of non-violence make sense in politics, where governments are notoriously based on violence which is indeed the very lifeblood of the modern state. Nehruvian secularism was characterized by an equal contempt for all religions. Secularism as an element of modernity, required therefore a non-discriminatory rejection of all religions and all religiosity from public, as distinct from private, affirmation. Nehru was neither irreligious nor antireligious but his approach to religion was influenced by 3 basic assumptions of humanist liberal tradition- individualism, rationalism and universalism. Nehrus secularism meant freedom of religion and conscience, including freedom for those who have no religion, subject only to their not interfering with the basic con ceptions of our state. Nehru envisaged for India a secularist programme that gave religion little role in national affairs. Nehrus political wisdom was based on a theory of democracy, socialism, secularism and non-alignment. His strategy lay in an all-out attack on those forces that threatened disunity: provincialism, separatism, communalism and above all casteism. He could claim credit for making democratic secularism Indias pathway to the modern world. In his opinion Indias encounter with the Wests humanism, skepticism, and its ascendant science and technology, demanded a radical evaluation of all that India knew and was, and in that effort Indias outstanding religious heritage must correspondingly bear the strain of the encounter because in the final analysis the encounter of civilizations is a matter of spiritual discernment and active exchange.  [12]  Nehru was acutely aware and reflected expansively on the meaning of religion in the history of Indian civilization, but interestingly he was far from attempting a philosophy of religion but talked about religion in an anecdotal fashion, allowing others to distil from his remarks a refined Nehruvian theory of religion.  [13]   To summarise, analogous to post modernitys concern with immediacy and the present-Gandhi was a relentless explorer of immediacy- immediate needs, immediate means, immediate ends. In a very short span of time Gandhi introduced new themes in Indian politics with mass effect. But throughout his long career as a political thinker and activist, Gandhi encountered the dilemma of either remaining faithful to his non-violent principles and risking the failure of the Indian nationalist movement, or focusing at the seizure of political power at the expense of his moral message. Nehrus writings reveal full awareness on his part of the need to strengthen nationalism and democracy in a multireligious society characterized by arrested development while his style of functioning is an acknowledgement of the limitations under which he had to work.  [14]  A point that deserves mention is that Nehru did not intervene even once in the discussions on the clauses related to religious freedom in the constitution assembly debates. An in depth analysis of Nehruvian philosophy reflects his strong belief that the crucial choice for society is not between a fixed present and a proposed innovation, but more importantly it is concerned with an uncritical abandonment and structural engagement. The essence of Nehruvian philosophy lies in his intellectual and political understanding, in his struggles trying to base public life on a reasoned morality.  [15]  When dwelling on the thought provoking question of whether secularism has a future in India or not, the Nehruvian analysis regarding the parallel streams of the material and the spiritual which he identified as the fundamental matrix of life, for persons and civilizations alike, seems particularly relevant even to this day. Chapter 2. Secularism: Constituent Assembly Debates Landmark Cases. Constituent Assembly Debates [1946-50]: A look into the Constituent Assemblys debates clearly reveals that the general understanding amongst members of the assembly was that India was to be a secular state. They have emphasized the secular foundation of the Indian state. They also declare that secularism as adopted in the Indian constitution is not an anti-religious concept; rather it prevents discrimination against the citizens on the basis of religion. According to H V Kamath, When I say that a state should not identify itself with any particular religion, I do not mean that a state should be anti-religious or irreligious. India would be a secular state but according to me a secular state is neither a godless state nor an irreligious nor an anti-religious state. During the debate in the Constituent Assembly, Prime Minister Nehru declared that secularism was an ideal to be achieved and that the establishment of a secular state was an act of faith  [16]  . It is unfortunate that he failed to identify what faith the faith that he was referring to actually meant and in an unfortunate turn of events and circumstances it has been progressively interpreted by the courts to mean the Hindu faith. The dominant position on secularism that a democratic Constitution find place for religion as a way of life for most Indians triumphed over those who wished for the Assembly to grant only a narrow right to religious freedom, or to make the uniform civil code a fundamental right.  [17]   The crucial questions that arose by way of discussions in these debates were: Was a state secular only when it stayed strictly away from religion, and could such a secular state survive only if society was secularised as well? Did a state that equally respected all religions best capture the meaning of secularism in the Indian context? How could a democratic state represent a religious majority at the expense of the rights and liberties of a minority? The issue of religious freedom and secularism was discussed in the light of three alternative theoretical positions: The no-concern theory of secularism saw a definite line of separation between religion and state. Given the principles of religious liberty and freedom of expression, it was up to the individual to decide whether to be a believer or not, or to adhere to this religion or that.  [18]  Based on a doctrine of intolerance it confined religion to the private realm. This approach led to a conception of a secular state as one that stays away from religion per se. India was engaged in creating a modern nation state and in this enterprise, religion which seemed to be an obscurantist and divisive force, had no place. The second position was that no links between the state and religion should be permitted, not because it would weaken the state, but it would demean religion. Religion could not be made subject to the whims of changing majorities by allowing the democratic state to intervene in religious affairs.  [19]   The third position termed as the equal respect theory began with the principle of religious liberty, but held that in a society like India where religion is integrally related to the lives of the people, the state should not stay away from all religions equally but that it respects all religions alike. Thus it is evident the in these Constituent Assembly Debates the main issues of contention were: Whether the right to religious freedom should be the right to religious worship or to religious practice; Whether the state should recognise only linguistic minorities or religious minorities as well; The dispute over the Uniform Civil Code, over political reservation of religious minorities; Whether there should be religious instruction in state-aided schools. What is finally reflected in the articles of the constitution is a broad definition of the right to religion as the right to religious practice, but nonetheless there were no political safeguards for the religious minorities. Landmark Cases In Sardar Taheruddin Syedna Sahib v. State of Bombay  [20]  , the apex court claimed that Art. 25 26 serve to emphasize the secular nature of the Indian democracy which the founding fathers considered to be the very basis of the Constitution. Although in Kesavananda Bharati case, it was declared that secularism was a part of the Basic Structure of the Constitution, but interestingly a year later in St. Xaviers College Society v. State of Gujarat  [21]  , Supreme Court ruled that it was only by implication that the Constitution envisaged a Secular State.  [22]  For the first time there seemed to be an apparent contradiction between the judicially constructed concept of secularism and that in the text of the Constitution. In 1976 the court adopted a more philosophical and utilitarian approach in the Ziyauddin Bukhari  [23]  case. In the S.R. Bommai  [24]  case it was reasserted that secularism was a part of the Basic Structure and that it was based on principles of accommodation and tolerance. Herein what is evident is a euphemistic approach an espousal of a soft secularism.  [25]  In this case it was ruled that The State has the duty to ensure secularism by duty or by executive order. It is the duty of the court to bring every errant political party in line if it goes against secular ideals like casteism and religious antagonisms Jus. Ramaswamy. The State has the power to legislate on religion including personal laws under Art.44 and secular affairs of places of worship Jus. Jeevan Reddy. If a political party indirectly espouses a religious cause, it will be considered unconstitutional Jus. Agrawal. It is interesting to note that the Court withdrew from most of these commitments in the subsequent years. In the Ramjanmabhoomi case, the court went on to elaborate on secularism in terms of Indian scriptures thereby going back to the Gandhian Sarva Dharma Sambhava tolerance of all religions. In resorting to religious scriptures the court seems to have rejected the western concept of secularism of separation of church and state as propounded in S.R. Bommai case and has gone back to initial approach of equating secularism with tolerance and the fact that state has the power to take over any religious place.  [26]   Lastly with reference to the latest Hindutva judgements  [27]  the court enunciated, contrary to the Bommai decision that a speech with a secular stance alleging discrimination against any particular religion cannot be treated as an appeal on the ground of religion . Moreover the court seemed to have conveniently shifted its stance to uphold the constitutional duty to get political parties in line with secularism and most importantly it equated Hinduism and Hindutva with Indianisation and are not to be construed in a narrow sense. Thus what is clearly evident is the lack of consistency in these abovementioned Court decisions. The court has mostly stuck to secularism not being a wall between the church and the state but a sense of toleration between people of different religions. There have been frequent deviations from the Bommai decision, but it seems that the Ramjanmabhoomi case encapsulates the essence of Indian secularism toleration based on tradition. The Hindutva judgements reassert the recognition and increasing importance of the essential Hindu identity of tradition.  [28]   Clearly the judiciary in India is a significant site where contests under the banner of secularism have been taking place over the last sixty odd years. Though landmark judgements of the apex court of the nation has been interpreting secularism in the Constitution differently over the years in its various judgments  [29]  reiterating the fact that secularism is a part of the basic structure of the Constitution and that secularism involves liberty of thought, expression, belief, faith and worship, even though secularism as a term appears in very few Supreme Court judgements yet it is evident that a crisis of secularism indeed exists in the worlds largest and most fractious democracy. With reference to the Constituent Assembly debates and the landmark cases the following interesting observations can be deduced: When discussing the concept of religious freedom in the Debates, there arose a paradox- it is precisely some of the advocates of a broad right to religious freedom who were also the most vociferous opponents of any political rights for religious minorities. The no-concern and equal-respect positions on secularism clashed constantly during the debates in the Constituent Assembly as the question of secularism cropped up in discussions about innumerable articles. The distinction between tolerance and secularism has never been made by the Indian judiciary. The apex court conveniently avoids exact direct mention of the word secular in its various prior judgements eg. Kesavananda Bharati case. A valid argument could be that the Supreme Court has not directly addressed the issue of secularism for the simple adjectival reason that it is a thorny issue with also the Constitution being suitably ambiguous would never permit a justifiable interpretation. The interpretation by the court reflects the interpretation of the Constitution which society is more likely to accept. As opposed to the prior cases such as Kesavananda Bharati and S.R.Bommai , post the Hindutva cases, the line of thinking of the Court has gradually been inclined towards secularism being tolerance based on tradition but the interpretation of tolerance is more in terms of grudging accommodation than wholehearted notions of acceptance. What is most extraordinary about the courts reasoning, from a strictly legal point of view, is that it can draw such an unequivocal conclusion as to the meaning of Hindutva without having cited virtually any authorities-judicial or otherwise in its support. Even when the apex court has addressed the issue of secularism it has not been uniform in its judgements. On the one hand it has effectively legitimized the Hindu Rights understanding of secularism and supported its nonsecular agenda, but on the other hand it has also in no uncertain terms condemned the practices of several members of the Hindu Right. Thus the decision given by the court in the Hindutva cases is a contradictory one, wherein it has both condemned as well as condemned the Hindu Right. Chapter 3. Secularism Democracy: A Misunderstood Relation. Sixty years ago, 565 princely states and 13 British-ruled states became united into one sovereign nation, with a secular democracy as its Constitutions primary guiding principle. In our country, eight major religious communities co-exist ,namely the Hindus(82%), Muslims(12.12%), Christians(2.6%), Sikhs(2%), Buddhists(0.7%), Jains(0.4%), Parsis(0.3%) and Jews(0.1%). The single-most defining element of the Indian democracy is the acceptance of all religions in the nations Constitution, granting explicit freedom to all its citizens and residents to practice their faiths without violating the others right to do so. It is from this explicit freedom that citizens experience other freedoms necessary to realize their lives. In stark contrast to some 90 percent of Asian nations, the Middle East, Africa and Latin America, India guarantees that right. A state that arises from democracy need not be strictly secular. Democracies are perfectly capable of giving an important role to religion in the affairs of the state. It is the problem of aggregation that is of utmost importance. A democratic state will tend to reflect in its own makeup the complexity of the individuals it represents.  [30]   The challenge facing the theorists of Indian secularism is therefore to devise an answer to the problem of intolerant religions. If one or more religions in a pluralistic society preach their unwillingness to co-exist with the others, and insist on religion as the unitary framework for individual, society, and state, how do we define a secular regime for such societies? No viable model of secularism can be built on terms defined by any one religious group even if it is the majority community, especially so since its mode of toleration has historically included absorption, subjugation and marginalisation of religious minorities. The Indian democracy provides mechanisms, available in a secular democracy, to temper extremism and intolerance inherent in most religions; it leads diverse religious communities, especially the Hindu majority, to accept that the well being of all human beings consists in respecting the others religious and civil rights, particularly that of minorities. Many critics  [31]  reject secularism as radically alien to Indian culture and tradition and advocate a return to genuine religion and the indigenous traditions of religious tolerance as the best means to preserve a pluralist and multireligious Indian society. On the contrary Nehruvian theory suggests that democracy would have never been possible in a non-secular India. Nehru claims that if democracy requires a minimum consensus about the basic values and institutions of society and the rules of the political game, then such a consensus could not have been built on a religious basis in a pluralist nation like India.  [32]  This fact is clearly reflected in the failure and subsequent removal of the communal electorate system in the wake of Indias independence. Whether India is a sufficiently secular state and whether circumstances are favourable for the survival of secularism depends ultimately upon the readiness and ability of its people to maintain an autonomous political community. The challenges of casteism, communalism and religious fundamentalism involving separatism in India are the major threats to our Secular state. They weaken the working and stability of our democratic secular Federal state and militate against the basic principles governing our national life and providing means to our new identity. Communal riots and caste carnage has to stop if India has to emerge as a secular and democratic polity. Large-scale communal riots broke out in India after the demolition of Babri Masjid by the Sangh Parivar in Ayodhya . Both Hindus and Muslims were killed in the communal backlash that followed. The attacks on Christians in Orissa and Gujarat made headlines in electronic and print media. The grouse of the Sangh Parivar is that the Muslims had demolished their temples, humiliated Hindus during Muslim rule and partitioned India and thus justified their animosity and attacks on Muslims. The Godhra and Post-Godhra incidents pointed to the absence of political sanity in Gujarat. Nothing could represent a more provocative insult to the national commitment to communal harmony and pluralist co-existence than Narendra Modis repeated taunts of the Muslim minority people of his own state, his insinuations that they are susceptible to the supposedly adventurous designs of Pakistan and his final desperate suggestion that if the opposition Congress wins the election, it would represent a victory for Pakistan. The terrorist attack on Indian Parliament on December 13,2001, was unprecedented not only in the history of India but also in the annals of democracy in the world. It manifests utter disregard and contempt for parliamentary democracy by Pakistan which only can boast of a military democracy. Thus it is evident that during the last 60 years of independence, India has witnessed both successes and failures in running the secular democratic processes. It has evolved a lasting secular constitution, a viable political system and a functional federal secular polity and with strong democratic traditions on the one hand, but on the other hand it has also garnered several communal riots and caste wars. However, it is politics, which proved to be divisive and not religion. It is not religious leaders by and large (with few exceptions) who divide but politicians who seek to mobilise votes on grounds of primordial identities like relig

The Business of Offshore Outsourcing in India :: Globalization essays, research papers

