Bakewell Draft Area Plan Essay Example | Topics and Well Written Essays - 1250 words

Bakewell Draft Area Plan - Essay Example It is important that involvement and inclusion are components of the redevelopment efforts to maximise results and meet goals. Policy then should incorporate local, regional, as well as national objectives in order to have a more encompassing approach. The national objectives consider a bigger picture where the whole country may be impacted on changes, whereas regional and local objectives magnify the role of the environment and the community, so that the areas of concentration will include: reduction of social exclusion or gaps between the poor and the rich, protect and enhance the environmental quality of settlements, improve health and economic status of locals through employment and other income opportunities (PPT lecture, planning workshop). Policy Various national, regional, and local strategies are already in place where regeneration programs are undertaken, For Bakewell, there is the Regional Spatial Strategies or RSS that is prepared by the regional planning bodies that prov ide broad spatial planning strategy for how a region should become in 15 to 20 years or longer. The Local Development Frameworks or LDF for local development outline the spatial planning strategy for the local area. Together with national planning policy, it will determine how the planning system helps to shape communities designed to streamline the local planning process and promote a proactive, positive approach to managing development. Aims of the system include flexibility or ability to address changes in demands and needs; strengthen community and stakeholder involvement in the development of local communities; front loading of key decisions in the preparation of plans; sustainability appraisal; programme... Bakewell Draft Area Plan Currently, Bakewell thrives on agriculture, light and tourism industries with an estimated 2 million visitors annually. Its Tudor and Stuart architecture – the Old Market Hall or now the National Park Visitor Centre, Bagshaw Hall, former Town Hall, St John’s Almshouses and the Bath House – are major tourist destinations including the Haddon Hall and Chatsworth. Britain’s first national park - the Peak District –located in Bakewell is now a Conservation Area. This makes a major impact on the regeneration of Bakewell’s town centre. Being a market town with a newly developed agricultural or livestock market, regeneration at Bakewell also needs to consider traffic and transport, tourism, retail changes of use linked to service provision, commuter hinterlands, affordable housing, and other community issues such as income opportunities, history and tradition, and maintaining a balanced ecosystem. Regeneration Regeneration is an effort to rejuvenate communities through improvement of the built and natural environment as well incorporating residents’ and leaders’ cooperation to meet redevelopment goals such as sustainable growth (Redmond and Russell, 2008). For the last few decades, sustainability has become a key word in redevelopment efforts due to the failed plan and growth projects of many towns, communities and urban centres around the world. In consideration of the natural, cultural, and historical environment of Bakewell, it can be said that the town is on a forward march towards progress and development.

Closet Exercise Essay Example | Topics and Well Written Essays - 500 words

Closet Exercise - Essay Example Productivity and competitiveness are, by and large, a function of knowledge generation and information processing; firms and territories are organized in networks of production, management and distribution; the core economic activities are global - that is, they have the capacity to work as a unit in real time, or chosen time, on a planetary scale. (Castells 2001: 52).2 With globalization at hand, fashion industry was not exempted in this new economy. Fashion world, has become competitive over time and students are excused from this happening. It the above figures, we can say that the globalization has been evident in the clothing industry and preference of the students. Though there are a lot of students who were not able to travel around the world, it can be said that they are well aware and knowledgeable of what is happening in fashion world. Men and women are now getting more and more brand conscious. Through the presence of agent of globalization such as media, more students now are influenced by branding or what others think about what brands of clothes they wear. However, in the figures in the report, it can be said that globalization is still not that strong in students. 78% of the total number of clothes in the group is still composed of US brands with total of 357 pieces listed. 8% of total number of pieces of clothing came from Italys famous brands such as Gucci, Dolce&Gabbana, Armani and Prada. Another 8% of the clothing listed came from famous French brands. Lastly, 6% of the total clothing was from the famou s brand Mango. Taking note from the excel report, the tops and bottoms of the students were mostly from American brands. Thus, it can be said that students still patronize brands from the United States of America which are generally patronized by the citizens. The other 22% percent of students clothing tallied were from famous international brands which are known to be very expensive. But despite this fact, students still acquire these

How does adult educational programming support Jesuit values today Essay

How does adult educational programming support Jesuit values today - Essay Example Jesuit core values consist of promotion of academic excellence, whole person education and promotion of open-minded arts. Jesuit tradition emphasizes on the pursuit of academic excellence. It promotes the love for learning among individual community members. Jesuit education emphasizes on whole person education, which is based on the tenet that the core feature of Jesuit education is to help in the development of all the God-given talents in people. Jesuits believe that people’s potential can be harnessed through offering education and learning opportunities to them. Through the implementation of adult education programming, Jesuit achieves its objective of imparting knowledge to every member of the society, which improves their intellectual capacity. Through the program, adults can easily read their bible and make informed decisions because they are enlightened. The program can significantly promote the love for education among adult members of the society, which is a core ingredient of the Jesuit education and tradition. As such, the implementation of adult educational programming is likely to promote the fundamental values of Jesuit tradition such as fostering academic excellence and education of whole

