Problems Faced By Project Managers When Attempting To Weld the Essay - 1

Problems Faced By Project Managers When Attempting To Weld the Temporary Taskforce - Essay Example This essay explores the temporary taskforce as a group â€Å"composed of members from different departments that can create a new way of working from which the members can learn and bring the new methods back to their obligations†. This is considered a parallel learning methodology that is proactive to identify proper workflow charting and assess the entire project using team member expertise to formulate a total, working plan of action for the launch of the project team. The first issue involved in setting up a project team is identified roles and obligations and how to establish a hierarchy of command and control. Stys suggests that it is necessary to include the construction manager to the team during early planning efforts due to their specialized knowledge and experience in construction projects. The construction manager in most instances is accustomed to the supply, cost and labor concerns that arise in construction projects and can bring economic and hierarchical struct uring experience to help develop an appropriate workflow chart to ensure proper communication channels are established and assist the project manager in cost recognition and accounting activities. â€Å"Every construction project is unique with its own problems†. The temporary taskforce, depending on the individuals chosen to represent each workgroup or function, has individual knowledge about their area of interest as it relates to the construction project and can, therefore, brainstorm ideas or offer suggestions based on previous experience, successes, and failures when working on diverse construction projects. The project manager, himself, is not equipped to consider all of the different problems that might be incurred in real-time during a complex construction phase and thus bringing this form of knowledge to the preliminary planning stages ensures a proper development of structure, role identification, and communications channel.

The Social Implications Of The Bhagavad Gita Religion Essay

The Social Implications Of The Bhagavad Gita Religion Essay Throughout history, religious texts have been widely influential in shaping how society is run. From egalitarian societies to strict social classes, religious texts have driven societies in a great variety of directions. A fundamental example of the social impact of religious texts is the Bhagavad Gita. The Bhagavad Gita has had a tremendous impact on the mindset of people in India. It has provided a standard basis for beliefs and morals, which influenced not only individuals, but Indian society as a whole. This religious text has been an integral part of common beliefs and morals. Because it is such a significant text in Indias history, we want to know what the social implications of the Bhagavad Gita were. By analyzing the text, we are able to gain a greater understanding of what kind of society it promotes. The Gita encourages social stratification, and promotes a strict hierarchy in the form of a caste system. The Bhagavad Gitas idea of duty, or dharma, calls for a stratified society. With different castes each having their own duty, society is separated into distinct groups of people who are taught to act differently based on the status they are born into. The Sanskrit word dharma, is translated to sacred duty, which is a key idea of The Gita. Members of different castes have different sacred duties. We can see the importance of this idea through the warnings not to violate the laws of duty and caste. An example of this is when the text states, When the family is ruined, / the timeless laws of family duty / perish; and when duty is lost, / chaos overwhelms the family (The Bhagavad Gita 28). This verse warns the people not to go against the laws of family duty, or dharma. It introduces the idea that if people do not follow their own duty and act according to their caste, chaos will ensue. Through this, the importance of separate duties for each family is clear. This encourages people of al l castes to act according to their own specific duty. Because it tells each caste to act in a different way, The Gita causes deeper divisions between people born into different families. By dividing up the people into different classes and giving them each separate duties, The Gita asks for a strict hierarchy. The Bhagavad Gita uses fear of chaos and disorder to further divide society into the different castes. The warnings against breaking the laws of duty are elaborated on as the text continues. The fear that The Gita is trying to instill can be seen when the text says, The sins of men who violate / the family create disorder in society / that undermines the constant laws / of caste and family duty (The Gita 29). This passage pairs the word sin with not following the caste system. In telling people that undermining the laws is a sin, the text warns the reader not to disobey their duty. Those who violate the system are violating the family and cause disorder, making them severely looked down upon. To prevent disorder, all one has to do is follow his or her duty. This makes the individual feel as though they are in control of whether or not society falls into chaos. The society as a whole can avoid disorder as long as each individual follows the duty of his or her caste. This shapes the gu idelines for the different castes and introduces the idea that everyone must