The coastal ocean comprises the semi-enclosed seas on the continental shelf, including estuaries and extending to the shelf break. This region is the focus of many serious concerns, including coastal inundation by tides, storm surges or sea level change; fisheries and aquaculture management; water quality; harmful algal blooms; planning of facilities (such as power stations); port development and maintenance; and oil spills. This book addresses modeling and simulation of the transport, evolution and fate of particles (physical and biological) in the coastal ocean. It is the first to summarize the state of the art in this field and direct it toward diverse applications, for example in measuring and monitoring sediment motion, oil spills and larval ecology. This is an invaluable textbook and reference work for advanced students and researchers in oceanography, geophysical fluid dynamics, marine and civil engineering, computational science and environmental science.
It is one thing when religious institutions talk about God and the Supreme Being and the Hindu shastras, and it is also another thing when these institutions also throw in a lot of theology which is outright misogynous and sexist and caste-ist, and thereby exclude half the population of India. Are religious institutions participants in propounding sexist and caste-ist theology which affects how people engage in their every-day lives? Do these institutions therefore, violate the Fundamental Rights that are granted to all the citizens of India by the Constitution? If caste-ist and sex-ist discourse is allowed to function in the public realm, it tantamounts to being unconstitutional and comprises a violation of one of the Fundamental Rights that has been granted in India, namely, Article15 of the Constitution of India and is the Right to Equality. 15. Prohibition of discrimination on grounds of religion, race, caste, sex or place of birth.- (1) The State shall not discriminate against any citizen on grounds only of religion, race, caste, sex, place of birth or any of them. The larger question which we should all strive towards is: why should the Hindu shastras be seen as comprising, in its totality, "revealed knowledge" when large chunks of it refer to temporal behavior that is based on one's gender or caste (the most oft-cited being Manusmriti's Varnashrama). Why are they cited as being infallible when often these texts propound extremely sexist and caste-ist views? The yet unresolved conundrum, thus is: how does the Indian state (which is also a signatory to CEDAW) allow these texts to be a part of public discourse as they are often, and mostly, quite unconstitutional? The rampant sexist and caste-ist discourse that is intrinsic to our Hindu shastras is overt and unapologetic. How we, that is, women - eat, breathe, dress and conduct ourselves and the kinds of labor that we are allowed to perform - are codified and seen as intrinsic to the Hindu shastras. The realm of religion, indeed, is the privilege of men. And indeed, it would not be salacious to argue that self-identifying Brahmin men and those who function in the religious institutions and are the so-called custodians of Hindu dharma are mostly myopic; they are unable to distinguish between what constitutes "revealed knowledge" about Existence and Brahman and Creation, and temporal gender-caste based social modes of being. What prevents the government of India (which is also a signatory to CEDAW) from slapping legal cases against these religious institutions as they propound unconstitutional rhetoric that, in all respects, violates our Fundamental Rights that are embedded within the Indian Constitution? The larger question, though, is: can we ever take it for a given that what we know, in a definitive manner, as being central to the Hindu shastras can be construed as being infallible? - for all we know - these texts might have been amended and changes made as they were handed down generations. In the preface to his version of Manavadharma, Sir William Jones wrote about the textual variations that existed and how he collated different versions that were available in manuscript form to arrive at his final text. We can arrive at the obvious conclusion that William Jones consulted many textual variations of the Manusmriti, and if so, the implication is that there was no single authoritative text. If these texts that constitute our Hindu shastras are unreliable with numerous variants existing simultaneously, then it stands to reason that there is no authentic version that we can refer to as being the original. Who is to tell as to which part comprised "revealed knowledge" and which sections were subsequent add-ons?
In 1948, the United Nations General Assembly proclaimed the Universal Declaration of Human Rights, stating every human being's right of equality in dignity and right. However, notwithstanding recognition by the international community of its importance and codification in numerous national and sub-national constitutions and legislation, reinforced by various multilateral and regional human rights treaties, the right of equality continues to be unable to take complete firm hold in all regions and countries. Evidence, as presented by the insightful papers in this collection, published initially as a Special Double Issue of The International Journal of Human Rights dedicated to exploring the place of equality in Asia-Pacific societies, suggests that although progress is being made the right of equality has not yet fully materialized, both in law and in reality, in the world's most populous region. Many factors, particularly entrenched cultural heritage and practices, the lingering effects of colonialism and newly found independence, and, above all, pervasive ignorance and prejudices, continue to impede the recognition, development and protection of equality in this region. Of course, equality, a normative right and entitlement by virtue of our humanity, has neither been fully achieved in societies outside the region. Such neo-colonial thinking in fact perpetuates and assists in the subjugation of the right of equality in the Asia-Pacific Region as a matter of relevance and concern only to Western countries. Accordingly, we hope that our discussions will also be able to shed light and generate reflections on realities outside the region as interlinked with our aim.
The Editor's book fee has been donated to the UNICEF Tsunami Fund.
This book was previously published as a special issue of The International Journal of Human Rights.
At Les Houches in January 2015, experts in the field of charged particle trapping came together for the Second Winter School on Physics with Trapped Charged Particles. This textbook collates the lectures delivered there, covering the fundamental physics of particle traps and the different types of applications of these devices.Taken as a whole, the book gives an overview of why traps for charged particles are important, how they work, their special features and limitations, and their application in areas such as precision measurements, mass spectrometry, optical clocks, plasma physics, antihydrogen creation, quantum simulation and quantum information processing. Chapters from various world experts include those on the basic properties of Penning traps and RF traps, as well as those covering important practical aspects such as vacuum systems, detection techniques, and different types of particle cooling, including laser cooling.Each individual chapter provides information and guidance on the application of the above methods. Additionally, each chapter is complemented by fully worked problems and solutions, making Trapped Charged Particles perfect for advanced undergraduate and postgraduate students new to this topic.
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