The Role Of Community Based Organizations Within Development College Essay Help Free

Create a SWOT analysis of the location you have chosen for your Case Study Project. A SWOT analysis is an assessment of the strengths, weaknesses, opportunities, and threats facing this city/ town. Feel free to look up examples of SWOT analyses online to help you with this project. This analysis will become a part of your final project, so it would be wise to heavily invest in the process of creating this SWOT. In your bibliography, be sure to include any resources that you found helpful in explaining the SWOT analysis. This may help your peers who are struggling with creating their own SWOT analysis, and it will help you all as you approach the final stage in your case study project.

The SWOT Analysis of Metro Memphis Although transportation and co-ordination speak to the first conspicuous and dominant industry cluster within the locale, most of Metro Memphis’s key industry clusters have maintained substantial development rates, outpacing national development for their segments in numerous cases. The region’s a dependable balance in accuracy therapeutic gadget fabricating recognizes it and offers potential roads for new opportunity and growth. The specialized medication division within the locale developed 238 percent from 1980-2011, outpacing the national development rate for that region of medicine. The Metro Memphis therapeutic advances division, which incorporates restorative gadget fabricating and inquire about and advancement related with such innovations, expanded by 300 percent over the same period, compared to the national development rate of 32 percent. Of its domestic industry clusters, Metro Memphis’s transportation and co-ordination cluster are the most characterizing and energetic. Transportation, co-ordinations, and related administrations contain Metro Memphis’s most famous group, generally giving 127,000 occupations and creating $15.2 billion worth of financial yield in 2011. As measured here, the cluster accounted for 20 percent of the region’s employment and 28 percent of its economic return that year. The measure of the group, relative to the rest of the economy, makes Memphis one of the foremost specialized large co-ordination economies within the United States, with a concentration of business about four times the national normal. The cluster characterizes the nearby economy to such a degree that many other nearby industry clusters infer much of their competitive advantage from their capacity to move products from Metro Memphis to distant flung places quickly. The Metro Memphis manufacturing segment utilized 44,600 specialists in 2011 and delivered $6.1 billion worth of economic output. As a share of the nearby economy, fabricating has relentlessly declined over a few decades. It accounts for approximately 14 percent fewer employment relative to the national economy and 11 percent less output. However, if the share of occupations and yield-related to co-ordination’s and transportation evacuated from the calculations, the percentage of both that’s based on fabricating exercises are somewhat higher than the national average. Manufacturing, in this situation, accounts for approximately 9 percent more of local non-logistics work relative to the country and 25 percent more of local yield. In addition, the locale has experienced later victory in drawing in three modern fabricating plants over the final two a long time. Electrolux and Mitsubishi Electric are presently operational and contracting in Metro Memphis. Given the resurgence of fabricating underway over the U.S., that drift seems other open opportunities for recharging and developing the region’s fabricating base. The skills and ability required by Metro Memphis’s producers vary from national standards for fabricating divisions. Over the United States, generation specialists’ account for approximately 42 percent of add up to manufacturing business and engineers account for another 6 percent (University of Memphis Planning Department Plan 2015). In Metro Memphis, generation workers’ share is less, at 37 percent, and engineers account for only3 percent of all business. In a changing economy, laborers alter occupations more habitually. Work and aptitude necessities change at a more fast pace. Focused on consideration must be paid to specific portions of the labor advertise and employments as ability bungles and labor showcase disturbance happen habitually, particularly during the first move from the more seasoned economy to the modern economy. New labor market instruments are regularly required to empower proficient development of specialists among occupations, firms, and businesses. Laborers need not as it were to update their aptitudes ceaselessly but moreover to be able to record their skills through recognized certifications, conjointly to discover openings for deploying them. Bosses got to be able to distinguish and survey candidates with the foremost pertinent abilities and involvement efficiently, often on a brief time allotment. Those changes in work markets require preparing and education systems to operate at an available level of market center and nimbleness, altering their programs to preserve arrangement with showcase demands. Therefore, the opportunities that help the Metro Memphis developed is the characteristics of another economy call for the next era of financial put making: keen, focused on speculations that combine economic movement and built situations in more nuanced and specialized ways to drive long-term development and reshape communities. The region’s economy will be more spatially efficient and productive if firms, laborers, shoppers, and pertinent teach are found in reasonable proximity to one another or are well associated. Thick, mixed-use communities with fabulous transportation and virtual associations decrease exchange costs for bosses, laborers, and shoppers. They moreover cultivate wealthy systems and financial intuitive and bolster the move to a beneficial, maintainable, and overall economy. Employment process within the region is profoundly decentralized, with as it were almost one-quarter of employment concentrated in identifiable work centers. Whereas 81 percent of territorial occupations found in Shelby District, two-thirds of later regional development has happened in rural counties. Approximately 7 percent of workers have concentrated close the airport, 6 percent within the Southeast Memphis stockroom zone, 4 percent within the Central Commerce Area, 4 percent within the Downtown Restorative Center and 3percentin the East Memphis Therapeutic Area. Nearly 2percentof the region’s employment concentrated around Tunica Province gaming facilities. More than three-quarters of work is scattered all through the locale with few determinable work concentrations. Reacting to territorial challenges and opportunities, Center: A Guide for Changing the Metro Memphis Economy calls upon accomplices from all through the locale to seek after a new course, actualizing seven techniques that, working together, will construct cooperative energy and force toward another economy within the locale. Metro Memphis will set its position as a pioneer in worldwide co-ordination by building on its center qualities and broad discuss, rail and stream connections (Beyer 2018). Therefore, this will include taking more noteworthy advantage of the region’s existing conditions as a pioneer in messengers& conveyance occupations, cargo course of action, inland water transportation, and warehousing — the investigating of openings past low-skill rules in the back or regulatory administrations. Developing and competitive businesses, such as gadgets get together and repair, are co-ordination subordinate but offer the higher ability and higher wage stages.

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Twelve Years a Slave Artistic Discussion writing essay help: writing essay help

Prompt:

Take the artistic piece that is named below and: deconstruct it, critique it, compare it, analyze it, using the methodological tools of analyzing racism.

The art piece is the movie: Twelve Years a Slave

Theories are: White privilege, structural racism, Race as social construct, the racial contract, racial moral cognitive dysfunction/double standards of morality and empathy based on race, epistemology of forgetfulness…

Watch the movie and choose two of theories above to be the central piece. They are the lenses by which you will analyze the artistic pieces. Some names of readings are listed below (you can search them in Google), which you can back to readings and choose some that can help you in depth to support your understanding of the theories.

3-5 pages, 12 font, at least two sources, any style of citation is allowed, pay more attention in argument when you write the paper

Readings:

Feagin’s Systemic Racism,

Gobineau’s Inequality of the Human Races

Huxley’s Emancipation…

Charles Mills Racial Contract

howard zinn A People’s History…

Blackmon’s Slavery by Another Name

Cone’s The Cross and the Lynching Tree

Just choose the readings which to help support your theories that you selected based on movie!

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Goldman Sachs operated with 40 to 1 leverage reseach paper essay help cheap

Goldman Sachs operated with 40 to 1 leverage.”

This statement is consistent with which of the following:

Select one:

a. Goldman Sachs borrows 40 dollars for each dollar of capital.

b. Goldman Sachs must borrow 97.5% of total asset value.

c. Capital constitutes 2.5% of assets.

d. 2.5% loss in value would wipe out shareholder value.

e. All of the above.

This particular bond is considered to have no default risk.

Select one:

a. AAA rated corporate bonds

b. sovereign wealth bonds

c. zero risk bonds

d. US Treasury bonds

The figure above shows the interest rates (sometimes called yields) for two types of bonds: US 10-year Treasury bond and a risky corporate bond. The gap (i.e., vertical distance) between the US 10-year Treasury bond (red) and risky corporate bond (blue) lines is called:

Select one:

a. risk premium

b. yield gap

c. premium spread

d. default zone

An investor has $50,000 in cash to put a $5,000 down payment on 10 different homes valued at $50,000 each and will finance the rest of the investment. Soon after buying the homes she sold all 10 homes for $60,000 each and earned a profit of $100,000 – an astounding 100% return on investment. This scenario is an example of:

Select one:

a. risk-return

b. interest rate spread

c. financial liquidity

d. leverage

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Integrating Reading, Writing, And Math Into A Science Lesson free essay help online: free essay help online

Integrating Reading, Writing, and Math into a Science Lesson

Science requires reading, writing, and math skills, in addition to critical-thinking and problem-solving skills. When teachers contextualize learning and integrate that context across all subjects, students are typically more engaged in learning and are able to make connections.

Locate and review a science or health lesson plan. Consider how you would revise the lesson plan to include integration of reading, writing, and math skills. In addition, include suggestions for technology integration and differentiation.

Use the “5E Lesson Plan Template” for your revisions. Include the link to the original lesson plan.

Include a 250-500 word rationale explaining your choices.

APA Style is not required, but solid academic writing is expected.

This assignment uses a rubric. Review the rubric prior to beginning the assignment to become familiar with the expectations for successful completion.

DUE BY SATURDAY, JUNE , 2019

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The Great War And America history essay help

The assassination of Archduke Franz Ferdinand was the immediate cause of World War I. But the events that led to the Great War go further back into the nineteenth century. As with the Boxer Rebellion of 1900, nationalism, imperialism, and militarism all played a part.

Analyze how the forces of nationalism, imperialism, and militarism irrevocably led to World War I. Pay particular attention to the rise of Pan-Slavism in Eastern Europe and the corresponding rise of nationalism in German-speaking states. Analyze how the alliance system contributed to the ultimate outbreak of war.

Then analyze the events that drew the United States into World War I. Clearly discuss why America first remained neutral between1914-1917. What role did ethnicity play in America’s neutrality? Then identify and analyze the specific events that led to America’s entrance into the war. Evaluate America’s contribution to the war effort and to what extent America’s entry contributed to the end of the war. Finally, analyze the events that led to the defeat of the Treaty of Versailles. What effect did this have on America’s role in the world during the 1920s and 1930s? Pay particular attention to the role of President Woodrow Wilson both during and after the war, in particular, his efforts to establish the League of Nations.

This paper must be five to six pages in length (not including the References page) and utilize no less than four academic quality sources. Margins should be no more than one inch (right and left) and the essay should be composed in an appropriate font and size. Sources must be documented and cited using APA format.

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ESSAY on PowerPoint Presentation Civil Liberties Civil Rights: melbourne essay help

Unit II PowerPoint Presentation Civil Liberties v. Civil Rights: Create a PowerPoint slide show explaining what Civil Liberties and Civil Rights are. Your slide show should consist of 10-14 slides (not including a title slide and reference slide which you must have) and should include, but not be limited to:  Definition of civil liberties and discuss how these rights are protected on a federal and state level  Definition of civil rights and discuss how these rights are protected on a federal and state level  Two cases involving civil liberties taken up by the Supreme Court from 1800-2005  Two cases involving civil rights taken up by the Supreme Court from 1800-2005  One case involving civil liberties ruled on by the Supreme Court in the last 2 years  One case involving civil rights ruled on by the Supreme Court in the last 2 years  One leader of civil liberty causes  One leader of civil rights causes (within the last 5 years)  Two pictures  Explanation of how each of these Supreme Court decisions have influenced minority groups, and the effects they have had on the struggles for equal rights  The status of equal rights today You may include additional information you feel is relevant, but do not create more than 14 slides. Remember that you must include a title slide and proper APA reference slide in addition to the 10-14 slides. Use your creativity, and organize the material in a logical and understandable manner. Please feel free to use the notes portion of each slide as well.

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National Response Framework write essay help: write essay help

This unit’s reading focused on the National Response Framework (NRF) and public-private partnerships. The NRF requires extensive coordination from federal, state, and local agencies. It is a strategic document ensuring everyone is involved for a given response effort. The NRF builds from a set of core principles. For this unit’s assignment, explain what the NRF is, the five core principles the NRF is built from, and how these principles are applied to critical infrastructure protection response efforts. What are the challenges to applying these principles? The criteria below should be met in your assignment. The introduction should engage the reader in the topic and clearly present a summary of the main points. The discussion should be appropriate and provide evidence of critical thinking. Discuss how information can be communicated to build public and private relationships for infrastructure protection. Discuss the five main mission areas of the NRF. The organization should be clear and present logically arranged points. The writing should be clear and concise with correct spelling, punctuation, and grammar. Your assignment should be a minimum of three pages in length and should be in APA format. You must include a minimum of two sources.

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Discuss the differences that exist between social insurance programs college essay help near me

1.)Discuss the differences that exist between social insurance programs and public assistance programs. What is your opinion regarding how far the government should go in providing assistance to those who need these programs?Your response should be at least 200 words in length. You are required to use at least your textbook as source material for your response. All sources used, including the textbook, must be referenced; paraphrased and quoted material must have accompanying in-text citations.

2.)

Explain how the federal government promotes business, labor, and agriculture in the United States. Also, describe how the federal government uses its monetary policy as an economic management tool.

Your response should be at least 200 words in length. You are required to use at least your textbook as source material for your response. All sources used, including the textbook, must be referenced; paraphrased and quoted material must have accompanying in-text citations.

3.)Discuss the various ways federal, state, and local governments attempt to promote education as equality of opportunity. What are the some positives and negatives you see in the involvement of government in the education system?Your response should be at least 200 words in length. You are required to use at least your textbook as source material for your response. All sources used, including the textbook, must be referenced; paraphrased and quoted material must have accompanying in-text citations.

4.)Discuss how government intervention promotes efficiency and equity in the economy. Be sure that you include restraint of trade, indirect costs, deregulation, and overregulation within your analysis. Your response should be at least 200 words in length. You are required to use at least your textbook as source material for your response. All sources used, including the textbook, must be referenced; paraphrased and quoted material must have accompanying in-text citations.

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American Lives Mary Pickford assignment help sydney: assignment help sydney

Research Project On History paper “essay help” site:edu: “essay help” site:edu

HIST 100: United States History to 1877

San Bernardino Valley College

Spring 2017

Research Project

Worth: 300 points

Overview

The research project will give you a chance to explore a topic in the course more in-depth. After

you conduct research on your topic, you will put together a ten-minute presentation to deliver to

the class at the end of the semester, using a program such as PowerPoint or Google Slides. I will

be offering a workshop during my office hours demonstrating how to use these programs for

anyone wanting to learn the basics of these programs.

I encourage you to select a topic within this period of American history that is either of interest

to you or somehow relates to your major. This way, it will make the research process seem more

relevant and engaging.

You will have to locate a minimum of one primary and one secondary source for the project,

which will have to be submitted on a Works Cited page on the day of your presentation.

To ensure everyone stays on task with their project, there are required deadlines – with

associated points – that count towards the final score for the project. The breakdown is as

follows:

The topic for the project 15 points

Works Cited page 25 points

Mini report on your project 35 points

Presentation Up to 225 points

TOTAL PROJECT 300 points

Please do not hesitate in seeking me out for guidance at any point and time for assistance on this

project or any other in this course. I am always willing to offer any assistance or guidance.

Parts of the Project

Topic Selection

You will select a topic relevant to the course and submit it to me for approval and/or suggestions.

A partial list of suggested topics is provided on the next page. The topic MUST PERTAIN TO

UNITED STATES HISTORY. Failure to do will affect your grade negatively.

Source Selection

Once you have selected your topic, you must locate a minimum of two sources – one primary

and one secondary source – relevant to your topic. You must submit your sources on a Works

Cited page to me for any recommendations.

A primary source is an original document from the era of the topic you are researching. Several

examples include:

– Diaries

– Journals

– Letters

– Memorandums

– Photographs

– Newspaper clippings from the era

– Magazines from the era

A secondary source is a historical document which interprets the story of a historical actor or

event. Examples include:

– Biographies

– Monographs (books on events or people)

Mini Report on Project

Towards the end of the course, you will be writing up a two paragraph (minimum four-sentence

per paragraph) report on how far you’ve gotten with your project. You should be honest and

candid in this report. If you have encountered “roadblocks” in your research – you can’t find

information, or the information you find constantly seems to contradict itself – say so. All these

details are part of the learning experience.

One the due date of the mini report, you will be divided into small groups in class to share your

reports and discuss the various findings you have made. You will likely find you have many

common experiences with your classmates.

Research Project

The final part of the project involves you presenting your project to the class. I will present you

with a basic rubric of what I will be looking for in your presentation. You will be expected to

present a finalized list of resources you used on the day of your presentation.

Alternative Project

If you suffer from “presentation anxiety” – I understand completely as I used to fall into this

category – I offer you an alternative choice: you may write a research paper on your topic.

It must be a minimum of five pages in length, include a cover page and include a works cited

page. It should be double-spaced and in 12-point Times New Roman font. It should include

citations in MLA format to indicate where you got all your information from.