follow these set rules. With this passage, we see how The Gita influences societys structure, in separating people by their family duties. Some may argue that the Bhagavad Gita encourages an egalitarian society, where everyone is equal. They interpret the text to contradict the ideas of the caste system and social stratification. For example, the text says that, Learned men see with an equal eye / a scholarly and dignified priest, / a cow, an elephant, a dog, / and even an outcaste scavenger (The Gita 61). This statement encourages the reader to see everything equally, which may seem to promote an egalitarian society. However, although The Gita touches on themes of equality, these ideas clearly do not mean that society should be egalitarian. Although all beings are considered equal, it is certainly not saying that everyone should have equal wealth or that everyone should be able to pursue any endeavor they choose. The structure of this verse is an immediate indicator of The Gitas reinforcement of the caste system. In saying and even an outcaste scavenger, the text puts outcaste scavengers lower than priests and animals. This in itself hints to a hierarchal order of people in society. It is also important to note that viewing things with an equal eye does not refer to equal rank in society, but instead it focuses on the beings core essence. All beings are capable of improving themselves. The commonality is that they all have to act on their respective duties to succeed. This means that the ideas of equality in The Gita do not have any grounding in societal structure, but instead, are meant to transcend worldly status. While The Gita may be suggesting that all beings have equal value on a higher level, each being has a defined place in the hierarchal order, indicating social stratification. This can be seen as the text states that, The actions of priests, warriors, / commoners, and servants / are apportioned by the qualities / born of their intrinsic being (The Gita 141). This passage separates people into different classes and states that they each have separate actions. This idea is the outline for the caste system, as different people are meant to act a certain way based on the caste they are born into. In defining the distinct groups of people and creating a further divide between them with the idea of different necessary actions for different people, The Gita clearly supports social stratification. The text goes on to say that, Each one achieves success / by focusing on his own action; / hear how one finds success / by focusing on his own action (The Gita 141). This passage tells us that each being has an intrinsic function, and all beings can achieve success by focusing on that. All beings are equal and equally capable of achieving that success, but they have separate ways of achieving that success. Everyone has the same end goal, which is moksha, the release from the cycle of rebirth of samsara. The different path they must take towards success is what stratifies them in the social order. People are divided into different classes are encouraged to act differently according to these divisions. This means that The Gitas mentioning of viewing all things as equal does not encourage an egalitarian society. Instead, it further supports the caste system, as members of the lower castes feel that they are equal to members of higher castes, even though it is not reflected in societal s tructure. Through its definition of the castes and different necessary actions, The Bhagavad Gita encourages social stratification and a hierarchal order. The idea of moksha as the ultimate goal for everyone further demands the people to follow the social order of society, supporting the caste system. This promotes people to do as The Gita says and follow ones own duty. This is shown when the text says, Look to your own duty; / do not tremble before it; / nothing is better for a warrior / than a battle of sacred duty (The Gita 36). This clearly defines the path that one must take to reach moksha. It is referring to Arjunas path as a warrior and his duty to fight in battle. This outline of one individuals caste and duty not only tells us about how people in his caste should act, but also how everyone should. This link between caste and duty tells people to follow the caste system in order to achieve the common goal of moksha. Uniting the people under a universal purpose, The Gita cleverly divides the people into separate paths to attain the ultimate release from rebirth. This division is the basis for the hierarchy in Indian society. The Bhagavad Gita gives a sense of hope to members of lower castes, which gathers their support and cooperation within the hierarchal social structure. We have seen that in history, it is often the lower class that rises up and rebels against the system when they feel they are mistreated or underrepresented. The Bhagavad Gita takes care of this threat to the caste system by providing reason and hope for those in lower castes. The text tells that for those who are committed to achieving moksha, Fallen in discipline, he reaches / worlds made by his virtue, wherin he dwells / for endless years, until he is reborn / in a house of upright and noble men (The Gita 71). This passage gives those in lower castes optimism in that if they according to their castes duty, they have the ability to be reborn in a higher caste. This also justifies the position of those in higher castes, in that they deserve their spots. According to this passage, those