Liberal Principles and Minority Rights Essay Example for Free

Liberal Principles and Minority Rights Essay Liberal Principles and Minority Rights BY shax0521 We live in a world with differences, biases and hindrances we tend to take into account to be able to cope up with the changes happening around us. These differences could be between races,religion, culture, language, etc. But within a country, these differences also exist. Most countries are composed of diversed culture that divides the society to the majority and the minorities that establishes cultural differences related problems. It is often heard that minorities are deprived from certain freedom and the majority avails most of the best previleges that could e given. Minorities are often Judged by different steoreotypes and prejudices that establishes conflict between the groups. The main point of Prof. Hans Ingvar Roth, head of the sweden research team of the University of Lund in his article Liberal Principles and Minority rights, minority groups particularly in a liberal democratic society should be able to deal with the existing problems confronting their existence and culture in relation to the liberal principles through group-targeted measures. These group-targeted measures will be further explained throughout the article critique. The purpose of this paper is to give a brief summary of Roths article Liberal Principles and Minority Rights, what are the liberal principles of a liberal democratic society how it affects the condition of the minorities and my point of view as a reader. It will also tackle the different features of a liberal society, the problems encountered by minorities and the possible solution to the problems. In other words, the life of the minorities in a liberal democratic society. According to Roth, inequalities in modern western societies are faced by the inorities particularly ethnic, racial and religious which sometimes seen to result to discrimination. The minorities are confronted by social, political and cultural inequalities which were percieved to be the consequences as a memberofa liberal democratic society. Moreover, the majority enjoys the benefits and priveleges that were given by the society. In relation to this, to know the reason why these inequalities occur, we must know the grass roots of this condition. Roth stated in his article his definition ofa liberal democratic society. According to him, a liberal democratic society is charcterized by the certain institutions or norms that are seen among many of its citizens as essential guidelines for the organization of society. A liberal democratic society has its liberal principles namely, majoritarian democracy, free moblity, market economy, meritocracy and neutrality. The first principle is the majoritarian democracy or the rule of many . This concept of democracy implies disadvantages to the minorities because literally, it shows how minorities are outnumbered by the majority in terms of their cultural survival. As stated in the article, this idea of democracy have serious consequences for defenseless minorities. Furthermore, another liberal principle which is a burden to minorities is free mobility where people get to move freely without any intent hindrances but it has its limit in reality. Roth expounded it as the ideal of open borders for refugees from non- european countries in contrast to the migration policies implemented on various principle is the easy access of majority population into minority territories that could threaten the cultural survivability of the latter which is also dependent upon its eography. Moreover, the market economy as a principle which assumes freedom of choice that is considered to be the prevailing model for arranging economic activities systems in liberal societies. Roth added that according to many of his critics, the market economy could lead the majority to cultural supremacy over the minorities where the former has more access to important resources that could affect the cultural life of a country. It is considered to be the most efficient among other economic systems. Another liberal principle is meritocracy. According to Roth, merit should administer the appropriation of employment and places in higher education. This implies that the majority will dominate the labour-market of the society and eventually earn the highest ranks in offices. This would result to the alienation of the minorities in any encounter of several forms of higher education because the majority gets the best priveleges they could have in the society. In addition, Roth cited another principle which is neutrality or even-handedness. This occurs when the government doesnt interfere with certain policy decisions uided by religious views or substantial philiosophies of life and this kind of action implies contradiction to relgious minorities and securalism in some way influence the society. The abovementioned principles in any circumstances could stand in conflict with one another. As we have tackled the 5 principles of a liberal democratic society, it is also important to know some features of this kind of society which could have significant consequences on the cultural standing of different minorities in the society. The first feature is lingua franca which refers to having a common language in the society for he people have one language they could use to communicate with each other. Roth stated in his article that the language is an important element for the cultural identity of a group. Eventually, the language of the majority will be the lingua franca due to its long history in the country and the minorities must accept it and use to be able to communicate with others. However, this doesnt mean that the languages from the minorities cannot be recognized as official languages in significant bailiwick of society such as education or law. Another feature of a liberal democratic society is nation building. Roth referred