Sex in Indian Society

Hindu views of homosexuality and, in general, LGBT (lesbian, gay, bisexual, and transgender) issues, are diverse. Same-sex relations and gender variance have been represented within Hinduism from Vedic times through to the present day, in rituals, law books, religious or so-called mythical narratives, commentaries, paintings, and sculpture. The extent to which these representations embrace or reject homosexuality has been disputed within the religion as well as outside of it. In 2009, The United Kingdom Hindu Council issued a statement that ‘Hinduism does not condemn homosexuality', subsequent to the decision of the Delhi High Court to legalise homosexuality in India Unlike the West, the Hindu society does not have the concept of ‘sexual orientation' that classifies males on the basis of who they desire. However, there is a strong, ancient concept of third gender, which is for individuals who have strong elements of both male and female in them. Third genders include males with a predominant feminine soul or gender orientation. These males are not classified as men. Only non-feminine gendered males are classified as ‘men. ‘ The Hindu society, since the ancient times, does not consider the men's desire or sexual activity with men, the same as that of a third gender's desire or sexual activity with men. Although, the society, formally does not acknowledge sexuality between men, it formally acknowledges and gives space to sexuality between men and third genders as a variation of male-female sex (i. e. , a part of heterosexuality, rather than homosexuality, if analysed in western terms). In fact, Hijras, Alis, Kotis, etc. — the various forms of third gender that exist in India today, all are characterized by the gender role of having receptive anal and oral sex with men. Sexuality between men (as distinct from third genders) have nevertheless thrived, mostly unspoken, informally, within men's spaces, without being seen as ‘different' in the way its seen in the West. Like in other non-western cultures, it is considered more or less, a universal aspect of manhood, even if not socially desirable. Its the effeminate male sexuality for men (or for women) which is seen as ‘different,' and differently categorised. Men often refer to their sexual play with each other as ‘Masti. Western concept of Homosexuality seeks to break this distinction between third gender and men, and to isolate sexuality between men along with the third genders, with all its negative consequences. As such, men in India have long resisted the concept of ‘gay,' and have sex with men without identifying as a ‘homosexual. Gay activists, have sought to introduce a locally acceptable term for ‘homosexual' for two decades, without success. Finally, the term MSM was taken, because it was technically difficult for men to avoid, if they had sex with men. However, it too was rejected by Indian men, as if was seen as just another term for ‘gay. ‘ In the past few years, however, the concept of ‘homosexuality' has finally taken root, as men's spaces have weakened because o f Westernization and gay groups becoming strong with years of gay and AIDS activism. A significant fallout of this has been that sexual desire between men, which was near universal earlier, is now become more and more isolated from the mainstream, as men are distancing themselves from it because of the stigma of effeminacy or third gender attached to the notion of ‘gay. ‘ Things have become so bad in some westernized urban spaces, that two men can no longer hold hands — something which was a common sight in India, not too far back. Contemporary Hindu society Sexuality is rarely discussed openly in contemporary Hindu society, especially in modern India where homosexuality was illegal until 2009, due to colonial British laws. On July 2, 2009 The Delhi High Court in a historic judgement decriminalised homosexuality in India; where the court noted that the existing laws violated fundamental rights to personal liberty (Article 21 of the Indian Constitution) and equality (Article 14) and prohibition of discrimination (Article 15). Even before this judgement, in India homosexuals were very rarely prosecuted despite the existence of such laws in the penal code. Even though Hinduism is never known to exclusively ban homosexuality, certain Hindu nationalist factions are opposed to legalizing homosexuality while certain others choose to remain silent. However, in the last twenty years homosexuality has become increasingly visible in the print and audio-visual media, with many out LGBT people, an active LGBT movement, and a large Indian LGBT presence on the Internet. From the 1990s onward, modern gay and lesbian Hindu organizations have surfaced in India's major cities and in 2004, plausible calls were made for the first time to repeal India's outdated and nontraditional laws against homosexuality Deepa Mehta's 1996 film Fire, which depicts a romantic relationship between two Hindu women, was informally banned for â€Å"religious insensitivity† after Hindu Nationalists attacked cinemas where it was being screened on the grounds that it denigrated Indian culture, not on the grounds of homophobia per se,a position shared and confirmed by feminist Madhu Kishwar. In addition, The Bharatiya Janata Party (Hindu Nationalist Party) who were in power in India at the time, refused to ban it Similar protests occurred in 2004 against the lesbian-themed film Girlfriend — even though the portrayal of lesbianism