Human services Framework in USA Healthcare Organisations

Human services Framework in USA Healthcare Organisations Human services framework in the USA and related organizations The human services benefits in the US generally is considered as a consolidation of two significant open and private framework and dependably there is no any exceptional rationality in both of those assets. It mean identified with open wellbeing administrations and rules by the neighborhood, state and administrative level attempt to give astounding wellbeing administrations and private areas, therapeutic suppliers, clinics and facilities are dependably attempt to stay with higher models which executed by the legislative guides and rules. The real issue identified with this distinction is absence of coordination between therapeutic administrations and open wellbeing activities. This contrast bring an additional cost and part of disarray for the individuals to get the same administration with more level expense and perplexity.. Case in point, in 2009 the central government utilized more than three trillion dollars on change of open wellbeing framework and administrations for group parts in diverse divisions like Medicare, Medicaid, CHIPS, gold cards and free group forethought administrations. At the same time, shockingly more than ninety millions US people groups are experiencing nonattendance of protection or high medicinal expenses also (Bodenheimer, 1999). Numerous individuals are whined that they pay the doctors visit expenses more than a few times more than other western nations identified with open wellbeing administrations however the sentiment shows they are truly unsatisfied with their neighborhood open wellbeing administrations and nature of displaying of restorative or preventive projects. Low fulfillment and trouble to get to restorative or preventive administrations particularly for suburb populaces may be identified with absence of coordination between all official wellbeing offices in diverse levels. Obviously, for some individual the holding up time for going to by PCP or other medicinal administration suppliers is shorter contrast with different nations however numerous analysts reason that the nonattendance of protection and trouble to pay the hospital expense is the significant reason for evading doctors facilities or searching for exorbitant restorative administrations. At long last, because of intricacy of medicinal services frameworks in states and regions and distinction in translation of open laws then there is no reasonable and simple methodology to understanding of center capacities for the greater part of the Department of Health Services (DHS) business locales. Still, I have to specify that the US populaces use a lot of cash for therapeutic administrations and open wellbeing administrations and its connected extensions is truly go about as a most questionable allotment of everybody life to handle the complexities of health awareness business locales and its connected exhibitions. ROI and public health marketing ports Effect of ROI after five years investment for public health services ($9/person) America spends $2.7 trillion annually on health care which it is more than any other nations. Too often, the policy for current health care system is more enactive on therapeutic issues of disorders and incidences compare to preventive intervention. For example, related to stop smoking preventive plan, the US spent more than 100 billion dollars of tax payer to enforce cigarettes smoking in public areas and rehabilitation programs by community hospitals. Obesity control programs is another society issues which always associated by other chronic diseases like high blood pressure, stroke, diabetes and chronic joint diseases. In one report by the CDC, obesity control plans associated with more than 60 billion dollars costs for federal government as well. The major question is why the government spent billion dollars to treat the preventable diseases compare to other western countries? May be the reason why is that the public health official mostly focus on treatment than prevention. In addition, due to lack of efficient insurance could not participate in preventive programs likes check blood sugar, blood pressure or regular office visiting. I need to add that the rate of chronic diseases in American is very high like carcinoma, heart stroke, COPD and diabetes mellitus. In a recent report, the mortality rate among American due to chronic diseases are considered as 70% and cost of public health budget for above diseases are approximately more than 70 percent of public health budget. I believe, the current opinion regarding to treatment must be switched to preventive initiatives and need a pervasive approach to change of therapeutic culture