3rd Party Candidates :: essays research papers

The political cartoon by Nick Anderson depicts Ralph Nader standing at a podium addressing American society’s â€Å"throw away mentality†. Meanwhile a citizen in the background is casting her vote for the green party behind him. Ironically, the ballot drops into a waste basket, thus a wasted vote. We now realize that Nader is not talking about the environment, but addressing the issue of how the general public views votes for 3rd party candidates. This cartoonist feels that we should reform our views on 3rd party candidates and vote for who we think would make the best president, despite there chance of winning or not. In recent history no 3rd party candidates have come anywhere close to getting a substantial number of votes in the presidential elections. The last time a minor party was able to win a presidential election, was with Abraham Lincoln, in 1860. He was not truly campaigning under a minor party either; the Republican Party which he ran for had recently gained control of the congress and was becoming well established in the federal government. This is a key issue that 3rd parties must understand before they consider putting up a candidate for president. The reason why 3rd party candidates don’t win in presidential elections is not because they are unqualified; it’s because the electoral system that we have in place creates enormous obstacles for them. One obstacle is that 3rd party candidates get unfair representation in political debates on television and another is that 3rd party candidates have trouble mobilizing their voters to get to the polls. Despite what’s against 3rd parties they still do manage to make some important contributions in our political system. One contribution is there ability to shift other party’s views along the political spectrum slightly. 3rd Party Candidates :: essays research papers The political cartoon by Nick Anderson depicts Ralph Nader standing at a podium addressing American society’s â€Å"throw away mentality†. Meanwhile a citizen in the background is casting her vote for the green party behind him. Ironically, the ballot drops into a waste basket, thus a wasted vote. We now realize that Nader is not talking about the environment, but addressing the issue of how the general public views votes for 3rd party candidates. This cartoonist feels that we should reform our views on 3rd party candidates and vote for who we think would make the best president, despite there chance of winning or not. In recent history no 3rd party candidates have come anywhere close to getting a substantial number of votes in the presidential elections. The last time a minor party was able to win a presidential election, was with Abraham Lincoln, in 1860. He was not truly campaigning under a minor party either; the Republican Party which he ran for had recently gained control of the congress and was becoming well established in the federal government. This is a key issue that 3rd parties must understand before they consider putting up a candidate for president. The reason why 3rd party candidates don’t win in presidential elections is not because they are unqualified; it’s because the electoral system that we have in place creates enormous obstacles for them. One obstacle is that 3rd party candidates get unfair representation in political debates on television and another is that 3rd party candidates have trouble mobilizing their voters to get to the polls. Despite what’s against 3rd parties they still do manage to make some important contributions in our political system. One contribution is there ability to shift other party’s views along the political spectrum slightly.

Feminism in India

Feminism in India  is a set of movements aimed at defining, establishing, and defending equal political, economic, and social rights and equal opportunities for Indian women.It is the pursuit of  women's rights  within the society of  India. Like their feminist counterparts all over the world,  feminists  in India seek gender equality: the right to work for equal wages, the right to equal access to health and education, and equal political rights. [1]  Indian feminists also have fought against culture-specific issues within India's  patriarchal  society, such as  inheritance laws  and the practice of widow immolation known as  Sati.The history of feminism in India can be divided into three phases: the first phase, beginning in the mid-nineteenth century, initiated when male European colonists began to speak out against the social evils of Sati;[2]  the second phase, from 1915 to Indian independence, when Gandhi incorporated women's movements into the  Quit India movement  and independent women's organizations began to emerge;[3]  and finally, the third phase, post-independence, which has focused on fair treatment of women in the work force and right to political parity. 3] Despite the progress made by Indian feminist movements, women living in modern India still face many issues of discrimination. India's patriarchal culture has made the process of gaining land-ownership rights and access to education challenging. [4]  In the past two decades, there has also emerged a disturbing trend of  sex-selective abortion. [5]  To Indian feminists, these are seen as injustices worth struggling against. [6] As in the  West, there has been some criticism of feminist movements in India.They have especially been criticized for focusing too much on women already privileged, and neglecting the needs and representation of poorer or lower  caste  women. This has led to the creation of caste-specific feminist organizations and movements. [7] Contents  Ã‚  [hide]   * 1  Defining feminism in the Indian context * 2  History * 2. 