Researching Politics and International Relations Essay

Investigating Politics and International Relations - Essay Example 11) The thought is that governmental issues is conceptual in its character, with its belief systems and values, and couldn't be seen by the faculties. The positivist school distinguished this as the most significant standard all together for a field to be viewed as authentic and, thus, estimated, inspected and broke down experimentally. Furthermore, alongside the theoretical ideas, for example, style, political hypothesis was consigned to the simple affirmations of clashing inclinations and suppositions. This point of view, in any case, changed with the rise of behaviorism. Here, political theory under the more extensive inclusion of sociology became logical in view of the orderly presentation of quantitative techniques for examination as the incomparable strategies for request just as removal of the regulating structures of political scholars by the advancement of the exact hypothesis. (Held, p. 13) One of the most significant contentions behind this school is the Aristotelian idea that man is a social being and human action is carried on in a social and political setting. Political theory, thus, examines, â€Å"inter alia, the central venue wherein great men must showcase their lives; and in deciding the structure of the theater it will of need look into, and sets limit upon, the kind of dramatization which might be played out there.† (Aristotle et al. p. xvii) in such manner, Held additionally refered to the contentions of figures like Thomas Kuhn, Imre Lakatos and Mary Hesse who focused on that science, as a type of human movement itself, is inevitably an interpretative undertaking, including issues of importance, correspondence and interpretations †factors that political theory likewise covers. (p. 13) At last, one goes to Lyotard’s (1984) models with the goal for governmental issues to be considered as logical. For him, science is a subset of learning and that it is made out of denotative articulations and forces two strengthening conditions on their

Consequences Of Noncompliance With The AEDA Lessons To Be Learned Essay

Results Of Noncompliance With The AEDA Lessons To Be Learned - Essay Example That is the reason Congress previously went in 1967 what has come to be known as The Age Discrimination in Employment Act of 1967, with ensuing corrections and administering which would follow as the years passed. As indicated by the online page for The U.S. Equivalent Employment Opportunity Commission, it has this to state about the congressional demonstration, The Age Discrimination in Employment Act of 1967 (ADEA) ensures people who are 40 years old or more established from work segregation dependent on age. The ADEA's insurances apply to the two workers and occupation candidates. Under the ADEA, it is unlawful to oppress an individual in view of his/her age as for any term, condition, or benefit of work, including recruiting, terminating, advancement, cutback, pay, benefits, work assignments, and preparing, (Equal Employment #1). In understanding this law, it is significant to comprehend the realities behind it. As indicated by this gathering, this demonstration covers businesses who have at least 20 workers, and furthermore happens to cover both state and neighborhood governments. The gathering proceeds to state that the assurances for such people under the demonstration are all things considered: It is commonly unlawful for apprenticeship programs, including joint work the executives apprenticeship programs, to separate based on a person's age. Age restrictions in apprenticeship programs are legitimate just on the off chance that they fall inside certain particular special cases under the ADEA or if the EEOC awards a particular exception. Occupation Notices and Advertisements The ADEA by and large makes it unlawful to incorporate age inclinations, constraints, or particulars in work notification or commercials. An occupation notice or commercial may indicate an age limit just in the uncommon conditions where age is demonstrated to be a true blue word related capability (BFOQ) sensibly important to the ordinary activity of the business. Pre-Employment Inquiries The ADEA doesn't explicitly preclude a business from soliciting a candidate's age or date from birth. Nonetheless, on the grounds that such requests may deflect more seasoned laborers from applying for business or may some way or another demonstrate conceivable goal to segregate dependent on age, demands for age data will be firmly examined to ensure

HIV Positive Authors to Read for World AIDS Day

HIV Positive Authors to Read for World AIDS Day World AIDS Day is held annually on December 1st. It’s a day for all to unite in the fight against HIV/AIDS, support those living with it, and remember all who have died. This year is thirty years since the first World AIDS Day and the struggle for access to effective treatment continues. The books listed here are all by people who have publicly spoken of their HIV positive status. Whilst not all these books are about HIV/AIDS their authors are a testament to the wide diversity of the HIV/AIDS positive experience. Men, women, and nonbinary people. From many ethnicities and nationalities. LGBTQ+ and cis-het. Some died in their thirties, some are living into old age. There is deep sadness, burning fury, and bold hope.   Nonfiction, Essays and Memoirs about HIV/AIDS The Naked Truth: Young, Beautiful, and (HIV) Positive by Marvelyn Brown (born 1984) The surprisingly hopeful memoir of a very ordinary teenager who contracts HIV. Suddenly finding herself fighting for her life and alienated from her community this is a story of refusing to give up on yourself, even as everyone else does. Queer and Loathing: Rants and Raves of a Raging HIV Clone by David B. Feinberg (1956-1994) Here Feinberg harrowingly documents his experiences of being an activist, living with, and dying of HIV/AIDS. Honest, angry, and important.   Sleep with the Angels by Mary Fisher (born 1948) The founder of Family AIDS Network stunned the world when she came out as HIV positive in a speech at the 1992 Republican National Convention. That speech is one of many included in this collection.   And the Band Played On: Politics, People, and the AIDS Epidemic by Randy Shilts  (1951-1994) This history of HIV in America tells the stories of those who worked to save lives. This all in the face of a wider political, media, and medical atmosphere that was more concerned with image and budget.   Poetry Ceremonies: Prose and Poetry by Essex Hemphill (1957-1995) A collection of provocative commentary on topics including photographs of African-American men, men and feminism, and HIV/AIDS in the Black community. Hemphill is also the editor of Brother to Brother: New Writing by Gay Black Men.   