Sex in Indian Society

Hindu views of homosexuality and, in general, LGBT (lesbian, gay, bisexual, and transgender) issues, are diverse. Same-sex relations and gender variance have been represented within Hinduism from Vedic times through to the present day, in rituals, law books, religious or so-called mythical narratives, commentaries, paintings, and sculpture. The extent to which these representations embrace or reject homosexuality has been disputed within the religion as well as outside of it. In 2009, The United Kingdom Hindu Council issued a statement that ‘Hinduism does not condemn homosexuality', subsequent to the decision of the Delhi High Court to legalise homosexuality in India Unlike the West, the Hindu society does not have the concept of ‘sexual orientation' that classifies males on the basis of who they desire. However, there is a strong, ancient concept of third gender, which is for individuals who have strong elements of both male and female in them. Third genders include males with a predominant feminine soul or gender orientation. These males are not classified as men. Only non-feminine gendered males are classified as ‘men. ‘ The Hindu society, since the ancient times, does not consider the men's desire or sexual activity with men, the same as that of a third gender's desire or sexual activity with men. Although, the society, formally does not acknowledge sexuality between men, it formally acknowledges and gives space to sexuality between men and third genders as a variation of male-female sex (i. e. , a part of heterosexuality, rather than homosexuality, if analysed in western terms). In fact, Hijras, Alis, Kotis, etc. — the various forms of third gender that exist in India today, all are characterized by the gender role of having receptive anal and oral sex with men. Sexuality between men (as distinct from third genders) have nevertheless thrived, mostly unspoken, informally, within men's spaces, without being seen as ‘different' in the way its seen in the West. Like in other non-western cultures, it is considered more or less, a universal aspect of manhood, even if not socially desirable. Its the effeminate male sexuality for men (or for women) which is seen as ‘different,' and differently categorised. Men often refer to their sexual play with each other as ‘Masti. Western concept of Homosexuality seeks to break this distinction between third gender and men, and to isolate sexuality between men along with the third genders, with all its negative consequences. As such, men in India have long resisted the concept of ‘gay,' and have sex with men without identifying as a ‘homosexual. Gay activists, have sought to introduce a locally acceptable term for ‘homosexual' for two decades, without success. Finally, the term MSM was taken, because it was technically difficult for men to avoid, if they had sex with men. However, it too was rejected by Indian men, as if was seen as just another term for ‘gay. ‘ In the past few years, however, the concept of ‘homosexuality' has finally taken root, as men's spaces have weakened because o f Westernization and gay groups becoming strong with years of gay and AIDS activism. A significant fallout of this has been that sexual desire between men, which was near universal earlier, is now become more and more isolated from the mainstream, as men are distancing themselves from it because of the stigma of effeminacy or third gender attached to the notion of ‘gay. ‘ Things have become so bad in some westernized urban spaces, that two men can no longer hold hands — something which was a common sight in India, not too far back. Contemporary Hindu society Sexuality is rarely discussed openly in contemporary Hindu society, especially in modern India where homosexuality was illegal until 2009, due to colonial British laws. On July 2, 2009 The Delhi High Court in a historic judgement decriminalised homosexuality in India; where the court noted that the existing laws violated fundamental rights to personal liberty (Article 21 of the Indian Constitution) and equality (Article 14) and prohibition of discrimination (Article 15). Even before this judgement, in India homosexuals were very rarely prosecuted despite the existence of such laws in the penal code. Even though Hinduism is never known to exclusively ban homosexuality, certain Hindu nationalist factions are opposed to legalizing homosexuality while certain others choose to remain silent. However, in the last twenty years homosexuality has become increasingly visible in the print and audio-visual media, with many out LGBT people, an active LGBT movement, and a large Indian LGBT presence on the Internet. From the 1990s onward, modern gay and lesbian Hindu organizations have surfaced in India's major cities and in 2004, plausible calls were made for the first time to repeal India's outdated and nontraditional laws against homosexuality Deepa Mehta's 1996 film Fire, which depicts a romantic relationship between two Hindu women, was informally