Live in Essay Example for Free

Live in Essay 22 August 2008 In January 2008, the Supreme Court validated long-term live-in relationships as marriages. A Supreme Court bench headed by Justice Arijit Pasayat with P Satasivan declared that children born out of such a relationship will no longer be called illegitimate. Law inclines in the interest of legitimacy and thumbs down whoreson or fruit of adultery, the court added. The apex court judgment was followed by similar suggestions from the National Commission for Women (NCW). In June this year, in response to recommendations made by the Ministry of Women and Child Development, the NCW sought a change in the definition of wife as described in Section 125 of the Criminal Procedure Code (CrPC), which deals with maintenance. The NCW recommended that women in live-in relationships should be entitled to maintenance if the man deserts her. Emphasising the need for broadening the definition of wife in the CrPC section, NCW officials said there had been cases where the man led the woman to believe that he was unmarried or was divorced or widowed and went ahead with the formalities required by marriage laws or the custom governing him. As a way of countering this, NCW chairperson Girija Vyas suggested that even if a marriage was not registered, a womans claim would stand if she provided enough proof of a long-term relationship. This underscored the Supreme Courts stand that a man and woman, having lived together for long, would be presumed to have been married, unless it was rebutted by convincing evidence. Equal rights The recent ruling is only the latest in a series of recommendations by various bodies seeking equal rights for the married woman and live-in female partner. A recommendation by the Justice Malinath Committee to the Law Commission of India (2003) stated that if a woman has been in a live-in relationship for a reasonable time, she should enjoy the legal rights of a wife. The Protection of Women from Domestic Violence Act (2005) provides protection to women at the hands of their husbands as well as live-in partners, and his relatives. When the law came into force in October 2006, it did not distinguish between the woman who is married and the woman who is in a live-in relationship. The SC ruling in itself has its precedent in a 1927 judgment made by the Privy Council, the Supreme Courts predecessor in pre-independent India. In A Dinohamy v. WL Blahamy, the Council laid down a general principle: Where a man and a woman are proved to have lived together as a man and wife, the law will presume, unless the contrary be clearly proved, that they were living together in consequence of a valid marriage and not in a state of concubinage. The Council made significant additions to the 1927 ruling in 1929 in Mohabhat Ali Vs Mohammad Ibrahim Khan. It said: The law presumes in favour of marriage and against concubinage when a man and woman have cohabited continuously for a number of years. For a live-in couple to be considered validly married, the court wanted evidence of cohabitation for a number of years, without specifying the minimum number of years. In Gokal Chand and Pravin Kumari (1952), the Supreme Court reiterated the 1929 principle. However, it added that though the presumption for a valid marriage between a live-in couple could be drawn from their long cohabitation, it wasnt enough to earn them legitimacy if the evidence of their living together was rebuttable. In this judgment, the apex court refused to recognise a live-in relationship, though the couple had lived together for some years before the pregnant woman decided to live alone with her child born out of a live-in relationship with the man. The rebuttal of a presumption in favour of a valid marriage, in this case, came from the child, who said she did not remember her father ever visiting her or her mother. In Badri Prasad (1978), the Supreme Court recognised a live-in relationship as a valid marriage, accusing the authorities of questioning a relationship 50 years after the couple had begun living together, and were treated as a married couple even by their relatives. The view from the courts A Madhya Pradesh High Court judgment in 1985 dealt with the case of Loli, who had lived for several years with Radhika Singh. Together they had five daughters and a son. The trial court dismissed the case made by Singhs sister-in-law that Loli should not have property rights as she was just a mistress. The sister-in-law had sought her rights over the property, and contended that Loli had started living with Singh even when her first husband was alive, and therefore, there could not be a presumption of valid marriage. But the appellate court set aside the trial courts order, a stand the Madhya Pradesh High Court also agreed with. This brings us to Payal Sharma Vs Superintendent, Nari Niketan, and others, in which a court stated in 2001 that a live-in relationship was not illegal. Sharma had moved the Allahabad High Court to be left to do her own bidding after being forced to live in a Nari Niketan at Agra, following her arrest, along with Ramendra Singh, with whom she had a live-in relationship. The Agra police arrested her and Singh on the basis of an FIR lodged by her father, accusing Singh, an already married man, of kidnapping Sharma. A resident of Kannauj district in Uttar Pradesh, Sharma produced documentary evidence, including her high school certificate, to prove that she was 21 years old. On the basis of this evidence, the court directed the authorities to set her free. Justice M Katju and Justice RB Mishra stated, Petitioner Smt. Payal Sharma appeared before us and stated that she is above 21 years of age, which is borne out from the high school certificate which shows that her date of birth is 10. 7. 1980. Hence she is a major and has the right to go anywhere and live with anyone. In our opinion, a man and a woman, even without getting married, can live together if they wish to. This may be regarded as immoral by society, but is not illegal. There is a difference between law and morality. Thus, a uniform view appears to emerge from the courts, when one looks at the history of cases on the question of live-in relationships. It appears that, by and large, legal sanction for live-in relationships is based on the assumption that they are not between equals, and therefore women must be protected by the courts from the patriarchal power that defines marriage, which covers these relationships too. Shades of grey But such protective sanction raises other questions, notably about the institution of marriage itself, for which there are no easy answers. Supposing a live-in relationship is between a man who is already married with children, and a single woman? In Payal Sharma, Ramendra Singh was a married man with children. Which womans interest should the courts and law protect, and in doing so, can the apparent equality between married and unmarried couples be maintained? Live-in relationships also raise questions about legal stance towards bigamy. In spirit and essence, the Allahabad High Court judgement contradicts the law against bigamy for Hindus, both for men and women, which make it mandatory for a husband or wife to get a divorce before they can marry again. When bigamy is illegal except for Muslims in what sense can a live-in relationship be equal to a marriage, if either the man or the woman is already married? And how is it that a division bench of a High Court is able to pronounce a judgement that openly violates the social, legal and filial implications that bind the husband in a Hindu marriage, which includes living with the wife and children under the same roof? Theres also the question of marriage-like protection for a woman who enters a relationship with someone she isnt married to, by choice or circumstance. Does a female partner need the protection of legal standing equivalent to that of a wife, in a non-married relationship she entered into by choice or circumstance? To marry, or not to marry? Live-in relationships among urban, educated, upper-middle class young people began as a declaration of independence, as a way of keeping away from the shackles of institutionalised marriages. In fact, its a willful rejection of the institution of marriage, of the stereotypes it engenders, and of the restrictions and inequalities it has come to stand for. But, legal sanction granted to a live-in relationship may put it back in the trap that live-in partners sought to evade in the first place. This legal sanction implies that live-in relationships are bound by the same rules of fidelity, commitment and economic stability that marriage is structured in. Social geographer Soma Das says that people who opt for live-in relationships do so because they do not believe in marriage. If live-in relationships are treated on par with marriage, many young men and women may not really like to get into such open relationships. At the other end, ensuring maintenance and giving legal sanction to live-in relationships will not make the position of the female partner equal to that of the wife because social acceptance in Indian society will take a very long time. It still does not have a mindset that accepts the estranged female partner of a live-in relationship. Psychologist Shenaz B Ilavia believes that live-in relationships are still confined to a marginal segment of society which she calls the elite, upper middle class. Theoretically, it may sound like a better proposition than marriage, but very few people actually opt for it. A live-in relationship is not a substitute for marriage, she says.