HIV, Mon Amour by Tory Dent (1958-2005) These daring poems by HIV positive poet dare the reader with their profound refusal to look away. Dent’s work has been considered some of the most important literature to come out of the AIDS crisis.   Nobody Ever Said AIDS: Poems and Stories from Southern Africa edited by Nobantu Rasebotsa Forty-two writers come together to show that HIV/AIDS is about more than statistics. Here are the people living, dying, and dealing daily with the disease. Together they tell intimate and honest stories of love, sexuality, stigma, and loss. Don’t Call Us Dead by Danez Smith (19??-present) These poems by nonbinary poet Smith come from a place of too many funerals and not enough miracles. Touching on topics from police brutality towards African Americans to the realities of an HIV diagnosis this is a heartrending collection.   General Nonfiction Same-Sex Unions in Premodern Europe by John Boswell (1947-1994) Theologian and historian Boswell lays out dramatic evidence than in past centuries the Roman Catholic and Eastern Orthodox churches sanctioned and blessed same-sex unions. Brilliant, if controversial, this is one of the best books I’ve personally read on queerness and Christianity.   General Fiction House of Hunger by Dambudzo Marechera (1952-1987) Short stories describe the brutalisation of life in Zimbabwean Townships. These stories reveal the ways madness, violence, and despair become normal in Black urban areas. Cobra and Maitreya by Severo Sarduy (1937-1993) A compilation of two of Sarduy’s finest novels. Telling of drag queens and gender transition, Tibetan Buddhism and motorcycle gangs, invasion and revolution. These are works of literal and figurative transvestism transcend gender and genre.   The Stone Virgins by Yvonne Vera (1964-2005) This is a novel set deep in the horrors of Zimbabwean civil war. From the perspective of two sisters portraits are painted of life before and after liberation. Portraits of searching for dignity in the face of unimaginable violence.

Kants Theory of Knowledge and Solipsism Essay - 3198 Words

Kants Theory of Knowledge and Solipsism In his Critique of Pure Reason Kant set out to establish a theory of human understanding. His approach was to synthesise the opposing views of empiricism and rationalism. He took the empirical principle that all our knowledge begins with experience [p.1] as a foundation of his philosophy, following Locke and Hume. In contrast to them, however, he also included the rationalist view that posits the existence of an apparatus of human understanding that is prior to experience, and is essential in order that we have experience at all. Thus, for Kant, the human mind does not begin simply as a tabula rasa, as supposed by Locke, but must necessarily have an innate structure in order that we may†¦show more content†¦Finally, I will outline some revisions that have been proposed that may save Kants system from solipsism. Empirical Reality Kant makes it clear that all knowledge begins with experience. Specifically, it begins with the phenomena that are presented in our immediate consciousness through our faculty of sensibility. Kant uses the word intuition to indicate our reception of an undetermined object in consciousness, in general (intuition being the accepted English translation of the German word anschauung which literally means looking at or view [2, p.681]). But having intuitions is not sufficient if we are to experience our world, for raw phenomena do not give us an understanding of what object is given in the phenomena. In order to understand, we need to have a faculty of mind that can organise and synthesise the raw data given in the phenomena, and thus determine the object given in the phenomena as a whole. The result of this determination is a conception of an object or event. Thus, for Kant, knowledge is only possible when we have an intuition accompanied by a conception. Neither have any meaning on thei r own. As Kant states, It is as necessary for the mind to make its conceptions sensuous (that is, to join to them the object of intuition), as to make its intuition intelligible (that is, to bring them under conceptions) . . . In no other way than from the united operation of both, can knowledge arise [p. 45]. Thus, when IShow MoreRelated An Analysis of Solipsism in Kant’s Critique of Pure Reason Essay2201 Words   |  9 PagesAnalysis of Solipsism in Kant’s Critique of Pure Reason My goal is to examine solipsism and discover how Immanuel Kants Transcendental Idealism could be subject to a charge of being solipsistic. Following this, I will briefly review the destructive impact this charge would have on certain of Kant’s positions. After the case for solipsism is made, I intend to describe a possible line of rebuttal from Kant’s perspective that could be made to the charge. The issue of solipsism is intriguingRead MoreBranches of Philosophy8343 Words   |  34 Pagesphilosophy The following branches are the main areas of study: †¢ Metaphysics investigates the nature of being and the world. Traditional branches are cosmology and ontology. †¢ Epistemology is concerned with the nature and scope of knowledge, and whether knowledge is possible. Among its central concerns has been the challenge posed by skepticism and the relationships between truth, belief, and justification. †¢ Ethics, or moral philosophy, is concerned with questions of how persons ought to

Facts About Microraptor, the Four-Winged Dinosaur

Indo Anglian Literature Free Essays

string(34) " a fast in order to make it rain\." Indo Anglian Literature Indo Anglian Literature refers to the body of work by writers in India who write in the English language and whose native or co-native language could be one of the numerous languages of India. It is also associated with the works of members of the Indian diaspora, such as V. S. We will write a custom essay sample on Indo Anglian Literature or any similar topic only for you Order Now Naipaul, Kiran Desai, Jhumpa Lahiri who are of Indian descent. It is frequently referred to as Indo-Anglian literature. (Indo-Anglian is a specific term in the sole context of writing that should not be confused with the term Anglo-Indian). As a category, this production comes under the broader realm of postcolonial literature- the production from previously colonised countries such as India. History IEL has a relatively recent history, it is only one and a half centuries old. The first book written by an Indian in English was by Sake Dean Mahomet, titled Travels of Dean Mahomet; Mahomet’s travel narrative was published in 1793 in England. In its early stages it was influenced by the Western art form of the novel. Early Indian