banned for â€Å"religious insensitivity† after Hindu Nationalists attacked cinemas where it was being screened on the grounds that it denigrated Indian culture, not on the grounds of homophobia per se,a position shared and confirmed by feminist Madhu Kishwar. In addition, The Bharatiya Janata Party (Hindu Nationalist Party) who were in power in India at the time, refused to ban it Similar protests occurred in 2004 against the lesbian-themed film Girlfriend — even though the portrayal of lesbianism was this time distinctly unsympathetic Several human-rights groups such as the People's Union for Civil Liberties have asserted that sexual minorities in India face severe discrimination and violence, especially those from rural and lower caste backgrounds. Hijras and other third-gender groups are similarly oppressed in modern-day India, forced to live on the margins of society In her book, Love's Rite, Ruth Vanita examines the phenomena of same-sex weddings, many by Hindu rites, which have been reported by the Indian press over the last thirty years and with increasing frequency. In the same period, same-sex joint suicides have also been reported. Most of these marriages and suicides are by lower middle-class female couples from small towns and rural areas across the country; these women have no contact with any LGBT movements. Both cross-sex and same-sex couples, when faced with family opposition, tend to resort to either elopement and marriage or to joint suicide in the hope of reunion in the next life. Vanita examines how Hindu doctrines such as rebirth and the genderlessness of the soul are often interpreted to legitimize socially disapproved relationships, including same-sex ones. In a 2004 survey, most — though not all — swamis said they opposed the concept of a Hindu-sanctified gay marriage. But several Hindu riests have performed same-sex marriages, arguing that love is the result of attachments from previous births and that marriage, as a union of spirit, is transcendental to gender. Many Indian and Hindu intellectuals now publicly support LGBT civil rights. Some liberal Hindu reform movements, especially those in the West, also support social acceptance of gays, lesbians and other gender minorities. Psychoanalyst Sudhir Kakar writes that Hindus are more accepting of â€Å"deviance or eccentricity† than are adherents of Western religions, who typically treat sexual variance as â€Å"anti-social or psychopathological, requiring ‘correction' or ‘cure'†. Hindus, he argues, believe instead that each individual must fulfill their personal destiny (svadharma) as they travel the path towards moksha (transcendence). Commenting on the legalization of homosexuality in India; Anil Bhanot, general secretary of The United Kingdom Hindu Council said: The point here is that the homosexual nature is part of the natural law of God; it should be accepted for what it is, no more and no less. Hindus are generally conservative but it seems to me that in ancient India, they even celebrated sex as an enjoyable part of procreation, where priests were invited for ceremonies in their home to mark the beginning of the process[ The third gender Hindu philosophy has the concept of a third sex or third gender (tritiya-prakriti – literally, â€Å"third nature†). This category includes a wide range of people with mixed male and female natures such as transgenders, homosexuals, transsexuals, bisexuals, the intersexed, and so on. Such persons are not considered fully male or female in traditional Hinduism, being a combination of both. They are mentioned as third sex by nature (birth and are not expected to behave like ordinary men and women. They often keep their own societies or town quarters, perform specific occupations (such as masseurs, hairdressers, flower-sellers, domestic servants, etc. ) and are generally attributed a semi-divine status. ‘Their participation in religious ceremonies, especially as crossdressing dancers nd devotees of certain temple gods/goddesses, is considered auspicious in traditional Hinduism. Some Hindus believe that third-sex people have special powers allowing them to bless or curse others. In Hinduism, the universal creation is honored as unlimitedly diverse and the recognition of a third sex is simply one more aspect of this understanding. In 2008, the state of Tamil Nadu recognised the â€Å"Third Gender†; with its civil supplies department giving in the ration card a provision for a new sex column as ‘T', distinct from the usual ‘M' and ‘F' for males and females respectively. This was the first time that authorities anywhere in India have officially recognised the third gender. Hindu religious narratives The Hindu god Shiva is often represented as Ardhanarisvara, with a dual male and female nature. This sculpture is from the Elephanta Caves near Mumbai. In the Hindu narrative tradition, stories of gods and mortals changing gender occur. Sometimes they also engage in sexual activities as different reeincarnated genders. Homosexual