Essay on Population Policy in Aisa - China vs. India

Population Policy in Aisa - China Vs. India Executive Summary Both China and India are very important countries not only in Asia, but the world. As the largest and second largest population country in the world, their population policy has great effects on many areas of the world. Such as agriculture, economy, education. Through my project, we can find out that both China and India spend a lot of efforts in control their population and achieved some goals. China reduced population growth in the country of 1.3 billion by as much as 300 million people over its first twenty years. Although India has a obvious results in control the population, it improves the health system and decreases the mortality rate of the country. But†¦show more content†¦However, the government was willing to control the population, the Great Cultural Revolution retard the development of the control the population. Third period (1977-1988). In 1979, the one child policy was come out. This is also named as the Planned Birth policy. The authorities tightened their control and limited households to only one child, and in rural areas, the birth of a second child should be spaced 4-5 years from the first. The goal of this policy was to limit China’s population to 1.2 billion by the year 2000. The â€Å"LATER, LONGER, FEWER† policy was also having a new definition: | |Requirements | |LATER |Delayed marriage and delayed child bearing | |LONGER |Longer spacing between births |

Asylum Seekers Persuasive Essay - 658 Words

Asylum seekers have been escaping their hostile countries for decades now, but where are they fleeing to? Not to Australia. With the Australian government forcing asylum seekers to Thailand and other foreign countries, it is lessening the number we, as Australians, have to deal with, at least that is the government’s plan. Many Australians believe that asylum seekers and refugees dont deserve to come here to Australia, however if those Australians were to be forced to flee Australia due to war, they would support them coming. The point being made is that asylum seekers deserve as much as any Australian. Australia is a free country, and we want the entire world to believe that, so why are we trying to relieve asylum seekers of the joy of†¦show more content†¦More often than not, we argue the question: What is normal? I can assure you its not the way we are treating asylum seekers. Not only is it inhumane, it is racist. Just because they come from a country that isnt th riving like our own, we must treat them like dirt beneath our feet? Just think about the term detention centres. The definition of detention is a state of being confined after ones acts of misbehaviour, or as we like to think of it, staying after school when everyones gone home as a punishment for misbehaving. But can you list three things asylum seekers have done wrong? Neither can I. I dont feel anyone could, because they are simply innocent people who have had an unfortunate lifestyle. They save up their life savings to pay for an uncertain boat trip which could easily have them killed with the same percentage of living. Its a 50/50 chance, yet they are so desperate, they will literally do anything to get out of their country, even if it’s illegal. They come on these boats, promised a good life on the other end of the trip, with nothing but the clothes on their backs and were supposed to just sit back watch as they die in detention centres? So I ask you: If you were a refugee and had nowhere to go, wouldn’t you be fleeing to the safest country in the world? I know I wouldShow MoreRelatedOne Significant Change That Has Occurred in the World Between 1900 and 2005. Explain the Impact This Change Has Made on Our Lives and Why It Is an Important Change.163893 Words   |  656 PagesPHILADELPHIA Temple University Press 1601 North Broad Street Philadelphia, Pennsylvania 19122 www.temple.edu/tempress Copyright  © 2010 by Temple University All rights reserved Published 2010 Library of Congress Cataloging-in-Publication Data Essays on twentieth century history / edited by Michael Peter Adas for the American Historical Association. p. cm.—(Critical perspectives on the past) Includes bibliographical references. ISBN 978-1-4399-0269-1 (cloth : alk. paper)—ISBN 978-1-4399-0270-7Read MorePropaganda by Edward L Bernays34079 Words   |  137 Pageswhat 39 Propaganda he has to offer the public is something which the public accepts or can be brought to accept. It is futile to attempt to sell an idea or to prepare the ground for a product that is basically unsound. For example, an orphan asylum is worried by a falling off in contributions and a puzzling attitude of indifference or hostility on the part of the public. The counsel on public relations may discover upon analysis that the public, alive to modern sociological trends, subconsciously

The Legacy of the Canadian Residential School System Free Essays

