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.

John F. Kennedy Essays (654 words) - City-states, De-Stalinization

John F. Kennedy Essays (654 words) - City-states, De-Stalinization John F. Kennedy John F. Kennedy was president of the United States of America from 1961 to 1963. Once he was elected Khrushchev (the Russian leader who was a Communist) tried to test the young president and see how far he could push the new American president. While in office Kennedy faced many obstacles that he had to overcome. Quite a few of them were against the Russians who were communists. After the second World War , Germany was split up into two new nations. One which was being controlled by the Russians ,that was called East Germany. In East Germany there was a communist government. The other nation was being controlled by England , France , and the US ,that was called West Germany. In West Germany there was a democratic government. The capitol of ?Old Germany? was the city of Berlin. Berlin was now located in East Germany. Berlin was split up into two different cities they were East and West Berlin. East Berlin was controlled by the communists. West Berlin was controlled by the democrats. On August 12, 1961 the Communists closed off the line between East and West Berlin and didn?t even let the commuters who worked in West Berlin but lived in East Berlin go to work. The trains and railroads were also cut off. Nobody knew how long this would be going on for. A reporter tried to cross the border of East Berlin and a guard said to him ?You are not allowed to go through we received instructions to this effect about an hour and age.? In 1961 people all over the US were debating if the US should go to war with the Russians and in August 1961 the pentagon ordered reservists to active service. Around 76,500 men most of them who were fathers and were in either World War Two or in the Korean War were being called to go back by the president. But after weeks of uncertainty and hopes and opinions that the whole crisis will ?somehow blow over? the reality of the crisis in Berlin struck America. A lot of times the crisis almost resulted in a war. One example is that two East German tankers squirted water from a powerful hose onto two young American GI?s. The GI?s were taught not to fire unless fired upon. So they reached for their grenades and were about to throw it when the tankers stopped spraying them. Events like this were not very rare. The troops on both sides were not easily provoked. The leaders on each side would try to do everything in their power to avoid a war. After a while there were rumors that Khrushchev wanted to have ?peace talks? if he really meant it the US was ready to go ahead with ?peace talks? only if the ?peace talks? would guarantee the freedom of the people in West Berlin. Most people believed that Khrushchev did not realize that by threatening Kennedy he would get the US to leave West Berlin. But a couple of people thought that Khrushchev had recognized he had not done anything by threatening Kennedy and they thought that the Russian communists really wanted to have ?peace talks? these people said that ?He now accepts that it is impossible to force the Democrats out of West Berlin by threats and that he will take care that his East German satellites don?t drive the Soviet Union into war.? {Newsweek - Berlin - p 17 } For war there are two key factors they are ?timing? and ?nerve?. ?In a free society President Kennedy was under far stronger public pressure than Khrushchev to pull back from the brink of war.? { Newsweek - Berlin - p 17 } BIBLIOGRAPHY 1 Hafner, Katie The House At The Bridge New York : Scribner 1995 2 ?Berlin? Newsweek 13 - 17 (September 4, 1961) 3 ?Warsaw Pact States Says Allies? Routes Remain Open? New York Times (August 13, 1961)

Foods that Increase Brain Activity and Prevent Decline by EssaySupply.com

Foods that Increase Brain Activity and Prevent Decline Foods that Increase Brain Activity â€Å"Smart foods,† they’re called – foods that enhance brain activity and that keep the brain healthy as the body ages. We now know, from research, that certain elements in some foods have a positive impact on the brain. While much of this testing has occurred with rats, the implications for human brains are certainly there. The elements that are now known to improve brain health and to help prevent brain health decline are Omega-3’s, glucose, blood supply, and anti-oxidants. In fact, the research shows that oxidants are more detrimental to the brain than to any other organ in the body. If you would like detailed information about these studies, there are load of essays online that summarize them. Nevertheless, foods rich in these elements should be added to everyone’s diet right now, no matter what age you are. Blueberries: Studies show that this superfood improves learning capacity and motor skills in animal studies. As well, they protect the brain from oxidants, and more recent studies indicate that there may be properties that retard dementia and Alzheimer’s. Recommended daily amount is 1 cup. Wild Salmon: Omega-3 fatty acids are known to promote good brain function and to reduce or delay effects of aging. These are also found