was this time distinctly unsympathetic Several human-rights groups such as the People's Union for Civil Liberties have asserted that sexual minorities in India face severe discrimination and violence, especially those from rural and lower caste backgrounds. Hijras and other third-gender groups are similarly oppressed in modern-day India, forced to live on the margins of society In her book, Love's Rite, Ruth Vanita examines the phenomena of same-sex weddings, many by Hindu rites, which have been reported by the Indian press over the last thirty years and with increasing frequency. In the same period, same-sex joint suicides have also been reported. Most of these marriages and suicides are by lower middle-class female couples from small towns and rural areas across the country; these women have no contact with any LGBT movements. Both cross-sex and same-sex couples, when faced with family opposition, tend to resort to either elopement and marriage or to joint suicide in the hope of reunion in the next life. Vanita examines how Hindu doctrines such as rebirth and the genderlessness of the soul are often interpreted to legitimize socially disapproved relationships, including same-sex ones. In a 2004 survey, most — though not all — swamis said they opposed the concept of a Hindu-sanctified gay marriage. But several Hindu riests have performed same-sex marriages, arguing that love is the result of attachments from previous births and that marriage, as a union of spirit, is transcendental to gender. Many Indian and Hindu intellectuals now publicly support LGBT civil rights. Some liberal Hindu reform movements, especially those in the West, also support social acceptance of gays, lesbians and other gender minorities. Psychoanalyst Sudhir Kakar writes that Hindus are more accepting of â€Å"deviance or eccentricity† than are adherents of Western religions, who typically treat sexual variance as â€Å"anti-social or psychopathological, requiring ‘correction' or ‘cure'†. Hindus, he argues, believe instead that each individual must fulfill their personal destiny (svadharma) as they travel the path towards moksha (transcendence). Commenting on the legalization of homosexuality in India; Anil Bhanot, general secretary of The United Kingdom Hindu Council said: The point here is that the homosexual nature is part of the natural law of God; it should be accepted for what it is, no more and no less. Hindus are generally conservative but it seems to me that in ancient India, they even celebrated sex as an enjoyable part of procreation, where priests were invited for ceremonies in their home to mark the beginning of the process[ The third gender Hindu philosophy has the concept of a third sex or third gender (tritiya-prakriti – literally, â€Å"third nature†). This category includes a wide range of people with mixed male and female natures such as transgenders, homosexuals, transsexuals, bisexuals, the intersexed, and so on. Such persons are not considered fully male or female in traditional Hinduism, being a combination of both. They are mentioned as third sex by nature (birth and are not expected to behave like ordinary men and women. They often keep their own societies or town quarters, perform specific occupations (such as masseurs, hairdressers, flower-sellers, domestic servants, etc. ) and are generally attributed a semi-divine status. ‘Their participation in religious ceremonies, especially as crossdressing dancers nd devotees of certain temple gods/goddesses, is considered auspicious in traditional Hinduism. Some Hindus believe that third-sex people have special powers allowing them to bless or curse others. In Hinduism, the universal creation is honored as unlimitedly diverse and the recognition of a third sex is simply one more aspect of this understanding. In 2008, the state of Tamil Nadu recognised the â€Å"Third Gender†; with its civil supplies department giving in the ration card a provision for a new sex column as ‘T', distinct from the usual ‘M' and ‘F' for males and females respectively. This was the first time that authorities anywhere in India have officially recognised the third gender. Hindu religious narratives The Hindu god Shiva is often represented as Ardhanarisvara, with a dual male and female nature. This sculpture is from the Elephanta Caves near Mumbai. In the Hindu narrative tradition, stories of gods and mortals changing gender occur. Sometimes they also engage in sexual activities as different reeincarnated genders. Homosexual and transgender Hindus commonly identify with and worship the various Hindu deities connected with gender diversity such as Ardhanarisvara (the hermaphrodite form of Shiva); Aravan (a hero whom Krishna married after becoming a woman); Ayyappa (a god born from the union of Shiva and Mohini, a female incarnation of Vishnu); Bahuchara-devi (a goddess connected with trans-sexuality and eunuchism); Bhagavati-devi (a Hindu goddess associated with crossdressing); Bhagiratha Maharaja (an Indian king born of two female parents); Caitanya Mahaprabhu (an incarnation of Radha and Krishna combined); Chandi-Chamunda (twin warrior goddesses); Gadadhara (an incarnation of Radha in male form); Gangamma-devi (a goddess connected with crossdressing and disguises); Harihara (Shiva and Vishnu combined); Kartikeya; Vallabhavardhana, Yellamma-devi and countless others There are also specific festivals connected to the worship of such gender-variant deities, some of which are famous in India for their crossdressing