to preventive methods. In other hand, by changing policy direction toward to prevention then the public health officials could easily recover a lot of cost to spend the money to build up a very strong infrastructure for nation public health. I am pretty sure that in recent changing the culture toward preventive medicine and educating plans could save a lot of budget and lives and divert to cover all community members by strong insurance plans and increasing health service standards. Key findings related to changing policy toward preventive initiative are: -A 2011 study published in Health Affairs found that increased spending by local public health departments can save lives currently lost to preventable illnesses.7 -Researchers mapped spending by local public health agencies from 1995 through 2005 with preventable mortality rates in each agency’s respective jurisdiction. The study found that on average, local public health spending rose from $35 per person in year 1993 to $41per person for year2005 which it shows an increase of more than 19%. For each increase a dollar in local public health spending, there were significant decreases in infant mortality rate (7 percent drop), deaths from cardiovascular disease (3% drop), deaths from diabetes (1.5% drop), and deaths from neoplasms (1% drop). -The 5% decrease in cardiovascular disease mortality required for local health agencies to spend, on average, an additional $350000 each year. In contrast, achieving the same reduction in deaths from cardiovascular disease by focusing on treatment and other traditional health care approaches would require an additional 27 primary care physicians in the average metropolitan community. To put this comparison in perspective, the median salary for a single primary care physician was $200000 in 2010 – as a result, 27 primary care physicians would cost nearly $6 million or more than 37 times the public health investment. -A follow-up to this study presented at the 2013 American Public Health Association Annual Meeting found that low-income communities experience the largest health and economic gains with respect to increases in local public health spending. Researchers again examined spending by local public health agencies to determine the specific types of communities that benefit most from additional public health investments. The study found that the health and economic effects of public health spending were 20-45% larger in low-income communities (bottom 20 percent) as compared to the average community. -Lower death rates and health care costs were seen especially in communities that allocated their public health funding across a broader mix of preventive services. -A 2011 Urban Institute study concluded that it is in the nation’s best interest from both a health and economic standpoint to maintain funding for evidence based public health programs that save lives and bring down costs. Researchers examined the financial costs and health ramifications of ignoring disease prevention. The American health awareness framework right now uses $238 billion for every year in abundance costs – characterized as the distinction between the expenses of look after individuals with preventable incessant illness and those without – to treat individuals with different types of diseases like diabetes, hypertension, coronary illness and stroke. More than a large portion of those expenses are financed through Medicare and Medicaid. Left unchecked, those overabundance costs would climb to $500 billion for every year by 2030, with about $300 billion financed by Medicare and Medicaid. By 2030, if flow patterns precede for constant illnesses among all people’s ages 55-65 years old, one-third will have hypertension, more than one quarter will have diabetes, more than 11 percent will have coronary illness, and almost two percent will have strokes. Comparable pervasiveness rate builds might be normal for people’s ages 65 years or more seasoned – specifically, more than 50% of persons in this age gathering will have diabetes mellitus or hypertension. These builds will influence open segment plan as well as private segment expenses and intensity as well. Slowing the rate of development of these endless ailments will spare lives and cash. For occurrence, cutting the rate of unending infection development by even five percent would spare Medicare and Medicaid six billion dollars for every year by 2030; cutting the rate of constant malady development by 25 percent would spare $26.2 billion for every year; and cutting the rate of constant ailment development by 50 percent would spare $48.9 billion for every year. -Investments in essential anticipation projects wont just help abate the constant illness rate, yet have likewise been demonstrated to lower private protection