Tuesday, December 31, 2019

Etisalat Success Story in Nigeria - 2615 Words

Etisalat Success Story in Nigeria Etisalat is a prominent telecommunications corporation providing to consumers, businesses, international telecommunication companies, ISPs and mobile operators. Etisalat operates in eighteen countries across Asia, the Middle East and Africa, a coverage area which reaches more than two billion people. To date, the group’s global subscriber base exceeds over 140 million subscribers through mobile and Landline voice and data services (Etisalat Nigeria). Through the launch of innovative new technologies and its regional growth strategy, Etisalat strives to be amongst the top 10 telecom operators in the world (Nigeria Communications Week). Etisalat Nigeria began commercial operations on 23 October 2008 in†¦show more content†¦Etisalat recorded a commendable 0.23% Technical congestion (With Handover) Rate.Speaking on the ever increasing Quality of Service of the company in NCC’s QoS Report, Acting Chief of Engineering and Network Roll-Out, Mohamed Nadder, said  "This rating is further proof of Etisalat’s commitment and dedication to building Nigeria’s biggest and best network known for world-class service delivery in line with our pedigree in all our countries of operation. We will continue to bring our global knowledge and technical expertise to bear in delivering qualitative service to our many subscribers in Nigeria. Our goal is to get to a point where our subscribers will have seemless connectivity on our network and thus have world class service experience on the Etisalat network similar to the other worldwide Etisalat.† (Nigeria Communications Week) Secondly, in term of the profit point of view, Etisalat operations in Nigeria considered as successful. The harvest of the investment started after about three years of operating in Nigeria. In other words, the company launched its operations in October 2011, but the return of its investment started in August 2011. The return is the operating income, which is the income or earnings before interest tax, depreciation, and amortization (EBITDA). And of course, this profit is in the perspective of operating (â€Å"ItShow MoreRelatedMini Cooper4979 Words   |  20 Pagesglamorous moment when â€Å"acting† in The Italian Job movie in 1969, therefore enhancing its image as a celebrity car. The Classic MINI sold over 5.3 million units, making it the â€Å"No.1 Classic Car of all time† and the most popular British car (Mini Story ). Mini story in pictures is presented in Appendix 1. After some not very glamorous years, when MINI was a part of Rover Group, it was eventually acquired by BMW in 1994. At present, MINI is sold in over 70 countries around the world and has becomeRead MoreUnited Arab of Emirates Country Notebook18844 Words   |  76 Pagesthe Emirates Telecommunications Corporation is the only telephone and telecommunications source in the country. In the recent times a new Telephone Company and Internet Service Provider was established and is called   Ã‚  -  du  -. Over a longer period Etisalat that has a great influence on business and personal telecommunications services has ruled Communications in UAE. The United Arab Emirates is the world s fast developing tourist hub. It has all the components of providing you a memorable holidayRead MoreUnited Arab of Emirates Country Notebook18844 Words   |  76 Pagesthe Emirates Telecommunications Corporation is the only telephone and telecommunications source in the country. In the recent times a new Telephone Company and Internet Service Provider was established and is called   Ã‚  -  du  -. Over a longer period Etisalat that has a great influence on business and personal telecommunications services has ruled Communications in UAE. The United Arab Emirates is the worlds fast developing tourist hub. It has all the components of providing you a memorable holiday

Monday, December 23, 2019

Charter Schools Have Become A Rival For Public Schools

Charter schools have become a rival for public schools. Charters schools are public schools by option; therefore parents must initiate the interest in the school thus enrolling their children into the program. On the other hand, public schools are open to any student and do not require a waitlist or lottery system to be enrolled. It is difficult to define the â€Å"best education† because parents seek different things when researching school options for their child. The purpose of education is to develop skills in individuals that will give them a foundation for a lifelong curiosity to create a program that will benefit each person individually. Lyndon Johnson once said, â€Å"Let us think of education as the means of developing our greatest abilities, because in each of us there is a private hope and dream which, fulfilled, can be translated into benefit for everyone and greater strength for our nation.† Support from the State of Texas is essential for the growth of ed ucation and emphasize the importance of receiving a strong foundation on education but can be limited by the funding. Although charter and public schools in Texas strive to provide the best education for students with the funding given, charter schools have an advantage on innovation but pubic school offer open enrollment. Public schools funds determined by the Foundation School Program and are supposed to guarantee all public school districts obtain equal access to state aid for each student but are not always earnedShow MoreRelatedCharter Schools Is The Best?940 Words   |  4 Pagesdecades, charter schools have become the modern rival of public schools, but does the charter schools is the best? In modern society, people keep chasing the American dream; they want to achieve better life quality and higher education. As most people believe, education is a primarily way to train children all the skills which will need as adults to find good jobs and live well, but the nation have many different types of schools, such as private schools, charter schools, home schools, or traditionalRead MoreThe Constitution And The United States1483 Words   |  6 Pages Due to the many changes in the Constitution, one can t help but ask what strengths and weaknesses the current Texas constitution has. The most noticeable weakness of the Texas Constitution is its length. The Constitution is not available to the public in full because it is so long. A lengthy document is most likely easy to be misunderstood by many people. Although Maryland s constitution is also lengthy, it is not as long as that of Texas though it is still longer than the average state. ForRead MoreThe Career Profession Of A Police Officer Essay1515 Words   |  7 PagesThe career profession that I want to become is a Police Officer. Police Officers protect life and property, keep the peace, prevent crime and maintain the public in order through the application of the law. I first knew that I wanted to become a Police Officer when I was 13 years old. My 8th grade teacher told us to research the career we wanted to do when we grow up and I didn’t know what I wanted to be. So I started by search online but nothing interested me then my aunt told me to interview herRead MoreThe UK PSB: Broadcasting Influence d by the State1634 Words   |  7 Pagesauthors of Power Without Responsibility: Press, Broadcasting and the Internet in Britain, James Curran and Jean Seaton, say that it â€Å"serves the need of democracy† by impartially reporting the news, promoting social inclusion, giving prominence to public affairs, and â€Å"generating content that has cultural value†, which means being the main source of cultural resources for society, rather than merely being for profit (Curran, Seaton, 2010). A general description of the PSB would be â€Å"any broadcastingRead MoreAndrew Jackson Short Biography1610 Words   |  7 Pagesup and be the man in the house which could have led to his temper as a child. He became could not take a joke and would pick a fight with anyone from his school that bothered him.(Britannica) In fact, he was bored with school and took to fighting and doing manly things other than the â€Å"finesse† school had to offer. This attitude contributed to hi m being one of the most poorly educated presidents in American history. () This attitude also helped him become one of the most prominent military leadersRead MoreThe Center For Infectious Diseases Communicable Disease2296 Words   |  10 Pages2016, SB 277 will no longer permit immunization exemptions based on personal beliefs for children in child care and public and private schools; permit personal belief exemptions submitted before January 1, 2016 to remain valid until a pupil reaches kindergarten or 7th grade. The bill in 2016 will also remove immunization requirements for students in home-based private schools, students enrolled in an independent study program who do not receive classroom-based instruction, access to specialRead MoreThe Corporation - Ethical Analysis2751 Words   |  12 Pagesinability to feel remorse, refusal to take responsibility for ones actions and superficial relations with others. Modern day corporations display every one of the previously listed characteristics. Is it right that an institution, whose power now rivals that of the State that once created it to seek the better welfare of its citizens, display the psychological traits of a dangerous personality disorder? Many say no: there is a rising discomfort with the corporation and its pervasion into every sphereRead MoreTurkey s Political Struggle : The Akp Vs. The Gulenists2134 Words   |  9 Pagesgovernment was back in control and an emergency state enacted. Since there have been widespread arres ts, and further suppression of any opposition media. While Erdogan and his ruling AKP party have alleged that only a small fraction of the military acted on orders from the exiled cleric Fethullah Gulen, deeper analysis suggests a much wider plot that probably involved multiple ideological groups within Turkey. It has become a common agenda for the Erdogan allies to insinuate that Gulen and his followersRead MoreA Case About Indigo Airlines2351 Words   |  10 Pagesand maximize the impact of its limited fleet seems to have laid the ground for an ambitious takeoff. Earlier this week, IndiGo moved European stock markets when it announced the biggest commercial aviation deal in history. Topping up an earlier plan to buy 100 planes with another 180 in the decade from 2015, Indigo unveiled a shopping bag for $15.6 billion (around Rs. 70,000 crore) to buy airbus aircraft that would power its ambitions to become an international airline. Much remains to be seenRead MorePost Bureaucracy and the Politics7341 Words   |  30 Pagesbureaucratic turn†. Design/methodology/approach – The paper draws on a wide range of primary and secondary sources, combining case study analysis with long-term historical perspectives on organisational change. Findings – The paper shows the ways in which public sector professionals contested â€Å"post bureaucratic† pressures for marketisation and organisational disaggregation. Originality/value – The paper shows the ways in which large-scale technological, regulatory and organisational change was mediated

