Devyani Khobragade mistreatment is the result of India’s softness
History is replete with the instances of behaving in a dignified manner with messengers and ambassadors, despite the inexcusable offences committed by them. In the Indian culture and philosophy, pardoning has been considered a big hallmark. Perhaps for this reason alone, in the form of a sovereign country, calmness has been an important part and parcel of our diplomacy in our foreign affairs. Our image of a peace loving and a soft state is saluted by the entire nations. However, this very speciality is treated off by some countries as our weakness, emboldening them challenge our dignity. Steps needed to be taken by India forms the subject of this dissertation.
The excess committed in America with our diplomat Devyani Khobragade is insufferable and humiliating to the self esteem of a nation. Devyani is accused of neither providing the facilities nor had been paying her maid servant the salary on par with American standards. She had brought along with her the maid servant to America from India. The maltreatment that the American administration meted out to Devyani is deplorable. India has taken a hard stand in this matter, asking America to beg for apology over this gaffe and also to withdraw charges levelled against Devyani. Due to this boiled headed Indian stance, the US Secretary of State John Kerry was compelled to express regrets (not an apology) on this entire issue.
Citing sometimes the rules and American regulations, while sometimes the American provisions of security laws, America has tried to cause injuries to the self-respect several Indian famous personalities rudely humiliating them on earlier occasions as well. In fact, in the mind of America resides...
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...isbehaved with diplomats earlier alsoNeena Malhotra: Neena Gupta was Indian consular posted in the New York consulate. She was ordered by a New York judge last year to pay the sum of 15 Lac dollars for barbarously treating and maintaining her maid servantPrabhu Dayal episode: Having been the Consul General in New York, her maid servant Santosh Bhardwaj got the case registered against him not only of smuggling but also for sexual exploitationThe Kritika Biswas matter: The school going girl Kritika Biswas was picked up from school handcuffed to the police lock up on 8 February. The charge against her was cyber bullying. She had to spend 28 hours confined within the jail. All this happened despite having the diplomatic protection. Her father Dewashish Biswas was the vice consulate in New York
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to the US government’s lack of involvement towards the encroachment of their citizens on Indian
She has criticized the caste system, the Indian government, and now, the United States, which threatens to become the newest world hegemon. Though her opinions are not indicative of those held by the greater Indian population, she serves the useful function of pushing rhetoric to the left, and, in doing so, raises many of the crucial issues that India must address in today’s world. “Not again” is an article criticizing the leaders of America and their foreign policy, which she sees as full of reductionist dichotomies and a thinly veiled attempt to propagate corporate capitalism. As she says in “Not again,” “Wars are never fought for altruistic reasons” (3). Though Roy is clearly denouncing the United States government in her article, the hidden message is the implication that this rhetoric—and action—by the United States can have for developing countries, among them
Colonel Edwin Hillandale was an U.S. Air Force Colonel who put forth the effort to learn the culture of which ever country he was in. He had already had great success working in the Philippines before he arrived in Sarkhan. Once he arrived in Sarkhan, Hillandale made every effort to learn his new operational environment. He walked around downtown Haidho and noticed the large number of palm reading offices and the level of respect the palm readers received from the locals. Hillandale also studied the biographies of the politicians in Sarkhan. During the Philippines Ambassador’s dinner party, he was granted the opportunity to read the palm of the Sarkhanese Prime Minister, and he took full of advantage of the knowledge he had acquired. Hillandale made a good impression with the Prime Minister because of his knowledge of the culture, their taboos, and the Prime Minister’s personal background. Hillandale was invited to read the palm of the king. He was going to use this opportunity to have the king make a maneuver that would work to the advantage of the ...
A gesture that formerly connoted weakness grows to represent moral strength and provides a crucial step towards potential reconciliation. Within his text, Philpott expresses wholehearted belief in the power of apology stating, “Few acts undo the legitimacy of a crime more effectively than a perpetrator’s renunciation of it” (Philpott 205). Philpott describes the practice of apology as, “When a perpetrator apologizes, he condemns his own role in the political injustice and thus helps to defeat its standing victory from one angle. Yet, the victim retains his own freedom to decide how he will respond to the perpetrator and thus retains a measure of control over whether the standing victory of the injustice is defeated” (Philpott 264). Philosophically, the idea of apology within restorative justice and reconciliation could mark a reaffirmation of the fundamental moral principles of the community, promote national reconciliation, strengthen a principle of transnational cooperation and contribute to the improvement of international law and diplomatic relations. Following an apology, a relationship becomes possible between the perpetrator and the victim, which in turn creates the potential for a less hostile environment for the community, and marks a society’s affirmation of a set of virtues in contradistinction to a past of
foreign policy. He claims that the U.S. government failed to “denounce the suppression of democracy… [and] atrocities. (77 and 78.) Furthermore, he emphasizes the paradox of the democratic U.S. trying to appease Pakistan by not taking any action to stop them while the totalitarian USSR sends a message to Pakistan defending democracy, condemning the bloodshed, and calling for it’s end. While discussing the “moral bankruptcy”of the U.S. government, he explains the consul’s disgust at the government’s lack of intervention in what the White House has concluded to be a “purely internal matter.” There is a noticeable shift in tone in Blood’s reports. As the consulate continued to send messages to the White House, he grows more frustrated in the lack of change in the U.S. foreign policy and changed his diction. While initially he tentatively noted that the Hindus were “undeniably [a] special focus of army brutality,” he later bluntly calls it a “genocide.”