Resources

For guidelines on MLA format, use this link:

https://owl.english.purdue.edu/owl/resource/747/01/

Topic Suggestions for Research Project

– Roanoke Island

– George Washington

– Sally Hemmings

– Thomas Jefferson

– Jefferson-Hemmings Affair

– Jamestown

– Transcontinental Railroad

– Trail of Tears

– Pontiac’s Rebellion

– The Salem Witch Trials

– Fredrick Douglass

– The Abolition Movement

– The Civil War

– The Battle at Gettysburg

– Jefferson Davis

– General Ulysses S. Grant

– Stonewall Jackson

– Manifest Destiny

– California Gold Rush

– The Oregon Trail

– Kit Carson

– Junipero Serra

– The Louisiana Purchase

– The Declaration of Independence

– The Quakers

– John Adams

– Ralph Waldo Emmerson

– Abraham Lincoln

– The Emancipation Proclamation

– Harriette Tubman

https://owl.english.purdue.edu/owl/resource/747/01/

– The Underground Railroad

– Andrew Johnson

– The Pueblo Revolt

– Pueblo Bonita

– Cahuilla

– Serrano

– Diegueno

– The Great Awakening

– The Second Great Awakening

– San Manuel Band of Mission Indians

– The Westward Expansion

– The Donner Party

– The Mormons

– Joseph Smith

– Brigham Young

– Collis P. Huntington

– Erie Canal

– Charles Crocker

– Theodore Judah

– Leland Stanford

– The Whig Party

– The Lowell Factory

– Mark Hopkins

– Florida

– New Mexico

– California

– Connecticut

– Pennsylvania

– William Penn

– Nat Turner

– The Stamp Act

– Sam Houston

– Benjamin Franklin

– John Hancock

– “Negro” spirituals in the antebellum South

– Nat Turner’s Rebellion

– Uncle Tom’s Cabin

– The Boston Tea Party

– The Battle of Saratoga

– Republican motherhood

– The Whiskey Rebellion

– The Texas Revolt

OR ANY TOPIC YOU CAN FIND!

Presentation Grading Rubric

Name of Student:____________________________________________________

Title of Presentation:_________________________________________________

__________________________________________________________________

Format of Project: ____ Presentation ____ Research Paper

RESEARCH PAPER PRESENTATION

Basic Information Basic Information

Length: __________ Over □ Length: __________ Over □

MLA format: Yes □ No □ MLA format: Yes □ No □

Area of

Competency

Description Score/Points

Possible

Percentage of

Grade

Subject The topic does not deviate

from the approved topic.

/25 11%

Citations The project includes clearly

evident citations.

/40 18%

Grammar The project has been

thoroughly checked for

proper word choice and

major grammatical errors.

/50 22%

Clarity The topic is presented clearly

and coherently, with visuals

used to enhance the

presenter’s message.

/50 22%

Preparation The presenter demonstrates

thorough preparation on the

topic, is easy to follow for

the audience and follows a

logical progression from a

beginning to an end.

/60 27%

Grade

/225

100%

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British colonies in North America revolted extended essay help biology

THE ASSIGNMENT IS TO REVISE A 3 PAGE ESSAY. TO ADD WHAT IT LACKS. I WILL ATTACH THE PAPER ONCE I HAVE ACCEPTED SOMEONES OFFER. THE REQUIREMENTS OF THE 3 PAGE ESSAY ARE THE FOLLOWING:

According to the British King and bureaucracy, the colonists were acting like spoiled children. According to the colonists, the British were overbearing, over-taxing, and ignoring their grievances. Take the perspective of American colonists, and explain why the British colonies in North America revolted.

Below are some of the items to consider:

The colonial relationship to the British before/after the French and Indian War
The acts passed by the British government
The grievances stated in the Declaration of Independence
The events that escalated the division between the Crown and the Colonists.

Choose one of the two perspectives to defend in an essay (American colonists or British government). Complete a 3-4 page (the reference and title page does not count) paper according to APA REQUIREMENTS. Each paper should include at least four paragraphs: an introduction, a body with at least two fully developed paragraphs, and a conclusion. At least 3 sources are required. Don’t forget to include in the paper all the items above.

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African American Musical From The 1970 To The Present Day admission college essay help: admission college essay help

Research the history of the African American musical from the 1970 to the present day. The research need to focus on the musicals in which the music or book (script) was written by African Americans. Some musicals may be included that did not have African American collaborator, such as Dreamgirls. Audiences

It is important to discuss the origin and history of the topic. Also cover the historical and cultural significance of the topic as it relates to African American theatre.

Important musicals from the 1970s to present.

Musical revues and their impact on African American Theatre.

How the African American musicals changed throughout the decades from the works of Vinnette Carol, to the ground breaking Passing Strange

5 – 7 pages

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The reception on Hind Swaraj essay help cheap

THE RECEPTION OF HIND SWARAJ

The initial reception of Hind Swaraj, except in the case of Tolstoy, was

hostile. The sage of Yasnaya Polyana wrote to say that the question of

passive resistance raised in the book was ‘of the greatest importance not

only for India but for the whole of humanity’ (CW10: 505). In March 1910

the Government of India reacted by banning the book for fear of sedition.

Shyamji Krishnavarma wrote a blistering attack in his The Indian Sociologist

(October 1913): Gandhi, ‘an admirer of Jesus Christ’, wrote the admirer of

Herbert Spencer, was trying to put into practice ‘the extreme Christian

theory of suffering’. W. J. Wybergh, though more respectful, was no less

critical. (For the text of Wybergh’s letter, see below, pp. 139-49.) Even

Gokhale thought that Gandhi had written in haste and that, upon

reflection, he would revise the book’s philosophy.

Only in 1919 did Hind Swaraj become widely known in India. It was

then treated as the manifesto of the Gandhian revolution by most

Indians. But there were critics from the right and from the left. The

pioneers of Indian Marxism, such as S. Dange, in his Gandhi vs Lenin (1921)

Introduction * lix

and M. N. Roy, in his India in Transition (1922), saw the significance of the

book, only to dismiss it as representing ‘Christian piety’ and mere

humanitarianism, and as being ignorant of the ‘laws’ of class struggle.

Sir Sankaran Nair, one of India’s outstanding legal minds and a

former president of the Congress, castigated Gandhi in his Gandhi

and Anarchy (1922) for the alleged anarchical tendencies inherent in

satyagraha. From the 1930s onward B. R. Ambedkar became one of

Gandhi’s severe critics. But strangely enough, he did not confront Hind

Swaraj as such.

By contrast, the reception of Gandhi in the United States was warm

and enthusiastic. An American edition of Hind Swaraj under the title

Sermon on the Sea (1924) was edited by Haridas T. Mazumdar and intro-

duced by John Haynes Holmes, the leading American Christian liberal

of the day. Gandhi became a lively topic of debate on such issues as mass

production and centralisation vs decentralisation (Pearson 1924, 948-9;

Frank 1925, 568-72; Penty 1925, 79; Kapur 1992).

The first serious appraisal of Hind Swaraj by British writers took place

in the September 1938 issue of The Aryan Path. The reaction ranged from

enthusiasm to respectful criticism. Among the participants were G. D. H.

Cole, John Middleton Murry, Frederick Soddy and Gerald Heard.

In 1945 Gandhi had his celebrated debate with Nehru on the social

policy suitable for a free India. And Hind Swaraj was the point of departure

of this historic encounter. (For the text of the debate, see below,

pp. 149-56.) In October 1973 Gandhi Marg, the official journal of Gandhi

Peace Foundation, published a scholarly symposium on the book. While

most articles were favourable to Gandhi, R. C. Majumdar’s was critical of

his stand on modern civilisation and the Hindu-Muslim problem. In 1985

a substantial volume, Hind Swaraj: A Fresh Look (Prasad 1985), appeared. It

reviewed the book’s impact on modern Indian politics and proposed ways

of increasing it in the future.

So much for works concerned specifically with Hind Swaraj. It remains

to be added that all serious studies and biographies of Gandhi, whose

number is now legion, unfailingly recognise that this book is the

indispensable tool for the study of Gandhi.

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Personal Development Reflection persuasive essay help

Learning from direct experience can be more effective if coupled with reflection—that is, the intentional attempt to synthesise, abstract, and articulate the key lessons taught by experience.

(Di Stefano 2014)

In this assignment you are asked to reflect in more detail on your experience during this unit, the theories and practices you have learnt, and how this influenced your professional and personal development.

Consider the following points to get you started:

How have your Future Work Skills developed as part of your experiences in this unit as a consumer, producer and sharer of online sources of information? Provide examples from your experiences in this unit to demonstrate.
How has the development of an informational resource (your PowerPoint or video), or your work in the discussion board, helped you understand how to evaluate the credibility of online sources in an academic environment?
Your progress towards your unit and course goals, as well as the factors which have helped and/or hindered this progress.
What are the implications for your future endeavours (both academic and in your career)?

Use relevant literature from various sources to back up your writing.

Related learning outcome

This assignment assesses the following unit learning outcome:

4. Reflect on self as a learner.

Please note: COM10003 uses both Swinburne Harvard and APA referencing style. Please use the appropriate style for your discipline. Contact your eLA if you are unsure which style you should use.

————————————————————–

Work through the following steps to complete this assignment:

Reflect on the development of your Future Work Skills. Reflect on how your awareness of the online environment has changed.
Reflect on how the learning in this unit may positively affect your work in other units during the life of your course as well as in any future workplaces.
Don’t forget to include an introduction and conclusion.
Find relevant sources to back up your arguments, citing these within the body of your reflection and including a full Swinburne Harvard or APA reference list (not included in word count).
Compile and edit your reflection in a single Word document and submit as below.

The ideas that you generate as part of this process will help prepare your draft.

The following structure may help you to organise your work. Word counts for each section are approximate (as long as the total word count is between 1350 and 1650 words).

Introduction (150 words).
Main Point 1: How one to two of my Future Work Skills have developed since the beginning of the teaching period, the experiences and concepts that have helped and hindered this progress, and how this learning will impact my future studies and career (300 words and two paragraphs).
Main Point 2: How my ‘current knowledge of the online environment’ section has developed since the beginning of the teaching period, the experiences and ideas from sources that have helped or hindered this progress, and how what I have learnt about myself as a learner as part of this experience will impact my future studies and career (300 words and two paragraphs).
Main Point 3: My progress towards one to two of my unit goals, the experiences and ideas from sources that have helped or hindered this progress, and how achieving these unit goals will impact my future studies and career (300 words and two paragraphs).
Main Point 4: My progress towards one to two of my course goals, the experiences and ideas from sources that have helped or hindered this progress, and how achieving these unit goals will impact my future studies and career (300 words and two paragraphs).
Conclusion (150 words).

There is flexibility in how the information is sequenced, provided that essay-writing conventions are followed, the key points are covered and that the word count requirements are addressed.

Remember to draw on themes and readings from this unit to help support your ideas. Use Metzger’s criteria when selecting sources.

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The literacy genre and the structure and the argument of Hind Swiraj devry tutorcom essay help: devry tutorcom essay help

THE LITERARY GENRE, THE STRUCTURE AND THE

ARGUMENT OF HIND SWARAJ

Hind Swaraj is written in the literary genre of dialogue: a dialogue

between a newspaper Editor and a Reader. It is significant that Gandhi

chose for himself the role of a newspaper editor – a very modern figure –

not that of a traditional figure, the guru. The Reader is a composite of

‘modern’ Indians including the expatriates he had met in London in 1906

and 1909. According to the Foreword, this particular genre was chosen to

make the reading ‘easy’; and according to the Preface, it was chosen

because ‘the Gujarati language readily lends itself to such treatment’ and

because it was considered ‘the best method of treating difficult subjects’.

It may be noted in passing, however, that the dialogue form common to

Introduction * li

traditional Indian philosophical discourse is not mentioned at all as a

reason for the choice.

The dialogue form gives the careful reader certain general guidelines

of interpretation. A dialogue does not contain a blueprint; as such, Hind

Swaraj may not be looked upon as a blueprint (Sethi 1979, 5-27).

Dialogues, especially those on ‘difficult subjects’, remain open-ended

affairs, requiring an attitude of give and take from the participants. There

is little room for dogmatism, and this should be kept in mind when

interpreting the controversial issues in the book, including the topic of

modern civilisation. Even when the argument seems conclusive, it is open

to further discussion by other people at other times. Being open to each

other’s point of view is of course the hallmark of a true satyagrahi.

The book is divided into twenty short chapters. Eleven of these deal

with historical reflections, while the rest deal with philosophical ones.

The historical reflections begin with an assessment of the contributions

of the Indian National Congress towards the rise of Indian nationalism

(ch. 1). The Congress has made a good start, but its conceptions of swaraj

need rethinking. The partition of Bengal has caused much excitement

which requires to be directed in non-violent channels (chs. 11 and in).

There follows an analysis of the causes and the consequences of British

rule in India (chs. v n – x n ) . The causes, briefly, are on the one hand

the commercial and power interests of the British, and on the other, the

political and moral decay of Indian society: ‘it is truer to say that we gave

India to the English than that India was lost’. The consequences are

an uncritical attitude towards modern civilisation and the rise of an

uncaring middle class – the ‘doctors’ and the ‘lawyers’. India must get out

of the quagmire in which she finds herself, but she can best do so with the

help of the moral and intellectual resources available to her in her own

traditions. The examples of Britain, Japan and Italy are considered but

rejected as being unsuitable for India’s condition (chs. v and xv).

Philosophical reflections begin with a preliminary statement on the

nature of swaraj (ch. iv), followed by a revised statement (ch. xiv). A

similar two-step examination of the nature of civilisation follows (chs. vi

and xi 11). With chapters xvi and xvn we reach the high point of the

lii * Introduction

book – the futility of violent revolutions and the need to use ethically

sound means (satyagraha) to attain independence. Additional means of

attaining independence – educational reforms (ch. xvin) and a tech-

nology appropriate to India’s needs (ch. xix) – are discussed. Chapter xx

makes a series of practical proposals to the Moderates, the Extremists, the

new middle class and the English.

The argument of Hind Swaraj may be outlined briefly as follows.

Political life has the potential of becoming the highest form of the active

life. However, it can become such only when it is practised within the

framework of an updated dharma – i.e., a dharma suited for life in

the modern world of liberty, equality and prosperity. If, and only if,

Indians can develop and implement such a dharma will they be able to

integrate within their own culture whatever is good in colonialism and

modern civilisation.

Civilisation can be a help or a hindrance in this process of personal and

national reintegration, depending on its ethical orientation. Indian

civilisation in its present unrenovated condition is as much a hindrance

as is the modern civilisation that has emerged from the industrial

revolution. Only an innovated Indian civilisation can help India attain

swaraj. Such a civilisation, Gandhi believes, would contribute towards the

reduction of political violence, the moderation of greed, the increase

of compassion, the advent of economic prosperity, and the spiritual

integration of the individual.

The attainment of swaraj is the immediate task facing colonial India.

But here Gandhi draws a subtle distinction between swaraj as self-rule

and swaraj as self-government or home rule. Swaraj as self-rule is the rule

of the self by the self. More precisely, it is the rule of the mind over itself

and the passions – the passions of greed and aggression, in particular.

Self-rule enables one to pursue ariha and kama within the bounds of

dharma.

Swaraj as self-government or home rule is the rule of the nation {praja)

by the nation. It is the founding and maintaining of the good state

(surajya). The good state or good self-government is possible only if Indians

acquire the capacity for self-rule; but self-rule itself can flourish only

Introduction * liii

within an appropriate political community. That community in modern

times is the nation-state. In Hind Swaraj Gandhi defends the view that

India is a nation deserving self-government. That India is a nation was a

contested issue at the time Gandhi was writing Hind Swaraj. He enters into

the debate by claiming that India is a praja, the word he uses for nation.

India was a praja already in the pre-Islamic period; the ancient acharyas

(teachers of Indian philosophy) contributed immensely towards the

consolidation of the idea of praja. The places of pilgrimage they estab-

lished in the South and the North, the East and the West of India were

important pra/a-building centres. Moreover, pre-Islamic Indian Culture

was characterised by its openness to outside values and by its assimilative

capacity. It therefore was able to assimilate the assimilable values of Islam

and other religions. The recent Hindu-Muslim hostilities are therefore

resolvable within the context of the notion of praja. In other words, the

traditional notion of praja offers a basis upon which the new edifice of a

modern, composite Indian nation-state could be built.

The Gujarati text uses the same word, swaraj, for self-rule and self-

government. The English text, by contrast, uses two different words to

convey these two different meanings – ‘swaraj’ (now used as an English

word) for self-rule; and ‘home rule’, for self-government. It is axiomatic in

Hind Swaraj that the good of self-government or true home rule that India

achieves will be in proportion to the good of self-rule that Indians achieve.

In other words, true self-government requires persons who rule them-

selves. That is why Britain cannot give self-government to Indians; they

must fit themselves for it by undergoing a suitable degree of self-

transformation. Once Indians have undergone such self-transformation,

they will refuse to use violent means to obtain self-government or home

rule. Satyagraha will appear to be a legitimate means available to those

who enjoy self-rule. The Reader in Hind Swaraj mistakenly believes that

the end of the Raj will automatically bring swaraj. The Editor replies that

this is not so: it may bring mere home rule (the rule of the modern

coercive state) but not true home rule (the rule of the just, limited state);

in any case it will not bring about self-rule. The dispute between the

Editor and the Reader (and all future readers of Hind Swaraj) centres on

liv * Introduction

the crucial question of whether there can be true home rule or self-

government without self-rule.

