Influence of Creativity on Modern Education Research Paper

Influence of Creativity on Modern Education - Research Paper Example The range of creativity is believed to traverse across multitudes of academic disciplines, such as philosophy, psychology, theology, linguistics, technology, economics, etc. Creativity alone is considered a tree branched with general intelligence, neurological and mental processes, mental health, and the relationship between creative ability, and personality type (Dunkel 209-216). Science has bestowed the phenomenon of creativity with many definitions and approaches. However, targeted investigation has been focused on what makes some people more cognitive or creative than others. To this end, it is generally defined to be reliant on the Four Ps: Process, Person, Place and Product. ‘Process’ is defined to be the techniques and thought mechanism exercised for creative thinking. ‘Person’ is defined to be the intellectual habits, such as expertise, exploratory nature, and autonomy. ‘Place’ is considered to be the environment, circumstances, and reso urces that let creativity flourish. ‘Product’ is considered to be the execution of thoughts into the production of something of value, of note (Amabile 98). If creativity is looked upon in ancient backgrounds, it was not recognized by the renowned scholars such as Plato. It is known to have gained substance in the early Renaissance era, when creativity was attributed to God by Christians and Jews of that time who quoted verses from their holy books in arguments and scholarly discourse. It later became popular after the arrival of Darwinism and was promoted in the early 20th century by mathematicians such as Henri Poincare and Hermann von Helmholtz (Cropley 111). This popular rise caused scientists to separately study the subject of creativity, devise theories and techniques, and later associate creativity with education. However, the renewed interest and debate on current education curriculum, and the need for its amelioration are primarily owing to the launch of the â €Å"Sputnik 1,† by the Soviet Union in 1957. The supposed failure of engineers and scientists from the USA and other Western Countries was ascribed to their deficiency in creativity, which led to the founding of National Defense Education Act in the USA (Craft, Jeffrey, and Leibling). Incorporating creativity in education is foreseen to address many problems. It is presaged to bear benefits that will enable the present and the future generations to cope with the uncertain future, and the fast changing world. In addition, the most dominant of all benefits are economic benefits. The function of creativity in economy is considered vital for countries aiming to achieve greater economic stability, increased employment, and competitive edge in the world market. Therefore, the assimilation of creativity in education is considered imperative and indispensable, given the pace at which technology and competition are evolving. It is considered a fundamental skill for future generations to thrive in the New World. As a consequence, fostering creativity in children through education is called the production of ‘human capital,’ as Adam Smith states that the ‘wealth of nations’ is dependent on the ‘human capital’ of today and tomorrow (Craft 58). Although formal education is also imperative, it has been criticized repeatedly by theorists for restricting creativity and free thinking, and producing stereotypes and conformists. As a result, the ‘narrow’ scope of education institutions has come under question and has been blamed for manufacturing ‘robots.’ The pressing psychological impact on students to meet requirements of academic curriculum, the pressure

Should the IMF attach conditions to the credits its extends to Essay

Should the IMF attach conditions to the credits its extends to developing countries - Essay Example It is a strategy to ensure that the loans are paid back as well as ensuring that the loans will be used effectively (Breen 3). The position that I take regarding the question or discussion at hand is that I support the IMF in attaching conditions to the credits it extends to the developing countries. The fact that if such conditions are not implemented the countries that have been lend the funds may fail to pay them back make me completely support the IMF in adopting such policy reforms that are in IMF conditionality agreements. My argument is that if the IMF does not implement conditionally norms when lending the developing countries loan, they might fail to use the funds effectively and for the given purpose. However, if they happen to use the loan for the initial purposes, they might not implement the economic policies that affirm the loan funded programs. In some sense, without these policy reforms the developing countries may become an aid independently. It means that if the IMF disburses loan on easy financial terms they will definitely expect recipients to be dully differential coefficient to their interest and advice. Lack of IMF to attach conditions in the developing countries, while they lending them loans will cause these countries to be completely dependent of the aid offered to them (Independent Evaluation Office 9). This is because cheap loans that do not have conditions contribute to the addicts’ dependence of financial agencies such as IMF as the solvent for a little performance and i nadequate domestic resource mobilization. The increase in variability of capital flows in the world and especially among the developing countries necessitates the adjustment of the IMF reform programs. Therefore, the need for conditionality agreement when lending out loans in order to restore a balanced capital account, which give greater weight of the financial sector soundness and the allowed exchange rate policy. However, the

Anthropology peoples sothesat asia Essay Example | Topics and Well Written Essays - 750 words