in sardines and herring, and the recommended amount is at least one service 2-3 times a week. Nuts and Seeds: These foods are really high in Vitamin E, a nutrient that is also known to retard the aging of the brain as we age. 1 ounce per day of most any type of nut plus sunflower and sesame seeds is recommended. Vitamin E is also found in peanut butter if that is preferred. Avocados: One of the best benefits of avocados is that they contribute to good blood flow. The brain, like any other organ, relies on a strong blood supply. This food also lowers blood pressure, a condition which, over time, is a factor in the decline of cognitive abilities. Recommended amount is  ¼ -  ½ of one avocado once a week. This food is very high in fat content and calories, so this is the reason for the lower recommended amount. Whole Grains: Everyone should eat at least 3 servings a day of whole grain foods – oatmeal, whole grain cereals, and whole wheat or rye breads. First, these foods lower cholesterol, a leading cause of plaque buildup in the arteries. This buildup decreases blood supply to the brain, and can cause a stroke or heart attack. Both of these events disrupt the flow of blood to the brain. Whole grains also stimulate blood flow, so there is a double-plus to eating the recommended amount. Beans: The brain relies on glucose, and it does not store this nutrient. So, it is important that a steady supply of glucose get to the brain so that it is maintained in a healthy condition. While beans do not of themselves have glucose in them, they do regulate the flow of glucose throughout the body and ensure that the brain gets an adequate supply. Everyone should eat  ½ cup of beans every day. Pomegranates and other bright/dark colored vegetables and fruits. Pomegranates are mentioned specifically because, of all fruits and vegetables, they have the highest amount of anti-oxidants. Other fruits and vegetables include broccoli, tomatoes, oranges, dark berries and grapes, dark lettuce, carrots, asparagus, and squash. Red wines are also full of antioxidants. 5 servings a day please. Tea: If it is freshly brewed tea (no instant!), there are moderate amounts of caffeine which does enhance focus and memory. Tea, especially green tea, also contains anti-oxidants. 2-3 cups a day is ideal. Dark Chocolate: Yes! This is a huge source of anti-oxidants, and it also have moderate levels of caffeine. A recommended daily amount is  ½ - 1 ounce each day. Hopefully, there are some foods on this list that you really like. If so, and there are others you just can’t abide, at least increase the amounts of those foods that you do like. Scientists have located a protein in the brain that is definitely linked to Alzheimer’s, so keeping that protein functioning properly is important. â€Å"Brain foods† will help!

Law and Management Essay Example | Topics and Well Written Essays - 2500 words

Law and Management - Essay Example Leaders aspiring to be visionary should be able to mentor their successors at all levels and look beyond the horizon. To maintain the quality of leadership and lead people effectively, one needs to maintain the time and adopt the change required by the market. To be ahead in the competition, he should be the market leader in product development and technology. The leader should be a continuous learner, who always observes the global economic trends very closely, improves his listening skills and maintains a good relationship with his employees, while showing the empathy that will lead to better organizational culture. This will help to attract, nurture and retain the best talent in the organization. An effective leader should ask himself some retrospective questions like whether he is inspiring his own employees in the right direction or not Whether he is able to communicate effectively his vision, mission and strategic goals of the business, across the organization or not How courageous he is to implement his strategies, even during difficult times How frequently he takes the feedback whether he is in the wrong direction or right How best is he able to take timely decisions And, at the same time, whether he directs his employees towards right path or not An effective leader should maintain the simplicity and should be careful enough in matters of costs for the company and if the company is global he should not think in terms of dollars but should see each pie in terms of that country's currency. This will help him become aware of the local problems and culture that, in turn, will be helpful in solving such issues by adopting a suitable strategy related to that unit. An effecti ve leader lays emphasis on leadership principles, especially on the awesome responsibility of taking care of a good number of people's life and livelihood. According to James C Hunter, the author of "The Servant Leadership", the true foundation of leadership is not power, but authority, which is built upon relationships, love, service and sacrifice. Traditional Leadership Styles Comprehending the types of leadership styles is an essential first step in leadership development, which will help one to decide the leadership style that would work best for oneself and the organization Basically there are three classic leadership styles Laissez Faire, Autocratic, and Participative. 