It becomes clear by now that self-rule cannot be acquired without the

acquistion of a stable character, which can be acquired in turn only by

the practice of certain virtues. The chief among them are (1) temperance/

chastity (brdhmacharya), (2) truth or truthfulness (satya), (3) justice or free-

dom from possessiveness and greed, and (4) courage or the capacity to

overcome fear, including the fear of death. Moreover, swaraj as self-rule is

something that is capable of being experienced within oneself. Such

inner experience of self-rule enables the citizens to reinforce their

political ethics by their aesthetic feelings, their political action by

political symbols. Gandhi invented and used with great effect the symbol

of the spinning-wheel. Its invention, which occurs just prior to the

writing of Hind Swaraj, was owed in great measure to his experience of self-

rule at the aesthetic level. The spinning-wheel remained for him a symbol

of many things – of spiritual dynamism, of the importance of manual

labour, of solidarity between the rich and the poor, of the protest against

the tyranny of modern ‘machinery’ (technology) and the economic

exploitation of the poor by the rich.

According to Hind Swaraj, a major obstacle to Indian self-government is

the sectarian nationalism fostered by certain sections of both Muslims

and Hindus. The solution to this evil lies in the development of a

moderate, liberal nationalism, based on the concept of praja, reintro-

duced into the political vocabulary by Hind Swaraj. In an effort to free

religion of the evil of sectarianism, Gandhi introduces his famous

distinction between religion as organisation and religion as ethics and

spirituality. Underlying all organised religions there is a universal ethic

and spirituality (ch. vin) which teaches the unconditional love of God

and the neighbour. At the same time religion as organisation serves as a

convenient means of maintaining a certain type of pre-political identity,

and as a means of reaching certain, much yearned for spiritual ends. As

such, every organised religion has legitimacy. It follows that organised

religions ought to practise toleration towards each other. Hind Swaraj

teaches that there are good religious reasons for practising toleration.

Introduction * lv

If colonial rule in India is to be brought to an end, what Indians need

is the right means to bring it about. The constitutional approach of

the Moderates is politically ineffective and the violent approach of the

Extremists is morally repugnant. That leaves satyagraha as the only

morally acceptable alternative.

The Reader believes that the adoption of the modern state is sufficient

for achieving self-government. Gandhi disputes this. He believes that the

modern state without swaraj as self-rule would only replace the British

Raj with an Indian Raj. In Hind Swaraj’s striking phrase, such a rule would

produce Englistan not Hindustan, ‘English rule without the Englishman’,

‘the tiger’s nature, but not the tiger’ (ch. iv). The tiger is Gandhi’s

metaphor for the modern state: all tigers seek their prey, and it makes no

difference whether the tiger is British or Indian. Hind Swaraj offers a

greater challenge to the Indian elite aspiring to be the new rulers of India

than it does to the old British elite actually ruling India. The point of this

greater challenge is one of the lasting lessons of the book.

Gandhi’s teaching on non-violence is another of the book’s lasting

lessons. Though it has its roots in Indian metaphysics, it is used in Hind

Swaraj as a political, not metaphysical doctrine. Its exercise has to be

guided by prudence, not metaphysics. Circumstances modify the way in

which the principle is applied. Casuistry, in the good sense of that term,

is part and parcel of Gandhian moral reasoning on non-violence. More-

over, the theory of non-violence forms part of Gandhi’s general theory of

ends and means in politics. Means have to be morally as defensible as

the ends themselves. The analogies that he employs in chapter xvi to

illustrate this point are worth close scrutiny.

Three strands of thought on non-violence are present in Hind Swaraj.

The first is that involuntary violence is consistent with Gandhian non-

violence. ‘Going to the root of the matter’, Gandhi writes, ‘not one man

really practises such a religion [of ahimsa] because we do destroy life. We

are said to follow that religion [of ahimsa] because we want to obtain

freedom from liability to kill any kind of life’ (ch. x). In other words, what

the ethic of non-violence seeks is the freedom from moral culpability for

the sort of necessary involuntary violence that ordinary embodied life

lvi * Introduction

entails. The second strand concerns intention: for an act to be violent in

the Gandhian sense, an intention to harm another living being has to be

present. Thus, for example, the act of restraining a child rushing into a

fire is only apparently violent. ‘I hope you will not consider that it is still

physical force, though of a low order, when you would forcibly prevent

the child from rushing towards the fire if you could* (ch. xvi). The third

strand has to do with legitimate self-defence: self-defence within the

limits of natural justice is consistent with non-violence. Gandhian non-

violence expects the just state to be the guarantor of internal peace and

external security. What is inconsistent with non-violence is the principle

of raison d’Etat that refuses to recognise the higher law of dharma,

namely the behaviour of the modern state when it pursues policies on the

basis of an allegedly autonomous ‘national interest’ {prajano swarih,

ch. xvi).

What is being defended in Hind Swaraj, then, is the relative moral

superiority of non-violence over violence: ‘at least in the majority of cases,

if not, indeed, in all, the force of love and pity is infinitely greater than the

force of arms’ (ch. xvi). Non-violence, according to Gandhi, has its source

in soul-force (atmabal), and violence in body-force (sharirbal). He uses

a number of terms to describe the qualities of soul-force: love-force

(prembal), truth-force (satyabal), compassion-force (dayabal), suffering-

force (tapbal) and justice-force (nitibal). The soul is able to exercise these

forces natural to it only when the mind is able to exercise control over

itself and the passions. Ultimately then, the success of the ethic of non-

violence depends on the state of the soul, the mind and the passions – in

one word, on self-rule.

The success of a non-violent social order depends also on an appro-

priate system of education and an appropriate technology. Part of the

fascination of Indians for modern civilisation arises from the uncritical

attitude Indians have developed towards the existing educational system

and towards ‘machinery’. And it should come as no surprise that Hind

Swaraj should repudiate Macaulay’s ‘Minute on education’.

The attitude that Hind Swaraj exhibits towards ‘machinery’ is

controversial, to say the least. In the course of time, Gandhi moderated

Introduction * lvii

his stand. But even in Hind Swaraj, as a close study of the similes he uses

for ‘machinery’ would suggest, his stand is not at all onesided. True,

similes such as ‘Upas tree’, ‘snake-hole’, ‘whirlwind’, ‘drift-net’ and ‘craze’

point to the harmful potential of modern technology. But these are not

the decisive similes of the book: the decisive simile is ‘curable disease’.

‘Machinery’ no doubt tends to produce cultural diseases; but such

diseases need not be fatal, provided a competent doctor (Gandhi himself,

presumably) can be found in good time.

Gandhi has no doubt that technology can make a positive con-

tribution. But it can do so only if it is informed by a moral vision of the

human good. For him that vision can be found in dharma – dharma not

as a subjective legitimising device, but as something rooted in truth

(satya) itself and discoverable by the natural power of the soul. That truth

stipulates that the technology that is appropriate for India should meet

the needs of the masses of India. Modern technology does not stipulate

this; historically it has tended to reward the skilled and the powerful and

to marginalise the poor and the weak. Gandhi wants to modify this trend.

He wants a technology for India that would improve the material welfare

of all, not just that of the rich and the highly educated, and improve it

without undermining the process of self-rule. His debate is not on

whether India needs technology; his debate is on the kind of technology

that India needs. In any case, he sees very clearly the connection between

truth, swaraj, the moral vision of the human good, technology and

economic development.

In Hind Swaraj, he says, he ‘took it as understood that anything that

helped India to get rid of the grinding poverty of her masses would in the

same process also establish swaraj’ (CW 39: 389). That being the case, to

give an ascetic interpretation to Hind Swaraj, and indeed to his political

philosophy, as some critics tend to do, is to do a great injustice both to the

book and its author. Gandhi wants Indians to be well fed, well housed,

well clothed, well governed, well read, and cognisant of the place and

function of aesthetics and art in life. It is therefore absolutely essential to

separate the asceticism peculiar to Gandhi as an individual from the

humanism that he promotes as a social and political philosopher. If there

lviii * Introduction

was one thing that pained him more than anything else, it was the

poverty of the Indian masses. His asceticism is a penitential expression of

that pain: he wanted to suffer voluntarily in his person what the multi-

tude suffered involuntarily in their persons – so that their pain may be

brought to a quicker end.

Finally, the political theory enunciated in Hind Swaraj is a theory of,

and about, practice. Such a theory requires that the theoretician be

simultaneously the practitioner. Whoever enjoys self-rule transforms

himself or herself in some measure. Self-rule without self-transformation

is not Gandhian. Hence swaraj is not, and is not intended to be, a Utopia.

‘Do not consider this swaraj to be a dream. There is no idea of sitting still*

(ch. xiv). Swaraj is not a dream in the sense that each individual must

attempt to improve himself or herself. It is not a dream in a second sense

in that it contributes towards the achievement of true home rule and the

introduction of necessary institutional changes.

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The intellectual context on Indian sources grad school essay help

THE INTELLECTUAL CONTEXT: INDIAN SOURCES

It is Indian philosophical thought that enables Gandhi to integrate the

ideas he gathered from the West into a coherent whole. The process of

the discovery of his Indian philosophical identity begins in a conscious,

technical, way in London in 1888 and reaches its critical stage in South

Africa. We have already referred to the philosophical roots of nineteenth-

century vegetarianism, and the religious aspects of theosophy. Gandhi

xlviii * Introduction

began reading texts of Indian philosophy in London with The Song Celestial

– Sir Edwin Arnold’s translation of the Gita. This was followed with books

relevant to religions associated with India: The Light of Asia, the biography

of the Buddha, also by Sir Edwin Arnold, Life of Mahomet and His Successors

by Washington Irving, Carlyle’s life of the Prophet in Heroes and Hero

Worship, and a book of the Parsee religion, The Sayings ofZarathustra.

But the thinker who was most influential in guiding him in the

development of his thought in Indian philosophy was Rajchandra

Rayjibhai Mehta (1868-1901), a Gujarati Jain, mystic and diamond

merchant. In 1894, Gandhi underwent what may be described as a major

intellectual crisis. He expressed the chief elements of this crisis in his now

famous 27-point letter to Rajchandra (CW 1: 90-1). What is the nature

of the soul (atma), God (Ishwar), liberation (moksha), the Vedas, the Gita,

animal sacrifice, the religion of the Aryans, Christianity, the Bible,

theistic devotion (bhaJeti), the doctrines of transmigration, incarnation,

and trinity (Brahma, Vishnu, Shiva)? Rajchandra’s response (CW 32:

593-602; Hay 1970, 29-38) was lengthy, and drew heavily on Jain phil-

osophy. The soul is the indestructible, non-material, eternal substance

whose essence is consciousness, knowledge, bliss and freedom. God is but

the soul in its absolute perfection. Humans, being caught in their bodily

existence, are in need of liberation from passions, which is attainable

only through rigorous asceticism, self-purification and withdrawal from

the world. And since this is not easily achieved, humans have to pass

through a countless series of births and rebirths.

As regards the other religions, Rajchandra expounded the Jaina

doctrine of ‘the many-sidedness’ of religious truth (anekantavada). The

human mind can only acquire fleeting and fragmentary understanding of

truth, and therefore it is presumptuous for any human group to claim to

have possession of absolute truth.

Rajchandra also explained the meaning of that elusive notion,

dharma. ‘Dharma does not mean any particular creed or dogma. Nor does

it mean reading or learning by rote books known as Shastras (sacred texts)

or even believing all that they say’ (CW 32: 11). Rather, dharma is ‘a

quality of the soul’ present in every human being. ‘Through it we know

Introduction * xlix

our duty in human life and our true relation with other souls . . . dharma

is the means [sadhana] by which we can know ourselves’ (ibid.). No

organised religion is a special repository of dharma. ‘We may accept this

means [sadhana] from wherever we get it, whether from India or Europe

or Arabia’ (ibid.). Rajchandra recommended several books for further

reading: among them, Panchikaran, Maniratnamala, Mumukshu Prakaran of

Yogavasishta, and Mokshamala. Gandhi followed this up by a study of the

classics of Indian thought – the Upanishads, Patanjali’s Yogasutra, the Code

ofManu, the Tulsidas Ramayana, and the Gita.

Although Gandhi never accepted Rajchandra as his spiritual guru (nor

anyone else for that matter) there is hardly any doubt that his notion of

the many-sidedness of truth had a lasting influence on the Mahatma. His

idea of a ‘religion which underlies all religions’ (ch. v in) also has its

source in Rajchandra.

However deep Rajchandra’s influence might have been in the 1890s,

Gandhi went beyond the intellectual horizons that Rajchandra had

opened up for him: already by the first decade of the century his spiritual

life was focusing more and more on the Gita and the Tulsidas Ramayana.

These classics, in contrast to the Jain classics, were theistic in orientation.

Tulsidas is quoted in chapters xiv and xvn, and the technical definition

of swaraj as self-rule, understood as the rule of the mind over itself and

the passions is derived from the Gita. The sihiihaprajna, ‘the man of steady

mind or steady wisdom’ {Gita 11, 54-72) is Gandhi’s ideal of the person

who strives to attain inner swaraj. The notion of the self underlying

Gandhi’s political philosophy is derived from the Gita. The latter draws a

fundamental distinction between self as atman (the imperishable,

eternal, spiritual substratum of the being of every individual) and self as

dehin (the embodied spatio-temporal self, composed of body, senses, mind

and soul). The self that is directly involved in politics – in the pursuit of

swaraj – is the dehin. Though the dehin’s ultimate end is self-realisation or

atmadarshan, it is the intermediate ends of the dehin, comprehensively

summed up under the headings of artha (power, property and security)

and kama (pleasure and the avoidance of pain) that are the proper objects

of the active life. But the proper pursuit of these ends requires that they

1 * Introduction

be pursued within the framework of dharma. But the dehin can do so only

if the mind maintains its freedom and exercises control over itself and

the senses. Thus the mind emerges as the key faculty in Gandhi’s political

philosophy, swaraj being the rule of the mind over itself and the passions

(ch. xx). The possession of a disciplined mind – free from an inordinate

desire for property, pleasure and power – is the prerequisite for the

proper practice of satyagraha, the non-violent way of achieving home

rule. But, as Gandhi argued, the ideal of swaraj can be achieved in

modern times only in a united Indian nation or praja. Swaraj and home

rule must meet in a newly constituted Indian praja.

Thus by 1909 Gandhi had integrated all the essential ingredients of his

political philosophy into a coherent whole, ingredients that were derived

from the East and the West. He had by then acquired a definite philo-

sophical vision which enabled him to assess the relative significance of

things that concerned him – the problem of the self, of the Indian praja,

the nature of Indian nationalism, the modern industrial civilisation,

colonialism, the extreme selfishness of the Indian middle class, racialism,

the spectre of rising violence in India and the legitimation of terroristic

violence by extreme nationalists. It is from that vision that the basic

argument of Hind Swaraj emerges.

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write your definition of social justice.

Here are a few ideas that you MIGHT want to address…Again, I don’t want you to write a paper the YOU think I want to hear. Rather, I want this to be a product of your personal experiences, insights, and interpretations. Reflect on this assignment before executing…That’s just one integral part of adult learning–critical reflection. (We use this in our field often).

Some questions to consider while researching and writing about your topic can be found below. I am not expecting that you address every component of the question–just those which best support yout thesis–which is your definition of social justice.

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PROMPT

Why is social justice controversial?

What are some of the causes?

What are some of the effects?

Who does it affect? (who = social class, race/ethnicity, age range)

Is it happening over the U.S., or are there regions where it is more of (or less of) an issue?

What needs to happen for it to change?

What is being done about it?

What is NOT being done about it?

Who (person, group or organization) might have the power to improve or fix it

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Use standard academic format (APA): Typed, double-spaced, 1” margins, 12-point Times Roman. 550 words (2 pages roughly), not including the bibliography. Don’t forget to give it a title.

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The intellectual context on western sources writing essay help: writing essay help

THE INTELLECTUAL CONTEXT: WESTERN SOURCES

The intellectual context of Hind Swaraj is even more diversified than

its historical context. To begin with, it comprehends both Eastern and

Introduction * xxxiii

Western sources, and within the latter, such diverse fields as juris-

prudence, vegetarianism, theosophy, Christian theology, art criticism,

criticism of the new industrial civilisation, and civil disobedience in its

Socratic and New England forms. The Foreword informs the reader that

the author had ‘read much’ and ‘pondered much’. And the Preface

acknowledges the author’s special debt to Tolstoy, Ruskin, Thoreau,

Emerson and others, besides the masters of Indian philosophy’. Appendix

i lists twenty books which remain the ideal starting points for any serious

discussion of Gandhi’s own thought. In addition, there are other authors

mentioned in the Autobiography and elsewhere in Gandhi’s writings.

Gandhi’s introduction to Western thought began in 1888 with his legal

studies in London. The curriculum in the London Inns of Court then

comprised Common Law and Roman Law. As the Autobiography records, he

took an ‘unflagging interest’ in these. Nine months were spent on the

Common Law of England – on Broom’s Common Law, Snell’s Equity, White

and Tudor’s Leading Cases, William and Edward’s Real Property, Goodeve’s

Personal Property. He even managed to learn enough Latin to go through

Justinian in the original. The impact of the legal training on Gandhi’s

political thought cannot be exaggerated. It deepened in him the idea of a

higher law morally superior to any constitution and positive law, a notion

very much present in chapter xvn of Hind Swaraj. Similarly his great

practical skill in preparing petitions to governments, in drafting consti-

tutions and resolutions for the various political bodies on which he served

both in South Africa and India is unimaginable without an appreciation

of his training in Western jurisprudence. His approach to politics was as

much jurisprudential as ethical.