We all have an identity in this world. When we were born as human beings, we were all given an identity based on our gender, ethnicity, and the society we were born in. This identity is further strengthened by our experience throughout the journey to adulthood, creating a bond and belongingness to one’s own culture. We will write a custom essay sample on The Legacy of the Canadian Residential School System or any similar topic only for you Order Now When a language is eventually learned during childhood, it becomes one of the major factors in determining our identity. Cultural customs are also integrated into our minds as we grow up. As we approach adulthood, our basic cultural identity is shaped; we maintain our cultural identity as we enter the local society, as it is the label that sticks with us for the rest of our lives. Along the way, we have the freedom to choose which of the religions to believe in, but our choices will most likely be affected by our identities as well. The First Nations people in Canada are suffering from a loss of language, religion, and identity due to the horrible past they had suffered in the past century. In the 1880s, the residential school system was established by the government of Canada (Miller 2011). From then on, First Nations children were forced to attend these Catholic schools instituted based on European standards and regulations. Injustice went on for almost another century, in which many First Nation cultures were diminished and obliterated. Steven Harper may have apologized to the First Nations for the rest of the Canadians, but the damage is already done (Dorrell 2009). The Residential School System extinguished the hopes of Canadian First Nations in maintaining their own cultures. In this article we will use St. Mary’s, a residential school located in Mission, BC, as a case study to investigate the severity of the impact the RSS had on First Nations cultures. Language is the mean of communication of a society and a significant factor in cultural and social development. It is also the distinct identifier of a specific culture. By analyzing the complex systems of the languages of different cultures, sociolinguists can relate the languages’ properties to aspects of the culture. Language is also tightly intertwined with the culture of a civilization: the Chinese and Japanese consider calligraphy—the act of writing in an unique but artistic way with ink brushes—a major art along with music, painting, and the chess game of Go; the Medieval Romans were inefficient and limited in their mathematics due to their numeral system until the Arabic system was introduced. In short, languages can be considered as the backbone of a culture. It is also the backbone that the First Nations began to lose as soon as the Residential School System was initiated. In residential schools, any languages other than English were forbidden; the violators of this rule were severely punished. In Terry Glavin’s Amongst God’s Own, one of his interviewee Meredith Hourie (2002: 61) commented that the nuns at St. Mary’s referred to the native tongues as â€Å"devil’s language†; in their eyes, speaking another language in a Catholic residential school is blasphemous. Benjamin Paul Millar (Glavin 2002: 66) felt that he was beginning to improve in his native language until he was discouraged by slaps in the face and on the backside for breaking the rules; now he could only recall a few words of his native tongue. Genevieve Douglas (Glavin 2002: 62) admitted that she cannot understand her own native language due to the policies at St. Mary’s; students were not allowed to answer to questions unless they can fully interpret what was asked and know how to respond in English, hence the students had to focus their limit in language acquisition on English. Children who were new to the residential schools (such as St. Mary’s) were not familiar with these rules. They felt alienated and were desperate to fit in. As a result, these new First Nations students had to resocialize—or â€Å"Westernize†Ã¢â‚¬â€themselves in order to survive. While these cases might seem trivial at first glance, consider this: there were 80 residential schools scattered across Canada at its peak, with over 11000 students being taught (Kirmayer, Simpson, and Cargo 2003). The magnitude is immense, and numerous dialects of the native tongues were lost. It is also worth noting that the majority of students who enrolled in St. Mary’s had Western first names and last names instead of native ones. Under these circumstances, a child would feel even more out of place when comparing one’s own name to the elders’ more native names. They might believe that they were not welcomed in their society and opt to blend into the Western society instead. For instance, a Scotland-born Chinese child would likely to grow up to be more attached to the Scottish culture if his last name was chosen by his parents to be McGregor instead of Lee. Traditions are also identifiers for the cultures they belong to. Each culture has their unique customs, beliefs, and mythologies. For example, the Gods with the most power in terms of mythologies are