writers used English unadulterated by Indian words to convey an experience which was essentially Indian. Raja Rao’s Kanthapura is Indian in terms of its storytelling qualities. Rabindranath Tagore wrote in Bengali and English and was responsible for the translations of his own work into English. Dhan Gopal Mukerji was the first Indian author to win a literary award in the United States. Nirad C. Chaudhuri, a writer of non-fiction, is best known for his The Autobiography of an Unknown Indian where he relates his life experiences and influences. P. Lal, a poet, translator, publisher and essayist, founded a press in the 1950s for Indian English writing, Writers Workshop. R. K. Narayan is a writer who contributed over many decades and who continued to write till his death recently. He was discovered by Graham Greene in the sense that the latter helped him find a publisher in England. Graham Greene and Narayan remained close friends till the end. Similar to Thomas Hardy’s Wessex, Narayan created the fictitious town of Malgudi where he set his novels. Some criticise Narayan for the parochial, detached and closed world that he created in the face of the changing conditions in India at the times in which the stories are set. Others, such as Graham Greene, however, feel that through Malgudi they could vividly understand the Indian experience. Narayan’s evocation of small town life and its experiences through the eyes of the endearing child protagonist Swaminathan in Swami and Friends is a good sample of his writing style. Simultaneous with Narayan’s pastoral idylls, a very different writer, Mulk Raj Anand, was similarly gaining recognition for his writing set in rural India; but his stories were harsher, and engaged, sometimes brutally, with divisions of caste, class and religion. Later history Among the later writers,Vikram Seth, author of A Suitable Boy (1994) is a writer who uses a purer English and more realistic themes. Being a self-confessed fan of Jane Austen, his attention is on the story, its details and its twists and turns. Vikram Seth is notable both as an accomplished novelist and poet. Vikram Seth’s outstanding achievement as a versatile and prolific poet remains largely and unfairly neglected. Shashi Tharoor, in his The Great Indian Novel (1989), follows a story-telling (though in a satirical) mode as in the Mahabharata drawing his ideas by going back and forth in time. His work as UN official living outside India has given him a vantage point that helps construct an objective Indianness. As for the history of the gradual development of Indian drama in English, one may consult Pinaki Roy’s essay â€Å"Dramatic Chronicle: A Very Brief Review of the Growth of Indian English Plays†, included in Indian Drama in English: Some Perspectives (ISBN 978-81-269-1772-3) (pp. 272-87), edited by Abha Shukla Kaushik, and published by the New Delhi-based Atlantic Publishers and Distributors Pvt. Ltd. in 2013. Sarojini Naidu and her art of poetry; Such a gem of a work by the author, Dr. Deobrata Prasad . he has carefully assimilated all the aspects and life span of Sarojini Naidu before divulging anything. such a systematic work is rare to single out in today’s era. Dr. Prasad has really taken care of every minute details prior to bringing forth such a marvel in the field of Indian English literature. This has been acclaimed as rare literary work in the literary fraternity in switzerland. Dr. prasad was even nominated as literary man of the year several times. The Guide The Guide is a 1958 novel written in English by the Indian author R. K. Narayan. Like most of his works the novel is based in Malgudi, the fictional town in South India. The novel describes the transformation of the protagonist, Raju, from a tour guide to a spiritual guide and then one of the greatest holy men of India. The novel brought its author the 1960 Sahitya Akademi Award for English, by the Sahitya Akademi, India’s National Academy of Letters. Railway Raju (nicknamed) is a disarmingly corrupt guide who falls in love with a beautiful dancer, Rosie, the neglected wife of archaeologist Marco . Marco doesn’t approve of Rosie’s passion for dancing. Rosie, encouraged by Raju, decides to follow her dreams and start a dancing career. They start living together and Raju’s mother, as she does not approve of their relationship, leaves them. Raju becomes Rosie’s stage manager and soon with the help of Raju’s marketing tactics, Rosie becomes a successful dancer. Raju, however, develops an inflated sense of self-importance and tries to control her. Raju gets involved in a case of forgery and gets a two-year sentence. After completing the sentence, Raju passes through a village where he is mistaken for a sadhu (a spiritual guide). Reluctantly, as he does not want to return in disgrace to Malgudi, he stays in an abandoned temple. There is a famine in the village and Raju is expected to keep a fast in order to make it rain. You read "Indo Anglian Literature" in category "Papers" With media publicizing his fast, a huge crowd gathers (much to Raju’s resentment) to watch him fast. After fasting for several days, he goes to the riverside one morning as part of his daily ritual, where his legs sag down as he feels that the rain is falling in the hills. The ending of the novel leaves unanswered the question of whether he did, or whether the drought has really ended. The last line of the novel is ‘Raju said â€Å"Velan, its raining up the hills, I can feel it under my feet. † And with this he saged down’. The last line implies that by now Raju after undergoing so many ups and downs in his life has become a sage and as the drought ends Raju’s life also ends. Narayan has beautifully written the last line which means Raju did not die but saged down, meaning Raju within himself had become a sage. The Shadow Lines The Shadow Lines (1988) is a Sahitya Akademi Award-winning novel[1] by Indian-Bengali writer Amitav Ghosh. It is a book that captures perspective of time and events, of lines that bring people together and hold them apart, lines that are clearly visible from one perspective and nonexistent from another. Lines that exist in the memory of one, and therefore in another’s imagination. A narrative built out of an intricate, constantly crisscrossing web of memories of many people, it never pretends to tell a story. Rather it invites the reader to invent one, out of the memories of those involved, memories that hold mirrors of differing shades to the same experience. The novel is set against the backdrop of historical events like Swadeshi movement, Second World War, Partition of India and Communal riots of 1963-64 in Dhaka and Calcutta. The novel brought its author the 1989 Sahitya Akademi Award for English, by the Sahitya Akademi, India’s National