Surrogacy In The Handmaids Tale By Margaret Atwood

Throughout The Handmaids Tale by Margaret Atwood there begins to become a clear difference in the personal attitudes the Handmaids have towards surrogacy compared to attitudes of modern day surrogates. In modern day society, Americans are very proud of the free will they have, giving them the ability to choose endless possibilities of who and what they want to be. Becoming a surrogate is a choice made 100% by women, offering their wombs to couples who may be experiencing fertility complications. With not only the willingness to be extreamly helpful, these women are also being compensated for this choice. According to Growing Generations, a suggocasy website, women are making anywhere from $42,000 - $75,000 per child. Having the ability†¦show more content†¦Explaining how because the birth is not natural people view it as unbibical or unnatural. Also how during this procedure could but the mothers health at risk as well as the unborn child. While either side is not deemed rig ht or wrong there is defenity a split on viewpoints. However throughout The Handmaids Tail there is a consistant opinion how soceity views surrgacy. Handmaids are viewed as merely an object. Being stripped of everything that humanises them; from their names, ability to read and write, freedom, and much more. Authoritative figures like the Commander try to remind Handmaids of their â€Å"duty† of surrogacy throughout the book by manipulating them using Bible verses, one of them being, â€Å"Give me children, or else I die. Am I in God’s stead, who hath withheld from thee the fruit of the womb? Behold my maid Bilhah. She shall bear upon my knees, that I may also have children by her† (Atwood 88). As the government is based on religion, there is an expectation these authoritative figures are trying to create. Not only do the Commanders and wives have the expectation of the Handmaids to bear children but God as well. Finally, there is a clear differences between how the wives in The Handmaids Tale respond to surrogacy vs. how modern day wives respond. In modern day society, women who choose to use a surrogate have a bittersweet experience. As obvious emotions of sorrow and sadness are correlated with not being able to conceive a child of their own but there isShow MoreRelatedOrwell s 1984 And Huxley s Brave New World1821 Words   |  8 Pagesreflected in the tale of persecution presented by Margaret Atwood in The Handmaids Tale and the dystopian society of Gilead. Unlike other dystopian novels and actual historical events, however, Atwood introduces a new persecuted group in The Handmaids Tale: not Jews, Muslims, witches or political radicals, but Women. Atwood also introduces a novel form of persecution that includes both pre and post-inception. The oppression of women is present in both periods demarcated in Handmaid’s Tale, the pre-Gilead

Explication Of The Raven By Edgar Allan Poe - 1102 Words

Holly Hecox Perdue English Composition II 28 February 2016 Explication: â€Å"The Raven† by Edgar Allan Poe Through the use of an un-named narrator in his poem entitled â€Å"The Raven†, Poe darkly conveys feeling understood by many: hopelessness, lost love, and death. The poem follows the un-named narrator, as he reflects on, as well as struggles with, the realization of his lost love, Lenore. Like many, he tries to detract his overwhelming feelings for Lenore by investing his time in studying books. Despite his greatest efforts, he is unsuccessful. Much to his surprise, his solitude is interrupted by an unanticipated visitor. Throughout the poem, Poe uses imagery, tone, symbolism, and rhyme as a means of conveying his overall themes of undying devotion and lingering grief. Around midnight on a â€Å"bleak December† night, a â€Å"weak and weary† man is reading while â€Å"nearly napping†. He reads as a means of nullifying the sorrow he feels â€Å"for the lost Lenore†. Suddenly, he is jolted alert by some visitor tapping at his chamber door. The lonely man tells himself â€Å" ‘Tis some visitor† â€Å"and nothing more†, but as he widely opens his chamber door, he finds â€Å"darkness there and nothing more†. Staring into the darkness, the narrator dreams about the impossibilities of his lost love, and even whispers her name; ‘Lenore’. Upon returning to his chamber, a stronger tapping, at the window, is catching his attention. Courageously exploring the noise, he is amused and relieved when a raven flies in fromShow MoreRelatedEssay on Collection of Poems by Various Authors3882 Words   |  16 PagesBiography, Edgar Allan Poe The Raven by Edgar Allan Poe Mamie by Carl Sandburg Explication, Mamie by Carl Sandburg Two Strangers Breakfast by Carl Sandburg Mag by Carl Sandburg Explications of Two Strangers Breakfast and Mag by Carl Sandburg Reasons Why by Langston Hughes Explication of Reasons Why by Langston Hughes The Faces of Our Youth by Franklin Delano Roosevelt Enjoyment, Explication, The Faces of Our Youth by Franklin Delano Roosevelt Annabel Lee by Edgar Allan Poe Read MoreThe Raven And Ulalume By Edgar Allan Poe3442 Words   |  14 Pagesand Repetition Discussed in Edgar Allan Poe’s The Raven and Ulalume Were I called on to define the term ‘Art,’ Poe once wrote, I should call it ‘the reproduction of what the Senses perceive in Nature through the veil of the Soul.’ The intense grief that is felt after losing a loved one can often result in despair and irrationality, but in some of Poe’s poetry it has resulted in the severe mental collapse of the narrator. In The Raven and Ulalume by Edgar Allan Poe, the adverse effects followingRead MoreAnalysis Of The Poem The Raven 1813 Words   |  8 PagesThose that have read â€Å"The Raven† may not fully understand what the young man in the poem is feeling and may question why does he do these things. Have a better understanding of the character’s feelings and what he must have gone through. He closes himself off from others and gains a fascinating raven that flies into his home. Some believe the reason why his is sad and lonely is because he self-torments. Though in reality the young man only mis ses his beloved so greatly that he can’t help but feelRead More A Deconstructive Glance at Edgar Allan Poes The City in the Sea2445 Words   |  10 PagesA Deconstructive Glance at Edgar Allan Poes The City in the Sea Always mesmerizing, Edgar Allan Poes poems range from deep and depressing to dark and grotesque. Certainly this is true of his poem â€Å"The City in the Sea,† which is dark in tone and ambiguous meaning. What does it mean, and where did Poe come up with his concept? There are many possible answers to this question, and interpretations include the phallic and yonic symbols of Freudian theory and the idea of biblical cities as

Abbot’s Act Of Stealing And Ethics Samples †MyAssignmenthelp.com

Question: Discuss about the Abbots Act Of Stealing And Ethics. Answer: Facts: Abbot is a philosophy Student who has faces deprivation and poverty Abbot suffers from vitamin deficiency and therefore is advised by the doctor to eat meat which he cannot afford Abbots friends encourage him to steal meat from Ms Costellos grocery shop saying that stores have an ethical obligation to the society Abbot steals from Ms. Costellos grocery store and justifies the act of stealing saying Ms. Costello has an ethical duty to the students. Issue The issue in this scenario is whether the Abbots act of stealing is justified. Test: For the purpose of assessing whether the act of stealing is justified it is essential to assess whether the theft of meat from the shop Ms Costello it is important to assess the facts of the case By the principles of ethical theories. Every member of the society has the obligation to comply with social duties and respect the rights of the others in the society (Van Hooft, 2014). Further it can be stated that government has framed certain regulations and codified the same as laws so that people comply with same and ensure that anarchy is not promoted in the society. According to the ethical theory of virtue ethics it can be said that the actions of individuals reflect their character (Carr, 2016). Virtues can be considered to be inherent qualities of individuals and the same are acquired over time. Virtue ethics emphasizes on the moral character and virtues of individuals in assessing whether their actions are in line with the ethical standards. Virtue ethics can be considered to be one of the major approaches in normative ethics. Virtues ethicists attend to virtues primarily as consequentiaists attend to consequences of actions (Segon Booth, 2015). It can be stated according to section 657.2 of the Canadian Criminal Code that an individual can be charged with theft if he is found with possession of another persons property which had been acquired by the commission of an offense (Laws-lois.justice.gc.ca, 2018). The act of stealing the property of another person is not only unethical but also illegal. It can be said that when a person is found with the possession of an item of the shop for which he has not paid, such person can be called a shoplifter. Application of the test According to the theory of virtue ethics as discussed earlier, it can be said that the act of stealing does not reflect good virtues or moral character of an individual. The act of stealing is inherently unethical and cannot be considered to be an option to alleviate oneself of poverty and deprivation. The act of stealing itself is harmful and has a criminal intent. In the given scenario Abbot further went on to justify the act of stealing by saying that Ms Costello has a social obligation to the students. Justifying theft as a matter of right also reflects low moral character of Abbot. Not only is theft considered to be unethical but also illegal. Abbots act of taking possession of the property of Ms Costellos store without paying for the same constitutes theft which is defined and labeled by the Canadian Criminal Code as an offense. Therefore it can be said that Abbots act was unethical and illegal. References: Van Hooft, S. (2014).Understanding virtue ethics. Routledge. Carr, D. (2016). Virtue, character and emotion in people professions: towards a virtue ethics of interpersonal professional conduct. InTowards Professional Wisdom(pp. 113-126). Routledge. 'Criminal Code' (Laws-lois.justice.gc.ca, 2018) https://laws-lois.justice.gc.ca/eng/acts/C-46/ accessed 25 March 2018 Segon, M., Booth, C. (2015). Virtue: The missing ethics element in emotional intelligence.Journal of Business Ethics,128(4), 789-802.

