It is one thing when religious institutions talk about God and the Supreme Being and the Hindu shastras, and it is also another thing when these institutions also throw in a lot of theology which is outright misogynous and sexist and caste-ist, and thereby exclude half the population of India. Are religious institutions participants in propounding sexist and caste-ist theology which affects how people engage in their every-day lives? Do these institutions therefore, violate the Fundamental Rights that are granted to all the citizens of India by the Constitution? If caste-ist and sex-ist discourse is allowed to function in the public realm, it tantamounts to being unconstitutional and comprises a violation of one of the Fundamental Rights that has been granted in India, namely, Article15 of the Constitution of India and is the Right to Equality. 15. Prohibition of discrimination on grounds of religion, race, caste, sex or place of birth.- (1) The State shall not discriminate against any citizen on grounds only of religion, race, caste, sex, place of birth or any of them. The larger question which we should all strive towards is: why should the Hindu shastras be seen as comprising, in its totality, "revealed knowledge" when large chunks of it refer to temporal behavior that is based on one's gender or caste (the most oft-cited being Manusmriti's Varnashrama). Why are they cited as being infallible when often these texts propound extremely sexist and caste-ist views? The yet unresolved conundrum, thus is: how does the Indian state (which is also a signatory to CEDAW) allow these texts to be a part of public discourse as they are often, and mostly, quite unconstitutional? The rampant sexist and caste-ist discourse that is intrinsic to our Hindu shastras is overt and unapologetic. How we, that is, women - eat, breathe, dress and conduct ourselves and the kinds of labor that we are allowed to perform - are codified and seen as intrinsic to the Hindu shastras. The realm of religion, indeed, is the privilege of men. And indeed, it would not be salacious to argue that self-identifying Brahmin men and those who function in the religious institutions and are the so-called custodians of Hindu dharma are mostly myopic; they are unable to distinguish between what constitutes "revealed knowledge" about Existence and Brahman and Creation, and temporal gender-caste based social modes of being. What prevents the government of India (which is also a signatory to CEDAW) from slapping legal cases against these religious institutions as they propound unconstitutional rhetoric that, in all respects, violates our Fundamental Rights that are embedded within the Indian Constitution? The larger question, though, is: can we ever take it for a given that what we know, in a definitive manner, as being central to the Hindu shastras can be construed as being infallible? - for all we know - these texts might have been amended and changes made as they were handed down generations. In the preface to his version of Manavadharma, Sir William Jones wrote about the textual variations that existed and how he collated different versions that were available in manuscript form to arrive at his final text. We can arrive at the obvious conclusion that William Jones consulted many textual variations of the Manusmriti, and if so, the implication is that there was no single authoritative text. If these texts that constitute our Hindu shastras are unreliable with numerous variants existing simultaneously, then it stands to reason that there is no authentic version that we can refer to as being the original. Who is to tell as to which part comprised "revealed knowledge" and which sections were subsequent add-ons?
The coastal ocean comprises the semi-enclosed seas on the continental shelf, including estuaries and extending to the shelf break. This region is the focus of many serious concerns, including coastal inundation by tides, storm surges or sea level change; fisheries and aquaculture management; water quality; harmful algal blooms; planning of facilities (such as power stations); port development and maintenance; and oil spills. This book addresses modeling and simulation of the transport, evolution and fate of particles (physical and biological) in the coastal ocean. It is the first to summarize the state of the art in this field and direct it toward diverse applications, for example in measuring and monitoring sediment motion, oil spills and larval ecology. This is an invaluable textbook and reference work for advanced students and researchers in oceanography, geophysical fluid dynamics, marine and civil engineering, computational science and environmental science.
This volume brings together two parallel fields of interest. One is the understanding among psychologists and other social scientists of the limits to psychometric measurement, and the challenges in generating information about quality of life and wellbeing that enable comparison across time and place, at both individual and population levels. The second is the interest among anthropologists and others in the lived experience of chronic illness and disability, including the unpredictable fluctuations in perceived health and capability. Chronic conditions and physical impairments are assumed to impact negatively on people's quality of life, affecting them psychologically, socially and economically. While some of these conditions have declined in prevalence, as a result of prenatal diagnosis, early successful interventions, and changes in medical technology and surgery, many of these conditions are on the increase as a consequence of improved life-saving medication and technology, and greater longevity. 'Quality of life' is often used as an indicator for successful and high quality health services, and good access to medical attention and surgery - for hip replacements or laser surgery to improve vision, for instance. But it is also used as an argument against interventions, when such interventions are seen to prolong life for its own sake. Yet we also know that people vary their idea of quality as a result of the context of fluctuations in their own health status, the presence or absence of pain or discomfort, and as a result of variations in social and economic contextual factors. In exploring these questions, this volume contributes to emerging debates related to individual health outcomes, but also to the social and other individual determinants that influence everyday life. Understanding these broader contextual factors will contribute to our knowledge of the kinds of services, support systems, and infrastructure that provide people with good 'quality of life' and a sense of wellbeing, regardless of their physical health, capability and functioning. The volume includes scholars from all continents who have been encouraged to think critically, and to engage with the descriptive, methodological, social, policy and clinical implications of their work.
The Murder Particle is a fun, murder mystery script, originally written for performances with the Didcot Phoenix Drama Group in 2014. The play follows the murder of Professor Brian Box and the subsequent investigation by health and safety. When Brian returns from filming his new TV series, Science Poke, he enters a troubled Physics department. Experiments have continued in his absence, with Brian's wife Dr Barbara Box, PhD student Nick El, and artificial intelligence Zeta. However, the experiments are complicated by the economic pressure of Vice Chancellor Magnus Esium and the old-school theories of visiting Professor Ernst Naturwissenschaftler. When things go wrong and Brian disappears into a Black Hole, Pat Testing of the health and safety department is called in to investigate. With all the excitement surrounding hot topics in science and the brilliant efforts of scientists in public engagement, The Murder Particle is for the here and now (well, at least it was for Didcot and surrounding area in 2014, but hopefully not exclusively). Please remember, I wouldn't wish a black hole on anyone!
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