Women's political participation is regarded as an essential element in all forms of development; however, the gender equality policies of India remain under scrutiny. After independence in 1947, there have been many initiatives to increase the political representation of women by the decentralization of power in various local self-government institutions of India. The act of Panchayati Raj Institutions has increased the engagement of marginalized segments of society, including women, into the decision-making role in political institutions. Therefore, this study attempts to explore the political leadership of women in Local Self Government institutions, through the use of qualitative methods, such as document analysis of the Panchayati Raj Institutions amendment act and expert interviews with elected women representatives in one district of the Kerala state. The paper seeks to identify the challenges of women in political leadership positions in India, the largest democratic nation. Findings from the study reveal that there is considerable progress in women's equality in the leadership role; however, there are certain crucial obstacles that still exist for women to be active in the political realm.
Women's political participation is regarded as an essential element in all forms of development; however, the gender equality policies of India remain under scrutiny. After independence in 1947, there have been many initiatives to increase the political representation of women by the decentralization of power in various local self-government institutions of India. The act of Panchayati Raj Institutions has increased the engagement of marginalized segments of society, including women, into the decision-making role in political institutions. Therefore, this study attempts to explore the political leadership of women in Local Self Government institutions, through the use of qualitative methods, such as document analysis of the Panchayati Raj Institutions amendment act and expert interviews with elected women representatives in one district of the Kerala state. The paper seeks to identify the challenges of women in political leadership positions in India, the largest democratic nation. Findings from the study reveal that there is considerable progress in women's equality in the leadership role; however, there are certain crucial obstacles that still exist for women to be active in the political realm.
Women's political participation is regarded as an essential element in all forms of development; however, the gender equality policies of India remain under scrutiny. After independence in 1947, there have been many initiatives to increase the political representation of women by the decentralization of power in various local self-government institutions of India. The act of Panchayati Raj Institutions has increased the engagement of marginalized segments of society, including women, into the decision-making role in political institutions. Therefore, this study attempts to explore the political leadership of women in Local Self Government institutions, through the use of qualitative methods, such as document analysis of the Panchayati Raj Institutions amendment act and expert interviews with elected women representatives in one district of the Kerala state. The paper seeks to identify the challenges of women in political leadership positions in India, the largest democratic nation. Findings from the study reveal that there is considerable progress in women's equality in the leadership role; however, there are certain crucial obstacles that still exist for women to be active in the political realm.
Women's political participation is regarded as an essential element in all forms of development; however, the gender equality policies of India remain under scrutiny. After independence in 1947, there have been many initiatives to increase the political representation of women by the decentralization of power in various local self-government institutions of India. The act of Panchayati Raj Institutions has increased the engagement of marginalized segments of society, including women, into the decision-making role in political institutions. Therefore, this study attempts to explore the political leadership of women in Local Self Government institutions, through the use of qualitative methods, such as document analysis of the Panchayati Raj Institutions amendment act and expert interviews with elected women representatives in one district of the Kerala state. The paper seeks to identify the challenges of women in political leadership positions in India, the largest democratic nation. Findings from the study reveal that there is considerable progress in women's equality in the leadership role; however, there are certain crucial obstacles that still exist for women to be active in the political realm.
Personality and Philosophy Controversy of M. K. Gandhi in 21st century Modern India Mohandas Karamchand Gandhi was one of the most popular 20th century spiritual and political leaders of India. He is widely known for his nonviolent philosophy. He also believed that through satyagraha philosophy he can transform Indian society and ensure long-lasting peace in it. The main problem is that in the Modern India times Gandhi's image is full of controversy - he is widely criticized in public discourses by famous personalities, like Arundhati Roy, Sujatha Gidla and Dalit Diva. This situation is getting worse, because the main political party in current Republic of India is Bharatiya Janata Party (BJP), which is based on hindutva ideology – hindu nationalism, which includes violence, anti-muslim ideology and seeks to make India exclusively only hindu country. Moreover, M. K. Gandhi was killed by Nathuram Godse, which was a member of Hindu Mahasabha organization, which is close to BJP. Through the period of 2014 – 2018, many statues which represented M. K. Gandhi image were eliminated or damaged around the world – from India, Ghana and even in Canada. Popular personalities, like Indian writers and social activists started to criticize M. K. Gandhi personality, moreover, the critique towards M. K. Gandhi transforms into antiGandhi cult. The main object of this paper to analyze, how M. K. Gandhi nonviolent philosophy became controversial in current India context and why his public image has changed. Using hermeneutical and nationalist discourses analysis leads to the conclusion, that BJP do not accept M. K. Gandhi nonviolent and civic nationalism-based ideology, because M. K. Gandhi wanted to unify hindus and muslims, but BJP declared hindu nationalism do not accept any other religions except hinduism. BJP emphasizes, that M. Gandhi can be anti-national because of this muslim-friendly view.