fetches and move forward investment gainfulness while lessening laborer non-appearance. Truth be told, reserve funds accomplished through counteractive action projects can altogether and rapidly exceed beginning, forthright speculations. A 2011 study distributed in Health Affairs demonstrated that a consolidation of three systems – growing wellbeing protection scope, conveying better preventive and incessant mind, and concentrating on group counteractive action is more viable at sparing lives and cash than executing any of these methodologies alone. Specialists tried each of the three procedures in an element recreation model of the United States wellbeing mind framework. The study found that while each of the three procedures recovery exists and enhance financial conditions, protection scope and therapeutic tend to perpetual conditions lead to expand in wellbeing expenses. Of the three, just those steps identified with aversion moderate the development in the predominance of infection and damage, reducing the interest on restricted essential forethought limit. -Adding group avoidance components, for example, lessening introduction to used smoke and offering more open doors for physical action to an extension of protection scope and therapeutic consideration could spare 90 percent more lives whats more decrease expenses by 20% inside 10 years; those figures ascent to 150% whats more 58%, individually, inside next 20 years. In 2008, Trust for Americas Health and the Robert Wood Johnson Foundation discharged a report demonstrating that a venture of $10 for every individual yearly in demonstrated, group based open wellbeing projects could spare the United States more than $15 billion inside five years—a 6 billion return for each $1 per capita contributed. The report mainly focused around a model created via specialists at the Urban Institute and an audit of studies led by the New York Academy of Medicine – concentrated on group based ailment anticipation programs that dont oblige medicinal forethought. Extra findings included: 1- The $16 billion in funds would be spread through Medicare ($5 billion), Medicaid ($1.9 billion), and private payers ($9 billion). 2- Every state in the country would be suffering because of potential profit for venture inside that five-year period, going from a rate of 3.7 to 1 at the low end to 9.9 to 1 on the high end. What is the estimation of a solid open wellbeing framework? The responses are truly surrounding us: circulating everywhere we inhale, the water we drink, the sustenance we consume, and the spots where we live, learn, work and play. This current years main topic for ROI, Efficient Public Health is ROI: Save Lives, Save Money, highlights the quantifiable profit, or ROI, that open wellbeing projects and administrations convey in securing our wellbeing and decreasing therapeutic expenses from infections that could be anticipated. If we realize that putting $10 for every individual every year in group based with wellbeing exercises programs then could spare more than twenty billion dollars for next five years? That means it is simply returned more than six billion dollars for each dollar per person contributed by ROI program. Furthermore that is simply the outcome of an efficient ROI plan. In addition, routine kids’ vaccinations save $10 million in immediate health preventive expenses, spare 33,000 lives and keep 14 million instances of sickness. However, with spare of each $1 per person to provide preventive resource budget like into the countrys drug abuse prevention then the public health officials could spares more than fifteen dollars in medicinal expenses and treatment and in the end gainful policy by local ROI, an aggregate of more than two billion dollars brings consistently. Another outcome with efficient ROI is related to preventive measure and AIDS diseases. During years 1995-2005, speculations regarding of HIV control by counteractive actions turned away more than 400,000 new infected individuals and spared more than hundred billion in therapeutic expenses. For smoking preventive measure then using of smart ROI which is fitted to the community size and culture, could be bring more than three dollars saving cost for each one dollar contributed to public health budget. And for illicit drug prevention treatment has an ROI of six dollars for every one dollar invested for preventive programs. References: Bodenheimer, T. (1999). The American health care systemthe movement for improved quality in health care. The New England Journal of Medicine, 340(6), 488-492.

Queen Hatshepsut

