Evil Practice Research Articles

Public Opinion on Child Labour in Urban Areas

Child labour is the most inhuman evil practices in the society .The main aim of the study is to create awareness among employment of children in urban cities. India is sadly the home to the largest number of child labourers in the world. The census found an increase in the number of child labourers from 11.28 million in 1991 to 12.59 million in 2001. M.V. Foundation in Andhra Pradesh found nearly 400,000 children, mostly girls between seven and 14 years of age, toiling for 14-16 hours a day in cottonseed production across the country of which 90% are employed in Andhra Pradesh. For instance, political opponents often reach opposite conclusions from the same facts, and editorial cartoonists often exaggerate facts to make their point. First, the "assertion" may be spoken, written, pictured, or maybe gestured. For the purpose of the study, descriptive research is used. Descriptive research helps to accurately portray the characteristics of a particular individual, situation or group. Convenience sampling method is used in this study to collect the samples. When population elements are selected for inclusion in the sample based on access is called convenience sampling. The statistical tool used is graphical representation .The total number of responses collected in the survey is around 200. It was found that the constitution makes it mandatory for the Government to protect and promote freedoms, and to assure every citizen a decent standard of living. In this study Children are actually future components inside the shape of awesome instructors, scientists, judges, rulers, docs, planners, engineers, politicians on whom the complete society founded (rests). Unfortunately tens of millions of kids are deprived of their childhood and right to training and there via they're subjected to exploitation and abuse. The age of the kid has been in another way described in different laws. The final outcome of the study is that the government has to strict the existing laws to ensure and safeguard the children from being exploited and discriminated against in the name of employment.

A Revelation of Life-Experiences in Dr. B.R. Ambedkar's Waiting for a Visa

This article endeavours critically to analyse and evaluate the life experiences of Dr. B.R. Ambedkar in his autobiography, Waiting for a Visa. A literary autobiography is truly a full and actual portrayal of the truthful incidents, pains, pleasures, actions, achievements, successes and failures of a protagonist's life. It is genuinely a life story of a great person authored by himself or herself. Ambedkar's autobiography entitled Waiting for a Visa presents justifiably a true story of the experiences, observations, sufferings and struggles of the character hero’s life and gives authentically a deep insight into the inner-outer personality and public life of Ambedkar and his contemporaries. Apart from introducing a detailed description of his life the autobiographer, Ambedkar, reveals actually an abridged account of his life- experiences and observations that are much more significant and relevant to the modern world than merely introducing dates and events of his life. Ambedkar is popularly known as the father of Indian constitution and is immensely honored as one of the most intellectual personalities ever born in Indian society. This study evaluates objectively that Ambedkar's autobiography, Waiting for a Visa contains continuously historical, cultural and intellectual significance in the moral evolution of several communities of Indian life. It reveals dispassionately the literary relevance of the major issues that the autobiographer raised fearlessly through his bitters experiences of evil practice of untouchability in Indian national life. The narrated conflict in the autobiography is wholly a literary device that stands for a struggle between the two conflicting forces. One represents moral language, conduct and dignity while the other represents immoral language, conduct and evil practice of untouchability. The conflict plays a vital role of struggle that creates crucial hardships in this life story of Ambedkar and is used to move the autobiography forward. In Waiting for a Visa Ambedkar tirelessly struggles for his education, water, food, shelter and safety. It is exceptionally appreciable and inspirational. With the help of moral and humanitarian values like meekness, kindness, courage and patience Ambedkar endeavors powerfully to overcome the immoral thinking, attitude of the Hundus who were responsible for this injustice. He fought bravely against conservative tradition, custom, false belief, superstitions, social discrimination and immoral people who made Dalit people deprived of their basic and existential rights and due dignity on the ground of the hierarchical system in Indian national life. He uses technically the first person pronoun such as I, me, my, we, us, our.

Child marriage in India: The Chains of Tradition

Marriage is considered a sacred connection by the vast majority of Indians. It is considered a union between two families rather than two people. Marriage was regarded as an important and necessary part of human life, as well as a holy relationship. Marriage is no longer regarded a sacred act or relationship, but rather an obligation. Certain harmful rituals or practices breach the sacredness of marriage, such as 'child marriage', which entails marriage between minors who have not reached the legal age to get married. According to Child Marriage Act, 2006 Section 2(a) define “child means a person who, if a male, has not completed twenty-one year of age, and if a female, has not completed eighteen years of age”; and 2(b) define “child marriage means a marriage to which either of the contracting parities is a child; Child marriage is still practiced for a variety of reasons, including poverty, illiteracy, unemployment, social/cultural practices, and females being considered an economic burden, among others. This research paper will discuss child marriage, its history, origins and effects, legislative perspectives, judicial approaches, and suggestions for combating such a social evil practice.

