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English

the time is always right to do what is right

Hindi

हमेशा सही करने का समय हमेशा सही होता है

Last Update: 2017-12-04
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Reference: Anonymous

English

Do what is right

Hindi

क्या सही है

Last Update: 2018-04-15
Usage Frequency: 1
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Reference: Anonymous

English

What is the doctor's right to do?

Hindi

guda rog ke doctor ko kya kahate hai

Last Update: 2018-05-01
Usage Frequency: 5
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Reference: Anonymous
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English

Don't rush Anything when the time is right,it will be happen

Hindi

समय सही होने पर कुछ भी जल्दी मत करो, यह हो जाएगा

Last Update: 2019-01-08
Usage Frequency: 1
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Reference: Anonymous

English

Trade and Swap Piktures to do what is meaning

Hindi

Trade and swap pictures ka kya meaning hota h

Last Update: 2017-03-26
Usage Frequency: 1
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Reference: Anonymous

English

I want to do what is just the finds are happy thou thou these rouge duva does hamas

Hindi

मुझे य तो नी पाता तू चाहता क्या है बस तू खुश रहे ये दुवा हमेसा करती रहूगी

Last Update: 2017-07-15
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Reference: Anonymous

English

The believers, Jews, Sabaeans, and the Christians who believe in God and the Day of Judgment and who do what is right will have nothing to fear nor will they be grieved.

Hindi

इसमें तो शक ही नहीं कि मुसलमान हो या यहूदी हकीमाना ख्याल के पाबन्द हों ख्वाह नसरानी (गरज़ कुछ भी हो) जो ख़ुदा और रोज़े क़यामत पर ईमान लाएगा और अच्छे (अच्छे) काम करेगा उन पर अलबत्ता न तो कोई ख़ौफ़ होगा न वह लोग आज़ुर्दा ख़ातिर होंगे

Last Update: 2014-07-03
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English

The believers, Jews, Sabaeans, and the Christians who believe in God and the Day of Judgment and who do what is right will have nothing to fear nor will they be grieved.

Hindi

निस्संदेह वे लोग जो ईमान लाए है और जो यहूदी हुए है और साबई और ईसाई, उनमें से जो कोई भी अल्लाह और अन्तिम दिन पर ईमान लाए और अच्छा कर्म करे तो ऐसे लोगों को न तो कोई डर होगा और न वे शोकाकुल होंगे

Last Update: 2014-07-03
Usage Frequency: 1
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Reference: Anonymous

English

Say: "I am only a man like you, but it has been communicated to me that your Lord is one and single God, and that whosoever hopes to meet his Lord should do what is right, and not associate any one in the worship of his Lord."

Hindi

(ऐ रसूल) कह दो कि मैं भी तुम्हारा ही ऐसा एक आदमी हूँ (फर्क़ इतना है) कि मेरे पास ये वही आई है कि तुम्हारे माबूद यकता माबूद हैं तो वो शख्स आरज़ूमन्द होकर अपने परवरदिगार के सामने हाज़िर होगा तो उसे अच्छे काम करने चाहिए और अपने परवरदिगार की इबादत में किसी को शरीक न करें

Last Update: 2014-07-03
Usage Frequency: 1
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Reference: Anonymous
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English

Say: "I am only a man like you, but it has been communicated to me that your Lord is one and single God, and that whosoever hopes to meet his Lord should do what is right, and not associate any one in the worship of his Lord."

Hindi

कह दो, "मैं तो केवल तुम्हीं जैसा मनुष्य हूँ। मेरी ओर प्रकाशना की जाती है कि तुम्हारा पूज्य-प्रभु बस अकेला पूज्य-प्रभु है। अतः जो कोई अपने रब से मिलन की आशा रखता हो, उसे चाहिए कि अच्छा कर्म करे और अपने रब की बन्दगी में किसी को साझी न बनाए।"

Last Update: 2014-07-03
Usage Frequency: 1
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Reference: Anonymous
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English

We appointed for Moses thirty nights, and We completed them with ten more; so that the appointment with his Lord took forty nights. Moses said to Aaron, his brother: 'Take my place among my nation. Do what is right and do not follow the path of the corrupt doers'

Hindi

और हमने मूसा से तीस रातों का वादा ठहराया, फिर हमने दस और बढ़ाकर उसे पूरा किया। इसी प्रकार उसके रब की ठहराई हुई अवधि चालीस रातों में पूरी हुई और मूसा ने अपने भाई हारून से कहा, "मेरे पीछे तुम मेरी क़ौम में मेरा प्रतिनिधित्व करना और सुधारना और बिगाड़ पैदा करनेवालों के मार्ग पर न चलना।"

Last Update: 2014-07-03
Usage Frequency: 1
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Reference: Anonymous
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English

We appointed for Moses thirty nights, and We completed them with ten more; so that the appointment with his Lord took forty nights. Moses said to Aaron, his brother: 'Take my place among my nation. Do what is right and do not follow the path of the corrupt doers'

Hindi

और हमने मूसा से तौरैत देने के लिए तीस रातों का वायदा किया और हमने उसमें दस रोज़ बढ़ाकर पूरा कर दिया ग़रज़ उसके परवरदिगार का वायदा चालीस रात में पूरा हो गया और (चलते वक्त) मूसा ने अपने भाई हारून कहा कि तुम मेरी क़ौम में मेरे जानशीन रहो और उनकी इसलाह करना और फसाद करने वालों के तरीक़े पर न चलना

Last Update: 2014-07-03
Usage Frequency: 1
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Reference: Anonymous