Queen Hatshepsut Mike Tyson – January 24, 2012 Prof John Jones – Humanities 111 Summary The mystery behind the rule and death of Queen Hatshepsut, it was believed that Queen Hatshepsut dressed as a man to gain support of the Egyptians. During her reign she created wealth for Egypt by trading goods and oversaw building projects. Her reign was peaceful without war and was considered very successful. Upon Hatshepsut death, her successor Thutmose III removed as many remnants of her rule as possible by defacing monuments and removing her name from the kings’ lists. The theories were she was killed by Thutmose III, accidently committed suicide or died of natural causes. Her remains were not identified until 2007, although British Howard Carter had discovered the remains in 1902 in Egypt’s Valley of Kings. Queen hatshepsut Queen Hatshepsut, daughter of Thutmose and Aahmes, was one of the few female pharaohs of Ancient Egypt. There were other female pharaohs previously, but none had the unprecedented impact she had during her reign. She gained her title as the 5th Pharaoh of the 18th Dynasty of Egypt, her reign was approximately 21 years. Hatshepsut, the elder daughter of the 18th-dynasty king Thutmose I and his consort Ahmose, was married to her half brother Thutmose II, son of the lady Mutnofret. Since three of Mutnofret's older sons had died prematurely, Thutmose II inherited his father's throne about 1492, with Hatshepsut as his consort. Hatshepsut bore one daughter, Neferure, but no son. When her husband died about 1479, the throne pas sed to his son Thutmose III, born to Isis, a lesser harem queen. As Thutmose III was an infant, Hatshepsut acted as regent for the young king. † (1) For the first few years of ther stepson’s reign, Hatshepsut has acted as guardian performing pharaoh-like duties on Thutmose III’s behalf. After performing the duties for approximately seven years she was crowned king and received full royal duties as a pharaoh. Hatshepsut and Thutmose III became co-rulers of Egypt, with Hatshepsut viewed as the dominant king. She assumed all of the royal privileges and symbols of a King, even dressed in similar attire s a male. During her reign â€Å"established the trade networks that had been disrupted during the Hyksos occupation of Egypt during the Second Intermediate Period, thereby building the wealth of the eighteenth dynasty. † (2) While creating the trade network she created wealth for Egypt Hatshepsut was also a builder. She was responsible for restoring and building as a part of her royal duties the most noted was the Dayr al-bar temple her funeral monument. She led construction projects throughout Upper and Lower Egypt. Her reign was illustrious and peaceful â€Å"†¦Egyptian kings defended their land against the enemies who lurked at Egypt’s borders. Hatshepsut’s reign was essentially a peaceful one, and her foreign policy was based on trade rather than war. † (3) Towards the end of her reign, she started to give Thutmose III more royal power as king. She mysteriously died some believe that she died of natural causes. â€Å"But in 2007, Egyptian authorities announced that Hatshepsut’s mummy had turned up in a nearby tomb. A CT scan revealed that she had died in her 50s of bone cancer and also suffered from diabetes and arthritis. (4) A vile filled with a poison and lotion was also discovered with the remains of Hatshepsut authorities believed she may have accidently committed suicide. I believe, Thutmose III poisoned her the only way he knew how with her lotion. Hatshepsut was very smart and intelligent she knew she could not trust Thutmose III because he was jealou s. Thutmose III was so jealous with the idea a mere woman who had kept him from the throne of Egypt for years that he tried to destroy her most famous accomplishments. He had her beautiful temple at Deir el Bahri smashed and destroyed. As hard as Thutmose III tried, he could not erase her memory from Egypt. Hatshepsut had ruled as a powerful pharaoh for twenty-one years, had added much wealth to the treasuries of Egypt and had not allowed it to diminish under her rule. During her reign Egypt prospered, economic problems were few and trade flourished. Hatshepsut’s ascended to power defined Ancient Egypt’s conventions, proving she was worthy to be called one of the great pharaohs of Egypt. References Hatshepsut (ruler of Egypt) — Britannica Online Encyclopedia. (n. d. ). Encyclopedia – Britannica Online Encyclopedia. Retrieved January 16, 2012, from http://www. britannica. com/EBchecked/topic/256896/Hatshepsut Hatshepsut – Wikipedia, the free encyclopedia. (n. d. ). Wikipedia, the free encyclopedia. Retrieved January 13, 2012, from http://en. wikipedia. org/wiki/Hatshepsut Staff. (2011, September 19). Did Skin Cream Kill Egypt’s Queen Hatshepsut? History. com † History Made Every Day American & World History. Retrieved January 18, 2012, from http://www. history. com/news/2011/08/19/did-skin-cream-kill-egypts-queen-hatshepsut/