Offshore outsourcing of IT and business process outsourcing (BPO) is known to be the practice of hiring an external organization to perform some or all business functions in a country other than the one where the product or service will be sold or consumed. â€Å"In 2005 IT and BPO were estimated to have generated revenues of $36 billion contributing nearly 5% of the GDP† (â€Å"Virtual,† 2006, p. 1). It is very clear that BPO has transformed into a very large and profitable business, with â€Å"India leading the way by providing $7.5 billion in BPO revenue this year. India’s outsourcing capabilities have grown steadily throughout the last decade† (â€Å"Turning India,† 2006, p. 1). â€Å"In the 1980’s outsourcers in India did low skill jobs such as data entry and some software development. In the 1990’s they expanded by doing larger software projects, taking over entire IT systems and back office functions such as accounting for U.S. and European corporations † (â€Å"Offshoring,† 2006, p.1). â€Å"Indian IT grew on the relatively humdrum software work needed to fix the Y2k millennium bug at the end of the 20th century. It then received a boost from the dotcom bust, which in many firms in America and elsewhere caused IT budgets to be slashed, prompting outsourcing to India for a lower price† (â€Å"Virtual,† 2006, p. 1). The India of today has taken on new challenges and more sophisticated services such as engineering, research and development, and designing auto parts, and chips for wireless service (â€Å"Offshoring,† 2006, p. 1). â€Å"Now Indian firms can perform almost every service offered by the global giants of IT outsourcing and India’s core business remains â€Å"ADM† which is the application, development and maintenance of software, which accounts for about 55% of exports of IT services†(â€Å"Virtual,† 2006, p.1). Tata Consultancy Services, Infosys, and Wipro are the three largest Indian IT service firms in India, â€Å"Each are recruiting and hiring more than 1,000 people per month† (â€Å"Next Wave,† 2006, p. 1). J.P. Morgan Chase, a large investment bank in the U.S., plans to double its staff to 9,000 in the near future. These new employees responsibility will be to settle complex structured finance and derivative deals (â€Å"Next Wave,† 2006 p. 1). These new investments all show that India has moved into a third stage of the great Indian services-export boom. In the first stage, â€Å"firms such as Tata developed world-class expertise in software application development, and maintenance. The Business of Offshore Outsourcing in India :: Globalization essays, research papers Offshore outsourcing of IT and business process outsourcing (BPO) is known to be the practice of hiring an external organization to perform some or all business functions in a country other than the one where the product or service will be sold or consumed. â€Å"In 2005 IT and BPO were estimated to have generated revenues of $36 billion contributing nearly 5% of the GDP† (â€Å"Virtual,† 2006, p. 1). It is very clear that BPO has transformed into a very large and profitable business, with â€Å"India leading the way by providing $7.5 billion in BPO revenue this year. India’s outsourcing capabilities have grown steadily throughout the last decade† (â€Å"Turning India,† 2006, p. 1). â€Å"In the 1980’s outsourcers in India did low skill jobs such as data entry and some software development. In the 1990’s they expanded by doing larger software projects, taking over entire IT systems and back office functions such as accounting for U.S. and European corporations † (â€Å"Offshoring,† 2006, p.1). â€Å"Indian IT grew on the relatively humdrum software work needed to fix the Y2k millennium bug at the end of the 20th century. It then received a boost from the dotcom bust, which in many firms in America and elsewhere caused IT budgets to be slashed, prompting outsourcing to India for a lower price† (â€Å"Virtual,† 2006, p. 1). The India of today has taken on new challenges and more sophisticated services such as engineering, research and development, and designing auto parts, and chips for wireless service (â€Å"Offshoring,† 2006, p. 1). â€Å"Now Indian firms can perform almost every service offered by the global giants of IT outsourcing and India’s core business remains â€Å"ADM† which is the application, development and maintenance of software, which accounts for about 55% of exports of IT services†(â€Å"Virtual,† 2006, p.1). Tata Consultancy Services, Infosys, and Wipro are the three largest Indian IT service firms in India, â€Å"Each are recruiting and hiring more than 1,000 people per month† (â€Å"Next Wave,† 2006, p. 1). J.P. Morgan Chase, a large investment bank in the U.S., plans to double its staff to 9,000 in the near future. These new employees responsibility will be to settle complex structured finance and derivative deals (â€Å"Next Wave,† 2006 p. 1). These new investments all show that India has moved into a third stage of the great Indian services-export boom. In the first stage, â€Å"firms such as Tata developed world-class expertise in software application development, and maintenance.