A Closer Look At Classical Conditioning Essay -- Classical Conditionin

Classical conditioning is a part of everyday life, and it has been around for as long as living organism have been around. Most people have no idea that classical conditioning occurs on a daily basis. It can happen anywhere, our homes simply watching TV, or being outside in the public. Classical conditioning is a way of learning that happens when two stimuli are presented together, which then become associated with each other. Classical conditioning was first discovered by Ivan Pavlov, and it is so closely associated to him that it is sometimes even called Pavlovian Conditioning. Classical conditioning was later reinforced by John Watson with the â€Å"Little Albert† experiment, and recently with the Cockroach experiment by Makoto Mizunami and Hidehiro Watanabe . Classical conditioning does not only affects humans, it affects all animals ranging from the smallest bacteria to dogs and cockroaches. This type of conditioning is also used in marketing and even treating phobias. Classical conditioning is a type of conditioning that links two stimuli together to produce a new response. Classical conditioning has three stages. The first step, before conditioning, the unconditioned stimulus (UCS) makes an unconditioned response (UCR). This means that there is a stimulus that produces a response, usually a natural response. One example of this would be is if someone blows into our eye, our eye would close, humans didn't have to learn this response it came by nature. Another example of an unconditioned response would be someone touching a stove and jerking the hand back, or salivation at the sight of food. Stage two, during the conditioning, a new response is presented, the conditioned stimulus (CS). The unconditioned stimulus is tied in ... ...s. It is one of the best treatments for phobias. It is even used by almost all of the best commercials on TV and the internet. References Allen, C. T., & Madden, T. J. (1985). A Closer Look At Classical Conditioning. Journal of Consumer Research, 12(3), 301. McLeod, S. (2008). Classical Conditioning.Simply Psychology. Retrieved November 24, 2013, from http://www.simplypsychology.org/classical-conditioning.html Classical Conditioning. (2010).  - Simply Psychology. Retrieved November 24, 2013, from http://www.simplypsychology.org/classical-conditioning.html Watanabe H, Mizunami M (2007) Pavlov's Cockroach: Classical Conditioning of Salivation in an Insect. PLOS ONE 2(6): e529. doi:10.1371/journal.pone.0000529 Marks, I. M. (1987). Fears, phobias, and rituals: Panic, anxiety, and their disorders. New York: Oxford University Press.