Top Guide of Narrative Essay Topics for Grade 9

Top Guide of Narrative Essay Topics for Grade 9 Definitions of Narrative Essay Topics for Grade 9 The subject of the narrative essay usually indicates the writer's experience and there isn't any need to use any data from the outside sources. An essay was defined in an assortment of means. Inside my experience, descriptive essays are only difficult in regards to deciding just what things to write about. A personal narrative essay is just one of the greatest tools to stop social issues that are frequently disregarded. Other such characteristics in the event of Wife of Bath are the subsequent. Writing conclusion isn't a point, what matter is the way you reach certain outcomes. Stories about traveling have an outstanding potential. There's no need to discover extraordinary stories to compose a narrative essay that's interesting to read. Let's look at some narrative essay topics in every single category to assist you tell your very own riveting story! The exact first guideline in arranging a remarkable essay is definitely to comprehend the topic if you don't have the freedom to select your topic that you are needed to handle, especially. Remember your final grade significantly is contingent on the topic. Formulate a conclusion concerning the exact same. Narrative Essay Topics for Grade 9 - Dead or Alive? You may also choose any latest research work that's somewhat controversial to allure the readers to compose argumentative essay. Well-written narratives figure out ways to involve the reader rather than simply retelling the events. Some people might be in a position to use one particular approach better than the other. To begin with, you must pick from your experiences. You've got to bear in mind the simple fact that only writer is experiencing all the particulars. When it has to do with selecting a topic, don't be fearful of the ones that sound generic, since you can use creativity to bring it to life. Hope these topi cs will allow you to remember an event, a dream, an individual or a day you feel you want to write about. The Pain of Narrative Essay Topics for Grade 9 The instances that could be cited within this kind of essays don't really need to be extremely rare and anything mundane may also be written on it. For the intention of this lesson, you're the narrator. It's insane to use 2nd person narrative inside this care. The narrative is extremely personal, and that means you should underline the importance of the ongoing events for your identity. There are struggles that may easily be eliminated when you're in the early phases of writing your personal narrative essay. The skills taught within this Specialization will empower you to be successful in any college-level course or skilled field. There's more than 1 approach to compose a narrative essay. Due to this, writers are somewhat more free and spontaneous in regards to composing narrative essay. Since you may see, there's a whole rich number of topics for writing a narrative essay that could vary greatly. How to professionally edit just about any form of nonfiction writing, and the way to improve your own writing exponentially. There are quite a lot of kinds of essays you might be assigned to finish. It's also advisable to have a good comprehension of how to compose a narrative essay that stands out. Regardless of what essay topic you were given, our essay generator will have the ability to finish your essay easily. Therefore, you've got to find good narrative essay topics by yourself. New Questions About Narrative Essay Topics for Grade 9 When there's a part of the stories from these 2 weeks that particularly interests you, you might select your own topic, but you have to run it by me first to be sure it's headed in an analytical direction. Although two students may attend class daily together for numerous decades, there is a clear likelihood they may know practically nothing about one another. It's personal enough, it permits you to play with words, and it's both interesting and edifying for the general public. Last word of advice is to ask your teacher before the last decision about this issue se lection for argumentative essays. High school isn't free in Kenya. For instance, you can pick a topic for elementary, middle, or higher school. Students from around secondary school all around the world expect that at the certain portion of their studies they will need to publish an essay or possibly a good deal of those. Many teachers now don't provide the precise topics since they want you to have more choice. The Narrative Essay Topics for Grade 9 Game A time once you felt helpless 68. A time once you got lost 17. There's no opportunity to waste. For some, it might be the very first time they've been away from family for a protracted period.