Two Nation Theory of Subcontinent Essay Example

Two Nation Theory of Subcontinent Essay â€Å"One lesson I have learnt from the history of Muslims. At critical moments in their history it is Islam that has saved Muslims and not vice versa. † (Sir Muhammad Iqbal) Why Ideology of Pakistan is Important: Today the world community comprises of more than 180 countries. Pakistan appeared on the world map in August 1947, and became the first Islamic ideological state of the modern times. Unlike the non-ideological states, it was not established due to any geographical conflict or territorial domination by a group of people. If the ideology of such a state like Pakistan is dead then its existence can be questioned.Therefore, Pakistan can’t exist if there is no more ideology of Pakistan. Pakistan is an ideological state†¦established in the name of the Islam. But on the 31st of December 1971, this land of ours, lost its east wing. And East Pakistan emerged on the world map as Bangladesh. The then prime minister of India Ms. Indra Gandhi claimed that the birth of Bangladesh is the death of the two-nation theory†¦ If, as said, the ideology of Pakistan came to an end in 1971, then the objective behind the creation of the Islamic Republic of Pakistan would have come to an end too.Purpose of Pakistan The breakup of the country in 1971 raised cynical eyebrows about national identity and gave rise to the theory of sub-nationalities on the basis of race, religion and language. Thus questions are being asked about the very existence of Pakistan. The debate about the motivating force behind the making of Pakistan has been one endless exercise. Was there any need of Pakistan at all? Is this just another Muslim state like many others? Was creation of Pakistan a conspiracy of the British and/or of Muslim League?Was it to retrieve the ancient glory of the Islamic era, or to find a base for the reconstruction of Islamic thought and the resurgence and re-adaptation of its message to our day and age? Was Pakistan created accidentally? Was the sacrific e of thousands of Muslims in 1947 useless? Should Pakistan and India be merged together to form â€Å"Akhand Bharat† to restore peace in the Sub-continent? What is Two Nation Theory? Two-Nation theory is the basis of creation of Pakistan. It states thatMuslims and Hindus are two separate nations from every definition; therefore Muslims should have a separate homeland in the Muslim majority areas of India, where they can spend their lives according to the glorious teachings of Islam. If Muslims of the sub-continent comprise an Islamic nation then they have the right to have separate homeland as Muhammad Ali Jinnah, (in his address to the annual session of Muslim League) mentioned and I quote: â€Å"History has presented to us many examples, such as the Union of Great Britain and Ireland, of Czechoslovakia and Poland.History has also shown to us many geographical tracts, much smaller than the sub-continent of India, which otherwise might have been called one country, but which have been divided into as many seven or eight sovereign states. Like-wise, the Portuguese and the Spanish stand divided in the Iberian Peninsula. † The Definition Of Nation The significance and reality of Pakistan has not been fully understood in the west. To the west, nationality based on religion is an alien and often-incomprehensible phenomenon.This is because religion in the West has come to play such a restricted role. In the West, Germans and French are accepted as two separate nations. However, the fact of Hindus and Muslims in India representing two separate cultural entities is seldom appreciated. A young French student may visit a family in Germany, share their meals, may attend the same church and even marry a girl in the family without creating a scandal or surprise. But such instances of intermarriage have been extremely rare in the Indo-Pak Sub-Continent.Even some of the most ardent Indian Nationalist has found the idea totally unacceptable. As Sir Abdur Rahim o bserved: â€Å"Any of us Indian Muslims traveling for instances in Afghanistan, Persia and Central Asia among Chinese Muslims, Arabs and Turks, would at once be made at home and would not find anything to which we are not accustomed. On the contrary, in India we find ourselves in all social matters total aliens when we cross the street and enter that part of the town where our Hindu fellow townsmen live. † Is Two Nation Theory A New ConceptA point generally raised by the opponent of the two-nation theory is that Pakistan was created accidentally and that the intellect of most of the Muslims at that time was overpowered by emotions. Moreover, that this phenomenon emerged in the early decade of the 20th century. But, what the history reveals is something different. Two-Nation theory was not at all as new phenomenon. History of Two Nation Theory Mahatma Gandhi, speaking in the second session of the Round table conference in London in 1931, said that the quarrel between Hindus an d Muslims was ‘coreview with the British advent’ in India.It would be difficult to maintain such a position historically because the conflict between Hindus and Muslims had started long before the emergence of the British power in India. The phenomenon of Two-Nation theory originated with the advent of Islam in the Sub-Continent (712AD). According to Jinnah, â€Å"The concept of two nation theory originated the day, the first Hindu converted to Muslim. † The partition of India was proposed more than seven hundred years prior to the Lahore resolution.In 1192 AD, on the eve of battle of Tarian, according to famous historian Farishta, Sultan Muizz-ud-Din had suggested to his rival, Pirthviraj, the partition of India, leaving the region of Sirhind, Punjab and Multan with Sultan and retaining the rest of India for himself. This proposal cropped up again after 150 years, when Al-Beruni pointed out the existence of the two big groups of people subscribing to two differe nt religions. â€Å"This (the religious difference) renders any connection with them† says Beruni, â€Å"quite impossible and constitutes the widest of gulf between them and us (Hindu and Muslims). |Perhaps Emperor Aurengzeb (1658-1707) was responsible for increasing Hindu Muslim tensions by trying to Islamize the Mughal | |government. Several Muslim historians have actually glorified Aurengzeb for making Muslims conscious of their separate religious | |and ideological identity. It is also true that Maratha and Sikh leaders raised their banner of revolt against Aurangzeb because | |in trying to organize his government on Islamic lines, the emperor was acting against their interest.Sir Jaduanath Sarkar’s | |observation on the role of Shivaji, the Maratha leader, is revealing: | |â€Å"Shivaji has shown that the tree of Hinduism is not really dead. That it can rise from beneath the seemingly crushing load of | |centuries of political bondage, exclusion from the adminis tration, and legal repression; it can put forth new leaves and branches| |it can again lift its head up to the skies† | |After Aurangzeb’s death, Muslim power started disintegrating.Muslims were so alarmed by the growing power of the Hindus under | |Maratha leadership that even a Sufi scholar like Shah Walliullha (1703-81) was moved into writing a letter to the Afghan King | |Shah Walliullah. He wrote: | |â€Å"In short, the Muslim community is in a pitiable condition. All control of the machinery of government is in the hands of Hindus,| |because they are the only people who are capable and industrious.Wealth and prosperity are concentrated in their hands; while | |the share of Muslims is nothing but poverty and misery†¦ At this time you are the only King who is powerful, far-sighted, and | |capable of defeating the enemy forces. Certainly it is incumbent upon you to march to India, destroy the Maratha domination and | |rescue weak and old Muslims from the clutch es of Non-Muslims. If, God forbid, domination by infidels continues, Muslims will | |forget Islam and within a short time become such a nation that there will be nothing left distinguish them from non-Muslims. | |This letter by Shah Walliullah to a foreign Muslim against the local Non-Muslims again reflects that Muslims living in any part | |of the world are the part of one Muslim Nation. | |The Two Nations | |Although the Hindus and Muslims had been living together for centuries in the Indian sub-continent, yet there had never been | |either any signs of merger of the Hindu and Muslims societies, or any serious attempt to develop a working relationship between | |the two major ethnic groups.The two have always remained as two distinct social systems, two separate and distinct cultures and | |last but not the least, two different civilizations. | |In fact, Hindu fanaticism has always been against those who do not belong to them and against all outsiders, whom they consider | |maleec h or unclean. So they are against having any connection with such people, what to speak of inter-marriage, a Hindu is often| |forbidden eat or drink or to even shake hand with a Muslim or for that matter with a person belonging to any other faith or | |religion.In short the Hindu customs and their hatred for Muslims was the main factor against developing a working relationship | |between the two major societies. | |Lala Lajpat Rai, a very astute politician and staunch Hindu Mahasabhite, in his letter to Mr. C. R. Das, which was written 12 or | |15 years prior to Pakistan Resolution, wrote: | |â€Å"There is one point more which has been troubling me very much of late and one which I want you to think (about) carefully, and | |that is the question of Hindu Mohammedan unity.I have devoted most of my time during the last six months to the study of Muslim | |history and Muslim law, and I am inclined to think it is neither possible nor practicable. Assuming and admitting the sincerity | |of Mohammedan leaders in the non-cooperation movement, I think their religion provides an effective bar to anything of that kind†¦| |And nothing would relieve more than to be convinced that it is so. But if it is right, then it comes to this, that although we | |can unite against the British, we cannot do so to rule Hindustan on British lines.We cannot do so to rule Hindustan on | |democratic lines. † | |[pic] |[pic] | Muhammad Ali Jinnah, (in his address to the annual session of Muslim League) mentioned: â€Å"It is extremely difficult to appreciate why our Hindu friends fail to understand the real nature of Islam and Hinduism.They are not religions in the strict sense of the word, but are, in fact, different social orders. It is a dream that the Hindu and Muslims can ever evolve a common nationality; and this misconception of one Indian nation has gone far beyond the limits, and is the cause of most of our troubles, and will lead India to destruction, if we fail to r evise our notions in time. The Hindus and the Muslims belong to two different religious philosophies, social customs and literature.They neither intermarry, nor interline together and indeed they belong to two different civilizations, which are based mainly on conflicting ideas and conceptions. Their aspects on life and of life are different. It is quite clear that Hindus and Musalmans derive their inspiration from different sources of history. They have different epics, their heroes are different, and they have different episodes. Very often the hero of one is a foe of the other, and likewise, their victories and defeats overlap.To yoke together two such nations under a single state, one as a numerical minority and the other as a majority, must lead to growing discontent and the final destruction of any fabric that may be so built up for the government of such a state. † Is Pakistan a Conspiracy of British And/Or Jinnah For the congress, the establishment of Pakistan was a cr uel blow to their claim of being a nationalist organization. It meant that Muslims did not trust the Hindus as a majority community to be just and generous towards Muslims interests and culture.This explains why congress leaders have