and transgender Hindus commonly identify with and worship the various Hindu deities connected with gender diversity such as Ardhanarisvara (the hermaphrodite form of Shiva); Aravan (a hero whom Krishna married after becoming a woman); Ayyappa (a god born from the union of Shiva and Mohini, a female incarnation of Vishnu); Bahuchara-devi (a goddess connected with trans-sexuality and eunuchism); Bhagavati-devi (a Hindu goddess associated with crossdressing); Bhagiratha Maharaja (an Indian king born of two female parents); Caitanya Mahaprabhu (an incarnation of Radha and Krishna combined); Chandi-Chamunda (twin warrior goddesses); Gadadhara (an incarnation of Radha in male form); Gangamma-devi (a goddess connected with crossdressing and disguises); Harihara (Shiva and Vishnu combined); Kartikeya; Vallabhavardhana, Yellamma-devi and countless others There are also specific festivals connected to the worship of such gender-variant deities, some of which are famous in India for their crossdressing devotees and homosexual undertones. These festivals include the Aravan Festival of Tamil Nadu, the Ayyappa and Chamaya-Villaku Festivals of Kerala, the Bahucara-mata Festivals of Gujarat and the Yellamma-devi Festivals of Karnataka, among others Mahabharata In the Mahabharata, as the result of a curse he was compelled to honor, the hero Arjuna takes a â€Å"vow of eunuchism,† that is, to live as the third sex for a year: â€Å"O lord of the Earth, I will declare myself as one of the â€Å"neuter† sex. O monarch, it is, indeed difficult to hide the marks of the bowstring on my arms. I will, however, cover both my cicatrized arms with bangles. Wearing brilliant rings on my ears and conch-bangles on my wrists and causing a braid to hang down from my head, I shall, O king, appear as one of the third sex, Vrihannala by name Another important character, Shikhandi, is born female, but raised as a boy. Sihkandi's father, King Drupada, had begged the god Mahadeva to give him a son, to which Mahadeva replied: â€Å"Thou shalt have a child who will be a female and male. Desist, O king, it will not be otherwise. † When Sikhandi comes of age and marries, Sikhandi's wife â€Å"soon came to know that Sikhandiwas a woman like herself, refusing him. † Fleeing from the unnamed wife's enraged father, Sikhandi encounters a male Yaksha (nature spirit) in the forest, and they agree to swap sexes. Now in a male body, Sikhandi proves to his father-in-law that he is truly male, after the latter sends â€Å"a number of young ladies of great beauty† to Sikhandi to test him. They report back that he is â€Å"a powerful person of the masculine sex,† and Sikhandi becomes a skilled and famous warrior, playing a pivotal role in the war. Ramayana In some versions of the Krittivasa Ramayana, the most popular Bengali text on the pastimes of Lord Ramachandra (an incarnation of Vishnu), there is an interesting narrative of two queens that conceived a child together. When the famous king of the Sun Dynasty, Maharaja Dilipa, died, the demigods become concerned that he did not have a son to continue his line. Lord Shiva therefore appeared before the king's two widowed queens and commanded them, â€Å"You two make love together and by my blessings you will bear a beautiful son. The two wives, with great affection for each other, executed Shiva's order until one of them conceived a child. Unfortunately, however, the child was born boneless, but by the blessings of a sage, Astavakra, the child was restored to full health and continued the dynasty. Astavakra accordingly named the child â€Å"Bhagiratha† – he who was born from two vulvas . Bhagiratha later became one of the most famous kings of India and is credited with bringing the Ganges River down to earth through his austerities. Hindu texts Hindus have many sacred texts and different communities give special importance to different texts. Even more so than in other religions, Hindus also foster disparate interpretations of the meaning of various texts. The Vedas, which form the foundation of Hinduism for many, do not refer explicitly to homosexuality, but Rigveda says Vikruti Evam Prakriti (perversity/diversity is what nature is all about, or, what seems un-natural is also natural), which some scholars believe recognizes the cyclical constancy of homosexual/transsexual dimensions of human life, like all forms of universal diversities. People of a third gender (tritiya-prakriti), not fully men nor women, are mentioned here and there throughout Hindu texts such as the Puranas but are not specifically defined. In general they are portrayed as effeminate men, often cowardly, and with no desire for women. Modern readers often draw parallels between these and modern stereotypes of lesbian, gay, bisexual and transgender sexual identities. Historians Ruth Vanita and Saleem Kidwai, in their pioneering book, Same-Sex Love in India: Readings from Literature and History, for the first time compiled extracts from Indian texts, from ancient to modern times, including