Vegetarianism with him was more than a fad. He was a careful reader

of books on the philosophy of vegetarianism which by the end of the

nineteenth century had claimed its allegiance to ‘true civilisation’. He

read The Perfect Way in Diet (1881) by Anna Kingsford MD, Vice-president of

the London Vegetarian Society. Originally her doctoral dissertation for

the University of Paris, it advocated a return to the ‘natural and ancient

food of our race’, and connected vegetarianism with ‘the principles of

true civilisation’. The Ethics of Diet (1881) by Howard Williams, a Cambridge

xxxiv * Introduction

scholar, advanced a similar point of view. Vegetarians, it claimed, were

the pioneers of a ‘truer civilisation’. A ‘humaner and juster civilisation’

would be impossible without vegetarianism. Williams also exploded the

myth that vegetarianism was the ’cause’ of the defeat of Hindus at the

hands of beef-eating foreigners. Only prejudice, ignorance or sophistry

will argue this way, Williams countered. Tolstoy’s First Step, listed in

Appendix 1 to Hind Swaraj, was his introduction to the Russian edition

of Williams’ work. Gandhi’s life-long interest in the subject had a deep

philosophical root and it was linked to his concept of true civilisation. His

critique of modern medicine and modern doctors in chapter xi i becomes

intelligible in this context.

Gandhi’s interest in theosophy was temporary but it played an

important role in his intellectual development. For it made him aware of

the richness of Indian religious literature; it was also instrumental in

bringing him into contact with his life-long friends, Henry Polak and

Hermann Kallenbach. But already in South Africa he had become highly

critical of the ‘humbug’ associated with official theosophy {CW11:64-5).

His interest in Christianity, after his disappointment with the

preachers in rural Gujarat, became deep and intense in South Africa.

There it led him to undertake a serious study, not only of Christianity, but

also of Hinduism and other religions. His attitude towards missionaries

always remained ambivalent: he did not approve of high pressure

evangelism. At the same time he was appreciative of their effort to make

religion socially practical. He learnt from them the art of applying the

principle of disinterested service to the disadvantaged. To begin with, his

first biographer, Joseph Doke, was a Baptist missionary, whose dis-

interested work he greatly admired. And it was from another mission-

ary, Lancelot Booth, an Anglican, that he learnt his much loved art of

nursing: for a whole year, two hours daily, he received training as a nurse

and compounder at Booth’s hospital. His contact with the Catholic monks

and nuns of Mariannhill, outside Durban, was no less beneficial. In 1895

he visited the monastery and wrote a very moving article for the London

Vegetarian, praising the monks and nuns for combining prayer and work,

for treating the Blacks as equals, and for training them in useful arts such

Introduction * xxxv

as farming, carpentry, shoe-making, book-binding, printing and baking.

He himself sent Kallenbach to the monastery to learn the art of shoe

making. As Pyarelal, his secretary, wrote later, the pattern of life Gandhi

saw in Mariannhill ‘became an inspiring model for his various Ashrams.

He kept harking back to it again and again’ (Pyarelal 1965, 546). Back in

India he would hold out Mariannhill as a model for institutions devoted

to Harijan service: ‘My idea is to have a training institution of this type’

(CW 58: 261).

Gandhi’s acquaintance with Hellenic thought, like that with Roman

jurisprudence, was, as far as we know, limited to one book, Plato’s

Apology, listed in the Appendix. He found in it, as he put it, ‘the qualities

of an elixir’ (CW 8: 174). In 1908 a paraphrase of it was published in a

six-part series in Indian Opinion, and later as a pamphlet under the title

Story of a Soldier of Truth. The major lesson he learnt from this book, a

lesson which was to find its way to Hind Swaraj, was that there was

an irrefragable moral link between the order in the soul and order in

society. Of equal importance was the doctrine of the ultimacy of the inner

conscience and the option to suffer harm rather than to inflict it.

Typically, Gandhi read Plato with Indian eyes: Socrates was ‘a great

satyagrahi’ who practised satyagraha against his own people. The Gandhi

of Hind Swaraj is no doubt the Socrates of modern India. It is not enough

to find fault with the imperialists, he argues. Indians must become self-

critical and examine their own shortcomings. For India’s body politic is

being afflicted by both the external virus of foreign rule and the internal

virus of domestic corruption. It is necessary to make the right diagnosis

and to let the result be known in public. Only then would the body politic

be ‘cured and cleansed both within and without’. If India destroys only

one kind of germ, and not the other kind, the body politic will still be

ruined. The leaders of the Congress are focusing only on the external

malady. They should turn their attention to India’s internal weaknesses

as well. ‘If, through cowardice or fear of dishonour or death, we fail

to realise or examine our shortcomings and fail to draw the people’s

attention to them, we shall do no good to India’s cause, notwithstanding

the number of external remedies we may adopt, notwithstanding the

xxxvi * Introduction

Congress sessions (we may hold), not even by becoming extremists’ (CW 8:

173).

The influence of Tolstoy on Gandhi is widely recognised. For example,

Martin Green alone has devoted three books to this subject (Green 1978,

1983 and 1986). Gandhi himself directs the readers of Hind Swaraj to read

six of Tolstoy’s works, listed in the Appendix. Between them, they cover

four broad topics: Christianity as an ethical religion, aesthetics and

political action, critique of the new industrial civilisation, and the

colonial question in India.

The Kingdom of God Is Within You, which Gandhi read for the first time in

1894, as the Autobiography records, had ‘overwhelmed’ him. In this work

Tolstoy presents Christianity, not as a dogmatic, revealed religion, but as

an ethical system. At the heart of its teaching is the ethic of the Sermon

on the Mount, which, according to Tolstoy, teaches the doctrine of non-

violence and the ultimacy of the conscience. This admittedly facile view

of the New Testament disregards many troubling questions that the New

Testament raises – questions regarding daily temptations, doubt, agony,

death and resurrection, and above all, Pilate’s troubling question of

‘What is Truth?’ But Tolstoy thought that he had found in the New

Testament an answer to at least one question – the question of violence in

the world, namely ‘how to settle the conflict between people who now

consider a thing evil that others consider good, and vice versa’ – and

a workable solution for it. Either one must find ‘an absolute and

indubitable criterion of evil’, or one must not ‘resist evil by violence’. The

first solution had been tried but was found wanting; the second solution,

taught by Christ, is the only viable one (Tolstoy 1935, 58).

But two major obstacles stood in the way. The first was posed by

institutional Christianity, which justified the state, endorsed the theory

of just war, and condoned military service. This, in Tolstoy’s view, was due

to the corruption of Christianity, for ‘Christianity in the true sense puts

an end to the state’ (ibid., 281). The second obstacle was posed by modern

social scientists. They tended to reject the primacy of the conscience,

inner illumination and inner change in favour of external or institutional

changes. According to Tolstoy, however, religion is ‘the faculty of seeing

Introduction * xxxvii

prophetically the true meaning of life’; as such it is an indispensable

source of all sound political theory. But moderns such as Renan, Strauss,

Comte, Spencer and Marx either reject religion as superstition or value

it only for its social or psychological uses. They insist that human

betterment is effected ‘not by moral efforts of individual men towards

recognition, elucidation, and profession of truth, but by a gradual

alteration of the general external conditions of life’. They believe that

‘the chief activity of man who wishes to serve society and improve the

condition of mankind should be directed not to the elucidation and

profession of truth, but to the amelioration of external political, social,

and, above all, economic conditions’ (ibid., 401-2). ‘Let all those external

conditions be realised’, responds Tolstoy, ‘the position of humanity will

not be bettered’ (ibid., 411). It can and will be bettered, contends Tolstoy,

if both internal and external changes occur, when humans learn to listen

to their true Christian conscience in which alone is revealed the Kingdom

of God, which is a kingdom of love and non-violence.

The Kingdom of God Is Within You was mandatory reading for members of

the Phoenix Settlement, and later Gandhi had it translated into Gujarati.

With Tolstoy’s What is Art?, which he also arranged to be translated

into Gujarati, we enter into what was for Gandhi an unsuspected new

intellectual terrain. For contrary to popular belief Gandhi had a deep

understanding of the connection between aesthetics, symbols, ethics and

political action; he derived his basic ideas on this point from Tolstoy and,

as we shall see shortly, from Ruskin as well.

To begin with, Tolstoy rejects the doctrine of an autonomous art – of

art for art’s sake. According to him art is a very important form of human

activity; but it is an activity connected to other forms of human activity.

It does not enjoy a privileged position in respect to goodness and truth.

The separation of the claims of aesthetics from those of goodness, for

which he blames Nietzsche, the French Decadents and the early Oscar

Wilde, is contributing greatly to the corruption of life in modern times.

What passes for art today tends to pander to the hedonistic instincts of

the people, especially the wealthy. All authentic art for Tolstoy springs

from an inner experience of the ‘religious’ perception of the meaning of

xxxviii * Introduction

life. ‘Art is a human activity consisting in this, that one man consciously,

by means of certain external signs, hands to others feelings he has

lived through, and that others are infected by these feelings and also

experience them . . . To evoke in oneself a feeling one has once

experienced and, having evoked it in oneself, then by means of move-

ments, lines, colours, sounds, or forms expressed in words, so to transmit

that feeling that others experience the same feeling – this is the activity

of art’ (Tolstoy 1924, 173). Thus he distinguishes between the internal

criterion of art and the subject matter of art. The internal criterion, by

which all art must be judged in the first instance, is the ability to evoke

feelings. But art has an external criterion as to its subject matter: the

external criterion by which art is judged in the second instance is art’s

ability or the lack thereof of promoting feelings of love and human

solidarity. According to Tolstoy art has an indispensable role to play in the

great task of counteracting the hedonistic tendencies of modern culture.

Its task today, as to its external criterion, ‘is to make that feeling of

brotherhood and love of one’s neighbour now attained by only the best

members of society, the customary feeling and instinct of all men’ (ibid.,

332).

Tolstoy’s emphasis on experience and feeling, on the religious origins

of great art, on the need to communicate feeling through appropriate

symbols, evoked a deep response in Gandhi. Hind Swaraj (ch. xiv) under-

lines the importance of the need to have an inner experience of what swaraj

means; only then would one be able to communicate to others one’s

concern for them with credibility and authenticity. Moreover, the

invention or perhaps more accurately, the reinvention, by Gandhi of

the symbol of the spinning-wheel (ch. xx) was an artistic invention of the

first order. Through that symbol alone – there were many others that he

used with great effect – he communicated values of solidarity between

the rich and the poor, of manual labour, and what we would now describe

as appropriate technology.

Three other of Tolstoy’s works listed in the Appendix – How Shall We

Escape?, The Slavery of Our Times and The First Step – are essentially criticisms

of the various aspects of the new industrial civilisation. They deal with the

Introduction * xxxix

evils of exploitation of the workers, the degradation of the peasants, the

absence of the virtue of moderation, and the rampant consumerism

characteristic of modern life.

Finally there is the controversial Letter to a Hindoo, referred to above. At

the heart of the Letter lies Tolstoy’s explanation of colonialism in India.

Indians are as much responsible for it as are the British, if not more: ‘it is

not the English who have enslaved the Indians, but the Indians who have

enslaved themselves’. If the English have enslaved Indians it is because

the latter ‘recognised, and still recognise, force as the fundamental

principle of social order*. In accord with this principle ‘they submitted to

their little rajahs’, and on their behalf struggled against one another,

fought the Europeans and the English. For the Indians to complain about

the English is like the alcoholic complaining about the wine merchants.

If Indians renounce the law of violence, Tolstoy concludes, ‘not only will

hundreds not enslave millions, but even millions will be unable to

enslave one individual’ (Tolstoy 1987, 55-6). What India needed was not

revivalism (‘by your Vivekanandas, Baba Bharatis, and others’, ibid., 60),

but a practical commitment to non-violence. In 1909/1910 Gandhi

published both the English and the Gujarati versions of the Letter intro-

ducing them with two significant prefaces. These share with Hind Swaraj

a common ideological outlook.

In addition, Gandhi read a large number of nineteenth-century British

critics of the new industrial civilisation, among them Carlyle, Ruskin and

others mentioned in the Appendix. It is from Ruskin that Gandhi derives

the basic principles of his economic philosophy. The first of two books by

Ruskin which affected Gandhi – A Joy for Ever and Its Price in the Market – was

originally the text of two lectures delivered at the famous Art Treasures

Exhibition held in Manchester in 1857, and published in the same year

under the title The Political Economy of Art. It was reissued under its new

title in 1880, and the inspiration for the change came from Keats’ famous

line ‘A thing of beauty is a joy for ever’, the motto of the Manchester

Exhibition. This work marks the beginning of Ruskin’s critique of the

industrial civilisation. One of the defects of the latter, he pointed out, was

its disregard for aesthetics. True political economy, unlike the one

xl * Introduction

accepted by modernity, is the proper management of the nation’s labour.

Now the proper management of the nation’s labour ought, Ruskin urged,

to provide for both ‘utility and splendour’. In other words, it should

provide for the basic needs for food, shelter and clothing, pleasant objects

of minimum luxury, healthful rest, and serviceable leisure – and in that

order. When labour is well managed, it would be able to provide for all

these. However, while the new political economy provides for the luxury

of the few, it does not seem capable of satisfying the basic needs of the

many. Ruskin’s view is that ‘blankets’ must come before ‘silk laces’: ‘as

long as there are cold and nakedness in the land around you, so long there

can be no question at all that splendour in dress is a crime . . . as long as

there are any who have no blankets for their beds, and no rags for their

bodies, so long it is blanket-making and tailoring we must set people to

work at – not lace’ (Ruskin 1911, 59). There can be little doubt that Gandhi

adapts Ruskin’s dictum to India in the form of his doctrine of appropriate

technology.

But it was the second book of Ruskin’s, Unto This Last (i860), that had

the more profound impact on Gandhi. The Autobiography speaks of ‘the

magic spell’ of this book which he read in 1904 on a night journey from

Johannesburg to Durban. It produced an almost instantaneous change in

him. The following is the account of what he learnt from that book:

‘(1) That the good of the individual is contained in the good of all. (2) That

a lawyer’s work has the same value as the barber’s, inasmuch as all have

the same right of earning their livelihood from their work. (3) That a life

of labour, i.e., the life of the tiller of the soil and the handicraftsman, is

the life worth living. The first of these I knew. The second I had dimly

realised. The third had never occurred to me . . . I rose with the dawn,

ready to reduce these principles into practice’ (CW 39: 239).

The reading of Unto This Last produced two immediate results. The first

was Gandhi’s decision to establish the Phoenix Settlement, a community

of friends who shared in his newly discovered convictions. It remained

the prototype of the three other communities or ashrams he founded later

in his life, the Tolstoy Farm outside Johannesburg, the Sabarmati Ashram

outside Ahmedabad, and Sevagram outside Wardha. And the second was

Introduction * xli

to serialise a nine-part paraphrase of Ruskin’s book in Indian Opinion, and

later to publish it as a pamphlet under the title Sarvodaya, a name which

he also gave to his newly formulated economic philosophy. The title Unto

This Last came from St. Matthew 20: 14. Gandhi gave it the title of

Sarvodaya for the sake of ‘Indians who do not know English’. Other

adaptations also followed. Ruskin had postulated ‘social affection’ as the

basic principle of a humane economy, in place of ‘self-interest’ and

‘competition’ postulated by modern political economy. Gandhi under-

stood ‘social affection’ in terms of the Hindu concept of daya (com-

passion). Ruskin wanted to moderate the forces of the market by the

principle of honour: If the clergyman or the soldier could work for

honour, not profit, why not the businessman or the industrialist? And

Gandhi understood honour in terms not of obligations of status, but of

equality and of saVya (truth). Finally, Ruskin saw the value of handicrafts

even in an industrial society; Gandhi saw the value of the spinning-wheel

and handicrafts for the whole of India.

The last chapter of Sarvodaya reads like a prelude to Hind Swaraj. As

Gandhi recognised, the Indian middle class was clamouring for swaraj,

which it identified with political power – to be gained by driving out the

British by force – and with economic prosperity – to be brought about by

rapid industrialisation. Gandhi found such a notion of swaraj totally

unacceptable. He felt that even if the British were expelled violently and

economic development achieved, it would still not bring any real swaraj

to India. Real swaraj required not only political power and economic

prosperity but also, and above all, a certain moral development among

the people, especially the middle class. ‘Real swaraj consists in restraint.

He alone is capable of this who leads a moral life, does not cheat anyone,

does not forsake truth and does his duty.’ And the new Indian middle

class, in his opinion, had not yet reached that level of moral development.

‘We must have industry’, he agreed, ‘but of the right kind.’ The kind of

industry that emerged in the nineteenth century had levied a heavy toll

on everyone in terms of civilisation. Ruskin had convinced him of that. He

therefore wondered whether India could think of a different pattern of

political and economic development, one hospitable to its civilisation,

xlii * Introduction

and one that would preserve and promote, rather than destroy its

traditional values. ‘India was once looked upon as a golden land’, he

wrote, ‘because Indians then were people of sterling worth. The land is

still the same but the people have changed and that is why it has

become arid. To transform it into a golden land again’, he concluded, ‘we

must transmute ourselves into gold by leading a life of virtue. The

philosopher’s stone which can bring this about consists of two syllables:

satya [truth]. If therefore, every Indian makes it a point to follow truth

always, India will achieve swaraj as a matter of course’ (CW 8: 373-5).