devotees and homosexual undertones. These festivals include the Aravan Festival of Tamil Nadu, the Ayyappa and Chamaya-Villaku Festivals of Kerala, the Bahucara-mata Festivals of Gujarat and the Yellamma-devi Festivals of Karnataka, among others Mahabharata In the Mahabharata, as the result of a curse he was compelled to honor, the hero Arjuna takes a â€Å"vow of eunuchism,† that is, to live as the third sex for a year: â€Å"O lord of the Earth, I will declare myself as one of the â€Å"neuter† sex. O monarch, it is, indeed difficult to hide the marks of the bowstring on my arms. I will, however, cover both my cicatrized arms with bangles. Wearing brilliant rings on my ears and conch-bangles on my wrists and causing a braid to hang down from my head, I shall, O king, appear as one of the third sex, Vrihannala by name Another important character, Shikhandi, is born female, but raised as a boy. Sihkandi's father, King Drupada, had begged the god Mahadeva to give him a son, to which Mahadeva replied: â€Å"Thou shalt have a child who will be a female and male. Desist, O king, it will not be otherwise. † When Sikhandi comes of age and marries, Sikhandi's wife â€Å"soon came to know that Sikhandiwas a woman like herself, refusing him. † Fleeing from the unnamed wife's enraged father, Sikhandi encounters a male Yaksha (nature spirit) in the forest, and they agree to swap sexes. Now in a male body, Sikhandi proves to his father-in-law that he is truly male, after the latter sends â€Å"a number of young ladies of great beauty† to Sikhandi to test him. They report back that he is â€Å"a powerful person of the masculine sex,† and Sikhandi becomes a skilled and famous warrior, playing a pivotal role in the war. Ramayana In some versions of the Krittivasa Ramayana, the most popular Bengali text on the pastimes of Lord Ramachandra (an incarnation of Vishnu), there is an interesting narrative of two queens that conceived a child together. When the famous king of the Sun Dynasty, Maharaja Dilipa, died, the demigods become concerned that he did not have a son to continue his line. Lord Shiva therefore appeared before the king's two widowed queens and commanded them, â€Å"You two make love together and by my blessings you will bear a beautiful son. The two wives, with great affection for each other, executed Shiva's order until one of them conceived a child. Unfortunately, however, the child was born boneless, but by the blessings of a sage, Astavakra, the child was restored to full health and continued the dynasty. Astavakra accordingly named the child â€Å"Bhagiratha† – he who was born from two vulvas . Bhagiratha later became one of the most famous kings of India and is credited with bringing the Ganges River down to earth through his austerities. Hindu texts Hindus have many sacred texts and different communities give special importance to different texts. Even more so than in other religions, Hindus also foster disparate interpretations of the meaning of various texts. The Vedas, which form the foundation of Hinduism for many, do not refer explicitly to homosexuality, but Rigveda says Vikruti Evam Prakriti (perversity/diversity is what nature is all about, or, what seems un-natural is also natural), which some scholars believe recognizes the cyclical constancy of homosexual/transsexual dimensions of human life, like all forms of universal diversities. People of a third gender (tritiya-prakriti), not fully men nor women, are mentioned here and there throughout Hindu texts such as the Puranas but are not specifically defined. In general they are portrayed as effeminate men, often cowardly, and with no desire for women. Modern readers often draw parallels between these and modern stereotypes of lesbian, gay, bisexual and transgender sexual identities. Historians Ruth Vanita and Saleem Kidwai, in their pioneering book, Same-Sex Love in India: Readings from Literature and History, for the first time compiled extracts from Indian texts, from ancient to modern times, including many Hindu texts, translated from 15 Indian languages. In their accompanying analytical essays, they also demonstrated that Hindu texts have discussed and debated same-sex desire from the earliest times, in tones ranging from critical to non-judgmental to playful and celebratory. Historian Devdutt Pattanaik summarizes the place of homosexuality in Hindu literature as follows: â€Å"though not part of the mainstream, its existence was acknowledged but not approved. † Other Indologists assert that homosexuality was not approved for brahmanas or the twice-born but accepted among the lower classes. In his book, Tritiya-Prakriti: People of the Third Sex, Vaishnava monk Amara Das Wilhelm demonstrates how ancient expressions of Hinduism accommodated homosexual and transgender persons much more positively than we see in India today: â€Å"Early Vedic teachings stressed responsible family life and asceticism but also tolerated different types of sexualities within general society Manu Smriti The Manuscript, which lists the oldest codes of conduct that were proposed to be followed by a Hindu, does include mention of homosexual practices, but only as something to be regulated. Though homosexuality was considered a part of sexual practices, it was not always well accepted. There were punishments prescribed for homosexual behaviour. For instance, the verse referring to sexual relations between an older woman and a virgin (woman) reads†Ã¢â‚¬ ¦ woman who pollutes a damsel (virgin) shall