Academy of Letters. [2] Plot summary The novel follows the life of a young boy growing up in Calcutta and later on in Delhi and London. His family – the Datta Chaudharis – and the Prices in London are linked by the friendship between their respective patriarchs – Justice Dattachaudhari and Lionel Tresawsen. The narrator adores Tridib because of his tremendous knowledge and his perspective of the incidents and places. Tha’mma thinks that Tridib is type of person who seems ‘determined to waste his life in idle self-indulgence’, one who refuses to use his family connections to establish a career. Unlike his grandmother, the narrator loves listening to Tridib. For the narrator, Tridib’s lore is very different from the collection of facts and figures. The narrator is sexually attracted to Ila but his feelings are passive. He never expresses his feelings to her afraid to lose the relationship that exists between them. However one day he involuntarily shows his feelings when she was changing clothes in front of him being unaware of his feelings. She feels sorry for him. Tha’mma does not like Ila. ‘Why do you always speak for that whore’ – She doesn’t like her grandson to support her. Tha’mma has a dreadful past and wants to reunite her family and goes to Dhaka to bring back her uncle. Tridib is in love with May and sacrificed his life to rescue her from mobs in the communal riots of 1963-64 in Dhaka. Clear Light of Day Clear Light of Day is a novel published in 1980 by Indian novelist and three time Booker Prize finalist, Anita Desai. Set in Old Delhi, this book describes the tensions in a post-partition Indian family during and after childhood, starting with the characters as adults and moving back into their lives through the course of the book. While the primary theme is the importance of family, other predominant themes include the importance of forgiveness, the power of childhood, and forgiving those you are close to. Plot summary The book is split into four sections covering the Das family from the children’s perspective in this order: adulthood, adolescence, childhood, and the time perspective returns to adulthood. The book centers on the Das family, who have grown apart with adulthood. It starts with Tara, the wife of Bakul, India’s ambassador to America, greeting her sister Bimla (Bim), who is a history teacher living in Old Delhi as well as their autistic brother Baba’s caretaker. Their conversation eventually comes to Raja, their brother who lives in Hyderabad. Bim doesn’t want to go to the wedding of Raja’s daughter, showing Tara an old letter from when Raja became her landlord, unintentionally insulting her after the death of his father in law. In part two the setting switches to partition era India, when the characters are adolescents in what is now Bim’s house. Raja is severely ill with tuberculosis and is left to Bim’s ministrations. Aunt Mira (Mira masi), their supposed caretaker after the death of the children’s often absent parents, becomes alcoholic and dies of alcoholism. Earlier Raja’s fascination with Urdu attracts the attention of the family’s Muslim landlord, Hyder Ali, whom Raja Idolizes. When he heals, Raja follows Hyder Ali to Hyderabad. Tara escapes from the situation through marriage to Bakul. Bim is then left to provide for Baba alone, in the midst of the partition and the death of Gandhi. In part three Bim, Raja and Tara are depicted in pre-partition India awaiting the birth of their brother Baba. Aunt Mira, widowed by her husband and mistreated by her in-laws, is brought in to help with Baba, who is autistic, and to raise the children. Raja is fascinated with poetry. He shares a close bond with Bim, the head girl at school, although they often exclude Tara. Tara wants to be a mother although this fact brings ridicule from Raja and Bim, who want to be a hero and a heroine, respectively. The final section returns to modern India and showcases Tara confronting Bim over the Raja’s daughter’s wedding and Bim’s broken relationship with Raja. This climaxes when Bim explodes at Baba. After her anger fades she comes to the conclusion that the love of family is irreplaceable and can cover all wrongs. After Tara leaves she decides to go to her neighbors the Misras for a concert and she then decides that she will go to the wedding. The God of Small Things The God of Small Things (1997) is the debut novel of Indian writer Arundhati Roy. It is a story about the childhood experiences of fraternal twins whose lives are destroyed by the â€Å"Love Laws† that lay down â€Å"who should be loved, and how. And how much. † The book is a description of how the small things in life affect people’s behaviour and their lives. The book won the Booker Prize in 1997. The God of Small Things is Roy’s first book and, as of 2013, is her only novel. Completed in 1996, the book took four years to write. The potential of the story was first recognized by Pankaj Mishra, an editor with HarperCollins, who sent it to three British publishers. Roy received half-a-million pounds in advances, and rights to the book were sold in 21 countries. While generally praised, the book did receive some criticism for its verbosity and controversial subject matter. [1] The story, told here in chronological order, although the novel shifts around in time, primarily takes place in a town named Ayemenem or Aymanam now part of Kottayam in Kerala state of India. The temporal setting shifts back and forth from 1969, when fraternal twins Rahel and Estha are seven years old, to 1993, when the twins are reunited at age 31. Much of the story is written in a viewpoint relevant to the seven-year-old children. Malayalam words are liberally used in conjunction with English. Some facets of Kerala life which the novel captures are communism, the caste system, and the Keralite Syrian Christian way of life. Without sufficient dowry for a marriage proposal, Ammu Ipe becomes desperate to escape her ill-tempered father, Pappachi, and her bitter, long-suffering mother, Mammachi. She finally convinces her parents to let her spend a summer with a distant aunt in Calcutta. To avoid returning to Ayemenem, she marries a man who assists managing a tea estate whom she later discovers to be a heavy alcoholic who physically abuses her and attempts to prostitute her to his boss so that he can keep his job. She gives birth to two children, fraternal twins, Estha and Rahel, yet ultimately leaves her husband and returns to live with her mother and brother, Chacko, in Ayemenem. Also living at their home in Ayemenem is Pappachi’s sister, Baby Kochamma, whose actual name is Navomi Ipe, but is called Baby due to her young age at becoming a grand-aunt, and Kochamma being an honorific title for females. As a young girl, Baby Kochamma had fallen in love with