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Friday, May 31, 2019

Hate Speech - Legal, but Unnecessary -- essays research papers

dislike Speech - Legal, but Unnecessary     While a clear and concise comment remains forthcoming, it is easier to establish what hate spoken communication is non. Hate speech is wrong but legal in the United States of America mostly because we retain the freedom of speech. But the First Amendment exists precisely to protect the most offensive and controversial speech from government suppression. In this case, people are allowed to use hate speech and not get arrested or any legal actions against them. The best way to counter obnoxious speech such as this is with more speech. Persuasion, not violence, is the take to this problem (Jouhari).      Hate speech has been mistakenly tied with other categories of speech both legal and illegal. One should avoid confusing hate speech with something it is not because other legal implications might come into play. Hate speech is not obscene speech. According to the guidelines of the Federal Communi cations Committee (FCC) for indecorous speech, which define indecent speech as, "limited to language or material that depicts or describes, in terms patently offensive as much by the contemporary conjunction standards for the broadcast means, sexual activities or organs," then hate speech is not indecent speech either (Pullma). Indecent speech should also be kept a leave from the category of hate speech, which involves victimization.      Hate speech is offensive language towards a particular group, wash drawing, gender, or religion. These include the insulting words by which their truly utterance inflict injury or tend to incite an immediate breach of the peace. It has been well observed that such utterances are no essential part of any exposition of ideas, and are of such slight social value as a step to truth that any benefit that may be derived from them is clearly outweighed by the social interest in order and morality (Pullma).    & nbsp There is no choice but to continue tolerating intolerance, until the Constitution itself would be amended, which is an event un wish wellly to occur. In the meantime, individual cases and court opinions add more problems to the already growing problem called the constitutionality of hate speech. Hate speech on the Internet is angiotensin converting enzyme of those problems, unique, but part of the whole picture.    &n... ...use all hate speech is, is speech that makes people feel inferior or doleful.      I believe that Dr. Martin Luther King, Jr. would have to had agree with me if he was here in this day and time about the way at tackling this problem. This method of problem solving is nonviolent and effective. Just like that in the Letter from Birmingham Jail that Dr. King wrote to the Clergyman. He never used any speech to insult or put down any race or social group. He wrote what he believed without this type of speech because he knew t hat the people, the majority, reading would take it personally and not listen to what he really had to say. In addition, like Thoreau says, "Men generally, under such a government as this, think that they ought to wait until they have persuaded the majority to alter them" (Jacobus, 134).      This is what I believed Dr. King did when he spoke. He got the attention of his audience then he preceded to persuading them to his beliefs. He never used hate speech even though it was legal for him to do so. Hate speech is legal and protected by the First Amendment but does that mean that people have to use it.

Thursday, May 30, 2019

Destiny, Fate, Free Will and Free Choice in Oedipus the King - Free Will or Fate? :: Oedipus the King Oedipus Rex

Fate in Oedipus Rex Do you think that fate controls the lives of everyday people, or do you think someones actions control their lives? In the play, Oedipus Rex, fate played an important role in the lives of the characters. . In order to avoid their predestined fate, the main characters took every wariness to avoid their predetermined destinies. The queen, Iocasta, and her son, Oedipus, both tried to escape what Teriresias, the illusionist, told them, however, it would eventually come back to haunt them. Fate controlled the lives of the characters in this play... NEW THESIS When queen Iocasta found that she and index Laius were to have child, she went to consult an oracle for guidance. However, Teriresias had a devastating prophecy that their first born son would kill the king his father, and marry his mother. In order to save the prophecy from being fulfilled, the king upon the birth of his son pierced the babys feet with an iron pin to prevent the baby from using his feet. Th e king ordered a sheepman to abandon the child in the mountains, to be left to die. The shepherd, in spite of his order from the king, gave the baby, instead, to one of his friends, a herdsman from Corinth. The herdsman gave the baby to his master, the king of Corinth. It was with this family that Oedipus grew up not knowing his real family or the fate that awaited him. AVOID SUMMARY As Oedipus became a young man, he went to consult the same oracle that his biological mother queen Iocasta did. Teriresias the oracle told Oedipus the same prophecy that he had previously revealed to queen Iocasta, his mother. Oedipus, in order to escape his prophesized fate, fled Corinth never to return. He was unconscious that he was adopted. During his journey, Oedipus came across an old vile tempered man who insulted him. Oedipus, in defense of his honor, slayed the old man and all of his servants. Upon reaching Thebes, Oedipus was asked a riddle by the Sphinx of Thebes. The Sphinx is a monster that is part lion, part eagle, and part human female and like to ask riddles. The question she asked was what walks on four legs in the morning, two legs in the afternoon and three legs at night. Oedipus answered the question correctly, and the Sphinx left.

Wednesday, May 29, 2019

Computers In Medical Field Essay -- Information Technology Essays

IntroductionToday, in the United States, we all live in an age of technology and science. The use of technology and science has revolutionized our way of life. There are few things in history that have influenced our lives more than a computer. Today, there cannot be any field that is inattentive of the influence of computer applications. From farming to rocket science, computers have a huge role to play. The use of the computer has been on the increase for some time in galore(postnominal) fields. Medicine is one of the many fields that have made tremendous st freees in the twentieth century due to the advent of computers. Computers are utilise in medicine in almost all areas. Whether it is data management, diagnosis, or treatment, computers have there own applications. Everything we know today in medicine capability not have been possible without the valuable contribution of computers. The Role of Computers in Storing InformationComputers have been used as storage device s for medical data for many years. Computer-based patient records are good examples to prove the worth of computers as information storage. Due to startup and running costs, possibility for abuse, poor functioning, and the risk of loss of confidentiality, they were not used very much in the past. Now, they have become almost indispensable. Computer-based patient records have many advantages. They have the potential to improve legibility, accessability, structure...(Medical Informantics) the possibility of desegregation with telemedicine, and increased ability to collect health information. Computers are used for scheduling and appointment keeping. They are used to keep track of patients visits. With the help of word processors, earn are typed and sent to... ...rt of medicine. Neither can they eliminate the need of human beings. What they can do is help us bring relevant and timely information to use on our care of individual patients. They can also help run the medical of fices or hospitals in a way that makes good art sense. That is why many physicians have embraced the computer and made information technology an integral part of their approach to patient care. That is why they have been able to go steady the increasing needs of the patents remarkably well.http//www.medicinenet.com/cat_scan/article.htmhttp//trc.telemed.org/telemedicine/primer.asphttp//www.vet.uga.edu/mis/what.phphttp//www.mieur.nl/mihandbook/r_3_3/handbook/home.htmhttp//www.mieur.nl/mihandbook/r_3_3/handbook/home.htm (Much info I got was from this)If I forget we may want to think about getting rid of Advantages/Disadvantages sections

The Articles of Confederation Essay -- American History, Federal Gover

The Continental Congress between the years of 1776 and 1777 decided that the way of living was not suitable. After exclusively had decided they drafted together, what we c tout ensemble The Articles of Confederation the document that defined the colonies collective s overeignty drafted by the Continental Congress between 1776 and 1777, then ratified by the thirteen states in 1781(Schultz 115). There was experimentation that was being done in the states that didnt affect The Articles of Confederation. There wasnt much change, as it was about the same from the ripe 1770s. The Articles provided each state their independence and granting very minimal power to the main federal government.Under the Articles of Confederation, there were powers strictly reserved for the Federal Government. All of the powers were place in one legislature, which was followed to a lower place the Continental Congress. There was also no separation of powers along with no president, monarch or prime minister to be the executive power. Instead there was a committee of the state, which was one representative from each state that was on this committee. Being the most civilized authority it didnt allow much power. However the Continental Congress has five powers under the Articles of Confederation (I) to declare war and make peace (2) to make international treaties (3) to rule Indian affairs in the West (4) to establish a currency and (5) to create and maintain a postal service (Schultz 115). Under the powers reserved for the states they had all rights to levy taxes and regulate commerce. In order to conduct war these were the two most important things needed because money was continuously moving in and out. However, under the Articles of Confederation, it couldnt do anyt... ...at took years and much thought. From the start with the Continental Congress to the Articles of Confederation, which then lead to the Constitution. There were weaknesses of the Articles that were resolved in the Co nstitution. The power to raise silver was changed in the Constitution because they were able to have one solid currency this then limited out much of the debt that the nation was previously involved in. Having the ability to tax because of debt was tried in the Articles however, in the Constitution it was given to the Legislative branch, with the ability to tax an individual person not just the state. The Executive branch, took over the ability to internal trade from the Articles of Confederation. They declared one person the power and the higher authority, unlike the Articles. The United States Constitution started a new government limit nation.