instantly have (her head) shaved or two fingers cut off, and be made to ride (through the town) on a donkey†, suggesting a severe punishment. However, the verse referring to sexual relations between two virgins suggests a relatively milder punishment – â€Å"†¦ a damsel who pollutes (another) damsel must be fined two hundred (panas), pay the double of her (nuptial) fee, and receive ten (lashes with a) rod†. These provisions, quoted out of context, seem homophobic, but in fact they are concerned not with the gender of the partners but with the loss of virginity that rendered a young woman unworthy of marriage. For instance, the punishment for a forced sex act between a man and a woman states â€Å"†¦ if any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly cut off, and he shall pay a fine of six hundred (panas)†, which seems more severe in comparison to the punishment prescribed for the same act between two virgins. Sex between non-virgin women incurred a very small fine, while homosexual intercourse between men was sought to be censured by a prescription of a bath with one's clothes on, and a penance of â€Å"eating the five products of the cow and keeping a one-night fast†- the penance being a replacement of the traditional concept of homosexual intercourse resulting in a loss of caste. The discrepancy in treatment may have been due to the text's non-equal views on males and females, considering that the Manusmriti is the same scripture that has stated that the status of woman in the society is the same (or even lower than) that of a man’s land, his cattle and other possessions. For Brahmanas and twice-born men, â€Å"causing an injury to a priest, smelling wine or things that are not to be smelled, crookedness, and sexual union with a man are traditionally said to cause loss of caste In the same chapter, the atonement for twice-born men is a ritual bath: â€Å"A twice-born man who has intercourse with a male, or with a female in a cart drawn by oxen, in water, or in the day-time, shall bathe, dressed in his clothes. Here again, it can be noticed that the proscriptions are specifically for brahmana and twice-born males; there is no mention in the Manu Smriti of punishment for homosexual behavior between males of the other classes. The majority of sexual matters dealt with by the law books are heterosexual in nature, and the punishments prescribed for heterosexual transgressions are often more severe. For example, â€Å"A man who is not a Brahmana ought to suffer death for adultery (samgrahana)† (2. 8. 359). The Manu Smriti also notes the biological origins of a third gender: â€Å"A male child is produced by a greater quantity of male seed, a female child by the prevalence of the female; if both are equal, a third-sex child [napumsaka] or boy and girl twins are produced; if either are weak or deficient in quantity, a failure of conception results. † (MS 3. 49) Narada Smriti The Narada Smriti, written around 400 CE, forbids the marriage of homosexual men (mukhebhaga – men who perform oral sex on other men) to women: â€Å"These four irsyaka, sevyaka, vataretas, and mukhebhaga] are to be completely rejected as unqualified for marriage, even for a woman who has been raped. † (NS 1. 12. 15) The Narada Smriti also lists fourteen different types of panda or men who are impotent with women. Kama Sutra The Kama Sutra is an ancient text dealing with kama or desire (of all kinds), which in Hindu thought is one of the four normative and spiritual goals of life. The Kama Sutra is the earliest extant and most important work in the Kama Shastra tradition of Sanskrit literature. It was compiled by the hilosopher Vatsyayana around the 4th century, from earlier texts, and describes homosexual practices in several places, as well as a range of sex/gender ‘types'. The author describes techniques by which masculine and feminine types of the third sex (tritiya-prakriti), as well as women, perform fellatio. The Second Part, Ninth Chapter of Kama Sutra specifically describes two kinds of men that we would recognize today as masculine- and feminine-type homosexuals but which are mentioned in older, Victorian British translations as simply â€Å"eunuchs. † The chapter describes their appearances – feminine types dressed up as women whereas masculine types maintained muscular physiques and grew small beards, moustaches, etc. – and their various professions as masseurs, barbers and prostitutes are all described. Such homosexual men were also known to marry, according to the Kama Sutra: â€Å"There are also third-sex citizens, sometimes greatly attached to one another and with complete faith in one another, who get married together. † (KS 2. 9. 36). In the â€Å"Jayamangala† of Yashodhara, an important twelfth-century commentary on the Kama Sutra, it is also stated: â€Å"Citizens with this kind of homosexual inclination, who renounce women and can do without them willingly because they love one another, get married together, bound by a deep and trusting friendship After describing fellatio as performed between men of the third sex, the Sutra then mentions the practice as an act between men and women, wherein the homosexuals acts are scorned, especially for brahmanas. (KS 2. 9. 37) The Kama Sutra also refers to svairini, who are â€Å"independent women who frequent their own kind or others† (2. 8. 26) — or, in another passage: â€Å"the liberated woman, or svairini, is one who refuses a husband and has relations in her own home or in other houses† (6. 6. 50). In a famous commentary on the Kama Sutra from the 12th century, Jayamangala, explains: â€Å"A woman known for her independence, with no sexual bars, and acting as she wishes, is called svairini. She makes love with her own kind. She strokes her partner at the point of union, which she kisses. † (Jayamangala on Kama Sutra 2. 8. 13). The various practices of lesbians are described in detail within the Second Part, Eighth Chapter of the Kama Sutra.