often tended to attribute the creation of Pakistan almost entirely to the British policy of ‘divide and rule’. However, a closer look at the history after the establishment of the British rule in India will reveal that the Hindus were much closer to the British government than the Muslims. The Hindus, who were fed up with the Muslim rule, welcomed the British rule over India. This state of affairs resulted in the patronage of the Hindus by the British and suspicion and distrust against the Muslims of the sub-continent.The Hindus were economically better off than the Muslims. The events of 1857 further diminished the prospects of economic growth of the Muslim community in the sub-continent. From 1857 onwards, when the British had taken compl ete control of the Indian Administration, they elevated the Hindu community to the status of landlords, gave the Hindus proprietary rights and provided them the opportunity to accumulate the wealth which should have otherwise gone to the Muslims who were at the helm of affairs. Hindus were given more jobs in the government and military compared to Muslims.Lets now look see whether the establishment of Pakistan in 1947 as the largest Muslim state was a conspiracy of Jinnah. Muhammad Ali Jinnah remained an active member of the Indian National Congress for about 25 years, and because of his personal efforts to bring about a rapprochement between Hindus and Muslims was even hailed as the ‘Ambassador of Hindu-Muslim unity’. As long as effective power in India was in the hands of the British, it appeared as if a true nationalism was growing in that country.However, with the introduction of representative institutions and the devolution of political authority, the Hindus start ed showing their true colors by imposing their superiority over the Muslim minority, as a result of which a struggle between Hindus and Muslims ensued. Jinnah was greatly disappointed by these movements by the congress leaders and so he resigned from the Congress. The behavior of the Congress leader changed his mind and realized him that the Congress is a Hindu Congress. Another popular view regards Pakistan as no more than a personal triumph of the brilliant strategy and will power of Quaid-e-Azam| |Muhammad Ali Jinnah. Some have even gone so far as to suggest that had Jinnah died earlier, there would not have been any | |Pakistan. It is true that Jinnah’s great role was a highly important contributing factor; but without intense religious zeal for | |an Islamic state on the part of Muslim masses, Jinnah could not have achieved Pakistan.Khilafat leaders like Maulana Muhammad | |Ali and Maulana Abul Kalam Azad and poets like Hali, Akbar Allahabdi and Iqbal were mainly respons ible for making Muslims | |conscious of their separate national and cultural identity. Thus, when the message of Pakistan was presented to the masses, it | |fell on fertile soil. Jinnah, who did not know Urdu, could not have achieved Pakistan without able and zealous lieutenants and | |without the vision of an Islamic state as an inspiring stimulant.One may even go so far as to say that the Muslim League, led | |largely by the middle-class Muslim Leaders, would have probably come to some sort of compromise on the issue of Pakistan had they| |not been swept off their feet by the intense Islamic fervor of the masses and the astounding success that the Muslim League | |achieved during the elections of 1945-46. It has been reported that the Quaid-e-Azam himself never expected to see Pakistan in | |his lifetime. |Congress leaders tried to challenge the two-nation theory by pointing out that a large number of Muslims in India were | |descendants of Hindu forebears who had converted to Isl am. They also argued that there was hardly any cultural difference between| |Hindus and Muslims in the rural areas where the vast majority of both communities lived. But these arguments could not alter the | |fact that a change in one’s religion from Hinduism to Islam in the Indian context not merely implied a change in one’s religion, | |but also a significant change in man’s social and cultural status.The new convert became the member of an egalitarian social and| |cultural force in large parts of India. Particularly in the North Western part of India, which constitutes Pakistan today, the | |dominant culture that emerged was clearly Islam. | |From Bande Mataram to Pakistan | |The first provincial elections under the 1935 Act were held in 1937, as a result of these elections, the congress was invited to | |form ministries in seven provinces.The attitude of the congress government towards the Muslims was very cruel, and it opened the| |eyes of Muslims to the im pending danger. The hostile attitude of Congress government towards the Muslims was by itself a proof of| |Hindus being a separate Nation. The experience of living under Congress rule was one major factor which shook the Muslims from | |their political slumber and made them instantly conscious of their distinct national identity. | |Let’s consider the example of â€Å"Bande Mataram†. The Bande Mataram was adopted as the national anthem in the Congress Governed | |provinces.Muslim children were compelled to sing this anthem, which the Quaid described as â€Å"Idolatrous and worse a hymn of | |hatred for Muslims. † | |The song â€Å"Bande Mataram† is from an old Bengali novel, Anand Math, written by Bankim Chandra Chattrji. It tells the story of a | |secret religio-political society of Hindus plotting the overthrow of the Muslim power in Bengal in the 18th century. The new | |recruits to the secret society recited the Bande Mataram as a vow. A new recruit, Mohendra, was led by the leader, Bhavananda, to| |the temple of Anand Math to have darshan of the Mother.In the first chamber Mohendra was greeted by a massive four-armed Vishnu,| |flanked by the idols of Lakshami and Arawati, and a lonely image sitting on his lap. Bhavanda pointing to the lady on the lap of | |Lord Vishnu told Mohendra that she is the Mother and we are her children. The next chamber was decorated with the image of | |Jagatdhari, another deity who was explained, as â€Å"The mother was first like this†, the next camber where ten-armed Durga was | |presiding, attended by Lakshami and Sarawati.Bhavanda explained: â€Å"This is what the Mother will be like†¦ when the enemy has been | |crushed under her feet†. Mohendra was overcome with religious fervor and chanted these lines of Bande Mataram to be confirmed as | |a member of the anti-Muslim secret society: | |[pic] |[pic] | Thou art Durga with ten arms: | |And thou art Lakshmi, the lotus ranging; | |And thou art Vani that Givweth knowledge; | |I salute thee | |The Congress Government went to such an extent as to replace Urdu by Hindi, banning of Cow slaughter and even celebrating | |Gandhi’s Birthday officially and compelling the students Hindus and non-Hindus to worship the picture of Mahatma Gandhi. | |From the above very brief but factual analysis of the relationship which had developed between the two major Communities of India| |i. e; the Hindus and the Muslims, it should no longer be a questionable proposition as to why the Muslims insisted on the | |partition of India and having a separate Homeland for the Muslims. | |The Tragedy of 1971 | |The separation of East Pakistan was no doubt the biggest tragedy in the history of Pakistan.However, it should not be regarded | |as death of Two Nation Theory. First of all Bangladesh, though no more a part of Pakistan but still is neither a Hindu state nor | |a secular state rather is a Muslim State. The elite of West Pakist an were not able to understand the real situation in East | |Pakistan and they absolutely failed to tackle it. In spite of all these mistakes by the government, the involvement of the | |foreign hand in separation of East Pakistan, is a solid reality. Those who cry today upon the â€Å"cross-border† terrorism in Kashmir| |(in spite of the fact that there is no international border in Kashmir) have totally forgotten the hands and faces behind the | |Muktibahini.The way the Bangla youth was brain washed by Hindu teachers and scholars is an open secret. The fact is that not | |much literature was available in the Bangla language about Islam, neither any translation of Iqbal nor of Moududi. On the other | |hand Robinder Nath Tegore and Chander Mukr Ji were very popular. | |The Muslim Bangladesh though no more a part of Pakistan is independent from the fright of Hindu domination. | |Ms. Indra Gandhi’s statement about the creation of Bangladesh, was by itself a proof of the existence of the Two-Nation Theory. | |She claimed that today ‘we’ have taken the revenge of the â€Å"1000’s years slavery†Ã¢â‚¬ ¦ but in 1971 Pakistan was just 24 years old!!! | |Then what was she referring to by mentioning the 1000 years? Definitely she was talking about the era when Muslims ruled India. | |This means Pakistan didn’t emerge neither with the advent of British to India, nor is a result of â€Å"Divide and Conquer†, nor is a | |conspiracy of the Muslim League, nor is a symbol of nationalism based on territory. Pakistan-based on the Two-Nation theory | |existed long before August 47 in the heart of every Muslim of the Sub-Continent, who wanted the revival of the Muslim Ummah. | |[pic] |[pic] | Two Nation Theory At PresentKeeping in view the above discussion in light of facts and figures from history, it can be claimed that theTwo Nation Theory is a reality even today. Unfortunately, the Hindu community of the sub-continent has never accepted this reality from the very beginning and they still want to convert the Indo-Pak sub-continent to Maha Bharat. They want all non-Hindus to change their faith to Hinduism. The top leadership of the Bharatiya Janata Party (BJP), which is currently ruling India, has not only publicly denounced the two-nation theory but has also declared that it does not accept the partition of the Sub-Continent in 1947 which was based on this theory. On the same analogy, the BJP claims that Kashmir is an integral part of India.The BJP also advises the Muslims in India that they must stop looking towards Makkah and Medina as they can live only by accepting Hindutva. The BJP government, in order to assimilate the Muslim population in India with the Hindu majority, also intends to amend Muslim personal laws. A movement has also been launched in India, with the blessing of the BJP government, that all the Indians, irrespective of their religious beliefs, should call themselves Hindus, as th ey are the citizens of â€Å"Hindustan†. The non-Hindus in India, particularly the Muslims, are also being advised that by adopting the Hindu faith they may ensure for themselves an honorable place in the country.It may be recalled that Madhav Sadarish Golwalker, the head of the RSS, whom the Indian Prime Minister, Atal Behari Vajpayee, considers his ‘soul and mentor’, in his book entitled â€Å"WE: our own nationhood defined†, while branding the Muslims of India as ‘enemies’ belonging to foreign races, recommended that ‘the foreign races in Hindustan’ must either adopt Hindu culture and language, must entertain no idea but those of the glorification of the Hindu race and culture, i. e; of the Hindu nation, must lose their separate existence to merge in the Hindu race, or may stay in the country, wholly subordinated to the Hindu race, claiming nothing, deserving no privilege, far less any preferential treatment – not even c itizen’s right.The enormous difficulties, which the Muslims are encountering for the protection of their religious beliefs and for the restitution of their political, economic and other rights in the so-called secular but Hindu-dominated India, bear testimony to the political acumen and far sightedness of Quaid-e-Azam Muhammad Ali Jinnah who so rightly had perceived the establishment of a separate state for the Muslims of the Sub-Continent to save them from unfair treatment by the Hindu Majority. Many opponents of the Two-Nation theory, base their arguments on the fact that India at present has a Muslim community, which is larger in population than