1  First phase: 1850–1915 * 2. 2  Second Phase: 1915–1947 * 2. 3  Feminism: Post-1947 * 3  Issues * 3. 1  Birth ratio * 3. 2  Marriage * 4  Theology * 4. 1  Hindu feminism * 4.   Islamic feminism * 5  Impact * 5. 1  Employment * 5. 2  Globalization * 5. 3  Education * 5. 4  Modernization * 6  Notable Indian feminists * 7  See also * 8  References * 9  Further reading * 10  External links| ————————————————- [edit]Defining feminism in the Indian context Tribal widow and single women protesting in  Jawhar,  Maharashtra Women's role in Pre-colonial social structures reveals that feminism was theorized differently in India than in the West. 8]  In India, women’s issues first began to be addressed when the state commi ssioned a report on the status of women to a group of feminist researchers and activists. The report recognized the fact that in India, women were oppressed under a system of structural hierarchies and injustices. During this period, Indian feminists were influenced by the Western debates being conducted about violence against women. However, due to the difference in the historical and social culture of India, the debate in favor of Indian women had to be conducted creatively and certain Western ideas had to be rejected. 9]  Women’s issues began to gain an international prominence when the decade of 1975-1985 was declared the  United Nations Decade for Women. [2] Historical circumstances and values in India have caused feminists to develop a  feminism  that differs from Western feminism. For example, the idea of women as â€Å"powerful† is accommodated into patriarchal culture through religion,[10]  which has retained visibility in all sections of society. Th is has provided women with traditional â€Å"cultural spaces. Furthermore, in the West the notion of â€Å"self† rests in competitive  individualism  where people are described as â€Å"born free yet everywhere in chains. † In India the individual is usually considered to be just one part of the larger social  collective. Survival of the individual is dependent upon  cooperation, and  self-denial  for the greater good is valued. [10] Indian women negotiate survival through an array of oppressive patriarchal family structures: age, ordinal status, relationship to men through family of origin, marriage and procreation as well as patriarchal attributes.Examples of patriarchal attributes include:  dowry, siring sons etc. ,  kinship,  caste, community, village, market and the  state. It should however be noted that several communities in India, such as the  Nairs  of Kerala,  Shettys  of Mangalore, certain  Maratha  clans, and  Bengali   families exhibit matriarchal tendencies. In these communities, the head of the family is the oldest woman rather than the oldest man. Sikh  culture is also regarded as relatively  gender-neutral. 10][11] The heterogeneity of the Indian experience reveals that there are multiple patriarchies, contributing to the existence of multiple feminisms. Hence, feminism in India is not a singular theoretical orientation; it has changed over time in relation to historical and cultural realities, levels of consciousness, perceptions and actions of individual women, and women as a group. The widely used definition is â€Å"An awareness of women’s oppression and exploitation in society, at work and within the family, and conscious action by women and men to change this situation. [11]  Acknowledgingsexism  in daily life and attempting to challenge and eliminate it through  deconstructing  mutually exclusive notions of  femininity  and  masculinity  as  biologically de termined  categories opens the way towards an equitable society for both men and women. [11] The male and female dichotomy of polar opposites with the former oppressing the latter at all times is refuted in the Indian context because it was men who initiated  social reform movementsagainst various  social evils. Patriarchy is just one of the hierarchies. Relational hierarchies between women within the same family are more adverse.Here women are pitted against one another. Not all women are powerless at all times. [12] There have been intense debates within the Indian women's movements about the relationship between Western and Indian feminisms. Many Indian feminists simultaneously claim a specific â€Å"Indian† sensitivity as well as an international feminist solidarity with groups and individuals worldwide. [9][13]  The rise of liberal feminism in the West in the 1970s focused deeply on demands for equal opportunities in education and employment, as well as ending vi olence against women.To a large extent, the emerging feminist movement in India was influenced by Western ideals. These called for education and equal rights, but also adapted their appeals to local issues and concerns, such as dowry-related violence against women,  Sati, sex selective abortion and custodial rape. Some Indian feminists have suggested that these issues are not specifically â€Å"Indian† in nature but rather a reflection of a wider trend of patriarchal oppression of women. [9] ————————————————- [edit]History Kamini Roy  (poet and suffragette) became the first woman Honors Graduate in India in 1886.Unlike the Western feminist movement, India’s movement was initiated by men, and later joined by women. The efforts of these men included abolishing sati, which was a widow's death by burning on her husband's funeral pyre,[2][14]  the custom of child marriage, abolishing the disfiguring of widows, banning the marriage of upper caste  Hindu  widows, promoting women’s education, obtaining legal rights for women to own property, and requiring the law to acknowledge women’s status by granting them basic rights in matters such as adoption. 