1. The Laissez-faire Style This style works well if one has highly skilled and highly motivated people and where direct reporting is done. The laissez-faire style employs low control; it depends more upon the leader's perception of how much freedom one should give to the people. 2. The Autocratic Style An autocratic leader is one who demands instant conformity to his words. These are the characteristics of autocratic leadership: Directs others what to do; restricts ideas or novel ways of doing things; generates fear of power, nepotism and humiliation; the team does not experience the teamwork sensation; shows immediate discontent at the petite blunder in accomplishing the business goals. This style is the least effective, because of hierarchical decision-making. It slaughters the creativity of employees. The autocratic style is found to be very effective when time is scarce, team members are unknown, persons/team lack expertise and know-how, and also in turning around a company, or in a formidable hostile takeover. 3. The Participative Style This style

Open Source Essay Example | Topics and Well Written Essays - 750 words - 1

Open Source - Essay Example e accounts and financial records of such businesses, with the aim of determining how well the organizations are run, and how accurate the financial records of the business are prepared and stored. In an accounting and auditing environment, there is a variety of software that requires to be applied. While some of those software are tailor-made specifically for the accounting purposes, others are general purpose software, which can also be applied by other computer users, to undertake various activities that are not related to accounting. The basic software that must be applied in an accounting and auditing environment are the Windows XP operating system and the Microsoft office suit (Amushie, 12). These software provides the basis for which the computer is operated, and the basis for which records are made and kept, for the operating system and the Microsoft office suit, respectively. It is through the Windows XP operating system that an interface is created in the computer, through which the user of the computer can navigate variously. On the other hand, the Microsoft office suit comprises of various applications such as the Microsoft Word, Microsoft Excel and Microsoft Acces s, which are programs that are used to prepare and store records, while also being applied to undertake various arithmetic functions, especially for the Microsoft Excel (Grauer and Maryann, 33). Both the Microsoft Office suit and the Windows XP are found in different versions of software. There are some versions of both Microsoft Office suit that are proprietary and others that are open source. Similarly, Windows XP operating system has some of its versions that are proprietary and others which are open source. While the Windows XP Service Pack 3 is a proprietary software, the Windows XP ReactOSÂ ® is a version of the windows XP operating system that is open source (Gross, 9). Similarly, Microsoft office suite has Microsoft Office 2007 as a proprietary software, and another version called the

Literature review Coursework Example | Topics and Well Written Essays - 2750 words - 1

Literature review - Coursework Example l development to the economic growth and on the other Robinson (1952) and Lucas (1988) opined that financial development at most might qualify as a supplementary condition to economic growth and at times extremely over emphasized. Again, MacKinnon (1973) and Shaw (1973) provide theories on how distortion in financial market hinders growth. The present paper choses to conduct a comprehensive study of empirical literatures on financial development and economic growth nexus related with China; relates the findings with the present theories on the same domain and thereafter moves to reach a conclusion. Shan and Morris (2002) used panel data for 19 OECD countries along with China over the period 1985 to 1998 to test the association between financial development and growth through a VAR model. The empirical result obtained this way depicts weak association between financial development and economic growth and cast doubts on the much celebrated association between the two. The results obtained this way is in tune with the theoretical proposition of Robinson (1952) and Lucas (1988) who have mentioned that financial development can at most be a supplementary condition to economic growth and not the propelling factor for the same. Liang (2005) has developed a theoretical model at first referring that financial intermediaries can affect economic growth. Then the author has empirically tested the model using panel data for 29 Chinese provinces over the period 1990 to 2001 through applying GMM techniques of panel data analysis. The result obtained this way refers to the fact that financial development together with government deregulation in financial sector have contributed significantly and positively to Chinese economic growth. Regarding the theoretical support; the empirical results are in tune with theoretical propositions of Bagehot (1873), Schumpeter (1912), Hicks (1969) and Grossman and Miller (1988) regarding the relation between financial development and economic