it as the creation of various institutions, traditions and spheres of society in which it will be affected by the long history of the majority group. In this case, it stresses that even without ethnic or cultural nationalism; the majority culture is advantageous because of its historical standing in the society. According to Roth, cultural preservation of minority groups depend on the members itself. They should have the best interest in maintaining and preserving their culture. A part from Roths article tackled about the shared values in the ulticultural debate for minority rights where possessing a secure cultural belonging could be valuable in a way that it is an important condition to an individual well being or it could be a crucial part of a ones personal identity or as a framework adapting the majoritys culture and integration or affiliate with the majority on the other side. However, they have one common view that minority groups should not face anu unfair or excessive burdens in maintaining their cultures. Furthermore, if a minority group had encountered am intense discrimination from the other groups in he society, they should pay for the serious cultural disadvantage that the minority group faces. In other words, cultural diversity should be reagarded as a valuable objective for the whole society and a shared public responsibility to secure the preservation of the minority culture. However, if a certain minority in question have encountered no grim history of discrimination, and its cultural changes was due to voluntary change of its own members, it conditions become more unclear. The members itself should pay the price of maintaining or preserving their culture given hat they have been attracted to the majority culture. In addition, the majority is not coerced to share a costs of preserving that particular minority. As discussed earlier, there are ethnic and religious minorities in a society and their situation could be less favourable in certain conditions. Roth emphasized in his article that cultural influence by the majority usually occurs to the minorities that live in so-called open agricultural territories, small in size and the history of discrimination. Furthermore, it was stressed that shared language, religion and a istory of discrimination or an idea of geographical location make the minorit group maintain their culture. There are minority groups that prefer to attain independence and others to lower their claims and instead strive for various forms of cultural autonomy. In the entire article, the two main problems of minorities in relation to the liberal principles are cultural preservation and problems of integration. According to him, problems of preservation arise when liberal principles such as free mobility and the endorsement of a market economy may threaten a traditional form of community life. Due to the dominance of the majority in terms of size, resources and historical standing, these principles work to their cultural advantage. Furthermore, the practice of having a lingua franca gives more disadvantage to the minorities in terms of preservation of their own language. The abovementioned problems has its group-targeted measures so that the minority culture will survive. These are metaphors the fence, the ladder, the springboard and the plane. With these meaures, there could be a continous existence of minority groups in liberal democratic societies. Through the fence it ould take form of exceptions from laws that burden traditional cultural practices or even property rights that would prevent majority population from buying lands from the minority territories. In addition, Roth used the cultural autonomy with regards to certain forms of legislation such as family as an example of a fence which protects the minority from being influenced by the family customs of the majority. Another measure is the ladder wherein group representation should be practiced by religious and ethnic groups in order to have a level of representation in the society. This metaphor can neutralize and attenuate unfair thresholds or hindrances such as blind spots, various forms of animosity, stereotypes and nepotism. To be able to gain entrance in the main sphere of society in spite of the diminish this hindrances in the remote future. The first measure or method is called the springboard that would present opportunities to minorities such as labour market and higher education in instances that they face discrimination and prJudices in the society. According to Roth, the springboard is not enough for minorities to be able to enter to such society that is hy the plane was created. It is considered to be the supplementary method of the springboard. It aims to alter engrained and stubborn attitudes and habits among the majority population through information campaigns and cross-cultural meeting places. From what I understand in the Roths article, inequalities of minorities in the society are caused by the liberal principles. I agree on it due to the different situations presented in the article. These principles namely majoritarian democracy, free mobility, meritocracy, market economy and neutrality are advantageous to the ajority population and affect the minoritys cultural preservation. The articles premises are still valid according to the current situations in most western countries. His interpretation of the evidences presented were likely to lead us to the same conclusion that the liberal principles should be improved rather than to replace them with something different in order to solve such inequalities in such society. His arguments regarding the disadvantages of the minorities in the society such as the lingua franca where the majoritys language will be the official language of the ociety and meritocracy where the majority gets the highest ranks in the offices had the biggest impact to me which I agree on. If we compare it to the philippines, a non- liberal democratic country but compose of a majority and minorities, due to the geographical boundary and size of population of christians with tagalog as their language is considered to be the official language of the country, officially called as Filipino and in terms of meritocracy, the muslims as a minority experience biases regarding employment in government and other fields of offices because of different stereotypes, prejudices and discrimination.