who are born into higher castes earned it throug h their discipline and determination to follow their dharma. This passage explains to the reader why people are born into different castes, and strengthens the hierarchal ranking system. The justification of the caste system is further discussed in The Bhagavad Gita, as the idea of duty of castes is emphasized. The Gita stresses ideas that promote hierarchy within society. This is shown once again when the text states, The actions of priests, warriors, / commoners, and servants / are apportioned by the qualities / born of their intrinsic being (The Gita 141). This passage gives a greater sense of necessary action. It says that all the different castes of people have different actions that they are designated. This justifies the caste system by implying that ones duty remains the same for their entire life. Without the ability to move out of a caste within ones lifetime, members of different castes solely focus on how they can act upon their sacred duty and following the guidelines for their caste. This shows that The Gita wants people to only focus on their own task, without worrying about anyone elses. While there is hope to have a better life after one is reborn, t he idea that one is set in their caste for their lifetime forces people to learn to endure any suffering that goes along with being in the caste. The inevitability of this suffering allows for people to deal with it more easily. With this passage, we are able to see how The Gita justifies the different castes and the actions they must make. The Gita finalizes the ideas of the caste system through its reinforcement of the ideas of the different paths of different castes to reach a common goal. Each caste has a different duty that its members must follow and act upon to achieve moksha. The text states that it is [b]etter to do ones own duty imperfectly / than to do another mans well; / doing action intrinsic to his being, / a man avoids guilt (The Gita 142). This passage tells the reader that people should do their castes duty, even if they are unable to do it well. The key point in this passage is that doing another castes duty, no matter how well it is done, is never as good as doing ones own duty. This clearly defines the importance of ones caste in determining how people should act. It solidifies the hierarchal caste system by creating strict order. Through this, we can see how The Bhagavad Gita strongly promotes social stratification and the caste system. The continuous reinforcements of the ideas of duty, moksha, and the separate castes in The Bhagavad Gita strongly show the intent of the text to stratify Indian society. While the text does hint at equality, it does not apply to an egalitarian society. Instead, it further justifies the caste system by giving a higher sense of equality, even though there are clear differences between people in this world with the caste system. The common goal of moksha unites the people and encourages them to act upon their respective duties. The different duties of the separate castes define the hierarchal structure of society that The Gita promotes. This influential text has played a key role in shaping Indian society. Through it we are able to see how the hierarchal caste system is justified. The Bhagavad Gita is without a doubt a highly influential religious text and its social implications have echoed in Indias culture.

Gummo: A Review :: essays research papers

Gummo: A Review   Ã‚  Ã‚  Ã‚  Ã‚  Pieces of a puzzle slowly fitting together, to reveal a picture. This is an accurate description of how the film, Gummo by Harmony Korine pans out. Through a series of quite disturbing yet visually stimulating vignettes, Korine somehow relays a tragic story. Essentially, the film is a collection of random events that are assimilated into a larger scheme of things. For the most part, the film emphasizes on showing us things that we know are very real and actually happen, but are terribly hard for the average person to confront.   Ã‚  Ã‚  Ã‚  Ã‚  The tone is unveiled from the very beginning, while a dim and dark outlook are forecast. As it is set in the dilapidated, small town of Xenia, Ohio, the severity of the living conditions there is visible from start to finish. A few of the senseless, haphazard events that are captured, consist of - countless, brutal feline slayings, teens euthanizing the helpless, bed-ridden elderly, and drunken, redneck furniture wrestling. Somehow, in a twisted pattern, these scenes converge to depict the pure horror of living in this place.   Ã‚  Ã‚  Ã‚  Ã‚  In respect to the cast of this film, Chloe Sevigny is reasonably the only name that people are likely to recognize. There are a handful of other obscure actors as well as some non-actors that appear in the film, for various reasons. In the process of being introduced to each person through certain circumstances, it is difficult to determine which ones are the actors and which are not. From some of the sequences presented, it seems tough to draw the line between harsh reality and exploitation.   Ã‚  Ã‚  Ã‚  Ã‚  Contrary to the town that this film takes place in (Xenia, Ohio), it was shot on location in Nashville, Tennesee. Nashville provides an appropriate backdrop for the setting that was trying to be portrayed. Korine shoots the film with raw textures, giving it a real, almost too real deliverance. The camera work at times is almost hard to watch. Throughout the film - the images have a natural, gritty appearance.