Concentric Circle Approach To Defence And Foreign Policy Politics Essay

Concentric Circle Approach To Defence And Foreign Policy Politics Essay Security perspective after Cold War has changed tremendously. Not only that state has to deal with external military aggression, it also has to go through overwhelming challenges of non-traditional security issues. Among the issues are terrorism, ethnic conflict, sea piracy, smuggling of illegal weapon and drug trafficking  [1]  . In this case, Indonesia is not an exceptional. Although Indonesia has been cautious to any action taken by any states within its geostrategic area since 1945 (after independent today), the concentration given by Indonesia government since mid-1990s is more on the non-traditional issues that impede states domestic political stability, unity, territorial integrity and thus to its sovereignty. This is partly due to the region where it is located, that is (to a certain extent) stable and less prone to the state-to-state conflict. In this case, the traditional threat of aggression from other countries is very unlikely to happen in this region  [2]  , its military preparedness has to be intact to overcome all mentioned non-traditional security issues that it is currently confront with  [3]  . For Indonesia, the dynamic shift of threat from non-taditional to traditional security may manifest themselves in the form of invasion or aggression from other countries  [4]  especially when considering the case of 9/11 terrorist attack and the reaction taken by United States and its allies in their mission on the global war on terror in Afghanistan as an instance. Concious with the challenges that impede Indonesia lately particularly when we look at terrorist Bali bombing in 2002 and J.W. Marriott bombings in 2003  [5]  , the twin-suicide bombing at the J.W Marriott and Ritz-Carlton hotels in 2009, as well as its unresolve issues of armed separatist movement imposed by Free Papua Movement (OPM)  [6]  , has made Indonesia aware that if the government did not overcome such non-traditional security issues effectively, it would cause more political, economic and social instability than what Indonesia is currently facing with. Thus, in order to overcome such situations, Indonesia through its defence and foreign policy has been used as a guideline to maintain states order as well as its national interest or national security. The question is what is Indonesias defence and foreign policy? How does Indonesia utilise its resources to overcome the traditional and the non-traditional security threat considering the challenges that it has to face especially when domestic instability is eminent. Apart from that, how does Indonesia synergise its defence and foreign policy to overcome the problem? What kind of approach that Indonesia use to preserve its own national interest? And what exactly is Indonesia national interest? By considering its security threats this paper argues that i) on one hand, Indonesia mobilises or use its armed forces to tackle the problems that occur, in which the preservation of states sovereignty and territorial integrity is its primary goal. ii) Indonesia, on the other hand utilises its foreign policy as a synergy in maintaining and achieving states national interest through different type of strategies. iii) This paper will conclude that, as in the case of Indonesia; foreign and defence policy cannot be separated especially when discussing states security perceptions and the strategy that it use to overcome it. In this case, state (Indonesia) uses its two statecrafts (state strategies) through the use of force as well as diplomacy as its major instrument in preserving and maitaining its national interest. Therefore, this paper will highlight, first, Indonesia internal and external security threats. Second, Indonesia defence policy in addition to its strategic national interest and third, this paper will focus on its foreign policy and approach taken by Indonesia in synergising its defence and foreign policy as a method of preserving and maintaing its national interest. 2.0 INDONESIA INTERNAL AND EXTERNAL SECURITY THREAT As the Republic of Indonesia enters the year of 2010, and celebrates its 65th Independence Day in August of the same year, it is evident that the security concern of the state will continue to be dominated by the same issues that it faced a decade ago. In fact the major concern of Indonesian government is unlikely from external threat of aggression rather their internal or domestic political instability. It was stated in the white paper issued in 2003 when Indonesian government acknowledged for the first time on the persistence of non-traditional security issues that occurs in the country  [7]  . A glance at Indonesias security perceptions, internally; despite a relative improvement in the economic development as well as its political situation, Indonesia faces tremendous difficulty in overcoming at least three [3] key security issues or challenges: i) the threat of terrorism, ii) protracted secessionist movements, and