English

Education in India Search Add your Institute Institutions Courses Entrance Exams Career Options Alerts Coaching Centres Articles Knowledge Date Sheets Languages Home / Articles / Reality Shows - Facts and Effects Report Error Reality Shows - Facts and Effects Reality Shows are genre of television shows or programmes which feature common people and or celebrities or both, in real life or scripted situations/environment or a mix of both real and scripted incidents. Reality Shows are also referred as ‘Reality Television’. Reality shows have become quite a rage of late; these were non-existent until the 1940’s. Reality shows in those times were quite authentic. This was because it was a new concept and as such manipulation was limited to only creating unordinary situations for ordinary citizens. However, the reality shows of today have blurred the reality. The irony of ‘Reality Shows’ is that even though they are known as ‘Reality Based Shows’; most of them are ‘Unreal’. Facts of Reality Shows History of Reality T.V. Popularity Factors Types of Reality Shows Effects of Reality Shows Reality Television Pros and Cons Reality Shows Advantages Reality Shows Disadvantages Curbing or Limiting the Effects of reality Shows Real Life is nothing, what popular Reality Shows depict. The idea of placing people in situations, just to see how they react, became imaginable and almost ‘Passé’. Audiences have seen and known what will happen. As such, previous projections of human behaviour do not hold that much ground as compared to the ones that are being churned out with all the melodrama and unexpected spoofs or stunts. Real Life on day to day basis is not as much Dramatic and entertaining as is depicted in these shows. Life is very much real as we witness it, not what we are made to see. Reality shows edit and manipulate scenes which appear and imitate reality. The situations created or occurred are altered in order to make things interesting. To sustain the interest of the audience, producers of such shows resort to depiction of emotions which incite humans. Thus, conflict, drama, sleaze and humour are added as per the TRP. These may not be scripted but depending upon the response of these audiences, these maybe added as per the requirement. Such shows will create an exciting footage from various clips mixed with each other. Sometimes, the producers of the show will involve a celebrity to create hype for the show. So, a question arises what, when, why, where and how of these shows. There are many reasons behind it. These have been analysed below. Reality Shows – Facts Facts of Reality television have been subdivided into its History, Popularity Factors and their Types. History of Reality T.V. It was during 1948, that Alan Funt, came up with the idea of the first Reality Show in the form of TV series ‘Candid Camera’. It was initially launched as Radio Show, titled – ‘Candid Microphone’ on 28th June, 1947. Later, he shot a series of theatrical film shorts, also titled Candid Microphone. It was his next venture that materialised into the ‘First Reality Show’ which appeared on television (ABC channel) on August 10, 1948. The show featured ordinary people encountering unusual situations, who were being secretly taped with concealed cameras. Sometimes, these would involve trick props, such as a desk with drawers that pop open when closed or a car with a hidden extra gas tank. When the joke was revealed, victims would be told the shows catch phrase, ‘Smile, you're on Candid Camera.’ Peter Funt, his son became the producer and the host of the show from 1998 to 2004. Soon others too conceived similar ideas with different approach. Ted Mack's Original Amateur Hour and Arthur Godfrey's Talent Scouts also appeared during 1948. These show started the much famed ‘Talent Shows’ or ‘Talent Search Shows’ which featured amateur competitors and introduced the concept of ‘Audience Voting’. In the 1950s, game shows – ‘Beat the Clock’ and ‘Truth or Consequences’ involved contestants in wacky competitions, stunts, and practical jokes. Then, appeared the ‘Game Show’, known as ‘You Bet’ on NBC-TV in October 1950, which was simultaneously broadcast on the radio and the television. In 1954, ‘Miss America Pageant’, a beauty contest appeared on T.V. whose winner achieved the status of a national celebrity. During 1950-1959, a new type of series ‘You Asked For It’ had some elements of a ‘Audience Participation’ in the sense that viewers were given certain freedom to see what they wished to see on television. The show created and hosted by Art Baker, involved the ‘Real Re-enactment’ of William Tell shooting an apple off his son's head. Many other reality based shows featured on T.V., like series Seven Up! in UK. during 1964 (Granada Television). However, the Shows with the flavour of Modern Reality Shows started to be produced during the 1970’s. PBS series ‘An American Family’ was more or less documentary in purpose and style. It featured the daily lives of the Loud family. The televised decision of the parents to divorce and the on-screen coming out of their gay son shocked audiences. This prompted the sociologist, Margaret Mead to suggest a different genre for this series as it didn’t fit the category of Documentary. This show gave birth to the ‘Reality-soap Genre’ in which compelling story lines through careful writing and editing shaped the real-life subjects into reality-show characters. In 1974, a counterpart program, The Family, was made in the UK, following the working class Wilkins family of Reading. Similar such productions were ‘Chuck Barris: The Dating Game’, ‘The Newlywed Game’, and ‘The Gong Show’. These participants shared some of their privacy and dignity in a televised competition. Then, there were ‘Camcorder Taped’ reality shows which appeared during 1989. First of such a show was ‘COPS’ which showed police officers on duty apprehending criminals. The Rescue 911 was another such show which featured people in dire situations and their efforts. America’s Funniest Home Videos was also such reality show in terms of recording equipment. It featured unique and funny incidents taped on camcorder. Further themes of reality shows were conceived in the 1990’s. The concept of grouping strangers for a certain period of time in a certain environment and the drama that followed, originated in the form of series ‘Nummer 28’. It aired on Dutch television in 1991. This show was backed by computer-based non-linear editing systems which enabled quick editing of hours of video footage into a usable form. The idea of ‘Competition and Elimination’ was introduced by TV producer Charlie Parsons. He created the TV show ‘Expedition Robinson’, which first aired in 1997 in Sweden. In the show cast members/contestants battled against each other and were removed from the show until only one winner remained. These shows became popularly known as ‘Elimination Shows’. The end of 90’ and the advent of 2000, saw an unprecedented popularity of the reality based shows. These new generation of Reality shows were more blunt, witty, sensuous, sensational, glamorous and more. These were produced by specialists who created complex and unexpected shows which stirred the emotions of the masses. Their uniqueness and the ‘Awe’ factor made them a huge success. Survivor became such a show. It was originally named ‘Expedition Robinson’ and appeared first on the Swedish public service network SVT in 1997. Then, ‘Big Brother’ first televised in the Netherlands during 1999 on the Veronica TV channel became a world-wide sensation. It was picked up by Brazil, Germany, Argentina, Portugal, USA, UK, Spain, Belgium, Sweden, Switzerland, Italy and Indonesia. It is a hit show in almost 70 countries; further licensing rights for same format program but with regional people. Example, ‘Big Boss’ in India. Another major hit is ‘American Idol’. It is based on the British show Pop Idol, which was in turn inspired by Popstars. The show debuted in 2001 in Britain and soon spread to other parts of the world, with its Indian Version, known as ‘Indian Idol’. Soon more shows followed with different concepts and ideas like the Amazing Race (2001), Fear Factor (June 11, 2001), the America's Next Top Model (May 2003), The Apprentice (2004), Dancing With The Stars (2005) and others. These all became an instant hit all over the world and inspiring licensed version and unlicensed altered shows in dozens of countries. Furthermore, these shows inspired channels totally devoted to reality shows, like Zone Reality (UK) was launched in 2002 and Global Reality Channel (Canada) was launched in 2010. Several cable channels started featuring original reality programming as a mainstay. Thus, today various types of reality shows have got a permanent slot during their telecast. The reality series of modern times borrow a lot from their precedents and differ mostly in scope and locale. Popularity Factors of Reality Shows So what makes Reality Shows Tick? There are multiple factors attributing to the success of these shows. Human Curiosity – There is saying that says ‘Curiosity killed the cat’, here the ‘Curiosity lured the Public’. Though not as deadly as the original saying but alluring, that is to say that the public is always willing to know the unknown or the mysteries. Of all the entertainment series we are aware of, we think that’s the end of it. However, the brainy producers are always up to new tricks, they introduce new formats, new faces and other unexplored or unimaginable acts. Anything new or different is obviously bound to be noticed, the same goes with reality shows. Such shows engross and tease the mind into watching them. This is one important ingredient of a reality show. Entertainment Value – Watching the mundane soap operas and movies causes the mind to get bored. It is here that reality shows score over other programs. They are filled with drama, shock value, original stunts, talent, celebrities, laughter, sleaze and violence. It fills the void of human mind bored with conventionally formatted programs. Some series featuring original acts are applauded because here someone with the best talent gets acknowledged, appreciated and paid. Here, they see what they haven’t realised or imagined, especially the one’s which are dramatic. Even if the audience is aware of the manipulations, they don’t mind it as it adds spice and zing to their lives, which is otherwise dull and dreary. Also, they like to be acknowledged for their prediction of the outcome or can gossip about it with their friends and so on. Aggressive Marketing – One of the major factors of the popularity of reality television is the aggressive marketing. This marketing is clearly visible in Television promos, large hoardings, cover story in magazines and other media. It grabs the attention of even a an uninterested person and that is what the advertisers want and that is what influences us in to watching these programs. Belief in Reality Shows – Though the public is smart but it can be fooled. Reality shows are an example of this occurrence. There are certain sections of viewers who still believe that what is being shown is ‘Reality’ as it matches the normal daily life routines. This notion becomes a permanent fact in their minds and they find it hard to dismiss it as fake. Then there are young minds which do not have the wider scope of thought as to ‘What is real?’ and ‘What is not?’. They perceive the fake acts as real and the shows become their favourite ones. Favourites and Non Favourites – Whilst watching certain such shows we tend to have our ‘Favourites’ and ‘Non-Favourites’. We like our favourite ones for variety of reasons; some are cute, some appear honest, some are form their own region or religion and some are sympathised. On the opposite side we hate certain participants for variety of reasons; some are ugly, some appear fake, some don’t belong to their region or religion and some we simply love hate. Our emotional attachment with these characters is the source of popularity of these shows. Thirst for Power – The concept of voting for favourite ones is sort of quencher of thirst for power hungry people. They think that their vote is a contributing factor in the victory of their chosen one. It makes them feel important, related to whom they are voting and self satisfaction of having some power or certain portion of power. Pleasure in other’s Sufferings – There are some demented minds who like to see other people in pain and gore. It gives them certain euphoria which they get addicted to. The causes can be many; some can relate to the pain which they have suffered or the pain which they want to deliver to their oppressors but haven’t been able to do so. It provides them a certain outlet of emotions. Peer Influence – Some people just watch these shows just to stay in tune with the current flow of trend. They stay in touch with these shows so they have something to talk about whenever a conversation occurs or whenever they are socialising. It is embarrassing for certain people to be unaware of what’s hip and what’s not. Types of Reality Shows Reality shows cater to different age groups and tastes because of the wide range of themes available. These shows can be classified into: 1. Reality T.V. Talent Shows – A reality based talent show is ‘Made for Television’ program which is televised live or deferred live featuring a number of participants who present their talent or talents in front of a panel of judges. These talents can be in the conventional forms like singing, dancing and or other unique forms of talents. Most of these shows have a format where certain performers are selected and judged. Based on the quality of their performance, these are either eliminated out of the competition by judges or by the public through voting. Each week or each episode one or more contestants are eliminated until a winner emerges. Reality based talent shows are the most popular reality television shows. These are the most popular as these present a much authentic presentation as compared to others which can be easily pointed out as fake. Some of the most popular reality shows of this type are American Idol, America's Got Talent, Dancing with the Stars, Celebrity Duets etc. These maybe licensed to other countries which work on the same format to produce a local show like ‘India’s Got Talent’ is the Indian version of AGT. 2. Fly on the Wall Shows – Fly on the Wall Shows are those shows which are styled in a documentary format but maybe scripted partially or wholly to create sensationalism; camera shooting and footage editing gives the viewer the impression that they are passive observers following people going about their daily personal and professional activities. These are known as ‘Fly on the Wall Shows’ as events are seen candidly, as a fly on a wall might see them. These shows are also known as factual television shows as they do show some actual happenings. Some of these types of shows are: Environment Confined – These are live or deferred live televised shows, where a number of familiar or unfamiliar participants have to live along with each other and perform tasks in an artificial living environment surrounded by cameras at strategic spots. Every day they are given a task to perform and their behaviour is recorded. Every week or every episode voting is conducted wherein the members nominate each other depending upon their preferences or task performance. These nominated members are further put to vote by public until a winner emerges. The winner is awarded a large sum of amount. Participants are often interviewed, often by an off-camera voice. The ancestor of these types of shows is MTV’s ‘The Real World’. The most popular amongst these shows is ‘Big Brother’ with different versions produced in many countries around the word. Some other shows in this category are ‘Road Rules’, ‘The 1900 House’, ‘Temptation Island’, ‘U8TV: The Lofters’ etc. Celebrity Shows – Reality based Celebrity Shows are the ones which show daily routine of celebrities or show celebrities in a certain environment with other celebrities performing task or tasks. These show some scripted, unscripted, kinky or unknown aspect of celebrities. Some routine based shows are Keeping Up With the Kardashians, Kathy Griffin: Life on the D List, The Anna Nicole Show, The Osbournes, Newlyweds: Nick and Jessica and Hogan Knows Best etc. Some of the Environment Confined shows are Celebrity Big Brother, The Simple Life, Tommy Lee Goes to College, The Surreal Life, and I'm a Celebrity... Get Me out of Here! Based on Professional Lives - Professional Lives is type of a reality based show which shows professionals either going about day-to-day business or performing an entire project over the course of a series. These shows unseen footage of a professional on day to day basis, thereby providing an insight into the life of professionals engaged in different occupations. The first of its kind series is COPS which premiered in 1989. Other examples of this type of reality show include the American shows Miami Ink, The First 48, Dog the Bounty Hunter, American Chopper, Deadliest Catch etc. 3. Game Shows – Reality based Game Shows are televised events which involve members of the public and or celebrities competing as a team or as individual against each other in as series competitive games which can physical challenging and or mentally challenging usually for money and/or a variety of prizes. The prize can be cash, a spouse, a date, a contract, trips, goods and services etc. Game shows are also referred as ‘Competition Shows’. Games shows can be categorised as: Mentally Challenging Games – These are quiz or information based game shows where the host of the show or panel of judges asks the contestant general knowledge questions divided into various levels. The contestants have to answer these in a certain period of time and gather points and or cash for every correct answer. In the process they may get evicted or gain certain advantages which are useful in the later stage of the game. Some of this type of games are Who Wants to Be a Millionaire?, American Gladiators, Dog Eat Dog, Deal or No Deal, Weakest Link etc. These are usually shot in an enclosed environment or TV studio over a short period of time. Physically Challenging Games - These are mostly stunt based or adventure based game shows which involves members of the public and or celebrities performing weird, dangerous or tricky physical tasks better and/or quicker than all the other contestants or simply completing the task given. The game is divided into several zones and stages with each round getting tougher and tougher. These usually take place outdoors with specially created structures and or equipments. Some of these are Minute to Win It, Who Dares Wins, Fear Factor, Total Wipeout, Takeshi's Castle etc. Self-improvement / Makeover Shows – Reality based Self-improvement / Makeover Shows cover the attempts and success of a person or group of people (afflicted celebrities or common people) improving their lives with the help of an expert along with a celebrity as a host. The improvements in life can be related to problems like obesity, lack of fashion sense, bad behaviour, psychological issues etc. Thus we have Charm School and From G's to Gents focussing on self-improvement and manners, Biggest Loser and Fat March which focus on weight loss, How Do I Look? focusing on fashion makeover, ‘Queer Eye’ and ‘What Not to Wear’ which focus on style and grooming, ‘Made’ focusing on attaining difficult goals, ‘Supernanny’ focuss

Hindi

फायदे और रियलिटी शो का नुकसान

Last Update: 2016-11-04
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Reference: Anonymous