Voice of Emancipation from Caste Discrimination: Reading Untouchability and Injustice in Dulal’s Gahugoro Africā

This paper attempts to analyze the issues on the untouchability, injustice and voice declaration of emancipation from caste discrimination in Bishowbhakta Dulal’s Gahugoro Africa. Dalits as Africans are primarily artisans and utilize their skills and perform the imposed duties. However, they get fewer wage and they are hated, humiliated, discriminated, exploited and traumatized in the society by the upper caste people and the nation even in the twenty-first century. Therefore, the purpose of this paper was to analyze the voice of emancipation from various evil cultural practices like caste discrimination, untouchability and injustice. The text was chosen purposively and the research was conducted using a library-based qualitative approach, utilizing relevant texts and sources to analyze the objective. The researcher has implemented cultural studies perspective and the discursive approach of Stuart Hall as main and other theorists’ ideas as supporting tools for theoretical parameters. The data were collected by text information, description and record keeping. The researcher examined that Dalits have been considered untouchable, distanced and humiliated despite their vital role in the society. The imposed professions that were assigned to them could not suffice their needs. Dalits have presented themselves everywhere still they have been the victims of socio-cultural biasness and injustice. So the speaker strictly declares emancipation from every type of cultural shackles. Freedom from such evil practice is inevitable for Dalits in Nepal. So, it is the representative voice of Dalits (Kami, Damai, Sarki, Badi, Gaine, Mushahar and Cyame) in general. The research is significant due to its focus on the inhuman treatment and miserable existence of Dalits in the context of Nepal. The exploration on the voice of emancipation from the caste discrimination in the diverse cultures and cultural practices is valuable to academia.

Criminalization of Marital Rape in India : Legal Analysis

Marital rape is an evil practice in India. Domestic violence is not less or part of violence. Usually, victims of domestic violence are married women. The biggest threat to gender justice in India. Domestic violence has been around for centuries, but in the past women were not considered independent legal entities that could speak out or feel that what happened to them was wrong. Since then, domestic violence is not considered rape by Indian society. This is rarely resisted in society for various reasons. Domestic violence refers to violence perpetrated by the victim's partner. In the past, girls always thought that what their husband did was right, so they didn't think it was wrong or unfair. Indian lawmakers have been silent on the issue so far. The legislature of India has been given the most difficult task of enacting laws under the constitution of India for the safety, security and development of the country. But the legislature is not very interested in eradicating the crime of domestic violence from the community. So, in order to know more about marriage, let's learn its meaning and historical background and how the laws of different countries treat the human rights of marriage.

Beti Bachao Beti Padhao: A Programme Of “Empowering Daughters For A Bright Future”

Beti Bachao Beti Padhao is an awareness program launched by Govt. of India to save the girl child in India from 2015. It aims at ensuring their safety and also to stop the crime against girl child especially female foeticide and gender inequality in society and educate girls. This programme promotes balanced sex ration, good health of the girl child and equal opportunities for girls in families, schools and in the economy. This scheme aims to create a society where daughters are respected and given equal opportunities. Women in India are considered inferior than men since ages. Since the status of women in society is low, people want a male child instead of a girl child. This escalates the problem of female foeticide. Female foeticide is the termination of female foetus from the womb of mother through abortion in illegal manner. To put an end to this evil practice awareness among people is needed. As the child sex Ration is decreasing day by day in India, Govt. of India started this programme on 22nd January, 2015. Empowering daughter for a bright future is a vital pursuit in our quest for gender equality and social progress. By providing equal opportunities, access to education and a supportive environment we aim to create a world where every daughter can realize her full potentials and contribute to a more equitable and prosperous socially.