Explain How You Could Promote Inclusion

To answer this question one would have to first define the terms ‘inclusion, equality and diversity. According to Ann Gravells inclusivity is â€Å"involving all learners in relevant activities rather than excluding them for any reason either directly of indirectly† Gravells defines equality as â€Å" the rights of learners to attend and participate, regardless of their gender, race, ethnic origin, religion, disability, sexual orientation and age.And finally Gravells definition of diversity is â€Å"valuing the differences in people, whether that relates to gender, race, age, disability or any other individual characteristics they may have†. ( Gravells, A. , 2008, pg. 18). The Government defined inclusion in 2001 as â€Å"†¦ a process by which schools, local education authorities and others develop their cultures, policies and practices to include pupils†(http://www. csie. org. uk/).The essence of the definitions of all three terms is acceptance it im plies that the objective of teaching is to impart the knowledge and to assist the entire group in achieving their educational goals regardless of their background. As a teacher I must ensure that I do not allow anyone to feel marginalised or show favouritism and know that everyone is an individual with various abilities, needs, background and experiences and that all learners have the right to be treated with respect and dignity.Any barriers or boundaries to learning must be identified at the outset thereafter continuously monitored throughout the course for students to successfully and effectively participate in learning. The individuality and characteristics of each learner should also be identified and respected and if there is a cultural diversity in the group then the teacher should be culturally sensitive when delivering sessions. Adoption of such method can promote a sense of inclusion, equality and diversity at an individual level, which can translate to a more beneficial co llective learning practice throughout the course.Cultural and language differences; disabilities/age/medical issues, family commitments; lack of support, peer pressure, previous learning experience, travel issues, lack of confidence, emotional or psychological problems and learning difficulties, all these issues can potentially act as barriers to learning. (Gravells, 2008, pg. 16) As my subject will be Third World Development I could expect ‘some’ learners with extreme passion to issues of developing countries which can at times affect students’ morale and potentially result in dropping out or being very pessimistic – this could be a potential barrier.As a teacher I will have to deal with such cases by motivating those students and include them in all activities and discussion by telling them that they need to learn about causes and solutions to developing world’s problem so that they can become part of the solutions. Promotion of inclusion, equalit y and diversity can be achieved by the teacher first having the knowledge of the existence of potential barriers then identifying these barriers within the learning group thereafter finding ways towards overcoming them.Francis and Gould assert â€Å"It is important to recognise the differences in the learners we teach as these may influence how we interact with them. To act professionally as teachers we will want to ensure that we behave in ways acceptable to all our learners, taking into account factors such as race, gender, age, previous experience or background. † (Francis M and Gould J. , 2009, pg. 70) During the course enrolment forms, discussions, assessments and individual learning plans can ensure that no learner is disadvantaged or subjected to unfair discrimination on any grounds in relation to accessing appropriate learning methods and resources.Collecting this data also helps identify areas that may require referral to counselling, creche facilities, health advice or a basic skills tutor in order to overcome obstacles. Promoting inclusion by identifying variation in needs ensures that learners have equality throughout their learning experience. Data collection through assessment is valuable when analysed, acted upon and continuously monitored to ensure consistency in inclusion through equality. Advocating equality through more effective provision of resources according to individual need is essential to the learning experience.Planning and implementing various strategies throughout the course to support learners with various learning requirements such as VAK style or learners with dyslexia may benefit from having different colour and bigger fonts on the teacher’s projector screen can help tackle exclusion and inequality. If there is wheelchair users on the course the appropriate venue for teaching should be considered. For students that have a disability (such as being blind or deaf, etc. ) it may be useful for the student to have lea rning support whilst attending the classes.Carefully prepared resources can also help with inclusive learning e. g. handouts should be in a font