Free Essays on The Symbolic Nature Of Caves In E. M. Forster’s A Passage To India

A Passage to India, E. M. Forster’s best-known novel, illustrates the cultural dichotomy of Indian and British lifestyles in the age of imperialism. Perhaps one of the greatest incongruities in this dichotomy is the differing view of life held by the Christian, Muslim, and Hindu characters within the novel. Forster divides the novel into three sections – Mosque, Caves, and Temple. In each of these sections Forster addresses, albeit elusively, issues of spirituality and human existence. Forster’s symbolic elements within A Passage to India require the reader to contemplate the deeper issues of the human psyche. Perhaps the most important symbolic element within the novel – in both structure and theme – are the Marabar Caves. Here, deep within the recesses of the dark caves, the characters within the novel confront the deepest recesses of the unconscious mind. A Passage to India begins in the city of Chandrapore in British ruled India, a location best known for its proximity to the famous Marabar Caves. The most crucial events in the novel take place within the caves, and characters such as Mrs. Moore and Adela must face their deepest inner fears because of the events that occur within the caves. In Part Two of the novel, aptly named Caves, Forster’s initial description of the geography of Marabar is rich with imagery that hints at deeper meaning: There is something unspeakable in these outposts. They are like nothing else in the world, and a glimpse of them makes the breath catch. They rise abruptly, insanely, without the proportion that is kept by the wildest hills elsewhere, they bear no relation to anything dreamt or seen. To call them â€Å"uncanny† suggests ghosts, and they are older than all spirit. (Forster 136) Forster subtly evokes feelings of spirituality and solemnity, ideas that foreshadow later events in the novel. Yet, Forster departs sharply from these mystical images in the passage tha... Free Essays on The Symbolic Nature Of Caves In E. M. Forster’s A Passage To India Free Essays on The Symbolic Nature Of Caves In E. M. Forster’s A Passage To India A Passage to India, E. M. Forster’s best-known novel, illustrates the cultural dichotomy of Indian and British lifestyles in the age of imperialism. Perhaps one of the greatest incongruities in this dichotomy is the differing view of life held by the Christian, Muslim, and Hindu characters within the novel. Forster divides the novel into three sections – Mosque, Caves, and Temple. In each of these sections Forster addresses, albeit elusively, issues of spirituality and human existence. Forster’s symbolic elements within A Passage to India require the reader to contemplate the deeper issues of the human psyche. Perhaps the most important symbolic element within the novel – in both structure and theme – are the Marabar Caves. Here, deep within the recesses of the dark caves, the characters within the novel confront the deepest recesses of the unconscious mind. A Passage to India begins in the city of Chandrapore in British ruled India, a location best known for its proximity to the famous Marabar Caves. The most crucial events in the novel take place within the caves, and characters such as Mrs. Moore and Adela must face their deepest inner fears because of the events that occur within the caves. In Part Two of the novel, aptly named Caves, Forster’s initial description of the geography of Marabar is rich with imagery that hints at deeper meaning: There is something unspeakable in these outposts. They are like nothing else in the world, and a glimpse of them makes the breath catch. They rise abruptly, insanely, without the proportion that is kept by the wildest hills elsewhere, they bear no relation to anything dreamt or seen. To call them â€Å"uncanny† suggests ghosts, and they are older than all spirit. (Forster 136) Forster subtly evokes feelings of spirituality and solemnity, ideas that foreshadow later events in the novel. Yet, Forster departs sharply from these mystical images in the passage tha...

buy custom New Computer System essay

buy custom New Computer System essay This proposal is about getting the managements approval to install a new computer system. The current computer system is used for database management system that keeps track of the changing information in the company. It contains information about clients, employees, suppliers, and business transactions. The system is also used to manage mathematical calculations on large numerical data. The database enables the staff make strategic decisions, which utilize artificial intelligence. The current system in use is not able to meet the workload demands. The system had been coping well in the past. However, the company has witnessed a growth directly proportional to the workload. Before, the margin error was minimal but it has increased with the workload. It is becoming a challenge to meet the needs of our workforce and that of the clients. In addition, the system is incompatible to the new modern programs hence slowing down the entire working process. We have repaired the system several times, which have cost a lot to the department. The computer is very old; getting spare parts is proving to be a daunting task. Peripheral equipment from new manufacturers cannot operate when matched with our old brand. Modern systems have come up which are faster and able to accommodate the increased workload. They also reduce the time spent on a piece of work. It is in realization of the increased workload in the information system department that the staff has decided to make this request. Thorough searching of the market has revealed that the total cost of upgrading the current system is more than 50% of the cost of getting a new system. Furthermore, there are new technologies of redeeming all the data from the old system without losing any vital information. The present system can also be disposed off at a fee to e-waste companies hence there will no worry on where to take the old system. Buy custom New Computer System essay