mostly male due to the fact that almost all cultures are male-dominant. In ancient Greek mythology, Zeus was regarded as the ruler of Mount Olympus and said to be the â€Å"Father of Gods and Men† by Hesiod, reflecting the differences in the status of genders in ancient Greece. In Chinese mythology the Gods were told and categorized as emperors, royal families, and government officials, ultimately referring to the hereditary monarchy political system that the dynasties of China followed for millennia. While First Nations traditions may not be as well known as the bigger cultures in other parts of the world, they have their unique and intriguing perspective in the world they live in. Their view on how all things ranging from animals to inanimate objects have spirit and soul is echoed by Plato’s world-soul idea. However, their inspirations cannot be further explored in the future since these First Nations beliefs are facing extinction. These traditional practices such as Shamanisms were discouraged, as they were viewed as witchcraft in the eyes of Catholicism. Due to the nature of residential schools, children could hardly see their family during their time as a student. Wayne Florence (Glavin 2002: 68) was severely injured by one of the nuns at St. Mary’s, and even then he could not gain the privilege to meet with his family, or even talk to them through the phone for that matter. This separation leads to the inability to learn of and be familiar to their customs. Not only were the children prohibited from learning of their own cultural religion and heritage, they were led and forced to believe that there is only one â€Å"correct† religion—Roman Catholicism. According to Catholic rules, all other religions are false and are blasphemous. First Nations students learned that they were not born with freedom, but with sins to be cleansed of; this idea induced fear in them and contempt in their traditions. Aside from a loss of culture, it was estimated by scholars that as many as half of the children died during their involvement in the residential schools, either from abuse or committing suicide (Robertson 2003). We are living in the generation of globalization. In Canada, it is not uncommon for one to have multiple cultural backgrounds. We can notice numerous people of Chinese descent who do not know a single word of Mandarin nor Cantonese; Scandinavians who do not feel the urge to assimilate into another culture’s customs, and even Indian-Canadian comedians who became successful amongst the public by showing observational humor with regards to racial dissimilarities. These people of the general public—whose voices can be heard through the media—are of a majority; whether they are currently living in their affiliated society they were born in or have their homes on the other side of the globe, they feel that they are a member of their culture. No matter which part of the world it is, dates with cultural significance like Christmas, the Lunar New Year, and the Ramadan are celebrated and practiced annually. The same cannot apply to the First Nations in Canada after the residential school system tragedies. Imagine that no one can understand your first language and cultural customs—while communication with others will still be possible through other means like secondary and body language, you can hardly feel the familiarity and ease in comparison to talking freely in your own first language. If a tree falls in a forest and no one is around to hear it, does it make a sound? If you know a language but no one else can comprehend it, does it still exist? If no one in the world other than you knew the family gathering tradition on Thanksgiving, would this day still mean anything at all? While these questions may seem hypothetical to us, the First Nations in Canada are facing these issues today. Writings and symbolic arts in dying tribes may never see their original meaning comprehendible ever again. Canada may consider First Nation reserves and universities as national treasures, but the fact is that cultural maintenance in these smaller tribes is not encouraged and our treasure is continuously decreasing in depth. All cultures in the world are established by the contributions of their people over time; they are the condensation of knowledge, customs, heritage, and language. Each culture is unique in its own way, and should be preserved with the most effort. However, not only did settlers and colonizers took over the First Nations’ lands by force, they also nearly wiped out their culture with a weapon in the form of the Residential School System. These residential schools, such as St. Mary’s, denied the students of their chance to inherit their respective culture, and even took away some of their lives as a byproduct in resocialization. As a result, First Nations languages and traditions were lost; some First Nation survivor might even be the last remaining member of his or her tribe. These are losses that we simply cannot put ourselves into their perspective. I sincerely hope that the government of Canada will not only compensate, but also try their best to maintain the enduring First Nations cultures someday; an apology is simply not enough. How to cite The Legacy of the Canadian Residential School System, Essay examples