size which is big enough for partially impaired vision learners. Any resources need to be in simple English (i. e. avoid unnecessary jargon). A good layout combining colours and pictures for easy reading. Using non-discriminating language, resources that echo the diversity of the group and that are adaptable to meet the needs of the learners can be a conscious, active and constant way of tackling exclusion.Use constant assessment methods to give equal opportunity to all the learners and at the end of the course give the learners the option to evaluate the course. In conclusion, processes of inclusion are wide-ranging, dynamic and varied. They consist of: ? forging relationships ? building community ? increasing participation Inclusion in education is concerned with breaking down barriers to learning and increasing participation for all stud ents, treating all learners on the basis of equality and non-discrimination. In educational and social settings of all kinds, working towards inclusion entails celebrating differences of: ? ulture ? ethnicity ? gender ? needs and abilities (http://www. csie. org. uk).Bibliography Gravells A. , Preparing to Teach in the Lifelong Learning Sector, 3rd Edition, 2008, Learning Matters Ltd. Francis M and Gould J. , Achieving Your PTTLS Award,: A Practical Guide to Learning in the Lifelong Learning Sector, 2009, Sage Publications Ltd. Reece R. Walker S. , Teaching Training and Learning: A Practical Guide, 3rd edition, 1997, Tyne and Wear Business Education Publisher Ltd. http://www. csie. org. uk/ Centre for Studies on Inclusive Education

Book Assignment Part 3 Essay Example | Topics and Well Written Essays - 1250 words

Book Assignment Part 3 - Essay Example While not so different from traditional villages in its desire to engage in a free exchange of ideas, the global village is one that thrives on the communication and transportation infrastructure that seems to be binding the world into one 'large, happy family'. The basic metal and cultural setup of a country is formed by it inhabitants and the people who come forth to call it home. Throughout history, there have been numerous examples of how immigrants have been an important part of the people as a whole when it comes to contribution to the cultural and basic climate of a country. (Massey et al, 2001) The case for this paper is that of America. As a country, America has been blessed with the great 'salad bowl' syndrome, wherein it enjoys a plethora of people who have come to the shores of this great country in search of opportunity. The basic reason for people migrating to a certain part of the world is the lure of opportunity as opposed to whatever threat might have met them in their home land. In this regard, the paper will discuss the book Beyond Smoke and Mirrors: US Immigration Policy in the Age of Globalization, as the authors set about describing the mindset of the immigrants as well as the hosts who came to set up homes in America. According to the authors, immigration policies and principles have been one of the most important aspects of public policy in the US. This is a part of their history. It has been mentioned by the authors that the nation had passed through perhaps the single most significant transformative period in its history by those who lived through the Civil War and Reconstruction. The great questions of slavery, sectionalism, and national supremacy that had plagued the Americans for nearly eight decades had been resolved through a combination of the force of arms and the constitutional and legal change made possible by military victory. Irrespective of the fact that most Americans believed that these issues had been permanently resolved, this period posed new challenges to American values and assumptions which in term have influenced their take on immigration policy. Three intertwining themes define the evolution of the US Immigration Policy and perspectives in the same as garnered from the bo ok: (Massey et al, 2001) (i) industrialization - the rise of the industrial economy and of accompanying issues of law, governance, and public policy; (ii) urbanization - the dramatic growth of the nation's cities as focal points for population growth and demographic change, and as centers of commerce, culture, education, news, and politics; and (iii) integration through immigration - the effects on American identity, politics, and culture of the great waves of immigration from eastern, central, and southern Europe and from Asia. The interaction of these themes added richness and complexity to late nineteenth-century American history. In order to further understand the implications set forth by the writers in this book, it is important to understand the motives behind the immigration of various groups of people so as to understand the evolution of the Immigration Policy. This has been garnered by the book as follows: Mexicans Just as labor's response to industrialization seemed threatening to prized American values of individualism, free enterprise, and social

Scottsdale Journey Stories Essay Example | Topics and Well Written Essays - 750 words

