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Corruption in indian politics essay
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Arvind Kejriwal, Chief Minister of Delhi, won a great deal of praise during the recent state assembly elections, not only for the outstanding performance of his newly formed Aam Aadmi Party, but also for the clean democratic principles that he claimed to hold. However, in light of the drama now unfolding in the national capital region, produced and directed by the Chief Minister himself, the veracity of his purportedly upright principles has fallen into question.
Kejriwal first gained national attention while fighting against corruption and for the Jan Lokpal Bill in Anna Hazare’s movement. However, he soon broke away to create a political party on account of his belief that it was only through government, and not through protest, that change could be achieved.
The often contrarian leader of the Aam Aadmi Party has now increasingly begun to contradict his own positions. This weekend, he announced through Twitter that he would stage a sit in outside the Home Minister’s office, adding that he urged “supporters and public not to come” in view of preparations for the upcoming Republic Day ceremony this Sunday. Nevertheless, the following day he declared, “I want everyone to come and join us for this protest,” completely disregarding his previous statement and any regard for Republic Day. Kejriwal went on to proclaim, during an impromptu speech precipitated by police preventing him from reaching the Home Ministry, that “I am [an anarchist]” and that he would “create anarchy for [Home Minister] Shinde.”
The Chief Minister’s flip-flopping aside, his party’s increasingly anarchist actions are extremely worrisome. It is indeed one such incident that has led to the Chief Minster, his cabinet and MLAs protesting on the streets, govern...
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Racism and sexism are realities in India as much as they are in the rest of the world. However, instead of ousting Bharti for his sexist, racist, anarchist, and indeed criminal behavior, he has defended him on an unprecedented scale. Whether on account of the wounded pride of his minister or the ensuing puncture to his own ego, Arvind Kejriwal is bringing the capital to a standstill. Not only is he refusing to acknowledge the criminal conduct of his minister, he is calling for the suspension of the policemen who refused to raid and arrest women without a warrant, on account of their having defied a member of his cabinet in following the law.
People across the length and breadth of India genuinely believed that the Aam Aadmi Party would be able to bring about change in Delhi; little did they know the change would be from general stability to outright pandemonium.
"The Role of Civil Disobedience in Democracy." Civil Liberties Monitoring Project. Web. 01 Oct. 2011. .
The following essay will attempt to evaluate the approach taken by Dworkin and Habermas on their views of civil disobedience. The two main pieces of literature referred to will be Dworkin?s paper on 'Civil Disobedience and Nuclear Protest?' and Habermas's paper on 'Civil Disobedience: Litmus Test for the Democratic Constitutional State.' An outline of both Dworkin's and Habermas's approach will be given , further discussion will then focus on a reflective evaluation of these approaches. Firstly though, it is worth commenting on civil disobedience in a more general context. Most would agree that civil disobedience is a 'vital and protected form of political communication in modern constitutional democracies' and further the 'civil disobedience has a legitimate if informal place in the political culture of the community.' Civil disobedience can basically be broken down into two methods, either intentionally violating the law and thus incurring arrest (persuasive), or using the power of the masses to make prosecution too costly to pursue (non persuasive).
There are many features of civil disobedience. Civil disobedience according to Rawls must be political in nature; agents engaged in civil disobedience must be appealing to a “common conception of justice”. It is aimed at changing the law, thus, it is a method requiring political engagement. The goal of this is to bring the law into conformity with the theory of justice. In order to make it a particularly clear case of rejecting the ou...
Iqbal does not admit himself to be a comrade of The Communist Party of India. He refers to his party as Pupil’s Party. But his thinking and activities reflects M. N. Roy’s Radical Humanism. In his first
She has criticized the caste system, the Indian government, and now, the United States, which threatens to become the newest world hegemon. Though her opinions are not indicative of those held by the greater Indian population, she serves the useful function of pushing rhetoric to the left, and, in doing so, raises many of the crucial issues that India must address in today’s world. “Not again” is an article criticizing the leaders of America and their foreign policy, which she sees as full of reductionist dichotomies and a thinly veiled attempt to propagate corporate capitalism. As she says in “Not again,” “Wars are never fought for altruistic reasons” (3). Though Roy is clearly denouncing the United States government in her article, the hidden message is the implication that this rhetoric—and action—by the United States can have for developing countries, among them
Despite their independence, Bangladesh continued to be fragmented with many political groups vying for power to overthrow the self-appointed leadership, President H.M. Ershad. Many of the parties sought to influence their people by employing “so-called opposition newspapers, which promote their political positions” (Lane, Distaefano, & Maznevski, 2006 p.144). This cooperation often resulted in strikes and demonstrations from student groups, unions, and supporters from the opposition.