Anthropology peoples sothesat asia - Essay Example These two opposing clans are in constant conflict; but the advent of slavery will merge the steadfast differences of these two into one similarity: Borneans in Southeast Asia who are duty-bound under the guise of civilization and the economic vitality of slavery. In the end of the eighteenth century, western superpowers, specifically the Spanish, Dutch, and British in Borneo, commenced in subjugating Southeast Asia for the purpose of monopolizing sought after products and raw materials in the developing marketplace in the region and Europe. Borneo, endowed with the gift of a lucrative geographical position, intensified its trading relations with other Southeast Asian countries. This move improved the island’s economy and commercial power. The growth of trade perverted through notching a better market for slave traders and raiders owing to the demand for laborers to accumulate riches and resources. Asian slavery is different from the western slavery structure. Slavery in Asia w as of two types: the debt slaves and the bondage slaves. The former type were people who paid large debts through elicited free labor whereas the latter type were captives from raids and wars who were sold to slavery. In the seventeenth and the eighteenth centuries, the population of Southeast Asia remained at a very low level hence troubling the region with problems of labor shortage. This reality aggravated the lust for money of the raiders who traded slaves as laborers in a naturally bountiful but populace- deprived environment. Nevertheless, even before the Dutch colonized Borneo it had already been the fortress of slave trade in which slaves were awarded as tributes or trading commodities. Although, it is important to note that western concept of slavery in Asia which is characterized by slaves in chains and those who were frequently chastised and maltreated, is not coherent

Law dis6 Essay Example | Topics and Well Written Essays - 250 words

Law dis6 - Essay Example It is these decisions that lead to success or failure of the business hence its ability to offset the loan. The organization structure is therefore an important factor to consider when deciding about the loan. A Pre-bureaucratic structure would be best as the business is medium-sized, requires limited specialization and the structures allows for quicker decisions which are imperative in a restaurant business. How realistic and achievable the business plan is, the borrowing history of the partners, the values of the collateral provided by the partners, the ability of the partners to offset the loan in the period provided should the business fail and the ability of the guarantors, if any, to offset the loan should the partners fail to do so. The nature of the business would make a considerable difference. In a franchise, there are less teething problems as the brand name is already established. The business model is already tested as the franchisor is successful. However on the considerations, one must appreciate that the decision making of the entrepreneurs is limited as the franchisor has a significant say in the operation of the business hence their growth may be limited to a certain level. The amount of fees to be paid to the franchisor as royalty as well as what the franchisee is to pay as training and advisory fees. The fees should not be too large as to hinder leave too little money for the daily operations of the business. Another factor to consider is the role in decision making of the franchisor which should not be too large and the duration of time that the franchise is supposed to take place. The creditor ought also to consider the business format- whether trade name franchising or business format franchising The Franchise Disclosure Document (FDD) which should be made available to the franchisee by the franchisor, two weeks before payment of any fees. The document contains

Commentary on Henry Handel Richardson(TM)s The Getting of Wisdom Essay Example for Free

Commentary on Henry Handel Richardson(TM)s The Getting of Wisdom Essay In this extract taken from Henry Handel Richardsons The Getting of Wisdom, the author uses Lauras perspective to present a scene in which a group of schoolgirls are seated and lectured in front of the rest of the school, of which one girl in particular, Annie Johns, is publicly called upon by their principal and accused of theft. The text is composed of six paragraphs, of which only one is dialogue, followed by a lengthy seventh paragraph. Told in the third-person, the entire excerpt is rich in descriptive language, enhanced by the use of alliteration and cleverly selective vocabulary, so as to achieve an attention-grabbing and detailed description of the characters thoughts and feelings. I find that Richardson is able to create a serious and tense atmosphere, evoking a suspenseful mood as should be the case for such an incident. In the opening paragraph of this extract, Richardson introduces the characters and sets the scene. The poor quality of the desks, blackened, ink-scored, dusty, with eternally dry ink-wells, indicates that the girls are possibly studying in a lower-class school where a higher standard of education environment is not available. Although Tilly, Inez and Berthas names are mentioned, it is made clear that Laura is the central character as we are given a detailed idea of how she feels. Richardson brings the reader into the intense atmosphere immediately, and apart from the literal description of Lauras flushed face, her difficulty of breathing and her cold hands and feet, further detail is added by the use of alliteration and shrewd phrasing. The consonance of the letter f in The cheeks of the four were flushed not only lets us imagine the pale colour of the girls faces but also picture the girls as they bite their lips in anticipation. This idea is brought to mind when Laura moistens her lips. The repeated use of the letter w, in while the others only whispered and wondered, forms a particular shape of the readers mouth, dissimilar to the shape of a smile. The fact they are whispering and wondering also suggests that there are matters at hand that need to be kept secret to oneself, and the writer is encouraging the reader to keep reading. In addition, we are given the first glimpse of Richardsons use of placing a short clause at the beginning of his sentences. Using the word But at the beginning of a sentence in line 4 is grammatically incorrect, but the author writes in this specific way to augment the readers idea of the nervousness