secular in thought

How far are we, the people, secular in thought, word and deed? When we look around us and examine the working of various non-government institutions, the various political parties, especially national parties, which are supposed to be have thrown their membership open to all communities, we find that the spirit of secularism is being flouted day after day. We are not completely secular in our approach and attitudes. There are cases where admissions to educational institutions are decided on a basis that is anything but secular. If we review closely the working of our political parties, we shall find that candidates for elections are often chosen on communal considerations—Hindu candidates for constituencies having a predominantly Hindu electorate, Muslim candidates for areas where the majority of the voters are Muslims, and so on. There are exceptions here and there but, by and large, the observation made above is well founded. The voting in elections is often on communal lines; Hindus voting for Hindu candidates, Muslims for Muslim candidates and Sikhs for Sikh contestants. Political parties are not formed on a religious basis, but how is it that there are some distinctly communal parties in this secular country?

Again, how is it that in the selection of Ministers of various ranks, adequate representation is generally assured to members of various communities and even castes? There are “vote banks” in the rural areas where the caste factor plays a dominant role in determining the decisions of the village Sarpanches and leaders of the various clans, (and even sub-castes) in directing their followers to exercise their franchise for a particular candidate. Jats and non-Jats, Brahmins and non-Brahmins, Scheduled Castes and non-Scheduled Castes—these considerations, undeniably sectarian and narrow, determine their actions.

LINGUISTIC FANATICISM

English is used by nearly one-fifth of humanity. Language implies a manner of expression, a medium of conveying ideas, thoughts and concepts from one person to another or to a large section of society. Language is, thus, the dress of thought. The great author Webster was, however, on a weak wicket when he said that language, as well as the faculty of speech, was the immediate gift of God.

The very fact that there are people who do not know any language because they were not exposed to human sounds shows that language is very much an ability inculcated and developed by human beings to serve as a means of purposeful communication.

A living language, to quote Nehru, is a throbbing, vital thing, everchang ing, ever-growing and mirroring the people who speak and write it. A language is infinitely greater than grammar and philology. It is the poetic testament of the genius of a race and culture, and the living embodiment of the thoughts and fancies that have moulded them. The best way to encourage the growth of a people is through the language they speak, and a language ultimately grows from the people; it can hardly be imposed by any external agency. Unfortunately, language, which is supposed to promote unity and cohesion, has often become a highly controversial issue. Many people, working under a wrong concept or impelled by exaggerated notions, have become linguistic fanatics. They have fought bitter battles in the name of language; they have killed people in linguistic riots; and they have made many sacrifices in the name of their languages as if it were a god or goddess who would be appeased by bloodshed and destruction of private and public property. The principle of linguism has been exalted to high dogma, which has been the bane of Indian life in first 50 years of independence.. Linguistic chauvinism seems to be the governing factor.

Thus, language, which was evolved to serve a vital need and provide a vital link between man and man, has often brought about destruction and wrought havoc. In Andhra Pradesh a noble man starved himself to death for the cause of a linguistic State. Similarly, in Punjab an earnest, well-intentioned person, fasted unto death for the sake of Punjabi Suba. The Government of India was virtually compelled to appoint a States  reorganisation Commission to suggest demarcation of boundaries of States and to make proposals for creation of new entities, if necessary, on the basis of language. In several regions language has created discord and divisive trends instead of serving as an eminently useful link to establish links and promote harmony. Language, and sometimes the script issue, thus feeds fissiparous tendencies, even threatening to disrupt society and the State. Exponents of a particular language, apparently, develop an obsession, which indicates bias and prejudice. In many parts of India, and also in some foreign countries, sustained campaigns have been conducted for official recognition of a particular lan-

guage as the State language. Linguistic controversies, for instance, raged for quite some time in Bangladesh for priority status to Urdu as against Bengali, and in Pakistan for Urdu as against Punjabi. In India language controversies were carried on for years in U.P., West Bengal, Punjab and other areas. Before partition the Congress itself advocated

the formation of linguistic States. The J.V.P. Report may be said to have started the process, which turned out to be vicious at certain places. Article 343 (1) of the Constitution of India lays down that Hindi in Devanagari script shall be the official language of the Union. But there is a provision that English shall continue to be used during the transitional stage. Because of the strong opposition of the Southern States to Hindi, the use of English is continuing and is likely to continue for many years. There are Hindi-speaking regions in the North (U.P, M.P., Haryana and Himachal Pradesh) which, backed by the Centre, want the cause of Hindi to be propagated and this language made the national language without further delay. But the Central Government has assured the people that there will be no imposition of a particular language and no switch-over without the consent of the Southern States. Interestingly, English-medium schools are still popular in the country, and students seeking bright careers opt for English as the medium of instruction for the post-graduate courses. Consequently, the political leaders’ initial fervour for switching over to Hindi has cooled off, for the present. Other controversies and developments have engaged the prior attention of the politicians and political parties.