Ultimate Dimension and Ultimate Reality Essay Example | Topics and Well Written Essays - 2000 words

Ultimate Dimension and Ultimate Reality - Essay Example This source is known as ultimate reality, defined as the true state of how things are. It offers the standard for measuring the nature of man and reality in relation to Him or It. The norm for a person’s understanding of divine reality is linked to the norms of meaning in manly structures of apprehension, as well as, the self-affirming norm that is given in a religious setting. Enlightenment or revelation is achieved when the inner norm of a religious background and a person’s normative structure of meaning come together (The Gale Group). Regarding ultimate reality in Christianity, Christians believe that God exists as the Father; he reveals himself as both triune and personal. He has no beginning or origin in a primeval impersonal essence. The term â€Å"person† was initially used in Greece as a term for actors’ mask. Nonetheless, in Christian theology, each person on the Holy Trinity has fullness in the divine nature. The Ultimate Reality ontological cha racter is defined by relation and reality that is between the three. This means that, the Holy Trinity is not a tri-theism (sum of three Gods) or a monopersonal God that takes the modalistic heresy (assuming the three distinct forms successively). God as a being is not outside the three as described in the Holy Trinity. God only exists as the Father, Son and the Holy Spirit; therefore, there is no Ultimate Reality above or beyond the Holy Trinity. None of the three should be taken as some type of god like the Hindu Ishvara, which refers to a first manifestation of the Brahman personalization. The accent, in defining divinity, must be taken from Ultimate Reality impersonal view to the individual character of the Holy Trinity, including the relation that exists between the three. God exists through omniscience, omnipotence and love, characterized by perfect harmony and unity (The Gale Group). The Holy Trinity is characterized by perfect love, will or deed; therefore, none manifests it self by infringing on the other. In the Bible, God does not show Ultimate Reality that goes beyond himself. He is not a God that comes and goes or is situated far outside the impersonal absolute. 2. Cultural Dimension of Religion Cultural dimensions refer to a number of value constructs or psychological dimensions that can be used in the description of a culture. There is always an element of symbolism in every religion, and since symbolism is the centre of culture, it means religion has a crucial cultural dimension. Nonetheless, religion is also made up of status and power relations just like the rest of social institutions. Frederick Streng suggests that the cultural dimension of any religion is linked to historical conditions. During the time of Jesus, Rome had imposed many aspects of its culture on the world of Jesus at the time. However, the Semite nation has its own unique and long historical background. The Jewish people stuck to their religion despite being ruled by the Roma ns, for instance, they continued celebrating Passover and sustaining their sense of liberty. The Jews were offended with the way King Herod used Roman architecture to dictate the Roman way of life (Rabbi Eckstein). CITATION FOR QUESTION NO. 2 King heavily taxed the Jews to build an expanded Jerusalem Temple. These heavy taxes led to the disintegration of the family life in the land of Jews as addressed by Jesus in the Gospels. Jesus and the early church had to navigate their way through the uncertainties of imperial dominion during their time. The life of Muhammad as a child was a difficult one. Born in Mecca in 570 AD, Muhammad

Age Effect on M-Commerce Retail Customers Dissertation

Age Effect on M-Commerce Retail Customers - Dissertation Example The consumers are divided into two age groups: 18-35 and 36 and older. Using contingency theory and simple regression analysis the results are analysed for statistical significance of age. The results and implications for further research are discussed. Table of Contents Abstract 4 List of Abbreviations 6 Definition of Terms 7 Chapter One: Introduction to the Study 8 1.1.Background 8 1.2.Statement of the Problem 10 1.3.Purpose of the Study 13 1.4.Aim and Objectives 14 1.4.1 Aim 14 1.4.2. Objectives 14 1.5.Research Questions 15 1.6.Hypotheses 15 1.7.Research Methodology 16 1.7.1.Research Instruments 17 1.7.2.Limitations and Delimitations 18 1.7.3.Assumptions 19 1.9.Organization of the Study 21 1.10.Chapter Summary 22 Chapter Two: Literature Review 23 2.1. Introduction 23 2.2. M-Commerce: Mobile Networks, Services and Applications 23 2.3. M-Commerce and the Retail Sector 29 2.3.1. The Retail Sector 29 2.3.2. The Retail Sector and M-Commerce 31 2.4. M-Commerce and Consumer Trends Worldw ide 37 2.5. Consumer Adaptability, Acceptance and Attitudes Toward M-Commerce 42 2.5.1. Adaptability 42 2.5.2. Acceptance 50 2.5.3. Attitudes 59 2.6. Themes in the Literature 62 2.6.1. History, Development and Trends in M-Commerce Use Globally 62 2.6.1.1. Retail 62 2.6.1.2. Consumer Trends 65 2.6.2. M-Commerce and Consumer Adaptability, Acceptance and Attitudes: Previous Studies 66 2.6.2.1. Adaptability 66 2.6.2.2. Acceptance 69 2.6.2.3. Attitudes 71 2.7. Summary 71 Chapter Three: Research Methodology 73 3.1. Introduction 73 3.2. Contingency Theory 73 3.3. Research Philosophy 75 3.4. Research Methods 77 3.4.1. Data Collection 79 3.4.2. Data Analysis 85 3.5. Trustworthiness 88 3.6. Ethical Considerations 90 3.7. Summary 92 Chapter Four: Results and Analysis 93 4.1. Introduction 93 4.2. Results 93 4.3. Analysis 104 1.11.Aim and Objectives 133 1.4.1 Aim 133 1.4.2. Objectives 133 1.12.Research Questions 134 1.13.Hypotheses 135 1.14.Statement of the Problem 138 