English

Fukuyama Francis Fukuyama From Wikipedia, the free encyclopedia Yoshihiro Francis Fukuyama image from BloggingHeads.tv podcast Fukuyama in 2005 Born October 27, 1952 (age 63) Chicago, Illinois, U.S Website fukuyama.stanford.edu Institutions George Mason University[1] Johns Hopkins University Stanford University Main interests Developing nations Governance International political economy Nation-building and democratization Strategic and security issues Notable ideas End of history Influences [show] Yoshihiro Francis Fukuyama (born October 27, 1952) is an American political scientist, political economist, and author. Fukuyama is known for his book The End of History and the Last Man (1992), which argued that the worldwide spread of liberal democracies and free market capitalism of the West and its lifestyle may signal the end point of humanity's sociocultural evolution and become the final form of human government. However, his subsequent book Trust: Social Virtues and Creation of Prosperity (1995) modified his earlier position to acknowledge that culture cannot be cleanly separated from economics. Fukuyama is also associated with the rise of the neoconservative movement,[2] from which he has since distanced himself.[3] Fukuyama has been a Senior Fellow at the Center on Democracy, Development and the Rule of Law at Stanford University since July 2010.[4] Before that, he served as a professor and director of the International Development program at the School of Advanced International Studies of the Johns Hopkins University. Previously, he was Omer L. and Nancy Hirst Professor of Public Policy at the School of Public Policy at George Mason University.[4] He is a council member of the International Forum for Democratic Studies founded by the National Endowment for Democracy and was a member of the Political Science Department of the RAND Corporation.[5] Contents 1 Early life 2 Education 3 Writings 3.1 Neoconservatism 3.2 Fukuyama's current views 4 Affiliations 5 Personal life 6 See also 7 Selected bibliography 7.1 Scholarly works (partial list) 7.2 Books 7.3 Essays 8 See also 9 References 10 External links Early life Francis Fukuyama was born in the Hyde Park neighborhood of Chicago. His paternal grandfather fled the Russo-Japanese War in 1905 and started a shop on the west coast before being interned in the Second World War.[6] His father, Yoshio Fukuyama, a second-generation Japanese American, was trained as a minister in the Congregational Church, received a doctorate in sociology from the University of Chicago, and taught religious studies.[7][8][9] His mother, Toshiko Kawata Fukuyama, was born in Kyoto, Japan, and was the daughter of Shiro Kawata, founder of the Economics Department of Kyoto University and first president of Osaka City University.[10] Francis grew up in Manhattan as an only child, had little contact with Japanese culture, and did not learn Japanese.[7][8] His family moved to State College, Pennsylvania in 1967.[10] Education Fukuyama received his Bachelor of Arts degree in classics from Cornell University, where he studied political philosophy under Allan Bloom.[8][11] He initially pursued graduate studies in comparative literature at Yale University, going to Paris for six months to study under Roland Barthes and Jacques Derrida, but became disillusioned and switched to political science at Harvard University.[8] There, he studied with Samuel P. Huntington and Harvey Mansfield, among others. He earned his Ph.D. in political science at Harvard for his thesis on Soviet threats to intervene in the Middle East.[8][11] In 1979, he joined the global policy think tank RAND Corporation.[8] Fukuyama lived at the Telluride House and has been affiliated with the Telluride Association since his undergraduate years at Cornell, an education enterprise that was home to other significant leaders and intellectuals, including Steven Weinberg, Paul Wolfowitz and Kathleen Sullivan. Fukuyama was the Omer L. and Nancy Hirst Professor of Public Policy in the School of Public Policy at George Mason University from 1996 to 2000. Until July 10, 2010, he was the Bernard L. Schwartz Professor of International Political Economy and Director of the International Development Program at the Paul H. Nitze School of Advanced International Studies of Johns Hopkins University in Washington, D.C. He is now Olivier Nomellini Senior Fellow and resident in the Center on Democracy, Development, and the Rule of Law at the Freeman Spogli Institute for International Studies at Stanford University.[11] Writings Fukuyama is best known as the author of The End of History and the Last Man, in which he argued that the progression of human history as a struggle between ideologies is largely at an end, with the world settling on liberal democracy after the end of the Cold War and the fall of the Berlin Wall in 1989. Fukuyama predicted the eventual global triumph of political and economic liberalism: What we may be witnessing is not just the end of the Cold War, or the passing of a particular period of postwar history, but the end of history as such.... That is, the end point of mankind's ideological evolution and the universalization of Western liberal democracy as the final form of human government. Authors like Ralf Dahrendorf argued in 1990 that the essay gave Fukuyama his 15 minutes of fame, which will be followed by a slide into obscurity.[12][13] He continued to remain a relevant and cited public intellectual leading American communitarian Amitai Etzioni to declare him "one of the few enduring public intellectuals. They are often media stars who are eaten up and spat out after their 15 minutes. But he has lasted."[14] One of the main reasons for the massive criticism against The End of History was the aggressive stance that it took towards postmodernism. Postmodern philosophy had, in Fukuyama's opinion, undermined the ideology behind liberal democracy, leaving the western world in a potentially weaker position.[15] The fact that Marxism and fascism had been proven untenable for practical use while liberal democracy still thrived was reason enough to embrace the hopeful attitude of the Progressive era, as this hope for the future was what made a society worth struggling to maintain. Postmodernism, which, by this time, had become embedded in the cultural consciousness, offered no hope and nothing to sustain a necessary sense of community, instead relying only on lofty intellectual premises.[16] Being a work that both praised the ideals of a group that had fallen out of favor and challenged the premises of the group that had replaced them, it was bound to create some controversy. Fukuyama has written a number of other books, among them Trust: The Social Virtues and the Creation of Prosperity and Our Posthuman Future: Consequences of the Biotechnology Revolution. In the latter, he qualified his original "end of history" thesis, arguing that since biotechnology increasingly allows humans to control their own evolution, it may allow humans to alter human nature, thereby putting liberal democracy at risk.[17] One possible outcome could be that an altered human nature could end in radical inequality. He is a fierce enemy of transhumanism, an intellectual movement asserting that posthumanity is a desirable goal. In another work, The Great Disruption: Human Nature and the Reconstruction of Social Order, Fukuyama explores the origins of social norms, and analyses the current disruptions in the fabric of our moral traditions, which he considers as arising from a shift from the manufacturing to the information age. This shift is, he thinks, normal and will prove self-correcting, given the intrinsic human need for social norms and rules. In 2006, in America at the Crossroads, Fukuyama discusses the history of neoconservatism, with particular focus on its major tenets and political implications. He outlines his rationale for supporting the Bush administration, as well as where he believes it has gone wrong. In 2008, Fukuyama published the book Falling Behind: Explaining the Development Gap Between Latin America and the United States, which resulted from research and a conference funded by Grupo Mayan to gain understanding on why Latin America, once far wealthier than North America, fell behind in terms of development in only a matter of centuries. Discussing this book at a 2009 conference, Fukuyama outlined his belief that inequality within Latin American nations is a key impediment to growth. An unequal distribution of wealth, he stated, leads to social upheaval, which then results in stunted growth.[18] Neoconservatism As a key Reagan Administration contributor to the formulation of the Reagan Doctrine, Fukuyama is an important figure in the rise of neoconservatism, although his works came out years after Irving Kristol's 1972 book crystallized neoconservatism.[19] Fukuyama was active in the Project for the New American Century think tank starting in 1997, and as a member co-signed the organization's 1998 letter recommending that President Bill Clinton support Iraqi insurgencies in the overthrow of then-President of Iraq Saddam Hussein.[20] He was also among forty co-signers of William Kristol's September 20, 2001 letter to President George W. Bush after the September 11, 2001 attacks that suggested the U.S. not only "capture or kill Osama bin Laden", but also embark upon "a determined effort to remove Saddam Hussein from power in Iraq".[21] In a New York Times article from February 2006, Fukuyama, in considering the ongoing Iraq War, stated: "What American foreign policy needs is not a return to a narrow and cynical realism, but rather the formulation of a 'realistic Wilsonianism' that better matches means to ends."[22] In regard to neoconservatism he went on to say: "What is needed now are new ideas, neither neoconservative nor realist, for how America is to relate to the rest of the world – ideas that retain the neoconservative belief in the universality of human rights, but without its illusions about the efficacy of American power and hegemony to bring these ends about."[22] Fukuyama's current views Fukuyama began to distance himself from the neoconservative agenda of the Bush administration, citing its excessive militarism and embrace of unilateral armed intervention, particularly in the Middle East. By late 2003, Fukuyama had voiced his growing opposition to the Iraq War[23] and called for Donald Rumsfeld's resignation as Secretary of Defense.[24] At an annual dinner of the American Enterprise Institute in February 2004, Dick Cheney and Charles Krauthammer declared the beginning of a unipolar era under American hegemony. "All of these people around me were cheering wildly,"[25] Fukuyama remembers. He believes that the Iraq War was being blundered. "All of my friends had taken leave of reality."[25] He has not spoken to Paul Wolfowitz (previously a good friend) since.[25] Fukuyama declared he would not be voting for Bush,[26] and that the Bush administration had made three major mistakes:[citation needed] Overstating the threat of radical Islam to the US Failing to foresee the fierce negative reaction to its "benevolent hegemony". From the very beginning showing a negative attitude toward the United Nations and other intergovernmental organizations and not seeing that it would increase anti-Americanism in other countries Misjudging what was needed to bring peace in Iraq and being overly optimistic about the success with which social engineering of western values could be applied to Iraq and the Middle East in general. Fukuyama believes the US has a right to promote its own values in the world, but more along the lines of what he calls "realistic Wilsonianism", with military intervention only as a last resort and only in addition to other measures. A latent military force is more likely to have an effect than actual deployment. The US spends 43% of global military spending,[27] but Iraq shows there are limits to its effectiveness. The US should instead stimulate political and economic development and gain a better understanding of what happens in other countries. The best instruments are setting a good example and providing education and, in many cases, money. The secret of development, be it political or economic, is that it never comes from outsiders, but always from people in the country itself. One thing the US proved to have excelled in during the aftermath of World War II was the formation of international institutions. A return to support for these structures would combine American power with international legitimacy. But such measures require a lot of patience. This is the central thesis of his 2006 work America at the Crossroads. In a 2006 essay in The New York Times Magazine strongly critical of the invasion, he identified neoconservatism with Leninism. He wrote that neoconservatives:[28] believed that history can be pushed along with the right application of power and will. Leninism was a tragedy in its Bolshevik version, and it has returned as farce when practiced by the United States. Neoconservatism, as both a political symbol and a body of thought, has evolved into something I can no longer support. Fukuyama announced the end of the neoconservative moment and argued for the demilitarization of the War on Terrorism:[28] [W]ar is the wrong metaphor for the broader struggle, since wars are fought at full intensity and have clear beginnings and endings. Meeting the jihadist challenge is more of a "long, twilight struggle" [quoting John F. Kennedy's inaugural address] whose core is not a military campaign but a political contest for the hearts and minds of ordinary Muslims around the world. Fukuyama endorsed Barack Obama in the 2008 US presidential election. He states:[29] I'm voting for Barack Obama this November for a very simple reason. It is hard to imagine a more disastrous presidency than that of George W. Bush. It was bad enough that he launched an unnecessary war and undermined the standing of the United States throughout the world in his first term. But in the waning days of his administration, he is presiding over a collapse of the American financial system and broader economy that will have consequences for years to come. As a general rule, democracies don't work well if voters do not hold political parties accountable for failure. While John McCain is trying desperately to pretend that he never had anything to do with the Republican Party, I think it would be a travesty to reward the Republicans for failure on such a grand scale. Affiliations Between 2006 and 2008, Fukuyama advised Muammar Gaddafi as part of the Monitor Group, a consultancy firm based in Cambridge, MA.[30] In August 2005, Fukuyama co-founded The American Interest, a quarterly magazine devoted to the broad theme of "America in the World". He is currently chairman of the editorial board.[11] Fukuyama was a member of the RAND Corporation's Political Science Department from 1979 to 1980, 1983 to 1989, and 1995 to 1996. He is now a member of the Board of Trustees.[11] Fukuyama was a member of the President's Council on Bioethics from 2001 to 2004.[11] Fukuyama is a Fellow of the World Academy of Art and Science (WAAS). Fukuyama is on the steering committee for the Scooter Libby Legal Defense Trust.[31] Fukuyama is a long-time friend of Libby. They served together in the State Department in the 1980s. Fukuyama is a member of the Board of Counselors for the Pyle Center of Northeast Asian Studies at the National Bureau of Asian Research.[32] Fukuyama is on the board of Global Financial Integrity. Fukuyama is on the executive board of the Inter-American Dialogue. Personal life Fukuyama is a part-time photographer. He also has a keen interest in early-American furniture, which he reproduces by hand.[33] He is keenly interested in sound recording and reproduction, saying, "These days I seem to spend as much time thinking about gear as I do analyzing politics for my day job."[25] Fukuyama is married to Laura Holmgren, whom he met when she was a UCLA graduate student after he started working for the RAND Corporation.[8][11] He dedicated his book Trust: The Social Virtues and the Creation of Prosperity to her. They live in California, with their three children, Julia, David, and John away in school. See also Daniel Bell Selected bibliography Scholarly works (partial list) The Soviet Union and Iraq since 1968, Rand research report, 1980 Books The End of History and the Last Man. Free Press, 1992. ISBN 0-02-910975-2 Trust: The Social Virtues and the Creation of Prosperity. Free Press, 1995. ISBN 0-02-910976-0 The Great Disruption: Human Nature and the Reconstitution of Social Order. Free Press. 1999. ISBN 0-684-84530-X Our Posthuman Future: Consequences of the Biotechnology Revolution. New York, NY: Farrar, Straus and Giroux. 2002. ISBN 0-374-23643-7 State-Building: Governance and World Order in the 21st century. Ithaca, NY: Cornell University Press. 2004. ISBN 0-8014-4292-3 America at the Crossroads: Democracy, Power, and the Neoconservative Legacy. New Haven, CT: Yale University Press. 2006. ISBN 0-300-11399-4 US edition After the Neo Cons: Where the Right went Wrong. London: Profile Books. 2006. ISBN 1-86197-922-3 UK edition Falling Behind: Explaining the Development Gap between Latin America and the United States (editor). New York, NY: Oxford University Press. 2008. ISBN 978-0-19-536882-6 The Origins of Political Order. New York, NY: Farrar, Straus and Giroux. 2011. ISBN 978-1-846-68256-8 Political Order and Political Decay: From the Industrial Revolution to the Globalization of Democracy. New York: Farrar, Straus and Giroux. 2014. ISBN 978-0-374-22735-7 Essays The End of History?, The National Interest, Summer 1989 Women and the Evolution of World Politics, Foreign Affairs October 1998 Immigrants and Family Values, The Immigration Reader 1998. ISBN 1-55786-916-2 Human Nature and the Reconstruction of Social Order, The Atlantic Monthly, May 1999 Social capital and civil society, paper prepared for delivery at the International Monetary Fund Conference on Second Generation Reforms, October 1, 1999 The neoconservative moment, The National Interest, Summer 2004 After neoconservatism, The New York Times Magazine, February 19, 2006 Supporter's voice now turns on Bush, The New York Times Magazine, March 14, 2006 Why shouldn't I change my mind?, Los Angeles Times, April 9, 2006 The Fall of America, Inc. Newsweek, October 13, 2008 The New Nationalism and the Strategic Architecture of Northeast Asia Asia Policy January 2007 Left Out, The American Interest, January 2011 Is China Next?, The Wall Street Journal, March 12, 2011 The Future of History; Can Liberal Democracy Survive the Decline of the Middle Class?, Foreign Affairs, January/February 2012 What is Governance? Governance (journal), March 2013