Thus, there is less of linguistic fanaticism in the country now than a decade or so ago. This is all to the good. After all, language should be used for every-day communication, official work and literary pursuits, and it must not be exploited for ulterior or extraneous ends. 

Rest Periods

Rest means abstinence of exertion or activity. There are optimum periods of work and rest for every task and for every individual. “The art of resting”, says Andre Maurois, “is a part of the art of working.” An individual who is tired and greatly in need of rest cannot do any good work. The human organism cannot survive without alternating work and rest. Work produces fatigue; rest or recreation removes fatigue. Goethe said, “Repose is work’s greatest achievement.” In the course of study, rest periods or breaks are essential and invaluable. Boredom, distractability, and dissatisfaction with work tend to set in after about two hours without a break. The following guidelines on rest periods given by an eminent psychologist are commended: During a session of continuous work on the same task, rest periods should be short in relation to the work period—of the order of 5 minutes or so. If longer breaks are taken momentum will be lost and considerable effort needed before you become warmed up to the task again. A rest should be taken whenever you feel that you are slowing down and making errors. A change in activity or posture during the rest are desirable, such as walking around the room, stretching your arms, etc. Rest intervals between different tasks may well be longer about 10 or 15 minutes. Then a short, brisk walk outside or some light refreshment, often serves to restore energies to their former level. In general, it is sensible to take 15-minute breaks between tasks and smaller breaks in the course of a task.

Tolerance and Survival

India, as we all know, is a mosaic in which different pieces retain their identity while contributing to a colourful collage. Our tradition teaches tolerance, our philosophy preaches tolerance, and our Constitution practises tolerance. Unity in diversity is our heritage and respect for all faiths and religions has been our innate strength and a source of survival against all odds and obduracies. When so much positive and potential exists in our civilisation, as also in our psyche, why do some of the conscience keepers of the polity remind us so often that without communal harmony and a general atmosphere of tolerance, democracy cannot survive for long in India? The fears of some who feel and think for India, are not fake but factual and are based on the happenings may tragic traumas that have resulted from communal conflicts and an intolerant atmosphere of hostility and hatred created by the enemies, both within and outside the country. The concern that Indian democracy may falter and succumb before the evil designs of caste and communal politics, demands that introspection and corrective action at different levels are the crying need of the hour.

There is no denying the fact that democracy in a country like India, should aim to accommodate reasonable mores and modes of living of all communities, ethnic, religious and cultural groups so that no one feels ignored or pushed out of the mainstream. Democracy and division of power from top to bottom are like twins that survive in an atmosphere of debate and discussion. If in a fit of euphoria or inflated egos (personalised politics), the ruling elite tries to inflict discretion in place of deliberations, confrontation instead of compromise, the citadel of democracy is likely to tumble down. Under no circumstances, the rulers and the ruled in India can afford to fan the fires of communal distrust and intolerance towards any group or community. The philosophy of `political

untouchability’ is as devious and dangerous as the cult of communal violence and virulence. The policy of `ostracization or political isolation of any group or party is fraught with deadly dimensions.

 

Difference of opinion and diversity in view-points on socio-economiccum political issues are a natural nuance of democracy. Unless political parties put across their views vociferously, democracy cannot hope to become vibrant and viable. So long political parties remain committed to the rule of law and refrain from fuelling flames of communal frenzy for electoral gains, the future of democracy in India is squarely safe and secure. Even in the face of grave provocation, if political parties and their rank and file adhere to the path of tolerance, democracy would not suffer any subversion or sabotage. It is only

when people begin to settle scores in the streets and communal passions have a better of people’s patience and tolerance, democracy feels the pangs of mindless onslaughts on its fragile personality. After every communal or casteist clash, the clock of peace and progress moves in the reverse direction. In fact, it is not only democracy but also  economic progress and social stability that are entirely dependent on the maintenance of communal harmony and practice of tolerance by one and all.

Democracy is neither a game of only numbers nor is it a trade of tricks. In the context of Indian situation, democracy is the only form of government that suits the tone and temper of its people. The policy of `give and take’ can work wonders in this context provided both the intent and intentions of the conflicting parties or groups are clear and candid. There is no place for fanatics and diehards in our multi-racial and multi-religious milieu. Only those who are mentally, emotionally and politically convinced of the relevance and resilience of democracy to Indian problems and prospects, can ensure the survival of democracy in India. Prejudices and puerile perceptions have no place in our democracy. The temptation to communalise politics or to garner votes in the name of cast or community, is the negation of principled politics. The earlier we cleanse the Augean stables of communal politics, the better for the health of Indian democracy.