1.15.Purpose of the Study 141 1.16.Aim and Objectives 141 1.4.1 Aim 141 1.4.2. Objectives 142 List of Abbreviations B2C: Business to Consumer IT: Information Technologies LAN: Local Area Network PB: Perceived Benefits PU: Perceived Usefulness PEOU: Perceived Ease of Use TAM: Technology Acceptance Model TPB: Theory of Planned Behavior TRA: Theory of Reasoned Action WAP: Wireless Application Protocol Definition of Terms E-commerce: Selling and purchasing goods and services via electronic platforms. Interoperability: Diverse systems working together for one common goal. M-Commerce: Wireless of mobile transaction involving transfers of funds. M-Payments: Method for making payments via mobile or wireless devices. Chapter One: Introduction to the Study 1.1. Background A number of different mobile wireless devices and services are now available and range from mobile telephone networks to wireless local area networks (LANs). These kinds of devices and services are encapsulated by mobile commerce, more broadly known as m-commerce (Liu & Chen, 2009). M-commerce is a branch of e-commerce and as such is defined as any monetary or economic transaction performed by use of a mobile wireless device or by â€Å"wireless technology†, by at least one of the parties to the transaction (Mohpatra, 2013, p. 81). Bidgoli (2011) simplifies the definition of m-commerce by defining it as a â€Å"new market are created by web-enabled mobile phone services†

Marketing Theory Term Paper Example | Topics and Well Written Essays - 2000 words

Marketing Theory - Term Paper Example Keeping in mind the concept of marketing theories and techniques, the establishment and operation of a new business venture would be discussed. The new business venture selected for this study is a book store. 1.2 Business Idea: Book Store The new business idea that has been considered for this study is a book store that would be set in California. The name of the book store would be â€Å"Book Worm†. However, setting up a business requires following the marketing theories and utilizing the strategies. In this section of the study, specification related to the new venture has been stated. 1.2.1 Mission and Objectives Book Worm’s mission is to offer quality books at the lowest possible price to the customers in California. The company would additionally allow customers to exchange old books and projects or assignments for their requirement (books, CDs and magazines). In order to attain this mission of the company, the objective of Book Worm would be: To offer hassle free purchase of new as well as second hand books, assignments and magazines at an affordable cost. To offer the students every university books and reading materials those are important to them at least possible price To offer online shopping experience to the customers along with the store To offer home delivery of products ordered within a specific area To attend break even in business within an year of commencing business To generate positive revenue at least after 4-6 months of inception To gain considerable amount of goodwill in comparison to the other competitors in the market (Ahmed 30-43). 1.2.2 Products and Services Book Worm will offer products as well as services. The products will range from text books (new as well as second-hand) for purchase, class notes, text books, audio book CDs on rent, etc. The text books available would include fiction and non-fiction books, subjects like business, physics, accounting, management, marketing, engineering and many more would be availa ble. These products would be available through the store of Book Worm. However, services like information regarding textbooks or class notes for rent or sale, web links for assignments, or solved assignments would be available for sale on the website of Book Worm. Book Worm would be offering a wholesome academic assistance to the students (Barkema and Vermeulen 7-26). 1.2.3 Suppliers Suppliers have a major role to play in the marketing environment because they are one of the integral players in the supply chain. Book Worm would be selecting the book wholesalers in California to avail the books for the customers. The second hand books or old class notes and assignment can be procured from the students, so they will play the role of suppliers in this case. However, as the business grows in terms of size and revenue, Book Worm can also directly procure books from the publishers and their stockists (Belin and Pham 44-50). II: MARKET ANALYSIS This section of the study plays a major role in the discussion of marketing theory because

Managing Team Conflicts Essay Example for Free

Managing Team Conflicts Essay Why do you think that Carly didn’t come to you sooner to discuss the project delays? Carly didn’t come sooner to discuss the problem delays with the supervisor because of the affective conflict that arises between her and Morris (Team Conflict: How to Manage it, n.p.). Truly, it is quite undesirable to present â€Å"human conflict† as a reason in the delay of a certain project. It is obvious that Carly was threatened by the wits that Morris have. Since Morris obtained a higher level degree than Carly, the manager seems to be insecure about her status. She sees Morris as a competitor in her position and not as a member of the team. 2. Why do you think Carly hasn’t had a conversation with Morris, or vice versa, about their differences? How do you think each of them would respond to this type of conversation? Explain. Both person (Carly and Morris) did not initiated to have a conversation regarding their differences because both parties are afraid that upon the conduct of their conversation, they might not be able to work on and come out with the proper solution to address the problem. On the conduct of the conversation, they may reach a point that both of them would be in denial regarding the delay of the project. Both people possess different personality and dealing with their differences might be a