Personality and Philosophy Controversy of M. K. Gandhi in 21st century Modern India Mohandas Karamchand Gandhi was one of the most popular 20th century spiritual and political leaders of India. He is widely known for his nonviolent philosophy. He also believed that through satyagraha philosophy he can transform Indian society and ensure long-lasting peace in it. The main problem is that in the Modern India times Gandhi's image is full of controversy - he is widely criticized in public discourses by famous personalities, like Arundhati Roy, Sujatha Gidla and Dalit Diva. This situation is getting worse, because the main political party in current Republic of India is Bharatiya Janata Party (BJP), which is based on hindutva ideology – hindu nationalism, which includes violence, anti-muslim ideology and seeks to make India exclusively only hindu country. Moreover, M. K. Gandhi was killed by Nathuram Godse, which was a member of Hindu Mahasabha organization, which is close to BJP. Through the period of 2014 – 2018, many statues which represented M. K. Gandhi image were eliminated or damaged around the world – from India, Ghana and even in Canada. Popular personalities, like Indian writers and social activists started to criticize M. K. Gandhi personality, moreover, the critique towards M. K. Gandhi transforms into antiGandhi cult. The main object of this paper to analyze, how M. K. Gandhi nonviolent philosophy became controversial in current India context and why his public image has changed. Using hermeneutical and nationalist discourses analysis leads to the conclusion, that BJP do not accept M. K. Gandhi nonviolent and civic nationalism-based ideology, because M. K. Gandhi wanted to unify hindus and muslims, but BJP declared hindu nationalism do not accept any other religions except hinduism. BJP emphasizes, that M. Gandhi can be anti-national because of this muslim-friendly view.
Personality and Philosophy Controversy of M. K. Gandhi in 21st century Modern India Mohandas Karamchand Gandhi was one of the most popular 20th century spiritual and political leaders of India. He is widely known for his nonviolent philosophy. He also believed that through satyagraha philosophy he can transform Indian society and ensure long-lasting peace in it. The main problem is that in the Modern India times Gandhi's image is full of controversy - he is widely criticized in public discourses by famous personalities, like Arundhati Roy, Sujatha Gidla and Dalit Diva. This situation is getting worse, because the main political party in current Republic of India is Bharatiya Janata Party (BJP), which is based on hindutva ideology – hindu nationalism, which includes violence, anti-muslim ideology and seeks to make India exclusively only hindu country. Moreover, M. K. Gandhi was killed by Nathuram Godse, which was a member of Hindu Mahasabha organization, which is close to BJP. Through the period of 2014 – 2018, many statues which represented M. K. Gandhi image were eliminated or damaged around the world – from India, Ghana and even in Canada. Popular personalities, like Indian writers and social activists started to criticize M. K. Gandhi personality, moreover, the critique towards M. K. Gandhi transforms into antiGandhi cult. The main object of this paper to analyze, how M. K. Gandhi nonviolent philosophy became controversial in current India context and why his public image has changed. Using hermeneutical and nationalist discourses analysis leads to the conclusion, that BJP do not accept M. K. Gandhi nonviolent and civic nationalism-based ideology, because M. K. Gandhi wanted to unify hindus and muslims, but BJP declared hindu nationalism do not accept any other religions except hinduism. BJP emphasizes, that M. Gandhi can be anti-national because of this muslim-friendly view.