Sunday, December 15, 2019

Puritan Essay Free Essays

Mary Nejatifar Ms. Graff English 11H October 11, 2012 Colonization in America Some of the first Europeans to explore and settle in the New World were the English Puritans. In the 17th century, a man called John Winthrop traveled to Massachusetts Bay along with many other Puritans. We will write a custom essay sample on Puritan Essay or any similar topic only for you Order Now With troubles with the Church of England, this group of people wanted to launch new lives on a new continent. To support their desires, John Winthrop offered several reasons and arguments to support moving to New England. Winthrop used figurate language to express the views and wants of he and his fellow Puritans. One of his main reasons was that the group of people could, â€Å"carry the Gospel into those parts of the world, and to raise a Bulwark against the kingdom to Antichrist† (Winthrop, 309). He metaphorically explained that with the spread of their civilization their religion would strengthen their church and build a defense wall against anybody who disagreed with a Puritan lifestyle. John Winthrop then reasoned that, â€Å"This Land grows weary of her Inhabitants,† which tells his views on humans and their relationship with the Earth (Winthrop, 309). He tried to explain that Europe was getting way too overcrowded, and needed to be reduced. Winthrop final attempt in his document is to use hyperboles to exaggerate the need to move. He says that, â€Å"†¦all arts and trades are carried in that deceitful and unrighteous course, as it is almost impossible for a good and upright man to maintain his charge and live comfortable in any of them,† (Winthrop, 309). Here, he really stressed the word impossible to hopefully open up people’s mind to the idea of a new life. The most embellished reason Winthrop lists is, â€Å"the fountain o Learning and Religion are so corrupted as†¦most children are perverted, corrupted, and utterly overthrown by the multitude of evil examples†¦Ã¢â‚¬  (Winthrop, 309). This is where John really tied in religion with their religion to leave. He included children, and explains that they are becoming so corrupted, and our future cannot be like that. In the late sixteenth century, the majority of England’s population started to grow poor and full of common people. Many people had to become beggars, and worked as wage laborers. Richard Hakluyt, Hayluyt gave an account of many advantages there would be if the English settled in the New World. Richard used a lot of hyperboles, and details to explain his reasons. He first argument was, â€Å"For all the statues that hitherto can be devised, and the sharp execution of the same in punishing idle and lazy persons, for want of sufficient occasion of honest employments, cannot deliver our commonwealth from multitudes of loiterers and idle vagabonds,† (Richard, 36). He is basically suggesting that instead of having a growing poor population, the country can send the beggars to a new land so they can have successful lives, but more importantly jobs. Richard also explains that the population is becoming way too overcrowded. He claims that, â€Å"nay rather they are ready to eat up one other; yea many thousands of idle persons are within this realm,† (Richard, 36). Then Richard focuses on what is already in the New World they can benefit from. He lists many trees, resources, crops, and geographic features that will benefit them in the greatest. Richard really took his approach in a positive way and later invested his own money in the company that colonized Virginia. Richard and John Winthrop both used a lot of figurative language. Winthrop used a lot of imagery, metaphors, and personification. He also used sort of a negative tone towards England, and his document sort of became a complaint. Whereas, Richard used a more positive tone and focused on exaggerating the advantages of new lives in the New World. They both used their language in a tone that made them seem very committed and eager to get their ideas into place. How to cite Puritan Essay, Essay examples Puritan Essay Free Essays

Saturday, December 7, 2019

Ethical Behavior Essay Example For Students

Ethical Behavior Essay Is it fair to measure a politicians public worth by his/her sexual behavior? This a question which has been brought before me and requires an answer, or a position on which I stand, fair or unfair? Well, I think it is fair. After a two-year scandal involving President Bill Clinton and his sexual escapades with different women besides his wife, I cant help but see a direct comparison in this question. Using President Clinton works as an excellent example as to why I take the position I do. For obvious reasons a politicians public worth should not only be measured by his/her sexual behavior, but this should be an important consideration. Every time a new president is elected they are sworn in, they raise their right hand and swear to approximately 272 million people to uphold certain duties as president. Each time a president neglects to uphold one of these duties or if he/she is found to be committing a crime, a process is followed to decide whether or not the president should be impeached. If the act is found to be minor or not an impeachable offense, business continues as usual, but the dignity or public worth of this individual has to be questioned by the public, because as the employers of these poli ticians it is our duty. Now even though it might not seem relevant to use the president, or any politician being sworn in as a valid example, in comparison to marriage vows, I think it is valuable. Along with marriage comes a word called fidelity, this is usually touched upon at the ceremony or even before, this means to be faithful and loyal. When a person such as President Bill Clinton, or any politician professes his/her love and fidelity to his/her life partner, which is only one person, then without any regret, completely disregards those promises. How can a politician like this make a promise or swear to uphold certain duties to approximately 272 million strangers and be trusted? In my opinion that is the exact definition of public worth. Whatever goes on between consenting adults in private is nobodys business but their own, and that holds for sex as for anything else. Why should anybody even care whether Mary has fifteen lovers or none, whether Jack prefers sex with Bill to sex with Jane, or whether married couples like to swing with other married couples. Just because you personally disapprove of such things doesnt make them wrong. We all have the right to live our lives as we see fit as long as we dont interfere with the rights of others to live their lives as they see fit. Promiscuous people, homosexuals, and swingers dont tell you how to live your life. Dont tell them how to live theirs.(Olen Barry pg.82) In essence I completely agree with this statement, but for a politician whose personal life is completely in the eye of the public especially when there is a scandal involving his/her sexual endeavors, this becomes a measurement of their public worth. These politicians are well aware of how their lives will be affected in the world of politics and this is something they must keep in mind when entering a situation that might compromise their worth to the public which elected them. I feel strong on my position and think if the economy wasnt doing as well as it is the Bill Clinton scandal would have been worse for him. Im not a political buff or analyst by any means but before the Bill Clinton sex scandal my opinion of his public worth and his principals were much greater than after the scandal. That might not be completely fair but it is my opinion. Ethics Essays

Friday, November 29, 2019

Andrew Jackson and The Indian Removal Act essays

Andrew Jackson and The Indian Removal Act essays Andrew Jackson's lack of positive actions and policies ultimately forced the westward migration of the "five civilized" Native American tribes, the Creeks, Chickasaws, Seminoles, Cherokees and Choctaws. Jackson's failure to enforce his early promise that the migration of the Native American tribes would be voluntary was a major factor in the success of the forced migration, as were Jackson's repeated failures to ensure that treaties with Native Americans were kept and that land deals with Native Americans were not fraudulent. In addition, other legislation like the Indian Trade and Intercourse Act of 1834 resulted in more migration out of the area, by reducing native rights and sovereignty. Further, Jackson's role in forwarding the forced migrations was likely motivated by a desire for profit and land, political concerns, and racism. In The Long, Bitter Trail: Andrew Jackson and the Indians, Anthony Wallace describes the forced removal of thousands of Native Americans from the American east to an area west of the Mississippi River through the Indian Removal Act of 1830. The author focuses on how the policies of Andrew Jackson impacted the relocation, who as a newly elected president faced a caucus that was deeply divided over the relocation of the Native Americans. Ultimately, Jackson became on of the most vocal and active of the proponents of the forced removal of the Native Americans. A professor of history and anthropology at the University of Pennsylvania, Wallace is clearly qualified to write this history. He has written a number of books, including the Bancroft prize-winning Rockdale The Indian Removal Act of 1830 resulted in the forced removal of the five "civilized tribes" that lived in the geographical area east of the Mississippi River. The move displaced large numbers of the Cherokee and Choctaw tribes, but also affected a number of other tribe...

Monday, November 25, 2019

Measure Words in Mandarin Chinese

Measure Words in Mandarin Chinese Measure words are very important in Chinese grammar as they are needed before every noun. There are more than a hundred Mandarin Chinese measure words, and the only way to learn them is by memorizing them. Whenever you learn a new noun, you should also learn its measure word. Here is a list of the most commonly used measure words in Chinese to kick start your growing vocabulary. What Is a Measure Word? Measure words are familiar to English-speakers as a way to classify the type of object being discussed. For example, you would say a â€Å"loaf† of bread or a â€Å"stick† of gum. Mandarin Chinese also uses measure words for types of objects, but there are many more measure in Chinese. Measure words in Chinese can refer to the shape of the object, the type of container it comes in, or are simply arbitrary. The main difference between English (and other Western languages) and Mandarin Chinese is that Mandarin Chinese requires a measure word for every noun. In English we can say, â€Å"three cars,† but in Mandarin Chinese, we need to say â€Å"three (measure word) cars.† For example, the measure word for car is  Ã¨ ¼â€º (traditional form) / è ¾â€  (simplified form) and the character for ​car is è »Å  / è ½ ¦. Thus, you would say  Ã¦Ë†â€˜Ã¦Å"‰ä ¸â€°Ã¨ ¼â€ºÃ¨ »Å  / 我æÅ"‰ä ¸â€°Ã¨ ¾â€ Ã¨ ½ ¦, which translates to I have three cars. Generic Measure Word There is one â€Å"generic† measure word which can be used when the actual measure word is not known. The measure word 個 / ä ¸ ª (gà ¨) is a measure word for people, but it is frequently used for many types of things. The generic measure word can be used when referring to items like apples, bread, and light bulbs even when there are other, more appropriate measure words for these objects. Common Measure Words Here are some of the most common measure words encountered by students of Mandarin Chinese. Class Measure Word (pinyin) Measure word (traditional Chinese Characters) Measure word (simplified Chinese Characters) People g or wi or or Books bn Vehicles ling Portions fn flat objects (tables, paper) zhng Long round objects (pens, pencils) zh Letters and Mail fng Rooms jin Clothing Jin or to or or Written Sentences j Trees k Bottles png periodicals q Doors and windows shn Buildings dng Heavy objects (machines and appliances) ti

Thursday, November 21, 2019

EEG and Epilepsy Essay Example | Topics and Well Written Essays - 1500 words

EEG and Epilepsy - Essay Example In the brain, there is a three-dimensional volumes of cortex from which the electroencephalographic (EEG) signal is generated. Each dimension of the cortex produces unique signal and hence three different potential signals are are produced within the brain. Two of the signals are recorded from the surface of the scalp where they are recorded as two-dimensional fields against the voltage. This technique is accomplished by determining the physical and functional components of the EEG cortical generators. After determining the nature and the location of the EEG fields, the signal of the pd is characterized and graded according to inhibitory postsynaptic potentials (IPSPs) and excitatory postsynaptic potentials (EPSPs) According to the various tests that have been conducted on EEG fields, Epileptic spikes are negatively charged in nature. This is mainly caused by the depolarization of the superficial laminae. After the depolarization cycle, the subsequent repolarization cycle brings about the recurrent excitation and inhibition among laminae. This causes a sequence of negative spikes that normally translate to a negative wave detected by the electrodes. The Committee of the International Federation (CIF) of the body governing Electroencephalography and Clinical Neurophysiology (IFSECN) have made the recommendations that the placement of a specific system of electrode under standard conditions for use in all medical laboratories. The system, branded as the international 10-20 system, gives specific measurement parameters from bony landmarks and hence used to determine the nature of electrodes. Anatomical landmarks are useful in this technique as they give specific measurements made, and then approximately10% to 20% of a specified distance is useful in the electrode interval. The specific measurement enables the consistently in replication over time and between laboratories and hence the system is very reliable. However, a lot of vigilance