Psychiatry and control of human behavior Essay

I. In order to create such a resolution and usually to resolve an ethical dilemma nurses use four fundamental ethical principles of nursing care and practice, which are considered by many experts as a cornerstone of ethical guidelines. Autonomy The first one is autonomy. This principle means â€Å"that individuals have a right to self-determination, that is, to make decisions about their lives without interference from others† (Silva, M. Ludwick, R., 1999b, p. 4). It is also possible to define empirically that autonomy consists of two elements: data acquired or proposed as a presupposition and reaching the decision as the action. Beneficence The second is beneficence. This principle is thought to be a basis of day-to-day nursing care and practice. â€Å"The principle of beneficence and utilitarianism direct health care professionals to make an ethical decision to provide the maximum benefit and to minimize harm to the greatest number of people involved† (Silva, M. Ludwick, R., 1999b, p. 4). Beauchamp and Childress (1994, p. 192) state that â€Å"Each of †¦ three forms of beneficence requires taking action by helping – preventing harm, removing harm and promoting good†¦.† (cited by Silva, M. and Ludwick, R., 1999b, p. 4). This ethical principle may cause some ethical questions when a dilemma regarding performing of a mentally ill patient’s wishes appears. Nonmaleficence The third fundamental ethical principle is nonmaleficence or â€Å"do no harm†, which is easily connected with the obligation of a nurse to defend safe keeping of the mentally ill patient. â€Å"Born out of the Hippocratic Oath, this principle dictates that we do not cause injury to our mentally ill patients† (Silva, M. Ludwick, R., 1999b, p. 6). Justice The fourth basic ethical principle is justice. This principle implies â€Å"giving each person or group what he/she or they are due† (Silva, M. Ludwick, R., 1999b, p. 7). This principle applies to parity, integrity or another point that may be fundamental for the justice decision. In nursing care and practice the principle of justice usually centered on rightful admission to nursing care and on rightful allocation of scarce resource. Rightful admission to the care means that nurses are easy of access to provide nursing care and a mentally ill patient as well as any member of a society realizes that nursing care is completely accessible. â€Å"The principle of justice †¦ guides health care professionals to treat every client with fairness and equity regardless the prognosis of illness, social and economic status of clients, the social and financial consequences impose on others† (Wilcockson, M., 1999, p. 21). Though it is necessary to remember what actually has the priority if we will compare it with nurse’s good, a nurse sometimes mixes up with what the nurse considers to be a mentally ill patient’s good. It is questionable what composes â€Å"good† for a mentally ill patient without violating his or her autonomy or allowing the mentally ill patient to suffer bitterly. And can it be ethical to abolish the choice of the mentally ill patients. For example Beauchamp and Childress (1994, pp. 277-278) maintain that paternalism can obtain two forms a weak and a strong one. They assert that weak form paternalism implies is that a nurse defends the mentally ill patient’s good when he or she is incapable to resolve some questions as a consequence of problems like depression or the effect of medicaments. But a strong form of paternalism, they say â€Å"†¦involves interactions intended to benefit a person despite the fact that the person’s risky choices and actions are informed, voluntary, and autonomous† (cited by Silva, M. and Ludwick, R., 1999b, p.5). II. In the proposed case study the old lady didn’t write DNR order, thus, the nurse behaved just adequately. She remembered about her duty to a mentally ill patient to preserve her autonomy but it was no possibility for her and for her mentally ill patient to â€Å"identifying and addressing problems in the decision-making process† as the lady was too depressed. Her quality of life was decreasing ad she couldn’t live independently but it was still questionable were these reasons adequate enough to make end-of-life decision. On this ground it is necessary to investigate the notion of â€Å"quality of life†. This obscure notion implied the situations when decisions concerning the question of withdrawing nursing care are formed and â€Å"†¦based on the likely low levels of self-awareness, reasoning, communication and activity that the mentally ill patient will have and the low probability of improvement† (Thompson, E., Melia, K. M. and Boyd, K. M., 2001, p. 44). Usually it is not up to mentally ill patient to make quality-of-life decisions as they are often reached by doctors or relatives. In other words â€Å"quality of life† should be determined by mentally ill patients themselves being able to evaluate it adequately. The unproved understanding of notion is often used in statements like: â€Å"After all, we shouldn’t waste any more money on this person because their quality of life will be so low, anyway† (Hunt, G., 1994, p. 125) Considering the case study we may that the â€Å"quality of life† of the old lady was not so low as to bring to end-of-life solution. However it was up to the mentally ill patient to decide that problem independently as it was her right to create DNR order but she didn’t do it, besides her depressed state and, thus, low self-determination was among the main reasons for reasonable nurse’s acts. III. If we try to use these four fundamental ethical principles to the case study that was chosen for our investigation beforehand we will be able to evaluate the deeds of nurse from ethical point of view. For example, it is clearly evident that nurse violated the principle of autonomy because autonomy of a mentally ill patient means the opportunity to make decisions about his or her life without interference of others. If taking into account this principle then it was up to a seventy three year old