Father Mulligan, a young Irish priest who had come to Ayemenem to study Hindu scriptures. In order to get closer to him, Baby Kochamma had become a Roman Catholic and joined a convent, against her father’s wishes. After a few lonely months in the convent, Baby Kochamma had realized that her vows brought her no closer to the man she loved, with her father eventually rescuing her from the convent, sending her to America for an education, where she obtained a diploma in ornamental gardening. Due to her unrequited love with Father Mulligan, Baby Kochamma remained unmarried for the rest of her life, gradually becoming more and more bitter over the years. Throughout the book, Baby Kochamma delights in the misfortune of others and manipulates events to bring down calamity upon Ammu and the twins. While studying at Oxford, Chacko fell in love and married an English woman named Margaret, Shortly after the birth of their daughter Sophie, Margaret reveals that she had been having an affair with another man, Joe. They divorce and Chacko, unable to find a job, returns to India. After the death of Pappachi, Chacko returns to Ayemenem and takes over his mother’s business, called Paradise Pickles and Preserves. When Margaret’s second husband is killed in a car accident, Chacko invites her and Sophie to spend Christmas in Ayemenem. The day before Margarget and Sophie arrive, the family visits a theater to see The Sound of Music, where Estha is molested by the â€Å"Orangedrink Lemondrink Man†, a vendor working the snack counter of the theater. His fear stemming from this encounter factors into the circumstances that lead to the tragic events at the heart of the narrative. On the way to the airport to pick them up, the family (Chacko, Ammu, Estha, Rahel, and Baby Kochamma) encounters a group of communist protesters. The protesters surround the car and force Baby Kochamma to wave a red flag and chant a communist slogan, humiliating her. Rahel thinks she sees Velutha, an untouchable servant that works in the pickle factory, in the crowd. Velutha’s alleged presence with the communist mob makes Baby Kochamma associate him with her humiliation at their hands, and she begins to harbor a deep hatred towards him. Velutha is an untouchable (the lowest caste in India), a dalit, and his family has served the Ipes for generations. Velutha is an extremely gifted carpenter and mechanic. His skills with repairing the machinery make him indispensable at the pickle factory, but result in resentment and hostility from the other, touchable factory workers. Rahel and Estha form an unlikely bond with Velutha and come to love him, despite his untouchable status. It is her children’s love for Velutha that causes Ammu to realize her attraction to him and eventually, she comes to â€Å"love by night the man her children love by day†. They begin a short-lived affair that culminates in tragedy for the family. When her relationship with Velutha is discovered, Ammu is locked in her room and Velutha is banished. In her rage, Ammu blames the twins for her misfortune and calls them the â€Å"millstones around her neck†. Distraught, Rahel and Estha decide to run away. Their cousin Sophie Mol convinces them to take her with them. During the night, while trying to reach the abandoned house across the river, their boat capsizes and Sophie drowns. Once Margaret Kochamma and Chacko return from Cochin, where they have been picking up airline tickets, Margaret sees Sophie’s body lay out on the sofa. She vomits and hysterically berates the twins as they had survived, and hits Estha. Baby Kochamma goes to the police and accuses Velutha of being responsible for Sophie’s death. She claims that Velutha attempted to rape Ammu, threatened the family, and kidnapped the children. A group of policemen hunt Velutha down and savagely beat him for crossing caste lines, the twins witnessing the horrific scene and are deeply disturbed. When the twins reveal the truth of Sophie’s death to the Chief of Police, he is alarmed. He knows that Velutha is a communist, and is afraid that the wrongful arrest and beating of Velutha will cause unrest amongst the local communists. He threatens to hold Baby Kochamma responsible for falsely accusing Velutha. To save herself, Baby Kochamma tricks Rahel and Estha into accusing Velutha of Sophie’s death. Velutha dies of his injuries. Hearing of his arrest, Ammu goes to the police to tell the truth about their relationship. The police threaten her to make her leave the matter alone. Afraid of being exposed, Baby Kochamma convinces Chacko that Ammu and the twins are responsible for his daughter’s death. Chacko kicks Ammu out of the house. Unable to find a job, Ammu is forced to send Estha to live with his father. Estha never sees Ammu again, and she dies alone and impoverished a few years later at the age of thirty-one. After a turbulent childhood and adolescence in India, Rahel goes to America to study. While there, she gets married, divorced and finally returns to Ayemenem after several years of working dead-end jobs. Rahel and Estha, both 31-years-old, are reunited for the first time since they were children. In the intervening years, Estha and Rahel have been haunted by their guilt and grief-ridden pasts. Estha is perpetually silent and Rahel has a haunted look in her eyes. It becomes apparent that neither twin ever found another person who understood them in the way they understand each other. The twins’ renewed intimacy ultimately culminates in them sleeping together. In the last chapter of the book, ‘The Cost of Living’, the narrative is once again set in the 1969 time frame and describes Ammu and Velutha’s first sexual encounter. It describes that â€Å"Instinctively they stuck to the Small Things. The Big Things ever lurked inside. They knew there was nowhere for them to go. They had no future. So they stuck to the Small Things†. After each encounter, Ammu and Velutha make one promise to one another: â€Å"Tomorrow? Tomorrow. † The novel ends on the optimistic note, â€Å"She kissed his closed eyes and stood up. Velutha with his back against the mangosteen tree watched her walk away. She had a dry rose in her hair. She turned to say it once again: ‘Naaley. ‘ Tomorrow. † References †¢ Haq, Kaiser (ed. ). Contemporary Indian Poetry. Columbus: Ohio State University Press, 1990. †¢ Haq, Rubana (ed. ). The Golden Treasury of Writers Workshop Poetry. Kolkata: Writers Workshop, 2008. †¢ Hoskote, Ranjit (ed. ). Reasons for Belonging: Fourteen Contemporary Indian Poets. Viking/Penguin Books India, New Delhi, 2002. †¢ King, Bruce Alvin. Modern Indian Poetry in English: Revised Edition. New Delhi: Oxford University Press, 1987, rev. 2001. (â€Å"the standard work on the subject and unlikely to be surpassed† — Mehrotra, 2003). †¢ Desai, Anita. Clear Light of Day. 1st Mariner books ed ed. New York: Mariner Books, 2000. Print. How to cite Indo Anglian Literature, Papers