Flower and Delicious Sunflower Bread

The sunflower family (Helianthus) has perfect flowers, with male and female organs both on the same flower, but with either the male or the female organ infertile. What is usually called the flower is actually a composite flower, made up of numerous flowers or florets crowded together. Once the plant has flowered, usually in summer, it produces a sweet pollen mixture that lures bees and other insects. When the bees arrive, they get their feet wet with the pollen as they drink the plant's nectar. The plant relies on the sperm-producing pollen coming into contact with the egg-containing stigma. The yellow pollen is transferred from the insect's hairy legs to the stigma. This is the first step in sunflower reproduction. Once the pollen goes down the stigma, it releases sperm into the ovary. An available egg receives the sperm, and the egg is fertilized with a meat-bearing seed. The pollen/sperm can belong to the original plant or may come from another sunflower. Self-pollination is a mechanism that the sunflower uses to stay alive. On the occasion where the stigma receives no pollen, the stigma will twist and wrap itself around its own pollen. Seeds created by self-pollination will only produce flowers that look like the original plant, so no hybridization will have occurred. Sunflowers are fast reproducers, and one plant can create dozens of others. Plant seeds about an 1 inch below the ground. Germination occurs quickly, usually between 5 and 10 days, but spring crops produce more plants than summer crops. Spring crops are planted in April and May. Summer crops go in the ground in June and July. When the back of the plant's head turns brown, it is ready for harvesting. The Sunflower’s symbiotic relationships with other plants usually benefit the Sunflower, because the sunflower takes all the nutrients and water from the soil for itself and takes over (hence, its invasive). The Sunflower’s relationships with bees and birds and humans is much less greedy, however. The huge face of the Sunflower feeds many bees with its sweet pollen, baseball players and birds feed off of its multitudes of plump, ripe seeds. The Sunflower was first cultivated in mesoamerica (present day Mexico) in 2600 BC (A Gardeners Guide, 1996) and there is evidence that it was being used by the Native Americans in the Mississippi valley in around the same time. It is widely believed that Sunflowers were cultivated for religious purposes having to do with various tribal sun deities. They also used the oil for religious rituals having to do with warfare, bread, medical ointments, dyes and body paints. When Francisco Pizzaro ravaged and plundered the welcoming tribes of Peru, he came across gold paintings and idols of Sunflowers, which he stole and brought back to europe in the 16th century. The Europeans have been growing sunflowers since then, mostly in Holland, Germany, and France. Sunflowers are cultivated nowadays to make Sunflower butter (a peanut butter alternative), and it is mixed with rye to make a delicious Sunflower bread, bird food, salad mixings, etc. The Sunflower oil, which is taken from the ripe seeds is used commonly for cooking and also used as a cheaper biodiesel. Sunflowers also produce latex

The eNotes Blog The Love Lives ofAuthors

The Love Lives ofAuthors Love is dangerous- best to leave it to the experts. Spend your Valentines Day living vicariously through these writers and their passionate love lives. Because lets face it, youd rather be draped in chocolate wrappers than a volatile amour, right? Just me? Lord Byron Image via Mental Floss The 6th Baron Byron was a Romantic with a capital R, but that doesnt mean he was particularly gentlemanly. His first partner in scandal, Lady Caroline Lamb, described him aptly when she professed he was mad, bad, and dangerous to know. Indeed, she was just one of many public conquests that rocked British society, several of which produced children. Only one of these was legitimate, the Honorable Augusta Ada Byron, also known as the  co-creator of the first computer, Ada Lovelace. Others, save for a daughter he had with Mary Shelleys sister, were never proven or recognized by Byron. In essence, he was a cad with a weakness for women, or so we can assume from his poem  Don Juan.  I mean, not even  his own half-sister  was off-limits to him. But still some come to his defense. Poet Katha Pollitt excused Byrons bad boy behavior with an interesting take on his contribution to feminism:  Ã¢â‚¬Å"Byron’s great insight, in an era where women were expected to be placid and insipid (not that they were!), was to see that women were much like men: They wanted sex and went after it eagerly, if secretly.† William Butler Yeats Image via The Poetry Foundation Its never too late to find love, or in Yeats case lust. The Irish poet was already in his fifties when he proposed to and married twenty-five year-old Georgie Hyde-Lees. It only took until their honeymoon for him to regret this decision, though they stayed married for the duration of his life and shared two children. Obviously a pragmatic and forgiving woman, Georgie wrote to her husband,  When you are dead, people will talk about your love affairs, but I shall say nothing, for I will remember how proud you were. Well, she was right: were still talking about his love life almost as much as his poetry, mostly because of the Lolita-esque nature of Yeats infidelities. At the age of sixty-nine Yeats underwent the Steinach operation, a procedure created to renew vigor in older men by increasing hormone production. It seemed to do the trick; for the last five years of his life he found poetic inspiration in the arms of numerous young women.  I find my present weakness made worse by the strange second puberty the operation has given me, the ferment that has come upon my imagination. If I write poetry it will be unlike anything I have done. So I guess were thankful for his lasciviousness?   