critical approach to be done. Carly, being insecure with the wits that Morris have, might put all the blame on the latter mentioned person. On the other hand, if Carly would over impose her power in the conversation, the immediate reaction of Morris would be to defend his self and try to make Carly realize that she also has a fault regarding the problem. What would happen in this conversation is that, both parties would tend to throw off their own defence regarding themselves thus, rather than solving the problem of conflict, the outcome could be to worsen the situation. What is the biggest problem with the way these team members interact? What could they do to remedy the problem? Explain. The biggest problem with these team members is that they do not know on how to deal with their own differences. Differences in terms of personality as stated above is just but common in a team. Such differences could be positively or negatively affect the team. In the case given, Carly and Morris chooses to embrace the negative side thus, bringing the project to a delay. Communication is the element that is missing in the case presented. Communicating in a constructive manner would give each person a chance to express his thoughts and ideas clearly and directly. Coupled with his expression of thoughts, respect (for each other and for the work of the team) should also be reflected (Ten Qualities of an Effective Team Player, 2005, n.p.). The scenario being pictured out in the case is that Morris seems to be tongue tied to express his thoughts while Carly is too much dominating in expressing her thoughts, thus the communication process is not working well. Another element that is lacking in the case is the quality of active listening. In order for a team to function effectively and meet its goals, every member should be a good listener. Every member should consider and listen to the ideas of other team members and should avoid biased reaction regarding the proposed ideas. Arguing or debating every idea presented would not do any help (Ten Qualities of an Effective Team Player, 2005, n.p.). Members should also be prepared and willing to hear and accept criticisms. It would be better if one would listen first and then react to have an effective conversation and get things settled. Firmness of thought is important as a team player, but one should make her mind open to what other members has to offer. Do you think Carly should continue to serve as Project Manager? Explain. Yes, Carly should continue to serve as Project Manager but she should first change her attitude in handling the job. She should note that she is part of the team. Although she has a higher position compared to the other members, it is not right to over used this power because of being threatened by others wits and guts. As a project manager she must be confident in her own capability and sees the ability of other members of the team as an asset and not as a threat. She should reassess her self and avoid being a problem-blamer. She should not look for others to fault but instead, she should look at the problems that arise as a common thing that occurs in a team. Being regarded as the project manager, she should address problems (not create problems) and bring this out for discussion with other members of the team (Ten Qualities of an Effective Team player, 2005, n.p.). Upon doing such, she would be most likely to find the right solutions for the problem. Though Carly obviously has a fault on the delay of the project, she should continue to work on as the project manager because she was given that job and trusting her that job means that she is knowledgeable enough and rightly fitted for it. 5. How would you begin to address this situation? Come up with a plan to remedy this problem and outline a plan for getting the project back on track for the January 1 release. The first action had been done, that is to talk with the persons involve in the conflict as well as with other team members. The next step would be to review to the team regarding their purpose and goal. I would be emphasizing on their role as a team in achieving the targeted goal and meet the targeted deadline. I would preferably design a team building activity that would reunite them and develop their working ability as a team. I would consistently remind them that there is no â€Å"I† in a team and that presence of conflicts is inevitable. I would also relay to them the essence of conflict management. Rules in order to lessen conflict would be implemented incorporating processes or behaviours that the group will be allowed or prohibited (Team Conflict: How to Manage it, n.p.). The following will serve as a guide in getting the project back on track for the January 1 release: Conduct Team building activity Relaying the concept of conflict and conflict management. Assess the characteristics of members in position. Assess the overall coordination of the team. Project Plan Guide Review the goal and extent of the project. Identify weaknesses and strengths in the conduct of the project. Retain strengths and address the weaknesses. Strategic Planning for the Completion of the Project Address conflict in the workplace. Set timeframe and task to be completed within a week and make sure that all materials to be used would be provided (How to Organize Successful Project Teams, n.p.). Constantly check and collaborate with the team regarding the progress of the project Acknowledge the team’s effort upon the completion of the assigned task. References AllBusiness.com, Inc. (2005, August 12). Ten Qualities of an Effective Team Player. Retrieved May 16, 2008, from http://www.allbusiness.com/human-resources/employee-development-team-building/8516-3.html How to Organize Successful Project Teams. Retrieved May 16, 2008, from http://www.ehow.com/how_2156392_organize-successful-project-teams.html Team Conflict: How to Manage it. Retrieved May 16, 2008, from http://www.chumans.com/skills3.htm.