Organization Behavior Multicultural Diverse Countries

Question: Describe about the Organization Behavior for Multicultural Diverse Countries. Answer: Introduction Australia is one of the multicultural diverse countries in the world. This diversity manifests itself in many spheres of Australian life such a sports, politics and in the workplace. Australia has done a lot to overcome racial discrimination and be a racially inclusive society. For instance, the National Anti-racism Strategy tries to empower Australians to voice their opinions against racial discrimination (Australian Human Rights Commission, 2015). According to the Australian Bureau of Statistics (2012), 20% of the population is foreign-born, approximately 20% of the population speaks a second language other than English at home and that 20% of their children have parents who were born outside Australia. Despite these positive racial milestones, blacks and aborigines still face high levels of discrimination (Price, 2016). One of the ways in which Australia has encouraged cultural diversity is to provide for equal employment opportunities in the workplace. This is because various research studies have shown that cultural diverse workplace is more likely to be more productive than one which lacks diversity. Furthermore, research has also shown that organizations, where managers are of different cultures, are more likely to grow and become more successful. However, cultural diversity has its challenges ranging from communication, leadership and managerial styles and ethical issues. The purpose of this assignment is to be able to analyze communication challenges, leadership and managerial styles challenges and ethical issues regarding cultural diversity in Australia. Communication challenges Interpersonal communication is a very important aspect in a workplace. Interpersonal communication not only builds cohesiveness in the organization but fosters work-related relationships which can encourage creativity and increase productivity. However, when there is a lack of interpersonal communication in the workplace, conflicts are likely to emerge. These conflicts can interfere with productivity, create a hostile working environment and impact negatively on the organizational culture in the workplace. This lack of interpersonal communication is more profound in culturally diverse workplaces. One of the major communication challenges facing culturally diverse Australian organizations is the communication styles. Many organizations in Australia use informal communication in the workplace. This is because Australian organizations lack the bureaucracy that exists in organizations that are domiciled in other countries such as the US, Japan and the UK (Hooker, 2008). Australians also has a more direct approach to communication. Informal communication is used to ease the tension associated with a formal communication. This tension is usually high in organizations where employees are from different cultural backgrounds. Cultural diversity in the workplace in Australia has been influenced by the increase in migrant population which makes up 24.6% of the total population (The commonwealth of Australia, 2008). Cultural diversity does not just include people of many races but also equal gender and people with disabilities. Fortunately, women in Australia are no longer discriminated in the workplace although many of them attain high- level executive positions because of their gender. Moreover, managers in many Australian organizations use a collaborative communication approach when dealing with employees. This can be very difficult for a leader who is used to an authoritative communication approach where information strictly flows from the top management down to employees. However, what stands in communication styles in most of the Australian organization is the use of sarcasm as a form of humor which may be offensive to foreigners (Australian Multicultural Foundation, 2010). Luckily, the language barrier in not a communication challenge in culturally diverse workplaces in Australia. This is because English is the official language of communication and a considerably large size of the population whether foreign or local is fluent in both written and oral English language. The most common communication challenge is the conflicts in the workplace. Conflicts in the workplace are one of the major causes of low productivity. Furthermore, conflicts create a bad working environment which may demoralize employees and influence negative work outcomes in the workplace. Cultural differences are one of the most common sources of conflicts, especially in a multicultural work environment. These conflicts created by cultural differences are further perpetuated by available stereotypes regarding individuals from certain countries. For instance, Australians are considered selfish, Americans are show offs, Japanese never say what they really think and that Germans are uptight (Cornes,1998).Therefore, being able to manage and contain the available stereotypes as one way of managing conflicts in a culturally diverse workplace(Australian Multicultural Foundation,2010). Cultural differences in the workplace mean that employees have different personalities which may create conflicts in the workplace. Cultural differences in the workplace should be managed effectively because they influence organizational culture (Mazur, 2010). Personality differences are likely to cause disagreements in the workplace. Australians are extroverts hence likely to come across as loud spoken and openly express their opinions. For instance, this may not go well with Asians who are mostly reserved and less likely to express their opinions and therefore consider most Australians obnoxious and rude. The best way to deal with conflicts arising due to personality difference is to conduct cultural diversity training in the workplace and encourage tolerance with each other. Personality differences can affect major decision-making process, especially if the top management is made up of people from different cultural backgrounds. One of the ways managers can solve conflicts in multicultural work environments is to use a collaborative and compromise approach. This will enable various agreements to be solved in ways that allow the disagreeing parties to arrive at a win-win situation. Australians favor their ability to communicate directly and be able to convey a lot of information in messages (Hackman Johnson, 2004). This in contrast with individuals of East Asian origin such as Koreans, Chinese and Japanese who prefer messages which are not direct and rely more on non-verbal