Hindi

Francis Fukuyama From Wikipedia, the free encyclopedia Yoshihiro Francis Fukuyama image from BloggingHeads.tv podcast Fukuyama in 2005 Born October 27, 1952 (age 63) Chicago, Illinois, U.S Website fukuyama.stanford.edu Institutions George Mason University[1] Johns Hopkins University Stanford University Main interests Developing nations Governance International political economy Nation-building and democratization Strategic and security issues Notable ideas End of history Influences [show] Yoshihiro Francis Fukuyama (born October 27, 1952) is an American political scientist, political economist, and author. Fukuyama is known for his book The End of History and the Last Man (1992), which argued that the worldwide spread of liberal democracies and free market capitalism of the West and its lifestyle may signal the end point of humanity's sociocultural evolution and become the final form of human government. However, his subsequent book Trust: Social Virtues and Creation of Prosperity (1995) modified his earlier position to acknowledge that culture cannot be cleanly separated from economics. Fukuyama is also associated with the rise of the neoconservative movement,[2] from which he has since distanced himself.[3] Fukuyama has been a Senior Fellow at the Center on Democracy, Development and the Rule of Law at Stanford University since July 2010.[4] Before that, he served as a professor and director of the International Development program at the School of Advanced International Studies of the Johns Hopkins University. Previously, he was Omer L. and Nancy Hirst Professor of Public Policy at the School of Public Policy at George Mason University.[4] He is a council member of the International Forum for Democratic Studies founded by the National Endowment for Democracy and was a member of the Political Science Department of the RAND Corporation.[5] Contents 1 Early life 2 Education 3 Writings 3.1 Neoconservatism 3.2 Fukuyama's current views 4 Affiliations 5 Personal life 6 See also 7 Selected bibliography 7.1 Scholarly works (partial list) 7.2 Books 7.3 Essays 8 See also 9 References 10 External links Early life Francis Fukuyama was born in the Hyde Park neighborhood of Chicago. His paternal grandfather fled the Russo-Japanese War in 1905 and started a shop on the west coast before being interned in the Second World War.[6] His father, Yoshio Fukuyama, a second-generation Japanese American, was trained as a minister in the Congregational Church, received a doctorate in sociology from the University of Chicago, and taught religious studies.[7][8][9] His mother, Toshiko Kawata Fukuyama, was born in Kyoto, Japan, and was the daughter of Shiro Kawata, founder of the Economics Department of Kyoto University and first president of Osaka City University.[10] Francis grew up in Manhattan as an only child, had little contact with Japanese culture, and did not learn Japanese.[7][8] His family moved to State College, Pennsylvania in 1967.[10] Education Fukuyama received his Bachelor of Arts degree in classics from Cornell University, where he studied political philosophy under Allan Bloom.[8][11] He initially pursued graduate studies in comparative literature at Yale University, going to Paris for six months to study under Roland Barthes and Jacques Derrida, but became disillusioned and switched to political science at Harvard University.[8] There, he studied with Samuel P. Huntington and Harvey Mansfield, among others. He earned his Ph.D. in political science at Harvard for his thesis on Soviet threats to intervene in the Middle East.[8][11] In 1979, he joined the global policy think tank RAND Corporation.[8] Fukuyama lived at the Telluride House and has been affiliated with the Telluride Association since his undergraduate years at Cornell, an education enterprise that was home to other significant leaders and intellectuals, including Steven Weinberg, Paul Wolfowitz and Kathleen Sullivan. Fukuyama was the Omer L. and Nancy Hirst Professor of Public Policy in the School of Public Policy at George Mason University from 1996 to 2000. Until July 10, 2010, he was the Bernard L. Schwartz Professor of International Political Economy and Director of the International Development Program at the Paul H. Nitze School of Advanced International Studies of Johns Hopkins University in Washington, D.C. He is now Olivier Nomellini Senior Fellow and resident in the Center on Democracy, Development, and the Rule of Law at the Freeman Spogli Institute for International Studies at Stanford University.[11] Writings Fukuyama is best known as the author of The End of History and the Last Man, in which he argued that the progression of human history as a struggle between ideologies is largely at an end, with the world settling on liberal democracy after the end of the Cold War and the fall of the Berlin Wall in 1989. Fukuyama predicted the eventual global triumph of political and economic liberalism: What we may be witnessing is not just the end of the Cold War, or the passing of a particular period of postwar history, but the end of history as such.... That is, the end point of mankind's ideological evolution and the universalization of Western liberal democracy as the final form of human government. Authors like Ralf Dahrendorf argued in 1990 that the essay gave Fukuyama his 15 minutes of fame, which will be followed by a slide into obscurity.[12][13] He continued to remain a relevant and cited public intellectual leading American communitarian Amitai Etzioni to declare him "one of the few enduring public intellectuals. They are often media stars who are eaten up and spat out after their 15 minutes. But he has lasted."[14] One of the main reasons for the massive criticism against The End of History was the aggressive stance that it took towards postmodernism. Postmodern philosophy had, in Fukuyama's opinion, undermined the ideology behind liberal democracy, leaving the western world in a potentially weaker position.[15] The fact that Marxism and fascism had been proven untenable for practical use while liberal democracy still thrived was reason enough to embrace the hopeful attitude of the Progressive era, as this hope for the future was what made a society worth struggling to maintain. Postmodernism, which, by this time, had become embedded in the cultural consciousness, offered no hope and nothing to sustain a necessary sense of community, instead relying only on lofty intellectual premises.[16] Being a work that both praised the ideals of a group that had fallen out of favor and challenged the premises of the group that had replaced them, it was bound to create some controversy. Fukuyama has written a number of other books, among them Trust: The Social Virtues and the Creation of Prosperity and Our Posthuman Future: Consequences of the Biotechnology Revolution. In the latter, he qualified his original "end of history" thesis, arguing that since biotechnology increasingly allows humans to control their own evolution, it may allow humans to alter human nature, thereby putting liberal democracy at risk.[17] One possible outcome could be that an altered human nature could end in radical inequality. He is a fierce enemy of transhumanism, an intellectual movement asserting that posthumanity is a desirable goal. In another work, The Great Disruption: Human Nature and the Reconstruction of Social Order, Fukuyama explores the origins of social norms, and analyses the current disruptions in the fabric of our moral traditions, which he considers as arising from a shift from the manufacturing to the information age. This shift is, he thinks, normal and will prove self-correcting, given the intrinsic human need for social norms and rules. In 2006, in America at the Crossroads, Fukuyama discusses the history of neoconservatism, with particular focus on its major tenets and political implications. He outlines his rationale for supporting the Bush administration, as well as where he believes it has gone wrong. In 2008, Fukuyama published the book Falling Behind: Explaining the Development Gap Between Latin America and the United States, which resulted from research and a conference funded by Grupo Mayan to gain understanding on why Latin America, once far wealthier than North America, fell behind in terms of development in only a matter of centuries. Discussing this book at a 2009 conference, Fukuyama outlined his belief that inequality within Latin American nations is a key impediment to growth. An unequal distribution of wealth, he stated, leads to social upheaval, which then results in stunted growth.[18] Neoconservatism As a key Reagan Administration contributor to the formulation of the Reagan Doctrine, Fukuyama is an important figure in the rise of neoconservatism, although his works came out years after Irving Kristol's 1972 book crystallized neoconservatism.[19] Fukuyama was active in the Project for the New American Century think tank starting in 1997, and as a member co-signed the organization's 1998 letter recommending that President Bill Clinton support Iraqi insurgencies in the overthrow of then-President of Iraq Saddam Hussein.[20] He was also among forty co-signers of William Kristol's September 20, 2001 letter to President George W. Bush after the September 11, 2001 attacks that suggested the U.S. not only "capture or kill Osama bin Laden", but also embark upon "a determined effort to remove Saddam Hussein from power in Iraq".[21] In a New York Times article from February 2006, Fukuyama, in considering the ongoing Iraq War, stated: "What American foreign policy needs is not a return to a narrow and cynical realism, but rather the formulation of a 'realistic Wilsonianism' that better matches means to ends."[22] In regard to neoconservatism he went on to say: "What is needed now are new ideas, neither neoconservative nor realist, for how America is to relate to the rest of the world – ideas that retain the neoconservative belief in the universality of human rights, but without its illusions about the efficacy of American power and hegemony to bring these ends about."[22] Fukuyama's current views Fukuyama began to distance himself from the neoconservative agenda of the Bush administration, citing its excessive militarism and embrace of unilateral armed intervention, particularly in the Middle East. By late 2003, Fukuyama had voiced his growing opposition to the Iraq War[23] and called for Donald Rumsfeld's resignation as Secretary of Defense.[24] At an annual dinner of the American Enterprise Institute in February 2004, Dick Cheney and Charles Krauthammer declared the beginning of a unipolar era under American hegemony. "All of these people around me were cheering wildly,"[25] Fukuyama remembers. He believes that the Iraq War was being blundered. "All of my friends had taken leave of reality."[25] He has not spoken to Paul Wolfowitz (previously a good friend) since.[25] Fukuyama declared he would not be voting for Bush,[26] and that the Bush administration had made three major mistakes:[citation needed] Overstating the threat of radical Islam to the US Failing to foresee the fierce negative reaction to its "benevolent hegemony". From the very beginning showing a negative attitude toward the United Nations and other intergovernmental organizations and not seeing that it would increase anti-Americanism in other countries Misjudging what was needed to bring peace in Iraq and being overly optimistic about the success with which social engineering of western values could be applied to Iraq and the Middle East in general. Fukuyama believes the US has a right to promote its own values in the world, but more along the lines of what he calls "realistic Wilsonianism", with military intervention only as a last resort and only in addition to other measures. A latent military force is more likely to have an effect than actual deployment. The US spends 43% of global military spending,[27] but Iraq shows there are limits to its effectiveness. The US should instead stimulate political and economic development and gain a better understanding of what happens in other countries. The best instruments are setting a good example and providing education and, in many cases, money. The secret of development, be it political or economic, is that it never comes from outsiders, but always from people in the country itself. One thing the US proved to have excelled in during the aftermath of World War II was the formation of international institutions. A return to support for these structures would combine American power with international legitimacy. But such measures require a lot of patience. This is the central thesis of his 2006 work America at the Crossroads. In a 2006 essay in The New York Times Magazine strongly critical of the invasion, he identified neoconservatism with Leninism. He wrote that neoconservatives:[28] believed that history can be pushed along with the right application of power and will. Leninism was a tragedy in its Bolshevik version, and it has returned as farce when practiced by the United States. Neoconservatism, as both a political symbol and a body of thought, has evolved into something I can no longer support. Fukuyama announced the end of the neoconservative moment and argued for the demilitarization of the War on Terrorism:[28] [W]ar is the wrong metaphor for the broader struggle, since wars are fought at full intensity and have clear beginnings and endings. Meeting the jihadist challenge is more of a "long, twilight struggle" [quoting John F. Kennedy's inaugural address] whose core is not a military campaign but a political contest for the hearts and minds of ordinary Muslims around the world. Fukuyama endorsed Barack Obama in the 2008 US presidential election. He states:[29] I'm voting for Barack Obama this November for a very simple reason. It is hard to imagine a more disastrous presidency than that of George W. Bush. It was bad enough that he launched an unnecessary war and undermined the standing of the United States throughout the world in his first term. But in the waning days of his administration, he is presiding over a collapse of the American financial system and broader economy that will have consequences for years to come. As a general rule, democracies don't work well if voters do not hold political parties accountable for failure. While John McCain is trying desperately to pretend that he never had anything to do with the Republican Party, I think it would be a travesty to reward the Republicans for failure on such a grand scale. Affiliations Between 2006 and 2008, Fukuyama advised Muammar Gaddafi as part of the Monitor Group, a consultancy firm based in Cambridge, MA.[30] In August 2005, Fukuyama co-founded The American Interest, a quarterly magazine devoted to the broad theme of "America in the World". He is currently chairman of the editorial board.[11] Fukuyama was a member of the RAND Corporation's Political Science Department from 1979 to 1980, 1983 to 1989, and 1995 to 1996. He is now a member of the Board of Trustees.[11] Fukuyama was a member of the President's Council on Bioethics from 2001 to 2004.[11] Fukuyama is a Fellow of the World Academy of Art and Science (WAAS). Fukuyama is on the steering committee for the Scooter Libby Legal Defense Trust.[31] Fukuyama is a long-time friend of Libby. They served together in the State Department in the 1980s. Fukuyama is a member of the Board of Counselors for the Pyle Center of Northeast Asian Studies at the National Bureau of Asian Research.[32] Fukuyama is on the board of Global Financial Integrity. Fukuyama is on the executive board of the Inter-American Dialogue. Personal life Fukuyama is a part-time photographer. He also has a keen interest in early-American furniture, which he reproduces by hand.[33] He is keenly interested in sound recording and reproduction, saying, "These days I seem to spend as much time thinking about gear as I do analyzing politics for my day job."[25] Fukuyama is married to Laura Holmgren, whom he met when she was a UCLA graduate student after he started working for the RAND Corporation.[8][11] He dedicated his book Trust: The Social Virtues and the Creation of Prosperity to her. They live in California, with their three children, Julia, David, and John away in school. See also Daniel Bell Selected bibliography Scholarly works (partial list) The Soviet Union and Iraq since 1968, Rand research report, 1980 Books The End of History and the Last Man. Free Press, 1992. ISBN 0-02-910975-2 Trust: The Social Virtues and the Creation of Prosperity. Free Press, 1995. ISBN 0-02-910976-0 The Great Disruption: Human Nature and the Reconstitution of Social Order. Free Press. 1999. ISBN 0-684-84530-X Our Posthuman Future: Consequences of the Biotechnology Revolution. New York, NY: Farrar, Straus and Giroux. 2002. ISBN 0-374-23643-7 State-Building: Governance and World Order in the 21st century. Ithaca, NY: Cornell University Press. 2004. ISBN 0-8014-4292-3 America at the Crossroads: Democracy, Power, and the Neoconservative Legacy. New Haven, CT: Yale University Press. 2006. ISBN 0-300-11399-4 US edition After the Neo Cons: Where the Right went Wrong. London: Profile Books. 2006. ISBN 1-86197-922-3 UK edition Falling Behind: Explaining the Development Gap between Latin America and the United States (editor). New York, NY: Oxford University Press. 2008. ISBN 978-0-19-536882-6 The Origins of Political Order. New York, NY: Farrar, Straus and Giroux. 2011. ISBN 978-1-846-68256-8 Political Order and Political Decay: From the Industrial Revolution to the Globalization of Democracy. New York: Farrar, Straus and Giroux. 2014. ISBN 978-0-374-22735-7 Essays The End of History?, The National Interest, Summer 1989 Women and the Evolution of World Politics, Foreign Affairs October 1998 Immigrants and Family Values, The Immigration Reader 1998. ISBN 1-55786-916-2 Human Nature and the Reconstruction of Social Order, The Atlantic Monthly, May 1999 Social capital and civil society, paper prepared for delivery at the International Monetary Fund Conference on Second Generation Reforms, October 1, 1999 The neoconservative moment, The National Interest, Summer 2004 After neoconservatism, The New York Times Magazine, February 19, 2006 Supporter's voice now turns on Bush, The New York Times Magazine, March 14, 2006 Why shouldn't I change my mind?, Los Angeles Times, April 9, 2006 The Fall of America, Inc. Newsweek, October 13, 2008 The New Nationalism and the Strategic Architecture of Northeast Asia Asia Policy January 2007 Left Out, The American Interest, January 2011 Is China Next?, The Wall Street Journal, March 12, 2011 The Future of History; Can Liberal Democracy Survive the Decline of the Middle Class?, Foreign Affairs, January/February 2012 What is Governance? Governance (journal), March 2013