The Politics Of Secularism In India

The Politics Of Secularism In India Secularism in India has always been more of a political than a philosophical phenomenon. Secularism may be one of the basic features of the Preamble but its validity as one of the basic features of the Constitution and its practicability in Indian society is questionable. There is an increasing use of religion in the social construction of ethnic and communal identity which is made the basis for the articulation of common economic interests and political mobilization. There is also the construction of a pan Indian Hindu consciousness that cuts across caste and regional divisions. While secularism has been integral to Indias democracy for more than 50 years, its limitations implementations are indeed matters of acrimonious debate even to this day. Discussions on the place of religious community in Indian society have turned on the opposition of secularism communalism and of modernity tradition. Secularism is unalterably linked with modernity, but the ideal of equal respect for all religions has not been translated into social reality, and the end result is something termed as pseudo-secularism. Modernity was characterized by the emergence of public, civic and privatized religious entities, concepts of a liberal democracy and a nation state, and the secularized individual who is unfettered by ascriptive identities. But such a trajectory of human development and social transformation required an understanding of humanity that was fundamentally ahistorical. Both the Round Table Conferences as well as the Constituent Assembly Debates struggled with the dilemma of formulating a liberal democracy for people who had historically been represented, and in turn came to represent themselves, as determined by the ascriptive identities of sect and caste.  [1]  Whenever critiquing secularism, the question of caste has always been sidelined by the preoccupation with religion. But the politics of secularism in India is integrally reliant and revolves around the co-optation of untouchables into an upper caste Hindu identity. The crucial fact that needs to be clarified is that, rather th an being distinct from the categories of community and caste, nationalism and communalism, liberalism and democracy, Indian secularism emerged as the nexus of all of these.  [2]   The Indian Constitution has spelt out several provisions regarding the secular state even before the term secularism was introduced into the Preamble of the Constitution in 1976. Articles 14, 15, 16, 25, 26, 27, 28, 29, 30, 325 all incorporate the principles of 1. Freedom of religion to individuals as well as to religions. 2. Equality of citizenship and no discrimination on grounds of religion. 3. Separation of State from religion. It is evident that the intention of the Constitution is neither to oppose religion nor to promote a rationalization of culture, but merely to maintain the neutrality and impartiality of the state in matters of religion. The 42nd Constitutional Amendment Act of 1976 stated that Secular means a republic in which there is equal respect for all religions, but the Supreme Court of India has been interpreting secularism in the Constitution differently over the years in its various judgments. To examine the vicissitudes of the Indian experiment with secularism, one needs to understand that there is a dichotomy in Indian society- Firstly, the political society comprising parties, movements, non party political formations which channelise popular demands through a form of mobilization termed as democracy- and secondly the civil society for whom the affirmation of secularism has been through the state and its institutions, schools, universities and the English media. In Indian society, the merits of secularism have been familiarized only by the academy and intellectual circles (civil society) whereas Hindu communal history has pervaded the streets and common sense (political society).  [3]   The relations between state, society and religion are not well defined, personal laws vary with religious communities, the precarious position of religious minorities, the affiliations of political formations with religious fundamentalists, increasing importance of the Hindu and more importantly the Hindutva philosophies pose severe challenges to the success and future of secularism in India.  [4]  It must be conceded that secularism in India today is too politicized and statist acting as an ideology of the state and an instrument of power. It is necessary to find ways to depoliticize secularism and to move it further into the domain of civil society. The project will put forward and comparatively analyze both the Gandhian and Nehruvian approaches to understanding secularism, the way secularism has been interpreted by the judiciary at times even contravening constitutional provisions, and finally the researcher will attempt to discuss whether a coexistence of democracy and secularism can be successful in a diverse and plural society like that of ours. Through the research paper, the researcher attempts to advocate the following: Secular means a Republic in which there is equal respect for all religions In the light of this remark, comparatively analyze the Nehruvian and the Gandhian understanding of the concept of secularism? Referring to the Constituent Assembly Debates 1946-1950, and landmark Supreme Court Cases, discuss the changing perceptions to the concept of secularism and whether such decisions have been a reflection of the Nehruvian or the Gandhian understanding? Can Secularism in India survive the functioning of democracy where the will of the majority is imposed on the minority and their consent is gained by a mere strength in numbers? Chapter 1. Secularism: Nehruvian Understanding Vs. Gandhian Understanding. Religion, Nehru wrote to Gandhi in 1933, is not familiar ground for me, as I have grown older I have definitely drifted away from it. I have something else in its place, something older than just intellect and reason, which gives me strength and hope. Apart from this indefinable and indefinite urge, which may just have a tinge of religion in it yet is wholly different from it, I have grown entirely to rely on the workings of the mind. Perhaps they are weak supports to rely upon, but, search as I will, I can see no better ones  [5]   Gandhis use of the term secular in relation to the state is such as may, in contemporary political discourse, be described as Nehruvian.Likewise, Nehrus positions on the definition of the Indian nation are the same as Gandhis.  [6]  That is, Gandhi does not attach any meaning to the term secular that would have been unacceptable to or unintelligible to Nehru.  [7]  Both possessed a remarkable steadfastness of faith. Even though they had strong mutual synergies on vital issues, nonetheless there was a creative tension in the Gandhi-Nehru relationship.  [8]  Gandhi and Nehru had differences. Gandhis religiosity and non violent principles was not shared by Nehru. Although he opposed the concept of theocratic statehood, Gandhi strongly advocated the importance of religious ethics in political practice. Perhaps no single leader has succeeded to the same extent as Gandhi in terms of effectively appealing to the Indian masses from all walks of life.  [9]   Gandhi expressed the opinion that the state should undoubtedly be secular.  [10]  It could never promote denominational education out of public funds. Everyone living in it should be entitled to profess his religion without hindrance, so long as the citizen obeyed the common law of the land. There should be no interference with missionary effort, but no mission could enjoy the patronage of the state as it did during the foreign regime.  [11]  This understanding came subsequently to be reflected in Articles 25, 26 and 27 of the Constitution. . In the last years of Gandhis life, a withdrawal from the political sphere to that of private moral experimentation is evident. . Unlike Gandhi, Nehru was hurled into the ruckus of politics, in command of a state, the most powerful structured concentration of modern instrumental reason that exists. He subjected Gandhis principle to scrutiny could the principle of non-violence make sense in politics, where governments are notoriously based on violence which is indeed the very lifeblood of the modern state. Nehruvian secularism was characterized by an equal contempt for all religions. Secularism as an element of modernity, required therefore a non-discriminatory rejection of all religions and all religiosity from public, as distinct from private, affirmation. Nehru was neither irreligious nor antireligious but his approach to religion was influenced by 3 basic assumptions of humanist liberal tradition- individualism, rationalism and universalism. Nehrus secularism meant freedom of religion and conscience, including freedom for those who have no religion, subject only to their not interfering with the basic con ceptions of our state. Nehru envisaged for India a secularist programme that gave religion little role in national affairs. Nehrus political wisdom was based on a theory of democracy, socialism, secularism and non-alignment. His strategy lay in an all-out attack on those forces that threatened disunity: provincialism, separatism, communalism and above all casteism. He could claim credit for making democratic secularism Indias pathway to the modern world. In his opinion Indias encounter with the Wests humanism, skepticism, and its ascendant science and technology, demanded a radical evaluation of all that India knew and was, and in that effort Indias outstanding religious heritage must correspondingly bear the strain of the encounter because in the final analysis the encounter of civilizations is a matter of spiritual discernment and active exchange.  [12]  Nehru was acutely aware and reflected expansively on the meaning of religion in the history of Indian civilization, but interestingly he was far from attempting a philosophy of religion but talked about religion in an anecdotal fashion, allowing others to distil from his remarks a refined Nehruvian theory of religion.  [13]   To summarise, analogous to post modernitys concern with immediacy and the present-Gandhi was a relentless explorer of immediacy- immediate needs, immediate means, immediate ends. In a very short span of time Gandhi introduced new themes in Indian politics with mass effect. But throughout his long career as a political thinker and activist, Gandhi encountered the dilemma of either remaining faithful to his non-violent principles and risking the failure of the Indian nationalist movement, or focusing at the seizure of political power at the expense of his moral message. Nehrus writings reveal full awareness on his part of the need to strengthen nationalism and democracy in a multireligious society characterized by arrested development while his style of functioning is an acknowledgement of the limitations under which he had to work.  [14]  A point that deserves mention is that Nehru did not intervene even once in the discussions on the clauses related to religious freedom in the constitution assembly debates. An in depth analysis of Nehruvian philosophy reflects his strong belief that the crucial choice for society is not between a fixed present and a proposed innovation, but more importantly it is concerned with an uncritical abandonment and structural engagement. The essence of Nehruvian philosophy lies in his intellectual and political understanding, in his struggles trying to base public life on a reasoned morality.  [15]  When dwelling on the thought provoking question of whether secularism has a future in India or not, the Nehruvian analysis regarding the parallel streams of the material and the spiritual which he identified as the fundamental matrix of life, for persons and civilizations alike, seems particularly relevant even to this day. Chapter 2. Secularism: Constituent Assembly Debates Landmark Cases. Constituent Assembly Debates [1946-50]: A look into the Constituent Assemblys debates clearly reveals that the general understanding amongst members of the assembly was that India was to be a secular state. They have emphasized the secular foundation of the Indian state. They also declare that secularism as adopted in the Indian constitution is not an anti-religious concept; rather it prevents discrimination against the citizens on the basis of religion. According to H V Kamath, When I say that a state should not identify itself with any particular religion, I do not mean that a state should be anti-religious or irreligious. India would be a secular state but according to me a secular state is neither a godless state nor an irreligious nor an anti-religious state. During the debate in the Constituent Assembly, Prime Minister Nehru declared that secularism was an ideal to be achieved and that the establishment of a secular state was an act of faith  [16]  . It is unfortunate that he failed to identify what faith the faith that he was referring to actually meant and in an unfortunate turn of events and circumstances it has been progressively interpreted by the courts to mean the Hindu faith. The dominant position on secularism that a democratic Constitution find place for religion as a way of life for most Indians triumphed over those who wished for the Assembly to grant only a narrow right to religious freedom, or to make the uniform civil code a fundamental right.  [17]   The crucial questions that arose by way of discussions in these debates were: Was a state secular only when it stayed strictly away from religion, and could such a secular state survive only if society was secularised as well? Did a state that equally respected all religions best capture the meaning of secularism in the Indian context? How could a democratic state represent a religious majority at the expense of the rights and liberties of a minority? The issue of religious freedom and secularism was discussed in the light of three alternative theoretical positions: The no-concern theory of secularism saw a definite line of separation between religion and state. Given the principles of religious liberty and freedom of expression, it was up to the individual to decide whether to be a believer or not, or to adhere to this religion or that.  [18]  Based on a doctrine of intolerance it confined religion to the private realm. This approach led to a conception of a secular state as one that stays away from religion per se. India was engaged in creating a modern nation state and in this enterprise, religion which seemed to be an obscurantist and divisive force, had no place. The second position was that no links between the state and religion should be permitted, not because it would weaken the state, but it would demean religion. Religion could not be made subject to the whims of changing majorities by allowing the democratic state to intervene in religious affairs.  [19]   The third position termed as the equal respect theory began with the principle of religious liberty, but held that in a society like India where religion is integrally related to the lives of the people, the state should not stay away from all religions equally but that it respects all religions alike. Thus it is evident the in these Constituent Assembly Debates the main issues of contention were: Whether the right to religious freedom should be the right to religious worship or to religious practice; Whether the state should recognise only linguistic minorities or religious minorities as well; The dispute over the Uniform Civil Code, over political reservation of religious minorities; Whether there should be religious instruction in state-aided schools. What is finally reflected in the articles of the constitution is a broad definition of the right to religion as the right to religious practice, but nonetheless there were no political safeguards for the religious minorities. Landmark Cases In Sardar Taheruddin Syedna Sahib v. State of Bombay  [20]  , the apex court claimed that Art. 25 26 serve to emphasize the secular nature of the Indian democracy which the founding fathers considered to be the very basis of the Constitution. Although in Kesavananda Bharati case, it was declared that secularism was a part of the Basic Structure of the Constitution, but interestingly a year later in St. Xaviers College Society v. State of Gujarat  [21]  , Supreme Court ruled that it was only by implication that the Constitution envisaged a Secular State.  [22]  For the first time there seemed to be an apparent contradiction between the judicially constructed concept of secularism and that in the text of the Constitution. In 1976 the court adopted a more philosophical and utilitarian approach in the Ziyauddin Bukhari  [23]  case. In the S.R. Bommai  [24]  case it was reasserted that secularism was a part of the Basic Structure and that it was based on principles of accommodation and tolerance. Herein what is evident is a euphemistic approach an espousal of a soft secularism.  [25]  In this case it was ruled that The State has the duty to ensure secularism by duty or by executive order. It is the duty of the court to bring every errant political party in line if it goes against secular ideals like casteism and religious antagonisms Jus. Ramaswamy. The State has the power to legislate on religion including personal laws under Art.44 and secular affairs of places of worship Jus. Jeevan Reddy. If a political party indirectly espouses a religious cause, it will be considered unconstitutional Jus. Agrawal. It is interesting to note that the Court withdrew from most of these commitments in the subsequent years. In the Ramjanmabhoomi case, the court went on to elaborate on secularism in terms of Indian scriptures thereby going back to the Gandhian Sarva Dharma Sambhava tolerance of all religions. In resorting to religious scriptures the court seems to have rejected the western concept of secularism of separation of church and state as propounded in S.R. Bommai case and has gone back to initial approach of equating secularism with tolerance and the fact that state has the power to take over any religious place.  [26]   Lastly with reference to the latest Hindutva judgements  [27]  the court enunciated, contrary to the Bommai decision that a speech with a secular stance alleging discrimination against any particular religion cannot be treated as an appeal on the ground of religion . Moreover the court seemed to have conveniently shifted its stance to uphold the constitutional duty to get political parties in line with secularism and most importantly it equated Hinduism and Hindutva with Indianisation and are not to be construed in a narrow sense. Thus what is clearly evident is the lack of consistency in these abovementioned Court decisions. The court has mostly stuck to secularism not being a wall between the church and the state but a sense of toleration between people of different religions. There have been frequent deviations from the Bommai decision, but it seems that the Ramjanmabhoomi case encapsulates the essence of Indian secularism toleration based on tradition. The Hindutva judgements reassert the recognition and increasing importance of the essential Hindu identity of tradition.  [28]   Clearly the judiciary in India is a significant site where contests under the banner of secularism have been taking place over the last sixty odd years. Though landmark judgements of the apex court of the nation has been interpreting secularism in the Constitution differently over the years in its various judgments  [29]  reiterating the fact that secularism is a part of the basic structure of the Constitution and that secularism involves liberty of thought, expression, belief, faith and worship, even though secularism as a term appears in very few Supreme Court judgements yet it is evident that a crisis of secularism indeed exists in the worlds largest and most fractious democracy. With reference to the Constituent Assembly debates and the landmark cases the following interesting observations can be deduced: When discussing the concept of religious freedom in the Debates, there arose a paradox- it is precisely some of the advocates of a broad right to religious freedom who were also the most vociferous opponents of any political rights for religious minorities. The no-concern and equal-respect positions on secularism clashed constantly during the debates in the Constituent Assembly as the question of secularism cropped up in discussions about innumerable articles. The distinction between tolerance and secularism has never been made by the Indian judiciary. The apex court conveniently avoids exact direct mention of the word secular in its various prior judgements eg. Kesavananda Bharati case. A valid argument could be that the Supreme Court has not directly addressed the issue of secularism