Role of Youth Essay Example for Free

Role of Youth Essay Lack of participation of the youth in community development and family integration may lead to poor skills and characteristics. Community development helps the youth a lot in working their skills, building their character and communicating with others to have a good relationship. Family integration makes the youth more confident c Generally, this topic focuses on the lack of participation of the youth in community development and family integration. Specifically, this topic aims to show these problems; * Lack of communication and awareness of opportunities (Felix, 2003) * Turf issues among organizations competing for youth participants (Felix, 2003) * Lack of diversity, and adultism or the systematic mistreatment of young people simply because of their age. (Felix, 2003) * Youth fear of speaking out (Felix,2003) * Lack of time (Sherrod, Flanagan, Youniss, 2002) * Not being sure of the benefits of their contributions (Israel, Coleman, Ilvento, 1993) As youth are brought into community organizations and civic roles that they have traditionally been excluded from, they can participate in local decision-making at multiple levels. This collaboration leads to skill enhancement, confidence building, and ownership that prepare them as they navigate toward adulthood. All of these can be achieved through participating in activities that pursue community development and family integration. Lacking of participation is seen form the youth. Lack of participation in family integration and community development may lead to a lot of conflict in the society. Communication is the best way to build a relationship with the community and with the family. In this way, the youth can easily participate and contribute to the developments made by the community. The family will serve as a great motivation for the you th to participate well and be efficient in helping developing one’s community. The specific problems points out different pursuits. In the first problem, lack of communication and awareness of opportunities, the reason that this problem occurred is because of the extreme rapid change in the modern civilization, in contrast to modern societies, tend to increase parent-youth conflict, for within a fast changing social order the time interval between generations. Inevitably, under such a condition, youth is reared in a milieu different from that of the parents; hence the parents become old-fashioned, youth rebellious, and clashes occur which is closely confined circle of the immediate family, generate sharp emotion. This conflict will only subdue to not communicating with parents because avoiding arguments with their parents. Another problem that hinders the youth in progressing and doing their role as youth is lack of time. The youth now a days tend to spend their time in paying video games, watching television Parent-youth conflict thus results from the interaction of certain universals of the parent-child relation and certain variables the value of which are peculiar to modern culture . the universals are the basic age or birth cycle differential between parent and child. The decelerating rate of socialization with advancing age, the rsulting intrinsic differences btween old and young on the physiological, psychosocial and sociological planes.