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Dear Tarvinder, You and I spent two hours together yesterday evening ! In any case this is the impression I had, because I couldn't resist : I began drafting your Grand Psychic Study. I know I shouldn't have without your agreement… But for several weeks now I have KNOWN that Destiny is your friend, and opens all the doors of Fortune for you. It is destiny which has placed me in charge of guiding you on your Happiness Route. I simply don't feel I have the right to abandon you, to leave you to sink deeper into disappointment and failure. Without help, you won't find the keys to read into your future and retake the right direction ! You know this, because you wouldn't experience all these difficulties you're facing at the moment if you could help it. And yet you are so close to happiness, you are letting so many signs pass you by which show benevolence from the Heavens for you, that I could very quickly help you to reverse these negative tendencies which are « weighing you down ». With the incredibly beneficial chart which you could benefit from to transform your future, it's such a waste Tarvinder ! Every day that goes by is another day lost, and God knows you don't need this. And what if I immediately told you what I saw in your Grand Study? Of course I haven't finished, but I will lift part of the veil for you in a moment ! Because you absolutely must understand that the Grand Psychic Study I want to do for you is the start of a complete revival of your existence. To a point you probably can't even imagine! This reading will contain precise and concrete revelations on all the events that the future holds for you. These predictions are important to me, because I know that they are exactly what you're expecting. The medium advice that I will give you to help you make the right choices will be numerous and very clear. And with this Grand Psychic Reading, I could trigger all the power of my beneficial occult protection. A promise is a promise... Here is : Your 1 st personal revelation I have examined all the aspects of your life and your personality. I saw that you are benefitting from a totally extraordinary phenomenon: your birth astral configuration has offered you only the best! Finances, professional and love life... I tackle absolutely everything that is important to you, in detail. If you were not subjected to these dramatic harmful influences purposely directed at you, you would be the luckiest person I have met for years... In your Grand Study, I will tell you how to lift these barriers ! I will speak to you straight, Tarvinder : my Occult Powers go as far as using White Magic, and I will use it for you. Your 2 nd personal revelation Your Luckiest area ? The financial area ! I must especially speak to you about your astral configuration regarding games of chance... In your Grand Study, I will give you all the necessary advice to take advantage of what is destined for you without taking any risks... Our objective is your durable material security. Your 3 rd personal revelation Numerology is my passion: the science of numbers is an ancestral knowledge, the Elders taught us that numbers regulate the Cosmos, and our lives... So, I will add to your Grand Study as a gift : your lucky numbers, for all the different circumstances of your life, and also all the beneficial dates in your life From now on. You are going to be someone IN THE KNOW. (how do you think the richest and most famous people have so much success...?) I am always ready to help you, Tarvinder, For as long as you need it I have already spent hours working on your case, and I have sent you the first important revelations for you. In you I have discovered personal abilities, exceptional gifts from destiny, and the paradox of these occult and dark actions against you which contribute to your sticky situation… But do you think I would spend so much time on your case, working to give you the help you need and at the right time so that you take the right direction, if I wasn't certain of what I sense right now? You cannot fight alone against an evil intervention which spoils your life, and when you have been feeling so bad for such a long time. Faced with the importance of what is at stake, it is more than time to learn more about yourself and your future. This is not a coincidence Tarvinder, Destiny has united us at the right time ! Please request your Grand Psychic Study immediately, it is the first very easy step towards your new life. A life where you are finally going to take advantage of all pleasures and all satisfactions. This is not the time to hesitate, my hand is that of a friend who is bringing you Fortune. Grab it without the slightest hesitation. You are taking no risks, except that of being happy, satisfied, safe and recognized for your true worth. I fully commit myself to you, Tarvinder Your gift of confidence is still 100% guaranteed: you don't risk losing a cent! If you are not totally satisfied after reading your Grand Psychic Study, simply return it to me by email and I will fully reimburse you, no questions asked. It is my greatest pleasure to do everything within my power for you. Finally, I am not asking for any fees, just a modest participation towards my costs : 577.00 INR only, instead of my usual fees of 1154 INR. Making a 57% saving for you. And this is really not something I can do very often, because drafting your Grand Psychic Study is very long and very intense work. My greatest reward would be an email from you announcing your success, and almost certainly your surprise at all the happy changes ! You know, you cannot chose to be in the Medium Consultant business without loving your neighbor, and having a profound desire to make others happy. This is our mission on earth, us people who have received the Gift. Tarvinder, please give me your agreement now, and I will be by your side to assist in the evolution of your life with all my power. I REQUEST MY GRAND PSYCHIC STUDY Signature Psychic-Spiritualist PS : Your Grand Psychic Study is a document containing many pages, because I want to provide you with all the revelations, and I don't want to hold anything back. Please, take the time to read it thoroughly, it contains information only about your future. Get ready to make some truly astonishing discoveries ! Footergoogle translet

Hindi

Dear Tarvinder, You and I spent two hours together yesterday evening ! In any case this is the impression I had, because I couldn't resist : I began drafting your Grand Psychic Study. I know I shouldn't have without your agreement… But for several weeks now I have KNOWN that Destiny is your friend, and opens all the doors of Fortune for you. It is destiny which has placed me in charge of guiding you on your Happiness Route. I simply don't feel I have the right to abandon you, to leave you to sink deeper into disappointment and failure. Without help, you won't find the keys to read into your future and retake the right direction ! You know this, because you wouldn't experience all these difficulties you're facing at the moment if you could help it. And yet you are so close to happiness, you are letting so many signs pass you by which show benevolence from the Heavens for you, that I could very quickly help you to reverse these negative tendencies which are « weighing you down ». With the incredibly beneficial chart which you could benefit from to transform your future, it's such a waste Tarvinder ! Every day that goes by is another day lost, and God knows you don't need this. And what if I immediately told you what I saw in your Grand Study? Of course I haven't finished, but I will lift part of the veil for you in a moment ! Because you absolutely must understand that the Grand Psychic Study I want to do for you is the start of a complete revival of your existence. To a point you probably can't even imagine! This reading will contain precise and concrete revelations on all the events that the future holds for you. These predictions are important to me, because I know that they are exactly what you're expecting. The medium advice that I will give you to help you make the right choices will be numerous and very clear. And with this Grand Psychic Reading, I could trigger all the power of my beneficial occult protection. A promise is a promise... Here is : Your 1 st personal revelation I have examined all the aspects of your life and your personality. I saw that you are benefitting from a totally extraordinary phenomenon: your birth astral configuration has offered you only the best! Finances, professional and love life... I tackle absolutely everything that is important to you, in detail. If you were not subjected to these dramatic harmful influences purposely directed at you, you would be the luckiest person I have met for years... In your Grand Study, I will tell you how to lift these barriers ! I will speak to you straight, Tarvinder : my Occult Powers go as far as using White Magic, and I will use it for you. Your 2 nd personal revelation Your Luckiest area ? The financial area ! I must especially speak to you about your astral configuration regarding games of chance... In your Grand Study, I will give you all the necessary advice to take advantage of what is destined for you without taking any risks... Our objective is your durable material security. Your 3 rd personal revelation Numerology is my passion: the science of numbers is an ancestral knowledge, the Elders taught us that numbers regulate the Cosmos, and our lives... So, I will add to your Grand Study as a gift : your lucky numbers, for all the different circumstances of your life, and also all the beneficial dates in your life From now on. You are going to be someone IN THE KNOW. (how do you think the richest and most famous people have so much success...?) I am always ready to help you, Tarvinder, For as long as you need it I have already spent hours working on your case, and I have sent you the first important revelations for you. In you I have discovered personal abilities, exceptional gifts from destiny, and the paradox of these occult and dark actions against you which contribute to your sticky situation… But do you think I would spend so much time on your case, working to give you the help you need and at the right time so that you take the right direction, if I wasn't certain of what I sense right now? You cannot fight alone against an evil intervention which spoils your life, and when you have been feeling so bad for such a long time. Faced with the importance of what is at stake, it is more than time to learn more about yourself and your future. This is not a coincidence Tarvinder, Destiny has united us at the right time ! Please request your Grand Psychic Study immediately, it is the first very easy step towards your new life. A life where you are finally going to take advantage of all pleasures and all satisfactions. This is not the time to hesitate, my hand is that of a friend who is bringing you Fortune. Grab it without the slightest hesitation. You are taking no risks, except that of being happy, satisfied, safe and recognized for your true worth. I fully commit myself to you, Tarvinder Your gift of confidence is still 100% guaranteed: you don't risk losing a cent! If you are not totally satisfied after reading your Grand Psychic Study, simply return it to me by email and I will fully reimburse you, no questions asked. It is my greatest pleasure to do everything within my power for you. Finally, I am not asking for any fees, just a modest participation towards my costs : 577.00 INR only, instead of my usual fees of 1154 INR. Making a 57% saving for you. And this is really not something I can do very often, because drafting your Grand Psychic Study is very long and very intense work. My greatest reward would be an email from you announcing your success, and almost certainly your surprise at all the happy changes ! You know, you cannot chose to be in the Medium Consultant business without loving your neighbor, and having a profound desire to make others happy. This is our mission on earth, us people who have received the Gift. Tarvinder, please give me your agreement now, and I will be by your side to assist in the evolution of your life with all my power. I REQUEST MY GRAND PSYCHIC STUDY Signature Psychic-Spiritualist PS : Your Grand Psychic Study is a document containing many pages, because I want to provide you with all the revelations, and I don't want to hold anything back. Please, take the time to read it thoroughly, it contains information only about your future. Get ready to make some truly astonishing discoveries ! Footer