Casestudy-Ecotourism-in-India free essay sample

The World Conservation Union (IUCN) defines ecotourism as: â€Å" environmentally responsible travel and visitation to relatively undisturbed natural areas, in order to enjoy and appreciate nature (and any accompanying cultural features both past and present) that promotes conservation, has low negative visitor impact, and provides for beneficially active socio-economic involvement of local populations† (IUCN, 1996). The travel industry defines ecotourism as: â€Å"purposeful travel that creates an understanding of cultural and natural history, while safeguarding the integrity of the ecosystem and producing economic benefits that encourage conservation . . . The long-term survival of this special type of travel is inextricably linked to the existence of the natural resources that support it† (Bandy, 1996 quoting: Ryel and Grasse 1991:164). The International Ecotourism Society defines ecotourism as: â€Å"responsible travel to natural areas that conserves the environment and improves the welfare of local people†. According to the World Tourism Organisation (UNWTO) tourism that involves travelling to relatively undisturbed natural areas with the specified objective of studying, admiring and enjoying the scenery and its wild plants and animals, as well as any existing cultural aspects [both of the past and the present] found in these areas is defined as ecotourism. An optimum number of environment friendly visitor activities, which do not have any serious impact on the ecosystem and the local community and the positive involvement of the local community in maintaining the ecological balance are some of its key elements (UNWTO, 2002i). With very little consensus between the industry, indigenous and local communities and other government and non-government organizations on the definition of ecotourism, it is being been touted by the industry as the wonderful antidote to the development problems of hitherto untouched areas in India. Ecotourism is today the unique selling proposition of the tourism industry and is being used to bring more and more tourists to fragile regions like the forests and coasts. With nature and culture being the prime attraction it is only logical that the Ministry for Tourism and Culture, state tourism departments and the tourism industry are selling India as an important ecotourism destination. 1. Hypothesis The hypothesis that was considered for the case study was: Newer biodiversity rich areas, under Protected Area status or otherwise, are being rapidly opened for ecotourism. In the absence of coherent policy, regulation and guidelines, current form of ecotourism has impacted biodiversity; lives and governance systems of communities. This has resulted in loss of rights and benefits arising from use of biological resources to communities. Women are particularly affected as they confront increasing problems of social evils, finding wherewithal from even distant locations and reduced say in matters that affect them. 2. Research questions Based on the hypothesis, the following research questions were formulated: a. What are the areas that have been opened up? b. What is the status of laws, policy and guidelines for ecotourism? c. What are the impacts of ecotourism on biodiversity and community governance? d. What are the impacts on women? For the purpose of this case study, the research questions that have been taken up pertain to areas that have been opened up for ecotourism, status of laws, policy and guidelines for ecotourism, and impacts of ecotourism on community governance only. 3. Methodology a. Geographical scope The states that were selected for the case study are: i. ii. Andaman Nicobar Islandsii Chhattisgarh 2 iii. iv. Madhya Pradesh Uttarakhand (earlier Uttaranchal) These states were selected on the basis of being diverse ecosystems with predominantly indigenous populations, which are the selling propositions of ecotourism. The Andaman Islands are an archipelago situated in the Bay of Bengal and are the home for four primitive tribes that are almost on the verge of extinction the Great Andamanese, Jarawas, Onges and Sentinelese. Chhattisgarh and Madhya Pradesh are located in Central India and comprise of forest ecosystems that contribute significantly to the forest cover and biological diversity of the country. Chhattisgarh is a tribal state and was carved out of Madhya Pradesh in 2001, both these states are home to indigenous groups like Baiga, Bhil, Gond, Birhor, Munda Korwa, Munda and many others. Uttarakhand is located in the mountain ecosystems of the Himalayas and the trans-Himalayan hill ranges of the Shivaliks, and forest ecosystems. Uttarakhand is also a tribal state which was created from Uttar Pradesh in 2001. The main indigenous peoples’ groups in Uttarakhand are