the Muslim population in Pakistan.Therefore, according to the Two-Nation theory, Pakistan’s border should be opened to all of them, and in case this is not done then the creation of Pakistan was a selfish act of the Muslims living in the areas comprising Pakistan today, since, it has changed Muslims in India to an even small er minority. First of all opening the borders of Pakistan to all the Muslims is a misinterpretation of the Two-Nation theory, and is simply not applicable. Pakistan was created to have a fortress for the Muslim Ummah. All the Muslim leaders had it very much clear in their mind that all the Muslims would never be the citizens of Pakistan. Many of them became the citizens of India, after 1947, but had struggled for the creation of Pakistan, throughout their lives. Pakistan movement in the Hindu majority provinces was much stronger than in the Hindu minority areas. What does all this reveal?Pakistan is much more than a piece of land. They never struggled for a piece of land to name it Pakistan; they had struggled for the Ideology named Pakistan. The Muslim leaders of the sub-continent struggled for Pakistan on the same guidelines as the Islamic state of Medina Munawara. Many Muslims migrated along with the Prophet (Salalaho Allehe Wa Aalehi Wasalam) to Medina Munawara, however many of them were left in Makkah. Those who had migrated along the Prophet (Salalaho Allehe Wa Aalehi Wasalam) and those who were the citizens of Medina, lived peacefully. While those who were left in Makkah were subjected to the cruelties of the Kaffar in Makkah. Was this unfair with them?It would have been unfair if the people of Medina had not participated in Badar, Uhed and Khandeq and rather would have opted for celebrating â€Å"Basant in Pakistan† at the same time when the people from Pakistan had been sold in Tora Bora†. In that case it would have been unfair†¦ but this certainly does not mean that establishment of â€Å"Medina† was an unfair decision rather it meant that those elements should be subjected to accountability which turn â€Å"jihad till Fatah-e-Makkah† to â€Å"Basant Bahar – the part of our culture†. The condition of the Indian Muslims after fifty-five years reveals the truth of the so-called Indian secularism. The Muslim s in India are still getting a raw deal in every sphere of life. They are still living in the curse of poverty and backwardness. And above all they are still fighting the threats to their religious and cultural identity.The sense of insecurity experienced by the Indian Muslims in the post partition period has been compounded in recent years. In terms of numbers, the Muslims are only next to the Hindus, totaling 95. 2 million (1991 census) and constituting about 12 percent of the population. Yet they are considered by the Hindus even less important than the Jains and Buddhists who are only 0. 43 and 0. 41 percent of the population respectively (1991 census). A prominent Hindu writer S. Harrison admits that the dominant note in the Hindu attitude towards Muslim today is that, Hindus have a natural right to rule in modern India as a form of long overdue retribution for the sins of the Mughal overlords.It is not enough that unified state with a Hindu majority, clearly dominant over a Mu slim minority now reduced to 12 percent, has been established at long last in the Indian sub-continent. The fulfillment of Indian nationalism requires an assertion of Hindu hegemony over the Muslims of the subcontinent in one form or the other. They also have been subjected to the interference in their religion. It usually takes the form of insulting attacks on Islam made in school textbooks, or in the press, desecration of mosques and shrines, or deliberate incitement of feelings of religious hatred against the Muslims. In most of the Hindu dominated Indian states Hindu religious beliefs, philosophy and methodology have been introduced into the text books in the name of Indian culture,.This is to an extent that a glance through the officially prescribed school textbooks leaves an impression that those responsible for them regard India (a supposedly multi religious country) as the home of Brahmans and attach value only to their deities, temples, religious customs and practices. Cou ntless incidents can be cited of the desecration of mosques by the Hindu communists during the last few decades. The 16th century historic Babri mosque was razed to ground by thousands of Hindu fanatics in Ayodhya, (UP) on 16th Dec 1992 and the immense loss of human lives that followed was no secret. Conclusion The Two Nation Theory is still alive.Had there been no Two Nation Theory today, the issues like Kargil, nuclear arms race, and tension on the borders would have never risen. The basic conflict between India and Pakistani nation is still the same. Indians believe in nationality based on territory and therefore want to merge Pakistan back into India. While Pakistanis have been fighting for the last 52 years, to safeguard the Land which they got in the name of Islam. The Kashmir issue, if alive even after 52 years, in spite of India’s utmost effort to crush the lovers of freedom, is crystal clear proof of the reality of the Two Nation Theory. It should be understood that the creation of Pakistan was not the result of an accident but – it had a meaning.The meaning of Pakistan was not to have a separate homeland for the Muslims of Indo-Pakistan to have a better living; it was not to have industries or nuclear capability. The significance of the creation of the fortress of Islam was to give the Muslims of the Sub-Continent in particular and the Muslims of the world in general an idea of brotherhood. A brotherhood based on irrespective of color or creed. Pakistan wanted to have Unity among the Muslims from Morocco to Indonesia and to create a sense of spiritual vision that could be left and understand beyond this materialistic world in which man is fighting with man. The Muslim brotherhood has disagreements and the world is dominated by imperial powers and destined according to their Two Nation Theory of Subcontinent Essay Example Two Nation Theory of Subcontinent Essay â€Å"One lesson I have learnt from the history of Muslims. At critical moments in their history it is Islam that has saved Muslims and not vice versa. † (Sir Muhammad Iqbal) Why Ideology of Pakistan is Important: Today the world community comprises of more than 180 countries. Pakistan appeared on the world map in August 1947, and became the first Islamic ideological state of the modern times. Unlike the non-ideological states, it was not established due to any geographical conflict or territorial domination by a group of people. If the ideology of such a state like Pakistan is dead then its existence can be questioned.Therefore, Pakistan can’t exist if there is no more ideology of Pakistan. Pakistan is an ideological state†¦established in the name of the Islam. But on the 31st of December 1971, this land of ours, lost its east wing. And East Pakistan emerged on the world map as Bangladesh. The then prime minister of India Ms. Indra Gandhi claimed that the birth of Bangladesh is the death of the two-nation theory†¦ If, as said, the ideology of Pakistan came to an end in 1971, then the objective behind the creation of the Islamic Republic of Pakistan would have come to an end too.Purpose of Pakistan The breakup of the country in 1971 raised cynical eyebrows about national identity and gave rise to the theory of sub-nationalities on the basis of race, religion and language. Thus questions are being asked about the very existence of Pakistan. The debate about the motivating force behind the making of Pakistan has been one endless exercise. Was there any need of Pakistan at all? Is this just another Muslim state like many others? Was creation of Pakistan a conspiracy of the British and/or of Muslim League?Was it to retrieve the ancient glory of the Islamic era, or to find a base for the reconstruction of Islamic thought and the resurgence and re-adaptation of its message to our day and age? Was Pakistan created accidentally? Was the sacrific e of thousands of Muslims in 1947 useless? Should Pakistan and India be merged together to form â€Å"Akhand Bharat† to restore peace in the Sub-continent? What is Two Nation Theory? Two-Nation theory is the basis of creation of Pakistan. It states thatMuslims and Hindus are two separate nations from every definition; therefore Muslims should have a separate homeland in the Muslim majority areas of India, where they can spend their lives according to the glorious teachings of Islam. If Muslims of the sub-continent comprise an Islamic nation then they have the right to have separate homeland as Muhammad Ali Jinnah, (in his address to the annual session of Muslim League) mentioned and I quote: â€Å"History has presented to us many examples, such as the Union of Great Britain and Ireland, of Czechoslovakia and Poland.History has also shown to us many geographical tracts, much smaller than the sub-continent of India, which otherwise might have been called one country, but which have been divided into as many seven or eight sovereign states. Like-wise, the Portuguese and the Spanish stand divided in the Iberian Peninsula. † The Definition Of Nation The significance and reality of Pakistan has not been fully understood in the west. To the west, nationality based on religion is an alien and often-incomprehensible phenomenon.This is because religion in the West has come to play such a restricted role. In the West, Germans and French are accepted as two separate nations. However, the fact of Hindus and Muslims in India representing two separate cultural entities is seldom appreciated. A young French student may visit a family in Germany, share their meals, may attend the same church and even marry a girl in the family without creating a scandal or surprise. But such instances of intermarriage have been extremely rare in the Indo-Pak Sub-Continent.Even some of the most ardent Indian Nationalist has found the idea totally unacceptable. As Sir Abdur Rahim o bserved: â€Å"Any of us Indian Muslims traveling for instances in Afghanistan, Persia and Central Asia among Chinese Muslims, Arabs and Turks, would at once be made at home and would not find anything to which we are not accustomed. On the contrary, in India we find ourselves in all social matters total aliens when we cross the street and enter that part of the town where our Hindu fellow townsmen live. † Is Two Nation Theory A New ConceptA point generally raised by the opponent of the two-nation theory is that Pakistan was created accidentally and that the intellect of most of the Muslims at that time was overpowered by emotions. Moreover, that this phenomenon emerged in the early decade of the 20th century. But, what the history reveals is something different. Two-Nation theory was not at all as new phenomenon. History of Two Nation Theory Mahatma Gandhi, speaking in the second session of the Round table conference in London in 1931, said that the quarrel between Hindus an d Muslims was ‘coreview with the British advent’ in India.It would be difficult to maintain such a position historically because the conflict between Hindus and Muslims had started long before the emergence of the British power in India. The phenomenon of Two-Nation theory originated with the advent of Islam in the Sub-Continent (712AD). According to Jinnah, â€Å"The concept of two nation theory originated the day, the first Hindu converted to Muslim. † The partition of India was proposed more than seven hundred years prior to the Lahore resolution.In 1192 AD, on the eve of battle of Tarian, according to famous historian Farishta, Sultan Muizz-ud-Din had suggested to his rival, Pirthviraj, the partition of India, leaving the region of Sirhind, Punjab and Multan with Sultan and retaining the rest of India for himself. This proposal cropped up again after 150 years, when Al-Beruni pointed out the existence of the two big groups of people subscribing to two differe nt religions. â€Å"This (the religious difference) renders any connection with