Rolfe, Freshwater and Jasper (2001) Framework for Diabetes

Rolfe, Freshwater and Jasper (2001) Framework for Diabetes Reflective account, using framework from Rolfe, Freshwater and Jasper (2001) of a patient with regards to a long term condition and identification of a learning need to be achieved during the module. This essay is reflective based on my experience while on a clinical placement. The aim is to demonstrate an understanding of my views encountered in practice using the Rolfe, Freshwater and Jasper (2001) framework with regards to diabetes mellitus which is a long term condition. According to Bennett and Morisson (2009), Diabetes mellitus is a lifelong condition marked by high level of sugar in the blood and a failure to transfer this to the organs that need it. The framework will show how it has been used to reflect on the condition, what has been learnt and the outcome on current and future practice. It also based on learning needs to be achieved during the module. It was an eight week placement on an acute unit which consist of a male bay, one female bay and three side rooms. My mentor and I was assigned to the male bay. This was when I came into contact with Mr. A. Pseudonym will be used to conceal patient identity. Confidentiality will be maintained throughout in accordance with the Nursing and Midwifery Council (2008). Mr. A was a 64 year old gentleman who was admitted to a critical unit from Accident and Emergency (AE), in my third week of my first year as a nursing student but my second placement. He had several conditions inflicted on him. They were acute pulmonary oedema secondary to silent myocardial infarction (MI), acute kidney injury (AKI) and CKD. Past medical history of Type 2 diabetes mellitus (T2DM), quadriplegic amputee and HONK. He was basically admitted for hyperglycaemic control It became clear during hand over that this was a challenging and interesting case for effective learning to take place especially as a student nurse. Learning is a relatively permanent change in knowledge, skills or ability as a result of experience (Bennett Morrison, 2009). However, I felt anxious as this was just my second placement for my first year as a student nurse and I did not feel experience enough to deal with all I was hearing about this patient. My first impression when I saw Mr A. was a sad one because of his quadriplegic amputee. I realised that hearing or reading about a condition and actually giving hands on care is different. According to Bulman and Schultz (2008), thinking can be intellectual, thus emphasising the importance of practical as well as theoretical for learning. My first encounter with Mr A. on the ward he appeared to be drowsy and somewhat confused from the conversation we had. For instance, his wife was sitting at his bedside and he told me he took his wife to a party last night. During the time he was mentioning he was hospitalise. Drowsiness can be a sign of hyperglycaemia as in Mr. A Case. As nurses and other health professionals, we are faced with challenging and unique situations in practice, therefore, by reflecting on these experiences it allows learning to take place and again flexible ways in which to respond to these situations (Burns Bulman, 2000). While caring and carrying out assessment of Mr A., it was noticed he had intravenous infusion (IV), urethral catheter, insulin pump, heparin infusion and central venous pressure line (CVP). I was assigned to monitor hourly observation because the patient was critical and this had to be done until they were stable, especially the blood sugar which was elevated. According to Dougherty and Lister (2008), maintenance of normal blood glucose should be within 4-7 mmol/l. I can remember at one point it was 27 mmol/l. Whenever I noticed any abnormalities in the observation I would inform my mentor. I noticed increase in insulin administration via pump when blood sugar level is elevated and decrease when lower readings. Also, the patient was unable to carry out self-care or assist in his care because of his quadriplegic amputee. He was totally dependent on the nursing staff to take responsibility for all his basic needs and to promote high quality care (NMC, 2004). However he was given the care that he needed with consent. For example, wash in bed and assisted with nutritional needs such as feeding. When food was given he would refuse, but with much encouragement on my part in a good way he would. I can remember Mr A. asking me to scratch his head because he was unable to. Strict fluid balance I maintained because the patient was reluctant to drink. I informed my mentor and I was advised to give at least 30 mls of fluids per hour. I asked Mr. A. what was his favourite drink, he told me tea. I remembered going to the kitchen after informing my mentor of my intention to make sure an eye was kept on him. The patient was also monitored using a water loo chart. This was used mainly because of his immobility and he was prone to pressure ulcer if proper care is not given. During one of my encounters while nursing Mr. A, I remembered him saying to me diabetes is not good because it leave him without limbs. At that moment I felt compassion for him. At the same time he said that to me, I was pricking his earlobe to monitor his blood sugar. I felt sad for him thinking about the pain he was going through pricking his earlobe every hour. At times I felt impotent because of my lack of experience and been unaware of how to deal with situations such as Mr. A condition. I was limited in my experience and it was my first hospital placement. I wanted to reassure patients, support my colleagues, and give sound advice but I did not have enough confidence and experience to do that. I didn’t know how to ask Mr. A. about the pain he was experiencing when pricking his earlobe, but I gained the confidence to approach him and ask to tell be about when his earlobe is been pricked. My reason for asking is because I noticed every time his earlobe was pricked he would grimace on his face He said it hurts and is painful. Mc Caffery and Pasero (1999) states pain is what the patient says it is. However, I have learnt something about myself. I have learnt basic communication skill especially listening just by sitting at Mr A. beside and listening to his conversations he would tell me about his country of birth Barbados and how he ended up living in Trinidad. I did not know that with just a few simple words of empathy and encouragement it would please and calm the patient. According to McCabe Timmins (2006), communication is the process of conveying information between two or more people. Communication is essential in building relationships with patients and gaining trust. To highlight how important communication is in the nursing profession, NMC identified it as being an essential skill and only if a student is competent in this skill they can go on and register as a nurse (NMC, 2007). Communication has been describe as being both simple and complex process. For communication to be effective, the sender has to be very clear about the purpose of the message (McCabe Timmins, 2006). The care the patient receive has direct potential to improve through reflective practice it helped to make sense of complicated situations and staff can become motivated and empowered. This has given me a chance to link theory to practice. The way I communicated with Mr. A., had a positive outcome for both of us in that all his needs were met, and I learnt effective communication helps in building trusting bond between patient and nurses (Almond Yardley, 2009).