Representation of Caste Discrimination and Untouchability in Dulal's Gahugoro Africā

This paper presents Dalits as Africans in the poem Gahugoro Africā. Dalits are primarily artisans who engage in various tasks such as crafting temple idols, cobbling shoes, ploughing fields, sweeping the streets, and playing musical instruments like the lyre and tum-tum. They utilize their skills and perform the duties expected of them. However, they get fewer wage and they are hated, humiliated, discriminated, exploited and traumatized in the society by the upper caste people and the nation even in this 21st century. Therefore, the purpose of this paper was to illustrate the presence of caste discrimination and untouchability as depicted by the researcher. The research is significant due to its focus on the inhuman treatment and miserable existence of Dalits in the same society. The exploration of diverse cultures and cultural practices is valuable to academia. The research was conducted using a library-based qualitative approach, utilizing relevant texts and sources to analyze the representation of caste discrimination and untouchability in Dulāl's poem. The researcher has implemented cultural studies perspective and the ideas of Stuart Hall as main and other theorists’ ideas as supporting tools for theoretical parameters. The data were collected by text information, description and record keeping. The researcher finds that as a poet, Dulāl seriously raises question that how Dalits are considered untouchables and distanced them by the so called touchable in Nepali society. Dalits present everywhere so, the speaker strictly demands freedom from every type of shackles of discrimination and untouchability. Freedom from such evil practice is inevitable for Dalits in human civilization. So, it is the representative voice of Dalits in general.

Chronicles of Socialist Feminist Movement in Nepal

The women’s movement in Nepal has completed a centenary since Yogmaya Neupane demanded the inception of a Dharma Rajya (righteous governance) in the second decade of the twentieth century. Neupane pioneered her movement to end all kinds of oppression and evil practices prevailing in Nepali society during the Rana regime. The spirit of Neupane’s movement continued to spiral out in all the subsequent movements in the country. In the middle of the twentieth century, the anti-Rana regime movements initiated by political parties also incorporated women’s issues in their policy documents. In this context, the Nepal Women’s Association (NWA) was established under the leadership of Mangaladevi Singh in 1947. The NWA’s major leadership supported the Delhi Accord, alienating some of the leftist women. Consequently, they formed the All Nepal Women’s Association (ANWA) under the leadership of Kamakshadevi Basnet in 1950. Despite their ideological differences, all women’s organizations collaboratively contributed to political and rights movements in the country. The political parties also reciprocated Nepali women’s commendable contribution to democracy. The most remarkable contribution is Madan Bhandari’s “People’s Multiparty Democracy (PMPD): A Program of Nepali Revolution,” which has incorporated the aspiration of the socialist feminist perspective. It has not only incorporated some of the special provisions for equitable rights for women but also influenced all subsequent movements and constitutional and legal provisions. The much-appreciated women’s rights specified in the Constitution of Nepal 2015 resonate with many of the provisions inscribed in PMPD.

Democratic Liberal Theory Based on Literature Review

Since the emergence of the application of the idea of democracy as the system of choice, various groups have complained about the evil practices of democratic politics. One of the shooting targets is that we choose the wrong one, namely adopting the model of the majority or liberal democracy. In the literature on democratic theory, one of the relevant theories for improving democratic practice is TDD (Theory of Deliberative Democracy). Although still using the principle of representation, TDD in general makes corrections or improvements to the procedures and substance of democracy which have so far been poorly practiced in Indonesia. This research is qualitative research using a descriptive-analytic method to provide a clear picture of the object of the problem. The conclusion of this study shows evidence of the existence of a democratic model both in substance and procedure. In contrast to the representative mechanism which was originally derived from the theory of representative democracy. There is visible hypocrisy and inconsistency in the implementation of democracy, which has never been considered a complete system.

Gender Roles in Turkish Society: A Journey through Elif Shafak’s Honour and The Forty Rules of Love

Through her novels “Honour” and “The Forty Rules of Love Elif Shafak” Elif Shafak brings forth differential roles assigned to men and women in Turkish society. These novels analyze how society conditions boys and girls from a very young age to conform to these roles. In patriarchal societies, women usually bear the brunt of such conditioning. These include restrictions placed on ambitions, clothing, choice of partners, reproductive rights behavior in public, etc. They are often forced to compromise their happiness for the sake of their family and society. Women who dare to follow their dreams are often faced with violence and some are even killed by their family members to regain family honour. The novel “Honour” examines the evil practice of honour killing which still exists in some parts of Turkish society. When women are found to diverge from accepted codes of conduct, the family members, usually the father or the brother, murder them to regain the lost honour of their family in society. Through the character of Ella Rubinstein in “The Forty Rules of Love Elif Shafak”, Shafak examines the discontented life led by women across the globe even while performing the dutiful roles of a wife or a mother. The author highlights the need to redefine gender roles based on individual happiness and norms of equality.