Gandhi’s concern for modern civilisation and swaraj expressed itself in

his deep interest in the revitalisation of India’s villages. This explains the

inclusion of Henry Sumner Maine’s classic, Village Communities in the East

and West (1871), in the Appendix. Here again Hind Swaraj breaks new

ground. No Indian thinker had a better grasp of the truth that swaraj

would mean little for India if the lives of the poor in the villages saw no

significant improvement. He viewed with alarm the rapid rise of new

urban centres – ‘the real plague spots’ of India, as he called them. In a

country so overpopulated and so heavily dependent on agriculture, the

villages held the key to economic and political development.

It was Maine’s contention that villages in traditional India were

representative institutions, and that the ancient village council had

enjoyed both quasi-judicial and quasi-legislative powers. The intro-

duction of the new utilitarian state, with its new adversarial court

system, led to the ruin of the villages as the ultimate unit of national life,

shifting their economic power to the new urban centres and their quasi-

judicial and quasi-legislative powers to the new breed of lawyers

condemned in chapter xi of Hind Swaraj. As far as Gandhi was concerned,

this was one of the worst consequences of the introduction of modern

civilisation into India. The life of the Indian peasant had become a

veritable hell. He had become prey for the greedy urban middle class.

Gandhi used Maine’s thesis for two purposes. First, he used it to

support his argument that Indians in South Africa should be allowed to

vote, since, as Maine had shown, they were inheritors of a civilisation that

had representative institutions (CW 1: 93,152,154; CW 3: 332, 341). And

Introduction * xliii

back in India he used Maine’s thesis in his life-long campaign on behalf of

the Indian village (CW 28:108; CW 48:197; CW 85: 79).

A good deal of Hind Swaraj’s scepticism regarding the new industrial

civilisation comes from the authors he had been reading in South Africa

and London – Edward Carpenter, Max Nordau, Godfrey Blount, Thomas

Taylor and Robert Harborough Sherard – not household names today, but

names (listed in the Appendix) that carried some weight at the turn of the

century. Carpenter’s Civilisation: Its Cause and Cure, originally a lecture

delivered in 1889 to the Fabian Society, is mentioned in chapter vi.

Carpenter viewed civilisation in historicist terms (something which

Gandhi does not): civilisation is a stage through which every society

passes, just as having measles is a stage through which every individual

passes. Hence Carpenter’s use of the metaphor of’disease’ for civilisation.

Gandhi retains the metaphor but modifies its use – modern civilisation is

a curable disease, and Gandhi presumably its doctor, at least as far as India

is concerned.

Blount’s pamphlet, A New Crusade (which was also the name of an

organisation he founded to counteract the ill effects of modern civilis-

ation), was summarised in Indian Opinion in 1905. Its motto, ‘simplicity,

art, aspiration’, appealed to Gandhi greatly. Its principles did so even

more: the betterment of society begins with the betterment of the

individual; country life is the best form of the good life; handicrafts and

agriculture are conducive to human well-being; machinery is ‘the Devil’s

instrument’; politics can only seal, never initiate, social reform; life

without work is guilt, while work without art is brutality; work is a form

of liturgy, etc. Blount anticipates, as it were, Gandhi’s crusade for the

homespun khadi: members of the ‘new crusade’ were to wear homespuns

and use only hand-made boots, crockery, furniture, and so on (Blount

1903).

Taylor’s Fallacy of Speed was also summarised in Indian Opinion (CW 10:

379). Divided into three short chapters – ‘Speed and population’, ‘Speed

and profit’ and ‘Speed and pleasure’ – the book challenges the prevailing

assumption that ‘faster is better’. He had in mind the railways (see Hind

Swaraj, ch. ix), the shift of population from rural areas to new ugly, urban

xliv * Introduction

centres, the dwindling of opportunities for leisure and relaxation. Life is

being lived ‘on a high-speed basis’ regardless of whether ‘the results in

their sum total are beneficial’. Taylor reaches the pessimistic conclusion

that ‘on the whole’ healthy conditions are less readily available under the

reign of speed than they were under the reign of a slower pace: ‘there is

something about the age in which we live which militates against leisure

in considerable sections of the community . . . Does quick locomotion

finally tend more to give leisure or to destroy it?’ (Taylor 1909, 63).

Max Nordau is included in the Appendix as being the author of

‘Paradoxes of civilisation’. This obviously is an error, since there is no such

work in any Nordau bibliography. But Nordau did write Conventional Lies

of Civilisation (1895) and Paradoxes (1906). Gandhi may have read both;

there is sufficient internal evidence in Hind Swaraj to suggest that

Conventional Lies of Civilisation is the book that is relevant here. Hind

Swaraj’s pessimism about modern civilisation is attributable to a

large extent to Nordau. Pessimism, Nordau held, was the keynote of

nineteenth-century European civilisation, as piety was that of the

civilisation of the Middle Ages – pessimism in art, literature, religion,

economics and politics (Nordau 1895, 6). The reason is the opposition

between thought and action, and ‘the lack of truth in our lives’. The

contrast Gandhi draws in Hind Swaraj between modes of modern life and

the earlier modes of life with respect to clothing, food, dwellings and so

forth is reminiscent of what Nordau writes in his chapter ‘The economic

lie’. In earlier civilisations clothing was coarser, dwelling-places less

comfortable, the food more primitive, the utensils fewer in number.

Today the cities grow at the expense of the farming population, and the

attitude of the moderns towards manual labour is reprehensible (Nordau

1895, i86ff.). The modern liberal professions, especially those of modern

lawyers and doctors, are parasitic since they draw on both the rich and

the poor (ibid., 206-14).

Pessimism is also the dominant note of White Slaves of England: Being a

True Picture of Certain Social Conditions in the Kingdom of England in the Year

1897, written by Robert Harborough Sherard (1861-1943), son of an

Anglican clergyman and a great-grandson of William Wordsworth, and

Introduction * xlv

biographer of Oscar Wilde. The book contains a harrowing account of the

life of the average industrial worker in England at the turn of the century

– the alkali workers, the nail-makers, the slipper-makers and tailors, the

wool-combers, the white-lead workers, and the chain-makers. They share

a common ‘horrible slavery’, the landlord’s tyranny, poor wages and poor

health care. The condition of women in the new factories is unimaginably

appalling – a fact noted by Gandhi in chapter vi.

Sherard’s point is that the affluence which the industrial civilisation

has produced has not improved the lot of the vast majority of humankind,

nor is it likely to do so unless there is a moral change on the part of the

rich and the powerful. And there is little sign of such change occurring,

since affluence has not lessened the extent and intensity of want among

the rich and the powerful, and since science and technology per se seem

incapable of doing anything about it. Sherard invokes in support of this

pessimistic view T. H. Huxley’s testimony. ‘I do not hesitate to express the

opinion’, wrote the great scientist, ‘that there is no hope of a large

improvement of the condition of the greater part of the human family;

if it is true that the increase of knowledge, the winning of a greater

dominion over nature, which is its consequence, and the wealth which

follows upon that dominion, are to make no difference in the extent and

intensity of want, with its concomitant physical and moral degradation

amongst the masses of the people, I would hail the advent of some

kindly comet which would sweep the whole affair away as a desirable

consummation’ (cited by Sherard 1897, 241). Gandhi would have agreed

with Huxley’s analysis though not with his pessimism. Pessimism is never

normative to Hind Swaraj; on the contrary, the book is hopeful that the

advent of a moral revolution in the hearts and minds of the rich and

the powerful, i. e., the advent of real swaraj, would still be a possibility.

Hind Swaraj has its American, or rather New England, sources as well.

Henry David Thoreau is mentioned in the Appendix, and Ralph Waldo

Emerson in the Preface. Also worthy of mention is William Maclntyre

Salter whose Ethical Religion Gandhi had paraphrased and published in an

eight-part series in 1907 in Indian Opinion. The authors mentioned or

discussed in this book included John D. Rockefeller, Jeremy Bentham,

xlvi * Introduction

Wendel Phillipps, Daniel Webster, Matthew Arnold, Ralph Waldo

Emerson, St Francis Xavier, St Theresa and Charles Darwin (to whom

Gandhi devoted a chapter). Thoreau remained a source of life-long

inspiration for him, though the genesis of satyagraha had occurred

independently of him. Gandhi did find in him ample confirmation

for his new philosophy. His Principles of Civil Disobedience was para-

phrased and published in 1907 in Indian Opinion. He was heartened to

read that conscience, not majorities, should have the ultimate say in

judging what is politically right and wrong, that while it is not one’s duty

to eradicate evil, it is certainly one’s first duty not to give support to it,

that even one person’s action counts although the multitude may be

opposed to it, that in an unjust political regime the prison is the right

place for the just person, that only that state is worthy of obedience which

recognises the just individual ‘as a higher and independent power’ from

which the state’s own power is ultimately derived. As for Life Without

Principle, also listed in the Appendix, it too confirmed many ideas

germinating in Gandhi’s mind. He would have agreed with Thoreau’s

dicta that politics without virtue is ‘a kind of vegetation’, that good

manners cannot be a substitute for civic virtue. What modern politics

lacks and what it needs most is ‘a high and earnest purpose’, and an

appreciation for ‘culture more than for potatoes’.

He read Emerson’s Essays, and read it very carefully; how carefully may

be gathered from the instructions he gave to Maganlal Gandhi, his deputy

at Phoenix: the latter was to read Emerson by marking important

passages first, and later by copying them out in a notebook {CW 9: 209).

This gives us a clue to Gandhi’s own reading habits. He read Emerson in

early 1909, in the Pretoria jail {CW 9: 240), but unfortunately we are

not told which essays or in which edition. The 1903 edition, first series,

available in South Africa, contained such essays as ‘History’, ‘Self-

reliance’, ‘Spiritual laws’, ‘Heroism’, ‘The over-soul’, and ‘Art’. In any case,

Gandhi saw in Emerson’s essays, as he put it, ‘the teaching of Indian

wisdom in a Western garb’ (ibid.).

Readers of Hind Swaraj may wonder what nineteenth-century Italy has

to do with colonial India and why Italy deserves a chapter (ch. xv) in

Introduction * xlvii

Gandhi’s book, and why Giuseppe Mazzini should appear in the

Appendix. The reason is that Italy’s struggle against Austria and the

history of its unification had an almost normative standing in late

nineteenth- and early twentieth-century Indian consciousness. Already in

the 1870s the Bengali intelligentsia were reading Mazzini, and Savarkar,

as noted earlier, had translated one of Mazzini’s works into Marathi.

Besides, Sir John Seeley’s influential Expansion of England (1883), which

Gandhi had read before 1903 (CW 3: 383), deliberately compared the way

Italy achieved its unification with the way India was trying to achieve its

own. By listing Mazzini’s Duties of Man in the Appendix, Gandhi was

sending a signal to the Indian nationalists that he was to be interpreted

in strictly ethical and non-violent terms, and not in militaristic terms, as

the Indian revolutionaries had done.

A glimpse into Gandhi’s Western intellectual sources should go a long

way towards correcting the view held by some that the Mahatma was

opposed to Western civilisation as such. Such a view is so simple as to be

false. As Sir Ernest Barker puts it, he was ‘a bridge and reconciler’ (Barker

*949> 58). The breadth and depth of his knowledge of Western intellectual

sources suggest that his attack was limited to certain unhealthy tenden-

cies in modern Western civilisation and that the attack was not motivated

by any consideration of narrow nationalism or anti-colonialism. On the

contrary, in Hind Swaraj he joins forces with many concerned Western

thinkers in the defence of true civilisational values everywhere, East and

West. He hoped for the day when England would reintegrate modernity

within the framework of traditional British culture (ch. xx).

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This will be a 10-12 page (MLA FORMATT) paper that carefully explores the “original” context, message, and meaning of a specific passage of the New Testament. Generally, a passage is longer than just a few verses, but is not longer than a chapter.

At a minimum, the paper will consist of:

The correct identification of the passage (where the passage begins/ends, its placement within the book, its placement within the Bible, etc.), giving specific reasons for each of your conclusions,
An analysis of the literary style and characteristics of both the passage and the book in which it is found (citing specific references),
The cultural and historical background of your chosen passage,
A detailed and thoughtful application of the appropriate exegetical approach suggested during the course,
Identification and explanation of any unique and/or significant phrases used in the passage,
A concluding section on the modern relevance and/or application of the passage, and
Specific references from at least five sources. Please note:

Sources must be in addition to the Required Texts, and
Although Wikipedia.com can be a good starting point to look for other web sites or resources, it is not an acceptable academic resource as authorship is anonymous.

All conclusions/opinions must be supported and documented with relevant and appropriate evidence and/or examples.

Please note that originality of submissions will be verified by Turnitin. Both you and your instructor will receive a copy of the originality report.

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Designing and Developing an e-Learning Course professional essay help: professional essay help

Assignment 4: Designing and Developing an e-Learning Course – Part 2

Due Week 8 and worth 200 points

Preparation:

Click here to access the CourseSites Tutorial Series.

Go to the Course sites Website and go through the tutorials to help familiarize yourself with Blackboard. Additional links and tutorials may be available in the course shell. You will use this Website to create your course. https://www.coursesites.com/webapps/Bb-sites-course-creation-BBLEARN/pages/getstarted.html

Scenario: In this assignment, you are required to design, develop, and implement a mini-online, six (6) week course, using the Course Management System (CMS), Blackboard. The subject matter of the course must be approved by the class instructor provided in feedback of Assignment 3: Proposed Course for Development Part 1.

Write a four to six (4-6) page paper in which you:

Part A Course Content – Described

Revise Assignment 3 based on feedback from your professor.
Name the course and provide an ID.
Provide a course description with three (3) goals and a welcoming announcement.
List one (1) or two (2) required instructional materials for the course and at least three (3) supplemental materials (in APA format), providing a rationale for each.
List three to five (3-5) learning outcomes for the first three (3) weeks of instruction.
Recommend three to four (3-4) instructional strategies to be used in the course, providing a rationale for each.
Design a weekly schedule for these first three (3) weeks that includes: (a) Topic(s) and (b) learning outcomes that are aligned with the topics.
Include in the weekly schedule (a) two (2) discussion questions for each of the three (3) weeks and (b) required activities.
List two (2) assignments: (a) a five (5) -question quiz and (b) a writing assignment.

Your written assignment must follow these formatting requirements:

Be typed, double spaced, using Times New Roman font (size 12), with one-inch margins on all sides; citations and references must follow APA. Check with your professor for any additional instructions.
Include a cover page containing the title of the assignment, the student’s name, the professor’s name, the course title, and the date. The cover page and the reference page are not included in the required assignment page length.

Part B Blackboard Shell – Developed

Directions:

Go to coursesites.com.
Click on the Sign Up link (top right corner) and choose option “As Instructor.”
Complete the Sign Up process.
Choose Create New Course.

Name the course (e.g., John Smith_Introduction to Social Science).
Provide Course ID (e.g., JohnSmith_ISS100).
Provide a course description with three (3) goals.

Directions:

In the Enrollment Options, select the option “Instructor-Controlled”
Click on the link “Save and Continue” link (green color)
Skip Invite Students. Click on Customize Course link (green color)

Provide a welcoming announcement on the Home Page in the course site you just created by clicking on the “more announcements” link at the bottom of box titled “My Announcement.”
Build three (3) content areas using the Content area in the main menu on the left side of the screen: (hover mouse over “+” > click on Content Area), naming the content areas: Week1 Content, Week 2 Content and Week 3 Content (Make sure you check the box “Available to users.”) .
Create one item in each content area that has an attached three to four (3-4) completed PowerPoints slides pertaining to the content of your mini-course.

Directions:

Go to the Information link (Left Course Menu) and create the required course elements listed next:

List the one or two (1 or 2) required instructional materials and at least three (3) supplemental materials. Name this item “Instructional and Supplemental Materials.”
List three to five (3-5) learning outcomes for the first three (3) weeks of instruction. Name this item “Learning Outcomes: Weeks 1-3.”
Build a weekly schedule for these three (3) weeks that includes: (a) topic(s) and (b) learning outcomes that are aligned with these topics. Name this item “Weekly Schedule: Weeks 1-3.”

Directions:

Go to the Discussions area in the left course Menu.

Create a Forum in the Discussions area and name it Week 1-3 Discussion.
Post two (2) discussion questions by creating a new thread for each question.

Directions:

Create another Content Area (hover mouse over “+” > click on Content Area) in the Left Course Menu and name it Assessments (Make sure you check the box “ Available to users.”). Then use the Assessments drop down menu to create a quiz by choosing Test and a writing assignment by choosing Assignment.

Create: (a) a five (5) question quiz and (b) a writing assignment in the Assessments link.

The specific course learning outcomes associated with this assignment are:

Design an online learning experience.
Plan the resources required to support an online learning experience.
Use technology and information resources to research issues in theory and practice of e-Learning.
Write clearly and concisely about theory and practice of e-Learning using proper writing mechanics.

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technology video and social media reseach paper essay help

video-http://www.nytimes.com/video/us/100000003841604/blacktwitter-after-ferguson.html

How did technology(video) and social media (twitter, Instagram tumbler, Facebook) help to enable the black lives matter movement?

2. How did the three people highlighted become activists?

3. What does Zellie Imani mean when he says we don’t rely on the mass media. we rely on ourselves

4. what did u learn from the video?

other question : What role is social media playing in the growing divide between police and African Americans?