woman to decide either she needs to obtain emergency CPR or not. This principle was thus violated by the nurse, and the reasons for such behavior are not deciding in this matter. She might have ignored this principle basing on the other principles that prevent a nurse from doing harm, meaning to rescue the life of her mentally ill patient because human life is valuable and unique. But while the nurse deprived her mentally ill patient of the possibility to choose life or death, the nurse thus made herself responsible for this decision, which is evidently wrong. At least, the nurse should have noted that the mentally ill patient didn’t want to be rescued. As for beneficence, we may suppose, on the other hand, that it was a demonstration of weak form of paternalism. In such case the nurse protected the good of a seventy three year old lady as she was incapable to resolve end-of-life questions as a result of her depression and decreasing of the quality of her life. Consequently the deeds of the nurse were well-taken and righteous. But the nature of the action is also ambivalent, as the nurse might have been directed by her own notion of good, or the notion that the nurse obtained while studying ethics. The nurse shouldn’t have been define independently if the woman was really unable to make reasonable decisions, the nurse must have at least objectively estimate the problems and conditions of the mentally ill patient that led to such mentally ill patient’s intention.   This thought may also be confirmed and at the same time called in question by the principle of nonmaleficence. The nurse protected the safety of her mentally ill patient, but without mentally ill patient’s wish. It is questionable, would be the note of DNR be regarded as the injury caused to the mentally ill patient. If the life and conditions of this old woman were so poor, they made her suffer; the nurse must have taken it into account while deciding what would be more or less painful for her mentally ill patient. This may be regarded as the intention to take off responsibility from the nurse. Observing the last principle of ethics, justice, it is necessary to note that this principle was violated by the nurse. Her mentally ill patient was at least due to be heard. Her wishes and demands should have been taken into consideration, moreover, the mentally ill patient did not ask to help her die, and she just wanted to prevent her from suffering in future. Thus taking into consideration these four main principles, the case seems to be contradictory. It seems that the nurse acted basing upon her own notion of what is good, safe and just for her mentally ill patient, without taking into account the demands, wishes, living conditions and problems of her mentally ill patient. Of course, definite peculiarities of these principles allow justifying the actions of the nurse, if we look at the situation form the point of view of value of human life. One more issue that should be examined is the absence of mentally ill patient’s order for DNR. This may also be a reason to justify the actions of the nurse. But as soon as the demands was heard by the nurse, the nurse should have defined this problems with the mentally ill patient and helped the woman write a necessary order, if it was her wish. Nurses often can’t decide what their actual point of view about some ethical dilemmas is and how far those perceptions go. Anyway nurses should have to do with their own system of moral values but at the same time to determine whether it â€Å"fits into the big picture† (Stacey, J., 1998, p.8). It is necessary for a nurse to take a turn for the better foreshortening of problems and challenges in the area of care by forming at any rate a â€Å"bifocal view† of the problems (Stacey, J., 1998, p.7) Of course, not all ethical dilemmas concern death. â€Å"Nurses deal with ethics on every eight-hour shift. †¦for example, the Nursing Code of Ethics says to hold all things confidential, but sometimes there is information others need to know,† explains Freeman (cited by Stacey, J., 1998, p.4). However nurses often can appear in the situation of resolving of a complex moral dilemma that regards an appeal for assisted death. This problem is one of the most complicated issues in nursing practice. This question is also a key one in the case study that we have in some way already investigated earlier. Given the poor quality of life that seventy-three years old woman would probable suffer she demanded not to perform any heroic measures in the event of cardiac arrest. So she does not want to live anymore. But when the nurse sees the mentally ill patient next she is being resuscitated as there was no Do Not Resuscitate order (DNR) in her notes. Reference List Hunt, G. (1994) Ethical issues in nursing. Routledge. Silva, M. and Ludwick, R (1999a). Ethical Thoughtfulness and Nursing Competency. Online Journal of Issues in Nursing, 10 December, 1999. Available from http://www.nursingworld.org/ojin/ethicol/ethics_2.htm [Accessed 17 February 2006] Silva, M. and Ludwick, R. (1999b). Interstate Nursing Practice and Regulation: Ethical Issues for the 21st Century. Online Journal of Issues in Nursing, 2 July, 1999. Available from http://www.nursingworld.org/ojin/ethicol/ethics_1.htm [Accessed 14 February 2006] Silva, M. and Ludwick, R. (2002). Ethical Grounding for Entry into Practice: Respect, Collaboration, and Accountability. Online Journal of Issues in Nursing, 30 August, 2002. Available from http://www.nursingworld.org/ojin/ethicol/ethics_9.htm [Accessed 14 February 2006] Silva, M. Ludwick, R., (2003) Ethical Challenges in the Care of Elderly Person. Online Journal of Issues in Nursing, 19 December, 2003. Available from http://nursingworld.org/ojin/ethicol/ethics_14.htm   [Accessed 15 February 2006] Stacey J. (1998) A Question of Ethics. Emory Nursing University[online]. Available from http://www.whsc.emory.edu/_pubs/en/ [Accessed 17 February 2006] Thompson, E., Melia, K. M. and Boyd, K. M. (2001) Nursing Ethics. 4th ed. [n.p.] Wilcockson, M. (1999) Issues of life and death. [n.p.]