Wednesday, November 20, 2019

Read a case and reflect on it Research Paper Example | Topics and Well Written Essays - 500 words

Read a case and reflect on it - Research Paper Example The court did not find any of the parties enjoined in the case liable for the events that occurred. More so, the appellate court affirmed the verdict of the lower court; the court maintained that the lower court was right to vindicate the bar from taking responsibility of the drunk driver’s actions. According to the appellate court, the trial court did not err in withholding that there is no coverage under the Commercial General Liability section in Mid-Continents policies. It also upheld the lower court’s ruling that Lucky’s did not in any way endanger the life of the driver, the victim, or its employees; hence Lucky’s Grille & Billiards had no obligation to cater for the mover’s claims. The court ruled that Lucky’s Grille & Billiards’ insurer, Mid-Continent Insurance Company, did not have to foot the plaintiff’s bills because he complainant failed to put Lucky’s in charge of the situation. Despite the fact that the accident occurred in the bar’s packing lot, there is no evidence linking the bar to the accident. The appellant’s claims that Doty left the bar intoxicated, and hence unfit to drive, could not be proven since employees at Lucky’s could not confirm the same. The fact that the bar could not be linked to the incident means that its insurer was also not party to the claims. In addition, even if the plaintiff proved that the bar was responsible, Mid-Continent would be absolved of any claims since its insurance policies do not cater for customers after leaving the bar. The courts were, therefore, right in their

Monday, November 18, 2019

See Below Essay Example | Topics and Well Written Essays - 500 words

See Below - Essay Example Sample Population: 5 medical personnel;10 transcriptionists of different cultures with at least three years of experience in the job; 6 major patients in the hospitals who know that their record of health developments is actually noted through transcriptioning The implications of this purposed research will prove or disprove the theory that transcription errors effect the patients length of stay. This could give significant documentation that computer entery orders are essential for optimal care. The collected for this study will be presented through a chart review. If a patient has a length of stay (LOS) longer than the admitting diagnosis DRG allows then that chart will be reviewed. Looking for medical transcription errors. If a second diagnosis was found during the stay the DRG allowance of LOS will determine if that chart will need to be review. (IE if a patient is dx with pneumonia the LOS is 3 days and they are in for 10 days. The initial review is looking for a secondary diagnosis if none then a complete chart review would take place.) FLORENCE NIGHTINGALE'S theory on the level of satisfaction that the patients receive based from the service of the nurses and medical per

Saturday, November 16, 2019

Role Of Quantity Surveying Profession Construction Essay

Role Of Quantity Surveying Profession Construction Essay According to Williss Practice and Procedure for the Quantity Surveyor (Ashworth Hogg, 2007, p.1), the role of the quantity surveying has been defined by Royal Institution of Chartered Surveyors (RICS, 1971) as ensuring that the resources of the construction industry are utilised to the best advantage of society by providing, inter alia, the financial management for projects and a cost consultancy service to the client and designer during the whole construction process. However, the roles of the quantity surveying profession within the contemporary built environment will be discussed as follows: Preliminary cost advice One of the quantity surveyor roles is to ensure that the proposed project is carefully constructed, in terms of costs arising throughout entire design and construction process (Ashworth Hogg, 2007, p.121). Quantity surveyor also acts to suggest his professional and reliable advices to his client on matter of cost at various stages during the design and construction process. The advices given during inception stage are vital important as the decisions taken in this stage will seriously affect the quality of works to be carried out (Ashworth Hogg, 2007, p.122). Ashworth and Hogg (2007, p.121) stated that the quantity surveyor will offer cost advice for the comparative design solutions of the alternatives materials to be used or the form of construction to be adopted. Quantity surveyor is the recognized professional cost and value consultant, their measurement and valuation knowledge are without equal (Ashworth Hogg, 2007, p.123). Cost planning According to Williss Practice and Procedure for the Quantity Surveyor, Ashworth Hogg (2007, p.126) stated that the cost planning process commences with the preparation of an approximate estimate and then the setting of cost targets for each element. As the design evolves, these cost targets are checked against the developing design and details for any changes in their financial allocations. Quantity surveying profession under this aspect will require the quantity surveyor to allocate the approximate estimated costs into subdivisions, known as elements within a building. Ashworth and Hogg (2007, p.122) stated that These elements costs can be compared against the element costs of other similar projects from the quantity surveyors cost library records. The purpose is to provide a better value of money for client. It also keeps the designer fully informed of all the cost implications of the design. Quantity surveyor might also try to reduce the estimated costs by simplifying the details without modifying the design. Besides, contract document will also be prepared on this basic to make the preparation of cost analysis easier. Cost planning will be developed and while taking account of appearance, quality and utility, the cost is planned to be within the economic boundary (Willis, Ashworth Willis, 1994, p.95) Procurement and tendering procedures It is important that quantity surveying profession to be applied during this stage. As stated by Ashworth and Hogg (2007, pp.237-238), role of quantity surveying profession in this aspect will include as follows: Recommending an organizational structure for the proposed development of a project (Ashworth Hogg, 2007) Advising on the appointment of the various consultants and contractors in the knowledge of the information provided by the employer (Ashworth Hogg, 2007) Managing the information and coordinating the work of the different parties (Ashworth Hogg, 2007) Selecting the methods for the appointment of consultants and contractors (Ashworth Hogg, 2007) Determining the employers requirement in terms of time, cost and quality (Ashworth Hogg, 2007) Assessing the viability of the project and providing advice in respect of funding and taxation advantages (Ashworth Hogg, 2007) Quantity surveyor plays a crucial role to provide appropriate advices on the method of procurement to be used for clients who wish to undertake construction work (Ashworth Hogg, 2007, p.237). There are various procurement methods to deal with the different demand and various situation, client should not select an inappropriate form of procurement unwittingly (Ashworth Hogg, 2007). Ashworth and Hogg (2007, p.237) stated that Quantity surveyors are in an excellent position as procurement managers with their specialist knowledge of constructions and contractual procedures. They are able to appraise the characteristic of the competing methods that might be appropriate and to match these with the particular needs and aspirations of the employer. Hence, clients are advised to seek for quantity surveyor for relevant and reliable advices or recommendation before making their final decisions. Due to this, advices and recommendation provided by quantity surveyor must be independently without the intrusion of individual bias and self-interest (Ashworth Hogg, 2007, p.237). Contract documentation Ashworth and Hogg (2007, p.243) stated that When the choice of form of contract has been decided, the next step is the preparation of the documents that will accompany the signed form of contract. The contract documents for any construction will normally include the following information: Contract drawings It includes plans, elevations and cross section. Some other additional details will also be prepared based on the complexity of the project. This will provide information for the client to get the idea of architects or engineers design intentions. The contract drawings are normally provided by architect and engineer (Ashworth Hogg, 2007, pp.243-244). However, the role of quantity surveyor is to collect the drawings and any specifications from the architect and at the same time discuss the job. There is however some more detailed questions will arise, therefore a timetable for the completion of the contract bills will be agreed, along with dates when additional detailed information and drawings can be expected (Ashworth Hogg, 2007, p.259) Contract bills Quantity surveyor will involve in preparation of contract bills. Ashworth and Hogg (2007, p.258) stated that The appointment of the quantity surveyor is likely to have been made at early stage when early price estimates were under consideration. This may be before any drawings are available, in order to provide some cost advice to the client. Due to this, quantity surveyor will normally be needed except for on a very small project, the demand for the profession of quantity surveyor might only to be eliminated (Ashworth and Hogg, 2007, p.258). Besides, there is a condition for contractor who wishes to submit tenders in competition to provide approximate quantities required for particular works. Therefore, quantity surveying firms are then sometimes involved in preparing approximate quantities depending upon the completeness of the drawings and other information from which it was prepared contractors (Ashworth Hogg, 2007, p.258). Articles of agreement Ashworth and Hogg (2007, p.246) stated that This is the part of the contract which the parties sign. The contract is between the employer (building owner) and the contractor (building contractor). The blank spaces in the articles are filled in with the (i) names of employer, contractor, architect and quantity surveyor; (ii) date of the signing of the contract; (iii) location and nature of the work; (iv) list of the contract drawings; (v) amount of the contract sum. Condition of contract The condition of contract includes the contractors obligation to carry out the work shown on the drawings and described in the bills to the satisfaction of the architect. They cover the matter of quality of work, cost time, nominated supplies and subcontractors insurances, fluctuation and VAT. (Ashworth Hogg, 2007, p.246) Appendix Ashworth and Hogg (2007, p.246) stated that The Contract Particulars for the Conditions of Contract include that part of the contract which is peculiar to the particular project in question. It includes key information, for example, on the start and completion dates, the periods of interim payment and the length of the rectification period for which the contractor is responsible. Evaluation of tenders Ashworth and Hogg (2007, p.274) stated that In public authorities, tenders will probably be addressed to the secretary or principal chief officer. With private clients they are usually forwarded to the architect or the quantity surveyor. On the due date for receipt of tenders, the envelopes received will be counted to check that they have all been received, prior to being openend. Quantity surveyor will then prepare a list of the tendered amounts after the envelopes are opened. Preliminary examination will be made after that to ascertain which tenders will be taken into consideration for acceptance. A fuller report will be made later by the quantity surveyor (Ashworth Hogg, 2007, p.274). Besides, according to Ashworth and Hogg (2007, p.274), the architect will rely extensively on quantity surveyor for advice on these matters. A report will be made for the client, setting out clearly the arguments in favour of acceptance of one tender or another. Quantity surveyor will have to check and examine for the copy of the priced bills submitted by those tenderer who is under consideration (Ashworth Hogg, 2007, p.275). Financial reporting and interim payments, cash-flow forecasting According to Ashworth and Hogg (2007, p.286) JCT 2005 makes clear duty of the clients quantity surveyor in this respect (clause 4.11): Interim valuations shall be made by the quantity surveyor whenever the architect or contract administrator considers them necessary for the purpose of ascertaining the amount to be started as due in Interim Certificate. Ashworth and Hogg (2007) stated that Most construction projects encountered by the surveyor will have contractual provision for the payment of the contractor for work done, at regular intervals during the contract period. Between the date of the first interim certificate and the practical completion certificate, interim certificates have to be issued by quantity surveyor at a certain intervals stated in the contract particulars. It is the responsibility of quantity surveyor to calculate the amount for the interim payments during each interval (Ashworth Hogg, 2007, pp.286-287). A professional quantity surveyor should always aware that there are conditions for employer to prevent the employer getting penalties and punishments and quantity surveyor should always provide his or her appropriate advices where necessary (Ashworth Hogg, 2007, p.288). Besides, clients generally desire the final cost of a project to be no more than contract sum. Due to this, it is the role of clients quantity surveyor to try to manage the costs by monitoring the design and site development and provide his professional advices of the likely impacts and remedies (Ashworth Hogg, 2007, p.302). It is also necessary for quantity surveyor to review all the correspondence and meeting issued on the project in order to identify the potential cost implications. Monthly financial reports will normally be required to advise the client of the anticipated outturn costs (Ashworth Hogg, 2007). Cash-flow forecasts report will be prepared in association with the contractor since it will be greatly influenced by the intended programme of works. Cash-flow forecasts are used as a basis upon which to arrange project finance and monitoring the progress of works (Ashworth Hogg, 2007, p.305). Final accounting Ashworth and Hogg (2007, p.310) stated that The majority of construction projects result in a final cost that is different to that agreed by the client and contractor at commencement of the construction works. The calculation and agreement of this final construction cost, the final account, is usually of the utmost important to both the employer and contractor. Therefore, parties to the contract need to ensure that the final account incorporates a fair valuation of the works carried out. In this aspect, the quantity surveyor will decide on the suitable subdivisions into terms that will be adopted into the account prior to any abstracting or bill remeasurements. As the list of variations develops, quantity surveyor will be able to decide on how to group them. For example, there may be one instruction from the architect for increasing the size of storage tanks, another for the omission of a drinking water point and a third for the addition of three lavatory basins. Each of these will b e measured as a separate item, but the quantity surveyor might decide to group these together as variations on plumbing. It is preferably to highlight the reason for variation in cost report to acknowledge the client on reasons of the costs changed. (Ashworth Hogg, 2007, pp.315-316) Settlement of contractual disputes Quantity surveyors involved themselves in contractual disputes either in litigation in the courts, in arbitration or in alternative dispute resolution cases (ADR) cases. They sometimes involve themselves as witness of fact or expert witness, adjudicators, arbitrators or mediators in ADR cases (Ashworth Hogg, 2007, p.353) Project management Financial expertise of quantity surveyors make them ideally suited to project management services. According to Ashworth and Hogg (2007, p.376), project management provides the important management function of bringing the project team together and may be defined as The overall planning, coordination and control of a project from inception to completion, aimed at meeting a clients requirements in order to produce a functionally viable project that will be completed on time within authorized cost and to the required quality standards. (CIOB 2002) Quantity surveyor sometimes take overall control and responsibility of for coordinating the activities of the various contractors, subcontractors, processes and procedures for the full duration of the project (Ashworth Hogg, 2007) Ashworth and Hogg (2007) stated that The skills of the quantity surveyor traditionally included measurement and valuation and to these were later added accounting and negotiation. As the profession evolved, quantity surveying profession were extended to forecasting, analyzing, planning, controlling, evaluating, budgeting, problem solving and modeling. The quantity surveyor knowledge has also been developed by a better understanding of the design and construction process (Ashworth Hogg, 2007).