2.Do you agree with colin kaepernick refusal to stand for the playing of the Nathen anthem? Explain why or why not?

3. After a season of high-profile protesting, san francisco 49ers quarterback colin Kaepernic has revealed that he did not voted in the 2016 presidential election. In your opinion , does his refusal to vote make him a hyprocrite? Explain Why or why not.

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Assignment onLiberty Challenged in Nineteenth Century America Thesis a level english language essay help

Assignment 2.1: Liberty Challenged in Nineteenth Century America Thesis and Outline

Due Week 7 and worth 50 points

America became a free independent nation. With the signing of the Treaty of Paris in 1783, the former mother country, England, recognized that its children, the colonies, were now on their own. A constitutional republic was birthed, thus the challenges began. Slavery, the “Peculiar Institution,” was a monumental issue facing the country. Would it die or would it survive and possibly take a nation divided with it? This sectionalism followed Americans up into the Civil War. Dissect this crisis by addressing parts I and II below.

For the next part of this assignment you will create an outline of the main points you want to address in this paper. This will serve as the basis for your Assignment 2.2 Final Draft. (Note: Please use the Purdue Owl Website to assist you with this assignment; this website can be accessed at: https://owl.english.purdue.edu/engagement/2/2/55/

Part 1:

Write a thesis statement that is one to two (1-2) sentences long in which you:

State your thesis on the significance of this slavery issue, as exemplified in your research. Justify your response.

For the first part of this assignment you will create a thesis statement. A thesis statement is usually a single sentence somewhere in your first paragraph that presents your main idea to the reader. The body of the essay organizes the material you gather and present in support of your main idea. Keep in mind that a thesis is an interpretation of a question or subject, not the subject itself. (Note: Please consult the Purdue OWL Website with tips on how to construct a proper thesis; the website can be found at: https://owl.english.purdue.edu/owl/resource/545/01/

Part 2:

2. Write a one to two (1-2) page outline in which you:

Describe two (2) outcomes of the 3/5ths Compromise, Missouri Compromise of 1820, Compromise of 1850, Kansas-Nebraska Act, and the Dred Scott Decision. Note: Be sure to provide two (2) outcomes for each legislation.
Suggest three (3) reasons why slavery was and is incompatible with our political and economic system.
List three to five (3-5) driving forces that led to the Civil War.
Use at least three (3) academic references besides or in addition to the textbook. Note: Wikipedia and other Websites do not qualify as academic resources.

Your assignment must follow these formatting requirements:

Be typed, double spaced, using Times New Roman font (size 12), with one-inch margins on all sides; citations and references must follow APA or school-specific format. Check with your professor for any additional instructions.
Include a cover page containing the title of the assignment, the student’s name, the professor’s name, the course title, and the date. The cover page and the reference page are not included in the required assignment page length.

The specific course learning outcomes associated with this assignment are:

Recognize the main factors that led to America’s early development.
Identify and discuss the different ways that the heritages of slavery, the Civil War, and Reconstruction have shaped America’s history.
Summarize and discuss the ways that formal policies of government have influenced the direction of historical and social development in the United States.
Examine how changes in social and economic conditions and technology can cause corresponding changes in the attitudes of the people and policies of the government.
Specify ways that women and minorities have responded to challenges and made contributions to American culture.
Use technology and information resources to research issues in American History to 1865.
Write clearly and concisely about American History to 1865 using proper writing mechanics

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The politics of expatriate Indians devry tutorcom essay help: devry tutorcom essay help

THE POLITICS OF

EXPATRIATE INDIANS

Expatriate Indians at the turn of the twentieth century were a motley

crowd of university students, recent graduates and budding intellectuals

who had gone abroad – to England mostly, but also to the United States,

Introduction * xxv

Canada, the Continent, and even Japan – to prepare themselves for

modern careers in science, technology, law, medicine, and the like. A

significant number of them were drawn together by their nationalist

fervour and by their disenchantment with the Indian National Congress.

They were attracted to various European revolutionary movements and

ideas – terrorism, Russian nihilism, Marxism, the ideologies of the Irish

home rule movement and the the Italian risorgimento. Some of them were

active supporters of such Indian secret societies as the Abhinav Bharat of

the Bombay Presidency and the Anusilan Samiti of Bengal. While abroad

they continued their support of these societies by engaging in gun-

running and by sending to India manuals for making bombs and other

weapons of destruction. To Gandhi they appeared to be misguided

Indians fully committed to ‘modern civilisation’ who wished to fashion

India on the model of Great Britain, Italy or Japan. Even a superficial

glance at Hind Swaraj will be enough to make the reader realise that

Gandhi had this group very much in mind when he wrote Hind Swaraj. It

is directed as much against them as against the practitioners of imperial-

ism who in his view were violating the norms of the British constitution.

A key figure among these expatriates was undoubtedly Shyamji

Krishnavarma (1857-1930). A Gujarati like Gandhi himself, he was a

gifted linguist brought to England to be an assistant to the Oxford

Sanskritist, Sir Monier Monier-Williams. Graduating from Balliol College,

Oxford in 1882, he qualified for the Bar from the Inner Temple. After a

brief career in India serving under various maharajas, he returned to

England to work full-time for the Indian nationalist cause. As befits a

‘modern’, he came completely under the spell of Herbet Spencer, in

whose honour he endowed an annual lectureship at Oxford in 1905

(which continued until 1910, when the money was returned because of

Krishnavarma’s involvement in terrorist activities). In addition, he

endowed five Herbert Spencer Indian fellowships, each valued at Rs. 2,000,

and a Swami Dayanand fellowship as well. Six other fellowships, each

valued at Rs. 1,000, named after Edmund Burke and Ganesh Vasudevjoshi

of Poona (the founder of the swadeshi movement there) were also

established. In 1909, when Gandhi was still in London, four ‘Martyr

xxvi * Introduction

Dhingra scholarships’ were established to honour the memory of the

assassin of Sir William Curzon-Wyllie. The object of these educational

endeavours was to bring bright Indian youths to Europe and America for

training in the theory and practice of violent revolution.

Krishnavarma was also the founder of India House (1905) at Highgate

in London to offer residential facilities for these young men. Gandhi

himself stayed there for a few days on his 1906 visit to London and had

long conversations with him on Indian politics and on the philosophy of

swaraj. Even more significant was the founding of a revolutionary penny

monthly, The Indian Sociologist (1905), which Krishnavarma edited and

published from London. It was dedicated to propagating Spencer’s ideas

as being absolutely essential for the modernisation of India. As if

to remind everyone of this, the monthly carried on its masthead two

quotations from Spencer: ‘Every man is free to do that which he wills, pro-

vided he infringes not the equal freedom of any other man’ (Spencer 1893,

46); and ‘Resistance to aggression is not simply justifiable but imperative.

Non resistance hurts both altruism and egoism’ (Spencer 1878,168).

The activities of the extremists at India House became a matter of

public concern and questions were raised in parliament. Suspecting

danger, Krishnavarma left London for Paris in 1907 taking the monthly

journal with him. Towards the end of 1909, following the assassination

of Curzon-Wyllie by Madanlal Dhingra, India House was closed down

permanently.

Though the relationship between Gandhi and Krishnavarma was

friendly – even respectful – in 1906, it had deteriorated beyond repair by

1909. A leading article in The Indian Sociologist of October 1913 denounced

Gandhi’s philosophy of non-violence as being ‘utterly subversive of all

ethical, political and social ideals’.

While Krishnavarma was the organising genius of the Indian expatri-

ates, V. D. Savarkar (1883-1966) was the brain of the group. Recipient of a

Shivaji scholarship (one of several established by Krishnavarma),

Savarkar, on Tilak’s recommendation, was brought to London in 1906,

where he lived in India House for a period. His stay in London ended in

early 1910, when he was arrested for revolutionary activities and

Introduction * xxvii

deported to the Andamans. However, while in London, he produced two

works, one a translation of Mazzini’s Life from English into Marathi, and

the other, the highly imaginative The Indian War of Independence of 1857, a

militaristic interpretation of the events of 1857. Originally written in

Marathi, it was translated into English by ‘diverse hands’ and published

in London in May 1909, only two months before Gandhi’s arrival there.

Chapters of this book were read and discussed by the residents of India

House. The most prominent among the revolutionaries to be influenced

by Savarkar was Madan Lai Dhingra (c. 1887-1909), an engineering

student from Imperial College, London, turned revolutionary (mentioned

in ch. xvi). His assassination of Sir William Curzon-Wyllie, the ADC to

the Secretary of State for India, on 1 July 1909, a few days before Gandhi’s

arrival in London, shook London, the Indian community in England, and

Gandhi himself. It was a modern political act par excellence – terrorism

legitimised by nationalism. ‘Every Indian should reflect thoroughly on

this murder’, Gandhi wrote to his friend Polak. ‘Mr. Dhingra’s defence (by

Indian revolutionaries) was inadmissible . . . He was egged on to do this

act by ill-digested reading of worthless writings . . . It is those who incited

him to this that deserve to be punished’ (CW 9: 302).

It was well known among Indian expatriates living in London that

Savarkar was the man who ‘incited’ Dhingra to commit the murder.

Gandhi had met Savarkar in the autumn of 1909 and shared a platform

with him. On this occasion, they agreed to disagree on the question of

whether the Ramayana taught ahimsa or not. ‘When I was in London’,

Gandhi recalled later, ‘Shyamji Krishnavarma and Savarkar and others

used to tell me that the Gita and the Ramayana taught quite the opposite

of what I said they did’ (CW 32:102). It is difficult to estimate the extent

of Savarkar’s role in the formulation of the philosophy of Hind Swaraj:

D. Keer, the biographer of both Gandhi and Savarkar, goes so far as

to claim that it was written in response to Savarkar. This is clearly an

exaggeration, but there is definitely some truth in it. However that may

be, during the later decades the ideological gap between the two only

widened. Savarkar, who in his London days was a supporter of

Hindu-Muslim unity, later changed his attitude towards the Muslims

xxviii * Introduction

and propounded the intensely anti-Muslim ideology of hindutva. Not

surprisingly, it was one of Savarkar’s militant supporters who turned out

to be Gandhi’s assassin.

There are two other leading ‘modern’ expatriate Indian revolution-

aries, both Gandhi’s contemporaries, whose activities are worthy of note

here. The first is the remarkable Parsee revolutionary, Madame Bhikaji

Rustom Cama (1861-1936), a pioneer among Indian women in politics.

Her base of operations was Paris, and for a while she and Har Dayal edited

Bande Mataram, a penny monthly named after the now banned Calcutta

Bande Mataram, (once edited by the fiery Aurobindo Ghose). In 1907 she

attended the Stuttgart International Congress of Socialists and moved

a resolution demanding swaraj for India (seconded by ‘Comrade’ H. M.

Hyndman, the British Marxist). The other was V. Chattopadhyaya

(1880-1937?), a brother of the distinguished Congress leader, Mrs Sarojini

Naidu, and a colleague of Savarkar and Krishnavarma. He also attended

the Stuttgart International Congress of Socialists. Between 1909 and 1914

he edited yet another penny monthly, che Talwar (Sword) appearing from

Rotterdam and Berlin. After joining the Communist party in Europe, he

spent the rest of his life in Germany and the Soviet Union promoting

various nationalist and communist causes, before facing his tragic fate at

the hands of a Soviet firing squad sometime between 1937 and 1940.

Cama and Chattopadhyaya were typical of the new generation of Indian

intellectuals who were captivated by whatever was fashionable in Europe

and who embraced one of modernity’s major ideological expressions,

Marxism. It goes without saying that it is with such moderns as these in

mind that Gandhi wrote Hind Swaraj.

Indian expatriate activities were not limited to Great Britain and the

Continent; they were being organised in Canada and the United States as

well. The key figure here is Taraknath Das (1884-1958). A member of the

Bengal secret society, the Anusilan Samiti, Das left India for Canada and

the United States via Tokyo, reaching San Francisco in 1906. In 1908 he

moved to Vancouver and founded a penny monthly, the Free Hindusihan,

modelled on The Indian Sociologist of London and Paris, and carrying the

same two quotations from Herbert Spencer on its masthead. As British

Introduction * xxix

and American intelligence were on his tracks, Das had to move his

journal from Vancouver to Seattle, and later to New York, being assisted

in this by George Freeman of the Gaelic American of New York and Edward

Holton James, a Seattle attorney (and a nephew of Henry James and

William James).

Das and Free Hindusthan are important in tracing the historical link

between Gandhi and Tolstoy, and the development of some of the

arguments in Hind Swaraj. It was in response to a letter from Das, as

editor of Free Hindusthan, that Tolstoy wrote his famous Letter to a Hindoo

(1908), listed in Appendix I to Hind Swaraj. A typescript of this work was

circulating in Indian revolutionary circles in Paris in 1909, and it fell into

Gandhi’s hands while he was still in London, sent to him from Paris by

his friend Dr Pranjivan Mehta. To verify its authorship Gandhi wrote

directly to Tolstoy who not only verified its authenticity but also granted

permission to publish it in both English and Gujarati. The translation and

the editing took place on board the Kildonan Castle, during the same week

that he wrote Hind Swaraj. Gandhi published both the English and the

Gujarati versions of the Letter in Indian Opinion between December 1909

and January 1910. Almost simultaneously, unbeknown to Gandhi, Das

also published the Letter in the Boston monthly, The Twentieth Century,

together with a searing refutation of Tolstoy’s thesis. V. Chattopadhyaya

wrote his own refutation of Tolstoy in Bande Mataram, which was

serialised in April 1910 in The African Chronicle, a Durban weekly run

by Gandhi’s Indian rivals in Natal. At the centre of these debates was

the question of how India may attain swaraj: Tolstoy argued that non-

violence is the only legitimate means available to the morally upright

conscience. Gandhi, in Hind Swaraj, supported this view while expatriate

moderns such as Das and Chattopadhyaya opposed it.

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Essay on the American Medical Association academic essay help

According to our textbook usability is a product that is used by a user in the correct situation to accomplish a set goal (p. 173). An example of this would be the product of a blood pressure cuff in Walmart that shoppers can stop at to check their blood pressures. Some issues that I have with usability and interoperability in using my health information system is that I have to continually enter the same data so that the system understands what I am trying to accomplish, there are many different places to go to achieve the exact same task and not all of our machines sync to the system such as our wound vacuums. According to our textbook the user wants the system to be effective, efficient, and satisfying (p. 174). According to the American Medical Association it takes awhile to implement a new improvement, but it is recommended to do so because every patient encounter and the physicians ability to proved quality care are affected by the usability of the healthcare system. One suggestion that I could make is to sync our wound vacuums to the Cerner system so that the wound vac. information is automatically loaded into the system, which would make the nurse more efficient and effective with her care and time.

Hebda, Toni L., Patricia Czar. Handbook of Informatics for Nurses & Healthcare Professionals, 5th Edition. Pearson Learning Solutions, 03/2012. [Bookshelf Online].

American Medical Association. (2014). Improving care: Priorities to improve electronic health record usability. Retrieved from file:///C:/Users/spa4k/AppData/Local/Microsoft/Windows/INetCache/IE/GHKXZFS2/ehr-priorities.pdf

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Discussion on the politics of South Africa essay help online free: essay help online free

THE POLITICS OF SOUTH AFRICA

The actual development of Gandhi’s critique of modern civilisation takes

an indirect route, for Gandhi entered the world historical stage not in

Introduction * xxi

India but in South Africa. A grasp of the significance of this fact is

absolutely essential for a full understanding of the teachings of Hind

Swaraj. In the first place, it was in South Africa, not in India, that he first

acquired his vision of Indian nationalism, a fact which differentiates

his nationalism from that of the other Indian nationalists. His idea of

nationalism does not start with the locality and then gradually extend

itself to the province and finally to the nation. Quite the reverse. He was

first an Indian, then a Gujarati, and only then a Kathiavadi. And South

Africa has a lot to do with this. Secondly, it is in the politics of the

Transvaal, not Champaran or Bardoli, that he first developed his unique

political philosophy and political techniques.

The account of his South African experiences – his leadership role in

the Natal Indian Congress and the Transvaal British Indian Association,

his campaigns against discriminatory legislation against indentured

Indian labourers, traders and settlers, the discovery of the techniques of

satyagraha, his career as a lawyer and as a journalist running the weekly

journal Indian Opinion, his ventures into the field of education, and the

establishment of the Phoenix Settlement for the formation of the new

Gandhian personality, his incarcerations, his tussle with General J. C.

Smuts – these and other pertinent matters are treated well in the

available secondary literature (Huttenback 1971; Swann 1985; Brown

1989), so they do not require anything more than a mention here.

However, three issues associated with South Africa need highlighting.