Pdf Silence! the Court Is in Session †Vijay Tendulkar Essay

Department of Humanities and Social Sciences, JNTUACEP,YSR Kadapa (Dist),Andhra Pradesh, India ABSTRACT A criticism against Indian Judicial system that ‘the failure of modern legal theory and practice lies in its understanding of what it is to be a human being’ can be undoubtedly attributed to the themes of Vijay Tendulkar’s play Silence! The Court Is In Session. The play barbs against existing judicial system at two levels. Firstly, it can be studied as a ‘legal plea’ which demands for emancipation, equality and liberation of women and stresses the need for a social transformation of law, culture, and social patterns which release women’s potential, where the legal curriculum has neglected issues of central concern of women like: rape, domestic violence, reproduction, unequal pay, sex determination and sexual harassment, from Benare’s ‘case study’: Secondly, the play can be a thesis on elite-court relations in India as an unsatisfactory arrangement, where being structurally part of the state, the courts are expected to maintain a high degree of independence and to be ensured of a democratic policy. The play is highly relevant as it discusses the present atrocities occurring on women throughout India including Delhi ‘Nirbhaya’ gang rape case and demands for verdict and bits the elite society to ponder on the issue seriously. Key words: Judicial system, Unequal treatment, Legal plea, elite-court relations, Play within the play Dr. MEDIKONDA SAMBAIAH Mrs. KATUMALA SANDHYA Article Received on : 26/03/2013 Article revised from: 28/03/2013 Article accepted on: 28/05/2013 The stimulus for Silence! The Court is in Session came from a real incident for the writer. Tendulkar met an amateur group which was on its way to stage a mock-trial in Vile Parle, a suburb of Bombay. While overhearing their conversation, the outline of a play began taking shape in the writer’s mind and resulted in the creation of Silence! The Court is in Session. The play was written for Rangayana at the instance of Arvind and Sulabh Deshpande and was first performed in March 1971 in Madras. When the play was first performed in 1967 for a drama competition by the small group, it was rejected by the judges who said it was not play. But later it received The Kamaladevi Chatterpadhyaya award and was translated in fourteen Indian languages. The play was staged all over India in different versions. In a sense Marathi drama found a place on the national map and Tendulkar was recognized at the national level. When asked in an interview: â€Å"This play is a caustic satire on the social as well as justice†¦.The mental agony suffered by the girl throughout the play is in no way less than the legal punishment. Is that all you 102 VIJAY TENDULKAR’S ‘SILENCE! THE COURT IS IN SESSION’†¦| Medikonda Sambaiah et al Research Journal of English Language and Literature (RJELAL) A Peer Reviewed International Journal – http://www.rjelal.com wished to convey or something more?† Tendulkar said: â€Å"This is exactly what I had in mind. If I say anything else now, that will be an after-thought. An undaunted girl of Benare’s make-up could have, besides defending herself, made a  counter-attack , tearing to pieces the dos and don’ts of the selfish society. Had I shown her aggressive that would have been attitude, not hers? Otherwise also the playwright should only suggest leaving the rest 1 to the viewers.† The opening scene of the play turns into a marvellous piece of satire by pitting the self-consciously independent, vehemently assertive, and immensely cheerful Benare against the utterly selfish, hypocritical and malicious amateur artists and paves the way as to how they are going to judge and reverse the natural justice. The scene depicts how an average middle class woman strives and struggles for preserving her womanhood and motherhood and her thirst to be accepted by the society. As the curtain rises, Samant, a local chap and Leela Benare, the heroine are found conversing. She springs a surprise on the rustic Samant with a sudden confidential proposal: â€Å"Let’s leave everyone behind, I thought, and go somewhere far, far, away – with you†! [Silence! The Court is in 2 Session]. When she makes this observation, she has Professor Damle in her mind. Benare, after telling Samant that the school management is holding an enquiry against her â€Å"just because of o ne bit of slander†. [58] The depiction of unsecured condition of Benare explores the problems that exist among Indian women towards legal rights and her absence of awareness about legislations and their enforcement and inadequacies of legal provisions. The tragic and bottle neck like situation reminds the audience of Banavari Devi, Nina Sahni, Tasneem Sheikh Suhail, Delhi model Jessica Lal and Nirbhaya claims Vijay Tendulkar as a man of relevance to the contemporary society, where the practices like – eve teasing, whistling at girls, bottom pinching and are common phenomenon among Indian youngsters, apart from big incidents like gang rapes and murders. The purpose why the