Bhotia, Buksa, Jannsari, Raji, Tharu and Didihat. b. Research design i. Secondary data The main secondary sources of data that were inter alia examined were: †¢ †¢ Official websites of the respective state governments and Government of India Promotional material and information provided by the Ministry of Tourism and Culture Government of India and tourism departments of the respective states ii. Primary data †¢ Interviews – This was the main method of data collection administered to the government and to local community representatives. An interview guideline was prepared containing a detailed list of questions and checklist for every department / official being interviewed. Data collected from interviews was documented through notes taken by the interviewers rather than through tape or video recordings as the latter would not have been appropriate with several government officials. Focus group discussions – In order to collective perspectives from local community members, focus group consultations were organised. A discussion guideline was prepared for the conducting the discussions. Data from the focus group discussions has been documented in writing and through audio visuals. 3 †¢ Field observation – Field observation has been another important instr ument for collecting qualitative data, especially for socio-cultural and environmental impacts of tourism activity. At each field site, a considerable amount of time was spent at different locations to observe tourist behaviour, interaction of tourists with local people and the impacts of such interaction. Data recorded through field observation was immediately documented. †¢ Participant observation – Here, members of the research team went as tourists to different sites to observe tourist behaviour, and to get first-hand experience of how local community members viewed and interacted with tourists. Observations were documented through field notes. iii. Ethical considerations The general principles followed in developing this case study are as follows: †¢ †¢ †¢ all subjects and respondents should take part freely and on the basis of informed consent; ensuring the confidentiality of information and anonymity of names wherever requested; ensuring that data is neither fake nor plagiarised and that results are not falsified. 4. Ecotourism as a Market Based Conservation Mechanism a. Areas that have been opened for ecotourism i. Andaman Nicobar Islands The Department of Environment Forests Andaman Nicobar Islands Administration has proposed to open up the following islands for ecotourism. The details of the ecotourism activities are mentioned in the divisional working plans approved by the Supreme Court. The various islands are: North Andamans 1. Saddle Peak 2. Ross Island 3. Kalipur Beach 4. Kalpong hydro power project 5. Ramnagar Beach 6. Karmatang Beach 7. Ray Hill 8. Curlew Island Middle Andamans 13. Long Island 14. Guitar Island 15. Cuthbert Bay 16. Merk Bay 17. Barren Island (live volcano) South Andamans 18. Rutland 19. Wandoor 20. Chidiyatapu 21. Mount Harriet 22. Shoal Bay 23. Constance Bay 4 9. Interview Island 10. Sound Island 11. Stewart Island 12. Nariyal Balu Apart from the above, the Ministry of Tourism – Government of India has announced an enhancement of private investment from Rs. 5 crore to Rs. 100 crore (equivalent to US$ 1. 1 21. 8 million) in 2004 to build super resorts and luxurious hotels in both the island groups of the Andaman and Nicobar Islands and Lakshadweepiii; ten islands were identified in Andamans including Havelock and North Passage. The Directorate of Information, Publicity and Tourism, the nodal agency for tourism in the Islands, has also proposed a new ecotourism circuit at Baratang in November 2004iv. The then Lt. Governor Dr. Kapse had earlier inaugurated eco-huts at Mount Harriet National Park for ‘ecotourists† in July 2004v. ii. Chhattisgarh The state of Chhattisgarh has several ‘virgin attractions’ in protected areas such as Kanger Valley National Park, Barnawapara, Sitanadi, Udanti and Achanakmar Sanctuaries. Mainpat (Surguja), Keshkal valley (Kanker), Chaiturgarh (Bilaspur), Bagicha (Jashpur), Kutumbsar caves, Kailash caves, Tirathgarh falls, Chitrakot falls (Bastar), which â€Å"are all exhilarating destinations being promoted for nature and wildlife tourism. Wildlife areas, camping grounds and trekking facilities would be few of the prime attractions†. vi The policy also states that the endangered Wild Buffalo (Bubalis bubalis) and the even more endangered Hill Myna (Graculis religiosa peninsularis), the state animal and state bird respectively will be protected by ecotourism. Hence ecotourism will help in preserving these and other species of biodiversity. iii. Madhya Pradesh Proposed ecotourism sitesvii 7. 8. 9. Amarkantak and Dindori Forests Dumna Ecotourism Centre, Jabalpur Kathotia Adventure Point The ecotourism sites in Madhya Pradesh are: Existing ecotourism sites 1. 2. 3. 4. 5. 6. Kanha National Park Bandhavgarh National Park Panna National Park Pachmari and Satpura Tiger Reserve Pench