Last Update: 2015-10-21
Usage Frequency: 1
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Reference: Anonymous

English

Emerson said, toward the end of his writing career, "I have taught one doctrine, namely, the infinitude of the private man." That's why we begin our study of American transcendentalism with this essay. His basic philosophical faith (one shared by many Americans) is that the ultimate source of truth is within ourselves. We recognize truth outside ourselves, in nature or in others, and the key word here is "recognize," even if only very dimly. We are often not "in touch" with ourselves or trust ourselves enough to find these truths and so must often depend on others, books, etc. to express it for us, but it is somehow within us. Now, there's no particular empirical evidence for this; Emerson is making a great intuitive leap of faith, and you either believe (because you've experienced it to some degree) or you don't. It is this concept of what some critics call the "imperial self" which lies at the heart of romanticism, both positively and negatively. However, this is not necessarily self-centered, because the truth which lies within is universal, shared and recognized by all (if they only knew it) and generated by Self (God, Over-soul, whatever). All we can really know is within us, but we must assume that other people have the same potential as we do--and assume that they do, in fact, exist (although you really can't prove it!) Presumably, trusting oneself means much more than that; it means trusting that somehow or other we have an innate wisdom which is a projection of the god within, and that every person has that wisdom, although few have much access to it. Those few we often call poets and prophets (but never politicians!) and we cherish the insights into our own truths that we glimpse through them. Theoretically, then, to believe in our selves and our deep capacity to understand and recognize truths is to believe in every self, though we have no access to any other self besides us. Practically it may be another matter, but Emerson is a bit of an idealist and not terribly practical (we can't all be everything!) One characteristic of Emerson's essays is the gaps he leaves the reader to fill (or to flounder in); it is probably their greatest strength (because you may personalize what you read) and greatest weakness (it can be confusing). For example, at the beginning of the essay he speaks of verses he has read which are original, but he does not tell you what those verses are. You have to imagine what "original" might be. His emphasis is not on these particular verses, or even the definition of originality in poetry, but a discussion on originality and recognizing your own ability to be original and not imitative. After all, he can't say what would be original for you, could he? But he wants you to imagine what that might be. This will happen repeatedly through the essay. Try your best to fill those blanks in ways that make sense to you and your experience, and if you can't, ignore them and keep going. One problem you may find with this essay is that you feel that he is hitting you over the head with the same idea over and over, like a big hammer labeled "believe in yourself." I'm sure you wished to cry out, "ok Ralphie, I've got it, I've got it!" He makes sure that you consider the implications of this idea in every way possible. It doesn't matter if there are gaps in what you understand; he'll catch up with you somewhere or other in the essay. A little overkill, perhaps. Why? Whom is he trying to convince? Perhaps himself as well as his reader. But the message seems to be one that we all need, especially today when the ever-present media assaults us with ideas and images of how we should live and what we should believe. Remember that we are reading this 150 years later or so. What seemed like a rather novel idea then has deteriorated into a cliche, embedded in just about every self-help "psychology" book in the local mall bookstore that you can find. It is hard for us to see the original force of this in 1838, when people felt far less secure about themselves, as individuals and as Americans (whatever that was). In many ways, this is as much a cultural/intellectual declaration of independence as it is an exhortation to believe in yourself. Its major power today is probably directed toward the younger reader, struggling with the very powerful forces toward conformity that seem endemic in American high schools. However, it also works in a class like this, where I am, in a sense, forcing you to express your ideas and not giving you such an easy way out as taking notes on what wisdom I might have to impart. Emerson had his own personal reasons for writing this. He was deeply insecure in many ways (aren't we all?), and a rather revolutionary speech about religion that he delivered at the Harvard Divinity School about this time (asserting the doctrine of the God within) caused a tremendous uproar and criticism from people he respected. There would be no job for him at Harvard! He had left the ministry a few years earlier and had lost his young wife to tuberculosis after 18 months of marriage. He didn't really have a career at that point; he just had the ideas he believed passionately and thought needed to be heard. He was involved in a very deep career crisis (which many of us can relate to). There simply was no way to earn a living doing what his heart told him that he must do--to write and to speak. Except, as it turned out, there were ways to realize his dream, as long as he didn't lose his faith in himself. The rhetoric of this essay shows signs of his years in the pulpit; it's like he's demanding you to listen and to go out and act. But he may well be exhorting himself just as much as, if not more than, his readers. What he wanted to do--to establish himself a place as a writer and thinker--was extraordinarily difficult to do outside of an institution like the church or the university (so what else has changed!), and it would take all the nerve he could summon. And after all, he was no kid; he was 35 years old and counting. It all sounds so simple: just make up your mind to trust your deepest instincts and go for it! I know it isn't that simple--and in fact, so did Emerson, and seeing the problems inherent in such a personally energizing idea kept him busy writing for some time. If you look carefully, you can see some awareness of this conflict in the essay, but it doesn't really blossom forth for a while. For one thing, he gives a lot of credit to innate goodness, and almost totally ignores the very crucial environmental shaping factors. He and his readers were raised in an extremely "moral" environment, and though they might rebel against church doctrine, they were deeply "indoctrinated" with those moral codes. This is not necessarily the case in the "murder capital of the world"! Another problem is the extreme "masculinity" of the essay--one of his favorite words is "manliness." I can just visualize this very assertive and muscular male as an underlying ideal (was Emerson insecure about that too? Probably, since writers/thinkers/preachers were considered rather feminized by his society, unlike those competitive, money-making businessmen so idealized by his compatriots.) I don't believe that self-trust is a male-marked trait, although I suspect that he does believe it (though, bless his heart, he doesn't really know it!). I know, I'm reading this from my own perspective, but as Emerson would say, isn't that the only way you can read? Actually, I think you can try to place yourself in another context, but that must be a work of imagination to some degree (I can try, anyhow; I'll just substitute woman for man and you can do whatever you like!) Emerson doesn't just keep preaching the same doctrine though, you may be relieved to hear, or at least not with the same simplistic fervour. There is a flip side to this: as exciting and energizing it may be to follow your deepest instincts and do/say what you think is right, it's also depressing to think that maybe all we can know is what is within us. In a sense, we may be imprisoned within our own perceptions and experiences, and can never really know what might be true. We can't even be sure if anyone or anything else exists, because all we can know is what's in our little individual heads. Emerson will come to see this, as well as the many limitations on our power that are imposed by circumstances and environment, which he calls Fate. He gets a lot more interesting when he confronts these conflicting forces. Wouldn't it be nice if all we had to do is "trust ourselves" and follow our own stars? Actually, it's rather amazing what people can accomplish if they do just that. However, that's not the whole story, and Emerson knew it, especially after life dealt him a few more tough blows--like his beloved 5 year old son dying of scarlet fever. Self-reliance can look like a pretty puny doctrine in light of a tragedy like that, but it did sustain him (although perhaps in a modified form).. So the important thing is not whether Emerson is right or wrong here. He's both--and we are to draw from the essay what means the most to us. That's one reason it's written as it is. Buried in there are sentences which strike right to the heart of readers, and suggest all kinds of possibilities for them. For example, many students trying to see their way ahead in life have found great comfort in this metaphor: The voyage of the best ship is a zigzag line of a hundred tacks. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself, and will explain your other genuine actions. You could interpret this in several ways. When you look at your life, especially when you are young, if you follow your "inner gyroscope" and do things and take courses that just "feel right," it might look to others (parents in particular) as if you just can't make up your mind and are zigzagging all over the place. The coherence will be an inner one, perhaps not even visible to you, but over time, it will probably make sense, just as you have to zigzag when sailing to reach a point most directly. One difference, of course, is that you (unlike the sailor) often haven't a clue where or what that "point" might be, and have to trust that by following your instincts and strengths, you'll actually reach some kind of point. I find that rather profound, as I look at my own life, and the decisions that I made that didn't make a lot of sense, perhaps, to others and seemed inconsistent, but that were in fact quite consistent with who I was and what I wanted to be, although I hadn't a clue what that might be (I never dreamed I'd end up teaching, etc.!) OK, that's my personal testimony (although I'll admit, I cruised past that passage when I was in college and needed to read it most)--you'll have your own, I imagine. If you'll be patient with Emerson (and his vocabulary and greater reading knowledge), he is likely to speak very personally to you, if not on this reading then maybe on another. Besides, just think of all the money you can save on those self-help books and therapy groups by going right to the source! ;

Hindi

आत्म स्वतंत्रता निबंध

Last Update: 2015-05-24
Usage Frequency: 1
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Reference: Anonymous
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English