Indias Economic, Social and Political Development

Indias Economic, Social and Political Development Discuss how India has changed economically socially and politically with respect to other parts of the world. India is a developing country located in Asia; it is the second most populated country in the world. India in the past decade has changed economically, socially and politically. India has become an increasingly important part of the global economic landscape over the past decade. Its economy has become more open to international trade. Its workforce is growing strongly and the rate of investment has picked up following economic reforms. This essay will be aimed at the economic political and social changes in India with respect to other parts of the world. Economic Changes Looking back at the first decade of the 21st Century (2000-2010) we strongly consider that this decade certainly can be called India’s Decade of Development. The structure of the Indian economy differs in some important respects from that of most other developing economies, the population is growing and its economy has benefited from its working age population expected to grow till the next four decades. Mukesh Ambani states that â€Å"As long as we place millions of Indians at the canter of our thought process, as long as we think of their welfare, their future, and their opportunities for self-realization we are on the right track. For India can grow, prosper, flourish only if they grow, prosper, flourish. We cannot grow by any esoteric strategies. Our purchasing power, our economic strength, our marketplace all depends on the prosperity of our people† (n.d.). India’s economy has had a rapid change in real terms; the growth in per capita income has been modest over the past decade. In terms of constant prices, the per capita income which was Rs. 16,173 in (2000-01) rose to Rs. 24,295 by (2007-08) and to 26,618 in (2009-10). That is a rise of 64 percent over the decade. The per capita income would have been higher but for the global economic crisis which pulled down the countrys growth rate during 2008-09 to 6.8 percent from 9.3 percent in the previous year and 9.6 percent in the year before (Adam Mark , 2010) (Nirupam Jeffrey, 2011).(This can be seen in Table 1 below) Table 1 Source: Economic Survey, various issues, Ministry of Finance, Government of India Social Changes There has been a rapid social change in India over the past decade. The social structures of India has transformed in over the last two decades. There has been an amendment in some areas like family, caste system, and marriage system. The Indian family structure has changed due to the effects of modern social forces. There has been modifications in the way families relate and operate. The main structure of an Indian family is the joint structure whereby the family members live under the same roof in this type of family structure the eldest male is the head, he make the decision on behalf of the whole family. However, the properties and money belongs to everyone. In actual fact, the joint family system is losing significance and an urban family type is been practised thereby causing a causing a change to a nuclear family system (Mahesh, 2011). According to (C.H Cooley) ‘When a class is somewhat hereditary, we may call it caste’. The caste system India has changed with the effects of modern education, industrialisation, social reforms, change in legislation, and the influence of modern communication systems. Hereditary social structure, fixed occupations and food restriction were prominent in India whereby you have to continue your family’s occupation and behaviour also there are different jobs for different caste types for example there is a certain caste to become a soldier. However, caste systems are losing their importance as modernisation and sanskritisation have changed the way people think and behave (Calicut, 2011). There are four main types of marriage in India which are polygyny, polyandry, endogamy and monogamy. However, there has been a tremendous change in the marriage structure; monogamy is now the practised marriage system in India as a result of others been legally prohibited. Also the influence of parents in choosing their children’s partners has really reduced and children are now choosing their partners. In addition there has been alterations in the age of marriage and a man under 21 years is not allowed to marry while a woman under 18 years cannot marry (Mahesh, 2011). International relations The Indian economy has become more diverse and globally integrated, as the Indian economy benefited from the high working age population so as other countries benefited from this. The population in India has attracted a lot of investors due to the fact that labour is cheap and also political factors have also influenced the rate of foreign investors. Apart from this technological factors have also played a major role in the increase in investment as most electrical parts are exported from India however, India has become a resourceful location for electrical and technology companies India is increasing its importance as a trading partner to countries, and there has been increase in the investment of GDP in India over the past decade. India is the world’s fifth largest oil refining country, it has a strong trading relationship with United Arab Emirate which is a major importer of processed petroleum products also India is a significant importer of precious stones which are mostly processed and exported to other countries. In addition, India is a good exporter of iron ore although iron ore has a low share of its total export due to the high export duty fees applied to promote growth in the country’s steel sector (Adam Mark , 2010). (As can be seen in Table 2) Table 2 Source: UN Comtrade In conclusion, during the past decade there has been a lot of changes In India. The Indian economy due to political changes has become very strong, there has been an increase in the GDP and India is now mentioned among the top four developing countries (BRIC).In addition, there has been a lot of social changes in India including factors like caste, marriage system, education and family structure; these factors have played a significant role in the changes recognised in India today. India is the second most populous country in the world with an estimate of 1.26 billion people (Statistics, 2014).As a result of this, the Indian economy will continue to grow as over 65% of the population is below 35 years old. India’s relationship with other countries has also been strengthened following necessary reforms and India now trades with a lot of countries also the rate of foreign investors has increased. Finally it can be said that if developing countries like India, China, Brazil, Nigeria, Russia etc. continue to grow at this rate they would challenge the sovereignty of developed countries like the USA, UK, France, Germany etc. References Adam, C. Mark , B., 2010. Economic Change in India. Bulletin, September, pp. 19-24. Calicut, U. o., 2011. India society and Social change. [Online] Available at: http://www.universityofcalicut.info/SDE/BA_sociology_indian_society.pdf [Accessed 10 June 2014]. Mahesh, C., 2011. India Society and Social Change. In: H. Mohamad, ed. India Society and Social Change. Khozikode: Computer Section, SDE, pp. 15-38. Nirupam, B. Jeffrey, S. D., 2011. INDIAS DECADE OF DEVELOPMENT. [Online] Available at: http://globalcenters.columbia.edu/mumbai/files/mumbai/content/CGC_WP4_Indias_Decade_of_Development_II.pdf [Accessed 19 June 2014]. Statistics, W. P., 2014. World Population statistics. [Online] Available at: http://www.worldpopulationstatistics.com/population-of-india-2014/ [Accessed 19 June 2014]. [i] 1 [i] Rs = India Rupee Rs1 =  £0.0097 (BRIC) = Brazil Russia India China