15] The 19th century was the period that saw a majority of women's issues come under the spotlight and reforms began to be made. Much of the early reforms for Indian women were conducted by men. However, by the late 19th century they were joined in their efforts by their wives, sisters, daughters, protegees and other individuals directly affected by campaigns such as those carried out for women's education. By the late 20th century, women gained greater autonomy through the formation of independent women's own organizations.By the late thirties and forties a new narrative began to be constructed regarding â€Å"women's activism†. This was newly researched and expanded with the vision to create ‘logical' and organic links between feminism and Marxism, as well as with anti-communalism and anti-casteism, etc. The Constitution of India did guarantee ‘equality between the sexes,' which created a relative lull in women's movements until the 1970s. [3] During the formative years of women's rights movements, the difference between the sexes was more or less taken for granted in that their roles, functions, aims and desires were different.As a result, they were not only to be reared differently but treated differently also. Over the course of time, this difference itself became a major reason for initiating women's movements. Early 19th century reformers argued that the difference between men and women was no reason for the subjection of women in society. However, later reformers were of the opinion that indeed it was this particular difference that subjugated women to their roles in society, for example, as mothers. Therefore, there was a ne ed for the proper care of women's rights.With the formation of women's organizations and their own participation in campaigns, their roles as mothers was again stressed but in a different light: this time the argument was for women's rights to speech, education and emancipation. However, the image of women with the mother as a symbol underwent changes over time – from an emphasis on family to the creation of an archetypal mother figure, evoking deep, often  atavistic  images. [3] [edit]First phase: 1850–1915 The colonial venture into  modernity  brought concepts of  democracy,  equality  and individual  rights.The rise of the concept of  nationalism  and introspection of discriminatory practices brought about social reform movements related to caste and gender relations. This first phase of feminism in India was initiated by men to uproot the  social evils  of  sati  (widow immolation),[16]  to allow widow remarriage, to forbid child marri age, and to reduce illiteracy, as well as to regulate the age of consent and to ensure property rights through legal intervention. In addition to this, some upper caste Hindu women rejected constraints they faced under Brahminical traditions. 3]  However, efforts for improving the status of women in Indian society were somewhat thwarted by the late nineteenth century, as nationalist movements emerged in India. These movements resisted ‘colonial interventions in gender relations’ particularly in the areas of family relations. In the mid to late nineteenth century, there was a national form of resistance to any colonial efforts made to ‘modernize’ the Hindu family. This included the Age of Consent controversy that erupted after the government tried to raise the age of marriage for women. 2][17] [edit]Second Phase: 1915–1947 Women's procession during Quit India Movement in 1942 During this period the struggle against colonial rule intensified. Nationa lism became the pre-eminent cause. Claiming Indian superiority became the tool of cultural revivalism resulting in an essentializing model of Indian womanhood similar to that of  Victorian  womanhood: special yet separated from public space. Gandhi  legitimized and expanded Indian women’s public activities by initiating them into the non-violent  civil disobedience  movement against theBritish Raj.He exalted their feminine roles of caring, self-abnegation, sacrifice and tolerance; and carved a niche for those in the public arena. Women-only organizations like  All India Women's Conference  (AIWC) and the  National Federation of Indian Women  (NFIW) emerged. Women were grappling with issues relating to the scope of women’s political participation,  women’s franchise, communal awards, and leadership roles in  political parties. [3] The 1920s was a new era for Indian women and is defined as ‘feminism’ that was responsible for the creation of localized women’s associations.These associations emphasized women’s education issues, developed livelihood strategies for working class women, and also organized national level women’s associations such as the All India Women’s Conference. AIWC was closely affiliated with the Indian National Congress. Under the leadership of  Mahatma Gandhi, it worked within the nationalist and anti-colonialist freedom movements. This made the mass mobilization of women an integral part of Indian nationalism. Women therefore were a very important part of various nationalist and anti-colonial efforts, including the