Wednesday, November 13, 2019

Shakespeares Hamlet - Between Pagan and Christian Essay -- GCSE Engl

Hamlet: Between Pagan and Christian Hamlet explores the borders between madness and sanity. It is also located, like King Lear, in a frontier area between a pagan revenge ethic and Christian compassion, and between a ruthless, power-hungry adult world and a younger generation with gentler and more conciliatory aspirations. Hamlet's father, who now torments him, was himself a sinner, otherwise he would not have to return to earth as a ghost, demanding revenge. Hamlet is well aware of his father's crimes (III.3.81). Inviting his son to avenge his death is tantamount to turning the clock back, thereby perpetuating a pagan code of honour that seems outdated in Hamlet's own time. For - in contrast to Lear - Hamlet is a Christian of sorts, a fact that hampers rather than helps him in his mission. His Christianity is one of several reasons why he hesitates to carry out the ghost's instructions - and why, in the most famous of his seven soliloquies, he refrains from turning his weapon on himself. He worries that the spirit he has seen may be a devil. Obviously Christian in its origin is...

Monday, November 11, 2019

Bal Gangadhar Tilak Essay

Born in a well-cultured Brahim family on July 23, 1856 in Ratangari, Maharashtra, Bal Gangadhar Tilak was a multifacet personality. He is considered to be the ‘Father of Indian Unrest’. He was a scholar of Indian history, Sanskrit, mathematics, astronomy and Hinduism. He had imbibed values, cultures and intelligence from his father Gangadhar Ramchandra Tilak who was a Sanskrit scholar and a famous teacher. At the age of 10, Bal Gangadhar went to Pune with his family as his father was transferred. In Pune, he was educated in an Anglo-Vernacular school. After some years he lost his mother and at the age of 16 his father too he got married to a 10-year-old girl named Satyabhama while he was studying in Matriculation. In 1877, Tilak completed his studies and continued with studying Law. With an aim to impart teachings about Indian culture and national ideals to India’s youth, Tilak along with Agarkar and Vishnushstry founded the ‘Deccan Education Society’. Soon after that Tilak started two weeklies, ‘Kesari’ and ‘Marathi’ to highlight plight of Indians. He also started the celebrations of Ganapati Festival and Shivaji Jayanti to bring people close together and join the nationalist movement against British. In fighting for people’s cause, twice he was sentenced to imprisonment. He launched Swadeshi Movenment and believed that ‘Swaraj is my birth right and I shall have it’. This quote inspired millions of Indians to join the freedom struggle. With the goal of Swaraj, he also built ‘Home Rule League’. Tilak constantly traveled across the country to inspire and convince people to believe in Swaraj and fight for freedom. He was constantly fighting against injustice and one sad day on August 1, 1920, he died. Bal Gangadhar Tilak was one of the prime architects of modern India and is still living in the hearts of millions of India. Bal Gangadhar Tilak, a man of an indomitable energy and a new vision, was born in Maharashtra in 1856, of the caste of Chitpavan Brahmins, who had ruled over Shivaji’s empire. He was born thirty-eight years after the final British conquest of Maratha power. He was a scholar of the first rank, educator, journalist and first among the leaders of new India. Tilak learned of the values of Bharatdharma as a child in his home at Ratnagiri. His father was an educator and he carefully tutored the boy in Sanskrit and Mathematics, and his mother helped to mould his firm character and to teach him the values of his classical heritage. From both parents he learned a healthy veneration for spiritual values, and he learned that he shared the history of the Marathas, that he was heir to a glorious martial tradition. His religious or spiritual orientation, the product of his family’s devoutness, was apparent in his later writings, as when he wrote, ‘The greatest virtue of man is to be filled with wonder and devotion by anything in the animate and inanimate creation that suggests inherent divinity.1 He also made continuous reference to the great Shivaji and the history of his Maratha people, the fiery tradition of their independence, their war against the Mogul Empire to restore Swaraj and to save the Dharma. The Maratha people had not forgotten that they had been free, that Swaraj had been their birth-right. From his childhood, he inherited a vision of a new India arising, firmly based on the spirit and traditions of her civilization and her past. Tilak had an English education, but he was far less denationalised than most students of his generation, for he specialized in Mathematics and Sanskrit, and, if anything, his education brought him closer to the sources of his heritage. When he studied law, he concentrated on classical Indian Law, reading nearly all the great books of law and legal commentaries in Sanskrit. His study of Sanskrit was a life-long occupation and he was recognised as one of India’s leading Sanskrit scholars. Relying upon his knowledge of this ancient language and his mathematical training, he wrote Orion, Studies in the Antiquity of the Vedas, in which he explored the thesis that the Rig Veda was composed as early as 4500 B. C., basing his evidence on astronomical calculations from the Sanskrit texts. This work  gained him recognition in the Western world for his scholarship in Oriental studies. His second great book was again on the Vedas, The Arctic Home of the Vedas, in which, relying upon astronomical and geological data, he argued that the Aryans probably originally lived in the far northern reaches of the Asiatic continent. This book is credited as being one of the most original and unusual works in Sanskrit scholarship. The Vedic Chronology was a posthumously published volume of his notes and further researches. His greatest work was the Gita-Rahasya, a philosophical inquiry into the secret of the teaching of the Gita, the holiest book of Aryadharma. In this volume he reinterpreted the Gita in its classical sense, restoring the proper emphasis to the philosophy of action, Karma-Yoga, and his is considered one of the outstanding studies of the Gita in modern Indian literature. The Gita-Rahasya assured Tilak’s place among the greatest of India’s scholars and philosophers. His classical studies enabled him to recapture the spirit of India’s classical philosophy of life. In his heart of hearts he always remained a humble student of India’s greatness. Even after he had become the foremost political leader of India, he often said that he wished he could devote his life to teaching Mathematics, and pursuing his scholarly researches into the wisdom of India’s ancient civilization. Soon after the completion of his university education, Tilak embarked upon his mission in life. As he was deeply interested in education and public service from his young age, he resolved to dedicate his life to the cause of reorientation of Indian education and drastic social and political reforms. In these ventures he was joined by his best friends, G. G. Agarkar and Chiplunkar. All of them wanted, as N. C. Kelkar has written, ‘the nation to know itself and its past glories, so that it may have†¦.confidence in its own strength, and capacity to adapt itself wisely and well to the new surroundings, without losing its individuality’. 2 Hence, Tilak, assisted by his friends, started the New English School in 1880. The institution was such an immediate success that they founded the Deccan Education Society in Poona, and the next year started the famous Fergusson College. Simultaneously, they began editing and publishing two newspapers, the Kesari, a Marathi-language Weekly, and The Mahratta, its English-language counterpart. All these young men dedicated themselves, their lives and their  fortunes to popular education through their schools and through their newspapers. But soon a sharp difference arose between Tilak and his friends over the question of social reform. As a result, Tilak could not remain for long associated with the Deccan Education Society, and he, ultimately parted with his co-workers. It was finally decided at the end of 1890 that Tilak should purchase the Kesari and The Mahratta and devote himself to journalism, while Agarkar and other social workers would have a free hand in the Deccan Education Society. As an editor, Tilak was unsurpassed. The Kesari and The Mahratta, under his guidance, were always tremendously influential and came to be financially successful. His sincerity and unflinching sense of dedication led him to champion the causes of his people against any and all who would be unjust, autocratic or opportunistic. As editor of the Kesari, Tilak became the awakener of India, the Lion of Maharashtra, the most influential Indian newspaper editor of his day. It was as editor that Tilak began his three great battles–against the Westernizing social reformers, against the inert spirit of orthodoxy, and against the British Raj. It was as editor that he became a leader of the new forces in the Indian National Congress and the Indian nation. Tilak’s first reaction was to the Western civilization’s system of values. He rejected the ideology of those intellectuals who based their programme of social and political action almost entirely on the philosophy of life of nineteenth century Europe. These intellectuals were truly more the products of Western civilization than Indian. Tilak, unlike them, was not prepared to reject India’s own philosophy of life in order to imitate the philosophy of the British. He recognised that the social order in India needed a drastic reform, but instead of judging Indian social practices by the standards of the West, he interpreted them and looked for their reform from Indian standards. Aurobindo Ghose exemplified this new approach in writing, ‘Change of forms there may and will be, but the novel formation must be a new self-expression, a self-creation developed from within; it must be  characteristic of the spirit and not servilely borrowed from the embodiments of an alien nature’. 3 Tilak knew that there must be change, but also he knew that a philosophy must guide the remaking of India, and that the crucial question for India’s future was whether that guide, that philosophy, would be Western or Indian in inspiration, He wrote, ‘It is difficult to see the way in darkness without light or in a thick jungle without a guide’. And he rejected the rationalism and scepticism of Western philosophy, when he remarked that ‘mere common sense without faith in religion is of no avail in searching for the truth’. In the era of the religious and philosophical renaissance of Bharatdharma, Tilak sought the guidance of India’s own philosophy. Undoubtedly, his initial motive was not to rediscover a theory of social and political action but rather to find a satisfying personal philosophy of life. In his private life, he attempted to rediscover and reapply the Indian philosophy of life. And his achievements in private and public life gave h im a basis for building up a new theory of political action, obligation and ordering. His first task was to look behind the atrophied forms of religious orthodoxy and custom, to find the values that had built the Indian civilization. Tilak recognised that ‘the edifice of Hindu religion was not based on a fragile ground like custom. Had it been so, it would have been levelled to the ground very long ago. It has lasted so long because it is founded on everlasting Truth, and eternal and pure doctrines relating to the Supreme Being’. 4 This truth was not recognised by the Westernized intellectuals, in their obsession with the remaking of India according to their own image. But, on the contrary, Tilak started with a faith in the spiritual purpose of human life, which the ancient Indian philosophy taught. And he regarded spiritual good as the basis of social good. He wrote: ‘The structure of faith collapses with and the collapse of faith in the existence of the soul. The doctrine of soul-lessness removed the need for faith. But when faith thus ceased to be an organic force binding society together, society was bound to be disrupted and individuals living in a community were sure to find their own different paths to happiness. The ties which bind society in one harmonious organization would be snapped, and no other binding principle would take their place. Moral ties would loosen, and people would fall from  good moral standards.5 His personal life was based on this ‘structure of faith’ and the moral purposefulness provided by this foundation remained with him throughout his life. No creed that doubted the existence of the soul or the spiritual purpose of human life could inspire Tilak or his people; thus the rediscovery of faith as the ‘organic binding force’ was the first principle in his emerging philosophy. From the idea of spiritual rediscovery Tilak, like Aurobindo Ghose and others, developed a personal philosophy of life, firmly based on the knowledge that ‘the individual and the Supreme Soul are one’, and that the ‘ultimate goal of the soul is liberation’. He explored the wisdom of the Real and the relative worlds, the meaning of creation, and the moral working out of the cosmic evolution towards liberation. From this foundation he understood the purpose of life, to live in accord with dharma, the integrating principle of the cosmic order. As Aurobindo Ghose wrote of the Indian philosophy of life, ‘The idea of dharma is, next to the idea of the Infinite, its major chord; dharma, next to spirit, is its foundation of life’. 