many Hindu texts, translated from 15 Indian languages. In their accompanying analytical essays, they also demonstrated that Hindu texts have discussed and debated same-sex desire from the earliest times, in tones ranging from critical to non-judgmental to playful and celebratory. Historian Devdutt Pattanaik summarizes the place of homosexuality in Hindu literature as follows: â€Å"though not part of the mainstream, its existence was acknowledged but not approved. † Other Indologists assert that homosexuality was not approved for brahmanas or the twice-born but accepted among the lower classes. In his book, Tritiya-Prakriti: People of the Third Sex, Vaishnava monk Amara Das Wilhelm demonstrates how ancient expressions of Hinduism accommodated homosexual and transgender persons much more positively than we see in India today: â€Å"Early Vedic teachings stressed responsible family life and asceticism but also tolerated different types of sexualities within general society Manu Smriti The Manuscript, which lists the oldest codes of conduct that were proposed to be followed by a Hindu, does include mention of homosexual practices, but only as something to be regulated. Though homosexuality was considered a part of sexual practices, it was not always well accepted. There were punishments prescribed for homosexual behaviour. For instance, the verse referring to sexual relations between an older woman and a virgin (woman) reads†Ã¢â‚¬ ¦ woman who pollutes a damsel (virgin) shall instantly have (her head) shaved or two fingers cut off, and be made to ride (through the town) on a donkey†, suggesting a severe punishment. However, the verse referring to sexual relations between two virgins suggests a relatively milder punishment – â€Å"†¦ a damsel who pollutes (another) damsel must be fined two hundred (panas), pay the double of her (nuptial) fee, and receive ten (lashes with a) rod†. These provisions, quoted out of context, seem homophobic, but in fact they are concerned not with the gender of the partners but with the loss of virginity that rendered a young woman unworthy of marriage. For instance, the punishment for a forced sex act between a man and a woman states â€Å"†¦ if any man through insolence forcibly contaminates a maiden, two of his fingers shall be instantly cut off, and he shall pay a fine of six hundred (panas)†, which seems more severe in comparison to the punishment prescribed for the same act between two virgins. Sex between non-virgin women incurred a very small fine, while homosexual intercourse between men was sought to be censured by a prescription of a bath with one's clothes on, and a penance of â€Å"eating the five products of the cow and keeping a one-night fast†- the penance being a replacement of the traditional concept of homosexual intercourse resulting in a loss of caste. The discrepancy in treatment may have been due to the text's non-equal views on males and females, considering that the Manusmriti is the same scripture that has stated that the status of woman in the society is the same (or even lower than) that of a man’s land, his cattle and other possessions. For Brahmanas and twice-born men, â€Å"causing an injury to a priest, smelling wine or things that are not to be smelled, crookedness, and sexual union with a man are traditionally said to cause loss of caste In the same chapter, the atonement for twice-born men is a ritual bath: â€Å"A twice-born man who has intercourse with a male, or with a female in a cart drawn by oxen, in water, or in the day-time, shall bathe, dressed in his clothes. Here again, it can be noticed that the proscriptions are specifically for brahmana and twice-born males; there is no mention in the Manu Smriti of punishment for homosexual behavior between males of the other classes. The majority of sexual matters dealt with by the law books are heterosexual in nature, and the punishments prescribed for heterosexual transgressions are often more severe. For example, â€Å"A man who is not a Brahmana ought to suffer death for adultery (samgrahana)† (2. 8. 359). The Manu Smriti also notes the biological origins of a third gender: â€Å"A male child is produced by a greater quantity of male seed, a female child by the prevalence of the female; if both are equal, a third-sex child [napumsaka] or boy and girl twins are produced; if either are weak or deficient in quantity, a failure of conception results. † (MS 3. 49) Narada Smriti The Narada Smriti, written around 400 CE, forbids the marriage of homosexual men (mukhebhaga – men who perform oral sex on other men) to women: â€Å"These four irsyaka, sevyaka, vataretas, and mukhebhaga] are to be completely rejected as unqualified for marriage, even for a woman who has been raped. † (NS 1. 12. 