Ick. W. H. Auden Image via Inside the Apple In 1928 Auden was engaged to be married, to a woman. Such was expected of a closeted gay man of that time. So, in 1929 the poet embarked for a sojourn in Berlin, where he could openly gratify his homosexuality. His goal was to essentially binge until he outgrew such desires, but ten months later nothing had changed except his own view of his sexuality. He returned to England, broke off his engagement, and wrote six love poems in German. His journal of that time, discovered in 1990, reveals a poets typical tormented view of love: He noted in his 1929 journal that he liked to suffer and that he regarded suffering as part of his identity as an artist. He also observed in the journal that the torment of his homosexuality was, for him, one of its attractions; he associated mutual love with despair. Most likely, Audens views on Valentines Day and requited love wouldnt gel with your own. However, there is one thought from his diary I petition us all to take to heart: all bureaucrats should be obliged to prove that they have a happy love-life, and immigration officials most of all. H. G. Wells Image via The Victorian Web The writer of the famous  War of the Worlds appeared to also suffer a war with women, at least one woman in particular. Wells was married to his cousin Isabel when he fell in love with one of his students, Amy Catherine Robbins. Yet, this was not his greatest upset. After divorcing Isabel the author married Amy, who agreed to an open marriage. Wells proceeded to carry on affairs with prominent women, some of whom were activists and novelists. He had a daughter out of wedlock with the writer Amber Reeves and then a son with the feminist Rebecca West, who was twenty-six years younger than him, only nineteen at the time. She apparently expected Wells to leave his wife for her, which didnt happen, and their tempestuous love affair ended with an angry letter from West: When you said, â€Å"You’ve been talking unwisely, Rebecca,† you said it with a certain brightness: you felt that you had really caught me at it. I don’t think you’re right about this. But I know you will derive immense satisfaction from thinking of me as an unbalanced young female who flopped about in your drawing-room in an unnecessary heart-attack. Translation: Youre a jerk for making me feel like a crazy person. Basically the old-fashioned version of a break-up text. In his autobiography Wells confessed,  I was never a great amorist, though I have loved several people very deeply. Lets hope it soothed the burn. Want more author-related Valentines Day posts? Check out our most popular articles on the Top Ten Love Letters of Writers  and Top Ten Love Lines from Literature for Your Valentine.

To summarise the Multi Store Memory Model Essays - Memory

To summarise the Multi Store Memory Model Essays - Memory To summarise the Multi Store Memory Model: The Multi Store memory model is a structural model composing of 3 completely separate memory stores where information passes across in a linear way. The 3 stores are: The Sensory memory store The Short-term memory store The Long-term memory store Each have their own unique characteristics. The Sensory Memory receives information from the environmental stimuli through sight, hearing, touch, taste and smell however this is usually ignored for the most part. If this information is given Attention then it begins to pass into the short-term memory store. The Short-term memory store has a capacity of 7 +/- 2 items and a duration of up to 18 seconds with information encoding being auditory. Information is prone to decay and forgetting or displacement if new information arrives. If rehearsed deep enough through elaborate or maintenance rehearsal, information then transfers over to the Long-term memory store which has unlimited duration and capacity and information is encoded semantically. Here information can be recalled through retrieval at a later stage once processed. Evaluating the working memory model The working memory model (Baddeley & Hitch, 1974) Replaces the unitary short term memory concept of the multi-store model Separate processing resources for auditory and visual short term memory Explains the memory deficit caused by KF's brain damage The working memory model has many strengths over the multi-store model. It describes short term memory as a collection of active processing mechanisms that work in two modalities (verbal and visual) rather than a single store that simply rehearses verbal information. This allows it to explain memory function in patients with impairments to one component of working memory but with normal function in the other components, such as KF. There is considerable research evidence for the existence of the individual components of working memory (see section above). The major weakness of the working memory model is the central executive which, ironically, is its most important component. There is relatively little research evidence for its existence and it is by its nature very hard to directly investigate, although some recent research into patients with Alzheimers disease (e.g. Baddeley et al, 1991) has identified how an impaired central executive may affect memory function. The problem with researching the central executive is that it cannot itself be measured directly, and instead its function has to be inferred from performance at verbal and visual tasks. When we want to measure the functioning of a component we give it a task designed to reduce its performance, such as occupying the phonological loop with an articulatory suppression task. If participants are able to perform the task then researchers conclude that the central executive is working properly, but if they perform the task poorly then they conclude that the phonological loop is impaired. In other words it is impossible to design a task that effectively tests the central executive without also affecting its slave systems, and so the central executive may never be adequately investigated and it will always remain a concept with limited support - Richardson (1984) calls this the circular argument.