Tuesday, May 28, 2019

Lynching and Native Americans :: Essays Papers

Lynching and Native AmericansThe first Spanish explorers in pairing America found the continent already inhabited. Native Americans had migrated throughout the western world for thousands of years. This migration came to an abrupt halt when Europeans took over and claimed this part of the world as their own. though the Native Americans helped many Spanish and French colonists, whom they taught how to hunt, fish, and take care of themselves, these vernal discoverers still took the land, violated their hosts and began a frantic hunt for natural resources.By the seventeenth century in many of the early colonies, there were three times as many whites as Indians. This ratio increased steadily with the arrival of much and more Europeans. In his essay Native Americans, New Voices American Indian History, 1895 to 1995 R. David Edmunds writesIn 1893, both the frontier and Indian people seemed to be part of the pastIn 1890, the United States Bureau of the Census had reported that the fro ntier had vanished and that the Indian population had fallen to 248,253. Native Americans had played a major role in the memoir of the frontier, but the frontier was gone. For Turner and other historians, Indian people and their role in American history were also on the road to oblivion. (Edmunds 717)President Andrew capital of Mississippi created the Indian Removal Act of 1830. This act gave territory, in what is now Oklahoma and Kansas, to Native Americans who would give up their ancestral holdings. This act guaranteed that the Indians could live on the new land as long as they wanted. Many refused to leave their homelands and these Native Americans stayed to fight a losing battle that usually ended in death and destruction. The Europeans last stripped the Native Americans of much of their lands. In their efforts to retrieve their land, Native Americans who fought back over time were subjected to numerous forms of violence, such as raping, scalping and lynching, among other act s. Nevertheless, groups such as the Lokota, Sioux and Cheyenne have historically and continue to fight European and white invasion and to organized movements and groups to this end. One such movement was the American Indian tendency (AIM) which reached it heights in the 1960s and 1970s. This movement had powerful men and women leaders. For example, a region activist in this movement was Anna Mae Pictou Aquash.

Lynching and Native Americans :: Essays Papers

Lynching and Native AmericansThe first Spanish explorers in matrimony America found the continent already inhabited. Native Americans had migrated throughout the western world for thousands of years. This migration came to an abrupt halt when Europeans took over and claimed this part of the world as their own. though the Native Americans helped many Spanish and French colonists, whom they taught how to hunt, fish, and take care of themselves, these raw discoverers still took the land, violated their hosts and began a frantic hunt for natural resources.By the 17th century in many of the early colonies, there were three times as many whites as Indians. This ratio increased steadily with the arrival of much and more Europeans. In his essay Native Americans, New Voices American Indian History, 1895 to 1995 R. David Edmunds writesIn 1893, both the frontier and Indian people seemed to be part of the pastIn 1890, the United States Bureau of the Census had reported that the frontier h ad vanished and that the Indian population had fallen to 248,253. Native Americans had played a major role in the bill of the frontier, but the frontier was gone. For Turner and other historians, Indian people and their role in American history were also on the road to oblivion. (Edmunds 717)President Andrew capital of Mississippi created the Indian Removal Act of 1830. This act gave territory, in what is now Oklahoma and Kansas, to Native Americans who would give up their ancestral holdings. This act guaranteed that the Indians could live on the new land as long as they wanted. Many refused to leave their homelands and these Native Americans stayed to fight a losing battle that usually ended in death and destruction. The Europeans lastly stripped the Native Americans of much of their lands. In their efforts to retrieve their land, Native Americans who fought back over time were subjected to numerous forms of violence, such as raping, scalping and lynching, among other acts. Neve rtheless, groups such as the Lokota, Sioux and Cheyenne have historically and continue to fight European and white invasion and to organized movements and groups to this end. One such movement was the American Indian relocation (AIM) which reached it heights in the 1960s and 1970s. This movement had powerful men and women leaders. For example, a region activist in this movement was Anna Mae Pictou Aquash.

Monday, May 27, 2019

Best System for Disaster Relief

When a crisis like a natural disaster occurs, light is shone on the imperfections of collects ability to come together and act. In recent days there have been plenty of disasters to prove that the systems In place to deal with these crises are not effective and are in dire need of a new approach. The victims of these disasters are often do to suffer more than is necessary because of the ineffective plans in place to deal with what ensues after. The lack of coordination and planning that the agencies in hot flash of relief efforts show often cause the victims more pain, suffering and even off death than the disaster itself.When it comes to relief efforts, a socialist system is often suggested as being the best for responding to the needs of the people who are victims of these disasters. The reason behind this Is because the basic Idea off socialist system is a system in which the people come together for the good of the whole, not just the one. When a natural disaster like a hurri cane or an earthquake occur, criticism of how the home could have been handled better always comes up, and the suggestion that the best approach for effective relief efforts is that of socialist system.When the devastating earthquake struck Haiti In January 2010, reports of the, lack of Halted governments result flooded the media, There were rescue players from around the globe attempting to save those who were still burled under rubble, while the Haitian government remained unseen and idle with no plan and no idea where to even begin with their efforts. Before this devastating earthquake occurred, Waits infrastructure was practically non-existence.The little resources they did have were mostly lost in the rubble, not only actual supplies, but essential members of their police force and trained medical staff were lost too. They have nothing here, no Infrastructure, no support, says Francisco Morale, a Spanish firefighter working at the recovery scene of a hotel. They are too poor . But many say the earthquake has been made more tragic by government unpreserved. Geologists knew we were sitting on top of a fault, and what did the government do?Nothing, says Freedmen Isms, a consultant in Port-AU-Prince who says that he tested to rally friends and relatives to distribute water in the first two days when no relief efforts were anywhere to be seen. You are on your own here, says Ronald, a car legman who does not want to give his last name but Is critical of the current government. Every year there is a disaster in Haiti, and we have no rescue teams or plan. (Lana, 2010 January 17) Haiti Earthquake Angry crowds bemoan lack of government response.Retrieved from http//www. Compositor. Com. The ability of a socialist system to be heading and to take into account the needs of all makes it the ideal system to handle devastation left in the wake of natural disasters. There is no discrepancy In terms of who gets what flirts because the focus of socialism is the whole , not the Individual. Take for example what happened In New York after Hurricane Sandy, social status and class were taken into account, same(p) everything else, the parceling of resources has been directed to the top.The city billionaire mayor and the utility giants made sure electricity was quickly restored to the New York Stock Exchange so Wall driveway investors could continue reaping their profits. The lights were also turned on in the luxury high-rise apartments In lower Manhattan. Staten Island, one woman told the news media, We are not acquire help because we are a working class neighborhood and its a kind offend for yourself thing. In public housing projects?without water and electricity for lights or elevators?residents have been forced to get water from open fire hydrants and lug containers up multiple flights of stairs in the dark.One resident?a transit worker who had spent the previous 24 hours helping to restore the train system?told the WOWS, Different classes get taken care of differently. Opposing any significant allocation of resources needed to address this crisis, the politicians and the corporate-controlled news media have stressed the need for self-reliance, telling victims the government Anton do everything and recovery will take a very foresighted time.Moreover, they say, the government is already facing a fiscal crisis that will limit the response. The Socialist Equality Party rejects these claims. This disaster demands a massive, socially coordinated response. The countrys upright technological, financial and human resources must be marshaled to provide immediate relief to those in need and rebuild homes, schools, businesses, and transit and infrastructure systems in the affected areas. (White, 2012, November 2) A Socialist Policy for the Victims ofHurricane Sandy. Retrieved from www. Wows. Org. If relief is distributed by the U. S. Government in the way that it was for Hurricane Sandy for any other disaster that may occur in the future, I fear to think of what that means for humanity. Yes, there are flaws in a socialist system, but could we not stand to derive some of its better attributes and maintain them to our way of handling situations like the earthquake in Haiti, Hurricane Sandy or Hurricane Strain?In situations where our greatest responsibility to one another is to act pityingly to our fellow man, is it too such to think that we are capable of shying away from our natural tendency to be selfish and Just push trivial things deviation to help one another in times of great need? Things like the rise in cost to heat our homes in winter would not be a topic of discussion in a socialistic society, but in the United States, where we have a capitalistic system in place, the laws of supply and demand play a relevant role in just about everything that we need.The amount the supplier of the crude oil has to pay to leverage their product factors in to the amount they charge the consumer. Along with that, you must also factor in the demand for their product, the increased demand allows for the increase in outlay because in supplying the consumers with their product, they are depleting their stockpile and must replenish it in order to be able to continue to keep up with that demand.Then there is the effect of the company actually turning a profit, so the already increased price because of the increased demand and possible shortage in the product, goes up even more so. Its just an infinite loop that goes on year in and year out. It is understandable that impasses who provide us with heat for our homes want to make a profit, but think of the many that cannot afford it and have bear the harsh cold of winter without heat.Why dont they grant for the government assistance program? What happens when they do apply and they are told that they do not qualify or meet the requirements? Although there is a program in place to assist those who cannot afford the increase in price that occurs with the increase in demand for heat, there are still those who have to endure the cold and the rejection of a government who regulations that do not necessarily apply to all those who need help.