iii) the return of communal violence. Externally, the war on terrorism both at the regional and global levels continues to place Indonesia at the centre of regional and global attention. In this case, the nature of Indonesian government responses to the problem of terrorism, in which the government is constrained with its domestics capabilities in pertaining to the communication network level and its locals sensitivity to curb terrorism within the country, is putting the Indonesian government in a state of strain particularly on its relations with the outside world; regionally ASEAN as the whole, its close neighbour Australia as well the United States. The security environment of Indonesia remains volatile since it retains independent status in 1945. In this case, the most security challenges faced by the government of Indonesia now remain the threat of terrorism  [8]  910. Being the world largest archipelago with the biggest Muslim and multicultural population in the world, Indonesia certainly has a multi-diverse complexity in maintaining order and security. In this particular context, terrorism has become the threat to the safety of the nation, even a threat to democracy and civil society  [11]  . Despite the successes of arresting and prosecuting hundreds of terrorism suspects, radical groups were still active in recruiting new members. Since the bombing of Toserba Ramayana, Jakarta on January 2nd 1999 until the twin-suicide bombing at the J.W Marriott and Ritz-Carlton hotels in 2009, terrorism threat in Indonesia has increased tremendously  [12]  . Ten years of receiving consistence terrorisation from the terrorist group, there has been a serious doubt, if not pessimism, in the country whether the government has the ability to find and deal with the impact in a swift and firm manner. The government faced a difficult task of balancing the need to crack down terrorist networks and the imperative of taking into account terrorist group activities  [13]  . Apart from terrorism, Indonesia at the same time faces major threats from armed separatist movement  [14]  . In fact, the armed separatist movements were not new to Indonesian government. As early as 1950s (during the tenure of Sukarno until today; President Bambang Yudhoyono), the primary objective given by Indonesia government are still the same which is maintaining order at the domestic level especially to the case that derived from armed separatist movements which happened in East Timor  [15]  (now Timor Leste), West Papua  [16]  (still happening), and even in Aceh  [17]  province  [18]  19. In other words, its main task is safeguarding Indonesias territorial integrity. Aside from territorial integrity comes national economic strategic interest and states sovereignty. All these interest embedded in the Preamble of the 1945 Constitution. Among others, State has to safeguard and protect the sovereignty of the state, territorial integrity of the Republic of Indon esia, the nations safety and pride, and at the same time involve actively in efforts to create world peace  [20]  . Communal conflicts that happened in Maluku, South Sulawesi (Poso), in Kalimantan (Sanggau Ledo, Sampit, Sambas) was also considered as one of the major security threat facing by Indonesia from within  [21]  . So much so, it requires serious attention from the central government. Indonesia is a heterogeneous state. With a vast number of ethnic residing in a country as well as the geographical characteristic as an island nation; makes it easy for communal conflicts to occur. The issue that triggered the conflict was mainly due to a religious (Maluku and Poso, Sulawesi) and racial (West Kalimantan) background  [22]  . In fact, to some extent it was also triggered by an intergroup exclusivity and the socio-economic gap. According to Jones  [23]  , in her report says, one of the things we see is how changing population balances among different ethnic and religious groups has led to certain kinds of tensions, often with one group feeling that it is under siege by another. The l oss caused by communal conflict is enormous; it causes waves of evacuation, tremendous suffering of people, casualties and large material loss. In fact, the biggest communal conflict is ruined national solidarity and the bond of unity as a nation. Indonesias external threat perceptions on the other hand remain shaped primarily by internal sources of instability and conflict and suspicious of involvement of foreign actors in those internal conflicts. Indonesias elite, both civilian and military, continue to express concern over the possible involvement of foreign countries not only in the regional rebellions such as Aceh and Irian Jaya (Papua) but also in the spate of terrorist attacks across in the country, especially the Bali bombings. Some Indonesians believe that there is an international conspiracy (especially by the West) to undermine Indonesias stability and security through the issue of terrorism  [24]  . Many also recent the fact the international community, especially the United States, has come to see Indonesia as a hotbed of terrorism. These sensitivities among government officials, political, community leaders, and the public at large have in turn brought about a degree of uneasiness for Indonesia in both its r elationship with neighbouring countries in the regional war on terrorism and its relations with the United States  [25]  . 