Faulkner’s Exploration of the Human Spirit Essay -- Literary Analysis

William Faulkner accepted his Nobel Peace Prize in December 1950. During his acceptance speech, Faulkner proclaimed that the award was made not to him as a man, but to his life’s work, which was created, â€Å"out of the materials of the human spirit something which did not exist before† (PF ). He felt that the modern writer had lost connection to his spirit and that he must reconnect with the universal truths of the heart—â€Å"love and honor and pity and pride and compassion and sacrifice† (PF ). Through his characters voice and exposure of their spirit, Faulkner solidified man’s immortality by â€Å"lifting his heart, by reminding him of the courage and honor and hope and pride and compassion and pity and sacrifice which have been the glory of his past† (PF ). Although some critics have characterized his work as violet, dealing with immoral themes and the miseries and brutality of life; it can be argued that even his most sad and dep raved characters express positive virtues and personal strengths. The purpose of this paper is to discuss the portrayal and manifestation of the human spirit in a select few of William Faulkner’s literary characters, showing that they possess both human strength and flaws. So what is the human spirit and why is it significant? It is a somewhat indefinable concept. According to Faulkner the human spirit is the connection to the universal truths of the heart—â€Å"love and honor and pity and pride and compassion and sacrifice† (PF). But more than that, he was concerned with the idea that man had become oblivious to the problems of the spirit; that he lost his awareness of the inner struggle of heart in conflict with itself. The human spirit can also be described in terms of surviving adversity, adapting to c... ...lkner. Ed. Malcolm Cowley. New York: Penguin Books, 2003. Viking Press, 1946. Falkner, William. The Sound and the Fury. New York: Vintage Books, 1990. J. Cape & H. Smith, 1929. Gwynn, Frederick L. and Joseph L. Blotner, eds. Faulkner in the University: Class Conferences at the University of Virginia 1957-58. New York: Vintage Books, 1959. Howe, Irving. William Faulkner: A Critical Study. Chicago: Univ. Chicago Press, 1975.Orig. 1951. Vintage Books, 1962. Meriwether, James B. and Michael Millgate, eds. Lion in the Garden: Interviews with William Faulkner 1926-1962. New York: Random House, 1968. O’Donnell, George M. â€Å"Faulkner’s Mythology.† William Faulkner: Four Decades of Criticism. Linda W. Wagner, ed. East Lansing, MI: MSU Press, 1973. 83-93. Teske, John A. â€Å"The Social Construction of the Human Spirit.† http://users.etown.edu/t/teskeja/schs.html