cues of communication such as body language and gestures ((Kowske Anthony, 2007). Therefore encouraging interpersonal communication, creating clear communication channels, advocating for peaceful conflict resolution mechanisms can help an organization solve its communication challenges. The management can conduct workshops and training seminars to educate all its employees on the importance of cultural diversity and the need to appreciate and tolerate each others differences. In Australia, employees from different cultural backgrounds are to be given opportunities and forums where they are able to interact together and be able to talk about their various cultures and how it affects their work. Basically, organizations should work on improving interpersonal communication between employees of different cultures. The majority of organizations usually organizes cultural week where employees are able to participate in various cultural events that foster communication and improve relationships. In culturally diverse backgrounds, it is important for strict communications rules and policies to be put in place. The policies are mainly focused on the avoidance of culturally offensive language. This is because the probability of using racial slurs and insults in the workplace in an organization made up of employees from different backgrounds is high. Research shows that blacks, in general, are likely to receive racial slurs in the workplace than other racial minorities. Ethical issues related to cultural diversity Cultural diversity issues in the workplace are good for the success and the reputation of an organization. This is because it becomes diversity becomes part of the organizational culture at the workplace. However, cultural diversity at the workplace may face the ethical challenges of incorporating diversity. Employees in a culturally diversified workplace are likely to make ethical decisions based on their cultural backgrounds. This is especially true to Australia which faces multiple issues in relations to ethics due to its multicultural population (Omeri et al, 2009). To be able to overcome this challenge of ethical issues, organizations should come up with the ethical code of conduct that bears in mind the diverse cultures of its employees. Employees should be able to do what is morally right according to the rule of law as stipulated by the various legislations existing in a country, Moreover, employees are obligated to do what is morally right although, that may not necessarily conform to stipulated laws. For instance, in most cultures, it is morally wrong to kill someone yet the law allows a person to be able to commit murder if that persons life is threatened or put in danger. Therefore, employees should balance what they are ethically required to do according to organizations code of conduct and what they feel they are obligated to do. Organization should employ the theories of ethics to be able to deal with the ethical issues emerging in the organization. These theories include utilitarian ethics theory, virtue ethics, and divine command theories. These are majorly part of teleological and deontological ethical theories. Employees should know that every ethical decision they make has consequences either to themsel ves or the organization at large. Total disregard of ethics in many corporations has been blamed for the increasing rise in corporate scandals (Dellaportas, 2006). This is where the ethical code of conduct allows some employees though not officially to engage in ethical malpractices that are ethically wrong based on the rule of law. For example, an accountant working in a prestigious organization being told by his supervisor to engage in manipulation of financial statements whereas the accountant knows that it is unethical both professionally and by law to engage in such malpractices. However, this is less likely to occur in an organization where employees are from different cultures. Ethical issues involve what is right or wrong. Every culture has its own definitions what it considers right or wrong. These cultural perceptions of right and wrong may come into conflict with what an organization considers to be right or wrong. It should be noted that what an employee in an organization considers to be morally right is in most cases reflected in his/her religious views. Culture is the values, norms and attitudes of a particular group of people and may influence the actions of an individual in a business environment (Goodenough Harris, 2006). Ethical issues related to cultural diversity include dress code and communication. For instance, a high-end restaurant in Australia wants its female employees to wear skimpy short skirts to attract customers may face resistance from female employees from the Islamic culture. Some cultures also dont allow their women to maintain eye contact with men during a conversation. An organization should be able to balance between the ethical theory of universalism and the moral principles perpetuated by cultural norms (Gowans,2012).This is especially very important because many ethical theories have a significant impact on cross-cultural management and business ethics (Mele,2013). An organization which is culturally diverse may have a good ethical code of conduct but have a problem with its employees complying with it. This is because the various groups from different cultural backgrounds in the organization may discover that their cultural views and attitudes on morality have not been captured it. They may, therefore, find it hard to comply with such a code of ethical conduct. The ability of employees from different cultural dimensions to make the correct ethical decisions may affect their ability to deliver services to customers who are from different cultural backgrounds themselves. However, many organizations have found a way of being able to deal with this problem. For instance, employees from different cultures are given opportunities to give their views on a new ethical code of conduct or give reviews about the existing ones by making recommendations. If individuals from such cultures attend an interview and avoid eye contact, they may lose an opportunity for employment because their lack of eye contact will be interpreted as untrustworthy. This shows that a persons moral values of what is right or wrong will always surpass what an organization considers morally right. Religious views also strongly influence the way individuals make ethical decisions. The religious composition of Australia is 26 % Catholic; 19% Anglican; 19% other Christian denominations; non-Christian religions comprise 6% and include Buddhism 2.1 %, Hinduism 0.8 %, Islam 1.7 %and Judaism 0.5 %(Australian Bureau of Statistics, 2012). It is therefore, appropriate for