The Convention on the Rights of the Child was adopted and opened for signature, ratification and accession by General Assembly resolution 44/25 of 20 November 1989. It entered into force 2 September 1990, in accordance with article 49. Status of ratifications Preamble The States Parties to the present Convention, Considering that, in accordance with the principles proclaimed in the Charter of the United Nations, recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world, Bearing in mind that the peoples of the United Nations have, in the Charter, reaffirmed their faith in fundamental human rights and in the dignity and worth of the human person and have determined to promote social progress and better standards of life in larger freedom, Recognizing that the United Nations has, in the Universal Declaration of Human Rights and in the International Covenants on Human Rights, proclaimed and agreed that everyone is entitled to all the rights and freedoms set forth therein, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status, Recalling that, in the Universal Declaration of Human Rights, the United Nations has proclaimed that childhood is entitled to special care and assistance, Convinced that the family, as the fundamental group of society and the natural environment for the growth and well-being of all its members and particularly children, should be afforded the necessary protection and assistance so that it can fully assume its responsibilities within the community, Recognizing that the child, for the full and harmonious development of his or her personality, should grow up in a family environment, in an atmosphere of happiness, love and understanding, Considering that the child should be fully prepared to live an individual life in society and brought up in the spirit of the ideals proclaimed in the Charter of the United Nations and in particular in the spirit of peace, dignity, tolerance, freedom, equality and solidarity, Bearing in mind that the need to extend particular care to the child has been stated in the Geneva Declaration of the Rights of the Child of 1924 and in the Declaration of the Rights of the Child adopted by the General Assembly on 20 November 1959 and recognized in the Universal Declaration of Human Rights, in the International Covenant on Civil and Political Rights (in particular in articles 23 and 24), in the International Covenant on Economic, Social and Cultural Rights (in particular in article 10) and in the statutes and relevant instruments of specialized agencies and international organizations concerned with the welfare of children, ' Bearing in mind that, as indicated in the Declaration of the Rights of the Child, "the child, by reason of his physical and mental immaturity, needs special safeguards and care, including appropriate legal protection, before as well as after birth", Recalling the provisions of the Declaration on Social and Legal Principles relating to the Protection and Welfare of Children, with Special Reference to Foster Placement and Adoption Nationally and Internationally; the United Nations Standard Minimum Rules for the Administration of Juvenile Justice (The Beijing Rules) ; and the Declaration on the Protection of Women and Children in Emergency and Armed Conflict, Recognizing that, in all countries in the world, there are children living in exceptionally difficult conditions and that such children need special consideration, Taking due account of the importance of the traditions and cultural values of each people for the protection and harmonious development of the child, Recognizing the importance of international co-operation for improving the living conditions of children in every country, in particular in the developing countries, Have agreed as follows: Part I Article 1 For the purposes of the present Convention, a child means every human being below the age of eighteen years unless under the law applicable to the child, majority is attained earlier. Article 2 1. States Parties shall respect and ensure the rights set forth in the present Convention to each child within their jurisdiction without discrimination of any kind, irrespective of the child's or his or her parent's or legal guardian's race, colour, sex, language, religion, political or other opinion, national, ethnic or social origin, property, disability, birth or other status. 2. States Parties shall take all appropriate measures to ensure that the child is protected against all forms of discrimination or punishment on the basis of the status, activities, expressed opinions, or beliefs of the child's parents, legal guardians, or family members. Article 3 1. In all actions concerning children, whether undertaken by public or private social welfare institutions, courts of law, administrative authorities or legislative bodies, the best interests of the child shall be a primary consideration. 2. States Parties undertake to ensure the child such protection and care as is necessary for his or her well-being, taking into account the rights and duties of his or her parents, legal guardians, or other individuals legally responsible for him or her, and, to this end, shall take all appropriate legislative and administrative measures. 3. States Parties shall ensure that the institutions, services and facilities responsible for the care or protection of children shall conform with the standards established by competent authorities, particularly in the areas of safety, health, in the number and suitability of their staff, as well as competent supervision. Article 4 States Parties shall undertake all appropriate legislative, administrative and other measures for the implementation of the rights recognized in the present Convention. With regard to economic, social and cultural rights, States Parties shall undertake such measures to the maximum extent of their available resources and, where needed, within the framework of international co-operation. Article 5 States Parties shall respect the responsibilities, rights and duties of parents or, where applicable, the members of the extended family or community as provided for by local custom, legal guardians or other persons legally responsible for the child, to provide, in a manner consistent with the evolving capacities of the child, appropriate direction and guidance in the exercise by the child of the rights recognized in the present Convention. Article 6 1. States Parties recognize that every child has the inherent right to life. 2. States Parties shall ensure to the maximum extent possible the survival and development of the child. Article 7 1. The child shall be registered immediately after birth and shall have the right from birth to a name, the right to acquire a nationality and. as far as possible, the right to know and be cared for by his or her parents. 2. States Parties shall ensure the implementation of these rights in accordance with their national law and their obligations under the relevant international instruments in this field, in particular where the child would otherwise be stateless. Article 8 1. States Parties undertake to respect the right of the child to preserve his or her identity, including nationality, name and family relations as recognized by law without unlawful interference. 2. Where a child is illegally deprived of some or all of the elements of his or her identity, States Parties shall provide appropriate assistance and protection, with a view to re-establishing speedily his or her identity. Article 9 1. States Parties shall ensure that a child shall not be separated from his or her parents against their will, except when competent authorities subject to judicial review determine, in accordance with applicable law and procedures, that such separation is necessary for the best interests of the child. Such determination may be necessary in a particular case such as one involving abuse or neglect of the child by the parents, or one where the parents are living separately and a decision must be made as to the child's place of residence. 2. In any proceedings pursuant to paragraph 1 of the present article, all interested parties shall be given an opportunity to participate in the proceedings and make their views known. 3. States Parties shall respect the right of the child who is separated from one or both parents to maintain personal relations and direct contact with both parents on a regular basis, except if it is contrary to the child's best interests. 4. Where such separation results from any action initiated by a State Party, such as the detention, imprisonment, exile, deportation or death (including death arising from any cause while the person is in the custody of the State) of one or both parents or of the child, that State Party shall, upon request, provide the parents, the child or, if appropriate, another member of the family with the essential information concerning the whereabouts of the absent member(s) of the family unless the provision of the information would be detrimental to the well-being of the child. States Parties shall further ensure that the submission of such a request shall of itself entail no adverse consequences for the person(s) concerned. Article 10 1. In accordance with the obligation of States Parties under article 9, paragraph 1, applications by a child or his or her parents to enter or leave a State Party for the purpose of family reunification shall be dealt with by States Parties in a positive, humane and expeditious manner. States Parties shall further ensure that the submission of such a request shall entail no adverse consequences for the applicants and for the members of their family. 2. A child whose parents reside in different States shall have the right to maintain on a regular basis, save in exceptional circumstances personal relations and direct contacts with both parents. Towards that end and in accordance with the obligation of States Parties under article 9, paragraph 1, States Parties shall respect the right of the child and his or her parents to leave any country, including their own and to enter their own country. The right to leave any country shall be subject only to such restrictions as are prescribed by law and which are necessary to protect the national security, public order (ordre public), public health or morals or the rights and freedoms of others and are consistent with the other rights recognized in the present Convention. Article 11 1. States Parties shall take measures to combat the illicit transfer and non-return of children abroad. 2. To this end, States Parties shall promote the conclusion of bilateral or multilateral agreements or accession to existing agreements. Article 12 1. States Parties shall assure to the child who is capable of forming his or her own views the right to express those views freely in all matters affecting the child, the views of the child being given due weight in accordance with the age and maturity of the child. 2. For this purpose, the child shall in particular be provided the opportunity to be heard in any judicial and administrative proceedings affecting the child, either directly, or through a representative or an appropriate body, in a manner consistent with the procedural rules of national law. Article 13 1. The child shall have the right to freedom of expression; this right shall include freedom to seek, receive and impart information and ideas of all kinds, regardless of frontiers, either orally, in writing or in print, in the form of art, or through any other media of the child's choice. 2. The exercise of this right may be subject to certain restrictions, but these shall only be such as are provided by law and are necessary: (a) For respect of the rights or reputations of others; or (b) For the protection of national security or of public order (ordre public), or of public health or morals. Article 14 1. States Parties shall respect the right of the child to freedom of thought, conscience and religion. 2. States Parties shall respect the rights and duties of the parents and, when applicable, legal guardians, to provide direction to the child in the exercise of his or her right in a manner consistent with the evolving capacities of the child. 3. Freedom to manifest one's religion or beliefs may be subject only to such limitations as are prescribed by law and are necessary to protect public safety, order, health or morals, or the fundamental rights and freedoms of others. Article 15 1. States Parties recognize the rights of the child to freedom of association and to freedom of peaceful assembly. 2. No restrictions may be placed on the exercise of these rights other than those imposed in conformity with the law and which are necessary in a democratic society in the interests of national security or public safety, public order (ordre public), the protection of public health or morals or the protection of the rights and freedoms of others. Article 16 1. No child shall be subjected to arbitrary or unlawful interference with his or her privacy, family, home or correspondence, nor to unlawful attacks on his or her honour and reputation. 2. The child has the right to the protection of the law against such interference or attacks. Article 17 States Parties recognize the important function performed by the mass media and shall ensure that the child has access to information and material from a diversity of national and international sources, especially those aimed at the promotion of his or her social, spiritual and moral well-being and physical and mental health. To this end, States Parties shall: (a) Encourage the mass media to disseminate information and material of social and cultural benefit to the child and in accordance with the spirit of article 29; (b) Encourage international co-operation in the production, exchange and dissemination of such information and material from a diversity of cultural, national and international sources; (c) Encourage the production and dissemination of children's books; (d) Encourage the mass media to have particular regard to the linguistic needs of the child who belongs to a minority group or who is indigenous; (e) Encourage the development of appropriate guidelines for the protection of the child from information and material injurious to his or her well-being, bearing in mind the provisions of articles 13 and 18. Article 18 1. States Parties shall use their best efforts to ensure recognition of the principle that both parents have common responsibilities for the upbringing and development of the child. Parents or, as the case may be, legal guardians, have the primary responsibility for the upbringing and development of the child. The best interests of the child will be their basic concern. 2. For the purpose of guaranteeing and promoting the rights set forth in the present Convention, States Parties shall render appropriate assistance to parents and legal guardians in the performance of their child-rearing responsibilities and shall ensure the development of institutions, facilities and services for the care of children. 3. States Parties shall take all appropriate measures to ensure that children of working parents have the right to benefit from child-care services and facilities for which they are eligible. Article 19 1. States Parties shall take all appropriate legislative, administrative, social and educational measures to protect the child from all forms of physical or mental violence, injury or abuse, neglect or negligent treatment, maltreatment or exploitation, including sexual abuse, while in the care of parent(s), legal guardian(s) or any other person who has the care of the child. 2. Such protective measures should, as appropriate, include effective procedures for the establishment of social programmes to provide necessary support for the child and for those who have the care of the child, as well as for other forms of prevention and for identification, reporting, referral, investigation, treatment and follow-up of instances of child maltreatment described heretofore, and, as appropriate, for judicial involvement. Article 20 1. A child temporarily or permanently deprived of his or her family environment, or in whose own best interests cannot be allowed to remain in that environment, shall be entitled to special protection and assistance provided by the State. 2. States Parties shall in accordance with their national laws ensure alternative care for such a child. 3. Such care could include, inter alia, foster placement, kafalah of Islamic law, adoption or if necessary placement in suitable institutions for the care of children. When considering solutions, due regard shall be paid to the desirability of continuity in a child's upbringing and to the child's ethnic, religious, cultural and linguistic background. Article 21 States Parties that recognize and/or permit the system of adoption shall ensure that the best interests of the child shall be the paramount consideration and they shall: (a) Ensure that the adoption of a child is authorized only by competent authorities who determine, in accordance with applicable law and procedures and on the basis of all pertinent and reliable information, that the adoption is permissible in view of the child's status concerning parents, relatives and legal guardians and that, if required, the persons concerned have given their informed consent to the adoption on the basis of such counselling as may be necessary; (b) Recognize that inter-country adoption may be considered as an alternative means of child's care, if the child cannot be placed in a foster or an adoptive family or cannot in any suitable manner be cared for in the child's country of origin; (c) Ensure that the child concerned by inter-country adoption enjoys safeguards and standards equivalent to those existing in the case of national adoption; (d) Take all appropriate measures to ensure that, in inter-country adoption, the placement does not result in improper financial gain for those involved in it; (e) Promote, where appropriate, the objectives of the present article by concluding bilateral or multilateral arrangements or agreements and endeavour, within this framework, to ensure that the placement of the child in another country is carried out by competent authorities or organs. Article 22 1. States Parties shall take appropriate measures to ensure that a child who is seeking refugee status or who is considered a refugee in accordance with applicable international or domestic law and procedures shall, whether unaccompanied or accompanied by his or her parents or by any other person, receive appropriate protection and humanitarian assistance in the enjoyment of applicable rights set forth in the present Convention and in other international human rights or humanitarian instruments to which the said States are Parties. 2. For this purpose, States Parties shall provide, as they consider appropriate, co-operation in any efforts by the United Nations and other competent intergovernmental organizations or non-governmental organizations co-operating with the United Nations to protect and assist such a child and to trace the parents or other members of the family of any refugee child in order to obtain information necessary for reunification with his or her family. In cases where no parents or other members of the family can be found, the child shall be accorded the same protection as any other child permanently or temporarily deprived of his or her family environment for any reason, as set forth in the present Convention. Article 23 1. States Parties recognize that a mentally or physically disabled child shoul

Hindi

hand pur

Last Update: 2015-05-08
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Reference: Anonymous
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English

These sporty people, who love travel and movement, are sociable, good-looking, healthy, extrovert, energetic and smart. The key word for these people is, style: they have loads of it. Horse people are active and energetic. They got plenty of sex appeal and know how to dress. Horses love to be in the crowd, maybe that is why they can usually be seen in such occasions like concerts, theaters, meetings, sporting occasions, and of course, parties. The horse is very quick-witted and is right in there with you before you have had the chance to finish what you are saying: he's on to the thought in your mind even before you've expressed it. In general, the Horse is gifted. But in truth he is really more cunning than intelligent - and he knows that. That is probably why; most of the horse people lack confidence. Young horses are difficult to tame, as they feel obliged to express themselves in their own way at every opportunity. Most horses are, irrespective of age, easily distracted and lacking in focus at times, and become easily bored. Horses often feel they are right on every issue, and will fight tooth and nail before giving up their freedom. In China, female horses are said to become bossy wives. Chinese believe that because horses are born to race or travel, all Horse people invariably leave home young. The Horse despises being pressured to act for the good of the group or made to feel guilty. No matter how integrated he seems to be, a Horse's inner self remains powerfully rebellious. Although they have boundless energy and ambition, Horses have a hard time belonging. The Horse is a worker, adepts at handling money and a good financier. But unfortunately, he is also famous for suddenly losing interest on something. In his relationship with opposite sex, the Horse is weak. He will give up everything for love. Being born a Horse, there are many contradictions in his character. Horses are proud yet sweet natured, arrogant yet oddly modest in their approach to love, envious but tolerant, conceited yet humble. Horses seem to know what is going to be said before the other person opens their mouth. They will often sum up what you intend to say a whole lot better than you would have done. Horse people are good at putting together a brilliant party, with a wide variety of different people, different foods and drinks, and a good cross section of music. They get bored with things being the same all the time, and go out of their way to create variety.