them† says Beruni, â€Å"quite impossible and constitutes the widest of gulf between them and us (Hindu and Muslims). |Perhaps Emperor Aurengzeb (1658-1707) was responsible for increasing Hindu Muslim tensions by trying to Islamize the Mughal | |government. Several Muslim historians have actually glorified Aurengzeb for making Muslims conscious of their separate religious | |and ideological identity. It is also true that Maratha and Sikh leaders raised their banner of revolt against Aurangzeb because | |in trying to organize his government on Islamic lines, the emperor was acting against their interest.Sir Jaduanath Sarkar’s | |observation on the role of Shivaji, the Maratha leader, is revealing: | |â€Å"Shivaji has shown that the tree of Hinduism is not really dead. That it can rise from beneath the seemingly crushing load of | |centuries of political bondage, exclusion from the adminis tration, and legal repression; it can put forth new leaves and branches| |it can again lift its head up to the skies† | |After Aurangzeb’s death, Muslim power started disintegrating.Muslims were so alarmed by the growing power of the Hindus under | |Maratha leadership that even a Sufi scholar like Shah Walliullha (1703-81) was moved into writing a letter to the Afghan King | |Shah Walliullah. He wrote: | |â€Å"In short, the Muslim community is in a pitiable condition. All control of the machinery of government is in the hands of Hindus,| |because they are the only people who are capable and industrious.Wealth and prosperity are concentrated in their hands; while | |the share of Muslims is nothing but poverty and misery†¦ At this time you are the only King who is powerful, far-sighted, and | |capable of defeating the enemy forces. Certainly it is incumbent upon you to march to India, destroy the Maratha domination and | |rescue weak and old Muslims from the clutch es of Non-Muslims. If, God forbid, domination by infidels continues, Muslims will | |forget Islam and within a short time become such a nation that there will be nothing left distinguish them from non-Muslims. | |This letter by Shah Walliullah to a foreign Muslim against the local Non-Muslims again reflects that Muslims living in any part | |of the world are the part of one Muslim Nation. | |The Two Nations | |Although the Hindus and Muslims had been living together for centuries in the Indian sub-continent, yet there had never been | |either any signs of merger of the Hindu and Muslims societies, or any serious attempt to develop a working relationship between | |the two major ethnic groups.The two have always remained as two distinct social systems, two separate and distinct cultures and | |last but not the least, two different civilizations. | |In fact, Hindu fanaticism has always been against those who do not belong to them and against all outsiders, whom they consider | |maleec h or unclean. So they are against having any connection with such people, what to speak of inter-marriage, a Hindu is often| |forbidden eat or drink or to even shake hand with a Muslim or for that matter with a person belonging to any other faith or | |religion.In short the Hindu customs and their hatred for Muslims was the main factor against developing a working relationship | |between the two major societies. | |Lala Lajpat Rai, a very astute politician and staunch Hindu Mahasabhite, in his letter to Mr. C. R. Das, which was written 12 or | |15 years prior to Pakistan Resolution, wrote: | |â€Å"There is one point more which has been troubling me very much of late and one which I want you to think (about) carefully, and | |that is the question of Hindu Mohammedan unity.I have devoted most of my time during the last six months to the study of Muslim | |history and Muslim law, and I am inclined to think it is neither possible nor practicable. Assuming and admitting the sincerity | |of Mohammedan leaders in the non-cooperation movement, I think their religion provides an effective bar to anything of that kind†¦| |And nothing would relieve more than to be convinced that it is so. But if it is right, then it comes to this, that although we | |can unite against the British, we cannot do so to rule Hindustan on British lines.We cannot do so to rule Hindustan on | |democratic lines. † | |[pic] |[pic] | Muhammad Ali Jinnah, (in his address to the annual session of Muslim League) mentioned: â€Å"It is extremely difficult to appreciate why our Hindu friends fail to understand the real nature of Islam and Hinduism.They are not religions in the strict sense of the word, but are, in fact, different social orders. It is a dream that the Hindu and Muslims can ever evolve a common nationality; and this misconception of one Indian nation has gone far beyond the limits, and is the cause of most of our troubles, and will lead India to destruction, if we fail to r evise our notions in time. The Hindus and the Muslims belong to two different religious philosophies, social customs and literature.They neither intermarry, nor interline together and indeed they belong to two different civilizations, which are based mainly on conflicting ideas and conceptions. Their aspects on life and of life are different. It is quite clear that Hindus and Musalmans derive their inspiration from different sources of history. They have different epics, their heroes are different, and they have different episodes. Very often the hero of one is a foe of the other, and likewise, their victories and defeats overlap.To yoke together two such nations under a single state, one as a numerical minority and the other as a majority, must lead to growing discontent and the final destruction of any fabric that may be so built up for the government of such a state. † Is Pakistan a Conspiracy of British And/Or Jinnah For the congress, the establishment of Pakistan was a cr uel blow to their claim of being a nationalist organization. It meant that Muslims did not trust the Hindus as a majority community to be just and generous towards Muslims interests and culture.This explains why congress leaders have often tended to attribute the creation of Pakistan almost entirely to the British policy of ‘divide and rule’. However, a closer look at the history after the establishment of the British rule in India will reveal that the Hindus were much closer to the British government than the Muslims. The Hindus, who were fed up with the Muslim rule, welcomed the British rule over India. This state of affairs resulted in the patronage of the Hindus by the British and suspicion and distrust against the Muslims of the sub-continent.The Hindus were economically better off than the Muslims. The events of 1857 further diminished the prospects of economic growth of the Muslim community in the sub-continent. From 1857 onwards, when the British had taken compl ete control of the Indian Administration, they elevated the Hindu community to the status of landlords, gave the Hindus proprietary rights and provided them the opportunity to accumulate the wealth which should have otherwise gone to the Muslims who were at the helm of affairs. Hindus were given more jobs in the government and military compared to Muslims.Lets now look see whether the establishment of Pakistan in 1947 as the largest Muslim state was a conspiracy of Jinnah. Muhammad Ali Jinnah remained an active member of the Indian National Congress for about 25 years, and because of his personal efforts to bring about a rapprochement between Hindus and Muslims was even hailed as the ‘Ambassador of Hindu-Muslim unity’. As long as effective power in India was in the hands of the British, it appeared as if a true nationalism was growing in that country.However, with the introduction of representative institutions and the devolution of political authority, the Hindus start ed showing their true colors by imposing their superiority over the Muslim minority, as a result of which a struggle between Hindus and Muslims ensued. Jinnah was greatly disappointed by these movements by the congress leaders and so he resigned from the Congress. The behavior of the Congress leader changed his mind and realized him that the Congress is a Hindu Congress. Another popular view regards Pakistan as no more than a personal triumph of the brilliant strategy and will power of Quaid-e-Azam| |Muhammad Ali Jinnah. Some have even gone so far as to suggest that had Jinnah died earlier, there would not have been any | |Pakistan. It is true that Jinnah’s great role was a highly important contributing factor; but without intense religious zeal for | |an Islamic state on the part of Muslim masses, Jinnah could not have achieved Pakistan.Khilafat leaders like Maulana Muhammad | |Ali and Maulana Abul Kalam Azad and poets like Hali, Akbar Allahabdi and Iqbal were mainly respons ible for making Muslims | |conscious of their separate national and cultural identity. Thus, when the message of Pakistan was presented to the masses, it | |fell on fertile soil. Jinnah, who did not know Urdu, could not have achieved Pakistan without able and zealous lieutenants and | |without the vision of an Islamic state as an inspiring stimulant.One may even go so far as to say that the Muslim League, led | |largely by the middle-class Muslim Leaders, would have probably come to some sort of compromise on the issue of Pakistan had they| |not been swept off their feet by the intense Islamic fervor of the masses and the astounding success that the Muslim League | |achieved during the elections of 1945-46. It has been reported that the Quaid-e-Azam himself never expected to see Pakistan in | |his lifetime. |Congress leaders tried to challenge the two-nation theory by pointing out that a large number of Muslims in India were | |descendants of Hindu forebears who had converted to Isl am. They also argued that there was hardly any cultural difference between| |Hindus and Muslims in the rural areas where the vast majority of both communities lived. But these arguments could not alter the | |fact that a change in one’s religion from Hinduism to Islam in the Indian context not merely implied a change in one’s religion, | |but also a significant change in man’s social and cultural status.The new convert became the member of an egalitarian social and| |cultural force in large parts of India. Particularly in the North Western part of India, which constitutes Pakistan today, the | |dominant culture that emerged was clearly Islam. | |From Bande Mataram to Pakistan | |The first provincial elections under the 1935 Act were held in 1937, as a result of these elections, the congress was invited to | |form ministries in seven provinces.The attitude of the congress government towards the Muslims was very cruel, and it opened the| |eyes of Muslims to the im pending danger. The hostile attitude of Congress government towards the Muslims was by itself a proof of| |Hindus being a separate Nation. The experience of living under Congress rule was one major factor which shook the Muslims from | |their political slumber and made them instantly conscious of their distinct national identity. | |Let’s consider the example of â€Å"Bande Mataram†. The Bande Mataram was adopted as the national anthem in the Congress Governed | |provinces.Muslim children were compelled to sing this anthem, which the Quaid described as â€Å"Idolatrous and worse a hymn of | |hatred for Muslims. † | |The song â€Å"Bande Mataram† is from an old Bengali novel, Anand Math, written by Bankim Chandra Chattrji. It tells the story of a | |secret religio-political society of Hindus plotting the overthrow of the Muslim power in Bengal in the 18th century. The new | |recruits to the secret society recited the Bande Mataram as a vow. A new recruit, Mohendra, was led by the leader, Bhavananda, to| |the temple of Anand Math to have darshan of the Mother.In the first chamber Mohendra was greeted by a massive four-armed Vishnu,| |flanked by the idols of Lakshami and Arawati, and a lonely image sitting on his lap. Bhavanda pointing to the lady on the lap of | |Lord Vishnu told Mohendra that she is the Mother and we are her children. The next chamber was