15) The Narada Smriti also lists fourteen different types of panda or men who are impotent with women. Kama Sutra The Kama Sutra is an ancient text dealing with kama or desire (of all kinds), which in Hindu thought is one of the four normative and spiritual goals of life. The Kama Sutra is the earliest extant and most important work in the Kama Shastra tradition of Sanskrit literature. It was compiled by the hilosopher Vatsyayana around the 4th century, from earlier texts, and describes homosexual practices in several places, as well as a range of sex/gender ‘types'. The author describes techniques by which masculine and feminine types of the third sex (tritiya-prakriti), as well as women, perform fellatio. The Second Part, Ninth Chapter of Kama Sutra specifically describes two kinds of men that we would recognize today as masculine- and feminine-type homosexuals but which are mentioned in older, Victorian British translations as simply â€Å"eunuchs. † The chapter describes their appearances – feminine types dressed up as women whereas masculine types maintained muscular physiques and grew small beards, moustaches, etc. – and their various professions as masseurs, barbers and prostitutes are all described. Such homosexual men were also known to marry, according to the Kama Sutra: â€Å"There are also third-sex citizens, sometimes greatly attached to one another and with complete faith in one another, who get married together. † (KS 2. 9. 36). In the â€Å"Jayamangala† of Yashodhara, an important twelfth-century commentary on the Kama Sutra, it is also stated: â€Å"Citizens with this kind of homosexual inclination, who renounce women and can do without them willingly because they love one another, get married together, bound by a deep and trusting friendship After describing fellatio as performed between men of the third sex, the Sutra then mentions the practice as an act between men and women, wherein the homosexuals acts are scorned, especially for brahmanas. (KS 2. 9. 37) The Kama Sutra also refers to svairini, who are â€Å"independent women who frequent their own kind or others† (2. 8. 26) — or, in another passage: â€Å"the liberated woman, or svairini, is one who refuses a husband and has relations in her own home or in other houses† (6. 6. 50). In a famous commentary on the Kama Sutra from the 12th century, Jayamangala, explains: â€Å"A woman known for her independence, with no sexual bars, and acting as she wishes, is called svairini. She makes love with her own kind. She strokes her partner at the point of union, which she kisses. † (Jayamangala on Kama Sutra 2. 8. 13). The various practices of lesbians are described in detail within the Second Part, Eighth Chapter of the Kama Sutra.

Emotional Attachments Essay

In Alistair MacLeod’s short story, â€Å"The Boat†, there are many examples of where human emotions are attached to places and/or objects; known as physicalization. The emotions these things show, also depend on the person they are being viewed by. There are examples of how one space can have two very different emotional attachments. These differences in opinion can cause tension in some relationships and are there with a constant reminder of the contrast between two people. A good representation of physicalization is the object that is in the title. The boat, is one of the most important possessions to this Nova Scotian family. It provides their livelihood and everything that the mother perceives to be important. For the mother in this story, the boat embodies what it means to be a fishing family. She â€Å"was of the sea as were all her people,† which is why all her brothers were fishermen and she wanted to be married to a fisherman (paragraph 15). In her eyes, there was no other way to respectfully earn a living and she believed that people who weren’t from around where she lived did not know what it was like to work hard. For her, the boat was who they were and held all her emotions of hope and accomplishment. This is different from the emotions that the boat held for the father. He fished for a living, to keep his wife happy, but he was never truly a fisherman. He did not enjoy fishing like the rest of his wife’s family did. His skin was not tough enough as â€Å"the salt water irritated his skin as it had for sixty years†¦and his arms, especially the left, broke out into the oozing saltwater boils†. (paragraph 60) The sun and wind took a toll on his body that the others did not experience. To him, the boat held emotions such as pain, despair and struggle. He would rather be inside, reading and learning, but was instead forced to fish. The differences in physicalization in this story are also represented in the opinions of the father’s room. For him, it was a place where he could finally relax after a long day of work. It was his escape from the world; somewhere he could enjoy his books and not worry about his mess. The room was home to his emotions of calm and comfort, and was somewhere he could really be himself. Even within this room he could not escape the sea as the only window in the room overlooked it. His room was a place where he connected with his precious children in an unconditional manner. Here they learned about their true father and they learned how to gain