civil disobedience movements in the 1970s. 3] After independence, the All India Women’s Conference continued to operate and in 1954 the Indian Communist Party formed its own women’s wing known as the National Federation of Indian Women. However, feminist agendas and movements became less active right after India’s 1947 indepen dence, as the nationalist agendas on nation building took precedence over feminist issues. [18] Women’s participation in the struggle for freedom developed their critical consciousness about their role and rights in  independent India. This resulted in the introduction of the franchise and civic rights of women in the Indian constitution.There was provision for women’s upliftment through  affirmative action, maternal health and child care provision (creches), equal pay for equal work etc. The state adopted a patronizing role towards women. For example, India’s constitution states that women are a â€Å"weaker section† of the population, and therefore need assistance to function as equals. [15]  Thus women in India did not have to struggle for basic rights as did women in the West. The utopia ended soon when the social and cultural ideologies and structures failed to honor the newly acquired concepts of fundamental rights and democracy. 3] [edit]Femi nism: Post-1947 Post independence feminists began to redefine the extent to which women were allowed to engage in the workforce. Prior to independence, most feminists accepted the sexual divide within the labor force. However, feminists in the 1970s challenged the inequalities that had been established and fought to reverse them. These inequalities included unequal wages for women, relegation of women to ‘unskilled' spheres of work, and restricting women as a reserve army for labor.In other words, the feminists' aim was to abolish the free service of women who were essentially being used as cheap capital. [3]  Feminist class-consciousness also came into focus in the 1970s, with feminists recognizing the inequalities not just between men and women but also within power structures such as caste, tribe, language, religion, region, class etc. This also posed as a challenge for feminists while shaping their overreaching campaigns as there had to be a focus within efforts to ensur e that fulfilling the demands of one group would not create further inequalities for another.Now, in the early twenty-first century, the focus of the Indian feminist movement has gone beyond treating women as useful members of society and a right to parity, but also having the power to decide the course of their personal lives and the right of self-determination. [3] ————————————————- [edit]Issues Despite â€Å"on-paper† advancements, many problems still remain which inhibit women from fully taking advantage of new rights and opportunities in India. There are many traditions and customs that have been an important part of Indian culture for hundreds of years.Religious laws and expectations, or â€Å"personal laws† enumerated by each specific religion, often conflict with the Indian Constitution, eliminating rights and powers women should legally have. Despite these crossovers in legality, the Indian government does not interfere with religion and the personal laws they hold. [19]  Religions, like Hinduism, call for women to be faithful servants to God and their husbands. They have a term called  pativrata  that describes a wife who has accepted service and devotion to her husband and her family as her ultimate religion and duty.Indian society is largely composed of hierarchical systems within families and communities. These  hierarchies  can be broken down into age, sex, ordinal position, kinship relationships (within families), and caste, lineage, wealth, occupations, and relationship to ruling power (within the community). When hierarchies emerge within the family based on social convention and economic need, girls in poorer families suffer twice the impact of vulnerability and stability. From birth, girls are automatically entitled to less; from playtime, to food, to education, girls can expect to always be entitled to less than their brothers.Girls also have less access to their family’s income and assets, which is exacerbated among poor, rural Indian families. From the start, it is understood that females will be burdened with strenuous work and exhausting responsibilities for the rest of their lives, always with little to no compensation or recognition. [20] India is also a  patriarchal  society, which, by definition, describes cultures in which males as fathers or husbands are assumed to be in charge and the official heads of households.A  patrilinealsystem governs the society, where descent and inheritance are traced through the male line and men are generally in control of the distribution of family resources. [12] These traditions and ways of Indian life have been in effect for so long that this type of lifestyle is what women have become accustomed to and expect. Indian women often do not take full advantage of their constitutional rights because they are not properly aware or inf ormed of them. Women also tend to have poor utilization of voting rights because they possess low levels of political awareness and sense of political efficacy.Women are not often encouraged to become informed about issues. Due to this, political parties do not invest much time in female candidates because there is a perception that they are a â€Å"wasted investment. â€Å"[15] The female-to-male ratio in India is 933 to 