Based On Your Reading Of Gulliver’s Travels, To What Extent Do You Agree That Jonathan Swift Is Misanthropic In His Presentation Of Human Society

In Gulliver's travels I think that Jonathan Swift is trying to show people what human society is really like. He does this through 4 voyages each to a different imaginary place, where the people are a satire of a different aspect of human society, and in each voyage Swift is telling us what he thinks of human society through what Gulliver says, and what he sees. Many people have described the book negatively for example William Thackeray, an 1850's novelist described it as, â€Å"Filthy in word, filthy in thought, furious, raging, obscene,† and indeed over the two and a half centuries since it was first published it has caused a lot of controversy and has divided opinions. Gulliver's first voyage is to a place called Lilliput. The Lilliputians are small people, about 6 inches high, and this is a metaphor for their small-mindedness. Gulliver criticises the way the Lilliputians elect their ministers- by doing circus tricks, â€Å"†¦ ith a dance on the rope and whoever jumps the highest succeeds in office. † This quote is showing that Swift is annoyed that people have to ‘jump through hoops' to get into office. This is one of the stupid laws in Lilliput. This is like politics in the 18th century and even now, in that the rich were the only ones in parliament in the 18th century, and now it is mostly the rich in parliame nt because they are the only ones who can finance a campaign. Another law is no urinating in the palace. When a fire breaks out in the palace Gulliver does not want it to burn down, â€Å"This magnificent palace would have infallibly been burned to the ground,† so he urinates on it to put it out. Then the king of lilliput makes several articles against Gulliver. This is Swift satirising the ingratitude, hypocrisy and cruelty of the state, because he is talking about England, and it is also saying how a normal law could be used to drive out a person the king or prime minister didn't like. At the end of the voyage to lilliput, my opinion of the Lilliputians is that they are ungrateful and small-minded. They are ungrateful because they don't thank Gulliver for saving the palace, they are small-minded because thy have a war with Blefuscu because they open their eggs at the other end. This is satire for the war with France over religion. This could show that Swift is misanthropic because he is only saying how they are against Gulliver not what good things they have done, if any. However this could show that Swift is not misanthropic because they might not have done anything good, and he only targets those who deserve it, the politicians. Gulliver's second voyage is to Brobdignag. Brobdignag is the land of the giants. I think that they are giants as a symbol of their great wisdom, the opposite of the Lilliputians. Gulliver tells the king there about European and English society and especially the wars. Gulliver says, â€Å"It was only a heap of conspiracies, rebellions†¦ our ambition could produce. † This quote seems misanthropic because Swift is criticising everything in human society and saying people only do bad things like rebel and murder. However Swift may be right and might only want the world to improve, and one way to do this is to tell people plainly and simply. The king's response to what Gulliver says in damning. He calls humans, ‘the most pernicious race of odious little vermin that nature ever suffered to crawl the earth. † This is misanthropic because it is Swift saying exactly what he thinks of the human race. The third voyage is to Laputa, Glubbdubdrib and Luggnag. In Laputa, Swift is satirising scientists and intellectuals. The people in Laputa live on a floating island and use this fact to exploit those below them. I think this is a metaphor for the rich at the top of the hierarchy exploiting the poor below them in hierarchy. Also in Laputa are the scientists. They have a personal servant that taps them on the mouth when they have to speak and on the ear when they have to listen. This is saying that scientists and intellectuals have to be reminded to listen to others because they think that what they say is right. Another thing the scientists do is invent stupid things, for example to get pigs to dig the fields by burying truffles for them to dig up, but the flaw is that you have to bury the truffles first so you might as well just dig the ground and not bury truffles. The second part of this voyage is to Glubbdubdrib. In Glubbdubdrib, Swift is satirising superstition and magic. Gulliver gets the chance to go back in time and see what really happened in the past. He finds out that history is partly lies, â€Å"The world had been misled by prostitute writers, to ascribe the greatest exploits in war to cowards, the wisest council to fools, sincerity to flatterers, Roman virtue to betrayers of their country, piety to atheists, chastity to sodomites. † This tells me that swift really thinks that history is lies and people who don't deserve it have had all the glory. The final part of the third voyage is to Luggnagg. Gulliver tells us what he would do if he could live forever. He says, † †¦ Procure myself riches†¦ in the second place I would apply myself to the study of arts and science. Lastly I would carefully record every action and event of consequence that happened in the public†¦ By which acquirement I should be a living treasury of knowledge and wisdom, and certainly become the oracle of the nation. † Here Gulliver is saying that if he was a Struldbrugg, or immortal, he would first get riches for himself, then afterwards use his capacity to learn all things in arts and science, and use what