Hasan, Seemin. "The Dynamics Of Repatriation In Shilpi Somaya Gowda's Secret Daughter." Asiatic: IIUM Journal Of English Language & Literature 6.1 (2012): 142-153. Literary Reference Center Plus. Web. 17 Dec. 2013.
Traditions control how one talks and interacts with others in one’s environment. In Bengali society, a strict code of conduct is upheld, with dishonor and isolation as a penalty for straying. Family honor is a central part to Bengali culture, and can determine both the financial and social standing of a family. Usha’s family poses no different, each member wearing the traditional dress of their home country, and Usha’s parents diligently imposing those values on their daughter. Those traditions, the very thing her [Usha] life revolved around, were holding her back from her new life as an American. Her mother in particular held those traditions above her. For example, when Aparna makes Usha wear the traditional attire called “shalwar kameez” to Pranab Kaku and Deborah’s Thanksgiving event. Usha feels isolated from Deborah’s family [Americans] due to this saying, “I was furious with my mother for making a scene before we left the house and forcing me to wear a shalwar kameez. I knew they [Deborah’s siblings] assumed, from my clothing, that I had more in common with the other Bengalis than with them” (Lahiri ...
Hestedt, G. (2004). U.S. indian policy. Encyclopedia of American foreign policy. Retrieved August 14, 2008, from Facts on File: American History Online database.
Kumar. "Personal Life, Comfort, Enjoyment in America Vs. India." RedBus2US RSS. Web. 9 Mar. 2014. .
Imperialism in India British imperialism in India had many positive and negative effects on both the mother country, Britain and the colony, India. Many people would argue which effects were more prominent in these countries, and some would agree that they were equal. But in both cases, there were actually both. In India, the British colonization had more positive effects than negative. For instance, when the British colonized India they built 40,000 miles of railroad and 70,000 miles of paved roadway.
India is the center of a very serious problem in the world today. It’s a very diverse place with people from many different religious backgrounds, who speak many different languages and come from many different regions. They are also separated economically. Two of the country’s religious sects, Muslims and Hindus, have been in conflict for hundreds of years. Their feelings of mistrust and hatred for each other are embedded in all those years and will not leave easily. What’s most disturbing is that there seems to be no plan for reconciliation available. There are numerous reasons for this conflict.
Sharma. S.L. “Perspectives on Indians Abroad.” The Indian Diaspora. Ed. N. Jayaram. New Delhi: Sage Publications, 2004. Print.
The British invasion formed into a historical development of British colonialism in India. Despite India under the British rule, Mahatma Gandhi played an important role in gaining Independence. He not only changed India but also strongly fought for India's independence, using various strategies. The British Empire ruled as long as they could to reform India both politically and socially.
This elusive term is the core of Gandhi’s argument against embracing the English life of ‘civilized’ convenience and luxury, and marks a note worthy distinction between Gandhi’s version of Indian society and that of the West. For Gandhi, swaraj means individual discipline, restraint from passion and indulgence and acceptance of responsibility. He does not simply seek to apply swaraj on an individual level; he means for the concept to be accepted by India as a nation. In solidifying this point, he describes modern civilization of the West as corrupt; it is without strength, for no outdoor labor is performed, without order for her Parliament is weak and ineffectual, and without spirit, for bodily welfare is the object of the English civilized life. Therefore, Gandhi declares, England should not be accepted as a model of government or life style, but be replaced by pride in Indian tradition and spirit.
One way that we can explore power structures in A Passage to India is through cultural misunderstandings. One of the main cultural misunderstandings that occurs in the novel is the invitation of Miss Quested and Mrs. Moore to Dr. Aziz’s home (69). Though he had meant it only as a gesture of goodwill towards the women, they take it as a literal invitation to his home. This misunderstanding is due to cultural differences in hospitality. Had the women been Indian as well, they would have understood Aziz’s invitation as simply a gesture of goodwill. Due to Aziz being a product of the raj and wanting to act like the Europeans want him to, he feels as though he cannot explain the misunderstanding. Because of this, he feels as though he must take the women on a trip. In this way, power structures are enforced and reinforced as the native people feel as though their culture is less important than the European culture.