Democracy, like a delicate plant, fails to strike deep roots in the heart and minds of people if an atmosphere of distrust and intolerance makes inroads in the day-today relations between communities. Digging out the past distortions, real or imaginary, can play havoc with the sensitivities and sensibilities of people sharing the same heritage and history. Unlike the West, where democracy faces no such problems of communal tensions and intolerant public perceptions, in India we have to live with these dilemmas all the time. In short, if democracy is to survive in India, we as Indians, will have to get over our phobias and prejudices against each other. Irrespective of our religion or ethnic

affiliation, we must learn to live, think and behave as members of a joint family called Indian.

Advantages of a time-table

The advantages of a time-table are many:

(i) The first advantage is the saving in time and effort. Without it you are likely to spend much time in decision—in making up your mind when and what to study. A lot of energy is uselessly consumed in trying to choose between alternatives and in screwing up your

resolution to work. As William James has it, “There is no more miserable human being than one in whom nothing is habitual but indecision.”

(ii) The second advantage is the proper use of time. It is ‘fatally easy’ to fritter time away. If you do not impose set hours on yourself, you are more likely to spend the time when you should be studying, in watching T.V., reading a magazine, conversing idly over

cups of tea or in doing any of those hundred and one things which weak and irresolute persons are ready to do rather than buckle to work. If you have a time-table and mean to stick to it, “it has all the force of a law which must be obeyed, and in time adherence to it

becomes effortless, and you begin to regard it as a natural part of your life.”

(iii) The third advantage lies in the saving that comes from intelligent dovetailing of your various activities; in ensuring that you do each work at the best possible time; and eventually in the self confidence and sense of competence which comes from regular daily work. As Anthony Trollope puts it, “A small daily task, if it be done really daily, will beat the labours of a spasmodic Hercules.” 

(iv) The fourth advantage is that a time-table is an antidote against procrastination. Procrastination—deferring things from day to day—wastes a lot of time and usually ends in nothing being done at all. Edward Young who coined the famous proverb ‘Procrastina-

tion is the thief of time’, also exhorts, “Be wise today; ’tis madness to defer.”

(v) A time-table makes for efficiency. “A sense of the value of time”, says Arnold  ennett, “that is, of the best way to divide one’s time into one’s various activities—is an essential preliminary to efficient work; it is the only method of avoiding hurry.”

(vi) Finally, a carefully worked out time-table will help you to keep up to date, to form good study habits and to persevere

Low-Level Protocol

Information network protocols send between computers includes hardware addresses of local network interfaces, the IP addresses of remote network interfaces, IP routing information, and sequence numbers assigned to bytes on a TCP connection. Knowledge of any of this information can be misused by someone interested in attacking the security of machines on the network. See the second part of this chapter for more information on how these data can pose risks for the security of a network. A sniffer can obtain any of these data. After an attacker has this kind of information, he or she is in a position to turn a passive attack into an active attack with even greater potential for damage.

Creating hypermedia messages

Hypermedia Message consist of text, Rich text,  binary files, bitmaps, voice and sound and full motion video. The messaging system defines standard messaging formats in which some fields called message body fields are assigned for a user to enter the text of the message. Messages can have attachments as well as embedded and linked objects.

The creation of Hypermedia message is done in two ways:

1. The user makes the video conferencing call and defaults to a stored video message on no answer from the called party
2. The messaging system automatically creates a default text message and embeds the video clip recorded by the user in that message

When the object is ready it must be integrated by linking and embedding. Very large objects such as full motion video clips are linked rather than embedded. An object subject to constant change may be embedded if a snapshot at the time of capture is appropriate, or may be linked to allow the recipient to view its most recent value. The final step is mailing the hypermedia message.

Inhuman

More than 100 people killed in this inhuman terrorist attack & still more than 600 people are under terrorist. The RBI is taking necessary steps to Catch the terrorists. One terrorist was caught red handed. This took place in Taj mahal Hotel in mumbai. Still the war is on...... In this attack 6 foreigners were killed. The England's rest of the ODI's are cancelled.More than 300 people were wounded and they are in hospitals now. The foreigners who were swimming near the pool were shot dead. Still the Bullets sound is on...... Let us pray to the God to save the people who were still under terrorist. Really Mumbai attack is a shocking news for the people all over the world.... :-(