Women, Words, Writing :: Gender Literature Papers

Women, Words, Writing During my morning commute, I cut myself off from the world around me and think. The last thing I see before "shutting off" generally starts a process of free association that is carried on by memory. For instance, this morning a woman sat beside me, reading The Alchemy of Race and Rights by Patricia Williams. Williams is someone I have heard of and read. I remembered her essay "And We Are Not Married"-a wonderful sample of women's writing. For the rest of the time I traveled by subway, I thought of pieces of writing I have read that, somehow, bear the mark of their writer's gender. Now I'm home, at my desk, and I am re-reading the texts I have thought of in the morning, trying to understand why and where I feel the mark of gender. Take, for example, Williams's essay; as I go along, I am fascinated by its complexity, by its huge network-or should I say labyrinth?-of ideas, so huge that the reader can easily get lost, become powerless, and abandon the struggle. Williams argues, among other things, that the practice of certain forms of rhetoric constitute acts of ideology, that style is never neutral, so that types of writing and behavior are always suffused with political content. One of her primary rhetorical tropes is the telling-and retold-anecdote, which always requires interpretation. With each story she relates, new possible paths appear, and one doesn't know which of them is the right one: the "Benetton incident," with its three consecutive versions. Then Tawana Brawley. Maxine Thomas. Mrs. Williams, her mother. Herself. Professor Bell and Geneva Crenshaw. Mr. Williams. Finally, the dream. The stories are presented at length, and commented upon; each affirmation is supported-either because of the author's juridical experience or because of her exactness-by footnotes. This makes the overall structure of the essay a bit confusing. For example, the listing of opinions expressed about Maxine Thomas is backed up by eighteen footnotes. The reader's eye has to go back and forth in order to read everything, and going back and forth eighteen times can be very challenging. In addition to that, the language is sometimes difficult; at times even impenetrable: "the rhetoric of increased privatization, in response to racial issues, functions as the rationalizing agent of public unaccountability, and, ultimately, irresponsibility" (696). One has to stop reading and figure out what she means, to figure out the idea behind that gathering of legal (and thus certainly esoteric) terms.

Joint Family and Kinship in India

INTRODUCTIONIndia offers astounding variety in virtually every aspect of social life. Diversities of ethnic, linguistic, regional, economic, religious, class, and caste groups crosscut Indian society, which is also permeated with immense urban-rural differences and gender distinctions. Differences between north India and south India are particularly significant, especially in systems of kinship and marriage. Indian society is multifaceted to an extent perhaps unknown in any other of the world’s great civilizations—it is more like an area as varied as Europe than any other single nation-state.Adding further variety to contemporary Indian culture are rapidly occurring changes affecting various regions and socioeconomic groups in disparate ways. Yet, amid the complexities of Indian life, widely accepted cultural themes enhance social harmony and order.Many Indian societies were organized around principles of kinship. Kinship ties based on bloodlines or marriage formed the basis of the political, economic, and religious system. Succession to political office and religious positions, ownership and inheritance of property, and even whom one could or could not marry were determined on the basis of membership in a kin group. Social bonds with relatives must be reinforced at family events or at rites crucial to the religious community.Indian SocietyHierarchyIndia is a hierarchical society. Whether in north India or south India, Hindu or Muslim, urban or village, virtually all things, people, and social groups are ranked according to various essential qualities. Although India is a political democracy, notions of complete equality are seldom evident in daily life.Societal hierarchy is evident in caste groups, amongst individuals, and in family and kinship groups. Castes are primarily associated with Hinduism, but caste-like groups also exist among Muslims, Indian, Christians, and other religious communities. Within most villages or towns, everyone knows the relative rankings of each locally represented caste, and behavior is constantly shaped by this knowledge.Individuals are also ranked according to their wealth and power. For example, some powerful people, or â€Å"big men,† sit confidently on chairs, while â€Å"little men† come before them to make requests, either standing or squatting not presuming to sit beside a man of high status as an equal.Hierarchy plays an important role within families and kinship groupings also, where men outrank women of similar age, and senior relatives outrank junior relatives. Formal respect is accorded family members—for example, in northern India, a daughter-in-law shows deference to her husband, to all senior in-laws, and to all daughters of the household. Siblings, too, recognize age differences, with younger siblings addressing older siblings by respectful terms rather than by name.Social InterdependenceOne of the great themes pervading Indian life is social interdependence. People are born into groups–families, clans, sub castes, castes, and religious communities–and live with a constant sense of being part of and inseparable from these groups. A corollary is the notion that everything a person does properly involves interaction with other people. A person's greatest dread, perhaps, is the possibility of being left alone, without social support, to face the necessary challenges of life.This sense of interdependence is extended into the theological realm: the very shape of a person's life is seen as being greatly influenced by divine beings with whom an ongoing relationship must be maintained. Psychologically, family members typically experience intense emotional interdependence. Economic activities, too, are deeply imbedded in a social nexus. Through a multitude of kinship ties, each person is linked with kin in villages and towns near and far. Almost everywhere a person goes; he can find a relative from whom