3.0 INDONESIA DEFENCE POLICY AND ITS STRATEGIC NATIONAL INTEREST In analysing Indonesias defence policy and its strategic interest, this paper will highlight few important things. First, this paper will look at its defence policy, the nature of its national interest as well as its strategic interest in overcoming states security challenges. The map of Indonesia. Source: http://www.electricscotland.com/thomson/reflections10.htm. Date of Accessed: 1 October 2010. The primary legal documents bearing on defence policy are the 1945 Constitution and the Defence Act (Law No.20) of 1982  [26]  . Constituted under article 30 of the Constitution, it is stated clearly that the duty of the state government is to protect all Indonesians (citizens) in every aspect from any threat. The notion to protect Indonesias citizens, however, is part and parcel of Indonesias national interest that is; to safeguard and to protect the sovereignty of the state, the territorial integrity, the nations safety as well as its pride  [27]  . The foci of Indonesias defence and security are thus, represented in conventional term as a series of concentric cirle emanating from Jakarta. In providing a clear picture of this defence and security strategy, the main area that covers the most or hot area of Indonesias security is its land and maritime borders (strecting up to its Zone Economy Exclusive, ZEE). The second circle, on the other hand covers the area of its neighbouring countries as well as the region where it is located. In this particular context, what ever happens in the region will directly or indirectly gives impact on the security aspect of Indonesia especially when it is located at one of the most important trade sea-lane that connect the West and the East; streching from Indian Ocean to the Straits of Malacca and the South China Sea. Thus, on account of its strategic position, it is important for Indonesian Armed Forces to maintain its national jurusdiction especially when almost all countries in the world rely heavily on Indonesias stability and security as well as its self-defence capacity for its own national resilience  [28]  . In other words, the development of a strong and flexible state apparatus, political and social cohesion and a ruboust economic infrastructure which enables Indonesia to defend itself and contribute to the defence of the region. Defence Act 1982, on the other hand provides a basic provisions of the defence and security of the Republic of Indonesia. It is a notable document that mentioned the social and political functions of Indonesian Armed Forces. Lowry  [29]  stated that; The act states that national defence and security includes defence against both external and internal threats amd that these threats may be directed against national freedom, sovereignty, national unity and solidarity, the integrity of the nation and national jurisdiction, and the values of the national idealogy; Pancasila as well as the constitution. The Act also explained that the threat can be overcome by total peoples resistance within a system of total peoples defence (Sishankamrata). It was designed to marshal and mobilise the nations physical, moral and material resources. In order to attain the desired goals, Indonesia has highlghted few startegies. Among them are permanent strategic interest, urgent strategic interest and the international cooperation in defence which underlies in future strategic interest. All of these embedded in Indonesias Strategic Defence Interest  [30]  . The permanent strategic defence interest of Indonesia is the administration of defence to guard and protect the countrys sovereignty and the unityof Indonesia and the countrys honour from every threat, either from outside or from inside of the country. In order to protect all these interests, it is important to be prepared to defend the country without regard for the argument as to whether or not a concrete threat exists. In carrying out permanent defence interest, Indonesia will always maintain a love for peace, independence and sovereignty. Thus, in resolving every conflicts and dispute, Indonesias will always first put forward diplomatic efforts and the use of force wil l be mobilised if the diplomatic means fail. Therefore, the Indonesia chooses an active defensive strategy in its defences. Indonesias urgent strategic interest on the other hand is directed to overcome actual security issues, which action could undermine and distrupt indonesias sovereignty and unity. In line with this, there are few security threats that Indonesia has to overcome with. The security issues, nonetheless, are heavily concentrated on the non-traditional security issues that emerge within the country. This includes fighting and overcoming the international threat at home and abroad, overcome the disturbances of armed separatist movements, counter radicalism and solve communal conflicts, overcome international crime as well assisting the government in handling natural disaster or any humanitarian activity  [31]  . As