1000, showing that there are numerically fewer women in the country than men. This is due to several factors, including  infanticides, most commonly among female infants, and the poor care of female infants and childbearing women. Although outlawed, infanticides are still highly popular in rural India, and are continuing to become even more prominent.This is due to the fact, most especially in rural areas, that families cannot afford female children because of the  dowry  they must pay when their daughter gets married. Like infanticide, the payment of dowry is also  illegal, but is still a frequent and prevalent occurrence in rural India. [21]  Women are considered to be â€Å"worthless† by their husbands if they are not â€Å"able† to produce a male child, and can often face much abuse if this is the case. [22] [edit]Birth ratio Between the years of 1991 to 2001, the female-male ratio of the population of India fell from 94. 5 girls per 100 boys to 92. girls per 100 boys. [5]  Some parts of the country, such as  Kerala, did not experience such a decline, but in the richer Indian states of  Punjab,  Haryana,  Gujarat, and  Maharashtra, the female-male ratio fell very sharply (the female-male ratios in these states were between 79. 3 and 87. 8). [5]  This is evidence of natality inequality, and an indication that  sex-selective abortion  has become more pervasive. The Indian parliament has banned the use of sex determination techniques for fetuses due to this, but enforcement of this law has been lar gely ignored. [23] [edit]MarriageMost of the average Indian woman's life is spent in marriage; many women are still married before the legal age of 18, and the incidence of non-marriage is low in India. Childbearing and raising children are the priorities of early adulthood for Indian women. Thus, if they enter the workforce at all, it is far later than Indian men. Urban Indian men reach the peak of their labor force participation between the ages of 25 and 29, while urban Indian women do so between the ages of 40 and 44. [4]  Because of this, women have less time for the acquisition of skills and fewer opportunities for job improvements.There is a poor representation of women in the Indian workforce. Females have a ten percent higher drop-out rate than males from middle and primary schools, as well as lower levels of literacy than men. Since unemployment is also high in India, it is easy for employers to manipulate the law, especially when it comes to women, because it is part of Indian culture for women not to argue with men. Additionally, labor unions are insensitive to women’s needs. Women also have to settle for jobs that comply with their obligations as wives, mothers, and homemakers. [4][21] ————————————————- edit]Theology [edit]Hindu feminism In the  Hindu  religion, there has been partial success in terms of gender equality reform laws and family law. While this is a major advancement relative to other religions in India, it is still not a complete triumph in terms of feminism and relieving oppression. [19]  Gandhi  came up with the term  stree shakti  (women power) for the concept of womanhood. In the Hindu religion, Gods are not exclusively male. Hinduism sheds a positive light on femininity; females are considered to compliment and complete their male counterparts.It is important to note that the deities of both knowl edge and wealth are female. [15] There has been some criticism from  Dalit  groups that Indian feminism tends to represent â€Å"upper caste† and upper class Hindu women, while ignoring and marginalizing the interests of Dalit women. Debates on caste and gender oppression have been furthered by  Other Backward Class  (OBC) members of different political parties, arguing in state assemblies that â€Å"lower caste† women's interests are best represented by women from these castes. 7]  Working towards this end, women within Dalit castes have formed organizations such as the All India Dalit Women's Forum and the National Federation of Dalit Women and Dalit Solidarity, which focus on the gendered implications of caste based violence and oppression, such as the ways in which Dalit women suffer from urban poverty and displacement. [7] [edit]Islamic feminism The Hindu and Muslim communities in India were treated differently by the government in that separate types of concessions were made for each community in order to accommodate their separate religious laws and regulations.The case of  Shah Bano  begun in 1985 was one such example of  Rajiv Gandhi  attempting to make â€Å"concessions† for the Muslim community to in turn secure support for the Congress. Shah Bano, a 73-year-old Muslim woman, was divorced by her husband after forty-three years of marriage. According to the Sharia or Muslim Law, her husband was not required to pay her alimony. Shah Bano challenged this decision in the Supreme Court, which ultimately ruled in her favor and ordered her husband to pay her a monthly maintenance allowance.This caused chaos amongst the Muslim clerics who denounced the judgement and suggested that their religion, Islam was under attack in the country. In a fear of losing overall Muslim support, Rajiv succumbed to the pressures of the Muslim community and his own party and backed the Muslim Women (Protection of Rights on Divorce) Bill t hat overruled the Supreme Court's decision. This caused an outcry from Hindu nationalists who found the appeasement of minorities by the Congress for political purposes wrong and opportunistic. 