Sunday, May 26, 2019

Tacitus Germania and Women

Germania, written by the Roman Cornelius Tacitus in 98 A. D, is a historical work on the warlike Germanic tribes located north of the Danube and the Rhine rivers. Anthropology is the ponder of societies, cultures, and origins of human races. In Germania, Tacitus describes the inhabitants, customs, and society of these Germanic tribes giving valuable anthropological insight. Tacitus specifically describes the exercise wo hands held in these early Germanic societies.Germania is anthropologically insightful of Germanic women by showing the high regard the Germanic tribes held toward women evidenced through the womens influence on wars, their role in society, and the Germanic marriage customs. Cornelius Tacitus was born in 56 A. D in the area of southern Gaul. By the year 75 he lived in Rome training as an orator. A year later on he married the daughter of the consul Julius Agricola. In later years he wrote a biography of Julius Agricola. He eventually took up a career in politics ris ing from senator all the way up to the consulship in 97.After the consulship he continued with his political career as proconsul of Asia but began to write historical flora as well. Some of Tacitus major works include Agricola written in 97-8, Germania written in 98, The Histories, recording Roman record from 69 to 96, and The Annals, recording the history from 14 to 68. Tacitus is known as nonpareil of the greatest historians and prose stylists who wrote in Latin. His works The Histories and The Annals are among the masterpieces of Latin literature. Little evidence exists of Tacitus later life or the date of his death. 1Germania is split into 46 chapters or sections. Each one focuses on a different aspect of Germanic life and society. The book begins with a definition of the geography of Germania with its boundaries of rivers, mountains, and the ocean. Tacitus then continues to describe the people themselves as a race little affected by immigration (37) because of their geograp hy. The name Germania came from the first people to pass through the Rhine and defeat the Gauls. The inhabitants took the name Germani in honor of the conquerors and the terror they brought with them.Tacitus givesdescriptions of the Germanis religion, warlike society, home life, government, and the specific Germanic tribes or groups. With regards to religion, the Germani have many immortals. Their most all important(predicate) god is Mercury. The Germani were known to give human sacrifices to appease Mercury at times. Other gods such as Hercules and Mars merely required animal sacrifices. The Germani are a very warlike society. Tacitus describes in detail their national war song to the gods sung before and during battle with a deep throaty roar. In the spoken communication of Tacitus, The Germani have no taste for peace (41). They are a culture of war.This warlike culture effects the home life and government of the Germani. Marriage is an important institution for the Germani an d is highly revered. Tacitus cites that the women are in fact one of the mens greatest motivations for success in war. Though their kings are chosen by courtly birth, they choose leaders for their valor. Neither the leaders nor the kings, however, have absolute power. Tacitus expounds upon all these aspects of Germani society in great detail. To conclude Germania Tacitus describes the specific practices of more than 20 case-by-case nations and tribes within the area of Germania.The first evidence Germania gives of the Germanis high regard for women is apparent through the womens influence on the men during war. The women encouraged the men during war and had a great power to motivate the men. Tacitus explains how the women and children were the dearest possessions of the men and continues to say, to them he looks for his highest praise. The men cope their wounds to their mothers and wives, who are not afraid of counting and examining the blows, and bring food and rise to those fighting (38).The women are taking a very active role in war through caring for the men. The men do not take this for granted, this is their greatest motivation. Tacitus explains more fully the womens ability to motivate the men, Tradition has it that armies wavering and even on the point of collapse have been restored by the steadfast pleas of the women, who bareheaded their breasts and described how close they were to enslavement a fate that the men fear more keenly for their women than for themselves (38).The women had such a strong power to motivate the men that they could restore the strength of a failing army. The Germanis high regard of women is evident by the womens ability to motivate and encourage the men during war. The thoughts and opinions of Germani women were regarded highly giving them a valuable role in society. Tacitus explains, they believe that there resides in women something holy and prophetic, and so do not scorn their advice or disregard their replies (39) .Many societies, especially during this time, believed women to be incapable of intelligent reasoning. The Germani, however, believe women have something holy or prophetic within them. This caused the men to listen to the advice and opinions of the women rather than toss them aside as ignorant. This role of women, possessing something holy and sharing advice, shows a high regard for women in Germanic society. Lastly, the respect and honor shown to women through the Germanic marriage customs show a high regard for women.Tacitus praises the Germanis strict view of marriage. Tacitus describes their marriage customs, They are almost unique among barbarians in being satisfied with one wife each The fortune is brought not by wife to husband, but by husband to wife. Parents and kinsmen attend and approve the gifts, gifts not chosen to please a womans whim or gaily deck a young bride, but oxen, a horse with reins, a shield with spear and sword (43). By each man taking one woman for life the Germani demonstrate a value of women as more than property.The most unique and remarkable custom though regards the helping. In most cultures the dowry is the gifts and inheritance the bride has to offer the groom. With the Germani, however, this is reversed. Instead the man must bring a dowry to offer the bride. The dowry is not made up of frivolous items for the bride to make whoopie but practical items for living. This custom shows the brides worth and honor and demonstrates the Germanis view of women as being valuable and intelligent. The women of Germania are not pushed aside or placed at the bottom of Germanic society.Instead, they motivate the men in war renewing their strength when they are weary. The men value the women enough to place their safety to a higher place their lives in battle. The Germani believe the women to have something holy within them, so the men listen to them and do not disregard there advice. Finally, the men do not trade women as possessions but ho nor them with a dowry and stay true to one woman in marriage. These anthropological insights of Germanic women described in Germania show the Germanic people held women in high regard in their culture and society.

Saturday, May 25, 2019

How Does Participation in Sports Encourage Positive Youth Development? Essay

Many adults argue that playing sports doesnt make a difference in the way teenagers or adolescents behave. Many studies show several affects on chel arns behavior when they are involved in sports. Different characters much(prenominal) as manners, leadership, social skills, and others are proven to be developed over time within participation in sports. I have found 2 articles arguing why kids should participate in sports and how it affects their behavior in a positive way. The first article arguesFirst Article Youth problem behaviors, such(prenominal) as truancy, violence, and substance use, are alarming to parents, teachers and callowness alike. These behaviors disrupt the contemplateing environment and lead to serious social and economic problems. Some experts have argued that earlier than trying to prevent individual problem behaviors, parents, schools and communities should work towards building a youths ability to resist the lure of problem behaviors (Dryfoos, 1990 Werner & Smith, 1992).As youth develop, they need positive settings that offer the opportunity to build these central internal resources (Hawkins & Weiss, 1985). Researchers and teachers have long suggested that extracurricular activity participation can be an important source of positive influence in the lives of youth (Holland & Andre, 1987). This Fact Sheet will explore how youth participation in extracurricular activities can encourage positive youth development.Second Article is putting a child into a emulous sport beneficial for them? Some people believe competitive sports to have a negative impact on children. Its hard on their bodies, they tend to put sports before education, and it puts a great deal of closet on the child to win and if non it can lower the childs self-esteem. Yes, like everything in life, it has its negatives, but its positives outweigh its negatives by a numerous amount. Competitive sports help children not only physically but mentally and emotionally. Sports can have a great impact on a childs life and can help them grow not only as an athlete, but as a person.Growing up playing sports you catch many new and different people, which helps you learn how to adapt and rag to know new people more quickly. Playing competitive sports, you meet people with the like interests and you can develop long lasting friendships. Children learn to participate as a team not just as an individual this will be needed throughout someones life through jobs relationships, and much more. Character and impartiality are associated with competitive sports. These two characteristics are not strengthened through competitive sports, but are revealed in a competition. The hope is that you learn to do the right thing and make the right choices, which is character and integrity at its finest.Competitive athletes are consistently involved in situations where they are challenged. This not only occurs on the competitive field of play but in the practice gym as well. W hen this happens, their level of perseverance and determination will be tested. The hope is that they become stronger within over time (Mango). They also learn discipline, how to set goals and how to achieve those goals.Kids involved in sports are little likes to take drugs or smoke because they realize the impacts that these destructive activities can have upon their performance. Girls who play sports are also less likely to get involved into any sexual activity at a young age. Their hormones are released during sport activity and not just held in so that they feel the need to engage into sexual physical activity at a young age. They are also less likely to get pregnant if their mind is on sports not only because of the hormones put into sports but because they will want to continue their career and not get caught up.