Hindi

बिंगो

Last Update: 2015-01-30
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English

visthapan ke symasya Infrastructural development projects frequently result in the displacement of peoples from home giving way to dams, highways, or other large-scale construction projects. This Article focuses on applying an ethical analysis of the tension between the right to development, on the one hand, and the resulting risks to human security and their human rights, on the other hand. The authors argue that displacement is a multidimensional phenomenon, not confined to physical relocation. It reduces the "quality of life" of human beings into sub-human conditions. Studies on the social impact of development projects suggest that displacement mostly affects indigenous people and ethnic minorities. Unsystematic and piecemeal approach to development has resulted in depletion of the environment and loss of ecological balance. It is suggested that this unsystematic displacement of humans amounts to a gross violation of Article 21 of the Constitution of India. The judiciary has further played an important role in protection of environment by incorporating "right to clean and healthy environment" under Article 21. The founding fathers of the Constitution, under Article 39, imposed a mandate on the state towards distribution of resources so as to subserve common good. However, the law which has been consistently invoked for land acquisition is a pre-constitutional law dated 1894 with 'compensation' as the only remedy for the persons affected by such acquisitions and having no provisions for rehabilitation and resettlement. Also, the Article lays emphasis on various international policy guidelines and mechanisms, designed to safeguard those who are internally displaced as a result of development projects. In the light of the above mentioned problems, the authors suggests that a comprehensive National Policy on Rehabilitation and Resettlement (NPRR) of displaced population be framed replacing the anomalies of NPRR, 2007. Introduction "Being forcibly ousted from one's land and habitat by a dam, reservoir or highway is not only immediately disruptive and painful, it is also fraught with serious long term risks of becoming poorer than before displacement, more vulnerable economically, and disintegrated socially"1. Development-induced displacement can be defined as the forcing of communities and individuals out of their homes, often also their homelands, for the purposes of economic development.Natural resource extraction, urban renewal or development programmes and infrastructure projects such as highways, bridges, irrigation canals, and dams all require land, often in large quantity. One common consequence of such projects is the upheaval and displacement of communities. It is estimated that 10 million people were displaced annually by these so called "developmental activities." However, national leaders and policy-makers typically viewed these as legitimate and inevitable costs of development, acceptable in the larger national interest. Pt. J.L. Nehru said 'If you have to suffer, you should do so in the interest of the country'2. Indigenous People and Tribal Disproportionately Affected Studies on the social impact of development projects suggest that indigenous people including tribals and women are disproportionately affected. The Scheduled Tribes constitute about 8.1 percent of the total population of the country according to 1991 census but they also constituted 55.16% of total displaced people which indicates victimization of the tribals. Development for the nation has meant displacement, pauperisation, or, at its very best, peonage for the tribals.3 Impact of Displacement Forcibly ousted from one's land and habitat carries with it many risk .Some of the identified interlinked potential risks intrinsic to displacement4 are: 1. Landlessness 2. Joblessness 3. Homelessness 4. Marginalization. 5. Food Insecurity. 6. Increased Morbidity and Mortality 7. Loss of Access to Common Property. 8. Social Disintegration.5 Development- Displacement and Environment In achieving the so called "greater common good" or "the national interest" the long run adverse impacts on the natural resources are ignored. Various developmental projects stands accused of the destruction of entire environments, including flora, fauna, landscapes, river systems, water quality, and shorelines as well as the creation of mercury contamination, greenhouse gases, water quality deterioration, downriver hydrological change, reservoir sedimentation, transmission line impacts, quarries and borrow pits. The large scale deforestation due to mining and establishment of industries has resulted in climate change and inconsistent weathers. Big Dams submerge huge area of forest cover causing irreversible loss to varieties of flora and fauna besides the land area. The pollution (air, water, soil and noise) caused by the industries accentuate the miseries of the present as well as the generations to come. No wonder that the environmental impact assessment of most of the big and mega projects reveal that such hyped and appreciated mega ventures are nothing but surviving at human and environmental costs6. It is high time we realize the need of transforming our developmental policies to answer the larger human and environmental requirements until it becomes too late. Human Rights Challenges That Arise in Relation to Development-Induced Displacement There is no doubt about the developmental benefits of any planned project, but these cannot be weighed against human rights. Human rights thus have to be considered independently. In 1986, the UN General Assembly adopted a Declaration on the Right to Development7. The heart of the problem is that people displaced by development projects are generally seen as a necessary sacrifice on the road to development. The Human rights that are affected : Right To Life The right to life and livelihood is threatened by the loss of home and the means to make a living when people are displaced from habitual residences and traditional homelands. The right to life is protected in the UDHR (Article 3) and the ICCPR (Article 6)8. In Indian context, The Supreme Court in Ollega Tellis case envisaged right to livelihood under the aegis of Article 21 and condemned the unjustifiable displacement of people from their land. Right to life doesn't mean merely animal existence but living with human dignity and all that goes along with it like right to shelter9. Moreover, Unsystematic and piecemeal approach to development has resulted in depletion of the environment which "makes life worth living, materially and culturally10."And so it has lead to violation of right to clean and healthy environment. Right to own Property The rights to adequate housing and security of the person and property serve to protect individuals and communities from being arbitrarily displaced from their homes and land. The right to own property and not to be arbitrarily deprived of this property is spelled out in the UDHR Articles 17 as well as in Article 6 of the ICESCR. Rights To Residence The eviction or displacement of persons unlawfully amounts to violation of the rights to freedom of residence11. Article 19(e) of the Indian constitution asserts right to residence as fundamental right. All these rights and many others are of direct relevance in the case of large-scale displacement of people. Indeed, in a number of cases, not only socio-economic rights such as the right to housing that are at stake but a number of civil and political rights, from the right to be informed about the displacement procedures to the freedom of expression, may be violated if the government tries to coerce people to move out from their homes12. Defects in Compensation, Rehabilitation and Resettlement Policy For the Government and its agents of development, cash compensation seems to be the only panacea for the problems induced by displacement and only policy for rehabilitation. It's hard to believe that how land, natural resources, means of livelihood, social and cultural loss resulting from displacement can be quantified and compensated in monetary terms? Moreover, the manner in which the law is framed and interpreted ensures that the displaced land-owner or house-owner is always the loser. The limited provisions in the Land Acquisition Act to challenge the rate of compensation are, in practice, inaccessible to the indigent and illiterate oustees. Even, only those landowners who were familiar with the legal details of the Land Acquisition took their cases to court. The value of the land is calculated as on the date of the gazette notification and interest is liable to be paid only from the date of taking possession up to the date of payment of full compensation. The LAA thus does not take into consideration the escalation of the market value between the time of notification and the date of actual possession. The ill-effects of the displacement induced by development ought to be taken care off by the state and necessary arrangement thereof made, i.e. the displaced persons be resettled in a safe habitat wherein they can start their life afresh. However, this would require more than mere allocation of certain piece of land for resettlement or mere construction of make shift camps for temporary settlement. What is needed is the "rehabilitation" of the persons affected by the projects; rehabilitation means to "restore to the former condition", and thus, all that was lost by displacement, the emotional, cultural, social, political and economic losses must be restored at a priority basis than to the Project itself, which is the cause of the impoverishment. The Ethics of Development Induced Displacement and Rehabilitation (Didr) In dealing with issues of development and displacement, important ethical questions are raised such as why is displacement often considered morally objectionable? Under what conditions, if ever, can a development project justify displacement? Is it ethically just to displace people so long as they are compensated? If so, what type of compensation is owed to displacees? According to Peter Penz,13 Three broad ethical perspectives that can be used to justify development-induced displacement are public interest, self-determination, and egalitarianism. The public interest perspective, embodied in cost-benefit analysis, supports the decision that brings the greatest net benefits to the population as a whole. The self-determination perspective privileges freedom and personal control. In its form, forced displacement (at least of those who legally own property) is unjust because it violates property rights. The egalitarian perspective privileges actions that reduce poverty and/or inequality14. Theoretically, can be justified here if it benefits the poor at the cost of the wealthy, but questions are raised when a project benefits an under-privileged group at the cost of another such group. As Penz points out, is an ethically complex issue, in which public interest and distributive concerns stand in tension with self-determination and individual rights. He concludes that there are conditions under which can be justified, but that these conditions must be strong15. They include the avoidance of coercive displacement in favour of negotiated settlement, the minimization of resettlement numbers, the full compensation of displacees for all losses, and the use of development benefits to reduce poverty and inequality. Unfortunately, in most cases of DIDR, these conditions have been violated. International and National Organisation and Policies Over the past decade, different international legal entities and institutions have responded to the human rights impacts and risks of development-induced displacement by formulating a variety of guidelines, laws and best practices. Some of the most important international guidelines and practice on this issue are: • The UN Guiding Principles on Internal Displacement. • The OECD's Guidelines for Aid Agencies on Involuntary Displacement and Resettlement in Development Projects, 1992. • World Bank's Operational Directive 4.30 on Involuntary Resettlement. • United Nations and Other International Organizations- Different agencies of UN work as cluster and have sectoral responsibility to deal with the issue of development-induced displacement rehabilitation and resettlement. a. The Representative of the Secretary-General on IDPs The report formed by this agency is the basis for the provisions in the Guiding Principles on protection against displacement. b. Internal Displacement Unit Using the Guiding Principles as an overall framework, the Unit identify and draw attention to gaps in the response to internal displacement c. World Food Program The essential condition for the provision of WFP food is the food insecurity of displaced people. d. UN Development Programme UNDP in particular has become increasingly involved in programs involving the resettlement and reintegration of internally displaced populations. e. UN-Habitat The twin goals of the Habitat Agenda are "adequate shelter for all" and "sustainable human settlements development in an urbanizing world. Recommendations Ill-consequences of the displacement lead to the requirement of policies and legislations that address the issues of not only development induced displacement, but also about rehabilitation and resettlement. Following are some suggestion and recommendations to deal with problem of displacement caused by development : 1. States should ensure that eviction impact assessments are carried out prior to the initiation of any project which could result in development-based displacement, with a view to fully securing the human rights of all potentially affected persons, groups and communities. 2. States should fully explore all possible alternatives to any act involving forced eviction. 3. Sufficient information shall be provided to affected persons, groups and communities concerning all State projects as well as to the planning and implementation processes relating to the resettlement concerned, including information concerning the purpose to which the eviction dwelling or site is to be put and the persons, groups or communities who will benefit from the evicted site. 4. The State must provide or ensure fair and just compensation for any losses of personal, real or other property or goods, including rights or interests in property. 5. Resettlement must occur in a just and equitable manner and in full accordance with international human rights law. 6. States should ensure that adequate and effective legal or other appropriate remedies are available to any persons claiming that his/her right of protection against forced evictions has been violated or is under threat of violation16. 7. To make new Law on rehabilitation and change the LAA (1894), since it goes against the rights of the poor. Rehabilitation should not be separated from land acquisition and that the LAA (1894) should be changed in such a manner as to minimize displacement and turn rehabilitation into an integral part of such acquisition. 8. The very basis of the Land acquisition policies in its legal premises is required to be compatible with constitutional frame of Fundamental Rights, Directive Principles of State Policy and Special Provisions for the Scheduled Castes / Tribes and weaker sections. The effects of displacement spill over to generations in many ways, such as loss of traditional means of employment, change of environment, disrupted community life and relationships, marginalization, a profound psychological trauma and more. The issue of Displacement is an example of how law has to be consistent with socioeconomic and political circumstances, and it appears to have failed in doing so. To conclude, there is a strong need to put legal thought into issues concerning the land acquirers as well as to thoroughly investigate issues regarding removing the imbalance from the system.

Hindi

visthapan Ke symasya

Last Update: 2015-01-27
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Reference: Anonymous
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English

O you who believe! Follow not the footsteps of Shaitan (Satan). And whosoever follows the footsteps of Shaitan (Satan), then, verily he commands Al-Fahsha' [i.e. to commit indecency (illegal sexual intercourse, etc.)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; to speak or to do what is forbidden in Islam, etc.)]. And had it not been for the Grace of Allah and His Mercy on you, not one of you would ever have been pure from sins. But Allah purifies (guides to Islam) whom He wills, and Allah is All-Hearer, All-Knower.

Hindi

(तो तुम देखते क्या होता) ऐ ईमानदारों शैतान के क़दम ब क़दम न चलो और जो शख्स शैतान के क़दम ब क़दम चलेगा तो वह यक़ीनन उसे बदकारी और बुरी बात (करने) का हुक्म देगा और अगर तुम पर ख़ुदा का फ़ज़ल (व करम) और उसकी रहमत न होती तो तुममें से कोई भी कभी पाक साफ न होता मगर ख़ुदा तो जिसे चहता है पाक साफ कर देता है और ख़ुदा बड़ा सुनने वाला वाकिफकार है

Last Update: 2014-07-03
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Reference: Anonymous

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