Personality and Philosophy Controversy of M. K. Gandhi in 21st century Modern India Mohandas Karamchand Gandhi was one of the most popular 20th century spiritual and political leaders of India. He is widely known for his nonviolent philosophy. He also believed that through satyagraha philosophy he can transform Indian society and ensure long-lasting peace in it. The main problem is that in the Modern India times Gandhi's image is full of controversy - he is widely criticized in public discourses by famous personalities, like Arundhati Roy, Sujatha Gidla and Dalit Diva. This situation is getting worse, because the main political party in current Republic of India is Bharatiya Janata Party (BJP), which is based on hindutva ideology – hindu nationalism, which includes violence, anti-muslim ideology and seeks to make India exclusively only hindu country. Moreover, M. K. Gandhi was killed by Nathuram Godse, which was a member of Hindu Mahasabha organization, which is close to BJP. Through the period of 2014 – 2018, many statues which represented M. K. Gandhi image were eliminated or damaged around the world – from India, Ghana and even in Canada. Popular personalities, like Indian writers and social activists started to criticize M. K. Gandhi personality, moreover, the critique towards M. K. Gandhi transforms into antiGandhi cult. The main object of this paper to analyze, how M. K. Gandhi nonviolent philosophy became controversial in current India context and why his public image has changed. Using hermeneutical and nationalist discourses analysis leads to the conclusion, that BJP do not accept M. K. Gandhi nonviolent and civic nationalism-based ideology, because M. K. Gandhi wanted to unify hindus and muslims, but BJP declared hindu nationalism do not accept any other religions except hinduism. BJP emphasizes, that M. Gandhi can be anti-national because of this muslim-friendly view.
Author: Kim Thomas Introduction: Tuberculosis (TB) is a chronic granulomatous disease caused by the bacteria Mycobacterium Tuberculosis complex. TB has many extrapulmonary forms, but most commonly affects the lungs, and this is known as pulmonary TB. In 2011, the WHO estimated a global incidence of 9.6 million TB cases. Of this, India was considered to be the highest TB burden country with an estimated incidence of 2.2 million cases out of the global incidence and about 150,000 to 350,000 deaths per year. In 1997, the government of India had introduced a scheme known as the Revised National TB control Program (RNTCP), as a solution to combat this problem. However, India has a very fragmented health care system, mainly involving the public and private health sectors. Patient centered care and their appropriate TB management depends heavily on the type of healthcare provider one approaches in India. Objectives: This review aims to provide a meticulous summary of what the patient centered approaches towards TB management is in India, using available primary research. It aims to look at what a TB patient's options are when approaching their health care system and the reasoning behind any disparities by different healthcare providers in the management of this disease. Method: Numerous reliable websites were accessed such as Patient.co.uk, NHS.co.uk, World Health Organization (WHO) reports. Databases such as PubMed, MEDLINE (EBSCO) and ScienceDirect were used extensively. MeSH terms such as "patient pathway in managing tuberculosis in India", and Boolean phrases such as "public sector AND private sector" were used to generate articles relevant to my study. Inclusion criteria such as "patients with pulmonary tuberculosis in India" and exclusion criteria such as "patients with pulmonary tuberculosis in other countries" were also set. Results: The results indicate that there is still a huge extent to which the RNTCP requires to reach to make an impact among the private sector patients. Public care providers were more likely to report the correct combination of drugs for treating multi drug resistant (MDR)-TB, and adhering strictly to the intermittent administration of drugs as recommended by the RNTCP guidelines. Conclusion: In order to correctly manage TB and deliver appropriate patient centered care, private practitioners should be made aware of the importance of referring to RNTCP guidelines. They should become more compliant to the important diagnostic investigations, work on implementing them and report their cases systematically. Furthermore, this review recommends that follow up measures in public and private sector need to be implemented strictly. This is critical to ensure that TB is treated completely, to ensure patient adherence to the treatment and win the battle against MDR- TB.