6 Once these principles were accepted, Western rationalism and scepticism, materialism and utilitarianism could hold little appeal. It was from this basic understanding that he began his criticism of the Westernizers who would destroy this wisdom and these values. It taught them to love and respect, not the forms of atrophied orthodoxy, but rather the spirit of the total Indian philosophy, the way of life and wisdom of life of the Indian civilization. India’s civilization and her history provided Tilak the new insight for his theory of social and political action. He felt that there was no reason for India to feel ashamed of her civilization when campared with the West. On the contrary, India should feel great pride. Indian values were different from but not inferior to Western values. The Westernized intellectuals, who abhorred India’s value system and who wanted to change and remake India in an alien faith, were quite wrong, for as Tilak reminded them, ‘How can a man be proud of the greatness of his own nation if he feels no pride in his own religion?’ It was Bharatdharma that provided an understanding of the moral purposefulness of the universe, which is the necessary basis of a philosophy  of life, and it provided them with a guide to concrete action in personal, social and political matters. It was with this perspective and this inspiration that Tilak and other genuine nationalists began their battles for the creation of a new India. Relying on a realistic appraisal of the world as Tilak found it, he set about not to remake India in the image of an alien system of values, but to recreate India on the foundations of her own greatness. From an Indian philosophy of life he began to construct an Indian philosophy of social reform and of politics that was to become the political theory of the Indian Independence Movement. Tilak believed in Aryadharma, but he was never a blind follower of orthodoxy. He did not ignore the obvious evils of the atrophied social system which were repellent to the social reformers and instigated them to take action. But he became the foremost of those in India who opposed the extremist measures of these social reformers. But the very fact that he was educated and that he refrained from joining the reformers indicted him as a defender of orthodoxy in the eyes of the extremists. He was condemned by the extremists as a reactionary, as the spokesman for backwardness. Nothing could be farther from the truth. He earnestly hoped to see of the evils of the Indian social system removed, the entire system reformed, and to this end he brought forward his own concrete proposals for improving social conditions. He was a staunch advocate of progress. At the same time, he relentlessly fought against the grandiose schemes of the Westernizing reformers. Instead of schemes he wanted concrete programmes for the he alleviation of real and pressing needs of the people. His reform work was direct, as in the case of the famine relief programme, the textile workers’ assistance, the plague prevention work. Tilak was not an arm-chair reformer; he was a worker with and for the people. His objection to the social reformism of men like Mr. Justice Ranade and his disciple, Gopal Krishna Gokhale, Professor Bhandarkar, Byramji Malbari, Agarkar and the others, was two fold. First, without a full appreciation of the values that had been preserved and transmitted by the social system,  these men were willing to discard virtually everything, to remake India almost totally in the image of the West, and to base Indian social forms on the values they had learned from their Western education. To Tilak, it was folly, it was criminal, to banish everything created by India’s civilization because Indian values and Indian religion did not coincide with the nineteenth century European notions of materialism, rationalism and utilitarianism. He knew their obsession was contrary to common sense and good practice. He once wrote: ‘†¦.a number of our educated men began to accept uncritically the materialistic doctrines of the Westerners. Thus we have the pathetic situa tion of the new generation making on their minds a carbon copy of the gross materialism of the West’. 7 And he went on to remind the social reformers that ‘our present downfall is due not to Hindu religion but to the fact that we have absolutely forsaken religion.’ Second, since the reformers could not inspire mass popular support for their imitative social reform programme, they sought to enforce reform through administrative fiat, to rely upon the coercive power of the state, the alien state of the British rule, to effect social change. From Tilak’s viewpoint, to remake India in the image of the West would mean to destroy her greatness; and to use the force of an alien rule to impose any kind of reform would be to make that reform itself immoral. Reforms, to Tilak’s mind, must grow from within the people. Since he accepted this proposition as true, it logically followed that attempts to coerce the community to accept them were absurd. Reform, according to him, would have to be based upon the value system of the people and not on the values taught to the Westernized few in an alien system of education. The answer lay, he believed, in popular education which must be initiated with an understanding of the classical values and must proceed to recreate the vitality of those values in the forms of social order. Since the classical values were thoroughly intermixed with popular religion, he believed that ‘religious education will first and foremost engage our attention.’ In this way a new spirit will be born in India. India need not copy from some other civilization when the can rely on the spirit of her past greatness. As D. V. Athalye has written ‘The difference was this, that while Ranade was  prepared, if convenient, to coquette with religious sanction to social order, Tilak insisted that there should be no divorce between the two’. 8 proceeded to take action in accordance with his conviction. Because he wanted genuine reform and not simple imitation of Western life and manners, and because he believed that such reform must come from the people themselves and not from a foreign government, Tilak was led to advocate two causes which were to become his life’s work. First, he fought to reawaken India to her past and to base her future greatness on her past glories. Second, knowing well that real progress can only be made by a self-governing people, knowing that moral progress can only be made through moral and democratic decisions, knowing, therefore, that Swaraj or self-rule was the prerequisite of real social, political, economic, cultural and spiritual progress, Tilak began to think in terms of the restoration of Swaraj. The social reformers were prepared to criticise almost everything Indian, to imitate the West in the name of improvement, and to rely upon the power of a foreign government to bring about this improvement. They were convinced that only by social reform would they earn political reform; that, therefore, social reform must precede political reform. Tilak argued just the contrary way, that political reform must precede social reform; for it is only popular self-government that is moral government, that it is only moral government that can create moral social change; and, therefore, self-rule is necessary, and the first object which must be pursued is the awakening of the people to their heritage of self-rule. Tilak’s approach being more realistic and founded on solid moral values, he could perceive more clearly the root causes of the Indian social evils than did his social reform opponents. He felt that it was not simply the forms and practices of Indian society which had to be changed if meaningful social reforms were to be brought about. He sensed that abusive social practices were the direct outgrowth of the ‘spirit of orthodoxy’ which filled the forms of social order and inertly resisted change. This spirit had resulted from a thousand years of instability, defeat, foreign overlordship, defensiveness and inflexibility. Therefore, effective reform, Tilak believed, must ultimately depend upon a reawakening of the true, vital,  life-affirming spirit of the Indian people and civilization. Instead of criticising social form as the great evil, he began his battle with the atrophied spirit of orthodoxy while still engaged in his battle with the Westernized reformers. He wrote: ‘†¦..just as old and orthodox opinions (and their holders the Pandits etc.,) are one-sided, so the new English educated reformers’ are also and dogmatic. The old Sastries and Pandits do not know the new circumstances whereas the newly educated class of reformers are ignorant of the traditions and the traditional philosophy of Hinduism. Therefore, a proper knowledge of the old traditions and philosophies must be imparted to the newly educated classes, and the Pandits and Sastries must be given information about the newly changed and changing circumstances.’ 9 His battle was not characterized by abhorrence for the old spirit because he understood it and the role it had played. The spirit was locked up in forms, rituals, and customs, that had become virtually dead things. The orthodox spirit had served its purpose because it has transmitted classical values to a new generation who could understand them and bring about the necessary rebirth and reapplication of those values. The degraded aspects of the spirit of orthodoxy were lethargy, indolence, exclusiveness and inaction. They had fed on disunity and divisiveness, born of defensiveness and rigidity, and from this had arisen casteism in all its worst manifestations, defeatism and fatalism, the loss of the ideal of harmonious social cooperation, of courage and of self-respect–in a word, the dynamics of the classical philosophy of life had been perverted into negation and passivity. This spirit, Tilak believed, was harmful to India’s progress, and it was with this spirit that he did battle. Atrophied orthodoxy had no religious justification. Its spirit was in part the perversion and negation of the world and of the classical concept of the fulfilment of the purpose of life, the union of man with his Creator. But Tilak also realized that mere philosophical disputation was not enough for the re-awakening of India, and it required change in the hearts of people and not, as the reformers believed, change in the forms of institutions. As an editor who had always dedicated himself to popular  education, he first reached the people. As his chief colleague, N. C. Kelkar, wrote, ‘Through his paper, the Kesari, he exercised an immense influence over the masses, and it is this influence that is mainly responsible for the infusion of a new spirit among the people’. 10 He was a sincere, forceful speaker, and he taught from both the classroom and the public platform his new message of awakening India. Perhaps, the most effective way in which he reached the people was through the celebration of national festivals. He was instrumental in popularizing two great festivals, one to Ganapati, the Hindu deity of learning and propitiousness, and the other, a festival to revive the memory and glo ry of Shivaji, the liberator of Maharashtra, and the restorer of Swaraj through his fight with the Mogul Empire. He especially emphasised the dynamic spirit of Shivaji. He wrote, ‘It is the spirit which actuated Shivaji in his doings that is held forth as the proper ideal to be kept constantly in the view of the rising generation’. To keep this spirit in constant view, Tilak worked ceaselessly to reach the people and to educate them through the festivals. Throughout Maharashtra, he carried his doctrine, he waged his battle. Education through religion and history, through the association in the popular mind with gods and heroes, through recreating an appreciation of the heritage of the past as a guide to the future–this was the way he conducted his battle. He soon became the first articulate spokesman for the no-longer silent, tradition-directed, masses of India. He became the defender and the awakener of India’s philosophy of life. He taught first the dharma of action. This philosophy of action he drew from the Gita. He reminded the people that India had not become a great nation through negativism and indolence, but rather through a dynamic willingness to meet the problems of the day and to solve them morally. This was the greatest need of the present day. He often said such things as, ‘No one can expect Providence to protect one who sits with folded arms and throws his burden on others. God does not help the indolent. You must be doing all that you can to lift yourself up, and then only you may rely on the Almighty to help you’. 