he has learned to be the oracle of the nation. However at the end of this voyage Gulliver sees what happens to them when they get extremely older then normal, they get even more deformed in proportion to their age, and are hated by all the other people, and he decide that he would rather die then live forever. In the voyage to Luggnagg, swift is making us think about whether all humans would use their capacity to help others, or whether they would just use it to become the richest person in the world. Gulliver's fourth voyage is to the country of the Houyhnhnms. This is the place where horses, or houyhnhnms, are the dominant species, and the humans, or Yahoos, are the subordinate race. Gulliver first finds this out when he is attacked by a group of Yahoos. He describes them as, â€Å"very singular and deformed. † Gulliver then gives a long description of them, for example, â€Å"the females have long hair,† â€Å"The hair of both sexes was of several colours, brown, red, black and yellow. † This is an ironic description of humans because Gulliver is describing exactly what a human is like naked and does not even realise it. The Yahoos â€Å"discharge their excrements† on Gulliver and this makes them seem barbaric and uncivilised. Then, when two horses appear they walk around Gulliver softly in awe of his hat and his clothes â€Å"hanging off him. † This is a direct comparison and is showing that humans are not as civilised as they think and that when shown from a different perspective, they can be the uncivilised ones. When Gulliver goes to the house of the horses he sees that it is like a human house but with things horses need like a manger to eat from. Gulliver is soon compared to a Yahoo, and he realises that he is a Yahoo but his clothes are keeping it a secret. Throughout this voyage the impression is built up that this place is a utopian society, but in the end, Gulliver can't stay there. Here, I think swift is telling us that humans can't be part of a utopia so they shouldn't try. When Gulliver returns home he hates his family and can't stand to be around them, â€Å"for the first year I could not endure my wife or children in my presence, the very small of them was intolerable, much less could I suffer them to eat in the same room. † This is showing the readers that being with a much more civilised race, or even a very different race, can change you and the way you see things. At the end of the voyage to the country of the Houyhnhnms, I think that even though it is a utopian society, they don't have some concepts humans have so it would be hard to live there. In conclusion, I think that swift is not misanthropic in his presentation of human society because he presents models of human behaviour in the Houyhnhnms and the Brobdignagians, because it is in these voyages that the people in the places are commenting on what Gulliver has to say and it isn't Gulliver saying what was bad in that place. However, the Brobdignagian model is better because they have flaws and are not perfect. Swift shows this because the Brobdignagians have freak shows and this is inhumane. Furthermore I think Swift is not misanthropic because his main attack is on unjust wars, and this is a common in all four voyages. Another reason I think swift is not misanthropic, is that he only criticises those who deserve it, like the ‘quack' doctors, and the drunks who use all their family's money on alcohol. Also, swift shows the flaws of mankind and wants to improve it. I know this because he wrote about good people like the Brobdignagians and the Houyhnhnms, as I said before. Swift also only tells us about what has happened to him, so if he has only had bad experiences with, for example politicians, then he can only make bad comments about them. However, Gulliver doesn't tell us about any good people in England at the time, or any good experiences he had had with people, he focuses on the bad. In conclusion, I think that Jonathan Swift is not misanthropic in his presentation of human society because he only comments on what he knows, and his main aim is to make the world better, and the best way to do this it to tell people in simple terms, in a story of a popular genre.

Political Economy Analysis Of Outdoor Leisure Essay

Political Economy Analysis of Outdoor Leisure Phenomenon in Field Cities 1. Introduction Echoing the last chapter, which depicts the real life, outdoor practices in three field sites in terms of Guangzhou, Chengdu and Xuchang, this chapter interprets how the power which played by the political-economy from the angles of policies making by the Party-state in relevant with both the central and local municipal governments, the â€Å"socialism with Chinese characteristics† market and the local social communities, on the individual urbanite’s choice of real-life outdoor leisure practices. In other words, this chapter will answer questions: to what extent, why and how, the real-life outdoor leisure participants’ practices in those cities reemerged and developed under the power of political economy driven by the Party State, the â€Å"socialism with Chinese characteristics† market and local social communities under the context of the planned socialist economy to an authoritarian market economy. In order to fulfill this purpose, this chapter first exa mines the prerequisites for the development of outdoor leisure practices in the panoramic view of the whole country and then site-municipal areas, from the ideological perspective, Chinese Macro-economic background, underlying which Maoist era Party-state’s class-struggle ideology has been shifted by Deng Xiaoping and his followers’ envisions about the economy-orientated modernity . 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