Scottsdale Journey Stories - Essay Example Scottsdale is one of the cities found within the state of Arizona and has a population of over 200,000 people according to the 2010 data sourced from the United States census bureau. Scottsdale is also known as the desert version of Miami due to the similarity it has with the south beach and the numerous partying found within this locality. The city of Scottsdale is believed to have been originally occupied by the Hohokam, a culture that belongs to the pre-historic era according to archeological information. The city of Scottsdale has for long organized the Scottsdale arts festival, an event that showcases the cultural and art gallery of the state to demonstrate the heritage of the city. The Scottsdale has also been ranked as the best in arts culture festival event in the United States according to the American style magazine. A section of Scottsdale hosts a number of art galleries leries and museums that are open to the public to enable them appreciate the tradition of the city.Jour ney stories are a Smithsonian exhibition that is used to tell the story of the evolution and growth of a nation. These stories are used to illustrate the thrill of travel as well the problems that one can meet while travelling through the different parts of the United States. In this paper, the journey story of the city of Scottsdale in Arizona will be conducted according to the Smithsonian exhibition. The journey stories have been used to tell us the progress that was made in the development of America to illuminate the heritage and the diversity of our people. It provides a better picture of how the American transport and communication system was built and the struggles the characterized the building of a nation (Higgins 34). The journey story of the city of Scottsdale seeks to highlight the tales of the ancestor and how they moved to America from their original lands. The journey story to Scottsdale explores the major connections in the city which can be associated with the Smith sonian’s journey stories. This area has for long been considered as the center of migration within the state of Arizona due to the numerous transportation and crossroad networks within the state. The trails, roads, railways, highways and the air transport networks within the city have provided a lot of business opportunity for the people of Scottsdale. The city is also characterized b y economic prosperity, religious freedom and opportunities for thrilling adventures (Bennett 43). The Scottsdale public arts exhibition has been used for several years to show the historical background and cultural heritage of the city. In this exhibition conducted in partnership with the Scottsdale public library, the educational and cultural riches of the city are made available and open to the public for viewing. These programs have been used to create public awareness of the art and increase public interest towards the cultural developments that have been witnessed in the city (Higgins 24). In this journey across the city of Scottsdale, the magnificent roads, rail network and the tradition prehistoric sites will be visited to provide a clear picture of the city today and in the past. The Scottsdale seen today that is characterized by a number of skyscrapers was not present a century ago and this progress in the development of proper housing structure began with the struggles of the forefathers. The town of Arizona has fences built around different homes and buildings, a feature to highlight the need for security to protect our homes and villages. These fences are made from decorative structures which form part of the beautiful landscape that we see today in different parts of the city (Farquhar 2). The kolaces, the spaetzle and the perogie that is a common diet for most of the people around the city of Scottsdale has a tradition background with this place. The culture of the old Scottsdale has thus influenced the eating habits of the present Scottsdale. The recipes, me nus and the ceremonies

Non-Sovereign small islands in the international economy Essay

Non-Sovereign small islands in the international economy - Essay Example Generally speaking, the OFCs were accused in undermining the stability and inviolability of the global financial system. To manage the situation, a group of initiatives were taken by the Financial Stability Forum, the International Monetary Fund, the Organisation for Economic Co-operation and Development (OECD), the European Union and the Financial Action Task Force (Woodward 686). In addition to the development of small islands as offshore financial centres, there are some other examples of cases when many small islands have exceeded in small-scale, high-value service and product-niching in various fields of economic activities, including: finance and banking, brokerage, tourism and hospitality (Baldacchino 254). This paper is focused on the research the small islands, performing an important role in the international economy and on the global arena. The more detailed analysis is carried out for the British Isle’s Crown dependencies: the Isle of Man, and the Channel Islands o f Jersey and Guernsey, as well the Prince Edward Island. The Financial Services Sector: the Isle of man, the Channel Islands and New "Havens"Among Developing Small Islands There are many various definitions of the offshore, which is the evidence of the challenges which many scholars and economists face in attempt to explain this concept precisely. For example, Palan defines the offshore as a â€Å"special territorial or juridical enclave†, in which regulation or taxation in the state is either partially or fully withheld (cited by Payne 627-628). While significant stress in the definition of the offshore falls on the territorial dimension, juridical properties is what really matters. Richard Woodward clarifies this view