knowledge. The father’s room, while a source of aggravation for the mother, was a place of safety and comfort for the father. For his wife, his room was a constant battle. â€Å"She despised the room and all it stood for†. (paragraph 23) She had long ago stopped trying to clean it, and had started to simply ignore it. To her, all his reading was a waste of time, but she was able to ignore it until it started to influence their children. To her, the room was a challenge and represented some of the main differences between she and her husband. The use of physicalization, allowed the author to show the tension that is between the parents and in the whole family. Somewhere that makes one person feel comfort, is the same place that makes another person feel stress. Sometimes these contrasts in emotion can be ignored, but often they lead to issues. This is clearly not a perfect family, and challenges they face are made obvious by the difference in emotions for certain things between the parents.

Porgy and Bess Term Paper Example | Topics and Well Written Essays - 4750 words

Porgy and Bess - Term Paper Example In this sense, because opera brings together most or all forms of art, it has been said to be a blend of all the arts. Other aids used in the performance of operas are costume design, constructed and painted sets and lighting. Props in the form of arts or objects are also used in many operas GERSHWIN, & WIMMER, (1999). There are two genres of opera are grand opera and comic opera. Grand opera grew out of the seria tradition of the Italian dramatic stage. This seria later evolved to become the Italian dramatic opera of the 18th Century. In grand opera, most of the text is set to music. It is usually a serious, tragic kind of opera. Opera Seria is usually based on a classical subject and is distinguished from the other form of opera by its far-reaching use of aria da capo and the recitative. The other form of opera is comic opera. Comic opera consists of spoken dialogue, a humorous plot and typically has a happy ending. It is a diverting kind of opera or operetta. Opera comique or oper a bouffe are other names for this kind of opera. These two categories are used to differentiate most of the operas written before the 20th Century. Operas written today can be said to be written free style. This is because they are often written in whichever style the composer sees as appropriate. They, however, contain many of the elements of their predecessors. Opera in America has been performed since the 1700s. Opera houses have been in cities such as New Orleans, New York, San Franscisco and Boston since the 1800s. As Broadway evolved in the early 1900s, opera composers started to integrate elements of musical theater into their works, therefore, blurring the lines between opera and Broadway. George Gershwin was born in 1898. He started working with his lyricist brother, Ira, as a songwriter. They composed such songs as "Our Love Is Here ToStay" and â€Å"They Can’t Take That Away From Me.† The Gershwins found their musical home on Broadway. Their best-known work, Porgy and Bess, has continued to be one of the frequently performed opera productions in American. Porgy and Bess is full of elements from spiritual songs, jazz and work songs that are incorporated alongside traditional operatic recitatives and aria. Scott Joplin was a well-known composer of jazz music and ragtime. He also wrote opera.Treemonisha was his maing composition. It incoporates ragtima and jazz influences and also contains several traditional opera elements. Gian Carlo Menotti was one of the most prolific opera composers of the 20th Century who aimed at bringing opera to the different media outlets. His first work written for radio was The Old Maid and the Thief. His Christmas classic, Ahmal and the Night Visitors, was composed for NBC-TV, where it premiered in 1951. Several of his operas, including The Medium, The Consul and The Telephone, have been performed on Broadway. Menoti also created the Spoleto Festival that takes place in Italy and in Charleston, South Carolina every year. Kurt Weill was a German-born immigrant. He was one of the most versatile composers of the 20th century’s. Kurt Weill created unique works which had jazz influences. Many of these works also contained dance elements. While maintaining his own original style in his compositions, Weill experienced great success both in Europe and on Broadway as an opera composer. He is most popularly known for Street Scene which was an adaptation of Elmer Rices's novel about life in New York City. It played in Broadway for

American History Since 1900 assignment four Essay