decorated with the image of | |Jagatdhari, another deity who was explained, as â€Å"The mother was first like this†, the next camber where ten-armed Durga was | |presiding, attended by Lakshami and Sarawati.Bhavanda explained: â€Å"This is what the Mother will be like†¦ when the enemy has been | |crushed under her feet†. Mohendra was overcome with religious fervor and chanted these lines of Bande Mataram to be confirmed as | |a member of the anti-Muslim secret society: | |[pic] |[pic] | Thou art Durga with ten arms: | |And thou art Lakshmi, the lotus ranging; | |And thou art Vani that Givweth knowledge; | |I salute thee | |The Congress Government went to such an extent as to replace Urdu by Hindi, banning of Cow slaughter and even celebrating | |Gandhi’s Birthday officially and compelling the students Hindus and non-Hindus to worship the picture of Mahatma Gandhi. | |From the above very brief but factual analysis of the relationship which had developed between the two major Communities of India| |i. e; the Hindus and the Muslims, it should no longer be a questionable proposition as to why the Muslims insisted on the | |partition of India and having a separate Homeland for the Muslims. | |The Tragedy of 1971 | |The separation of East Pakistan was no doubt the biggest tragedy in the history of Pakistan.However, it should not be regarded | |as death of Two Nation Theory. First of all Bangladesh, though no more a part of Pakistan but still is neither a Hindu state nor | |a secular state rather is a Muslim State. The elite of West Pakist an were not able to understand the real situation in East | |Pakistan and they absolutely failed to tackle it. In spite of all these mistakes by the government, the involvement of the | |foreign hand in separation of East Pakistan, is a solid reality. Those who cry today upon the â€Å"cross-border† terrorism in Kashmir| |(in spite of the fact that there is no international border in Kashmir) have totally forgotten the hands and faces behind the | |Muktibahini.The way the Bangla youth was brain washed by Hindu teachers and scholars is an open secret. The fact is that not | |much literature was available in the Bangla language about Islam, neither any translation of Iqbal nor of Moududi. On the other | |hand Robinder Nath Tegore and Chander Mukr Ji were very popular. | |The Muslim Bangladesh though no more a part of Pakistan is independent from the fright of Hindu domination. | |Ms. Indra Gandhi’s statement about the creation of Bangladesh, was by itself a proof of the existence of the Two-Nation Theory. | |She claimed that today ‘we’ have taken the revenge of the â€Å"1000’s years slavery†Ã¢â‚¬ ¦ but in 1971 Pakistan was just 24 years old!!! | |Then what was she referring to by mentioning the 1000 years? Definitely she was talking about the era when Muslims ruled India. | |This means Pakistan didn’t emerge neither with the advent of British to India, nor is a result of â€Å"Divide and Conquer†, nor is a | |conspiracy of the Muslim League, nor is a symbol of nationalism based on territory. Pakistan-based on the Two-Nation theory | |existed long before August 47 in the heart of every Muslim of the Sub-Continent, who wanted the revival of the Muslim Ummah. | |[pic] |[pic] | Two Nation Theory At PresentKeeping in view the above discussion in light of facts and figures from history, it can be claimed that theTwo Nation Theory is a reality even today. Unfortunately, the Hindu community of the sub-continent has never accepted this reality from the very beginning and they still want to convert the Indo-Pak sub-continent to Maha Bharat. They want all non-Hindus to change their faith to Hinduism. The top leadership of the Bharatiya Janata Party (BJP), which is currently ruling India, has not only publicly denounced the two-nation theory but has also declared that it does not accept the partition of the Sub-Continent in 1947 which was based on this theory. On the same analogy, the BJP claims that Kashmir is an integral part of India.The BJP also advises the Muslims in India that they must stop looking towards Makkah and Medina as they can live only by accepting Hindutva. The BJP government, in order to assimilate the Muslim population in India with the Hindu majority, also intends to amend Muslim personal laws. A movement has also been launched in India, with the blessing of the BJP government, that all the Indians, irrespective of their religious beliefs, should call themselves Hindus, as th ey are the citizens of â€Å"Hindustan†. The non-Hindus in India, particularly the Muslims, are also being advised that by adopting the Hindu faith they may ensure for themselves an honorable place in the country.It may be recalled that Madhav Sadarish Golwalker, the head of the RSS, whom the Indian Prime Minister, Atal Behari Vajpayee, considers his ‘soul and mentor’, in his book entitled â€Å"WE: our own nationhood defined†, while branding the Muslims of India as ‘enemies’ belonging to foreign races, recommended that ‘the foreign races in Hindustan’ must either adopt Hindu culture and language, must entertain no idea but those of the glorification of the Hindu race and culture, i. e; of the Hindu nation, must lose their separate existence to merge in the Hindu race, or may stay in the country, wholly subordinated to the Hindu race, claiming nothing, deserving no privilege, far less any preferential treatment – not even c itizen’s right.The enormous difficulties, which the Muslims are encountering for the protection of their religious beliefs and for the restitution of their political, economic and other rights in the so-called secular but Hindu-dominated India, bear testimony to the political acumen and far sightedness of Quaid-e-Azam Muhammad Ali Jinnah who so rightly had perceived the establishment of a separate state for the Muslims of the Sub-Continent to save them from unfair treatment by the Hindu Majority. Many opponents of the Two-Nation theory, base their arguments on the fact that India at present has a Muslim community, which is larger in population than the Muslim population in Pakistan.Therefore, according to the Two-Nation theory, Pakistan’s border should be opened to all of them, and in case this is not done then the creation of Pakistan was a selfish act of the Muslims living in the areas comprising Pakistan today, since, it has changed Muslims in India to an even small er minority. First of all opening the borders of Pakistan to all the Muslims is a misinterpretation of the Two-Nation theory, and is simply not applicable. Pakistan was created to have a fortress for the Muslim Ummah. All the Muslim leaders had it very much clear in their mind that all the Muslims would never be the citizens of Pakistan. Many of them became the citizens of India, after 1947, but had struggled for the creation of Pakistan, throughout their lives. Pakistan movement in the Hindu majority provinces was much stronger than in the Hindu minority areas. What does all this reveal?Pakistan is much more than a piece of land. They never struggled for a piece of land to name it Pakistan; they had struggled for the Ideology named Pakistan. The Muslim leaders of the sub-continent struggled for Pakistan on the same guidelines as the Islamic state of Medina Munawara. Many Muslims migrated along with the Prophet (Salalaho Allehe Wa Aalehi Wasalam) to Medina Munawara, however many of them were left in Makkah. Those who had migrated along the Prophet (Salalaho Allehe Wa Aalehi Wasalam) and those who were the citizens of Medina, lived peacefully. While those who were left in Makkah were subjected to the cruelties of the Kaffar in Makkah. Was this unfair with them?It would have been unfair if the people of Medina had not participated in Badar, Uhed and Khandeq and rather would have opted for celebrating â€Å"Basant in Pakistan† at the same time when the people from Pakistan had been sold in Tora Bora†. In that case it would have been unfair†¦ but this certainly does not mean that establishment of â€Å"Medina† was an unfair decision rather it meant that those elements should be subjected to accountability which turn â€Å"jihad till Fatah-e-Makkah† to â€Å"Basant Bahar – the part of our culture†. The condition of the Indian Muslims after fifty-five years reveals the truth of the so-called Indian secularism. The Muslim s in India are still getting a raw deal in every sphere of life. They are still living in the curse of poverty and backwardness. And above all they are still fighting the threats to their religious and cultural identity.The sense of insecurity experienced by the Indian Muslims in the post partition period has been compounded in recent years. In terms of numbers, the Muslims are only next to the Hindus, totaling 95. 2 million (1991 census) and constituting about 12 percent of the population. Yet they are considered by the Hindus even less important than the Jains and Buddhists who are only 0. 43 and 0. 41 percent of the population respectively (1991 census). A prominent Hindu writer S. Harrison admits that the dominant note in the Hindu attitude towards Muslim today is that, Hindus have a natural right to rule in modern India as a form of long overdue retribution for the sins of the Mughal overlords.It is not enough that unified state with a Hindu majority, clearly dominant over a Mu slim minority now reduced to 12 percent, has been established at long last in the Indian sub-continent. The fulfillment of Indian nationalism requires an assertion of Hindu hegemony over the Muslims of the subcontinent in one form or the other. They also have been subjected to the interference in their religion. It usually takes the form of insulting attacks on Islam made in school textbooks, or in the press, desecration of mosques and shrines, or deliberate incitement of feelings of religious hatred against the Muslims. In most of the Hindu dominated Indian states Hindu religious beliefs, philosophy and methodology have been introduced into the text books in the name of Indian culture,.This is to an extent that a glance through the officially prescribed school textbooks leaves an impression that those responsible for them regard India (a supposedly multi religious country) as the home of Brahmans and attach value only to their deities, temples, religious customs and practices. Cou ntless incidents can be cited of the desecration of mosques by the Hindu communists during the last few decades. The 16th century historic Babri mosque was razed to ground by thousands of Hindu fanatics in Ayodhya, (UP) on 16th Dec 1992 and the immense loss of human lives that followed was no secret. Conclusion The Two Nation Theory is still alive.Had there been no Two Nation Theory today, the issues like Kargil, nuclear arms race, and tension on the borders would have never risen. The basic conflict between India and Pakistani nation is still the same. Indians believe in nationality based on territory and therefore want to merge Pakistan back into India. While Pakistanis have been fighting for the last 52 years, to safeguard the Land which they got in the name of Islam. The Kashmir issue, if alive even after 52 years, in spite of India’s utmost effort to crush the lovers of freedom, is crystal clear proof of the reality of the Two Nation Theory. It should be understood that the creation of Pakistan was not the result of an accident but – it had a meaning.The meaning of Pakistan was not to have a separate homeland for the Muslims of Indo-Pakistan to have a better living; it was not to have industries or nuclear capability. The significance of the creation of the fortress of Islam was to give the Muslims of the Sub-Continent in particular and the Muslims of the world in general an idea of brotherhood. A brotherhood based on irrespective of color or creed. Pakistan wanted to have Unity among the Muslims from Morocco to Indonesia and to create a sense of spiritual vision that could be left and understand beyond this materialistic world in which man is fighting with man. The Muslim brotherhood has disagreements and the world is dominated by imperial powers and destined according to their