An Analysis of the Outcomes of Language Contacts: with Specials Reference to Arabi-Malayalam

Until the 20th century, the AM script was extensively used to teach religious literature and for creative expressions among Mappilas (Muslims in Malabar) in Kerala. Most of the Mappila songs were written in AM script. The literary tradition of Mappila Muslims of Malabar is evident in the AM literature that includes Romantic Ballads, Folk Tales and Battle Songs. AM periodicals had an important role in the social reformation of the Mappilas. Several periodicals were published in AM language to preach the basic tenets of Islam to the commoners and to make them aware of the evil practices and superstitions existed in those days. This study treats AM as a contact language and it aims at isolating the contact induced elements in AM. The empiric foundation of the present study is the extensive data collected from AM literature representating different period and from different genres. The works used for data collection were Mohiyudheen Maala (1607 A D), Nool Maduhu (1737 AD), The Padappattu (War Songs) of Moyeen Kutty Vaidyar (1852AD to 1892 AD), and Chaar Dharwesh (1883 AD). The results of this study indicate that there are various borrowing patterns of grammar that occur in ARABI-MALAYALAM language contacts such as; Coordinating Conjunctions, Number Markers, Adjectives etc.

17~18세기 추국청의 혹형(압슬형(壓膝刑), 낙형(烙刑)) 시행 추이

This study deals with the implementation procedure and temporal progress of Apseul-hyung(壓膝刑) and Nak-hyung(烙刑), severe punishments carried out by the Joseon government in the 17th and 18th centuries Apseul-hyung and Nak-hyung were unique punishments that were enforced without legal stipulations in Joseon.BR The severe punishment was a compromise of Joseon’s Confucian ideology and practical necessity. Joseon adopted a confession-centered principle that a sentence should be executed after obtaining a confession from the accused. Severe penalties were used as a means to eliciting confession (in criminal cases). The government reorganized its punishment system to a certain limited extent to prevent side effects.BR The abolition of King Yeongjo’s severe punishment does not signify “the king’s compassionate decision to resolve evil practices at once,” but rather “formalization of the abolition of progressively disappearing practices.” Already in the 17th century, the infliction of Apseul-hyung and Nakhyung had been decreasing. Nevertheless, King Yeongjo was aware of their functional advantages and intended to make use of them in the execution of punishment. King Yeongjosought to establish the image of a Confucian monarch by means of the abolition of severe tortures during his reign, but at the same time utilized them to eliminate opponents that threatened his power.

Ethical Thoughts emphasized in Moothurai

The Sangam age is a time when evil practices such as adultery and toddy are not condemned as a crime. Though it is a time of orthodoxy, it appears to be a time when the moral code of justice never slipped away. It was only when the rule of the Kalappirars came to power in Tamil Nadu that both Jainism and Buddhism sought to enter. Both of these religions strongly put forward ethics. The result is the emergence of literature on justice. Kalappirar’s period is from 3 to 6 AD. This can be said to be the beginning of the literature on justice. Moral literary texts are available up to 12 A.D. One of the songs of Avvaiyar, Moothurai encompasses a variety of justice concepts. This article is about examining those notions of justice. One of the most important morals of individual ethics is to live with dignity. Good friendships will enable people to act in good conduct and good manners. The best virtue is to do it without considering the use of help. All the signs of birth can be distinguished by education. Living in harmony with society is a sign of harmony.

Signing a Pact with the Devil: Hermeticism in Shakespeare’s Macbeth

The Renaissance was an enlightening period in which new ethics and world views emerged. A move from a zealous Christian creed to an interest in worldly pleasures and the cult of the self and beauty were preached. Running parallel to these big discoveries and giant progress in different spheres, Renaissance England still bore the vestige of credence in what is considered as “weird” to contemporary man as ghosts, apparitions, and witches. Magic continued to be evoked and practices of witchcraft bore its fruition back then. What is noticeable is that despite the overall ambiance of a prevailing rational mood and thirst for the palpable, Hermeticism had a strongly felt presence in the new social milieu. This paper seeks to turn an analytical eye on hermeticism that was vividly present during Shakespeare’s time through his tragedy, Macbeth. Above all, it sheds light on the evil practices that were conquering the Elizabethans despite the progressive era that the nation was witnessing.

Which Fidelity, Whose Adultery? Minding Manu's Verse

S. N. Balagangadhara, Sarika Rao, Jakob De Roover, and Marianne Keppens One of the best-known aspects of Indian society is its "rigid caste system" and the "evil practices of untouchability." It is a truism today to say that Indian society is divided into four castes, which are not allowed to mix. Many Indian texts are brought forward as evidence of this understanding of Indian society. The ancient Indian text Mānavadharmaśāstra or "Laws of Manu" takes a central place in such accounts. This is especially the case for its verses on varṇasankara, translated as "mixing of social classes" or "intermixture of castes." Given the important role these verses play in the understanding of Indian culture, society, and policymaking, it is crucial to translate them accurately. Using one verse in one text, this article focuses on the standard translation and deals both critically and constructively with the received view.