dramatist has selected different persons from different backgrounds can give some clues about the judicial circle and their Vol.1.Issue.1.;2013 judicial culture. In fact, all these characters are the representatives of the existing personalities in judicial circle with their personal, familial, educational, ethical and professional defects. Mrs. Kashikars, Sukhatme, Balu Rokde, Gopal Ponkshe and Karnik are the various typical personalities  in judicial circle. The very fact of Mrs. Kashikar’s collusion in the attack on Benare demonstrates how women internalize the dominance of men over themselves as a natural phenomenon and turn against other transgressing women as the ‘other’. Had Benare been the economically power, she might have protested more actively. Her present position is evidence that among educated women, concern for status has a positive relationship with age and employment. It has been found that the working educated women have higher concern for status than the non-working women or house wives. The commencement of the ‘Mock-trial’, which constitutes a ‘play-within-the-play’, offers Tendulkar ample scope to dissect and lay bare the dormant ills of discontent in the psyche of these urban hypocrites. Though, they gang themselves up against a hapless Benare for the time being, they have nothing but spite for one another. Rokde symbolizes lumped public which is enveloped in the culture of dependency and carried away by the lures of money, power and threat. Throughout the play, he is not allowed enough time to exercise his intelligent challenges to prospective jurors. Ponkshe and Karnik are the other two catalysts who have their active role in the plot against Benare. When Benare goes into the inner room to wash her face, Karnik takes Ponkshe aside and indicating the inner room into which Benare has just gone, tells him if he knows anything about her: â€Å"About her, About Miss. Benare. Rokde told me†. The stylistic gimmicks used by Ponkshe and Karnik sometimes speak a lot louder than the words they actually speak. As witness their technique is not to argue the case but to present the issues. These two people represent the educated elite in the society, who have to demand for ‘order of proof’ as yardstick before asking the jury to measure the complaint. But these people lack the logical order of proof for their expert testimony. The interrogatory procedure is so convincing that the legal professionals have been encouraging litigation more and more by giving impetus to disputes. There is a widespread belief both among litigating public and legislators, the intervention of lawyers in court 103 VIJAY TENDULKAR’S ‘SILENCE! THE COURT IS IN SESSION’†¦| Medikonda Sambaiah et al Research Journal of English Language and Literature (RJELAL) A Peer Reviewed International Journal – http://www.rjelal.com proceedings have the built-in tendency to delay the disposal of cases. The legal profession is no longer service-oriented but profit-oriented. Sometimes lawyers on both sides join hands to make both the parties compromise even if the clients have to suffer the loss. Majority of the lawyers harass their clients for more and more fee, false bills, while not taking the required interest in the case. In all his arguments there is no ethical creation of evidence. He indulges simply in word games and forgets the joint liability of Damle. All these things show that Mr. Sukhatme’s role in the play is a replica of the legal professionalism and an evidence of how â€Å"there is a fall in efficiency and standard at the Bar and which is on the verge of collapse.† In a perceptive analysis of justice, gender and the justice in American society, Deborah Rhode observed: â€Å"Without a fundamental reordering of cultural values, women cannot hope to secure true equality, and social status. In that constructive enterprise, law can play a modest but more effective 4 role.† This is more so in Indian society with a high level of illiteracy and strong traditions of gender inequalities. That is what happens in Benare’s case. Certainly, the play Silence! The Court is in Session is a question against existing legal curriculum. There is no roadmap for the image of reality in the procedure of the prosecution. There is an absence of trial dynamism in the play. The entire trial rotates around gimmick but is not based on evidence. There is no opening statement which tells to the jury the plaintiff claims in a direct and reasonable way. It must give the jury an overview of what the evidence will show and what the evidence will be without argumentative hype and individualistic exhibitionism. Missing direct or cross examination ruthlessly rules out the fundamental rules of natural justice i.e. ‘no body can be a judge in his own cause’ and ‘no body should be condemned unheard’. The foundations for the verdict ‘let the witness be himself’ is not at all observed. There is no review of the evidence offered by both sides. The judge rules based on what the lawyer presents. It seems that instructions to jurors will directly affect their judgment. The doctrine of 5 locus standi, a