11 Along with the dharma of action, Tilak taught the dharma of unity to the  people of India. The unity of India, the unity of the Indian civilization, is Bharatdharma, the spiritually-based and spiritually-dedicated way of life. The spirit of orthodoxy had done injustice to that way of life. It had compartmentalised society, it had placed men in segregated and exclusive caste communities that were inimical to the feeling of common heritage and common cause. The true spirit of Varnashrama-dharma was harmony and cooperation and unity, and this spirit Tilak sought to reawaken through religious education. He wrote, ‘It is possible to unite the followers of Hinduism by the revival and growth of the Hindu religion’, for ‘the Hindu religion does not lie in caste, eating and drinking’. The Ganapati and Shivaji festivals served the purpose of bringing people together. People who worship a common deity, people who recognise a common historical tradition will, in his mind, be able to stand together, to overcome the disunity of social form and to work together for the common good. Tilak envisaged a unity of all the people of India, united among themselves and united with their traditions, united to face the future by the common ideals they held. In this way, through common, united effort, social evils could be corrected by the people themselves, and, moreover, the spirit of national revival, the restoration of national self-respect, essential for gaining self-rule, depended upon the restoration of national unity and mutual respect. Thus through his messages of action and unity and as editor of the Kesari and The Mahratta, Tilak became the acknowledged ‘awakener of India’. As editor of his newspapers, he also became active in political affairs. After he left the Deccan Education Society in 1889, he joined the Indian National Congress, hoping that it would be instrumental in further uniting the nation and in securing political reforms. He held a post in the Congress as early as 1892, as secretary of the Bombay Provincial Conference. At the same time, he actively participated in public affairs, holding public office on several occasions. In 1894, he was elected a Fellow of the Bombay University, and next year he held a post in the Poona Municipality. For two years he was a member of the Bombay Legislative Council, but, he called the completely circumscribed powers and the work of this body a ‘huge joke’. He did not  seek public office because he desired a political or governmental career but rather because it was one means, among several, which he chose to utilize to further the causes in which he strongly believed. But he soon realized that holding public office was one of the least effective ways of promoting his ends, and, more important, he Soon realized public office under the alien raj was self-defeating. About this time he also began to become disillusioned with the programme and policies of the Moderate-dominated Congress. His fighting spirit was antagonised by the predominant Congress attitude of pleading for reform and passing mild resolutions of protest against the abuses of the administration. The Congress was not coming to grips with the real problems of the people. In 1896, he publicly announced his disagreement with the policies of the Congress in writing, ‘For the last twelve years we have been shouting hoarse, desiring that the government should hear us. But our shouting has no more affected the government than the sound of a gnat. Our rulers disbelieve our statements, or profess to do so. Let us now try to force our grievances into their ears by strong constitutional means. We must give the best political education possible to the ignorant villagers. We must meet them on terms of equality, teach them their rights and show how to fight constitutionally. Then only will the government realize that to despise the Congress is to despise the Indian Nation. Then only will the efforts of the Congress leaders be crowned with success. Such a work will require a large body of able and single-minded workers, to whom politics would not mean some holiday recreation but an every-day duty to be performed with the strictest regularity and utmost capacity.’ 12 As he had relied on democratic social action through religious education, Tilak now relied on political education to rally the people behind the cause of political reform. He, therefore, began, through the pages of the Kesari and through an organisation of volunteer famine relief workers, to inform the poverty stricken peasants of their legal rights. He urged the people to protest against govern ­mental inaction. He sent out volunteers to collect detailed informa ­tion on the devastation in rural areas which he then forwarded to the government to support his case. He printed and distributed a leaflet explaining the provisions of the Famine Relief Code to the people  and urged them to take their case to the government. His efforts informed and aroused the people and alienated the bure ­aucracy. On the heels of the famine Poona was stricken by an epidemic of plague. The city was in a panic. Tragically, many of the educated, many of the leading social reformers, fled the city; T ilak did not. He offered his services to the government and went through the plague infested districts of the city with the Government Sanitation Teams. He opened and managed a hospital for plague victims when government facilities proved inadequate. He established a free kitchen, and did everything within his power to alleviate the tragic condition of the people. If social reform meant anything, it meant tireless work on behalf of the people in the time of their greatest need. His famine and plague work marked Tilak as the greatest social reformer and national hero of the country. He was acclaimed the Lokmanya, the honoured and respected of the people. The British bureaucracy and the Anglo-Indian press recognised that Tilak was an emerging leader of the people and of a new spirit in India. Those who lacked foresight began to fear him. When, in the tense atmosphere of famine and plague-racked Poona, a young man assassinated Rand, the British official in charge of plague relief, many of those who feared him were quick to blame Tilak for the death, although he had no knowledge of the incident. Nevertheless, he was convicted and sentenced to two years’ imprisonment. This was not to be Tilak’s last imprisonment. For two decades he was persecuted by the British Indian Government because they saw in him the greatest challenge to their rule over the Indian Empire. But Tilak was not an ordinary man who could be cowed down by such threats and persecutions. He remained undaunted throughout. He had fought against injustice, he had argued against the placating policies of the Moderates, and he now began to put forward a positive political programme centred round the concept of Swaraj, self-rule for India. As early as 1895, he had begun to preach the necessity for Swaraj. He came to realize that self-rule must precede meaningful social reform, that the only enduring basis for national unity and national self-respect must be national self-rule, In 1895, he had reminded the people that Shivaji had recreated Swaraj as the necessary  foundation of social and political freedom and progress and morality. His historical and philosophic frame of reference is clearly set out in his writing, ‘One who is a wee bit introduced to history knows what is Swarajya (people’s own government) and Swadharma (people’s own religion), knows the extraordinary qualities that are needed for the founder to establish Swarajya and Swadharma when both of them are in a state of ruin for hundreds of years, knows the valour, courage, guts and brains of Shivaji Maharaj by the dint of which he saved the whole nation from bitter ruin’. 13 His insistence on Swaraj was completely consistent with his personal, social and political philosophy. He approached all issues as a realist. He had the example of his own Maharashtrian history and the categorical imperative of his nation’s philosophy. As Aurobindo Ghose has written, ‘To found the greatness of the future on the greatness of the past, to infuse Indian politics with Indian religious fervour and spirituality, are the indispensable conditions for a great and powerful political awakening in India. Others, writers, thinkers, spiritual leaders, had seen this truth. Mr. Tilak was the first to bring it into the actual field of practical politics’.14 Tilak examined the political problems of his day in the light of ‘the God-given Inspiration’ of India’s civilization. And with the urgency of the situation arising out of the partition of Bengal and the need for an effective programme of political action, he joined the group of the Nationalists and presented a programme and a line of action to the nation. The Nationalists initiated mass political education in terms understandable to the people. Tilak sounded the keynote in saying, ‘To spread our dharma in our people is one of the aspects of the national form of our religion’, because, in his opinion, ‘Politics cannot be separated from religion’. Exactly the same opinion was expressed later on by Mahatma Gandhi. The reason for political education and political action was not merely the injustice of foreign rule, not merely the arbitrary partitioning of Bengal. Self-rule was a moral necessity, the achievement of self-rule was the dharma of all self-respecting men. As he later wrote in the Gita-rahasya, ‘The  blessed Lord had to show the importance and the necessity of performing at all costs the duties enjoined by one’s dharma while life lasts’. And, for Tilak and the Nationalists, ‘Swaraj is our dharma’. Political action would alone accomplish the national dharma. In order that India solve her own destiny, the first essential, as in the case of the awakening of India, was the call for action, for a new spirit of courage and self-sacrifice. Only a pride in history and the values of India’s own civilization could inspire men to the task ahead. Tilak movingly wrote, ‘To succeed in any business with full self-control and determination, does not generally happen in spite of our valour, unless a firm conviction is engendered in our minds, that we are doing good work and God is helping us and that the religious instinct and the blessings of the saints are at our back’.15 It was with this firm conviction that Tilak and the Nationalists set out to arouse the nation to political action for the creation of its own destiny. Tilak and the Nationalists presented the nation with a three-fold programme for effective, practical, political action. The three principles were boycott, Swadeshi and national education. Originally, they were designed for use in Bengal, as the most effective way to bring the British administrators to their senses over the issue of the partition. But it was soon decided, however, that the entire nation could well cooperate with Bengal in following this threefold programme and thus increase tremendously the pressure on the British. And it was further taught that the great wrong, the significant evil, was not alone that an alien raj had partitioned the province of Bengal, but actually that Bengal was only a symbol, that an alien raj ruled autocratically over the whole nation of India, and that it was to alleviate this wrong that the programme was to be employed. Boycott initially involved the refusal of the people to purchase British-manufactured goods. It was started as a measure designed to bring economic pressure on the British business interests both in India and abroad. If British business could be moved, then the business could be counted on to move the British raj. But soon the boycott movement took on far more significant aspects than merely economic pressure. The Nationalists saw that the whole superstructure of the British Indian administration, that  the British system of rule over India, was based upon the willing, or at least unthinking, cooperation of the Indian people. Tilak was one of the first to discern this, and he realized that boycott could be expanded to the point of jeopardizing the foundation of the whole British administrative machinery in India. In a speech at Poona, as early as 1902, he urged, ‘You must realize that you are a great factor in the power with which the administration in India is conducted. You are yourselves the useful lubricants which enable the gigantic machinery to work so smoothly. Though downtrodden and neglected, you must be conscious of your power of making the administration impossible if you but choose to make it so. It is you who manage the railroad and the telegraph, it is you who make settlements and collect revenues, it is in fact you who do everything for the administration though in a subordinate capacity. You must consider whether you cannot turn your hand to better use for your nation than drudging on in this fashion. Boycott gradually moved from the economic into the political sphere; it moved from the arena of Bengal to all-India. Boycott as an all-India political weapon was the first principle of the programme of Tilak and the Nationalist leaders. Boycott fore-shadowed non-cooperation. Swadeshi initially began as a primary economic counterpart to the programme of economic boycott. Swadeshi meant self-help, to rely upon Indian-made goods rather than to patronize the retail outlets of the manufactured produce of Birmingham and Manchester. Beginning in Bengal, bonfires of European clothing lit the night sky, and the people turned to local Indian production of Swadeshi goods. Swadeshi was the first great impetus to industrial development in India. Local Indian production was given the stimulus for its natural growth. But like boycott, Swadeshi soon came to mean a great deal more than simple economic self-sufficiency. If there could be self-help in the economic sphere, then there most certainly could be self-help in all spheres of life. The dharma of action had taught self-respect and self-reliance, and Swadeshi extended self-reliance to self-help in all things. Swadeshi was a tangible way in which to demonstrate the new spirit, Tilak and the Nationalists had been teaching the people. The Swadeshi movement quickly became a movement of national regeneration. Swadeshi was a practical application of love of country. As Tilak said, ‘To recognise the land of the Aryans as mother-earth is the Swadeshi movement’. It was an economic, political and spiritual weapon. Swadeshi was Vande Mataram in action. The third element in the threefold programme for effective political action was national education. Tilak