Insights on the Practice of Hysterectomy among the Women Sugarcane Cutters in Maharashtra (India)

An issue of hysterectomy among the women sugarcane cutters in Maharashtra, India, was on the board of discussion in the year 2019. Women migrate every year to the sugar belt to harvest the sugarcane. There are different arguments and questions about this evil practice of hysterectomy. The present paper highlights the possible reasons for hysterectomies among women sugarcane cutters by analyzing the experiences of women with hysterectomies. It also illuminates the nature of work, ignorance of sugar factories, and health services towards the unique needs of women sugarcane cutters after their migration. This paper argues that the unfavorable circumstances in sugarcane cutting make women look after hysterectomy as an option to get rid of the pain during menstruation and work without interruption. Therefore, there is an urgent need for sugar factories and public health services to recognize their responsibilities towards this population group to stop the evil practice of removing the uterus.

Literature Analysis of the Theory of Liberative Democracy

During the political liberalization of the reform era (1998 – present), various groups have complained about the evil practices of democratic politics. One of the shooting targets is that we have made the wrong choice, namely adopting a majoritarian or liberal democracy model. In the literature on democracy theory, one of the theories relevant to improving democratic practice is TDD (Theory of Deliberative Democracy). Although still using the principle of representation, TDD, in general, makes corrections or improvements to the procedures and substance of democracy that have been poorly practised in Indonesia today. This research is based on qualitative research using the descriptive-analytical method to provide a clear picture of the object of the problem. The conclusion of this study shows evidence that there is a model of democracy—both in substance and in procedures. They are different from the mechanism of representation initially derived from the theory of representative democracy.

Behavioural Revival of Arabs through Psychological Trait ‘Shaping’: An Analytical Discourse

In pre-Islamic era, the Arabs practiced many vices and abominable acts which were extremely harmful for the individuals as well as the society. The evil practices and habits were a direct result of the Arabs’ polytheistic beliefs which had cast negative impact on every aspect of their lives and collective behaviour. The abominations were so deeply entrenched in their psyche that it was next to impossible to break their habits within a short span of time and replace them with new and better ones. So, the Qur’ān and Prophet’s shariah adopted gradual approach to reform the character of entire Arabia and this approach is called ‘shaping’ in modern psychology. It is a process of learning a certain behaviour in a gradual manner through a series of reinforcements. Thus, the Arabs did not quit all their vices at once just after a single order; it took a certain period of time as the Qur’ān gradually revealed instructions as per the recipients’ psychological preparedness and finally brought about a revival which was unprecedented in the history of mankind. This article explains the conditions, habits and difficulties found in pre-Islam Arabs’ lifestyle and how the Qur’ān and shariah exercised ‘shaping’ to reform them.

『무명의 주드』에 나타난 여주인공의 주체성 추구

The aim of this study is to show Thomas Hardy’s opinions and conceptions of inequable marriage and woman’s sexuality. At the same time, Hardy tries to give us the solutions of Victorian society’s unreasonable and evil practices of marriage. He continuously struggles to change and improve outdated conventions and discrimination toward women applied to women through one of main characters, Sue Bridehead. Sue wants to come true equal rights in marriage and woman’s various social positions. Sue pursues her identity and independence rejecting the traditional marriage. To live without relying on husband, Sue attempts to get various jobs. Having economic abilities for women is one of many conditions of independence from men. Sue wants to live without a legal wedding ceremony with Jude. Sue herself thinks love is more important than legal formalities of marriage. Sue’s aversion to the irrational wedlock is not accepted in the society at that time. Although Sue’s free will and attempt to reform the deep-rooted social evils could not be realized, Hardy shows us the possibility of the betterment of sexual discrimination, worn-out ideologies and old-fashioned values. Finally, Sue’s pursuit of subjectivity and pride of woman is to embody the dignity of man through achieving the harmony and balance between man and woman.

Differentiating Evil Practice of Nikah-Halala from Mandate of ‘Intervening Marriage’

The author is this article looks into the nuances of the practice of Nikah-Halala in India. By differentiating intervening marriage from Nikah-Halala, he argues that India should ban institutional Nikah-Halala as it is not allowed.