American History Since 1900 assignment four - Essay Example This of course leads to abuses against due process that is guaranteed in the constitution. The idea that someone is innocent until proven guilty was perverted by the weight of congressional hearings during the McCarthy Era. If a person chose to refuse to incriminate himself or herself by claiming their 5th amendment rights, they would be viewed as guilty. On the other hand, if they chose to testify on their own behalf, then they could be forced to incriminate others. This placed citizens accused of un-American activities in an unjust situation. One Hollywood personality that chose to testify was Edward Dmytryk. He naively thought that if he testified, the public would back him and the left-leaning friends he had would come to his rescue. He attempted to testify and he was made to appear guilty. He lost many friends and his job as a result. Lillian Hillman refused to testify by invoking her 5th amendment rights. Many thought this would only serve to make her appear guilty, but she rep orts hearing individuals in the audience making positive comments about her willingness to stand-up to the congressional committee. Vietnam was another country in Asia that was under pressure to become a Communist country. President Kennedy described the countries falling in Asia as dominoes. If one falls then another will follow. America tried to create a government in the south to withstand Communist pressure from the north. This failed so the United States chose to escalate the war through a campaign of bombing. Ground troops were added but proved largely ineffective. America divided between supporters and protestors of the war in Vietnam. President Nixon finally got the Vietcong to come to the peace table. The war was a defeat for America. With the election of President Reagan in 1980, America took a large turn towards becoming a more conservative nation. President Reagan worked hard to incorporate a new conservative agenda into domestic policy. Government funding of abortions t hrough Medicaid was banned. Many gains for gays and lesbians at the local lever were overturned and the overall size of government was reduced. Taxes were cut because Reagan believed that free enterprise was the best way to grow an economy. Spending on the military was increased in an effort to out-produce the Soviet Union. This resulted in the Soviet Union failing eventually, but also made government deficits. Richard Nixon’s political strategy reflected the racial and radicalism of his era in several ways. He ran on a strong platform of law and order. He wanted to show America that the hippies and their kind were actually the minority of people in America, not the majority. The complete chaos created by rioting minorities in urban areas and the debacle of the Democratic convention in Chicago played into Nixon’s hand. Many Americans actually expressed their view that the students at Kent State deserved to get shot. This need for law and order is what Nixon was able to tap into. He was easily elected as President. The main causes of the Watergate Scandal were the illegal and unethical methods that the Nixon administration were employing to find out about their Democratic challenger’s strategy. They hired individuals to steal secrets and the thieves were caught. What added to the scandal was the fact that Nixon denied that

Business Strategy Coursework Example | Topics and Well Written Essays - 1750 words

Business Strategy - Coursework Example This is also because of the growing demand of UK retail products all around the world and advent of ecommerce facilities (Ethical Consumer, n. d.). When it comes to calculating the maximum retail spending, London is the most popular shopping centre of the country. Though during recession, UK's retail industry faced a heavy blow, but this did not affect their international rankings among the largest retail sectors of the world (Gordon, 2011). UK has been always the hub for clothing and high quality fabrics. The high street fashion industry in London is estimated to be about ?450 billion. This clearly signifies the contribution of the retail apparel stores in UK's economy. The citizens of the country spend about ?1,054 million on clothing and also on footwear in 2009. Overseas also the retail industry of UK earn about ?7.3 billion revenue, which includes countries like USA, China, Russia, Japan, Italy, etc. Internet retailing is also quite prevalent in the country. The top retailers in UK are Tesco, Sainsbury, Morrison, Asda, Marks & Spencer, Alliance Boots, Home retail group and many more (Oxford Said business school, 2011, p. 9-10). Strategic Group Analysis of Marks & Spencer Company Overview The study is all about the strategic group analysis of Marks & Spencer. Marks & Spencer is one of the leading retailers of UK. The retail shops of Marks & Spencer receive about 21 million visitors every week. The retailer provides an attractive range of clothing, food, wine, and home products to its customers. There are around 78,000 employees in the company round the world, including UK. The retailer have about 700 retail store in UK and further plans for expansion is on progress. Marks & Spencer is number one retailer of lingerie and women wear in the country. It is also striving to become number one in menswear, kids wear and home