The first is that it was in South Africa that Gandhi for the first time

became aware that modern civilisation was at the root of the colonial

problem. If Lenin connected colonialism to capitalism, Gandhi went one

step further and connected colonialism to modernity itself. The good that

colonialism secured for the colonised – and there is no doubt that it did

secure that – was not intrinsic to it. What was intrinsic to it was com-

mercial expansion, the lust for domination and the glory resulting there-

from. When the two forces – good of the colonised and the glory of empire

– clashed, there was no doubt which would prevail. The first recorded

expression of these insights are found in his after-dinner speech on

Christmas Day 1896. These are given in some detail in the Autobiography:

xxii * Introduction

how he and his fellow passengers were quarantined in the Durban

harbour, how the white settlers ashore wanted them to be returned to

Bombay, how the captain of the ship invited Gandhi to Christmas dinner

and to make a speech. The topic he chose was Western civilisation. ‘I knew

that this was not an occasion for a serious speech. But mine could not be

otherwise . . . I therefore deplored the civilisation of which the Natal

whites were the fruit, and which they represented and championed. This

civilisation had all along been on my mind . . . I had in my speech

described Western civilisation as being, unlike the Eastern, predomi-

nantly based on force* (CW 39:153-4).

In 1908 Gandhi came back to the theme of modern civilisation in a

lecture to the Johannesburg YMCA. He took this occasion to make the

crucial distinction between Christian civilisation and modern Western

civilisation: ‘I do not mix up or confuse Western civilisation with

Christian progress . . . I refuse to believe that all this [industrial and

technological] activity connotes Christian progress, but it does connote

Western civilisation’ (CW 8: 244). The latter, he averred, rested on two

fallacious maxims: might is right and the survival of the fittest. Moreover,

it lacked, he claimed, a ‘goal’, a telos, being ‘centrifugal’ and merely

‘dynamic’. Indian civilisation, on the other hand, had a goal; it was

‘centripetal’, ‘adaptive’ and ‘contemplative’. ‘A civilisation or a condition

in which all the forces fly away from the centre must necessarily be

without a goal, whereas those who converge to a point have always a goal’

(ibid.).

In the 1920s Gandhi returned to the problem of modern civilisation. In

a remarkable passage in Satyagraha in South Africa (CW 29: 76-7) he wrote

that it was neither vulgar racism nor crass trade jealousy that motivated

the thoughtful opponents of Indians in South Africa: what motivated

them, in his view, was their concern for modern civilisation, of which

they considered themselves the respresentatives, and which they wanted

to protect and promote at all costs. They believed that ‘the nations which

do not increase their material wants are doomed to destruction. It is in

pursuance of these principles that Western nations have settled in South

Africa and subdued the numerically overwhelmingly superior races of

Introduction * xxiii

Africa/ The colonial community in South Africa believed that they were

the ‘representative’ of Western civilisation, and India, that of Oriental

civilisation. If peoples belonging to such rival civilisations met, they

thought, the result would be an explosion. It is not the business of the

statesman to adjudicate between the relative merits of these civilisations.

His business is to try to preserve his own. Indians are disliked not for their

vices but for their virtues – simplicity, perseverence, patience, frugality

and otherworldliness. Westerners are enterprising, impatient, engrossed

in multiplying their material wants and in satisfying them. They are

afraid that allowing Indians to settle as immigrants in South Africa is

tantamount to endorsing cultural suicide (CW 29: 77).

Gandhi naturally refused to recognise any validity for this argument.

On the contrary, he felt that contact between civilisations would be

healthy and beneficial to the civilisations concerned. In particular, he was

of the opinion that Indian civilisation would benefit greatly from its

contact with Western civilisation.

The second issue associated with South Africa that needs highlighting

is the relative social freedom that it offered to Gandhi to conduct his

social and political experiments for India. He found himself ‘free from

certain restrictions*, as he put it, ‘from which our people suffer in India’

(CW 5: 290). As Judith Brown has pointed out, South Africa enabled him

to play the role of a ‘critical outsider’ in India. The Phoenix Settlement

which he established in 1904 just outside Durban (and where Hind Swaraj

was first printed) would not have met with the success it did had it

not been for this social freedom. It was here that he conducted his first

experiments in developing a sense of all-India consciousness free from the

harmful effects of modern civilisation, undue regionalism, and the worst

manifestations of the caste-mentality.

It was here too that Indian women were able to find liberation from a

number of social taboos to which their counterparts in India were still

subject. ‘Phoenix is intended to be a nursery for producing the right men

(and women) and right Indians,’ he wrote. ‘ . . . whatever energy is put

forth in Phoenix is not so much taken away from India, but it is so much

given to India… Phoenix is a more suitable place for making experiments

xxiv * Introduction

and gaining proper training. Whereas in India there may be undesirable

restraints, there are no such undesirable restraints in Phoenix. For

instance, Indian ladies would never have come out so boldly as they are

doing at Phoenix. The rest of the social customs would have been too

much for them’ (CW 9: 382).

How painful and radical these experiments were in those days may be

gathered from one or two examples. There is the well-known case of his

quarrel with his wife for refusing to clean the chamber-pot of a low-caste

Indian Christian staying with the Gandhis. Prabhudas Gandhi recounts

how difficult it was for his father, Chhaganlal Gandhi, the Mahatma’s

right-hand man in Phoenix and the Gujarati editor of Indian Opinion, to

dine with Muslims. ‘But since he had surrendered himself to Gandhiji he

did his best to follow Gandhiji’s ideas without protest/ However that

might have been with Chhaganlal, his wife would still ‘cleanse’ the

dinner utensils used by her Muslim friends by ‘purifying’ them (the

utensils) in fire (P. Gandhi 1957, 58).

The third point that needs highlighting is the importance of his

lobbying missions of 1906 and 1909 to London. And it was on these

missions that Gandhi first acquired the diplomatic skills necessary for

dealing with the British political establishment in London. More

importantly, it was on these visits that he came into contact with a very

important segment of the newly emerging Indian middle class, the

expatriate Indians living abroad. These were the new converts to modern

civilisation, and it is their uncritical acceptance of their newly found

secular faith that really bothered Gandhi. Modern civilisation was bad

enough for Britain, but when imported into India and propagated there

by Indians themselves, its potential for mischief became incalculable.

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Lives of Slaves discussion compare and contrast essay help: compare and contrast essay help

unning Head: DISCUSSIONS 1

DISCUSSIONS

Question 1

Please respond to the following in a minimum 200 word post. Be sure to comment (minimum of 150 words) on a classmate’s post

· ONLY USE THE WEBTEXT AND COURSE MATERIALS FOR THIS DISCUSSION–NO OUTSIDE SOURCES!

· Go to Section 3 of this week’s Webtext titled, “Lives of Slaves” and review the videos shown in the section. Next, briefly summarize the day-to-day activities of a typical slave’s daily life. Using resources from this section and the supplemental resource featured this week, determine three (3) differences in experiences between slaves then suggest two (2) reasons why the experiences may have differed.

House of Bondage: Realities of Slavery found at http://docsouth.unc.edu/neh/albert/albert.html

Student example from this discussion……..

The day-to-day activities of a typical slave’s life included terrible working conditions, long hours, beatings, and dehumanization. While some plantations differed on the treatment of slaves, the overall injustice of bondage was very much the same.

For plantations that did not require quite as much extensive labor, such as rice harvesting, the slaves worked under what was called the task system. Once their daily chores and duties were completed, they were allowed leisure time with their friends and/or family.

In other places, such as the cotton plantations of the South, life was much more difficult. The slaves worked in what was known as the “gang system” in which they had slave drivers standing over them to ensure they worked non-stop or they would get beaten and whipped.

In this week’s Supplemental reading of “House of Bondage: The Reality of Slavery,” Aunt Charlotte pointed out some differences between living in Virginia and Louisiana. In Virginia, she could attend church and have prayer meetings on Sunday which was observed as a day of rest. In Louisiana, Sunday was not observed as a day of rest and they were not allowed to worship or pray or else they would be beaten. They did not have the freedom that was allowed on some of the other plantations.

One of the biggest reasons why slaves were treated differently is based on the religion of the master. It seems the Protestants wanted to share the teachings of the Bible with the slaves, even if only to make themselves feel better about the situation. The Catholics in the Deep South did not observe the Sabbath on Sundays, and they did not allow or practice the teachings of Christianity amongst the slaves they owned. They would be punished if caught worshipping at all.

Another reason is based on the type of plantation and cash crop being grown and harvested and the amount of greed and power held by the master. The bigger the plantation, the more slaves that were needed to work the fields. They were driven hard and not allowed very much time for them. If the master leaned toward the idea of paternalism, they were more likely to be allowed a little bit more freedoms during their down time.

QUESTION 2

Top of Form

“Eyes on the West” Please respond to the following in a minimum 200 word post. Be sure to comment (minimum of 150 words) on a classmate’s post

ONLY USE THE WEBTEXT AND COURSE MATERIALS FOR THIS DISCUSSION–NO OUTSIDE SOURCES!

Before the American Revolution, England had prohibited colonists from migrating westward beyond the Appalachian Mountains. Explore this week’s Webtext materials; then, discuss five (5) factors that led to further westward expansion. Select two (2) of the five (5) factors you previously stated that you believe were most significant in getting Americans to migrate west. Include emerging federal government policies that were a cause and a result of westward expansion

Native American Blog on Manifest Destiny found at http://blog.nrcprograms.org/manifest-destiny/

QUESTION 3

“Racism in the Civil War North” Please respond to the following with a minimum of 200 words and be sure to comment on a classmate’s post with a minimum of 150 words

BASE YOUR DISCUSSION ON THE WEBTEXT AND COURSE MATERIALS AND ONLY USE AN OUTSIDE SOURCE SUPPLEMENTALLY AND IDENTIFY IT IN YOUR POST AND COMMENT

After Lincoln officially announceed the Emancipation Proclamation in January 1863, the Civil War enveloped a two-fold purpose: fighting for reuniting the Union, and prohibiting slavery in captured confederate territory. This action set off a chain reaction that led to draft riots, which demonstrated Northern racism and casualties between blacks and whites. Go to Section 2 of this week’s Webtext titled “Why the North Won”, and view the resources provided for the section discussing the New York City Draft iots. Next explain three (3) ways that these riots supported the ‘myth’ of the anti-racist liberals of the North and the difficulties facing free African Americans.

Be sure to include which Union states held slaves throughout the Civil War and why this was an ongoing problem for Lincoln and the Union.

Article on Early Race Relations found at https://www.ravenfoundation.org/racism-in-the-civil-war-north/Bottom of Form

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Equity Class Research Paper write essay help

Final Project Instructions

Create a PowerPoint or Google Slides Presentation showcasing learning, especially highlighting impact of course content on teaching and learning outcomes. Your PowerPoint should include a professional design and relevant, engaging images; it should cover main points from each session of this course. Do your best to present the information in audience-friendly, bullet point format, and refrain from copying/pasting from previous homework assignments.Write a reflection of the entire course including your final project (250 words), specifying impact on teaching practices and your students’ learning outcomes. Include the reflection in the text box provided.

Submission Instructions

Upload your completed presentation file. (For Google Slides, you can paste in the link. Please make sure the settings allow for anyone with the access to the link to have permission to view the document. Need help? Email [email protected].)

In the text box, include a 250 word reflection of your experience taking this course. If you forget to include the reflection, your Final Project submission will not be graded and will be reopened.

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Discussion on modern civilization write essay help: write essay help

MODERN CIVILISATION

Modern civilisation forms the broad historical context of Hind Swaraj. Its

critique of that civilisation is one of its main contributions to modern

political thought. In historical terms, it is Gandhi’s apprehensions about

certain tendencies in modern civilisation that made him the thinker and

the political innovator that he is. The tone of his criticism is sometimes

harsh and intemperate and is likely to mislead the reader. It is all the

more necessary therefore to say at once that his attitude towards modern

civilisation, though critical, is not wholly negative. Being critical implies

the desire to improve the object criticised. So it is with Gandhi and

modern civilisation. Thus he welcomes a number of its contributions

– civil liberty, equality, rights, prospects for improving the economic

conditions of life, liberation of women from tradition, and religious

toleration. At the same time, the welcome is conditional in that liberty

has to harmonise with swaraj, rights with duties, empirical knowledge

with moral insight, economic development with spiritual progress,

xviii * Introduction

religious toleration with religious belief, and women’s liberation with the

demands of a broader conception of humanity.

Gandhi’s admiration for the British constitution helps to put his

attitude towards colonialism in its right perspective. In his Autobiography

he speaks of the two passions of his life: the passion for loyalty to

the British constitution and the passion for nursing (CW 39:140-3). ‘The

history of British rule is the history of constitutional evolution. Under

the British flag, respect for the law has become a part of the nature of the

people’ (CW 4: 322). Specifically, Queen Victoria’s proclamation of 1858

was for him ‘the Magna Carta of British Indians’, ‘a document of freedom

for the people of India’ giving them the ‘full privileges and rights of

British subjects’ (CW 3: 357-8). The British constitution remained the

standard by which to measure the quality of colonial administration:

policies in conformity with it were thought to be good, and those contrary

to it, evil. This was true even in the context of his doctrines of satyagraha. As

he saw it, there was no inconsistency between these and loyalty to the con-

stitution, for, as he said, a ‘love of truth’ lay at the root of both (CW 39:140).

Gandhi has his own definition of civilisation: civilisation is ‘that mode

of conduct which points out to man the path of duty’ (sudharo, ch. xin) .

Barbarism (kudharo) is the absence of civilisation. By modern or Western

civilisation (he often used these terms interchangeably) he meant that

‘mode of conduct’ which emerged from the Enlightenment, and more

exactly, from the Industrial Revolution. ‘Let it be remembered’, he wrote

in 1908, ‘that western civilisation is only a hundred years old, or to be

more precise, fifty’ (CW 8: 374). The Industrial Revolution for him was

much more than a mere change in the mode of production. As he

interprets it, it brought into being a new mode of life, embracing a

people’s outlook on nature and human nature, religion, ethics, science,

knowledge, technology, politics and economics. According to this out-

look, nature was taken to be an autonomous entity operating according

to its own laws, something to be mastered and possessed at will for the

satisfaction of human needs, desires and political ambitions. This outlook

brought about an epistemological revolution which in turn paved the

way for the secularisation of political theory. The satisfaction of the desire

Introduction * xix

for economic prosperity came to be identified as the main object of

politics. Religion, when it was not dismissed as mere superstition, was

valued only for its social and psychological use. The Industrial Revolution

altered the concept of labour, now accepted mainly for its ability to

produce profit, power and capital. Manual labour was looked upon as

fit only for the unlettered and the backward. With the technological

revolution that followed the industrial revolution, machines, hitherto

allies of humans, seemed to assert their autonomy.

Modern political theory provided the general ethical framework

within which the changes occurring in the scientific, technological and

economic fields were to be integrated. Two types of political theory

emerged, one for the industrialised societies and the other for the rest of

the world. Liberalism and liberal institutions were thought appropriate

for industrialised societies; imperialism and colonialism for the non-

industrialised societies such as India. By the third quarter of the

nineteenth century, the world for all practical purposes was divided into

the industrialised and the non-industrialised, or the ‘civilised’ and the

‘non-civilised’, parts. Even the saint of liberalism, J. S. Mill, accepted this

civilisational partition of the world. He would in all sincerity use the very

doctrine of liberty to justify imperial rule over India.

It was perhaps James Fitzjames Stephen (1829-94), law member of

the Viceroy’s council, who most candidly articulated the meaning of

imperialism in terms of modern civilisation. In his famous essay

‘Foundations of the government of India’ (1883), Stephen argued that

every political theory whatever is a doctrine of or about force. The

foundations of the government of India rest on conquest not consent.

Such a government must therefore proceed upon principles different

from and in some respects opposed to those which prevail in England.

Representative government is a requirement of European civilisation,

while absolute government is that of Indian civilisation. Only by such a

government can any real benefit accrue to Indians. If suttee, other human

sacrifices, infanticide, disability to marry on account of widowhood or

change of religion were to be abolished, as indeed they were to be, only an

absolute imperial government could have done it. Though, generally

xx * Introduction

speaking, absolute government must be a temporary expedient for the

purpose of superseding itself, in the case of India ‘the permanent

existence’ of such a government would not in itself be a bad thing. For, as

Stephen saw it, India in the last quarter of the nineteenth century gave

little sign of producing the material and moral conditions necessary for

self-government. How then was India to be governed? – by introducing

‘the essential parts of European civilisation’. According to Stephen, the

latter included ‘peace, order, the supremacy of law, the prevention of

crime, the redress of wrong, the enforcement of contracts, the develop-

ment and concentration of the military force of the state, the construc-

tion of public works, the collection and expenditure of the revenue

required for these objects in such a way as to promote the utmost public

interest’. Modern European morality, modern European political

economy, and modern European conceptions of security of property and

person – these, in Stephen’s view, were what India needed. And if

European civilisation, ‘in the sense explained’, is to be introduced into

India, certain consequences followed – the most important, which

included all the rest, being ‘an absolute government, composed in all its

most important parts of Europeans’. An Indian parliament or collection

of Indian parliaments would produce unqualified anarchy: ‘the English in

India are the representative of a belligerent civilisation. The phrase is

epigrammatic, but it is strictly true. The English in India are the rep-

resentatives of peace compelled by force.’ Only a belligerent civilisation

can suppress by force the internal hostilities between Indians and teach

them ‘to live in peace with, and tolerate each other’. The introduction of

such a civilisation into India, the Pax Britannica, was ‘the great and char-

acteristic task’ of Britain in India.

It is in the context of arguments such as Stephen’s that Gandhi devel-

ops his critique of modern civilisation.

