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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?
Drawing on original research, Kristin A. Goss charts the scope and trajectory of American women's policy agendas and collective engagement in public policy-making from the 19th-century suffrage movement through the present day. She examines how women's civic place has changed over time, how the range of issue agendas has shifted significantly and substantively, how public policy has driven change, and why all of these things matter for women and American democracy. As measured by women's groups' appearances before the U.S. Congress, Goss finds that women's collective political engagement grew from 1920 to 1960 when conventional accounts claim it declined---and declined in later decades when it might have been expected to grow. She suggests that enhanced political inclusion does not necessarily lead to greater political participation and that rights movements do not necessarily constitute the best way to understand the political participation of marginalized groups. She asks what women have gained---and lost---through expanded incorporation and considers whether single-sex advocacy organizations continue to matter.
In this compelling and forceful analysis of world problems, Mohammed Mesbahi argues that meeting the basic entitlements outlined in Article 25 of the Universal Declaration of Human Rights - for adequate food, housing, healthcare and social security for all - is imperative for the survival of humanity in the 21st century. But after so many years of political inaction, only the massed goodwill of ordinary people can bring about an end to poverty in a world of plenty through enormous, peaceful and continuous protests across all countries. The line of enquiry pursued in Mesbahi's five-part study is therefore concerned with how to galvanise these unprecedented global demonstrations on behalf of the poorest members of the human family, millions of whom are needlessly dying as each year passes. Accordingly, the main subject of the book comprises a set of instructions for engaged citizens and the youth who are encouraged to lead the way in fomenting a huge united public voice - one that has the potential to reorder government priorities and empower the United Nations to truly represent the people of the world. Through a graceful and often poetic prose, the reader is guided to investigate the question of world transformation from psychological, moral and spiritual perspectives, as well as from a broader political and economic analysis. As Mesbahi elucidates, we ultimately need a new education that can equip the citizenries of every nation to think in terms of the One Humanity, with a universal understanding that the principles of sharing and cooperation are fundamental to a sustainable global economic system.
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