products. The clothing and the home product department of Marks & Spencer generates 49 percent revenue, while other 51 percent revenue is gen erated from the food and wine department. The company has also declared itself carbon neutral and has created a five-year eco plan for the company. The company was started by Michael Marks as a penny stall in the year 1880. He was soon joined by Tom Spencer, who was a cashier of the supplier. The company aims to focus mainly in their core business area that is the clothing section and improve the range of their products. The company also want to work upon their sub-brands. Their motto for the food and wine segment is to present the British flavour to the world. Michael Marks had certain principle, based on which he wanted to develop his retail store. The principles formulated for the day to day business operation were: They wanted to offer their customers high-quality products at an affordable price. They wanted to encourage their suppliers to use the most advance technologies for production. The company wanted to work with the suppliers to ensure highest quality of products offered to the customers. They wanted to provide a friendly atmosphere in the store, helpful services and an excellent shopping experience to the customers. The retailer wanted to improve their efficiency by simplifying their operations. Lastly, the company wanted to maintain a good relationship with the customers, employees and suppliers. Strategic Group This term is mainly used in strategic management. It simply signifies the companies in the same industry have

Waste Management Practices Essay Example | Topics and Well Written Essays - 250 words

Waste Management Practices - Essay Example However, they were not enough to solve the sanitary problems of the ever-increasing generation. The MSW generation rate increased from 2.7 pounds per person per day in late twentieth century to around 4.5 pounds per person per day (United States, 2002). It then stabilized to this amount due to various policies and methods of efficient management strategies. The inception of The Solid Waste Disposal Act and later, Environmental Protection Agency were two important milestones, since they led to talks and ideas about waste disposal which lead to reduction in generation and proper management. Source reduction was also one of the methods deployed by the United States. It aimed to design products that reduced toxicity upon wastage and included reuse of products and composting of yard trimmings. This greatly reduced the generation of MSW. Another method that dealt with management of waste and reduction in MSW generation is recycling, and the tax levy. Recycling involved recycling of plastic and paper – a method commonly used and promoted to date and tax levies led to reduction in disposal of waste. Thus, these milestones have promoted in creating a more sanitary, healthy United States of

Ogallala aquifer Essay Example | Topics and Well Written Essays - 500 words

Ogallala aquifer - Essay Example A lot of our water supply comes from water wells that are drilled deep down into the aquifers. We need these aquifers to stay unpolluted in order to continue to enjoy them. The Ogallala aquifer is one of the worlds largest and is located beneath the Great Plains area of the United States. It is fairly shallow but because of its surface area contains an enormous amount of water. This aquifer is vital for the future of the United States, and yet it is not doing very well. The water in it is running low. As one researcher recently framed the issue: Many people assume that large groundwater formations may temporarily run low, but will fill again when rainfall is plentiful – as do lakes, rivers, and reservoirs. However, unless the areas impacted are unaffected by the factors that contribute to high evaporation – such as minimal rainfall, abundant sunshine, low humidity, and periodic strong winds – this assumption is not even remotely correct. Therefore, it is imperative that we find solutions through research to water problems and maintain the aquifer as a continuing resource (Guru, 6). The problems range in severity and the length of time they will occur in. We must take action now to avoid the aquifers depletion and pollution. We need to preserve its use for future generations. To lose the use of this aquifer would be a serious indictment against the United States and a blow to farmers throughout the Midwest who rely on it to irrigate and water their crops. Sadly a number of new techniques threaten the safety of aquifers. In The Whole Fracking Enchilada by Sandra Steingraber, the author discusses how natural gas is extracted from shale. The process can be very destructive to the environment. We have to be mindful of this in the future as we continue to try to meet our energy needs while preserving the quality of our environment and drinking supply. Excessive water use in the extraction of natural resources is another threat to aquifers. We need water