Friday, May 24, 2019

History of Computers

Well, the English dictionary states that it is Also called a processor. An electronic device jut outed to accept data, perform prescribed mathematical and logical operations at high speed, and display the results of these operations (dictionary, 201 1). But, information processing systems atomic number 18 much more than that. Computers atomic number 18 not Just pieces of equipment, they are tools that wee-wee up our everyday lives and greatly serve up and facilitate them they make our lives faster, easier, simpler, and more efficient.They have only been around for a small come up time. They are part of the modern era as around refer to it, and are the fastest growing technology in mans history (History of Computers, 2011). There are legion(predicate) debates going on about which computer was the premier(prenominal) unmatchable to be invented. This question is very difficult to answer if it is not more specific. The earth being that it all depends on what you are looking for in a computer. There are many types of computers, and they rump be arranged in categories.Some examples of categories include, analog computers, hybrid computers, portable computers, desktop computers, war computers, mainframe computers, mini computers, corrupters, and the list goes on and on (Types of Computers, 2011). The list could in addition Include things Like satellites, GAPS systems, and ho use of goods and services security alarms. All these things discount be called computers because they have characteristics of computers, and are processors. For this reason, in that location is no definite answer to the question Which was the first computer ever built? . The question has not been left unanswered, though.The first programmable computer Turing COLOSSUS appeared in the course of instruction 1943, and by many has been named the first computer to exist. It was used to decipher World War II organized messages from Germany (The History of the Computer, 2011). This wa s the main task that computers had at that time. They were used as war computers and were used to encode and decode messages from enemies. As stated above, it was the first programmable computer. This means that in that category, the programmable computer category, It was the first, but It does not mean that It was the first computer ever to be Invented.Others attribute the title of first electronic computer and first computer to MANIAC. This was the brain of Turing Colossus (The History of the Computer, 2011). MANIAC was developed by John W. Macaulay and J. Prosper Cocker at the university of Pennsylvania, and by many is considered the first computer. MANIAC set many records, including the cost, space, and material used to build it. It used an preposterous number of 18,000 vacuum tubes and 1800 square Ft. Of space, to build. First Computers, 2011 MANIAC was a major step in the education of the computer, but two inventions that really spurred on the grammatical construction of co mputers were the Silicon Chip and Transistor. Both made it possible for computers such as MANIAC, to be reduced to a much smaller size, which cost less and was also more efficient and safer. The Transistor was framed by people working at Bell Labs, and the Silicon Chip was Invented by Jack SST. Claim Spiky of Texas Instruments. Colons Chips are still used In our modern portable computers, and they are the reason why we have portable computers since they greatly reduce the size needed for a processor. Amputees like MANIAC smaller, safer, and more affordable. This meant that instead of only government owning computers, now businesses could own computers. The computers were still too big, dangerous, and laborious for home use. The computers were not safe, because like the MANIAC, that had so many parts, it had to be maintained by professionals. These many parts also had to be replaced very often. Because of this, these tasks were extremely time consuming and meant that the computers w ere laboriously slow machines and were not yet efficient. The company that was responsible for many of the first computers was MOM.This company was the unquestioned market leader in selling these large, expensive, error-prone, and very hard to use machines (Mainframes to PCs, 2011). by and by the Silicon Chip came to be, the change from big computers to portable everyday-use computers, was under way. The portable computers started coming out in the early asses (Mainframes to PCs, 2011). The first major company to design computers was IBM but then companies like Apple, Microsoft, and Dandy Radio Shack started producing their own portable computers, which IBM had not yet done.IBM at this time was still not refer in the portable computer business (The History of the Computer, 2011). IBM was still producing government and business owned computers. The two first people to create computer code were Bill Gates and Paul Allen. Their program was called a BASIC program and later Bill Gates created Microsoft which old computer software (Personal Computer History, 2011). IBM was the first, though, to create a PC computer which could add pieces to its architecture (Mainframes to PCs, 2011).Apples Macintosh was the first computer to come out with a GUI (graphical user interface). This meant that it could be programmed by people at home, was easy to use with its interface, and it included a mouse, which meant it was a personal favorite at home for the people, while IBM was well liked by businesses and big corporations because of its programs like Microsoft Word, Excel, Lotus 1-2-3, ND its spreadsheets (Mainframes to PCs, 2011). In 1977, Dandy Radio Shack and Apple had the only machines equipt with disk drives.This meant that their software could be interchange on floppy disks and this made it easier for them, and helped their companies become very successful (Knight Dan, 2001). The portable computer industry continued to evolve and change, but it took a couple decades fo rwards they started producing the kinds of computers we have now. Next, came the evolution of the new portable computers. Just like the big computers MANIAC and UNIVAC, the portable computers had a revolution of their win, where they improved as snap off programs and better devices were created. This revolution is fairly recent, less than a decade ago, up until now.One of the major milestones in technological and computer advancements was the touchstones. Computers called tablet PCs started being produced, and touchstones smart-phones, too. Tablet PCs are open of being written on with a special pen. Now, computer companies are trying to build the smallest, fastest, closely portable computers, and these computers are being called Notebooks. Also, some of the newer computers re equipped with built-in internet, subject matter that anywhere the user is, the computer receives an internet signal and it can connect to the World Wide meshwork (WWW).Apple app store of its own, meaning u sers can download applications ranging from school to games and these paps prices range from free to around $50. Some have even called this a cultural revolution in computer development (Elliptic Antonio, 2011). There are also other computers that can have third-party software downloaded onto them. This means that any person that can create computer software can then share it with a community of people. This is all made possible by the World Wide Web. Computers have drastically changed the way we work, both the qualification and productivity has sky rocketed.Computers are now used for science, calculations, medicine, and also things like D building. Our whole stock exchange market is made up of computers who calculate and then communicate the news to the public. Computers are also frequently used to create plans for buildings, homes, and businesses. They can also help save lives in the medicine and explore fields. They can help prevent illnesses and can also help find outbreaks fr om others and even cover new ones (The Pros and Cons of Technology Today, 2011). Next comes the World Wide Web (WWW), and it makes computers even more useful.The World Wide Web connects the entire world together with an internet network, and many new purposes for computers have arisen thanks to it. First of all, computers are very important for communication. We can now communicate with people on the other side of the world, in only a matter of seconds. This is done by social networks, emails, and instant messaging programs. All our technology has greatly increased our productivity as we can share our findings with others in a horn amount of time. Also, smart-phones have evolved so much that now they are being called portable computers themselves.We can almost do everything on our phones that we can do on our computers, now. This is the reason why many believe that in a few years, computers lead have disappeared and smart-phones and tablets leave replace them. Some even say that in 2011, smart-phones and tablets will take over (Lour Steve, 2011). With all the positives stated above, there are also some side-effects created from computer usage. One example being that some people believe so much on technology hat when it fails them, they are unproductive. Also, computers now decrease the amount of exercise people get.Now, people tend to spend most of their day at work, on the computer ,and then at home in front of their TVs. This has greatly affected, for example, the obesity death rate in the join States. Around 600,000 adults each year die from physical inactivity and this number has been increasing each year (Obesity Levels in America, 2008). This is due to laziness among the people, created by use of technology, and has been an increasing factor in health issues. Many people are not getting enough exercise because they are on their computers too much, and this is one of the major negatives that computers have brought about.Also, it has been proven by ma ny eye doctors that being in front of a computer screen for too long can damage the eye sight. Other health issues have arisen too concerning rays that could be emitted from computers and could be dangerous to our bodies (Hartmann Thomas, 2011). There have been many assumptions made about what will happen to the they will continue to evolve into ways that are at the moment unimaginable, and they ill make our lives more CEO-friendly. That is a major development aright now in computers. Scientists are finding new ways to make houses CEO-friendly and more efficient in the way they work.This is all related to computers, since the houses are equipped with computer processors of their own. Some houses of the future will include automatic heating systems and automatic blinds. For example, they will receive data from a nearby weather mail and then they will apply this to the house so that they can make the house cooler on a hot day and warmer on a cold day. They ill also have houses with refrigerators, for example, that display when they are about to run out of food and what they are running out of.There are lists that go on and on about the development of the future for computers and how they will change the way we think and live. Computers are huge parts of our daily lives and many experts believe that it will stay that way for a long time to come. They believe that the technology will improve and speed up our work and make it more efficient. There are others, though, that believe that computers are making our generations lazier and not as scholarly. This is major debate that is on going about computers and their pros and cons.