principle that the judicial time as well as energy ought not be wasted  over hypothetical or abstract questions, has been neglected and the truth that the trial is the ‘time of decision’ and the ‘moment of truth’ has been gained and gathered, assessed, weighed and measured for hours together in the dock room. Vol.1.Issue.1.;2013 Vijay Tendulkar who is acclaimed as ‘articulatory of violence’ in the modern Marathi theatre brings another dimension of the ‘cruelty’ in the play. He demands that the concept of cruelty is to be redefined along with the socio-economic changes in the society. The playwright proves how it could be possible that cruelty was ‘intentionally aimed at’ by the provisions of the law itself. It seems that he joins with radical criminologists in seeking to redefine ‘harm’ in the criminological arena of victimology. Similarly, the playwright focuses on the maleness of legal proceedings, specifically the trial of sexual crimes like abortion and pre and extra marital relationships. Simply, in trials the procedure is designed to break down the story of the woman complainant both by subjecting it to vigorous doubt and by implicitly serializing it. The victim becomes an object of the male gaze and forced to relieve her ordeal, which itself becomes another assault. In the play, it is very clear that the exploration of body and sexuality is done through fierce and bold debate by the testimonies of Balu Rokde and Karnik. Tendulkar poses another important question to the legal provisions of women in India. If the child is a legitimate one, the father is honoured with the guardianship of the child. But if the child is illegitimate the mother is the guardian, and she alone has to bear the stigma and humiliation of every day social pin-pointing as well as the responsibility of bringing up the child. The law makes no distinction between legitimate and illegitimate child when it imposes on the father an obligation to maintain 6 children. But if it is under the guardianship of the mother, the man escapes everyday disgrace by merely paying the maintenance amount, at the most! To put it briefly, ‘the law recognizes the patriarchal system of family in which father 7 supreme.† Doubtlessly, it is the supreme talent of the dramatist that the violence of the play is superbly sugar-coated with the technique of play within the play. Without this technique Tendulkar  could not have made his characters directly attack Benare on the charge of infanticide. The play is widely acclaimed for this technique. Dnyaneshwar Nadkarni pays a tribute to the play: â€Å"Silence! The Court is in Session comes as a turning point in Tendulkar’s career. It has a play in rehearsal and a real-life story, and the two intertwine to produce some unusual 8 confrontations.† 104 VIJAY TENDULKAR’S ‘SILENCE! THE COURT IS IN SESSION’†¦| Medikonda Sambaiah et al Research Journal of English Language and Literature (RJELAL) A Peer Reviewed International Journal – http://www.rjelal.com However, Tendulkar depicts Benare as â€Å"a modern 9 woman† who is capable of protecting herself and 9 her body in a male dominated society . He does not let Benare kill herself or feel shy about the whole episode, but makes her fight till the end. Apart from all the criticism as she faced in the play, the character of Benare remains as a lovely spark from the thunderbolt of Tendulkar, in the Modern Marathi theatre. She is a new woman pleading for freedom from social and legal norms. Even though Tendulkar 10 said that writing this play was ‘drudgery’ to him, the credit of raising him to the top of the Indian theatre goes to this play Silence! The Court is in Session. Vol.1.Issue.1.;2013 REFERENCES 1. Vijay Tendulkar. â€Å"Drama: The Most Difficult, But the Most Powerful Medium.† Interviews with Indian Writers, New World Literature Series, B-18, p.280 2. Vijay Tendulkar. Collected Plays in Translation: Silence! The Court is in Session, translated by Priya Adarkar, New Delhi, Oxford University Press, 2003, p.55. 3. Quoted in â€Å"System on the Verge of Collapse†, India Abroad , New York, February 4, 1994. 4. Deborah Rhode. â€Å"Justice, Gender and the Justice† in Crites Lawra L, and Hepperle Winifred L (eds), ‘Women, The Courts and Equality’. 1978, p.10. 5. Roma Mukherjee. Women, Law and Free Legal Aid in India, Deep & Deep Publications Pvt. Ltd., New Delhi, 1998, p.64. 6. Sect. (2), Adoptions and The Hindu Maintenance Act, 1956. 7. Ved Kumari. â€Å"Place of Women and Child in Guardianship† in Lotika Sarkar and B. Sivaramayya (eds), ‘Women and Law: Contemporary Problems’ Vikas PublishingHouse Pvt. Ltd. New Delhi, 1994, p.242. 8. Sudhir Sonalkar. â€Å"Vijay Tendulkar and the Metaphor of Violence†, The Illustrated Weekly of India, November 18-24, 1993, p.20. 9. Veena Noble Dass. â€Å"Women Characters in the Plays of Tendulkar†, New Directions in Indian Drama (ed) Sudhakar Pandey and Freya Barva, Prestige publications, New Delhi, 1994, p.11. 10. Vijay Tendulkar. â€Å"Interview†, The Indian Literary Review, Vol.I, p.12. 105 VIJAY TENDULKAR’S ‘SILENCE! THE COURT IS IN SESSION’†¦| Medikonda Sambaiah et al