for the simple adjectival reason that it is a thorny issue with also the Constitution being suitably ambiguous would never permit a justifiable interpretation. The interpretation by the court reflects the interpretation of the Constitution which society is more likely to accept. As opposed to the prior cases such as Kesavananda Bharati and S.R.Bommai , post the Hindutva cases, the line of thinking of the Court has gradually been inclined towards secularism being tolerance based on tradition but the interpretation of tolerance is more in terms of grudging accommodation than wholehearted notions of acceptance. What is most extraordinary about the courts reasoning, from a strictly legal point of view, is that it can draw such an unequivocal conclusion as to the meaning of Hindutva without having cited virtually any authorities-judicial or otherwise in its support. Even when the apex court has addressed the issue of secularism it has not been uniform in its judgements. On the one hand it has effectively legitimized the Hindu Rights understanding of secularism and supported its nonsecular agenda, but on the other hand it has also in no uncertain terms condemned the practices of several members of the Hindu Right. Thus the decision given by the court in the Hindutva cases is a contradictory one, wherein it has both condemned as well as condemned the Hindu Right. Chapter 3. Secularism Democracy: A Misunderstood Relation. Sixty years ago, 565 princely states and 13 British-ruled states became united into one sovereign nation, with a secular democracy as its Constitutions primary guiding principle. In our country, eight major religious communities co-exist ,namely the Hindus(82%), Muslims(12.12%), Christians(2.6%), Sikhs(2%), Buddhists(0.7%), Jains(0.4%), Parsis(0.3%) and Jews(0.1%). The single-most defining element of the Indian democracy is the acceptance of all religions in the nations Constitution, granting explicit freedom to all its citizens and residents to practice their faiths without violating the others right to do so. It is from this explicit freedom that citizens experience other freedoms necessary to realize their lives. In stark contrast to some 90 percent of Asian nations, the Middle East, Africa and Latin America, India guarantees that right. A state that arises from democracy need not be strictly secular. Democracies are perfectly capable of giving an important role to religion in the affairs of the state. It is the problem of aggregation that is of utmost importance. A democratic state will tend to reflect in its own makeup the complexity of the individuals it represents.  [30]   The challenge facing the theorists of Indian secularism is therefore to devise an answer to the problem of intolerant religions. If one or more religions in a pluralistic society preach their unwillingness to co-exist with the others, and insist on religion as the unitary framework for individual, society, and state, how do we define a secular regime for such societies? No viable model of secularism can be built on terms defined by any one religious group even if it is the majority community, especially so since its mode of toleration has historically included absorption, subjugation and marginalisation of religious minorities. The Indian democracy provides mechanisms, available in a secular democracy, to temper extremism and intolerance inherent in most religions; it leads diverse religious communities, especially the Hindu majority, to accept that the well being of all human beings consists in respecting the others religious and civil rights, particularly that of minorities. Many critics  [31]  reject secularism as radically alien to Indian culture and tradition and advocate a return to genuine religion and the indigenous traditions of religious tolerance as the best means to preserve a pluralist and multireligious Indian society. On the contrary Nehruvian theory suggests that democracy would have never been possible in a non-secular India. Nehru claims that if democracy requires a minimum consensus about the basic values and institutions of society and the rules of the political game, then such a consensus could not have been built on a religious basis in a pluralist nation like India.  [32]  This fact is clearly reflected in the failure and subsequent removal of the communal electorate system in the wake of Indias independence. Whether India is a sufficiently secular state and whether circumstances are favourable for the survival of secularism depends ultimately upon the readiness and ability of its people to maintain an autonomous political community. The challenges of casteism, communalism and religious fundamentalism involving separatism in India are the major threats to our Secular state. They weaken the working and stability of our democratic secular Federal state and militate against the basic principles governing our national life and providing means to our new identity. Communal riots and caste carnage has to stop if India has to emerge as a secular and democratic polity. Large-scale communal riots broke out in India after the demolition of Babri Masjid by the Sangh Parivar in Ayodhya . Both Hindus and Muslims were killed in the communal backlash that followed. The attacks on Christians in Orissa and Gujarat made headlines in electronic and print media. The grouse of the Sangh Parivar is that the Muslims had demolished their temples, humiliated Hindus during Muslim rule and partitioned India and thus justified their animosity and attacks on Muslims. The Godhra and Post-Godhra incidents pointed to the absence of political sanity in Gujarat. Nothing could represent a more provocative insult to the national commitment to communal harmony and pluralist co-existence than Narendra Modis repeated taunts of the Muslim minority people of his own state, his insinuations that they are susceptible to the supposedly adventurous designs of Pakistan and his final desperate suggestion that if the opposition Congress wins the election, it would represent a victory for Pakistan. The terrorist attack on Indian Parliament on December 13,2001, was unprecedented not only in the history of India but also in the annals of democracy in the world. It manifests utter disregard and contempt for parliamentary democracy by Pakistan which only can boast of a military democracy. Thus it is evident that during the last 60 years of independence, India has witnessed both successes and failures in running the secular democratic processes. It has evolved a lasting secular constitution, a viable political system and a functional federal secular polity and with strong democratic traditions on the one hand, but on the other hand it has also garnered several communal riots and caste wars. However, it is politics, which proved to be divisive and not religion. It is not religious leaders by and large (with few exceptions) who divide but politicians who seek to mobilise votes on grounds of primordial identities like relig