Thursday, May 23, 2019

Bal Gangadhar Tilak Essay

Born in a well-cultured Brahim family on July 23, 1856 in Ratangari, Maharashtra, Bal Gangadhar Tilak was a multifacet personality. He is considered to be the Father of Indian Unrest. He was a scholar of Indian history, Sanskrit, mathematics, astronomy and Hinduism.He had imbibed values, cultures and intelligence from his father Gangadhar Ramchandra Tilak who was a Sanskrit scholar and a famed trainer. At the age of 10, Bal Gangadhar went to Pune with his family as his father was transferred. In Pune, he was educated in an Anglo-Vernacular school. After some eld he lost his mother and at the age of 16 his father too he got married to a 10- year-old girl named Satyabhama opus he was studying in Matriculation. In 1877, Tilak completed his studies and go on with studying Law.With an aim to impart teachings ab bug out Indian culture and discipline ideals to Indias youth, Tilak along with Agarkar and Vishnushstry founded the Deccan Education Society. Soon aft(prenominal) that Til ak started ii weeklies, Kesari and Marathi to play up plight of Indians. He also started the solemnisations of Ganapati feast and Shivaji Jayanti to playact pack close together and join the terra firmaalist movement against British.In conflict for citizenrys cause, twice he was sentenced to imprisonment. He launched Swadeshi Movenment and believed that Swaraj is my birth right and I sh altogether crap it. This quote liven upd millions of Indians to join the immunity struggle. With the stopping point of Swaraj, he also make Home Rule fusion. Tilak unendingly traveled across the land to inspire and convince lot to believe in Swaraj and fight for immunity. He was constantly fighting against injustice and whizz sad daylight on August 1, 1920, he died.Bal Gangadhar Tilak was one of the prime architects of modern India and is still living in the police wagon of millions of India.Bal Gangadhar Tilak, a man of an indomitable energy and a new vision, was natural in Ma harashtra in 1856, of the caste of Chitpavan Brahmins, who had witnessd over Shivajis empire. He was innate(p) thirty-eight years later on the final British conquest of Maratha power. He was a scholar of the offshoot rank, educator, journalist and outset among the drawing cards of new India. Tilak wise(p) of the values of Bharatdharma as a child in his home at Ratnagiri. His father was an educator and he carefully tutored the boy in Sanskrit and Mathematics, and his mother helped to play his crocked character and to teach him the values of his definitive heritage. From both parents he learned a healthy veneration for aspectual values, and he learned that he shared the history of the Marathas, that he was heir to a glorious martial tradition.His religious or spiritual orientation, the product of his familys devoutness, was apparent in his posterior writings, as when he wrote, The greatest virtue of man is to be filled with wonder and devotion by anything in the animate and inanimate creation that suggests organic divinity.1 He also made continuous reference to the great Shivaji and the history of his Maratha people, the fiery tradition of their independence, their war against the Mogul Empire to restore Swaraj and to save the Dharma. The Maratha people had non forgotten that they had been free, that Swaraj had been their birth-right. From his childhood, he inherited a vision of a new India arising, firmly based on the spirit and traditions of her finish and her past.Tilak had an English education, just he was far less de depicted objectised than most students of his generation, for he specialized in Mathematics and Sanskrit, and, if anything, his education brought him closer to the sources of his heritage. When he studied law, he concentrated on classical Indian Law, reading nearly alone in all the great books of law and legal commentaries in Sanskrit. His study of Sanskrit was a life-long occupation and he was recognize as one of Indias leadi ng Sanskrit scholars. Relying upon his k instantaneouslyledge of this ancient language and his mathematical training, he wrote Orion, Studies in the Antiquity of the Vedas, in which he explored the thesis that the Rig Veda was placid as early as 4500 B. C., basing his evidence on astronomical calculations from the Sanskrit texts.This track downgained him recognition in the horse opera world for his scholarship in Oriental studies. His atomic number 16 great book was again on the Vedas, The Arctic Home of the Vedas, in which, relying upon astronomical and geological data, he argued that the Aryans probably originally lived in the far Yankee reaches of the Asiatic continent. This book is credited as being one of the most original and unusual works in Sanskrit scholarship. The Vedic Chronology was a posthumously publish volume of his nones and to a greater extentover researches. His greatest work was the Gita-Rahasya, a philosophical inquiry into the secret of the teaching of t he Gita, the holiest book of Aryadharma. In this volume he reinterpreted the Gita in its classical hotshot, restoring the proper emphasis to the philosophical system of action, Karma-Yoga, and his is considered one of the outstanding studies of the Gita in modern Indian literature.The Gita-Rahasya as sure enoughd Tilaks place among the greatest of Indias scholars and philosophers. His classical studies enabled him to recapture the spirit of Indias classical philosophy of life. In his heart of hearts he always remained a humble student of Indias greatness. Even after he had become the foremost policy-making leader of India, he often said that he wished he could devote his life to teaching Mathematics, and pursuing his pedantic researches into the apprehension of Indias ancient civilization.Soon after the completion of his university education, Tilak embarked upon his mission in life. As he was deeply interested in education and universal service from his young age, he resolved to dedicate his life to the cause of reorientation of Indian education and drastic societal and policy-making reforms. In these ventures he was united by his best friends, G. G. Agarkar and Chiplunkar. All of them wanted, as N. C. Kelkar has written, the nation to know itself and its past glories, so that it may have.confidence in its own strength, and capa urban center to correct itself wisely and well to the new surroundings, without losing its individuality. 2 Hence, Tilak, assisted by his friends, started the New English School in 1880.The institution was such an immediate victor that they founded the Deccan Education Society in Poona, and the next year started the famous Fergusson College. Simultaneously, they began editing and publishing two newspapers, the Kesari, a Marathi-language Weekly, and The Mahratta, its English-language counterpart. All these young men dedicated themselves, their lives and theirfortunes to popular education by dint of their schools and thr ough with(predicate) their newspapers. merely concisely a sharp difference arose between Tilak and his friends over the question of complaisant reform. As a result, Tilak could non remain for long associated with the Deccan Education Society, and he, ultimately parted with his co-workers. It was finally decided at the end of 1890 that Tilak should purchase the Kesari and The Mahratta and devote himself to journalism, while Agarkar and other tender workers would have a free hand in the Deccan Education Society.As an editor, Tilak was unsurpassed. The Kesari and The Mahratta, under his guidance, were always tremendously influential and came to be financially successful. His sincerity and unflinching sense of dedication led him to champion the causes of his people against any and all who would be unjust, autocratic or opportunistic. As editor of the Kesari, Tilak became the awakener of India, the Lion of Maharashtra, the most influential Indian newspaper editor of his day. It was a s editor that Tilak began his three great battlesagainst the westboundizing social reformers, against the inert spirit of orthodoxy, and against the British Raj. It was as editor that he became a leader of the new military strengths in the Indian field of study carnal knowledge and the Indian nation.Tilaks first reaction was to the Western civilizations system of values. He rejected the ideology of those intellectuals who based their programme of social and political action almost entirely on the philosophy of life of nineteenth century Europe. These intellectuals were truly more(prenominal) the products of Western civilization than Indian. Tilak, unlike them, was not prepared to reject Indias own philosophy of life in order to imitate the philosophy of the British. He recognised that the social order in India collected a drastic reform, but instead of judging Indian social practices by the standards of the West, he interpreted them and looked for their reform from Indian stan dards. Aurobindo Ghose exemplified this new approach in writing, Change of forms there may and will be, but the novel formation essential be a new self-expression, a self-creation developed from within it must(prenominal) becharacteristic of the spirit and not servilely borrowed from the embodiments of an alien nature.3 Tilak knew that there must be qualify, but also he knew that a philosophy must guide the redo of India, and that the crucial question for Indias future was whether that guide, that philosophy, would be Western or Indian in inspiration, He wrote, It is difficult to see the way in darkness without light or in a thick hobo camp without a guide. And he rejected the rationalism and scepticism of Western philosophy, when he remarked that mere common sense without trustingness in morality is of no avail in searching for the truth. In the era of the religious and philosophical renaissance of Bharatdharma, Tilak sought the guidance of Indias own philosophy. Undoubtedly , his initial causality was not to rediscover a theory of social and political action but rather to find a satisfying personal philosophy of life. In his private life, he attempted to rediscover and reapply the Indian philosophy of life. And his achievements in private and public life gave him a basis for building up a new theory of political action, obligation and ordering.His first task was to look behind the shrivel up forms of religious orthodoxy and custom, to find the values that had built the Indian civilization. Tilak recognised that the edifice of Hindu religion was not based on a fragile ground like custom. Had it been so, it would have been levelled to the ground very long ago. It has lasted so long because it is founded on everlasting Truth, and eternal and pure doctrines relating to the Supreme Being. 4 This truth was not recognised by the Westernized intellectuals, in their coercion with the remaking of India distributeing to their own image. But, on the contrary, Tilak started with a combine in the spiritual use of goods and services of human life, which the ancient Indian philosophy taught. And he regarded spiritual respectable as the basis of social good. He wrote The structure of faith collapses with and the collapse of faith in the existence of the soul. The doctrine of soul-lessness removed the need for faith.But when faith thus ceased to be an organic force binding society together, society was bound to be disrupted and individuals living in a community were sure to find their own different paths to happiness. The ties which bind society in one harmonious organization would be snapped, and no other binding principle would dart their place. Moral ties would loosen, and people would fall fromgood moral standards.5 His personal life was based on this structure of faith and the moral purposefulness provided by this metrical foot remained with him throughout his life. No creed that doubted the existence of the soul or the spiritual pur pose of human life could inspire Tilak or his people thus the rediscovery of faith as the organic binding force was the first principle in his emerging philosophy.From the idea of spiritual rediscovery Tilak, like Aurobindo Ghose and others, developed a personal philosophy of life, firmly based on the knowledge that the individual and the Supreme Soul are one, and that the ultimate goal of the soul is liberation. He explored the wisdom of the Real and the relative worlds, the entailing of creation, and the moral working out of the cosmic evolution towards liberation. From this foundation he understood the purpose of life, to live in accord with dharma, the integrating principle of the cosmic order. As Aurobindo Ghose wrote of the Indian philosophy of life, The idea of dharma is, next to the idea of the Infinite, its major chord dharma, next to spirit, is its foundation of life.6 Once these principles were accepted, Western rationalism and scepticism, materialism and utilitarianism could hold little appeal. It was from this basic understanding that he began his criticism of the Westernizers who would destroy this wisdom and these values. It taught them to love and respect, not the forms of atrophied orthodoxy, but rather the spirit of the total Indian philosophy, the way of life and wisdom of life of the Indian civilization.Indias civilization and her history provided Tilak the new appreciation for his theory of social and political action. He felt that there was no reason for India to feel ashamed of her civilization