The corruption in hospitals, where “doctors can keep their government salary and work in private hospitals”, sees people like Balram’s father die of horrible deaths every day. Dismayed by the lack of respect of the government for its dying citizens, Balram is corrupted by the fact that in the “darkness”, there is no service, not even in death. Balram also claims that “the schoolteacher had stolen our lunch money”, which was for a government funded lunch program. However, Balram doesn’t blame him, which justifies that Balram, from such a young age gives into the idea of corruption saying that “...you can’t expect a man in a dung heap to smell sweet”. In addition to his father and the school teacher, Balram is corrupted by his childhood hero Vijay. Growing up, Balram idolises Vijay for having escaped “the darkness”. However what he is ignorant of is that even though Vijay is in “the light” he is still corrupted by “the darkness”. Balram explains that “Vijay and a policemen beat another men to death”, yet he doesn’t see it as a problem, because he understand that one cannot become successful in such a corrupt system without becoming as corrupt as the system itself. It is here that Adiga asks the question of how are impoverished Indians are expected to refuse to engage in corruption when they live in such poor conditions. Thus, the reader is able to sympathize with Balram’s corruption,
This incident triggered outrage and send shock waves across India, there were huge public protests in New Delhi following the incident on 21st December 2013. The demonstrators clashed with the police authorities, certain measure were taken to control the crowd by the use of water cannon and tear gas. Subsequently there were public protests across the major cities against the government for failing to provide adequate security for women. This incident generated widespread national and international coverage and media played a major role, the act was widely condemned. Social media such as Facebook and Whatsapps were also used to protest this brutal incident.
India is at the center of a very serious problem in the world today. It’s a very diverse place with people from many different religious backgrounds, who speak many different languages and come from many different regions. They are also separated economically. Two of the country’s religious sects, Muslims and Hindus, have been in conflict for hundreds of years. Their feelings of mistrust and hatred for each other are embedded in all those years and will not leave easily.
The Partition of India in August, 1947 was a significant event in history that accounted for the separation of one of the world’s oldest civilization into two, independent nations – Pakistan and India. Like many other wars in history, The Partition of India was instigated by religious, political and social conflict. This resulted in violence, discrimination and the largest human displacement in contemporary history. While the Partition was well-studied, much of our understanding was focused on the political side of history, not the human side of it. This was why oral history played an important role in manifesting the complexity of a historical event. Our focus here is Maya Rani’s testimony from Butalia’s book, The Other Side of Silence: Voices from the Partition of India (2000). Maya Rani’s testimony is a valuable contribution to our understanding of India as we examine a story of a Harijan woman from a minority group whose experience touched on a perspective that we ought to have seen before. Through her story, we are exposed to an entirely different view on the recurring themes of: violence, abduction, belonging and rumour.
Roy, Nilanjana S. "Ready or Not, New Dehli Gets a Women's Street Protest." New York Times 14 June 2011. Print.
India is well known to be one of the countries where gender equity is far from being reached. For specific constraints like cultural, social, economic and legal factors that will be explained later on, women are seen as secondary in the society. If one takes a look at the Declaration of Human Rights , one can see that women in India don’t fully have all their legitimate human rights: A few example we could give would be the right to safety, the right to marriage and family (and therefore, no forced marriage) and the right of a fair trial where one is innocent until proven guilty. Women’s oppression in India is deeply rooted in the cultural values and everyday actions. As one could guess, these tenacious values are an obstacle to all the multi-dimensions
All of this merely sheds valuable insights on an ‘Impeccable’ aspect of our Society; the Grandiose Utopian Delhi culture that boasts of her prosperity in leaps and bound remarkably and has chosen to ignore the penury at hand!
Polotical opponents such as L.K Advani criticised the former Prime Minister and called him weak and doesn’t have a genuine political power. His image got washed away after the scandals that surfaced during his second term in 2009. There have been mixed views regarding Manmohan’s capabilities as a Prime Minister of India and a lot is spoken about his clean image but being blamed for unbelievable treasury loss by his
...e ideals of that period that inspired both the music of Chatterjee and Tagore, and led millions of protestors to peacefully but persistently resist the entrenched and sometimes violent, British authority. The same ideals however, were forced by compromise to a weaker but more tolerant version of their ideal. In a country with two national anthems, in the name of secularism, a single identity and a single principle cannot motivate the populace. The fervor that fueled Swadeshi is not quite as visible in the modern India. Instead politics remains a conflict among various ideologies and minority groups, tribals, Muslims, Sikhs, Communists, Hindu nationalists, and linguistic separatists. These are the new nationalisms that are becoming visible in a country whose old nationalistic image has faded.