Author: Kim Thomas Introduction: Tuberculosis (TB) is a chronic granulomatous disease caused by the bacteria Mycobacterium Tuberculosis complex. TB has many extrapulmonary forms, but most commonly affects the lungs, and this is known as pulmonary TB. In 2011, the WHO estimated a global incidence of 9.6 million TB cases. Of this, India was considered to be the highest TB burden country with an estimated incidence of 2.2 million cases out of the global incidence and about 150,000 to 350,000 deaths per year. In 1997, the government of India had introduced a scheme known as the Revised National TB control Program (RNTCP), as a solution to combat this problem. However, India has a very fragmented health care system, mainly involving the public and private health sectors. Patient centered care and their appropriate TB management depends heavily on the type of healthcare provider one approaches in India. Objectives: This review aims to provide a meticulous summary of what the patient centered approaches towards TB management is in India, using available primary research. It aims to look at what a TB patient's options are when approaching their health care system and the reasoning behind any disparities by different healthcare providers in the management of this disease. Method: Numerous reliable websites were accessed such as Patient.co.uk, NHS.co.uk, World Health Organization (WHO) reports. Databases such as PubMed, MEDLINE (EBSCO) and ScienceDirect were used extensively. MeSH terms such as "patient pathway in managing tuberculosis in India", and Boolean phrases such as "public sector AND private sector" were used to generate articles relevant to my study. Inclusion criteria such as "patients with pulmonary tuberculosis in India" and exclusion criteria such as "patients with pulmonary tuberculosis in other countries" were also set. Results: The results indicate that there is still a huge extent to which the RNTCP requires to reach to make an impact among the private sector patients. Public care providers were more likely to report the correct combination of drugs for treating multi drug resistant (MDR)-TB, and adhering strictly to the intermittent administration of drugs as recommended by the RNTCP guidelines. Conclusion: In order to correctly manage TB and deliver appropriate patient centered care, private practitioners should be made aware of the importance of referring to RNTCP guidelines. They should become more compliant to the important diagnostic investigations, work on implementing them and report their cases systematically. Furthermore, this review recommends that follow up measures in public and private sector need to be implemented strictly. This is critical to ensure that TB is treated completely, to ensure patient adherence to the treatment and win the battle against MDR- TB.
The article deals with political ideology of the Theosophical Society founded by H elena Petrovna Blavatsky and Henry Steel Olcott in 1875, and its contribution to Indian nationalism and Hindu and Buddhist religious revivalism at the end of the 19th and the beginning of the 20th centuries. The article aims to reveal how modern theosophy in India became an integral part of a wider movement of neo-Hinduism fighting against Christian missionaries and British colonialism, which helped to provide Indian nationalists with legitimating ideology, new-found confidence, experience of organization, contacts and network, all of which they used for political purposes. Since theosophy both eulogized the ancient faith of India and also interpreted it integrating modern scientific doctrines, such as evolution, it had an obvious appeal to western-educated Indians by helping them to solve an intense problem of cultural dislocation – tension between the religious tradition in which they had been raised and the apparent scientific and ethical rationalism of the West.
The article deals with political ideology of the Theosophical Society founded by H elena Petrovna Blavatsky and Henry Steel Olcott in 1875, and its contribution to Indian nationalism and Hindu and Buddhist religious revivalism at the end of the 19th and the beginning of the 20th centuries. The article aims to reveal how modern theosophy in India became an integral part of a wider movement of neo-Hinduism fighting against Christian missionaries and British colonialism, which helped to provide Indian nationalists with legitimating ideology, new-found confidence, experience of organization, contacts and network, all of which they used for political purposes. Since theosophy both eulogized the ancient faith of India and also interpreted it integrating modern scientific doctrines, such as evolution, it had an obvious appeal to western-educated Indians by helping them to solve an intense problem of cultural dislocation – tension between the religious tradition in which they had been raised and the apparent scientific and ethical rationalism of the West.