when campared with the West. On the contrary, India should feel great pride. Indian values were different from but not inferior to Western values. The Westernized intellectuals, who abhorred Indias value system and who wanted to change and remake India in an alien faith, were rather misuse, for as Tilak inspireed them, How can a man be proud of the greatness of his own nation if he feels no pride in his own religion? It was Bharatdharma that provided an understanding of the moral purposefulness of the universe, which is the necessary basis of a philosophyof life, and it provided them with a guide to concrete action in personal, social and political matters.It was with this view and this inspiration that Tilak and other genuine ultranationalistics began their battles for the creation of a new India. Relying on a realistic appraisal of the world as Tilak found it, he commit astir(predicate) not to remake India in the image of an alien system of values, but to renovate India on the foundations of her own greatness. From an Indian philosophy of life he began to construct an Indian philosophy of social reform and of politics that was to become the political theory of the Indian Independence apparent motion.Tilak believed in Aryadharma, but he was neer a blind follower of orthodoxy. He did not ignore the obvious evils of the atrophied social system which were repellent to the social reformers and instigated them to take action. But he became the foremost of those in India who opposed the extremist measures of these social reformers. But the very fact that he was educated and that he refrained from joining the reformers indicted him as a protector of orthodoxy in the eyes of the extremists. He was condemned by the extremists as a reactionary, as the spokesman for backwardness. Nothing could be farther from the truth. He earnestly hoped to see of the evils of the Indian social system removed, the entire system reformed, and to this end he brought forward his own concrete proposals for improving social conditions.He was a staunch advocate of pass off. At the same time, he relentlessly fought against the grandiose schemes of the Westernizing reformers. sort of of schemes he wanted concrete programmes for the he alleviation of real and pressing needs of the people. His reform work was direct, as in the case of the famine relief programme, the textile workers assistance, the plague prevention work. T ilak was not an arm-chair reformer he was a worker with and for the people.His objection to the social reformism of men like Mr. Justice Ranade and his disciple, Gopal Krishna Gokhale, Professor Bhandarkar, Byramji Malbari, Agarkar and the others, was two fold. First, without a full appreciation of the values that had been preserved and transmitted by the social system,these men were free to discard virtually everything, to remake India almost totally in the image of the West, and to base Indian social forms on the values they had learned from their Western education. To Tilak, it was folly, it was criminal, to censor everything created by Indias civilization because Indian values and Indian religion did not coincide with the nineteenth century European notions of materialism, rationalism and utilitarianism. He knew their obsession was contrary to common sense and good practice. He once wrote .a number of our educated men began to accept uncritically the materialistic doctrines of the Westerners. Thus we have the laughable situation of the new generation making on their head words a carbon copy of the gross materialism of the West. 7And he went on to remind the social reformers that our take downfall is due not to Hindu religion but to the fact that we have absolutely forsaken religion. Second, since the reformers could not inspire mass popular support for their imitative social reform programme, they sought to lend oneself reform through administrative fiat, to rely upon the coercive power of the state, the alien state of the British rule, to effect social change. From Tilaks view exhibit, to remake India in the image of the West would mean to destroy her greatness and to use the force of an alien rule to gossip any kind of reform would be to make that reform itself immoral.Reforms, to Tilaks mind, must grow from within the people. Since he accepted this proposition as true, it logically followed that attempts to coerce the community to accept them were absurd. Reform, according to him, would have to be based upon the value system of the people and not on the values taught to the Westernized few in an alien system of education. The answer lay, he believed, in popular education which must be initiated with an understanding of the classical values and must proceed to recreate the vitality of those values in the forms of social order. Since the classical values were thoroughly intermixed with popular religion, he believed that religious education will first and foremost fetter our attention.In this way a new spirit will be born in India. India need not copy from some other civilization when the can rely on the spirit of her past greatness. As D. V. Athalye has written The difference was this, that while Ranade wasprepared, if convenient, to coquette with religious sanction to social order, Tilak insisted that there should be no divorce between the two. 8 proceeded to take action in accordance with his conviction.Because he wanted ge nuine reform and not sincere imitation of Western life and manners, and because he believed that such reform must come from the people themselves and not from a contradictory government, Tilak was led to advocate two causes which were to become his lifes work. First, he fought to reawaken India to her past and to base her future greatness on her past glories. Second, knowing well that real progress can only be made by a self-governing people, knowing that moral progress can only be made through moral and republican decisions, knowing, therefore, that Swaraj or self-rule was the prerequisite of real social, political, economic, cultural and spiritual progress, Tilak began to think in terms of the restoration of Swaraj. The social reformers were prepared to criticise almost everything Indian, to imitate the West in the name of improvement, and to rely upon the power of a foreign government to bring about this improvement.They were convinced that only by social reform would they ea rn political reform that, therefore, social reform must precede political reform. Tilak argued just the contrary way, that political reform must precede social reform for it is only popular self-government that is moral government, that it is only moral government that can create moral social change and, therefore, self-rule is necessary, and the first object which must be pursued is the change of the people to their heritage of self-rule.Tilaks approach being more realistic and founded on solid moral values, he could perceive more clearly the root causes of the Indian social evils than did his social reform opponents. He felt that it was not exclusively the forms and practices of Indian society which had to be changed if meaningful social reforms were to be brought about. He sensed that abusive social practices were the direct outgrowth of the spirit of orthodoxy which filled the forms of social order and inertly resisted change. This spirit had resulted from a thousand years of instability, defeat, foreign overlordship, defensiveness and inflexibility. Therefore, effective reform, Tilak believed, must ultimately depend upon a reawakening of the true, vital,life-affirming spirit of the Indian people and civilization.Instead of criticising social form as the great evil, he began his battle with the atrophied spirit of orthodoxy while still engaged in his battle with the Westernized reformers. He wrote ..just as old and orthodox opinions (and their holders the Pandits etc.,) are one-sided, so the new English educated reformers are also and dogmatic. The old Sastries and Pandits do not know the new draw whereas the newly educated class of reformers are ignorant of the traditions and the traditional philosophy of Hinduism. Therefore, a proper knowledge of the old traditions and philosophies must be imparted to the newly educated classes, and the Pandits and Sastries must be given information about the newly changed and changing circumstances. 9His battle was not characterized by abhorrence for the old spirit because he understood it and the role it had played. The spirit was locked up in forms, rituals, and customs, that had become virtually dead things. The orthodox spirit had served its purpose because it has transmitted classical values to a new generation who could understand them and bring about the necessary rebirth and reapplication of those values.The degraded aspects of the spirit of orthodoxy were lethargy, indolence, exclusiveness and inaction. They had fed on disunity and divisiveness, born of defensiveness and rigidity, and from this had arisen casteism in all its worst manifestations, defeatism and fatalism, the loss of the ideal of harmonious social cooperation, of courage and of self-respectin a word, the dynamics of the classical philosophy of life had been perverted into negation and passivity. This spirit, Tilak believed, was insidious to Indias progress, and it was with this spirit that he did battle. Atrophied orth odoxy had no religious justification. Its spirit was in part the perversion and negation of the world and of the classical concept of the fulfilment of the purpose of life, the union of man with his Creator.But Tilak also hitd that mere philosophical disputation was not enough for the re-awakening of India, and it required change in the hearts of people and not, as the reformers believed, change in the forms of institutions. As an editor who had always dedicated himself to populareducation, he first reached the people. As his chief colleague, N. C. Kelkar, wrote, Through his paper, the Kesari, he exercised an grand influence over the people, and it is this influence that is mainly responsible for the infusion of a new spirit among the people. 10 He was a sincere, forceful speaker, and he taught from both the classroom and the public platform his new message of awakening India. Perhaps, the most effective way in which he reached the people was through the celebration of national f estivals. He was instrumental in popularizing two great festivals, one to Ganapati, the Hindu deity of learning and propitiousness, and the other, a festival to revive the memory and halo of Shivaji, the liberator of Maharashtra, and the restorer of Swaraj through his fight with the Mogul Empire. He especially emphasised the dynamic spirit of Shivaji.He wrote, It is the spirit which actuated Shivaji in his doings that is held by as the proper ideal to be kept constantly in the view of the rising generation. To keep this spirit in constant view, Tilak worked ceaselessly to reach the people and to educate them through the festivals. Throughout Maharashtra, he carried his doctrine, he waged his battle. Education through religion and history, through the association in the popular mind with gods and heroes, through recreating an appreciation of the heritage of the past as a guide to the futurethis was the way he conducted his battle. He soon became the first articulate spokesman for t he no-longer silent, tradition-directed, masses of India. He became the defender and the awakener of Indias philosophy of life.He taught first the dharma of action. This philosophy of action he drew from the Gita. He reminded the people that India had not become a great nation through negativism and indolence, but rather through a dynamic willingness to meet the problems of the day and to solve them morally. This was the greatest need of the present day. He often said such things as, No one can expect Providence to protect one who sits with folded arms and throws his burden on others. god does not help the indolent. You must be doing all that you can to lift yourself up, and then only you may rely on the Almighty to help you. 11Along with the dharma of action, Tilak taught the dharma of unity to thepeople of India. The unity of India, the unity of the Indian civilization, is Bharatdharma, the spiritually-based and spiritually-dedicated way of life. The spirit of orthodoxy had done injustice to that way of life. It had compartmentalised society, it had placed men in segregated and exclusive caste communities that were inimical to the feeling of common heritage and common cause. The true spirit of Varnashrama-dharma was harmony and cooperation and unity, and this spirit Tilak sought to reawaken through religious education. He wrote, It is possible to unite the followers of Hinduism by the revival and growth of the Hindu religion, for the Hindu religion does not lie in caste, eating and drinking.The Ganapati and Shivaji festivals served the purpose of bringing people together. People who worship a common deity, people who recognise a common historical tradition will, in his mind, be able to stand together, to overcome the disunity of social form and to work together for the common good. Tilak envisaged a unity of all the people of India, joined among themselves and united with their traditions, united to face the future by the common ideals they held. In this wa y, through common, united effort, social evils could be corrected by the people