The Effective Satire of Voltaires Candide :: Voltaire Candide Essays

The Effective Satire of Voltaire's Candide      Ã‚   In Candide, Voltaire sought to point out the fallacy of Gottfried Leibniz's theory of optimism and the hardships brought on by the resulting inaction toward the evils of the world. Voltaire's use of satire, and its techniques of exaggeration and contrast highlight the evil and brutality of war and the world in general when men are meekly accepting of their fate. Leibniz, a German philosopher and mathematician of Voltaire's time, developed the idea that the world they were living in at that time was "the best of all possible worlds." This systematic optimism shown by Leibniz is the philosophical system that believed everything already was for the best, no matter how terrible it seemed. In this satire, Voltaire showed the world full of natural disasters and brutality. Voltaire also used contrast in the personalities of the characters to convey the message that Leibniz's philosophy should not be dealt with any seriousness. Leibniz, sometimes regarded as a Stoic or Fatalist because his philosophies were based on the idea that everything in the world was determined by fate, theorized that God, having the ability to pick from an infinite number of worlds, chose this world, "the best of all possible worlds." Although Voltaire chose that simple quality of Leibniz's philosophy to satirize, Leibniz meant a little more than just that. Even though his p hilosophy stated that God chose "the best of all possible worlds," he also meant that God, being the perfection he is, chose the best world available to him, unfortunately it was a world containing evil. It seems as though Voltaire wanted to ridicule Leibniz's philosophy so much that he chose to satirize only the literal meaning and fatal acceptance of evil of Leibniz's philosophy.   To get his point across in Candide, Voltaire created the character Dr. Pangloss, an unconditional follower of Leibniz's philosophy. Voltaire shows this early in the novel by stating, "He proved admirably that there is no effect without a cause and that, in this best of all possible worlds....(16)" Pangloss goes on to say that everything had its purpose and things were made for the best. For example, the nose was created for the purpose of wearing spectacles (Voltaire 16). Because of his "great knowledge," Candide, at this point a very naive and impressionable youth, regards Pangloss as the greatest philosopher in the world, a reverence that will soon be contradicted by contact with reality (Frautschi 75).

Sartre and the Rationalization of Human Sexuality Essay -- Philosophy

Sartre and the Rationalization of Human Sexuality ABSTRACT: Sartre rationalizes sexuality much like Plato. Rationalization here refers to the way Sartre tries to facilitate explanation by changing the terms of the discussion from sexual to nonsexual concepts. As a philosophy which, above all, highlights those features of human existence which seem most resistant to explanation, one would expect existentialism to highlight sexuality as a category that is crucial for considering human existence. Descartes comes immediately to mind when one focuses on Sartre's major categories. In Sartre's case however, it is not mind and matter but consciousness and its opposite: "nothingness" and "being." This irreducible dualism is the key to the trouble human beings have with existence. Humans try to deal with the tensions implied by this dualism by trying to pretend people are not subjects but objects. Sartre calls this "bad faith." He begins by attempting to take human sexuality seriously as a fundamental category, but ends by abandoning the effo rt in favor of other substitutes. Akin to Plato in his rationalization of sexuality is Jean-Paul Sartre. Sartre is probably the end of existentialist philosophy in two senses: in the first place in the sense of extending existentialist premises as far as they can be taken, and in the second place in the sense of serving as the canonical example of existentialist thought. Since existentialism is the philosophy above all other philosophies which takes seriously the concrete existence of a human in all of its facticity, anxiety, temporality, and fleshliness, and will place this existence before all decisions about essence, it would seem that above all others we can expect from Sartre a philosop... ...y important in sexuality. This is "bad faith" in reverse, the treating of objectivities as though subjective. On the other hand, the For-itself is too much bound or confined to abstract categories. Is sexuality really a dialectic of subject and object? It is this, but is it only this? These broad categories cover all cosmic relationships. Sex disappears into an abstraction. Wherein lies the distinguishing difference of sexuality and what difference does this make? These considerations are nowhere in Sartre. This is Sartre's sexuality, a bloodless and a passionless dance of the categories. Notes (1) Translated and with an introduction by Hazel E. Barnes and published by Philosophical Library, New York, 1956. Page numbers placed in parentheses in the text refer to this edition. (2) Sartre illustrates "bad faith" with a sexual illustration. See pages 55-56.