Law and Religion in India - Free Essay Example

Sample details Pages: 11 Words: 3298 Downloads: 1 Date added: 2017/06/26 Category Law Essay Type Research paper Topics: India Essay Did you like this example? LAW, STATE AND RELIGION IN INDIA* ABSTRACT As defined in Oxford dictionary, secularism is the morality which should be based in the ground of the well being of mankind in the present life to the exclusion from all consideration drawn in the belief of God and future study. It deals with the individual as a citizen irrespective of his or her religion. It is also not constitutionally connected with any particular religion nor does it seek to promote interfere with religion guarantees the individual and corporate frame of religion. Don’t waste time! Our writers will create an original "Law and Religion in India" essay for you Create order It deals with the individual as a citizen irrespective of his or her religion. The modern notion of secularism is based upon two fold understandings. Firstly, state must be equidistance from all religions should adopt a neutral attitude with respect to any religion. Secondly, the state must not have any relation with any religion, i.e. state must not have a religion of its own. Secularism is one among the fundamental aspects of the Constitution of India. However, being secular does not mean irreligious, as explained by the great Statesman-Philosopher Dr. Radhakrishnan. The concept of secularism advocated in the Constitution of India is based upon the idea of justice, liberty, equality and dignity of individual as well as their groups. The manuscript briefly states and explains the constitutional, statutory, and judicial framework of Indiaà ¢Ã¢â€š ¬Ã¢â€ž ¢s religion-state relations, and the unique balance that is found in that framework between secularism and freedom of religionà ¢Ã¢â€š ¬Ã¢â‚¬ namely that, in India, the law of the land determines the scope of religion in society; it is not religion that determines the scope of the law. Keywords: India, religion, state, law, constitution, judiciary. INTRODUCTION The term religion has no compact or exact definition. In any case, when it comes to acknowledgement of religion as conviction or belief, it needs legitimate justification to qualify as knowledge or as the number same of religious masters and religious writings articulate as way of living. When all is said in general terms, religion is an organised accumulation of belief systems, social and cultural systems, and worldviews that relates mankind to most profound sense of being and, now and again, to good values.[1] In terms of associating law and religion in context of India, state i.e. government plays an extremely critical character as it is the state that structures laws and choose the about the country. Constitutional, India is a secula r nation and in this manner has no State religion. Notwithstanding, it has created throughout the years its interesting idea of secularism that is on a very basic level not the same as the parallel American idea of secularism obliging complete partition of chapel and state, as additionally from the French ideal of lacit.[2] Regardless of the acceptable amalgamation of all the fundamental principle of secularism into different provisions of the Constitution when initially enacted, its preamble did not then incorporated Secularism, and the statement in the short description of the nation called India as a Sovereign Democratic Republic. This was, obviously, not an unintentional oversight however a decently figured choice intended to maintain a strategic distance from any hesitation that India was to receive any of the western thoughts of a mainstream secular state. Twenty-five years after the fact by which time Indias unconventional idea of secularism had been completely settled th rough its legal choices and state practices, the preamble to the Constitution was altered to incorporate the saying Secular (alongside Socialist) to pronounce India to be a Sovereign Socialist Secular Democratic Republic.[3] The motivation behind this Amendment was planned simply to define clearly the idea of SecularismÃÆ' ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒâ€¦Ã‚ ¸ in the Constitution. Indian Secularism does not consider a secular state as irreligious or atheistic State. India has antiquated the doctrine that state ensures all religion yet meddles with none.