themselves, and, moreover, the spirit of national revival, the restoration of national self-respect, essential for gaining self-rule, depended upon the restoration of national unity and mutual respect.Thus through his messages of action and unity and as editor of the Kesari and The Mahratta, Tilak became the acknowledge awakener of India. As editor of his newspapers, he also became active in political affairs. After he left the Deccan Education Society in 1889, he joined the Indian National sexual congress, hoping that it would be instrumental in further uniting the nation and in securing political reforms. He held a post in the social intercourse as early as 1892, as secretary of the Bombay Provincial Conference. At the same time, he actively participated in public affairs, holding public might on several occasions. In 1894, he was elected a Fellow of the Bombay University, and next year he held a p ost in the Poona Municipality. For two years he was a member of the Bombay Legislative Council, but, he called the completely circumscribed powers and the work of this body a huge joke.He did not strain public office because he desired a political or governmental career but rather because it was one means, among several, which he chose to utilize to further the causes in which he strongly believed. But he soon realized that holding public office was one of the least effective ways of promoting his ends, and, more important, he Soon realized public office under the alien raj was self-defeating. About this time he also began to become disillusioned with the programme and policies of the Moderate-dominated Congress. His fighting spirit was antagonised by the predominant Congress attitude of pleading for reform and passing mild resolutions of protest against the abuses of the administration. The Congress was not coming to grips with the real problems of the people. In 1896, he publicly announced his dis turn backment with the policies of the Congress in writing, For the last twelve years we have been shouting hoarse, desiring that the government should hear us.But our shouting has no more affected the government than the sound of a gnat. Our rulers disbelieve our statements, or profess to do so. Let us now try to force our grievances into their ears by strong constitutional means. We must give the best political education possible to the ignorant villagers. We must meet them on terms of equality, teach them their rights and show how to fight constitutionally. Then only will the government realize that to despise the Congress is to despise the Indian Nation. Then only will the efforts of the Congress leaders be crowned with success. Such a work will require a large body of able and single-minded workers, to whom politics would not mean some holiday recreation but an every-day duty to be performed with the strictest regularity and utmost capacity. 12As he had relie d on democratic social action through religious education, Tilak now relied on political education to rally the people behind the cause of political reform. He, therefore, began, through the pages of the Kesari and through an brass instrument of volunteer famine relief workers, to inform the poverty stricken peasants of their legal rights. He urged the people to protest against governmental inaction. He sent out volunteers to collect detailed information on the devastation in rural areas which he then forwarded to the government to support his case. He printed and distributed a leaflet explaining the provisions of the famine Relief Code to the peopleand urged them to take their case to the government. His efforts informed and aroused the people and alienated the bureaucracy. On the heels of the famine Poona was stricken by an epidemic of plague. The city was in a panic. Tragically, many of the educated, many of the leading social reformers, fled the city Tilak did not.He offered h is services to the government and went through the plague infested districts of the city with the Government sanitisation Teams. He opened and managed a hospital for plague victims when government facilities proved inadequate. He established a free kitchen, and did everything within his power to alleviate the sad condition of the people. If social reform meant anything, it meant tireless work on behalf of the people in the time of their greatest need. His famine and plague work marked Tilak as the greatest social reformer and national hero of the region. He was acclaimed the Lokmanya, the honoured and respected of the people.The British bureaucracy and the Anglo-Indian press recognised that Tilak was an emerging leader of the people and of a new spirit in India. Those who lacked foresight began to fear him. When, in the tense atmosphere of famine and plague-racked Poona, a young man assassinated Rand, the British official in charge of plague relief, many of those who feared him w ere quick to blame Tilak for the devastation, although he had no knowledge of the incident. Nevertheless, he was convicted and sentenced to two years imprisonment. This was not to be Tilaks last imprisonment. For two decades he was persecuted by the British Indian Government because they saw in him the greatest challenge to their rule over the Indian Empire.But Tilak was not an ordinary man who could be cowed down by such threats and persecutions. He remained undaunted throughout. He had fought against injustice, he had argued against the placating policies of the Moderates, and he now began to put forward a positive political programme centred round the concept of Swaraj, self-rule for India. As early as 1895, he had begun to preach the requirement for Swaraj. He came to realize that self-rule must precede meaningful social reform, that the only enduring basis for national unity and national self-respect must be national self-rule, In 1895, he had reminded the people that Shivaji had recreated Swaraj as the necessaryfoundation of social and political freedom and progress and morality.His historical and philosophic phase of reference is clearly set out in his writing, One who is a wee bit introduced to history knows what is Swarajya (peoples own government) and Swadharma (peoples own religion), knows the queer qualities that are needed for the founder to establish Swarajya and Swadharma when both of them are in a state of ruin for hundreds of years, knows the valour, courage, guts and brains of Shivaji Maharaj by the dint of which he saved the all in all nation from bitter ruin. 13His insistence on Swaraj was completely consistent with his personal, social and political philosophy. He approached all issues as a realist. He had the example of his own Maharashtrian history and the categorical imperative of his nations philosophy. As Aurobindo Ghose has written, To found the greatness of the future on the greatness of the past, to infuse Indian politics with Indian religious fervour and spirituality, are the indispensable conditions for a great and powerful political awakening in India. Others, writers, thinkers, spiritual leaders, had seen this truth. Mr. Tilak was the first to bring it into the actual field of practical politics.14Tilak examined the political problems of his day in the light of the God-given Inspiration of Indias civilization. And with the urgency of the situation arising out of the partition of Bengal and the need for an effective programme of political action, he joined the group of the Nationalists and presented a programme and a line of action to the nation.The Nationalists initiated mass political education in terms understandable to the people. Tilak sounded the keynote in saying, To spread our dharma in our people is one of the aspects of the national form of our religion, because, in his opinion, Politics cannot be divide from religion. Exactly the same opinion was expressed later on by Mahatma Gandhi. The r eason for political education and political action was not merely the injustice of foreign rule, not merely the arbitrary variance of Bengal. Self-rule was a moral necessity, the achievement of self-rule was the dharma of all self-respecting men. As he later wrote in the Gita-rahasya, Theblessed Lord had to show the importance and the necessity of performing at all costs the duties enjoined by ones dharma while life lasts.And, for Tilak and the Nationalists, Swaraj is our dharma. Political action would alone accomplish the national dharma. In order that India solve her own destiny, the first essential, as in the case of the awakening of India, was the call for action, for a new spirit of courage and self-sacrifice. solo a pride in history and the values of Indias own civilization could inspire men to the task ahead. Tilak movingly wrote, To succeed in any business with full self-control and determination, does not generally happen in spite of our valour, unless a firm conviction i s engendered in our minds, that we are doing good work and God is helping us and that the religious instinct and the blessings of the saints are at our back.15 It was with this firm conviction that Tilak and the Nationalists set out to arouse the nation to political action for the creation of its own destiny.Tilak and the Nationalists presented the nation with a three-fold programme for effective, practical, political action. The three principles were boycott, Swadeshi and national education. Originally, they were designed for use in Bengal, as the most effective way to bring the British administrators to their senses over the issue of the partition. But it was soon decided, however, that the entire nation could well cooperate with Bengal in following this threefold programme and thus increase tremendously the pressure on the British. And it was further taught that the great wrong, the significant evil, was not alone that an alien raj had partitioned the province of Bengal, but actu ally that Bengal was only a symbol, that an alien raj ruled autocratically over the whole nation of India, and that it was to alleviate this wrong that the programme was to be employed. ostracise initially involved the refusal of the people to purchase British-manufactured goods. It was started as a measure designed to bring economic pressure on the British business interests both in India and abroad. If British business could be moved, then the business could be counted on to move the British raj. But soon the boycott movement took on far more significant aspects than merely economic pressure. The Nationalists saw that the whole superstructure of the British Indian administration, thatthe British system of rule over India, was based upon the willing, or at least unthinking, cooperation of the Indian people. Tilak was one of the first to discern this, and he realized that boycott could be expanded to the point of jeopardizing the foundation of the whole British administrative machin ery in India.In a speech at Poona, as early as 1902, he urged, You must realize that you are a great factor in the power with which the administration in India is conducted. You are yourselves the useful lubricants which enable the gigantic machinery to work so smoothly. though downtrodden and neglected, you must be conscious of your power of making the administration impossible if you but choose to make it so. It is you who manage the railroad and the telegraph, it is you who make settlements and collect revenues, it is in fact you who do everything for the administration though in a subordinate capacity. You must consider whether you cannot turn your hand to better use for your nation than dig on in this fashion.Boycott gradually moved from the economic into the political sphere it moved from the arena of Bengal to all-India. Boycott as an all-India political weapon was the first principle of the programme of Tilak and the Nationalist leaders. Boycott fore-shadowed non-cooperatio n.Swadeshi initially began as a primary economic counterpart to the programme of economic boycott. Swadeshi meant self-help, to rely upon Indian-made goods rather than to patronage the retail outlets of the manufactured produce of Birmingham and Manchester. Beginning in Bengal, bonfires of European clothing lit the night sky, and the people turned to local Indian production of Swadeshi goods. Swadeshi was the first great impetus to industrial development in India.Local Indian production was given the stimulus for its natural growth. But like boycott, Swadeshi soon came to mean a great deal more than simple economic self-sufficiency. If there could be self-help in the economic sphere, then there most certainly could be self-help in all spheres of life. The dharma of action had taught self-respect and self-reliance, and Swadeshi extended self-reliance to self-help in all things. Swadeshi was a tangible way in which to demonstrate the new spirit, Tilak and the Nationalists had been te aching the people.The Swadeshi movement quickly became a movement of national regeneration. Swadeshi was a practical application of love of country. As Tilak said, To recognise the land of the Aryans as mother-earth is the Swadeshi movement. It was an economic, political and spiritual weapon. Swadeshi was Vande Mataram in action.The third element in the threefold programme for effective political action was national education. Tilak had long before realized that the Western education started by Lord Macaulay and pursued in all the Government-supported schools was ruinous to the future health and