the girls are feeling. Also to increase the tension, Richardson employs em dashes to create caesuras (that is, deliberate pauses). Consonance using the letter f is used for the second time in the beginning of the second paragraph. The first foregoing minutes recalls the picture of the girls lips, and the mention of the foregoing minutes, once more, attracts the reader to keep reading. Although silence is already present, Richardson makes a point of stressing the utter quietness, and exaggerating any noise that can be described, as minimal as they may be. This is done carefully when the writer describes the sound after Mr Strachey enters the scene as an ominous hush, the sounds of whispering and Lauras trouble in breathing and when Mr Strachey raises his hand to enjoin a silence that was already absolute. This marks the beginning of a lot of light being shed on these characters. In line 11, the way in which Laura suddenly grows calm contrasts with the emotional nature of Berthas character later on, and this may show that Laura is less easily frightened or anxious and that she has the ability to keep her composure in uncomfortable situations. It is interesting to know that her calmness allows her to clear her mind of all anxiety and take note of everything that passed. Her calmness is vital for the reader to continue to understand and perceive the event as we are given her view, and the reader can appreciate Lauras observance and self-control. The reader can also appreciate Richardsons clever manipulation of this characters perspective. As for Mr Strachey, him being labelled as The Principal gives the impression that he has no need for a name in this current situation. The title is impersonal and implies that he is strictly being professional now. This formal occasion is also accentuated by the tidy arrangement of the desks, as unsanitary as they are, and the use of words and phrases such as culprit, a few introductory remarks and the present case, relating the school-situated theft to an actual court case. Richardson then allows the reader to know Mr Strachey is somewhat of an authoritarian. This is suggested by Mr Stracheys decision to raise his hand for silence that the writer vividly describes as already absolute and his way of ordering Annie Johns to stand up. Will Miss Johns stand up! is a question in strict linguistic terms, but the exclamation mark indicates that it is a command and not an inquiry. Berthas description adds a certain fearful quality to Mr Stracheys character as Bertha cries from an overwhelming sense of panic. Probably the most outstanding use of alliteration is the consonance using the letters b and h in Bertha the unhappy in lines 16 to 18. The letter b generates a dramatic sound as we imagine Bertha releasing her emotions, and the letter h produces a sort of sobbing noise that is gradually reduced like the actual use of the letter h. Last of all, Annie Johns is described as pale and silly-looking. Everything from the impersonal disregarding of her name, to the metaphor associating her with a small hunted animal, to the portrayal of her unattractiveness and insanitariness, characterize her as an unappealing person to sympathize for just judging by her appearance. Richardsons use of the letter s in the words, stood, silly-looking, stared, Strachey, stares and especially the image created by the snake, foreshadow the crime that is to be addressed soon. The sounds created by the words, mouth, fallen, half and fear, emphasize (yet again) the biting of the lips and the changing shape of the mouth. When we reach the last paragraph in line 25, all the components established in the previous paragraphs come together as Richardson uses punctuation, consonance and figurative language to vividly portray the scene and assign actions to the names and faces of the characters we are now familiar with in this particular extract. Lauras ability to pay close attention to her surroundings is referred to as she is described as being unable to take her eyes off the scene, fascinated by [Mr Stracheys] oratory and appreciating [Mr Stracheys] points. Richardson mentions lips again and this time, they belong to Mr Starchey. Particular phrases such as the Principal passed on to the present case and He made it all live vividly before her create a cacophonous effect and the reader may visualize Mr Strachey has he speaks dramatically, perhaps spitting as he enunciates too. Earlier, Mr Strachey is said to be speaking in a low, impressive tone and Lauras admiration of his rhetoric highlights this as well. Information concerning Laura herself is minimal, but we find out about her by observing Richardsons skilful way of letting us into her perspective without actually writing in the first-person. The reader can know that Laura has the capability to recognize what the rest of the girls are going through by the way the writer talks about how Laura knows what it was to be poor and understands what it would mean to lack your tram-fare on a rainy morning (a brief instance of pathetic fallacy). Laura could imagine, too, with a shiver, to what extent the details of this crime could be revealed. When Richardson describes the lolly-shop as having octopus arms, and tells us that Laura is considering if every one else agreed with [Mr Strachey], it indicates that Laura is imaginative, bright and deductive in her reasoning as she puts her observation skills in good use, and all of this suggests that her aptitude is possibly brought about by some difference between her attitude to education and the other girls approach. This extract was interesting to analyse and to see how a writer can use a character so captivatingly to direct us to what is significant in the actual plot. This includes the characterisations of Bertha, Annie Johns and Mr Strachey, as well as Laura, and the way in which Richardson applies alliteration to this text to create visual impressions. I guess I could say that I was fascinated by Richardsons style as he made the scene and the characters all live vividly before me. I hung on his diction, appreciated his style and the clever way in which he worked up his climaxes. As grammatically incorrect as it is in saying this, I feel I have certainly been getting some wisdom.