Free Essays on Brazilian Women In The Fashion Industry

In the late twentieth century women’s roles in the Brazilian fashion industry boomed. Many women have worked in the slums of Brazil and sewed clothes for some of the top designers and models. There are also women that work on the business side of the industry. These women own their own businesses, manage, import foreign goods, market, and sell the finished products. Together seamstresses and entrepreneurs in Brazil have made a name in the world of fashion. Starting in the 1980s seamstresses no longer had to work in the horrible conditions and for the low pay of the sweatshops. In 1981 Maria Theresa Leal opened a cooperative called the Cooparoca in Rocinha, a major slum in Brazil, after seeing how the women there had an interest in fashion (Downie). In the beginning textile companies donated extra cloth and materials to the Cooparoca at the request of Leal and the women began to work. They started out by making covers, cushions, and pompoms and selling them to family and friends. In 1987, the cooperative was registered and received grants from the United Nations Development Program and a government credit line (Downie). Leal provide sewing classes so that other women could begin a career of their own. Leal was now able to buy a nice place for the women to work in, which was very uncommon in these slums. The women work in a very unique environment in a spacious three-story building. Leal made sure the women were comfortable and treated with respect. She wanted the women to be happy at what they were doing. In 1994, Cooparoca’s designs were shown off at a Rio fashion show for the first time (Downie). The women really didn’t know what they were doing and all of the clothes were messed up. At the time deconstructionist designs were popular. The critics loved the Cooparoca’s designs because they thought they were trying to be deconstructionists. The editors of Vogue and Elle magazine were at Leal’s home the ne... Free Essays on Brazilian Women In The Fashion Industry Free Essays on Brazilian Women In The Fashion Industry In the late twentieth century women’s roles in the Brazilian fashion industry boomed. Many women have worked in the slums of Brazil and sewed clothes for some of the top designers and models. There are also women that work on the business side of the industry. These women own their own businesses, manage, import foreign goods, market, and sell the finished products. Together seamstresses and entrepreneurs in Brazil have made a name in the world of fashion. Starting in the 1980s seamstresses no longer had to work in the horrible conditions and for the low pay of the sweatshops. In 1981 Maria Theresa Leal opened a cooperative called the Cooparoca in Rocinha, a major slum in Brazil, after seeing how the women there had an interest in fashion (Downie). In the beginning textile companies donated extra cloth and materials to the Cooparoca at the request of Leal and the women began to work. They started out by making covers, cushions, and pompoms and selling them to family and friends. In 1987, the cooperative was registered and received grants from the United Nations Development Program and a government credit line (Downie). Leal provide sewing classes so that other women could begin a career of their own. Leal was now able to buy a nice place for the women to work in, which was very uncommon in these slums. The women work in a very unique environment in a spacious three-story building. Leal made sure the women were comfortable and treated with respect. She wanted the women to be happy at what they were doing. In 1994, Cooparoca’s designs were shown off at a Rio fashion show for the first time (Downie). The women really didn’t know what they were doing and all of the clothes were messed up. At the time deconstructionist designs were popular. The critics loved the Cooparoca’s designs because they thought they were trying to be deconstructionists. The editors of Vogue and Elle magazine were at Leal’s home the ne...

Tip for a Great Holiday Season Dont Look at the Wall!!

Tip for a Great Holiday Season Dont Look at the Wall!! Heading for a Crash? You’ve probably had the experience of walking down the street and realizing someone is headed directly in a path directly toward you. You shift to the left. They shift to the left. You shift to the right. They shift to the right. Maybe, just maybe, you bump into each other. Why? Because you’re looking at each other! And humans are wired to head in the direction we’re looking. If you want to avoid running into that person, look AWAY from them, in the direction you decide to go! Famous entrepreneur Robert Herjavec was interviewed recently about business and race car driving. His advice, which has been passed down from race car driver to race car driver: Don’t Look at the Wall!! I try this trick on my bicycle when I realize I’m about to run over an inanimate object or hit a pothole. Often I fail to look where I want to go, instead concentrating on the obstacle. The result? A very bumpy ride. There are plenty of ways this metaphor can be applied to business (and maybe you thought that’s where I was going), but Thanksgiving is this week! So I thought I’d reflect on the way the â€Å"don’t look at the wall† rule applies to relationships and family. Changing Family Dynamics Is there one person in your family who tends to be disruptive or otherwise absorbing of attention? Are there moments when all energy goes toward that person instead of toward the connections between everyone else in the room? In those moments, you’re looking at the wall. What would happen if you remembered to look in a different direction? Perhaps you have a sticking point with a member of your family. Every time you see them, the same problem spot rears its head. What if instead you focused on where you want your relationship to be going? What if you identified and expressed what Drs. Bob and Judith Wright identify as universal human yearnings, such as to be loved, to be connected, to matter, and to be seen and heard? I’ve found that it makes a difference simply to acknowledge how things are now, and to talk about how you want things to be. I’ve been surprised with my own family that people I have conflicts or distance with want to work through our issues and get closer- just as much as I do. Heart of the Fight   If you have fights that are running you into walls, or if you want to move through your conflicts faster and with better results, you might like the most recent book by the above-mentioned authors: The Heart of the Fight. What a great time of year to learn how to fight productively! You can use these tools into the new year and beyond. This holiday season, can you be a good race car driver, diverting your eyes from the wall or from that sticking point you’re about to crash into? Can you keep your eye on the ball- the way you want your relationships to work, the love you want in your life, and the gratitude you want to express? Can you use your fights as a path toward intimacy? If so, I’m willing to bet you’ll win the race. Category:Life and LeadershipBy Brenda BernsteinNovember 23, 2015

Why do states want nuclear weapons Essay Example | Topics and Well Written Essays - 750 words

Why do states want nuclear weapons - Essay Example First and foremost we have to understand that many states view the nuclear club as a prestigious guild, for them it is a quick and sure-fire way to not only gain entry into the club but also gain international standing and stature. (Perkovich (1998) p.2) On the other hand gaining the status of a nuclear state can also bolster support for a regime in a particular country. Cases in point are both India and Pakistan. The surge in popularity of the BJP the ruling coalition party in power at the time of weaponized nuclear tests and massive popularity for the Prime minister of Pakistan Mr. Nawaz Sharif and his ruling party after the nuclear tests both illustrate the point. The double standards of the worlds only super power the US, towards Israel has caused some dissent in other nations. This has caused a letup in nonproliferation efforts and leads to decreasing pressure on countries trying to acquire nuclear status, hence more countries try to acquire these weapons. (Perkovich (1998) p.3-4) Another possible reason given to justify the acquisition of nuclear capability is that nuclear weapons can prevent regional and international conflicts due to the threat of mutual destruction. The apprehension countries with regards to its adversaries' present or future strength can serve as a strong motivation for a country to go nuclear as nuclear weapons may be a cheaper (on the whole) alternative to an economically disastrous and militarily dangerous conventional arms race. (Perkovich (1998) p.4) India and Pakistan as well as Israel, the U.S, Russia and China all developed nuclear weapons for reasons of national security. But in some cases as mentioned earlier security was not the only concern. India, U.K, France and even South Africa (which later abandoned its nuclear programme and was declared a nuclear weapons free country) all developed nuclear weapons to further their standing in the regional and international arena, to show-off their national scientific competency and establish themselves as key players in regional and international politics. (Perkovich (1998) p.6) Finally there can only be two views of the current situation and the future line of action. One idea is allowing the induction of more states in to the nuclear club i.e. allowing them to have the weapons. Since the threat of mutual destruction increases, the idea of minimal deterrence pops up. The other option is to limit proliferation of nuclear weapons moving into phased reduction of weapons till the ultimate goal of de-armament is achieved (Perkovich (1998) p.10). But one has to admit regardless of however much optimistic one might be that this scenario at least in the present or in the near future is not probable "at all", given the never-ending quest of countries to acquire nuclear capability and the disagreement amongst the members of the nuclear club on major non-proliferation issues. Work Cited Perkovich, George (Autumn, 1998), "Nuclear Proliferation". Foreign Policy, Volume No.

Critically assess the impact of the rise of CHina on Asia-Pacific Essay

Critically assess the impact of the rise of CHina on Asia-Pacific security. Is china having an impact in terms of the development of multilateral security mechanisms - Essay Example People’s Republic of China (PRC) came into existence in 1949, two years after division of sub-continent and emergence of India and Pakistan in 1947 when British departed from sub-continent. Indeed, since then, China had remained a poor nation because of its communist policies and strict control by government over nation’s resources. China had no signs of joining the list of developed economies before 1977 because it used to be one of the least developed nations across the globe. However, the Chinese government and policy makers decided to get rid of ‘Maoism’ and traditional adopted communist principles in 1978 to grapple with rising unemployment, poverty, societal and political unrest. Quite unequivocally, China implemented some principles of capitalism thereby opening its economy for foreign investors and interested business organisations that wanted to tap lucrative South Asian and East Asian business markets. The population growth has already declared Ch ina as world most populist country, which in turn, provided international firms availability of extremely cheap skilled, unskilled and semi skilled labor resources. China also introduced new economic reforms to stimulate economic and business activities, thereby controlling the monster of poverty and unemployment. For instance In addition, the foreign investment continued to grow at a phenomenal pace and China, indeed, became world’s most attractive destination for foreign investment. Leading multinationals and supranational corporations also joined the arena and shifted their production plants to Chinese industrial states so that they could maximize their wealth. As a result, Chinese economy grew sharply in last 10-15 years, which in turn, increased nation’s Gross Domestic Product (Purchasing power parity), Per Capita Income, aggregate consumption and output. Government, however, also focused in