had long before realized that the Western education started by Lord Macaulay and pursued in all the Government-supported schools was ruinous to the future health and well-being of the nation. The younger generations were being educated away from not only their families and the great majority of the Indian people, but also away from the value system of India’s civilization. Government-supported Western education uprooted the youths from their ties to the past and made them Indians in name only. Hence such a system of Western education was repulsive to Tilak and the Nationalists. They pleaded for the establishment of national schools and colleges throughout the country to provide inexpensive and wholesome education emphasising the new spirit of self-help and self-reliance which young people could not expect to receive in the Government-supported institutions. And national education became an integral part of the nationalist programme for the India of the twentieth century. This threefold programme of boycott, Swadehsi and national education was presented to the country by Tilak and the Nationalists and was also presented to the Indian National Congress for its approval and adoption. The programme began primarily as an economic weapon but quickly its political importance was realized and became predominant. The impetus behind the programme was initially a reaction to the partitioning of Bengal, but it soon developed an all-India momentum. The first reason for its use was to induce the government to reunify Bengal, but it soon became a programme for national reawakening and national liberation–Swaraj. Thus, an economic programme became a political programme; a locally centred agitation became a national issue; the cause of altering a specific British policy evolved into the cause of gaining India’s self-determination. Swaraj became the reason and justification for the entire programme and movement led by Tilak and the Nationalists. Tilak realized that Swaraj, the goal of all efforts, was a moral national necessity. He held that the attainment of Swaraj would be a great victory for Indian nationalism. He gave to Indians the mantra: Swaraj is the birth-right of Indians (at the Lucknow Congress of 1916). He defined Swaraj as ‘people’s rule instead of that of bureaucracy’. This was the essence of Tilak’s argument with the social reformers when they sought to have the British Government legislate and enforce social reform measures. Tilak held that unless the people supported the reforms, in effect, unless the people exercised self-rule to legislate and enforce the reforms, the reforms were not only meaningless but also undemocratic and without moral significance. And for pushing his ideal of Swaraj forward, he started Home Rule Leagues in 1916 with the cooperation of Mrs. Annie Besant, which soon became so popular that the Government had to adopt severe repressive measures. But he went on undeterred with the propaganda of Home Rule throughout the country. He intended that a bill should be introduced in the British Parliament for Indian Home Rule, by the good offices of the Labour leaders, although he could not be successful in the attempt. However, the fact that Tilak began his Home Rule agitation in the year 1916 is an eloquent testimony to his keen perception of political realities. Tilak contemplated a federal type of political structure under Swaraj. He referred to the example of the American Congress and said that the Government of India should keep in its hands similar powers to exercise them through an impartial council. Although in his speeches and writings Tilak mostly stated that Swaraj did not imply the negation and severance of ultimate British sovereignty, we have every reason to believe that in his heart of hearts he always wanted complete independence. He once said that ‘there could be no such thing as partial Swaraj’. Self-rule under Dharmarajya either existed fully or did not exist at all. Partial Swaraj was a contradiction in terms. Only the Westernized few who could not understand this could talk in such contradictory terms, could agree to settle for administrative reforms, could not see that ‘Swaraj is India’s birth-right’. Through Swaraj, the revolutionary change in the theory of government, and  through Swaraj; alone, could the destiny of India be fulfilled! This is Tilak’s real meaning when he wrote, ‘Swaraj is our dharma’. Before the people of the nation he set this goal. Next he set about to make it a political reality, to implement the programme to bring about the goal. For the correct implementation of his programme, Tilak urged the method of non-violent passive resistance. Here it must be made clear that many foreign critics regard Tilak as a revolutionary. Chirol, 16 John S. Hoyland17, and several others, think that Tilak believed in armed revolution, that he was responsible for many political murders and that his speeches and articles contained â€Å"a covert threat of mutiny.† But it is not true. Undoubtedly, he supported the action of Shivaji in killing Afzal Khan. He appreciated the daring and skill of Chafekar, as also the patriotic fervour of the Bengal revolutionaries. But, as a moralist he put the highest premium on the purification of intentions. The external action could never be regarded as the criterion of moral worth. Hence if Arjuna or Shivaji or any other ardent patriot did commit or would commit some violent action, being impelled by higher altruistic motives, Tilak would not condemn such persons. But in spite of his metaph ysical defence of altruistic violence, Tilak never preached political murder; nor did he ever incite anybody to commit murder as a political means. A realist in politics though he was, he never taught the omnicompetence of force as Machiavelli or Treitschke did. His realism taught him to act in the political universe in such a way, that his opponents could not take advantage of him. Only by passive resistance and democratic means, he taught, could the united action of the people prove powerful enough to bring about the non-violent revolution that was Swaraj. Boycott and Swadeshi were, in effect, the precursors of the later non-cooperation movement. The passive resistance taught by him and the Nationalists was the precursor to non-violent civil disobedience. Tilak clearly foresaw that violence would be wasteful, and that it would ultimately be ineffectual. Being a realist, he recognised that ‘the military strength of the Government is enormous and a single machinegun showering hundreds of bullets per minute will quite suffice for our largest public meetings’.18 Action must be direct, but, realistically appraising the power of the Government, he urged that it be passive as well. He continually  taught, ‘As our fight is going to be constitutional and legal, our death also must, as of necessity, be constitutional and legal. We have not to use any violence’. 19 Thus Tilak’s method of action was democratic and constitutional. He had stirred the popular imagination and taught the people the necessity for united action. He had constructed a practical programme for the achievement of his political objective. He had defined for all time the purpose of the Indian movement for self-rule–Swaraj–and he had begun to develop the techniques that would be used in the popular movement to realize that goal effectively. Tilak left a monumental legacy to the independence movement. Gandhiji and those who came after Tilak could build upon the work and the victories which he had won. In his battles against orthodoxy, lethargy and bureaucracy he was largely successful. The independence movement, largely through his work, had been victorious, over stagnation, the spirit of orthodoxy that was negative, that compartmentalised rather than unified, and that could not rise to accept the challenges of the twentieth century. Tilak freed the nation from lethargy and stagnation, and in awakening the people, inspired them with a promise of awakening India, an India united, strong and capable of action, self-reliant and on the road to victory. 1 Kesari, june 1, 1897. 2 N. C. Kelkar, Pleasures and Privileges of the Pen, BK. I, p. 121. 3 A. Ghose, The Foundations of Indian Culture, pp. 8–9. 4 S. V. Bapat (ed.), Gleanings from Tilak’s Writings and Speeches, p. 346. 5 Kesari, Spt. 19, 1905. 6 A. Ghose, The foundations of Indian Culture, p 63. 7 Kesari, September 19,1905. 8 D. V. Athalye, The Life of Lokamanya Tilak, p. 54. 9 Kesari, Jan 21, 1904. 10 N. C. Kelkar, Landmarks in Lokamanya Life, p. 10. 11 B. G. Tilak, His Writings and Speeches, p. 277. 12 Kesari, January 12, 1896. 13 Kesari, July 2, 1895. 14 A. Ghose, in Introductory Appreciation to Bal Gangadhar Tilak, His Writings and Speeches, p. 7. 15 Gleanings from Tilak’s Writings and Speeches, p. 121. 16 V. Chirol, India, pp. 121-22. 17 John S. Hoyland, Gokhale, pp. 24-25. 18 B. G. Tilak, His Writings and Speeches, p. 64 and 69. 19 Ibid., p. 229-30. Back Independence Day Speech in English | Essay A very happy Independence day to my honorable Chief Guest, my respectable teachers & parents and all my lovely brothers and sisters. As You all Know Today we have gathered here for celebrating the 68th Independence day of our country. The day when India got freedom against the British Rule after so many years of struggle. On this day we pay tribute to our great freedom fighters like Mahatma Gandhi, Pt. Jawahar Lal Nehru, Bal Gangadhar Tilak, Sarojini Naidu and many others who sacrificed their lives for the freedom of our country. It is on this day in 1947 that Pt. Jawaharlal Nehru addressed the constituent assembly at the Parliament, delivering his famed, eloquent speech, Tryst with Destiny announcing India’s freedom at midnight. This announcement brought about a rise in spirits all over the country, for India was finally realizing a dream to be a free nation, free from oppression and domination under the British rule. It was a historic day as India finally shook off the shack les of British Rule and became free. It was a night of celebration all over the country. This year in 2014, India will complete 67 years of Independence from the colonial Rule and will celebrate it’s 68th Independence day. This day is started with Flag Hoisting ceremonies, Parades and whole day different types of cultural programs & events are organized in India in schools, colleges and offices. The President and PM of India give ‘messages to the country’ . After hoisti the National Flag at the Red fort, the PM give a speech on some past achievements, some moral issues of present time and calls for the  further developments. The PM also salutes and remember to the oblation of the legender patriots of our country in his speech. Despite these the people of India celebrate this day through display the flag at shop, accessories, Car/bicycle and they also watching patriot movies and listening patriot songs and many other things. Every Indians ‘s important duty is that to give full respect the Independence day & National Flag and also understand the importance of this day. But in this modern age, the peoples are enjoying their life as much that they are not giving so importance of this day. We request to that people that at list one time remember to our legender patriot on this day. In this present time in our country there increases a lots of evils issues like Terrorism, Corruption, Women oppression etc All these evils really destroy our culture very badly. We shoul all take pledge to make our country safe and worth living for each and every individual of the society. So, I request all of you to sing with me national anthem ‘Jan-Gan-Man†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬â„¢ . Vande Mataram. Bharat Mata Ki Jai. Thank you everyone & JAI HIND. – See more at: http://www.happyindependenceday2014x.com/2014/07/Independence-Day-Speech.html#sthash.K4Di3xtF.dpuf SPEECH FOR INDEPENDENCE DAY 13/8/2014 A very happy Independence day to my honorable Chief Guest, Head Mistress and my respectable teachers & parents and all my lovely brothers and sisters As You all Know Today we have gathered here for celebrating the 68th Independence day of our country. The day when India got freedom against the British Rule after so many years of struggle. On this day we pay tribute to our great freedom fighters like Mahatma Gandhi, Pt. Jawahar Lal Nehru, Bal Gangadhar Tilak, Sarojini Naidu and many others who sacrificed their lives for the freedom of our country. Today I am going to tell you few words about Lokmanya Bal Gangadhar Tilak. Bal Gangadhar Tilak, a man of an spirited energy and a new vision, was born in Maharashtra in 1856. He is considered to be the ‘Father of Indian Unrest’  He was a scholar of Indian history, Sanskrit, mathematics, astronomy and Hinduism With an aim to impart teachings about Indian culture and national ideals to India’s youth, Tilak along with Agarkar and Vishnushstry founded the ‘Deccan Education Society’. Soon after that Tilak started two weeklies, ‘Kesari’ and ‘Marathi’ to highlight plight of Indians. He also started the celebrations of Ganapati Festival and Shivaji Jayanti to bring people close together and join the nationalist movement against British. In fighting for people’s cause, twice he was sentenced to imprisonment. He launched Swadeshi Movement and believed that ‘Swaraj is my birth right and I shall have it’. This quote inspired millions of Indians to join the freedom struggle. With the goal of Swaraj, he also built ‘Home Rule League’. Tilak constantly traveled across the country to inspire and convince people to believe in Swaraj and fight for freedom. He was constantly fighting against injustice and one sad day on August 1, 1920, he died.