part of the international community, Indonesias pursue its third form of direct defence strategy based on international cooperation interest. In this case, Indonesia realise that other than the use of force as part of its statecraft strategy, Indonesia is committed to create a peace and good relations with other countries especially with its neighbour, the regional context and the world based on trust and cooperation. In fact, it cannot release itself from any connection with the world in the effort to achieve its desired goals. For Indonesia, this is the best strategy that could protect the nation from any external aggression especially in a form of state-to-state war. It is ecapstulated as part of Indonesias regional resilience. As a former secretary general of the Department of Defence and Security put it: we must defend further forward by befriending our neighbours and even by possesing the same threat perceptions (Quoted in Lowry  [32]  ). Recognising the limitations of i ts resources, Indonesia thus seeks a balance of interest rather than a balance of power  [33]  . In order to fulfil the requirement in upholding states national interest, Indonesia defence policy has come out with a strategic defence in which it should ensure the accomplishment of its national interest and its international cooperation. 4.0 INDONESIA FOREIGN POLICY AND THE LINGKAGES TO ITS DEFENCE POLICY IN PRESERVING ITS NATIONAL INTEREST Although Indonesian government recognises and stressing oftenly on the need to maintain internal order or domestic political stability as well as territorial integrity as a primary objective for its defence strategy, this does not mean that other form of strategy is neglected. Indonesia, like other country in the world, pursue diplomatic statecraft as its first agenda especially at the international level. In this case, Indonesia apply active defensive approach or as what Lowry  [34]  coined as forward defence. As its defence policy, Indonesias foreign policy is also uniquely influenced by its domestic events. Indonesias foreign and defence policy has always been a reflection of the beliefs and the actions of policymakers who are influenced, in varying degrees and ways by the society and the international system in which it operates. Although Indonesia has withnessed different kind of leadership and approach that has been taken on its foreign policy, there has been no major changes being made by the Indonesian leaders except for some concentrations at the substantial issues like, the issuence of stabilising political order and combating terrorism by President Megawati and diliberating and extending economic resilience during the tenure of Abdul Rahman Awahid and B.J. Habibie. All of these could be said as the extraneous variables that has influnced Indonesias foreign policy. Over all, the domestic imperatives such as commitment on the need to stabilise domestic politics, to preserve states territorial integrity and sovereignty as well to maintain states economic development has dominantly influence Indonesia foreign policy until today. What kind of approach that has been taken is rather different from one leader to another. As mentioned ealier, Indonesia foreign policy is a synergy to Indonesias defence policy. In this case, it requires extensive participation at the regional level as well as at the global level. For instance, under the tenure of President Bambang Yudhoyono, Indonesia is currently focusing on a new foreign policy outlook claimed as securing Thousand friends and Zero Enemies  [35]  . Under this policy Indonesia is moving towards attaining and trying to emerge as a responsible power (Middle Power) in the Southeast Asia region. It is carefully articulated as to improve relations with every nation in the region through bilateral and multilateral means. This includes promoting justice and order at the international arena, better investment policy for economic development, democracy and consolidation in regional integration as well as maintaining national unity. All of these strategies are important for Indonesia as one of the method that could improve Indonesias image at the internatioal fora esecially against all allegations of human rights abuses conducted against armed separatist movements in Aceh and Papua. For that, Indonesia is pursuing an active and independent approach  [36]  37 The necessity in conducting its foreign policy in constructivist approach is to denotes the ability to turn adversary into friend and to turn friend into partner. All of these are important as to provide a conducive environement in the region for the better future development based on thrust, confidence building  [38]  . With such sitiation, all disputes and conflicts could be settle at the table of discussion through a diplomatic approach rather than aggressiveness. In this case, Indonesia will therefore not to use its forces as a method of finding solution. To prove this kind of things as important as it is, Indonesia, as of to this date, has not engaged in any military alliance with a foreign policy especially in securing its own capacity to influence world order or international relations. For that, Indonesia advocates that all Southeast