The article deals with political ideology of the Theosophical Society founded by H elena Petrovna Blavatsky and Henry Steel Olcott in 1875, and its contribution to Indian nationalism and Hindu and Buddhist religious revivalism at the end of the 19th and the beginning of the 20th centuries. The article aims to reveal how modern theosophy in India became an integral part of a wider movement of neo-Hinduism fighting against Christian missionaries and British colonialism, which helped to provide Indian nationalists with legitimating ideology, new-found confidence, experience of organization, contacts and network, all of which they used for political purposes. Since theosophy both eulogized the ancient faith of India and also interpreted it integrating modern scientific doctrines, such as evolution, it had an obvious appeal to western-educated Indians by helping them to solve an intense problem of cultural dislocation – tension between the religious tradition in which they had been raised and the apparent scientific and ethical rationalism of the West.
The article deals with political ideology of the Theosophical Society founded by H elena Petrovna Blavatsky and Henry Steel Olcott in 1875, and its contribution to Indian nationalism and Hindu and Buddhist religious revivalism at the end of the 19th and the beginning of the 20th centuries. The article aims to reveal how modern theosophy in India became an integral part of a wider movement of neo-Hinduism fighting against Christian missionaries and British colonialism, which helped to provide Indian nationalists with legitimating ideology, new-found confidence, experience of organization, contacts and network, all of which they used for political purposes. Since theosophy both eulogized the ancient faith of India and also interpreted it integrating modern scientific doctrines, such as evolution, it had an obvious appeal to western-educated Indians by helping them to solve an intense problem of cultural dislocation – tension between the religious tradition in which they had been raised and the apparent scientific and ethical rationalism of the West.
India is a rapidly growing democratic naval power. Moreover, its features such as the strong and fast-growing economy, newest military technologies and nuclear weapon make a big impression. Considering the other major powers, it seems that the world is becoming multipolar where India could have a significant role and become one of the major poles. It has been a subject for discussions among journalists and academics for a log time. On the other hand, there are a lot of discussions about India's "friendly and mild" foreign policy; also, it is sometimes named the non-ambitious passive player in the international arena. The optimism with doubts: the paradoxical situation composed of the history of the impressive imperial civilization, modern-day economic growth, huge progress in technologies versus the major internal problems and "soft" state image. Here emerges the problem: why India's foreign policy, despite its power growth, is still passive/neutral on the international arena? The hypotheses to answering this question are: 1. India's role and status are restricted by its lack of power. 2. India's role on the international arena is restricted by its ideological and neutrality traditions, which provide ontological security to India. The aim of this article is to ascertain and explore India's status (regional or global) and to ascertain India's role (self-identification) on the international arena by using the ontological security theory. The theoretical background of this essay is ontological security theory which ten years ago was absorbed from sociology and is quite new in the international relations and security studies. Its main arguments are: ontological security is the security of being; in addition to physical security, states also seek ontological security (security of the self); ontological security is achieved by routinizing relationships with significant others, after all players become attached to those relationships, even if they are dangerous to their physical security. This theory is strongly bound with the identity that India always gives the self culture prominence in its discourse and its friendly discourse in the Ministry of Defence annual reports. This is the reason why the ontological security theory was chosen to help understand and explain India's foreign policy. First, links between ontological and traditional security are discussed in the first part of this work. There is a broad analysis of the assumptions of the ontological security theory in the same paragraph. Second, there is a short criticism of the ontological security. Finally, the ontological security theory as the India's foreign policy explanation tool is discussed; the discourse analysis is introduced as a methodological instrument of the work, and the model of analysis of the second part of the work, is defined. The second part of the work contains the content analysis of experts' articles and official documents of India's Foreign Ministry, using the model defined in the previous part and ontological security for the results' explanation The analysis made in the second part of the work has shown that the ontological security theory is able to explain India's foreign policy and does it. The first hypothesis (India's role and status are restricted by its lack of power) was denied. This means that India can be a major global power. The second hypothesis (India's role in the international arena is restricted by its ideological and neutrality traditions, which provide ontological security to India) was approved. Strictly, it means that India does not want to be a major power because of it self-identity and ontological security. India does not expose itself as a major power but thinks that is worth to be such. On the other hand, if India has absorbed the international politics routine form the British Empire, this could mean that India's identity is to be a global power, but it does not want to publicise it yet. The study has shown that it is hard to regard India in the international community as a major power without special observation or using just the realism theory tools. Consequently, the ontological security theory has shown that it has the tools that can be used in countries' foreign policy explanation.