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Discussions on Gadhis intentions my assignment essay help london

GANDHI’S INTENTIONS

The book is addressed to a mixed audience: the expatriate Indians greatly

attracted to terrorism and political violence, the Extremists and

Moderates of the Indian National Congress, the Indian nation, and ‘the

English’ (ch. xx). By the Indian nation Gandhi means ordinary Indians,

irrespective of their religious, linguistic, regional or caste differences, as

well as the new emerging middle class, referred to in the text as ‘doctors’,

‘lawyers’ and ‘the wealthy’. And by ‘the English’ he means both the British

ruling class living in India and Britons living in Great Britain.

As to why he wrote the book, there was first of all the question of an

Introduction * xv

inner illumination and the consequent urge to communicate. ‘The thing

was brewing in my mind’, he wrote to his friend Henry Polak a month

before the actual writing. ‘I, therefore feel that I should no longer

withhold from you what I call the progressive step I have taken mentally

. . . After all they [the ideas] are not new but they have only now assumed

such a concrete form and taken a violent possession of me.’ The Foreword

reflected the same sense of urgency: ‘I have written because I could not

restrain myself.’ Years later he recalled the experience: ‘Just as one cannot

help speaking out when one’s heart is fall, so also I had been unable to

restrain myself from writing the book since my heart was fall’ (CW 32:

489).

Secondly, he wanted to clarify the meaning of swaraj, the concept that

provides the theoretical framework of the book. This is done by intro-

ducing a distinction between swaraj as self-government or the quest for

home rule or the good state, and swaraj as self-rule or the quest for self-

improvement.

Thirdly, he felt it necessary to respond specifically to the ideology of

political terrorism adopted by the expatriates. The book was written in

order to show that they were following ‘a suicidal policy’. He recalled

in 1921 how on his 1909 visit to London he had come into contact with

‘every known Indian anarchist’ there, and how he had wanted to write a

book ‘in answer to the Indian school of violence*. ‘I felt that violence was

no remedy for India’s ills, and that her civilisation required the use of a

different and higher weapon for self-protection’ (CW 19: 277).

Fourthly, Gandhi was anxious to teach the Indians that ‘modern

civilisation’ posed a greater threat to them than did colonialism. They

appeared to him to take it for granted that modern civilisation was an

unmixed blessing, and colonialism an unmixed evil, forgetting that

colonialism itself was a product of modern civilisation. ‘My countrymen,

therefore, think’, states the Preface, ‘that they should adopt modern

civilisation and modern methods of violence to drive out the English.’

This point is further elaborated in the Preface to the second Gujarati

edition of 1914: ‘it is not the British that are responsible for the mis-

fortunes of India but we who have succumbed to modern civilisation . . .

xvi * Introduction

The key to an understanding of Hind Swaraj lies in the idea that worldly

pursuits should give way to ethical living. This way of life has no room for

violence in any form against any human being, black or white’ (CW 12:

412). And in 1929 he came back to the same idea: ‘The Western civilisation

which passes for civilisation is disgusting to me. I have given a rough

picture of it in Hind Swaraj. Time has brought no change in it’ (CW 40:

300). And in 1939: ‘The key to understand that incredibly simple (so

simple as to be regarded foolish) booklet is to realise that it is not

an attempt to go back to the so-called ignorant, dark ages. But it is an

attempt to see beauty in voluntary simplicity, [voluntary] poverty and

slowness. I have pictured that as my ideal’ (CW 70: 242). ‘I would ask you

to read Hind Swaraj with my eyes’, he exhorts the reader, ‘and see therein

the chapter on how to make India non-violent. You cannot build non-

violence on a factory civilisation, but it can be built on self-contained

villages’ (CW 70: 296).

Fifthly, he wanted to contribute towards the reconciliation of Indians

and Britons. This is evident from the ‘exhortation’ to ‘the English’ in

chapter xx. Modern civilisation posed as much a problem for them as it

did for the Indians. ‘At heart you belong to a religious nation’, he tells

them. And the desire for reconciliation can come about ‘only when the

root of our relationship is sunk in a religious soiF (ch. xx).

Finally, Gandhi believed that through Hind Swaraj he would be able to

give Indians a practical philosophy, an updated conception of dharma,

that would fit them for life in the modern world. In the past dharma

was tied to a hierarchical system of duties and obligations and to the

preservation of status. It gave little or no attention to the idea of

democratic citizenship. Gandhi felt that the time had come to redefine

the scope of dharma to include notions of citizenship, equality, liberty,

fraternity and mutual assistance. And in Hind Swaraj he presents in

simple language his notion of such a redefined dharma, the vision of a

new Indian or Gandhian civic humanism, one that the Gita and the

Ramayana had always contained in potentia, but something which Indian

civilisation had not actualised fully in practice. In Hind Swaraj a conscious

attempt is being made to actualise that potential. ‘This is not a mere

Introduction * xvii

political book’, he writes. ‘I have used the language of politics, but I have

really tried to offer a glimpse of dharma. What is the meaning of Hind

Swaraj? It means rule of dharma or Ramarajya’ (CW 32:489). ‘We may read

the Gita or the Ramayana or Hind Swaraj. But what we have to learn from

them is desire for the welfare of others’ (CW 32:496).

These are the exalted aims of the book. Yet on a casual reading the

book may strike the reader as being a rather simple one. This would not

be an unwarranted reaction, since Gandhi sought simplicity in all things,

including the way he presented his ideas. But first impressions in this case

can be, and are, deceptive, for the book contains in compressed form the

author’s conception of what modern India ought to become and how

politics may be made into the highest form of the active life. It is there-

fore a book that needs to be read reflectively, the way one would read, for

example, a dialogue of Plato. Such a reading can be made easier if the

reader keeps in view the historical and intellectual contexts within which

the book was written.

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House of Bondage Realities of Slavery descriptive essay help

Question 1

Please respond to the following in a minimum 200 word post. Be sure to comment (minimum of 150 words) on a classmate’s post

· ONLY USE THE WEBTEXT AND COURSE MATERIALS FOR THIS DISCUSSION–NO OUTSIDE SOURCES!

House of Bondage: Realities of Slavery found at http://docsouth.unc.edu/neh/albert/albert.html

Student example from this discussion……..

QUESTION 2

Top of Form

“Eyes on the West” Please respond to the following in a minimum 200 word post. Be sure to comment (minimum of 150 words) on a classmate’s post

ONLY USE THE WEBTEXT AND COURSE MATERIALS FOR THIS DISCUSSION–NO OUTSIDE SOURCES!

Native American Blog on Manifest Destiny found at http://blog.nrcprograms.org/manifest-destiny/

QUESTION 3

“Racism in the Civil War North” Please respond to the following with a minimum of 200 words and be sure to comment on a classmate’s post with a minimum of 150 words

BASE YOUR DISCUSSION ON THE WEBTEXT AND COURSE MATERIALS AND ONLY USE AN OUTSIDE SOURCE SUPPLEMENTALLY AND IDENTIFY IT IN YOUR POST AND COMMENT

Be sure to include which Union states held slaves throughout the Civil War and why this was an ongoing problem for Lincoln and the Union.

Article on Early Race Relations found at https://www.ravenfoundation.org/racism-in-the-civil-war-north/Bottom of Form

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PowerPoint project assignment writing essay help: writing essay help

Assignment Instructions

PowerPoint project assignment

Your PowerPoint presentation is to be uploaded as an attachment by Thursday (midnight) of Week 6 — both in the Week 6 Forum Discussion and in the Assignment (here).

Create a Twelve (12) slide PowerPoint presentation; these 12 slides do NOT include your first and last slides. You must have a cover slide (Introduction) and a references (sources) slide (the last slide). The references must be formatted in APA Style on your references slide; however, you are free to use any font or color throughout your presentation; you are NOT limited to Times New Roman 12 font. Use any font and size you like!

You are required to teach your presentation to the Class and to answer questions, both from your fellow students and from the Professor. Since your classmates must perform the same assignment, you required to ask at least two questions (as separate postings) in response to their PowerPoint presentations. Questions asked should spark critical thinking.

Your PowerPoint presentation should be one of the following topics:

·       Analyze the characteristics and special needs of victims
·       Identify US Laws that target human trafficking
·       Discuss the Human Trafficking problem within any selected country
·       Discuss Human Trafficking Criminal Intelligence Gathering & Sharing
·       Discuss the long-term effects of Human Trafficking on the economy
·       Identify organizations that are supporting victims and what they are doing to help
·       Discuss the United Nations rule in combatting Human Trafficking
·       Discuss how the Criminal Justice Discipline can support efforts to stop human trafficking
·       Analyze how technology can be used to combat human trafficking
·       Analyze the scope and magnitude of human trafficking

Please don’t wait until the last minute to start working on this project! PowerPoint presentations look simple to create but they actually take time. You don’t have much time, so get to it!

This is your opportunity to become a subject matter expert as you share your experience, knowledge, and research about your topic. This activity is designed to build your confidence in presenting Criminal Justice material. Be professional in your postings.

How to create a PowerPoint presentation (website)

Supporting Materials

APUS APA Style.pdf (524 KB)
CMRJ401 PowerPoint Assignment Rubric.pdf (152 KB)

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Universal Learning Characteristics college essay help service

Universal Learning Characteristics

In this assignment you will demonstrate your understanding of the learning objective: Identify universal learning characteristics of students with mild to moderate disabilities. Additionally, completion of this assignment represents an introduction to Course Learning Outcome 3 and MASE Program Learning Outcomes 1, 2 and 6.

Although every child is unique, those with similar categorized disabilities, have universal learning and behavior characteristics. For example, traditional instruction can be delivered with strategies that have shown to be successful for students identified as having learning disabilities. Similarly, universal proactive classroom intervention techniques for children with mild to moderate behavior disabilities have also been demonstrated to be a successful approach to addressing these individualized needs.

Instructions

Create a graphic organizer using Popplet ( http://www.popplet.com/ ) or Microsoft Word (http://culturequest.us/creatinggraphicorganizersa.htm) to demonstrate universal learning and behavior characteristics and strategies for a disability of your choice. Use table 2.1 “Generally Accepted Categorical Descriptions of Students with Mild Disabilities” and table 2.2 “Summary of Instructional Strategies by Functional Domains” to identify a population and their characteristics. Here is a model to follow:

Universal Learning Characteristics

http://popplet.com/app/#/2229785

Content Expectations

Define, in one sentence, the disability you’ve chosen.
Describe at least five universal behavior characteristics for the population of students you’ve chosen.
Explain at least five behavior strategies to support the Universal Behavior Characteristics.
List at least three resources you accessed to identify Universal Behavior Characteristics and strategies.
Describe at least five universal learning characteristics for the population of students you’ve chosen.
Explain at least five instructional strategies to support the universal learning characteristics of the population of student’s you’ve chosen.
List at least three resources you accessed to identify universal learning characteristics and instructional strategies.

Written Expectations

APA Formatting: Use APA 6th edition formatting consistently throughout the timeline.
Syntax and Mechanics: Display meticulous comprehension and organization of syntax and mechanics, such as spelling and grammar.
Source Requirement: Reference the website or video selected in the appropriate section.

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Discussion on Gandhi’s political vision mba essay help: mba essay help

To Rolande

Contents

Acknowledgements [xi]

Editor’s introduction [xiii]

A note on the history of the text [Ixiii}

Principal events in Gandhi’s life [Ixv]

Biographical synopses [Ixixj

Guide to further reading [Ixxv]

Glossary and list of abbreviations [Ixxvij

HIND SWARAJ [1]

SUPPLEMENTARY WRITINGS [127]

Gandhi’s letter to H. S. L. Polak [129]

Gandhi’s letter to Lord Ampthill [133]

Preface to Gandhi’s edition of the English translation of Leo Tolstoy’s Letter to a Hindoo [136]

Gandhi-Tolstoy letters [138]

Gandhi-Wybergh letters [139]

Gandhi-Nehru letters [149]

Economic development and moral

development (1916) [156]

Gandhi on machinery, 1919-47 [164]

Constructive programme: its meaning and

place (1941), 1945 [170]

x * Contents

Gandhi’s ‘Quit India’ speech, 1942 [181]

Gandhi’s message to the nation issued before

his arrest on 9 August 1942 [188]

Gandhi’s political vision: the Pyramid vs the

Oceanic Circle (1946) [188]

Draft Constitution of Congress, 1948 [191]

Bibliography [194]

Index [200]

Acknowledgements

In preparing this work for publication I have been very fortunate in

receiving generous help from a number of colleagues from different parts

of the world – Canada, India, Great Britain, the United States and South

Africa – and it gives me great pleasure to express my gratitude to each of

them. T. K. N. Unnithan first encouraged me to undertake this project;

Christopher A. Bayly, Philip Charrier, Margaret Chatterjee, Dennis

Dalton, James Hunt, Bhikhu Parekh and Anil Sethi read various versions

of my introduction and notes and suggested ways of improving them.

Jayshree Joshi, Nathubhai Joshi, Ramanbhai Modi and C. N. Patel spent

many hours with me going over the Gujarati background of Gandhi and

Hind Swaraj. Umesh Vyas very generously checked the references to the

Gujarati text. Richard Bingle, Martin Moir and Edward Moulton helped

me find valuable bibliographical data. Irene Joshi of the University of

Washington Library found for me the Tolstoy-Taraknath Das material.

Hasim Seedat of Durban put at my disposal his private Gandhi library.

I am most grateful to the Shastri Indo-Canadian Institute for a Senior

Research Fellowship for the 1990 fall term and to the University of

Calgary for a Killam Resident Fellowship for the 1992 winter term. A

Visiting Fellowship at Clare Hall, Cambridge for the 1994 Lent and Easter

terms helped me greatly in the final stages of this work. Carolyn Andres

of the Department of Political Science, University of Calgary, has been

very diligent in getting the typescript ready.

My special thanks go to John Dunn and Geoffrey Hawthorn for inviting

me to contribute to their series and for their editorial advice.

John Haslam and Anne Dunbar-Nobes of Cambridge University Press

have exercised mahatma-like patience and skill in getting this volume

ready for publication. To them my sincere thanks.

xii * Acknowledgements

It is with great pleasure that I thank the Navajivan Trust and the Nehru

Trust for their permission to use materials under their control.

Finally I thank my long-suffering wife Rolande who, Kasturba-like,

endured cheerfully my absences from home on visits to India, South

Africa and Cambridge. This work is dedicated to her in partial fulfilment

of my family obligations and abiding love.

Editor’s introduction

Hind Swaraj is Gandhi’s seminal work. It is also a work which he himself

translated from Gujarati into English: no other work of his, not even

the Autobiography (translated by his secretary), enjoys this distinction. As

such, the English text of this work, which is being presented here,

possesses an authority all of its own. It was this text that Tolstoy and

Romain Rolland, Nehru and Rajaji read and commented upon. It was

through this, not the Gujarati text, that he hoped, as he put it, ‘to use the

British race’ for transmitting his ‘mighty message of ahimsa’ to the rest of

the world (Watson 1969, 176). And it was to this text that he returned

throughout his career as if to the source of his inspiration.

Hind Swaraj is the seed from which the tree of Gandhian thought has

grown to its full stature. For those interested in Gandhi’s thought in a

general way, it is the right place to start, for it is here that he presents his

basic ideas in their proper relationship to one another. And for those

who wish to study his thought more methodically, it remains the norm

by which to assess the theoretical significance of his other writings,

including the Autobiography. It can also save them from the danger of

otherwise getting drowned in the vast sea of Gandhian anthologies. No

wonder that it has been called ‘a very basic document for the study of

Gandhi’s thought’ (M. Chatterjee 1983, 89), his ‘confession of faith’

(Nanda 1974, 66), ‘a rather incendiary manifesto’ (Erikson 1969, 217), ‘a

proclamation of ideological independence’ (Dalton 1993, 16), and ‘the

nearest he came to producing a sustained work of political theory’ (Brown

1989, 65). It has been compared to such diverse works as Rousseau’s Social

Contract (Heard 1938, 450), the Spiritual Exercises of St Ignatius Loyola

(Catlin 1950, 215), and chapter IV of St Matthew or St Luke {The Collected

Works of Mahatma Gandhi (hereafter cited as CW) 10: viii). This last

xiv * Introduction

comparison, though its allusion to Jesus would have embarrassed Gandhi,

still merits attention. Just as it is in these Gospel chapters that we find

Jesus first announcing his messianic mission, so it is in Hind Swaraj that

we find Gandhi first announcing his own life-mission. This is nothing

other than showing the way for the moral regeneration of Indians and the

political emancipation of India.

The very composition of Hind Swaraj has something of the heroic about

it. It was written in ten days, between 13 and 22 November 1909, on board

the ship Kildonan Castle on the author’s return trip from England to South

Africa, after what proved to be an abortive lobbying mission to London.

The whole manuscript was written on the ship’s stationery, and the

writing went on at such a furious pace that when the right hand got tired,

Gandhi continued with the left: forty of the 275 manuscript pages were

written by the left hand. And he wrote as if under inspiration. In the

entire autograph, only sixteen lines have been scratched out and only a

few words changed here and there (Prabhudas Gandhi 1957, 87-8). Critics

speak of Gandhi’s ‘profound experience of illumination’ on board the

Kildonan Castle and compare it to Rousseau’s on the road to Vincennes

(Murry 1949,424). At any event, Gandhi himself felt that he had produced

‘an original work’, for that was how he described it in a letter to his friend

Hermann Kallenbach, the first to know about the book’s completion

(Gandhi 1909-46,1, 94).

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