Personal Responsibility Essay Example for Free

Personal Responsibility Essay Personal responsibility is extremely important in life because it dictates the quality of your life. Your life is directly affected by the level of personal responsibility you practice. The definition of personal responsibility is vague and broad. It is comparable to defining a personality trait that includes several traits in one. These traits include ethics, moral decisions, freedom of choice, self-discipline and accountability. Personal responsibility also plays a vital role in your success as a student. Your success as a college student has a direct correlation with personal responsibility. As a college student it is also important to have strategies in place for your success. Having a plan on how you are going to succeed keeps you on track and helps you to enhance your personal responsibility. Personal responsibility does not have the same meaning for everyone or the value that is placed on this practice. What is Personal Responsibility Responsibility is something that exists in the lives of everyone. On a daily basis we are required to satisfy some form of personal responsibility. If I had to define the word personal responsibility I would define it as consistently following through with what needs to be done and establishing a level of self-discipline and trust. The dictionary states the definition of responsibility as the state, quality or fact of being responsible; a duty, obligation or burden. There are many levels of responsibility: financial responsibility, economic responsibility, professional responsibility, and so on. I want to elaborate on personal responsibility. I believe this particular level also incorporates ethics and morals in its definition as well. Moral responsibilities are equally pervasive, in that we are vulnerable human beings, caring for and cared by others. Moral sentiments relate to things that we have reason to value, moving us into action† (Sanghara, Ablezova, Botoeva, 2011). Personal responsibility encompasses your ethical beliefs which also requires you to admit to your mistakes. It seems we live in a world where that is not practiced as often as it should. â€Å"Doing the right thing whether or not it is witnessed by others is a key part of taking personal responsibility for your actions† (Tracey, 2011). The demise of personal responsibility occurs when individuals blame their family, their peers, their economic circumstances, or their society for their own failure to meet standards† (Haskins, 1996). It is so easy to place the blame of your problems on your environment. I believe this particular part of personal responsibility is the hardest to practice. If we all took the time to be aware of our lack of acceptance of our problems and started placing the blame on our own failures, we as individuals will have a whole new sense of freedom. This new freedom can be comparable to a weight being lifted of our shoulders and we can finally start taking control of our lives. This particular part of personal responsibility should be included in the dictionary definition because I believe it is easily over looked. Personal responsibility also encompasses our right of freedom. Our level of responsibility is surrounded by choices. We have the freedom to choose how we are going to fufill our obligations, the level of accountability we display, and whether or not we will accept when we made a mistake. The subject is condemmed to be free, and to decide for himself/herself. Such a freedom is also related to his or her own responsibility, because his or her decisions will have to be made without any refrence to any higher ethical norm else that the one the subject is defining for himself† (Ballet, Dubois, Mahie, 2007). In other words, we are able to make our choices of responsibility and we do not have to answer to anyone. This makes it easier to make irresponsible choices. We are 100 percent in charge of our outcomes. This makes it imperative for us to use our freedom wisely. Consistently choosing to be responsible, accountable, and ethical creates a foundation for a happier life. This equates to our life being in our hands and no one elses. In my definition of personal responsibility I used the word self-discipline and trust. I believe these two terms are key components of the act of being responsible. If someone is consitently responsible you know that you will be able to trust that person with something that is important to you. A responsible person has a proven track record of following through with their obligations or the obligations of others. Self-discipline goes along with freedom. Freedom, in essence, is a priveledge that must be exercised properly. The abilty to recognize freedom is crucial and to do the right thing is a key element of personal responsibility. Self-discipline is the restraint that is necessary to stay within the ethical boundaries of decision making and it is the power you have inside you to finish all the necessary tasks that are in front of you. There are obligations that we are required to fulfill, but most of the time we do not have to answer to anyone when we do not meet our obligations. Consequences are most always present, but tend not to be enough to stop us from our irresponsible actions. †Ã¢â‚¬ ¦a responsible agent is one who is self-conciously self-determined† (Spector, 2008). Personal responsibilty is having the knowledge to say no when certain situations arise and that comes with self-discipline. Personal Responsibility and College Success The level of personal responsibility you practice will directly affect the amount of success you achieve in higher education. Your work load can essentially double while you are in a college setting because this type of learning environment usually consists of adults that have jobs and families. College success will require you to make moral and ethical decisions, exercise self-discipline, and be accountable. All of these terms are related and involve personal responsibility which can be summed up with this citation, â€Å"It’s the absolute minimum requirement for the accomplishment of everything you could ever really want in life† (Tracey, 2011). Personal responsibility is required in our daily lives and is required for college success in the same regard. We are in charge of our outcomes and if the outcome we are striving for in college is success with a degree, we have nothing standing in our way. The only thing we need to do is be aware of the level of responsibility we currently have and the level of personal responsibility we need to maintain. With this in mind, meeting the demands of a college student can be easily managed. Effective Strategies to be a Successful Student To fully incorporate personal responsibility in your college life it is beneficial to be prepared. Being prepared includes coming in with some type of idea and