24] Feminism was challenged by various minority groups for not entirely addressing the needs of minority populations. It was suggested that ‘mainstream' feminism was upper caste and Hindu in its orientation and did not address the concerns of minority women. This led to the formation of the Awaaz-e-Niswaan (The Voice of Women) in 1987 in Mumbai in largely Muslim part of the city. The Muslim community has been subjected to personal laws that often were considered harmful to the rights of Muslim women. [25] ————————————————- [edit]ImpactWestern-educated Indians introduced  equality  in the early nineteenth century. However, the term did not gain meaning or become an operatio nal principle in Indian life until the country gained independence in 1947 and adopted a democratic government. [15]  The  Indian Constitution  then granted equality, freedom from discrimination based on gender or religion, and guaranteed religious freedoms. [19]  Also, seven  five-year plans  were developed to provide health, education, employment, and welfare to women. The sixth five-year plan even declared women â€Å"partners in development. [15] [edit]Employment In general in the uneducated and rural section of the Indian society, which forms a major percentage of the total population, women are seen as economic burdens. Their contributions to productivity are mostly invisible as their familial and domestic contributions are unfairly overlooked. Indian women were contributing nearly 36 percent of total employment in agriculture and related activities, nearly 19 percent in the service sector, and nearly 12. 5 in the industry sector as of the year 2000.The unfortunat e reality is that the high illiteracy rate among women confines them to lower paying, unskilled jobs with less job security than men. Even in agricultural jobs where the work of men and women are highly similar, women are still more likely to be paid less for the same amount and type of work as men. [26]  However in the urban section of Indian society, women are empowered with laws such as IPC 498a which are heavily biased against the men in the society. Educated women are sometimes accused of using such laws to unleash legal terrorism on husbands by disgruntled wives. 24] [edit]Globalization Feminists are also concerned about the impact of globalization on women in India. Some feminists argue that globalization has led to economic changes that have raised more social and economical challenges for women, particularly for working class and lower caste women. Multinational companies in India have been seen to exploit the labor of ‘young, underpaid and disadvantaged womenâ€⠄¢ in free trade zones and sweat shops, and use â€Å"Young lower middle class, educated women,† in call centers.These women have few effective labor rights, or rights to collective action. [27][28] In addition to this, multinational corporations are seen to advertise a homogenous image of ideal women across the country is argued to cause an increase in the commodification of women’s bodies. This is also manifested in the form of nationalist pride exhibited through Indian women winning international beauty pageants. According to some feminists, such developments have offered women greater sexual autonomy and more control over their bodies.However, many other feminists feel that such commodification of female bodies has only served the purpose of feeding to male fantasies. [27] [edit]Education Girls in Kalleda Rural School,  Andhra Pradesh. Some of the main reasons that girls are less likely to reach optimal levels of education include the fact that girls are needed t o assist their mothers at home, have been raised to believe that a life of domestic work is their destined occupation, have illiterate mothers who cannot educate their children, have an economic dependency on men, and are sometimes subject to child-marriage. 26] In 1986, the  National Policy on Education  (NPE) was created in India, and the government launched the program called  Mahila Samakhya, whose focus was on the empowerment of women. The program’s goal is to create a learning environment for women to realize their potential, learn to demand information and find the knowledge to take charge of their own lives. In certain areas of India, progress is being made and an increase in the enrollment of girls in schools and as teachers has begun to increase.By 2001 literacy for women had exceeded 50% of the overall female population, though these statistics were still very low compared to world standards and even male literacy within India. [29]  Efforts are still being made to improve the level of education that females receive to match that of male students. [26] [edit]Modernization Modern influences are affecting the younger generations in parts of India, where girls are beginning to forgo the more traditional ways of Indian life and break gender stereotypes.In more flourishing parts of the country, the idea of â€Å"dating,† or more specifically  openly  dating, has come into play, and the terms â€Å"girlfriend† and â€Å"boyfriend† are being used. Some women have landed highly respectable careers, and can be seen across  Bollywood  billboards and advertisements. However, this is not the norm throughout the country; such modernizations and the women behind them face serious resistance from anti-liberalists. The country is still severely male-dominant and unwelcoming to such movements that go against sex and gender traditions in India. Hasselrlis, Kaj. â€Å"Making a Statement. †Ã‚  Herizons  23. 2 (2009): 33-35.