[4] SECULARISM IN INDIA à ¢Ã¢â€š ¬Ã¢â‚¬Å" A PROGRESSIVE GROWTH The development of secularism started in Western Europe in nineteenth century. At first, it began with the plans splitting far from religion. Secularism entered Indian Politics without precedent for the later a large portion of the nineteenth century when English educated people of distinctive religious group created The Indian National Congress. The Congress in its session in Karachi in 1931 determined that the state ought to watches non-partisanship as to all religion. Constitution creators dodged the expression of secular. Prof. K.T. Shah made two endeavours to present the saying by recommending an amendment. However, he failed on both instances for the reason of resistance from Dr. Ambedkar. Maybe Dr. Ambedkar felt that the utilization of the interpretation liberty of faith, religion, belief or worship and equality of status and opportunity in the Preamble and provisions of fundamental rights are expresses that India is a Secular State. On the other hand, 42nd amendment of the Constitution included the statement Secular into the Preamble of Constitution for further illumination. Secularism is a basic feature in Indian Constitution. It was held in Kasvananda v. State of Kerala, 1973 and S.R. Bommai v. Union of India, 1994. The Court further held that religion cant be blended with the secular activity of state. The general test with which the memb ers of Constituent Assembly in 1946 were faced with was, above all else, how to suit Indias assorted qualities in a current, secular state which could guarantee equivalent rights and equivalent chances to its natives. The result was a state which most researchers have portrayed as a secualr state, in spite of the fact that the notion secular itself was just included with the Forty-Second Amendment Act approved in 1976. LEGAL AND CONSTITUTIONAL FOUNDATIONS Constitutionally, India is a secular country, however any wall of separation between religion and state exists not in law or in practice the two can, and regularly do, interface and intercede in one anothers affairs inside the lawfully prescribed and judicially settled parameters. Indian secularism does not oblige an aggregate expatriation of religion from the societal or even state affairs. The main demand of secularism, as commanded by the Indian Constitution, is that the state must treat all religious ideologies and their followers totally equal and without any discrimination in all matters under its direct or indirect control. The Constitution of India holds in its part on Fundamental Rights a few provisions that stress complete and legitimate equality of its citizens and restrict any sort of religion-based discrimination between them. Among these procurements are the accompanying: à ¢Ã¢â€š ¬Ã…“The State shall not deny to any person equality before the law or the equal protection of the laws within the territory of India.[5] à ¢Ã¢â€š ¬Ã…“The State shall not discriminate against any citizen on grounds only of religion, race, caste, sex, place of birth, or any of them.[6] à ¢Ã¢â€š ¬Ã…“No citizen shall, on grounds only of religion . . . be subjected to any disability, liability, restriction or condition with regard to access to or use of various public places.à ¢Ã¢â€š ¬Ã‚ [7] à ¢Ã¢â€š ¬Ã…“No citizen shall, on grounds only of religion . . . be ineligible for, or discriminat ed against, in respect of any employment or office under the State.à ¢Ã¢â€š ¬Ã‚ [8] Furthermore, article 25 to 29 of the Constitution of India additionally manages individuals right to religious freedom. Moreover there is an extensive corpus of legislative enactments in India managing, religious matters relating to various religious communities. These enactments, and in addition to the state practice, are fully in-tune to the Constitutional mandates related to secularism and parameters of religious freedoms. While piece(s) of enactment exists for each religious communities in India, Chapter 15 of the Indian Penal Code[9] is exclusively committed altogether to punishments for offenses related to religion. In various cases, the punishments for these offenses are quite rigorous. In context of civil law, the Representation of the People Act of 1951 restricts the utilization of religion and religious images/symbols with a perspective of underwriting ones candidature for electi ons or for contrarily influencing the election of other candidate.[10] Making an appeal to vote or refraining any individual from voting on the ground of his religion, race, caste, community, or dialect, and additionally the utilization of religious images for the advancement of the possibilities of ones own election, or for preferentially influencing the decision of any contestant, is a corrupt practice. DIMENSIONS OF INDIAN SECULARISM- THE ROLE OF STATE AND LAW So far we have seen that the Indian Constitution proposes not just to give the Indian citizen an opportunity of freedom of conscience and choice of religion, but also to keep their religion and religious undertakings out of the affairs of the state.We have also seen how, the provisions in the Constitution, keeping the state out of matters of religion (in reference to provisions specified in the Representation of People Act). After introduction to the Constitutional provisions with regard to secularism in India, it is the opportune time to discuss about the nature of secularism adopted in India. But before exchanging over to it, just have a speedy recap of what the great(s) need said in regards to secularism in Indian context. Dr. Radhakirshna clarifies that secularism doesnt mean irreligious. It implies regard to all faith and religion. Secular state does not distinguish itself with any specific religion. In Indian context, Dr. Henry Austin says that: secularism implies tolerance, generosity and understanding