organizations to make ethical considerations based on the religious affiliations of its employees. A managers cultural background will also influence his/her ethical decisions related to business. Different cultural dimensions may also influence a managers attitude towards business ethics (Christie et al, 2003). This will be even more difficult for such a manager leading a culturally diverse workforce in Australia. This is because the managers decisions will be based on his/her attitude toward ethical issues which may also conflict with the attitudes of employees. Leadership styles for managing cultural diversity Research has shown that there is direct relation between culture and leadership style (Ardichvili and Kuchinke, 2002; Smith and Peterson, 1988; Javidan and Carl, 2005; Ayman and Korabik, 2010; Cheung and Chan, 2008; Hanges et al., 2006; Jepson, 2009; Russette et al., 2008) Leadership and management styles in a diverse workplace greatly vary from the leadership style for a conventional workplace. Managing a culturally diverse workplace can be very difficult for a manager who in the first place may not advocate for diversity. Being able to effectively manage a culturally diverse workforce is very demanding and therefore, a challenge to many leaders in the world (Livermore, 2015).This challenge has greatly been attributed to the fact that culturally diverse workforce experiences many conflicts. This is because employees who are followers need to be positively influenced so as to be able to achieve the objectives of the organization (Lussier Achua, 2010). The leadership style for a culturally diverse workplace should be flexible enough and be able to conform to an organizational cultural diversity framework. Therefore managers should be culturally competent to manage diverse workplaces and achieve positive outcomes. For a manager to effectively manage a diverse workplace like the multicultural Australian environment, he/she must be dynamic, visionary, and very competitive and be a risk-taker. Due to cultural diversity, Australian CEOs and managers are very different from their counterparts ( Peterbery consulting, 2011). Honesty is a great value among workers in Australia and therefore, the leadership style should be one which embodies honesty as part of the organizational culture (House et al, 2004). A nations cultural values influence its leadership and management styles. Therefore, British and American styles of leadership may not work effectively in Australia (Rymer, 2008). This is because cultural diversity is part of Australias national values and therefore reflected in its leadership style to accommodate individuals from different cultures. The interaction between a leader, situation/circumstances and followers are able to create leadership styles (De Vries, 2001). Globalization and development of technology are affecting leadership in diverse workplaces (Punnet, 2004). This is because most organizations are trying to portray a global image in the provision of its products and services by having culturally diverse employees. Therefore leaders of such organizations must have a global consciousness in appreciating diversity in the workplace. Various cultural groups have different expectations regarding leadership which may in turn influence the relationship between the manage ment and the workers (Nguyen Umemoto, 2009). Cultural diversity brings a whole new set of challenges to an organization which requires effective leadership and management styles to overcome those challenges (Chuang, 2013). Good leadership style must be able to recognize and acknowledge the core values of the organization. Cultural diversity is one of the core values in many Australian organizations. The influence of cultural diversity in the leadership styles cannot be underrated (Gutierrez, Spencer Zhu, 2012). There are various leadership styles available which may or may not be applicable to cultural diversity in the workplace in Australia. They include autocratic leadership style, charismatic leadership style, lassies leadership style and democratic leadership style. It should be noted that every leadership style has its advantages, disadvantages, and impacts on the organization in terms of employee relations and motivation. Autocratic style of leadership is where leaders give directions to their followers and the followers are expected to comply without question. This type of leadership style is not appropriate because workers are not given opportunities to give their input before crucial decisions are made. Lassies fair kind of leadership style is the worst leadership style. This leadership style gives employees autonomy and allows them to do as they wish. Lassies fair leadership style does not encourage productivity due to lack of supervisory role by the management. Charismatic leadership style is the most common style of leadership applicable in the majority of organizations all over the world. This leadership style is based on the charm or personality of the leader. Charming leaders are able to draw people to themselves and people are likely to comply with their decisions because they like them. Because of their charm, charismatic leaders are able to inspire trust and loyalty among their followers. Democratic leadership style is whereby followers take participation in decision making. This style has the disadvantage that it is time-consuming and may not come in handy when there is a need to make a swift and decisive action. It also does not give the managers opportunity to be authoritative in enforcing key policies of the organization. In Australia, the role of managers is more of coordination role and therefore leadership style is based on equal leader-subordinate relationships (Uma, 2009). This just shows the extent to which the multiculturalism in Australia has influenced its leadership styles. Conclusion Australia is a culturally diverse nation and this diversity is reflected its workforce. There are too many Chinese, Koreans, Japanese, Vietnamese, Indians, Pakistanis, Africans and aborigines in its employment opportunities Many Australians are more likely to work for a culturally diverse organization than many nationalists in the world due to the fact that cultural diversity is part of the Australians identity. Cultural diversity is an emerging organization trend in the new millennium. Cultural diversity has many advantages to the organization. Cultural diversity has an impact on the organization behavior in the workplace. Many of these advantages can help an organization establish a competitive advantage and grow into successful business organizations. Cultural diversity is an important aspect of organization culture in many corporations. 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