The Population Of Young Immigrants And The United Kingdom

Abstract The study emphasized on the encounters and experiences of irregular migrant children who, via a number of different routes and circumstances, to live in the United Kingdom short of legal dwelling status and inhabitant youngsters who stay with a minimum of one unauthorized parent. The study reveals the numerous techniques in which inadequate legal status influence the well-being of child migrants directly as well as through their parentages, influential their social worlds, and most significantly, their likelihoods for the future (Sigona, Hughes, 2010). Through investigation of facilities and resources accessible to the children, the research is meant to shed light on migrant youngsters experience with community services and the difficulties and peculiarities of the migration structures at the period of economic recession and fundamental reorganization of the public services. Concerning education, the research focused principally on access to and involvements with formal education (Sigona, Hughes, 2010). Research Aims The aim of the research is to investigate the profile of the populace of youngsters deprived of legal migration status in the United Kingdom. The research also looks at the children’s rights and powers, specifically in relation to training and health care; it also explores in specific, the association between migration and the welfare of child legislation, comprising how it marks the statutory obligation of public service suppliers (Sigona, Show MoreRelatedHistory of the Island of Hawaii1497 Words   |  6 PagesHawaii faced would disappear if Hawaii were to be annexed by the United States. At this time, Queen Liliuokalani was ruling. In 1893, the Queen attempted to introduce a new constitution to the Hawaiian people, which would give her more power in the government. 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Australia During The Dp Camps Of Post War Europe?1580 Words   |  7 Pagesthe House of Representatives on the 2nd August 1945, Calwell announced a target increase in population of two percent of population per year, approximately 70 000 through immigration, to increase population density. Various Australian officials travelled to the Displaced Persons (DP) camps in Occupied Europe to ‘recruit’ possible migrants. However, there were various obstacles to increasing the population, including that Australia was not well known, and not attractive to DPs, as the distance wasRead More Immigration into the USA Essay1729 Words   |  7 PagesUSA My essay is a nation of immigrants in the United States which is about German, Irish, Jewish immigrants in the 1800’s or early 1900’s. I’m a Asian so I know about Asian immigration. But I didn’t know about Europe immigration very well. So I chose it among many topics. I know that I will find about aspect of immigration important and I will fall into interest of this history. A continuing high birthrate accounted for most of the increase in population, but by the 1840’s the tides of immigrationRead MoreThe Pros and Cons of Migration to Australia Essay1130 Words   |  5 Pagescountries and the financial lure of the West; have resulted in the migration of physicians and nurses from the mostly developing source countries, to the more developed host or destination countries.† (2008) The number of immigrant physicians: in the United States, Canada, the United Kingdom and Australia; who graduated from other countries are between 23% and 28%. Countries growing richer, which lack proper planning and have the usual barely sufficient facilities; are able to train, but not retain or supportRead MoreThe Global Spatial Pattern Of Aging Populations Essay1282 Words   |  6 Pagespattern of aging populations is a nucleated pattern; there is a cluster of countries with a median age of over 40 in Europe, and two outliers; in Japan and Canada. All of these countries are in the Northern Hemisphere. The countries in Europe with a median age of over 40 are Norway, Sweden, Finland, Estonia, Latvia, Lithuania, Bulgaria, Greece, Serbia, Hungary, Bosnia and Herzegovina, Croatia, Slovenia, Austria, Italy, Czech Republic, Germany, Belgium, Netherlands, Denmark, United Kingdom, Northern IrelandRead MoreThe Legalization Of Illegal Immigration1541 Words   |  7 Pagesimmigration, is the migrations of people across national borders in a way that violates the Immigration laws of the destination country, most of the time the illegal immigrant moves from a poorer to a richer country, however, it is also noted that illegal immigrants tend not to be the poorest within their population. When potential immigrants believe that the chances of successfully migrating are greater than the risks, illegal immigration becomes an option What are the causes of the illegal immigration