Asian states develop their full economic, political and social potential while cooperating extensively with each other. This is the hope tha t could boster external aggression or challenges. At one level, this could be a security buffer for Indonesia if the region could be persuaded to act in unison to twart the incursion of hegemonic influence. However, no other nations are enthusiastic to serve as security buffer for Indonesia  [39]  . Indonesias contributions to international security remain limited and focused on the regional level, especially in the war against terrorism. Indonesia has signed a number of antiterrorism agreements with some regional states. The Bali bombings and the Marriott bombing have not persuaded Jakarta to publicly-support the involvement of external powers in regional problems in which Indonesia continues to prefer regional solutions to regional problems. Apart from that, Indonesias foreign policy goal is to emerge as a responsible power in the Southeast Asian region. It is a unique amalgamation of the two schools of thought and policy of adaptation to the changing geopolitical and geostrategic compulsions. Being the world largest archipelago with the biggest Muslim population is again trying to gain leadership position in the region through a constructive and cooperative gestures and balanced bargaining between major powers. In fact, Indonesias foreign policy is based upon a number of cherished principles that reflect the countrys sense of national identity, how it wishes to protect and pursue its national interests vis-à  -vis other countries, and the shape of the desirable world order. On 19 September 1999, President B.J. Habibie signed Act no. 37 of 1999 on Foreign Relations, which was actually the first such Act on foreign policy, signed since trigger Indonesias independence. This Act formally stipulates key principles of Indone sias foreign policy that had been practiced for most of the countrys existence. In that context, Indonesia consistently expresses the hope that the ASEAN will continue to serve as the main vehicle for regional countries to cope with security challenges in the region, especially non-traditional threats such as terrorism. During the 2003, ASEAN Summit in Bali, Indonesia obtained agreement from other ASEAN members to transform the organisation into a security community by 2020. Indonesia has also called for an increase in intra-ASEAN maritime cooperation to provide more and more security aspect of the region as well as to its own country. 5.0 CONCLUSION Being the world largest archipelago with the biggest Muslim and multicultural population, Indonesia is trying it best to play a leadership role and at the same time struggling to maintain order mainly from its domestic instability as well as external security threats. Overseeing its defence, security as well as its foreign relations has proven complex in sense considering its size, location, economic underdevelopment, geographical fragmentation and ethnic and religious diversity. However, since its Independence, Indonesian leaders have managed to manoeuvre the state and provide cohesion and national identity under a unitary state. Looking at its foreign affairs, Indonesia has become a major political force in Southeast Asia. With its power resources mainly from its population, huge area of territory, vast number of natural resources and its potential market makes it important at the international arena especially in the region of rapid economic growth. Indonesia has taken a traditional-middle power role or approach in encouraging continued US engagement in the region as a stabilising force during the current period of transition (referring to Indonesias domestic politics from guided democracy with vast amount of military involvement in the administration to civilian control). Moreover, the encouragement is also due to the fact of uncertainty especially with the rising of Chinas power in the future regional order. Nonetheless, it also need China to participate into the regional community is some form of cooperative or common security arrangement to prevent the formation of competing power blocs. Indonesia sought to change the pattern of its external relations. The pattern usually occurred in terms of partnership as well the type of activity that it involves. At home, Indonesias traditional defence strategy has been one of national self-reliance based on total peoples defence with the armed force as the core of the nations arms. However, there are some challenges that it has to overcome with. Indonesia in this case acknowledged that their major difficulties are to cope with the vast number of islands as well as with the vast number of ethnic residing in the country. All of these could be tackled through an active participation from the population to help maintain order. However, globalisation is somehow another and big challenge to Indonesia as more and more population becoming more political democratic, appreciate interdependence economic development based on open market, there is no way that it could avoid for the population to become more individualistic than ever. It has somehow deteriorating the nationalism of the population. ENDNOTES