he can expect moral and prac tical support.In every activity, social ties can help a person and the absence of them can bring failure. Seldom do people carry out even the simplest tasks on their own. When a small child eats, his mother puts the food into his mouth with her own hand. When a girl brings water home from the well in pots on her head, someone helps her unload the pots. A student hopes that an influential relative or friend can facilitate his college admission. A young person anticipates that parents will arrange his or her marriage. Finally, a person facing death expects that relatives will conduct the proper funeral rites ensuring his own smooth passage to the next stage of existence and reaffirming social ties among mourners.This sense of interdependence extends into the theological realm. From birth onward, a child learns that his â€Å"fate† has been â€Å"written† by divine forces and that his life is shaped by powerful deities with whom an ongoing relationship must be maintained. Social interaction is regarded as being of the highest priority, and social bonds are expected to be long lasting. Even economic activities that might in Western culture involve impersonal interactions are in India deeply imbedded in a social nexus. All social interaction involves constant attention to hierarchy, respect, honor, the feelings of others, rights and obligations, hospitality, and gifts of food, clothing, and other desirable items. Finely tuned rules of etiquette help facilitate each individual's many social relationships. .Indian Family structureIndian family structure is believed to be the unit that teaches the values and worth of an honest living that have been carried down across generations. Since the puranic ages, Indian family structure was that of a joint family indicating every person of the same clan living together. However, this idea of elaborate living had been disintintegrated in smaller family units. The essential themes of Indian cultural life are learned within the bosom of a family.The joint family is highly valued, ideally  consisting of several generations residing, working, eating, and worshiping together. Such families include men related through the male line, along with their wives, children, and unmarried daughters. A wife usually lives with her husband’s relatives, although she retains important bonds with her natal family. Even in rapidly modernizing India, the traditional joint household remains for most Indians the primary social force, in both ideal and practice.Large families tend to be flexible and well suited to modern Indian life, especially for the more than two-thirds of Indians who are involved in agriculture. As in most primarily agricultural societies, cooperating kin help provide mutual economic security. The joint family is also common in cities, where kinship ties are often crucial to obtaining employment or financial assistance. Many prominent families, such as theTatas, Birlas, and Sarabhais, ret ain joint family arrangements as they cooperate in controlling major financial empires The ancient ideal of the joint family retains its power, but today actual living arrangements vary widely. Many Indians live in nuclear families—-a couple with their unmarried children—-but belong to strong networks of beneficial kinship ties. Often, clusters of relatives live as neighbors, responding readily to their kinship obligations.As they expand, joint families typically divide into smaller units, which gradually grow into new joint families, continuing a perpetual cycle. Today, some family members may move about to take advantage of job opportunities, typically sending money home to the larger family.FAMILY TRANSFORMATIONAn Analytical look on various studies: by different sociologist point of viewsThe Study of family in India centers on the debate of joint family versus nuclear family. The first authentic study on family comes from the writings of Sir Henry Maine, who was law adviser to the colonial government of India.He developed intellectual interest in family studies. He indicated that joint family is characterized by:Common property holding.Absolute authority of ‘Karta’.He considered that joint family is corporate unit where people make contribution differently but share rewards on the basis of their needs. He said that joint family sustains in India because it is considered as moral institution with the members are obliged to perform rituals for common dead ancestorsGS Ghurye considered that ‘joint family is a product of Indian culture that glorified classical values. There is universal presence of joint family cutting across caste, religion which promoted unity among people in Indian society.PN Prabhu in his analysis of family and kinship in India considers that individual association with joint family is driven by moralist, therefore when morals is replaced by individualism (when tradition is replaced by modernity) then joint family is transformed into nuclear family.Irawati Karve offered an exhaustive definition of joint family. She writes that joint family refers to a social group where people belonging to 3 – 4 generations organically related to each other, hold property in common, share common residence, eat food prepared in common kitchen, participate in common rituals and ceremonies and they have, obligations towards the head of the family known as ‘Karta’. She considers that joint family is a product of culture and therefore despite economic transformation joint family system persists in India. It sustains itself as it is driven by cultural ideology rather than driven by economic interest.During 1960s two group of sociologist took considerable interest in the field of family study. One group conforming to modern theory looked into complete integration of joint family system whereas the other group went for empirical studies to examine regional variations in family transformatio n under the various process of modernity. These two theories cannot be  considered as qualitatively different because there position stand vary only on the question of the degree of changes in family.MN Srinivas, SC Dubay find out that there is a strong linkage between caste and joint family. Empirical study indicates that higher castes go for joint family system and lower castes go for nuclear family. Therefore joint family is driven by economic logic rather than cultural moralist. It is also noticed that joint family is not breaking down completely under the influence of urban living.Alan Rose