organization. A very simple and effective way to manage the demands of college is preparing schedules. A daily schedule helps you to prioritize your obligations and tasks. They also put less stress on you depending on your memory. A schedule will allow for you to add time when a important project is coming up and you need to prepare in stages. This adding of time will allow for you to attend to your personal obligations while making time for your school obligations. It also gives you the sense of accomplishment when you are able to start crossing off your schedule. This accomplishment in turn gives motivation for you to stay on top of your duties and stay consistent. Another important strategy for college success is utilizing all the available resources colleges have available. Many institutions provide access to libraries with faculty ready and willing to help whenever you need to ask. This can really ease the stress level when you have major projects or papers due. They are familiar with the college and faculty and are able to give you approprate advice. Also on the faculty of many colleges are counselors. These individuals are trained to guide you in course selection and degree plans. They are familiar with the schools curriculum and requirements and can help you make informed decisions. Higher learning institutions may also provide programs that include child care to job placement. Taking advantage of these programs is vital to maintaing your success while in college. Most importantly, one of the best strategies for college success is setting goals for yourself. Goals can be set in a variety of areas which makes goals so helpful. The most important part to remember about setting goals is to write them down so you can visualize your goals daily. You can set short term goals and include steps to how you are going to achieve them. You can, at the same time, set long term goals. Your short term goals will be steps to getting to your long term. You can also stay motivated about your goals by placing rewards when you do achieve them. I belive these strategies are important ingredients to college success and can be implemented by maintaining consistent levels of personal responsibility. â€Å"This clearly shows that a person cannot only be defined in a consistent way by a series of added characteristics, whether they be rights, capabilities, or freedoms† (Ballet, Dubois, Mahie, 2007). Conclusion Personal responsibility is a trait that everyone obtains, and everyone practices personal responsibility in different ways. The key to a productive lifestyle is practicing your level of personal responsibility to the highest degree. And with that practice to always engage in moral and ethical behaviors as well. I believe in consitently staying responsible in all your tasks and this in turn can open the doorway to accomplishing all of your dreams. We hold the power and the control of our destiny and it all starts with the term personal responsibility. Utilzing personal responsibilty in all aspects of your life is the key to your happiness and your future. Take it from the wise words of Abraham Lincoln, â€Å"You cannot escape the responsibility of tomorrow by evading it today. †

Caste System as a Form of Social Stratification

Caste System as a Form of Social Stratification The caste system is one of the oldest forms of social stratification and even though it may be prohibited by the law, the political divisions continue to exist in the minds of the people leaving many oppressed. Before the caste system, India had four groups or divisions already established: the Negrito, Mongoloid, Austroloid and Dravidian. It was during the Aryan invasion around 1500 BCE when the caste system was created. The word  caste  derives from  the Portuguese  word casta  , meaning breed, race, or kind. In this system, the citizens are divided into categories or castes. Varna, the Sanskrit word for color, refers to large divisions that include various castes; the other terms include castes and subdivisions of castes sometimes called subcastes. Among the Indian terms that are sometimes translated as caste are jati, jat,  biradri, and  samaj. There are thousands of castes and subcastes in India. It follows a basic precept: All me n are created unequal. Each category or jat has a special role to play in the society as well as a unique function: this structure is a means of creating and organizing an effective society. The caste system in India is primarily associated with Hinduism but also exists among other Indian religious groups. Castes are ranked and named. Membership is achieved by birth. Castes are also endogamous groups. Marriages and relationships between members of different castes, while not actually prohibited, face strong social disapproval and the threat of ostracism or even violence. To illustrate, in a notorious case in August 2001, a Brahmin boy and a lower-caste girl were publicly hanged by members of their families in Uttar Pradesh, India for refusing to end their inter-caste relationship.  [1]   The first of the four basic Vedic books, which are considered the source of Indian wisdom, is the Rig Veda- a collection of over 1,000 hymns containing the basic mythology of the Aryan gods. The Rig Veda contains one of the most famous sections in ancient Indian literature in which the first man created, Purusa, is sacrificed in order to give rise to the four varnas. The varna of Brahmans emerged from the mouth. They are the priests and teachers, and look after the intellectual and spiritual needs of the community. They preside over knowledge and education. The varna of Kshatriyas emerged from the arms. Their responsibility is to rule and to protect members of the community. They are associated with rulers and warriors including property owners. The varna of Vaishyas emerged from the thighs. They are the merchants and traders and those who look after commerce and agriculture. The varna of Sudras emerged from the feet. They are the laborers. Castes or subcastes besides the four mentioned include such groups as the  Bhumihar  or landowners and the  Kayastha  or scribes. Some castes arose from very specific occupations, such as the  Garudi   snake charmers or the  Sonjhari, who collected gold from river beds. Each caste is believed by devout Hindus to have its own dharma, or divinely ordained code of proper conduct. Brahmans are usually expected to be nonviolent and spiritual, according to their traditional roles as vegetarian teetotaler priests. Kshatriyas are supposed to be strong, as fighters and rulers should be, with a taste for aggression, eating meat, and drinking alcohol. Vaishyas are stereotyped as adept businessmen, in accord with their traditional activities in commerce. Shudras are often described by others as tolerably pleasant. The existence of rigid ranking is supernaturally validated through the idea of rebirth according to a persons karma, the sum of an individuals deeds in this life and in past lives. After death, a persons life is judged by divine forces, and rebirth is assigned in a high or a low place, depending upon what is deserved. This supernatural sanction can never be neglected, because it brings a person to his or her position in the caste hierarchy, relevant to every transaction involving food or drink, speaking, or touching. The Rig Veda mentions how the four varnas were created but it does not mention the concept of untouchability. The idea of an Untouchable caste à ¢Ã¢â€š ¬Ã‚ ¦ is not in the Vedas or the law books, which list only four  varnas.  [2]  It is a part of the system that has been created by society itself. Untouchables are the fifth group. They are considered unworthy that they fall outside of the caste system. In 1950, the term Untouchable was eradicated under Indias constitution, and untouchables are now formally referred to as the Scheduled Castes. Gandhi referred to untouchables as Harijan, which means people of God. Politically active untouchables feel that this term Harijan might evoke pity rather than respect, and prefer the term Dalits, which means, oppressed. Dalits are descendants of the ancient Dravidians of India who lost their language and were subjugated due to the linguistic and socio-cultural oppression by the perpetrators of the caste system. While Dalits in Tamil Nadu speak Tamil, their brethren in other parts of India speak different Dravidian or tribal dialects or languages that arose due to mixtures of Tamil, Sanskrit, Persian and Arabic, such as Hindustani (Hindi). As an Indian is born into the caste system, they are supposed to stay with that caste until death. What a person in each of these varnas can and cant do, is prescribed in detail in the laws of Manu, written by Brahman priests at least 2,000 years ago. The laws of Manu are inscribed in Indian culture. Umashankar Tripathy, a Brahman priest, says, Manu is engraved in every Hindu  [3]   Untouchables or Dalits obviously live also by a certain set of rules. The occupations of people in caste systems are hereditary and dalits perform jobs that cause them to be considered impure and thus untouchable and for little or no pay at all.   They are restricted to occupations such as landless farm workers and peasants, and forced into washing clothes, beating drums, cutting hair, cleaning latrines and sewers, working as a leatherworker (they work with animal skin which makes them unclean), street cleaners, and manual scavengers. Manual scavenging refers to disposal of human waste by hand, using only the most basic tools, typically a brush, a tin plate and a wicker basket. Scavengers also dispose of dead animals. Millions of Dalits work even as slaves. They mostly have no opportunities for better employment. Dalits live in the most congested and cramped slums in villages, towns and urban areas consisting of huts or ghettos which are damp and cramped. They live in the most insanitary conditions with no access to public health and sanitation amongst open sewers and open air toilets. There are no state sponsored public housing rights or public health rights in India. Most Dalits are forced to live in isolated areas. Even after death, grave sites are segregated. The best housing is reserved for the upper castes; the government provides separate amenities for each neighborhood, which are segregated on caste lines. Dalits are usually left with the worse of the amenities or none at all. Over 85% of Indian Dalits own no land and are dependent on landlords for work or land to rent; those that do own land may find it difficult or impossible to enforce their rights; workers rarely receive the statutory minimum wage. Furthermore, in past decades, Dalits in certain areas (especially in parts of the south) had to display extreme deference to high-status people, physically keeping their distancelest their touch or even their shadow pollute otherswearing neither shoes nor any upper body covering (even for women) in the presence of the upper castes. In northern India for example, untouchables had to use drums to let others know of their arrival. Even their shadows were considered polluted. In the south, some Brahmins ordered Untouchables to keep at least 65 feet away from them. Untouchables are shunned, insulted, banned from temples and higher caste homes, made to eat and drink from separate utensils in public places. The higher-caste people do not accept food or water from the untouchable because it would transmit the pollution permanent and inherent in the person of the untouchable. Thus, untouchables are not allowed to drink from the same wells, wear shoes in the presence of an upper caste, or drink from the same cups in tea stalls. They are not allowed to touch people from the four varnas or caste groups. They are not allowed to enter houses of the higher varnas especially in which the chula (the small earthen stove) is located.  [4]  In public occasions, they were compelled to sit at a distance from the four varnas. They are also denied education, freedom of expression, and many other rights the higher classes have. Dalit children do not have access to education due to the lack of mandatory and universal primary and secondary education in India. Even in rural areas where there may be schools, Dalit children are ostracized, oppressed and stigmatized from attending school. Thus, few Dalit children progress beyond primary education and they are often made to sit at the back of the class. Nearly 90 percent of all the poor Indians and 95 percent of all the illiterate Indians are Dalits, according to the International Dalit Conference. Dalit Children are also subjected to atrocities such as sexual abuse in rural areas, physical abuse and murder just as adult Dalits are. They have a high level of malnutrition and ill health. Some are ordained into temple prostitution as a part of religious rituals for exploitation by non-Dalit men of the village or town. Dalit women do all the back breaking work society expects Dalits to do, such as manual scavenging, farm labour, stone breaking, etc., and in addition they have to bear domestic responsibilities as mothers and wives. Dalit women suffer double discrimination as Dalits and as women. They are exposed to sexual abuse at the hands of the so called caste Hindu men and also men who work or state authorities such as the police. They are frequently raped, gang-raped, beaten and tortured or forced to walk through the streets naked as punishment as an act of reprisal against male relatives who have committed some act worthy of upper-caste vengeance. Atrocities such as rape of Dalit women in police custody, bonded labour and physical abuse are common in India. The chastity of women is strongly related to caste status. Generally, the higher ranking the caste, the more sexual control its women are expected to exhibit. Brahman brides