by the statement: â€Å"offshore is a legal as well as physical domain; where an activity takes place is secondary to the rules under which it takes place† (cited by Payne 628). Even though there are some slight variations in definitions, offshore finan cial centres have a set of common characteristics. The offshore financial centers can be characterized by the following attributes: minimal taxes or tax free; bank anonymity and secrecy laws at a high level, a high number of financial institutions, which serve mainly non-residents; flexibility of use of various company structures, the proportions of financial systems are exceeding needs of the domestic economy, light financial regulation (Levin 2), protection of the secrecy of transactions and few or no restrictions of financial transactions (Palan 155). The most successful OFCs are characterized also by stable economic and political climate, support from of a large international financial market, money laundering or drug money scandals free, availability of agreements for avoiding double-taxation with major countries, and are easily reached due to established information-exchange facilities (Palan 156). Referring back to the last item, many OFCs are developing laws and investing in telecommunications for attracting e-commerce providers (Levin 5). Obviously, telecommunications and IT is a very important factor that enables OFCs to respond to the needs of their customers and operatively react to external changes. Financial centres can be distinguished by many different ways. Thus, for example, International Monetary Fund (n.p.) has developed its own way of differentiation of the financial centers by splitting those into three categories: 1. International financial centres (IFCs) – are large internation

Researching gender and crime Essay Example | Topics and Well Written Essays - 1750 words

Researching gender and crime - Essay Example This paper, incidentally will be concerned with evaluating and giving a detailed analysis of the research in two stages: stage one will look into summarizing the entire research work while stage two will be on an evaluation of the research based on the methodology. Research in Criminology is often described as an investigation often conducted on any phenomenon that is linked to any or all existing aspects of the criminal justice system (Dantzker and Hunter, 2012).Therefore, any research that pertains to criminology should bear themes that pertain to criminal acts, the social justice, offenders, legal or illegal actions to mention but a few. In the article, the research was carried out on five male ex-offenders who attempted to give a description of their distinct experiences of life after prison; this in itself already qualifies the research with reference to its appropriateness in Criminology. There is also a need to understand that research in Criminology is often divided into two: applied research and basic research; in this particular research, applied research has been incorporated as it focuses on one particular issue, the ex-offenders’ status and how it impacts self and gives implications of the effects top foster change. To know if at all the research is valid; it is necessary to contextualize how it was conducted in light of how criminological research should be carried out. To begin with, the research problem is clearly defined in terms of what the study intends to look into which are the experiences that the ex-prisoners go through after leaving prison specifically in terms of employment, self-change and identity. Objectives in research are detrimental as they give the researcher a sense of direction; in the study the objective is captured under the purpose of study, which is to understand the experience of

How To Survive A Plague Movie Review Example | Topics and Well Written Essays - 750 words

How To Survive A Plague - Movie Review Example This paper is a review of the film â€Å"How to Survive a Plague†. It is majorly about a group of activists and the founders of the Act-up organization. This follows a struggle for recognition by the U.S.A government and health organizations in the provision and the development of advanced VIV/AIDS remedies. The political aspect of this documentary is the level of ignorance portrayed by President Ronald Reagan in support of the epidemic activism. In addition, Senator Jesse Helm pointed out to the victims that, â€Å"They asked for it†. Research through interviews and film demonstrations by the members of the Act-up group identified the spread of the plague to have been hastened by homosexuality and GLBT lifestyle. The politics against the Act-up activism was further reflected by the refusal of health organizations to treat AIDS patients and further refusal by the funeral homes to bury those that died of AIDS or related complications. The increasing death troll inspired the mobilization of the GLBT group in 1987 to influence the public perception about HIV/AIDS. This aimed at the arrival of a probable cure or effective preventive measures that would curb the number of deaths from the plague. The controversy within the GLBT and the intensive overview of the organization disagreements on how the campaigns should be carried out sets How to Survive a Plague a unique documentary in comparison to the other HIV/AIDS films. The differing opinions within the GLBT organization were whether the fighting meant the literal fighting while a section of the members acknowledged a campaign without undue violence.