in a study of Bangalore finds out that around 70% of families manifest either structural joint ness of functional joint ness or a mixture of both. MS Gore in his study of Agarwals of Delhi finds out that how mother – son relationship precedes over husband – wife relationship and family operates as a strong support base to its members in matters related to selection of occupat ion, financial assistance and selection of mates. TN Madan indicates how residential separation has not given way to break down of joint family. In his theory of â€Å"money order economy† he indicates that family joint ness has always been enduring in case of India.Thus these scholars concluded by saying that family transformation in India is not a replica of family transformation in the West. Therefore social change in India is Indian in character and so Western theories and models cannot explain family transformation in Indian societyHousehold dimensions of the FamilyFamily transformation in India has puts a fundamental question that, whether in India joint household is disintegrating or joint family is disintegrating. He finds out that proportion of joint household is more today in comparison to past. He points out the reasons for the same i.e. due to rising population; construction of house has become costly, migration in search of employment etc. Bigger joint households are now splitting into smaller households.People living in different households have strong emotional ties therefore joint household is disintegrating but not joint family and so family should be studied from household perspective and  changes in household and family patterns must be investigated to examine actual nature of family transformation in India.Classical sociologists were greatly committed to family study either by considering family as cornerstone of human society or by looking into changing nature of society. With the advent of modernity it was perceived that household is a residential space but family is a social institution. However, with the rise of feminism both as an ideology and as social movement, women's approach towards marriage has gone through a series of transformation. AM Shah in his book â€Å"household dimension of the family in India† indicate that even in traditional context, household and family do not mean similar things.Citing the case of In dia he considers that family and household were absolutely different but family studies in India immensely focused attention on the transformation of joint family into nuclear family. Household refers to residential space where people living together may or may not constitute family. Looking at household pattern one could effectively study nature and form of transformation taking place in Indian society. In recent analysis of global migration and family pattern, it has been found out that in countries like Philippines and India a large chunk of women in search of employment go out to advanced countries of the world. Though most of them are married they don't stay with their family. As a result they constitute independent household.These households may constitute many friends living together or a person living with working partner to whom he/she is not married or a person living all alone. It is generally perceived in case of India that household is less durable an alternative to fam ily system, which gives more importance to friendship than kinship. Household offer immense individual liberty, sexual freedom, limited or no liability towards the other members of the household. Thus it can be concluded that household is evolving into a replacement for family in many developing countries including India. Therefore sociology of kinship is shifting its focus from the study of marriage and family to the study of friendship and household.Sexual Division of LabourFeminist sociologists are of the opinion that whether it’s joint family or nuclear family, in no way family transformation is affecting to the status of women in India. Therefore reproduction, sexuality, division of labour are all determined by the values of patriarchy than by principles of equality. Talcott Parson indicates that industrialisation, urbanization, migration have contributed for occupational mobility, empowerment of women and gender gap within and outside family has sufficiently been reduce d.The modernist theory also indicates that in case of India relationship between husband and wife is now proceeding over parent-child relationship. Conjugal relationship is considered as more important than obligation towards kinship. Irrespective of gender every child inherits the property from parents, selection of mates is no longer family’s responsibility and childbirth is greatly a matter of economics and mutual agreement between spouse. Therefore modernity has broken down traditional form of marriage, hierarchical form of relationship.Traditionally, males have controlled key family resources, such as land or businesses, especially in high-status groups. Following traditional Hindu law, women did not inherit real estate and were thus beholden to their male kin who controlled land and buildings. Under Muslim customary law, women can—and do—inherit real estate, but their shares have typically been smaller than those of males. Modern legislation allows all Ind ian women to inherit real estate.Traditionally, for those families who could afford it, women have controlled some wealth in the form of precious jewelry. In the Indian household, lines of hierarchy and authority are clearly drawn, and ideals of conduct help maintain family harmony. [i] All family members are socialized to accept the authority of those above them in the hierarchy. The eldest male acts as family head, and his wife supervises her daughters-in-law, among whom the youngest has the least authority. Reciprocally, those in authority accept responsibility for meeting the needs of other family members.Systems of Kinship in IndiaKinship is considered as the heart and soul of Indian social life. Despite India's exposure to technological and industrial modernity, descent plays a significant role in the life of people. GS Ghurye writes in detail about various descent groups living together in different regions of the country carrying different names and identities. These differe nt lineage groups bringing together a multi-civilization thereby making India a land of pluralism. However, all these descent groups imbibe common rules of marriage, common food behavior, common cultural, religious