should be virginal, faithful to one husband and celibate in widowhood. By contrast, a sweeper bride may or may not be a virgin, extramarital affair may be tolerated, and, if widowed or divorced, the woman is encouraged to remarry. For the higher castes, such control of female sexuality helps ensure purity of lineageof crucial importance to maintenance of high status. Among Muslims, too, high status is strongly correlated with female chastity. Many thousands of Dalit girls are forced into marriage to temples or local deities in south India, often before puberty, sometimes in payment of a debt. They are married to temples under the guise of the religious practice Devadasis, meaning female servant of god. They are then unable to marry and become unwilling prostitutes for upper-caste men, many eventually being sold into brothels. The  Badi  Jat is regarded as a prostitution subcaste. Women and girls are routinely trafficked into brothels. Perversely, and hypocritically, untouchability does not seem to apply to prostitution and customers are mainly men from the upper castes. If, because of any reason, there was a contact between an untouchable and a member of the Varnas, the Varna member became defiled and had to immerse or wash himself with water to be purified. In strict societies, especially among the Twice Born (the three top Varnas) the touched Twice Born also had to pass through some religious ceremonies to purify himself from the pollution. If the untouchable entered a house and touched things of a Varna member, the Varna members used to wash or clean the places where the untouchable touched and stepped. A twice born Hindu is a male member of one of the three upper castes who has completed the thread ceremony. The thread ceremony is a Hindu initiation ceremony, similar to a Christian confirmation or a Jewish  Bar Mitzvah. A thread is given to the boy and it is thereafter worn over the left shoulder or around the waist. The thread has three strands, representing the three  gunas  (qualities):  satya  (truth);   rajas  (action); and  tamas(inertia). Sudras  and Dalits are excluded from the thread ceremony and cannot become twice-born. Horrific and unbearable are just a few words that come to mind when thinking of the abuse towards Dalits. More than 160 million people in India are considered achuta or untouchable. Human rights violation against these people known as Dalits is extremely prevalent although obviously illegal. Laws have been passed to prevent the abuse of the Dalits and NGO groups have been established to protect these people. However, that doesnt limit the crimes. The enforcement of laws on both local and nationwide scale designed to protect the Dalits is lax if not nonexistent in many regions in India. Often times, especially in rural areas, where the practice of untouchability is the strongest, police officers even join in the abuse of the Dalits. Nearly 50 years later, another event gave rise to a mass of conversions by the untouchables. A man from their class became educated, and then dared to try and watch a festival that the upper class men took part in. The untouchable was soon discovered and called a dirty untouchable and then killed. When the dead mans family tried to report the murder to the police, the police turned them away because they were untouchables. Eventually the police gave in and investigated the murder, later convicting a young man, but that did not satisfy the people. They were tired of being treated so poorly, and soon decided to abandon the Hindu religion and chose a new one. Other headlines about crimes victimizing the Dalits are as follows: Dalit boy beaten to death for plucking flowers; Dalit tortured by cops for three days; Dalit witch paraded naked in Bihar; Dalit killed in lock-up at Kurnool; 7 Dalits burnt alive in caste clash; 5 Dalits lynched in Haryana; Dalit woman gang-raped, paraded naked; Police egged on mob to lynch Dalits. Fear of public humiliation, beatings, and rape keep Indias Untouchables in their place. Statistics from Indias National Crime Records Bureau indicate that in 2000 25,455 crimes were committed against Dalits.  [5]  Every hour two Dalits were assaulted; every day three Dalit women raped, two Dalits murdered, and two Dalit homes torched. Majority of crimes go unregistered, because the police, village councils, and government officials often support the caste system, which is based on the teachings of Hinduism. Many crimes go unreported due to fear of reprisal, intimidation by police, inability to pay bribes, or simply because people know that the police will do nothing. There will be no punishment for the criminals; no justice for the victimized. Amnesty estimated that only about 5 percent of attacks are registered  [6]   Hundreds of thousands of Dalits have already renounced Hinduism, generally by conversion to Buddhism or Christianity, sometimes in mass ceremonies.  Dr. B. R. Ambedkar, a Dalit leader, lawyer, and politician,  famously led several hundred thousand Dalits in converting to Buddhism, saying I was born a Hindu, but I will not die one. Conversion is not a panacea, however, and converts to other religions, especially Christianity and Islam, have suffered continued discrimination. Some converts have lost reserved occupations on the grounds that they are no longer members of scheduled castes and converts are not counted as Dalits in the Indian census. Amidst the oppression and hardships, Dalits still have social life which is expressed through dance and music. Theyre dance and music are full of fiery spirit, spontaneity and humour without the inhibitions and rigid classical structure that characterizes Hindu music and arts. Dalit songs celebrates life but laments their life conditions, while frankly exposing the realities of life, in a style full of humour and sensual zest, by using simple instruments and vocals. In modern times, Dalit poetry and writing by social and political activists have taken centre-stage amongst the educated activist community. Despite the harsh treatment that the untouchables are receiving, there have been certain attempts to help them. The elimination of untouchability became one of the main planks of the platform of all social reform movements of India. Reform movements and humanitarian acts such as those started by Buddha, Ramanuja, Ramanand, Chaitanya, Kabir, Nanak, Tukaram and others were established but they hardly had any effect on the peoples treatment on the untouchables.  [7]  The Hindu state also enacted laws to punish those who rebelled against their intolerable conditions. The social oppression of the untouchables had religious sanctions. The British listed the poorest (principally Dalit) subcastes in 1935, creating detailed lists of scheduled castes and scheduled tribes. The 1948 Indian constitution, thanks to its architect  Dr. B. R. Ambedkar, reinforced this classification, for a system of affirmative action called reservation. The concept was that these measures would help the poorest to escape poverty and oppression. Reservation is an attempt by the Indian national government to redress past discrimination. The constitution reserves 22.5% of national government jobs, state legislature seats, seats in the lower house of the national parliament and higher education places for members of scheduled castes and scheduled tribes. Unfortunately, this policy has not been implemented in full. Less than half the national government quota had been filled in total in 1998 and less than 15% of reserved public sector jobs. An unspoken policy discriminates in favor of upper castes, particularly Brahmins. Dalit representation in university teaching posts is less than 1%. New economic forces, education and nationalist movements had different impacts on the treatment of the people on untouchables. Because of new economic forces, railways and buses were introduced, thus, bringing touchables and untouchables together. Modern industries established in India recruited their labor supply and labor market from both touchables and untouchables, who further worked at the machines in physical proximity to one another. The workers also fought together during labor strikes.  [8]  Because of education, whether liberal or technical, their economic conditions somewhat improved and different sections following different occupations began to merge, on class basis, with groups of other castes following similar occupations. The new bonds were based not on caste but on common occupation and class. This very slowly began to dissolve the mass of the untouchables into groups such as factory workers, teachers, clerks, merchants, mechanics, or manufacturers. New economic bonds between the touchables and untouchables following the same economic activity started weakening the prejudice of untouchability.  [9]  Finally, nationalist movements also contributed to the benefits received by the untouchables. For example, the Swaraj struggle demanded the democratic alliance of all castes and communities in India whose vital interests lay in the political independence of the country. The nationalist movement contributed towards the dissolution of old distinctions. The social reformers were moved by humanitarian and national considerations when they crusaded against purely social evils.  [10]   The Untouchables is a topic that touches on many sensitive issues relevant to every society; not only to the Indian society. One prevalent issue that the Untouchables have driven out is that of being an outcast. Perhaps many of us, if not all, can relate to the feeling of being unable to belong and just longing to fit in. Perhaps in high school, we tried out many roles and sought the group we most felt at home in. For the Dalits, life is high school taken to the worse extremes. From birth, they are ostracized. They are placed outside of society; and seen as less than human. They are given roles that they must play, and follow a certain set of rules for the rest of their lives, or suffer the consequences. In our society, to be treated as an outcast in this manner is simply unimaginable. It would seem as though one would go through life apart from society; apart from people. It would be as though one isnt a person at all; that one would be less than a person; less than even an animal. This sense of inequality was seen many times over history, in many different societies, and many are still relevant in todays society. Divisions were brought about by differences in gender, creed, and race, to name a few. Wars have been waged; rallies have been set into motion; and lives have been lost, with regard to all these issues. With all that has happened in our worlds history, Indias society learned nothing to deter from inequalities problems. The Dalits are maltreated and discriminated against. The maltreatment for Dalit women are even harder hit. Their people experience the never-ending cycle of poverty. The caste system was built and based on the idea that each caste or jat has a special role to play in the society but shouldnt an individual have the right to choose what role he/she will play in the society? Is the caste system the best way to achieve an organized and effective society? It is understandable that breaking away from the caste system would be difficult or something very hard to get used to. India has lived through all these years with the mentality that all men are unequal and there will always be untouchables or Dalits. It has become a part of their lives and is embedded in them. There is very little pressure for change, especially within India: it is said that the majority has an interest in perpetuating caste discrimination.  [11]  Protests by Dalits themselves are rare: for many Dalits, day-to-day survival may be a higher priority.  [12]  To quote Human Rights Watch: The solution lies in concerted international attention to assist national governments in this important and long overdue work.  [13]   If you take a look at our society, even without the caste system, you will see that this never-ending cycle of poverty is also a major problem in the Philippines, and one question still stands, that is, How can one break free from poverty? Poverty is a problem, because those experiencing it, the poor, are marginalized. They can barely afford or sometimes cannot afford basic necessities such as food, clothing, and shelter. Yes, in India, as well as the Philippines, there have been programs, laws to aid and support these people. However, it is in the implementation of these laws that fail to solve the problem. For most Western people, the single action that has the best chance of making a difference would be to raise awareness of the problem, repeatedly bringing it to the attention of individuals, politicians, media, diplomats and above all the Indian government.  [14]  The lack of will to change and unity among people (in India, as well as the Philippines) is one important problem in breaking away from poverty and making a change. Therefore, the caste system or these political divisions continue to live in the minds of many, leaving millions of untouchables or Dalits trapped in a world of oppression and poverty. Change is something much called for in the Indian society, in our society, and in many others around our world today. We can study the oppressive Dalit cases time and time again. We can feel disgusted, depressed, and down reading about them, and we can wonder, can their lives ever change? It isnt enough to read and wonder, in order for change, action is a must. In retrospect, there isnt much radical action one can take for the Dalits when still in second year college in the Philippines. However, we believe there is much we can do in the future, for our society, as well as others. In the words of Mahatma Ghandi, be the change you want to see in the world.