Someone who inspires me Essay Example for Free

Someone who inspires me Essay There are always the people in our lives that can be the heroes in many ways, but my life’s hero will always be my mom. She influences my life since I born until now and also sacrifice a lot in her lifetime to make my life and my sibling’s lives better. She love us unconditionally, I have become the person I am today because of her. I adore her very much, not just because she is my mom, also such an amazing person with a gold heart, my best friend for life, an advisor, kind, respectful and strong person. I am not her only children, I have a big sister and a little brother but I am my mom’s favorite children. My mom taught me how to be kind and loving but not to allow others to take my kindness for weakness, also to dream big and work hard to make those dreams a reality. Her life inspires me with confidence and great motivation on the road to success. Most of my mothers life is full of misfortunes and unexpected troubles. She lost her parents when she was 5 years old and has been raised with her aunt, she went through a lot I her childhood. However, the way that she faces with them resiliently and strongly makes her really become a hero of my life. I found that I am her favorite kid, when I was 5 old years, I begged her to take me to my Godmother, then she said; No, I don’t have time to take you there. I didn’t like her answer at all, and the next day I went to school, it was Friday but I didn’t come back home. I told my Godmother’s sister, who was 15 old years that my mom told me to go with you after class and to spend the weekend to your house. She could not think twice and she said, No problem, I will take you with me after class then. She took me with her and when our maid came to take me home after class, she could not find me. She went back home crying because she was scary and called my mom’s office to let her know what happened. My mom could not imagine that her daughter missing and she started crying and saying how she can’t live without me and took a day off right away and called for help from family members, friends and neighbors but nobody could find me, because my godmother never cross her mind that time. The worse part of her daughter been missing, my dad was out of country for job mission. The next day, my uncle announced me through the radio and my godmother that moment she was listening to a radio and found out that I lied to her sister and she took me back to my house. Seeing my mom crying was a pain for me, I cried deeply and apologized. She smiled at me and told me, I forgive you but do not do that again. She has a kindly heart to tolerate my mistakes, and she gives me endless love but asks for nothing in return. When I won the lottery (The green card)to come in United of states, I told my sister that I don’t want to leave my country because I don’t see myself living far from where my mom live. My sister told her, but I did not know that she did. That day I went to my friend’s house party and my mom came to pick me up. When mom was driving home, she saw me look incredibly down; I couldn’t imagine leaving everybody and everything, to me that was difficulty solution to make. She smiled at me and she said, Tomorrow depends on what you are doing today I pretended to be fine, and I said: I am ok, and she said: â€Å"It is a good opportunity for you, stop thinking a lot about leaving us. Everything is going to be alright. I promise! Once you get there just focus on school more than anything else and stay mom’s favorite daughter she encouraged me to be strong and to let God guide you. † That was amazing advices I got from her and when I feel down, her strength and power inspire me to overcome difficulties. I have promise myself to become a strong successful person as my mother wish.

Summary on Father Damien of Molokai??s Life :: essays research papers

Summary on Father Damien of Molokai ¡Ã‚ ¦s Life Who was Father Damien? „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Father Damien was formally known as Joseph de Veuster „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  He was born on January 3rd 1840 „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Damien was born to a farming couple on Tremeloo Belgium. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  He attended college at Brine-le-Comte. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  He entered the congregation of the sacred Hearts of Jesus. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  He Became a Picpus Brother on October the 7th 1860. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Damien followed his brothers dream, now his as well and went into a mission aboard „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  On the 19th of march 1864, he landed at Honolulu Harbour. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  He was ordained to the priesthood on may 24th 1864 at the cathedral of our lady of peace. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Damien believed that the Lepers at the very last needed a priest. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  On may 10, 1873 Damien arrived at the secluded settlement at Kalaupapa. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  King David Kalakaua bestowed on Damien the honor Knight Commander of the Royal Order of Kalakaua. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚ ¡Ã‚ §I ¡Ã‚ ¦m willing to devote my life to leprosy victims ¡Ã‚ ¨, in the end he spent 16 years with the lepers. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Damien ¡Ã‚ ¦s name was spread across the United States and Europe. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  American Protestants raised large sums of money for the missionary „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  In September 1881, the Hawaiian Princess Liliuokalani visited Molokai. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  In December 1884 Damien went about his evening rituals of soaking his feet in boiling water, he became worried as he could not feel the heat. It was at this point that confirmed he had contracted leprosy. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  He was a roman Catholic missionary of the congregation of the sacred hearts of Jesus and Mary. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Father Damien was a spiritual leader/patron of lepers, outcasts, and those with HIV/AIDS within the catholic society. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  In 1995 pope John Paul II beatified him and bestowed the official title of Blessed Damien Of Molokai  ¡V servant of humanity. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  On April 5, 1886, about four in the afternoon, Catherine De Veuster, Damien ¡Ã‚ ¦s mother, bowed her head in the direction of the phot of her son and the Blessed Mother and died calmly and peacefully. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  On December 20, 1999 Jorge Medina Cardinal Estevez, Perfect of the Congregation for Divine Worship and the Discipline of the Sacraments, confirmed the November 1999 decision of the United States conference of Catholic Bishops to place Blessed Damien on the liturgical calendar with the rank of optional memorial. His official feast day is on may 10 each year. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  The blessed Damien could now be canonized and receive the title of Saint Damien of Molokai. „ «Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Damien provide 25 years of service to the people of Hawaii.

Organising Learning Essay

Furthermore, another area of concern for me is managing behaviour in the classroom. In my opinion, managing behaviour is a partnership between the teacher and the children. The teacher must be the authority figure in the classroom. I feel this is achieved once trust and respect is formed. Once routine is learned and the children know what is expected from them, a lot of pressure is taken off the teacher. In school, the children were constantly encouraged to put their hands up. If they called out the teacher would respond quickly and ask them to put their hand up. Therefore, I have found that unwanted behaviour should either be ignored or dealt with rapidly to reduce further problems. It is they teachers responsibility to decide how to handle a situation. The school has a behaviour policy which the whole school follows. I feel this is a valuable document and offers guidelines to handling challenging behaviour. The teacher uses smiley or sad faces on the board as a management strategy. In my whole school experience only saw three sad faces which was amazing. The Overall behaviour of the children was very good as the teacher used praise, smiley faces, well done points and stickers on a regular basis to encourage good behaviour. The children thought very highly of the teacher and tried hard to please her. I tried to use the teachers classroom management strategies as the children were familiar with them and the children responded to the in a positive wing the very lucky teaching the class as they showed a genuine interest in my lesson and behaved extremely well for me. I feel this was because I tried to make it interesting. I tried to pitch the lesson to their level so they could relate it to their experiences. Meeting the needs of individual children is a constant challenge. Some children may need individual help all the time and there are some children who have special educational needs. Therefore, there needs must be planned for and a lot of praise and encouragement is needed to reward their progress, so they don’t feel excluded from the rest of the class. I believe this is extremely important; an effective teacher must be able to meet the individual needs of every child in the classroom. At university I particularly enjoy science and English lectures. The tutors are friendly and approachable which I feel is because they make sure we all understand the lesson. They quickly recognise if any students are struggling with their work and offer different methods of learning. I feel comfortable participating in these lessons as I feel quite confident in the subject. These tutors also give us the opportunity to discuss our thoughts and ideas with each other which I also think is an effective method of learning. I have also found that assessment is a vital part of teaching and this is an area of concern for me. It is especially vital to assess children at the end of each key stage to provide an individual report they can take with them, which highlight their strengths and possible growth points. Although a teacher will know what level their pupils are at, it is now important to have evidence to support their judgmentsDuring my school placement I observed the teacher assessing the children on a regular basis. Questioning the children is an effective method to establish what level the children are at, this is accomplished in an informal manner and the children are not pressured. The teacher built on the results of the assessment during teaching and addressed any misconceptions which the children may have. Another method of testing was seen at the end of each topic, the children answered questions on a worksheet which provided physical evidence to support the teachers judgment. Sometimes check-lists can be used for smaller groups during some activities which have been planned for assessment. I observed year one and year three and upper key stage two. I saw the same behaviour management in all the classes. Year six children were given more responsibility over their time management and behaviour as the expectations were shared with them from the beginning. Year six did not sit on the carpet, all teaching took place at their tables. It helped to see how the children progress and the NNS and NLS is a valuable document which tells teachers how to develop the children’s learning. I am concerned about becoming an effective teacher, and it is vital that all teachers should recognize their strengths and weaknesses. They should reflect on previous lessons and be able to set targets. I feel that teaching is an occupation where the teachers are also learning alongside the children. Sometimes lessons may not go as well as we anticipate or sometimes they may be better than previously thought. All this should be recorded by evaluating our progress after each day and building on our professional development. It is crucial to act upon areas which need improvement. In conclusion, I have highlighted my concerns of becoming an effective teacher. I have included possible ways to improve areas such as classroom management and behaviour. I have also included my school observations for examples of the teacher giving and receiving respect from the children. I have also included forms of assessment and self reflection which are crucial aspects of teaching. In my opinion, teaching is not simply a career, it becomes part of your life. A creative and stimulating teacher would gain great personal satisfaction from this profession and my school placement has confirmed my desires of becoming an effective classroom teacher. It is important for a teacher to be happy, organised and enthusiastic in school, knowing that they are making a difference to a child’s future. Bibliography Collis, M. Lacey, P. (1996), Interactive Approaches To Teaching, London, David Fulton.  Dean, J. (2001), Organising Learning in the Primary Classroom, Third Edition, London, RoutledgeFalmer.  Edwards, D. Mercer, N. (1987), Common Knowledge, London, Methuen

Good and Evil and Beowulf Essay

Beowulf is the most famous epic of the Anglo-Saxon period. This is a story of an epic hero who fights against the most sinister monsters known to man. Beowulf and Grendel are the main characters of this tale; they are the perfect example of good versus evil, light versus dark, and hero versus villain. Beowulf is the story all epic hero stories have followed; the Beowulf with his hero qualities goes head to head with Grendel. Heroes and villains share a lot of qualities but a number of key characteristics set them apart. Heroes as well as villains above all are abnormal; they share their own specific goals and are often very intelligent and capable of achieving what they want or need to achieve. Both types of these individuals are often warrior like and of unique or even divine like powers and weapons. Despite sharing these characteristics they are not similar in their desires. Heroes fight on the side of right, they fight for the good of man and they fight for the safety of society. Villains fight for evil; they do not care about innocent people being injured by their actions and only seek self satisfaction. Villains recklessly murder anyone who gets in their way and the only ones who can stop them are heroes like Beowulf. Beowulf is a shining example of an epic hero who fights against the evils of the Geats. Beowulf is a warrior who praises god and aims to kill the monsters that plague his people. â€Å"Bravest and the best of the Geats,† Beowulf is a superhuman warrior who is out to kill the likes of Grendel for fame and glory. Grendel is the most sinister monster known to the Geats, he strikes fear into their hearts because of what he has done to innocent people. Grendel is an ugly and despicable monster who â€Å"has hands forged in hell† (ll. 64). Grendel is the enemy of mankind and specifically Beowulf, he is the â€Å"shadow of death† and lusts for evil (ll. 74). The conflict between Grendel and Beowulf is not one that is just a battle of fame or pleasure but one of righteousness and wrong. Beowulf must defeat Grendel for all of the evil he has committed and to honor those who have died defending themselves from this creature born in the depths of hell.