ideology radiating from Hinduism and that made Indian society a land of diversity.Indologists look into the role of descent in defining marriage, family and kinship in India. The people belonging to similar descent group are located in a given region where they worship to their common ancestors, follow common way of life and when the size of descent group expands, they migrate to different areas but still carry their identity. Therefore caste is nothing but an expanded descent system that maintains its boundary, distinguishing itself from the other caste.Andre Beteille indicates association of man and kinship is so strong in India that voting behavior is driven by kinship rather than on the basis of merit. In all the political parties of India kinship is the primary sourc e of political recruitment. Thus democratic polity in India is engaged in social and cultural reproduction.In case of India family/kinship offers ideological, economic, infrastructural support to individual to determine the nature of occupation. In conclusion it can be said that the role of descent and kinship not only determines the private sphere of an individual’s life like marriage, family, household, gender role, rituals but also has great influence over his public life like occupational selection, political participation and identity formation. Therefore the role of descent and kinship has changed very little under the influence of modernity in India and so while studying social transformation one cannot afford to ignore the same.Lineage system can be divided into two parts in India i.e.Unilineal systems: a system of determining descent groups in which one belongs to one's father's or mother's lineage. Both patrilineality and matrilineality are types of unilineal descen t.Non-Unilineal systems: a system where there exists multiple forms of relationship.Classical anthropologists divide descent groups into two fundamental types such as:Patrilineal : inheriting or determining descent through the male line.Matrilineal : inheriting or determining descent through the female line.Types of kinship systemsKinship is a relationship between any entity that share a genealogical origin (related to family, lineage, history), through either biological, cultural, or historical descent. The first sociologist to study kinship systems in India is Irawati Karve, she divided India into four different kinship zones such as:North Indian kinship systems.South Indian kinship systems.Central Indian kinship systems.Eastern Indian kinship systems.North Indian kinship systemsThis kinship system is present in Hindi speaking belt and also in areas where Aryan culture influence is substantive. It includes West Bengal, Orissa and Bihar. In North India kinship systems, the rules of marriage is highly exhaustive because a large body of people are excluded from alliance relationship. One cannot receive women from his mother’s group or mother's mother group, father’s mother group and from within his own village. Hence exogamy is quite exhaustive and marriage involves not intra-family ties but inter-village ties. Residential system is very Virilocal (bride lives with husband's father’s group) type . In North Indian kinship father – son relationship precedes over husband – wife relationship.South Indian kinship systemsThis type of relationship system is largely present in all southern states and some of its influence is also largely noticed in pockets of Maharashtra and Orissa. In southern India kinship systems, no distinction is made between patrilineal or matrilineal. In case of South India cross cousins marriage take place and so exogamy is not exhaustive like in North India. The relationship between husband and wife is not su bdued to father – son relationship as in case of North India. Hostility of relationship between the in laws driven by suspicion is also weak in South India.Central Indian kinship systemsThis system is practised in case of Gujarat, Maharashtra, MP which is a mixture of elements of North and South India. In case of Rajputs marriage is greatly determined on the basis of family status of girl. Rajputs are permitted to marry any girl on the basis of their choice rather than simply follow the rules of caste. Marathas are divided into 32 clans which are put into primary, secondary and tertiary divisions and so the rules of marriage are determined accordingly between various divisions. In case of â€Å"Kumbi† of Gujarat one is not supposed to marry women belonging to first-generation from father's side and three generations from mother's side. In case of Rajasthan on the auspicious day of Akshaya Tritiyamassive marriages take place involving people belonging to different age g roups and their rules of marriage is sufficiently relaxed.Eastern India kinship systemsIt largely includes kinship patterns followed by different tribal groups like Munda of Orissa, Manipuri of Manipur, Nagas, Kukis and Khasi. These kinship systems don't follow specific patterns .A daughter carries the name of patrilineal grandmother and son carries the name of patrilineal grandfather, divorce is common among them In conclusion these regional variations in kinship largely speaks about differential residential patterns, entitlement on the basis of gender, social status of men, women and children bringing the point back home that Indian culture is largely pluralistic in character.Therefore unity in India should not be seen as destruction of the process of diversity but rather it should respect the process of diversity.CONCLUSIONGradual changes have been ushered in by religious, social, and cultural reforms. Industrialization, urbanization, and technological advances have been instrume ntal in changing family structures, values, and lifestyles. Ganeswar Misra (1995) emphasized that middle- and upper-class families in urban areas were undergoing a dramatic transformation because the younger generation is questioning power issues, traditional roles, hierarchical relationships, obligations, loyalty, and deference for kinsmen and elderly.With changing times, Indian family structure, functions, traditional division of labor, and authority patterns have altered, favoring more egalitarian relations between the husband and the wife and also a move toward more shared decision-making patterns between parents and children. Despite these changes, the fact remains that most individuals continue to value and give top priority to the family, and families continue to maintain strong kinship bonds and ties.