Promoting Communal Harmony

Promoting Communal Harmony Promoting Communal Harmony In our country people belonging to various religions live in harmony, but there are occasions when the communal fabric gets disturbed, often on trivial issues. It is the responsibility of all sections of society to ensure peace and brotherhood so that all round development of the country takes places rapidly. The police have a great role to play in promotion of communal harmony and national integration. They come in contact with the general public in the process of performing their duties far more frequently then most other bodies of civil servants of the Government.In such a situation, interaction with vision, understanding, tact, compassion and humour by the police will not only raise the public esteem of the police but will also lead to a healthy police-public relationship, and secure the desired measures of public involvement and cooperation in promotion of communal harmony. Keeping this in mind, the National Foundation for Co mmunal Harmony (NFCH) has been organizing seminars with the aim of effective sensitization of the police officers so that they become the torchbearers of communal harmony and national integration in their day to day functioning.The first such seminar was held at Haryana Police Academy, Madhuban, in August 2007 and the second one in Mumbai in October 2007. The Foundation, which is working silently for promotion of communal harmony, has also supplied reading materials on the role of police in promotion of communal harmony and national integration, constitutional and statutory provisions relating to communal harmony. These seminars have been quite successful in spreading the message of communal harmony and national integration amongst the police officers.The Foundation is an autonomous organization registered as a society under the Societies Registration Act, 1860. It functions under the aegis of the Ministry of Home Affairs and the Union Home Minister is the Chairman of the Governing Council. The principal objectives of the Foundation is to foster communal harmony, fraternity and national integration in general, and facilitate physical and psychological rehabilitation of the child victims of caste, communal, ethnic or terrorist violence, in particular.The NFCH undertakes and assists state governments, local administration, non-governmental organizations, universities, colleges and schools, social activists, scholars, researchers and students in undertaking activities and programmes aimed at promoting harmony at local, state and national levels. Though there have been some incidents of communal violence in certain States, there has been no major communal riot in any part of the country in 2007. Proactive role of the Central and State Governments prevented escalation of communal violence at Gorakhpur in Uttar Pradesh and Indore in Madhya Pradesh last year.All states are advised to keep a close watch on the situation with communal overtones and take early steps to prevent any flare up. Over the last five years the incidents of communal violence have gradually come down. The decline is attributed to the Centre closely monitoring the situation and keeping a strict vigil on the activities of individuals and organizations to ensure that the situation remains under control. The activities of all organizations having a bearing on maintenance of communal harmony in the country are under constant watch of the law enforcing agencies.The Communal Violence (Prevention, Control and Rehabilitation of Victims) Bill 2005 has been introduced in the Rajya Sabha. The Bill has been referred to the Department Related Standing Committee of Home Affairs. The report of the Standing Committee, on the basis of suggestions made by several individuals and organizations with regard to the Bill, has been received. The report and various suggestions received are being examined in the Ministry in consultation with the Ministry of Law and Justice and others for further nece ssary action.The Good Samaritan Playing the role of a Good Samaritan, the NFCH provides financial assistance to children who are orphaned or become destitute in caste, communal, ethic and terrorists violence for their care and education. Assistance is provided at the rate of Rs. 9,600 per annum per child in ‘A’ and ‘B’ class cities and Rs. 9,000 per annum per child at other places without any restriction on the number of children in a family. Additional assistance at the rate of Rs. 1,800 per annum per child is extended for undergoing vocational training.Children in the age group of 0-18 years (extended to 21 years in appropriate cases) whose families are below poverty line (Rs. 31,600 in urban areas and Rs. 22,400 in rural areas per family per annum) are eligible under the assistance provided they pursue their study after the age of five. Assistance is sanctioned for 12 months at a time coinciding with the academic session of the child and is renewed on ye ar-to-year basis. The Foundation aims at providing assistance to every single eligible child victim of violence so that such children, after receiving proper education become responsible and productive citizens.The Foundation has stepped up its liaison with State Governments for ensuring assistance to every eligible child, both in the categories of fresh cases and renewal cases. The NFCH has to necessarily depend on States and particularly District administrations for identification of orphaned or destitute children and for submission of their applications along with necessary documents. Every year awards are given by the Foundation to individual and an institution for their outstanding contribution to the cause of communal harmony and national integration.Instituted in 1997, the award has acquired an aura of its own. The Foundation is striving for greater publicity for the awards so as to ensure that cases of as many deserving cases as possible are placed before the jury for select ion. Aimed at creating awareness about communal harmony and national integration, the Foundation extends assistance to state administrations and non-governmental organizations for holding debates, seminars, workshop, painting, poster, slogan or essay writing competition, musical and cultural programmes, kavi sammelans and mushairas.The Foundation is striving to encourage and support as many organizations as possible to take up, on a significant scale activities related to promotion of communal harmony and national integration. The Foundation extends financial assistance to state/union territory administrations for organizing inter-community ‘milans’ (get together) on important festivals like Eid, Deepawali and Christmas subject to certain monetary ceiling. ‘Sadbhavana clubs’ have been established in educational institutions to sensitize students and motivate them to work for promoting communal harmony and national integration.The clubs aim at inculcating so cial values like fraternity, love and peace among the young generation. They strengthen bonds of unity and affinity and promote belief in the principles of non-violence in the society. The Foundation associates itself with important inter-community festivals like â€Å"Phool-Walon-Ki-Sair† in Delhi, and â€Å"Nauchandi† festival in Meerut and â€Å"Deva Mela† in Barabanki, both in Uttar Pradesh, to promote better understanding among various communities. Communal Harmony Campaign Since its inception in 1992, the Foundation has been taking active part in communal harmony campaign and has extended financial assistance of over Rs. 6 crore for rehabilitation of 8,849 children up to December 31, 2006. It also assists non-governmental organizations under the project â€Å"Cooperation† and grants fellowships for undertaking research in field situation in the communally sensitive districts. The Union Home Ministry on its part gives â€Å"Kabir Puraskar† nat ional award to those promoting communal harmony by showing physical and moral courage while saving the lives and property of members of another community during communal riots, caste conflicts or ethnic clashes.While â€Å"Sankalp Divas† is observed on October 31 every year, â€Å"Qaumi Ekta Week† is observed from November 19 to 25. The Home Ministry also encourages voluntary organizations to undertake activities for the cause of national integration and communal harmony through cultural shows, essay and painting competitions, inter-regional camps and exhibitions. It is the cumulative result of all these efforts that a sense of communal harmony prevails in the country by and large as is reflected in the Home Ministry statistics