Hand hygiene Essay Example | Topics and Well Written Essays - 1750 words - 1

Hand hygiene - Essay Example In this section I shall dwell on the advantages that re are associated with children in their Early Years interacting with the outdoor environment and the benefits that is brings to their development. From the literature review, it can be concluded that education in the Early Years is dependent on the outside space since it can be considered as a natural place for exploration, engagement and one that provides a motivation for learning. Active learning, exploring as well as creative thinking, enhances effective teaching and learning which are all influenced by the kind of environment that the education takes place in. Play forms a very important aspect as far as the development of children is concerned, their learning as well as their wellbeing and it is vital that the practitioners appreciate, value and maintain the play that is associated with children all through the Early Years (Lillemyr, 2009, p. 8). The provision of a good quality outdoor environment can affect the confidence that the children have as well as their independent learning but it should be noted that this is not a sole entity since it is comprised of various activities that have discrete purposes. From the interviews that were conducted with the practitioners, it was clear that outdoor play is advantageous since it basically allows the children that engage in it to have fun while playing while they engage and explore the natural environment and all this works towards their development. This natural setting develops the skills that the children have naturally while making them more confident in the things that they take part in as the grow. From the literature review, there is also the suggestion that the outdoor environment also provides chances that create an equilibrium between the structured activities that are guided by the adults and allowing the children to interact with their particular outdoor spaces. This enables the children to use their

Absolutism and Limited Monarchy Essay Example | Topics and Well Written Essays - 250 words

Absolutism and Limited Monarchy - Essay Example riod in England where parliament of England was known to have strong political interests in the country and this threatened the monarch (Duiker and Spielvogel, 2006). France and central Europe had strong Catholic roots and hence the Protestants who were known to interfere with monarchy system had no voice. These countries also had strong traditional sources of revenue that they used to run their monarch and this made even the nobility and other political interests in their countries to be at their mercy. This too place in around 1850s and it tossed aside the option of having a limited monarch (Perry, Chase, Jacob, Jacob and Von Laue, 2008). Compare the classical absolutism of Louis XIV in France with one other ruler, Kangxi of China who ruled from 1661 to 1722, Peter the Great of Russia who ruled from 1689 - 1725, or Aurangzeb, Mughal emperor who ruled India from 1658-1707. Both Louis XIV of France and Kangxi of China ruled using â€Å"iron hands.† They were the two longest serving absolutist rulers in their respective countries and this way possible due to their ruling style and dictatorship manner. They both had wealth from the revenues they collected from their countries and from the countries they went to war with and they both had their religious issues and even political issues in check and hence avoiding any disruption of their ruling (Duiker and Spielvogel, 2010). All absolutist leaders including Louis XIV had monetary stability to rule. The funds enabled them command even the military to fight enemies, conquer areas and put wealthy people at their service. They also had almost similar goals and tough rules that made them strong and relentless in their ruling. The difference however came in their personal life and how they had been raised up. Some had tough childhoods like Kangxi but others like Louis XIV and XV had it smooth and hence this affected how they imposed their ruling (McNeese,