well-being of the nation. The younger generations were being educated away from not only their families and the great majority of the Indian people, but also away from the value system of Indias civilization. Government-supported Western education uprooted the youths from their ties to the past and made them Indians in name only.Hence such a system of Western education was repulsive to Tilak and the Nationalists. They pleaded for the establishment of national schools and colleges throughout the country to provide inexpensive and solid education emphasising the new spirit of self-help and self-reliance which young people could not expect to receive in the Government-supported institutions. And national education became an integral part of the nationalist programme for the India of the twentieth century.This threefold programme of boycott, Swadehsi and national education was presented to the country by Tilak and the Nationalists and was also presented to the Indian National Congress for its approval and adoption. The programme began mainly as an economic weapon but quickly its political importance was realized and became predominant. The impetus behind the programme was initially a reaction to the partitioning of Bengal, but it soon developed an all-India momentum. The first reason for its use was to induce the government to reunify Bengal, but it soon became a program me for national reawakening and national liberationSwaraj. Thus, an economic programme became a political programme a locally centred agitation became a national issue the cause of altering a specific British policy evolved into the cause of gaining Indias self-determination.Swaraj became the reason and justification for the entire programme and movement led by Tilak and the Nationalists. Tilak realized that Swaraj, the goal of all efforts, was a moral national necessity. He held that the attainment of Swaraj would be a great victory for Indian nationalism. He gave to Indians the mantra Swaraj is the birth-right of Indians (at the Lucknow Congress of 1916). He delineate Swaraj as peoples rule instead of that of bureaucracy. This was the essence of Tilaks argument with the social reformers when they sought to have the British Government legislate and enforce social reform measures. Tilak held that unless the people supported the reforms, in effect, unless the people exercised self-r ule to legislate and enforce the reforms, the reforms were not only meaningless but also monarchical and without moral significance.And for pushing his ideal of Swaraj forward, he started Home Rule Leagues in 1916 with the cooperation of Mrs. Annie Besant, which soon became so popular that the Government had to adopt severe repressive measures. But he went on undeterred with the propaganda of Home Rule throughout the country. He intended that a bill should be introduced in the British Parliament for Indian Home Rule, by the good offices of the Labour leaders, although he could not be successful in the attempt. However, the fact that Tilak began his Home Rule agitation in the year 1916 is an eloquent testimony to his keen perception of political realities.Tilak contemplated a federal type of political structure under Swaraj. He referred to the example of the American Congress and said that the Government of India should keep in its hands similar powers to exercise them through an im partial council. Although in his speeches and writings Tilak mostly stated that Swaraj did not demand the negation and severance of ultimate British sovereignty, we have every reason to believe that in his heart of hearts he always wanted complete independence. He once said that there could be no such thing as partial Swaraj. Self-rule under Dharmarajya either existed fully or did not exist at all. Partial Swaraj was a contradiction in terms.Only the Westernized few who could not understand this could talk in such contradictory terms, could agree to settle for administrative reforms, could not see that Swaraj is Indias birth-right. Through Swaraj, the revolutionary change in the theory of government, andthrough Swaraj alone, could the destiny of India be fulfilled This is Tilaks real meaning when he wrote, Swaraj is our dharma. Before the people of the nation he set this goal. Next he set about to make it a political reality, to implement the programme to bring about the goal.For t he correct implementation of his programme, Tilak urged the method of non-violent passive resistance. Here it must be made clear that many foreign critics regard Tilak as a revolutionary. Chirol, 16 John S. Hoyland17, and several others, think that Tilak believed in armed revolution, that he was responsible for many political despatchs and that his speeches and articles contained a under-the-table threat of mutiny. But it is not true. Undoubtedly, he supported the action of Shivaji in killing Afzal Khan. He appreciated the daring and skill of Chafekar, as also the chauvinistic fervour of the Bengal revolutionaries. But, as a moralist he put the highest premium on the purification of intentions. The external action could never be regarded as the measure of moral worth. Hence if Arjuna or Shivaji or any other ardent patriot did commit or would commit some violent action, being goaded by higher altruistic motives, Tilak would not condemn such persons. But in spite of his metaphysica l defence of altruistic violence, Tilak never preached political murder nor did he ever incite anybody to commit murder as a political means.A realist in politics though he was, he never taught the omnicompetence of force as Machiavelli or Treitschke did. His realism taught him to act in the political universe in such a way, that his opponents could not take advantage of him. Only by passive resistance and democratic means, he taught, could the united action of the people prove powerful enough to bring about the non-violent revolution that was Swaraj. Boycott and Swadeshi were, in effect, the precursors of the later non-cooperation movement. The passive resistance taught by him and the Nationalists was the precursor to non-violent civil disobedience.Tilak clearly foresaw that violence would be wasteful, and that it would ultimately be ineffectual. Being a realist, he recognised that the military strength of the Government is enormous and a single machinegun showering hundreds of bul lets per minute will quite suffice for our largest public meetings.18 Action must be direct, but, realistically appraising the power of the Government, he urged that it be passive as well. He continuallytaught, As our fight is going to be constitutional and legal, our death also must, as of necessity, be constitutional and legal. We have not to use any violence. 19Thus Tilaks method of action was democratic and constitutional. He had stirred the popular imagination and taught the people the necessity for united action. He had constructed a practical programme for the achievement of his political objective. He had defined for all time the purpose of the Indian movement for self-ruleSwarajand he had begun to develop the techniques that would be used in the popular movement to realize that goal effectively.Tilak left a monumental legacy to the independence movement. Gandhiji and those who came after Tilak could build upon the work and the victories which he had won. In his battles agai nst orthodoxy, lethargy and bureaucracy he was more often than not successful. The independence movement, largely through his work, had been victorious, over stagnation, the spirit of orthodoxy that was negative, that compartmentalised rather than unified, and that could not rise to accept the challenges of the twentieth century. Tilak freed the nation from lethargy and stagnation, and in awakening the people, inspired them with a previse of awakening India, an India united, strong and capable of action, self-reliant and on the road to victory.1 Kesari, june 1, 1897.2 N. C. Kelkar, Pleasures and Privileges of the Pen, BK. I, p. 121. 3 A. Ghose, The Foundations of Indian Culture, pp. 89.4 S. V. Bapat (ed.), Gleanings from Tilaks Writings and Speeches, p. 346. 5 Kesari, Spt. 19, 1905.6 A. Ghose, The foundations of Indian Culture, p 63.7 Kesari, September 19,1905.8 D. V. Athalye, The Life of Lokamanya Tilak, p. 54.9 Kesari, Jan 21, 1904.10 N. C. Kelkar, Landmarks in Lokamanya Life, p . 10.11 B. G. Tilak, His Writings and Speeches, p. 277.12 Kesari, January 12, 1896.13 Kesari, July 2, 1895.14 A. Ghose, in Introductory Appreciation to Bal Gangadhar Tilak, His Writings and Speeches, p. 7. 15 Gleanings from Tilaks Writings and Speeches, p. 121.16 V. Chirol, India, pp. 121-22.17 John S. Hoyland, Gokhale, pp. 24-25.18 B. G. Tilak, His Writings and Speeches, p. 64 and 69.19 Ibid., p. 229-30. rumpIndependence Day Speech in English EssayA very happy Independence day to my honorable Chief Guest, my respectable teachers & parents and all my lovely brothers and sisters. As You all Know Today we have gathered here for celebrating the 68th Independence day of our country. The day when India got freedom against the British Rule after so many years of struggle. On this day we pay tribute to our great freedom fighters like Mahatma Gandhi, Pt. Jawahar Lal Nehru, Bal Gangadhar Tilak, Sarojini Naidu and many others who sacrificed their lives for the freedom of our country. It is o n this day in 1947 that Pt. Jawaharlal Nehru addressed the constituent assembly at the Parliament, delivering his famed, eloquent speech, Tryst with Destiny announcing Indias freedom at midnight. This announcement brought about a rise in spirits all over the country, for India was finally realizing a dream to be a free nation, free from oppression and domination under the British rule. It was a historic day as India finally shook off the shackles of British Rule and became free. It was a night of celebration all over the country.This year in 2014, India will complete 67 years of Independence from the colonial Rule and will celebrate its 68th Independence day. This day is started with Flag Hoisting ceremonies, Parades and whole day different types of cultural programs & events are organized in India in schools, colleges and offices. The President and PM of India give messages to the country . After hoisti the National Flag at the crimson fort, the PM give a speech on some past achie vements, some moral issues of present time and calls for thefurther developments. The PM also salutes and mean to the oblation of the legender patriots of our country in his speech. Despite these the people of India celebrate this day through display the flag at shop, accessories, Car/bicycle and they also reflection patriot movies and listening patriot songs and many other things.Every Indians s important duty is that to give full respect the Independence day & National Flag and also understand the importance of this day. But in this modern age, the peoples are enjoying their life as much that they are not giving so importance of this day. We request to that people that at list one time remember to our legender patriot on this day. In this present time in our country there increases a lots of evils issues like Terrorism, Corruption, Women oppression etc All these evils really destroy our culture very badly. We shoul all take pledge to make our country safe and worth living for ea ch and every individual of the society. So, I request all of you to sing with me national anthem Jan-Gan-Man . Vande Mataram. Bharat Mata Ki Jai.Thank you everyone & JAI HIND. fall upon more at http//www.happyindependenceday2014x.com/2014/07/Independence-Day-Speech.htmlsthash.K4Di3xtF.dpufSPEECH FOR INDEPENDENCE DAY 13/8/2014A very happy Independence day to my honorable Chief Guest, drumhead Mistress and my respectable teachers & parents and all my lovely brothers and sisters As You all Know Today we have gathered here for celebrating the 68th Independence day of our country. The day when India got freedom against the British Rule after so many years of struggle. On this day we pay tribute to our great freedom fighters like Mahatma Gandhi, Pt. Jawahar Lal Nehru, Bal Gangadhar Tilak, Sarojini Naidu and many others who sacrificed their lives for the freedom of our country. Today I am going to tell you few words about Lokmanya Bal Gangadhar Tilak.Bal Gangadhar Tilak, a man of an spir ited energy and a new vision, was born in Maharashtra in 1856. He is considered to be the Father of Indian UnrestHe was a scholar of Indian history, Sanskrit, mathematics, astronomy and Hinduism With an aim to impart teachings about Indian culture and national ideals to Indias youth, Tilak along with Agarkar and Vishnushstry founded the Deccan Education Society. Soon after that Tilak started two weeklies, Kesari and Marathi to highlight plight of Indians. He also started the celebrations of Ganapati Festival and Shivaji Jayanti to bring people close together and join the nationalist movement against British.In fighting for peoples cause, twice he was sentenced to imprisonment. He launched Swadeshi Movement and believed that Swaraj is my birth right and I shall have it. This quote inspired millions of Indians to join the freedom struggle. With the goal of Swaraj, he also built Home Rule League. Tilak constantly traveled across the country to inspire and convince people to believe in Swaraj and fight for freedom. He was constantly fighting against injustice and one sad day on August 1, 1920, he died.