Araby Interpretive James Joyce

Araby Araby is a short story about a young boy that falls in love that has little or no experiences on the subject he in turn gets to feel for himself some of the follies that come along with it. Firstly we see the awkwardness the boy demonstrates around his crush. This boy who remains nameless throughout the story we see follow around a girl and spy on her, this in my books isn’t a great way to get the ladies, but on the other hand he is just a boy and the story took place over one hundred years ago so I’m thinking this might have been ok back then so I guess I’ll give him a break.Next they finally meet late at night in a dark room by chance and the young boy is speechless can’t even remember what he says at first when the girl asks if he’s going to Araby, but he does vow on bringing something back for her. I’d say that’s reasonable, something I have done for a girl I liked, I have also been painfully nervous around a crush so I can r elate. Now he’s on a mission putting all the parts in play, he gets permission to attend Araby, then the promise of funding from his uncle to complete the task at hand to win his loves heart.He’s ready to go got everything in order but something doesn’t go right and his uncle comes home awfully late, but the boy pushes to go no matter what he’s made up his mind and he’s going something all of us can relate to at one point or another. Finally getting off the train alone he arrives at Araby, he makes is way to the market only to find most of the booths closed he approaches one but sees only English tea sets and pottery, shortly after that the lights go out and he stands there in the dark feeling angry and disappointed.I think he was just wasn’t mature enough to deal with the situation he was out of his element at Araby, he should be in church, school or playing, he’s too young to be concerned about this kind of stuff, but at least now h e’s learned a lesson that love its tough and things don’t always go the way you plan, we have all been there and it sucks and even though what happened to this boy is tiny on the grand scale of relationships it can still hurt.