Saturday, November 9, 2019

science in the movies essays

science in the movies essays What would you think if a movie showed a human being being totally perfect and not making any mistakes throughout his/her lifetime? You probably wouldnt be satisfied with that image because you know that every body makes mistakes and no one is perfect. I have watched two movies, Armageddon and Deep Impact, and done some research on the way the producers made the disasters out to be and how they would actually happen in reality. Hollywood doesnt always explore all of the physics and reality behind some of the happenings in their movies before putting them on the big screen. This can lead to customer dissatisfaction and essay papers like this one. The affect of the asteroid in Armageddon was not necessarily true. The producers made it seem like after the asteroid hit, a lot of little ones followed after it. If an asteroid were to really hit the earth, the little ones would come before the big asteroid hit. Since little things can travel at a greater speed, they would hit the earth first with the big asteroid preceding after that. From watching this move and not knowing much about how asteroids work, this scene would be very believable. On the other hand, the affect of the asteroid shown in Deep Impact was not very believable. In the final scene of Deep Impact, they show a bedraggled but salvageable capitol building. In DC the capitol is very close to the ocean. With the rate of the tsunami, DC would have been scoured clean off the face of the earth. I think this was a feel-good ending added onto the end of the movie to give it a good outcome. In the scene where the comet makes its ocean impact, it shows that thousands of people watch and listen as it happens. Truly, the comet would have been much brighter than it was shown; the people watching would have been blinded. The comet was also moving much faster than the speed of sound as well. Th ...