of majority community. In India, the presence of profound religious variation has guaranteed a conceptual reaction to issues within as well as between religions. Without taking it as a blueprint, we can look at it and gain from it, about peace between communities, community-specific rights, the rights of minorities, the permeable separation between the advanced/modern state and religion, and the abilities to oblige or accommodate the last. This is pretty much a positive connection (se cularism) between religion and state as I mentioned in the earlier part of manuscript. My contention is supported by the perspectives of Supreme Court in Manohar Joshis case, whereby Justice J.S. Verma gave dubious meaning to the term of Hindutava by expressing that it implies a way of life. Again in Swamiars case, for the very first time Supreme Court relied upon Art. 24 and Art. 26 to invalidate the provision of state legislation. In Saifuddins case, the court expressed that the fundamental rights of Art. 25 and 26 are not limited to matters of doctrine or belief; they also extend to acts done in pursuance of religion. Going to the contention of permeable separation between religion and state, the judgment of the Supreme Court in Bhuri Nath v. State of Jammu and Kashmir[11] is of great vitality where the Honà ¢Ã¢â€š ¬Ã¢â€ž ¢ble Supreme court held that the appointment of the head priest of the Vesno Devi Shrine could be controlled or done by the State. Hence by virtue of thi s judgment, it could be gathered that there exists an agreeable boundary or demarcation between the law or state and religion. Therefore, Secularism takes out God from the matters of the State and guarantees that nobody can be discriminated on the ground of religion.[12] The issues among and religious groups were/are satisfactorily managed by the government in Indian. For instance Anti-conversion laws were enacted to check unethical conversion of people from one individual to another. It has long history in India and some princely states enforced them as early as 1930s.[13] The first post-colonial anti-conversion laws were passed in the states of Orissa and Madhya Pradesh in the 1960s.[14] Some states enforced anti-conversion laws mainly against Muslims in early of 1980s.[15] In any case over recent years, despite of possessing such affirmative qualities, secular states, for all intents and purpose all around, have gone under an apprehensive strain. Scarcely surprising, political secularism, the principle that protects them, has hardly been subjected to extreme feedback. A few scholars have presumed that this study is morally and ethically so profound and supported that it is the time to forsake political secularism. In Indian context, it could be explained by tracing back from the communal violence after the demolition of Babri Masjid in modern day Ayodhya controversy, burning train comprising of Hindu passengers and the uproars tailing it, to the example of communal strains, a year ago in Assam that caught the headlines. This is so, because, the entire evolution of humanity has been from Ignorance and weakness, before natural and social powers for understanding of these forces clutched them. The basis of religion is obliviousness of the genuine nature of these powers, powerlessness before them the fear of the invisible almighty. Consequently, for instance, a large portion of the vedic God, say, Agni, Surya, Indra and so on were believed as representati on/personification of such natural or social powers. These powers could either profit man or damage him. For e.g. timely rains could benefit agriculture, but failure or delay in rain could ruin the crops and whether there would be timely rain or not, is entirely beyond mans control. Therefore, rain was seen as the representation of Indra. Since man feels defenceless before these strengths, which can antagonistically influence his life, he needs religion as a mental support.[16] When people feel unsecure about this psychological support their emotions burst and result is Babri demolition, Godhara kand or yatras of different political parties which are organised to support the feelings of the people. We see that our Constitution secular and pragmatic. Then again, the certainty remains that despite our Constitution is pragmatic in its approach, our social order is still backward and semi-feudal, and this dichotomy give rise to a host of problems. Since in feudal or semi-feudal socie ty religion had influential hang on mens personalities and mind, the vested interests seek to exploit this situation by perpetuating and accentuating caste and communal divisions and by sowing the seeds of discord, among the people. This activity has been stepped up in recent times.[17] Religion and case has separated people. What is it that will unite us? As I believe, sciences can be the uniting factor. By science I mean not simply material science, however, the whole logical standpoint, the exploratory investigation of our issues, and the experimental answer for those problems.[18] Therefore with the proper way of time, we have likely adjusted or attuned to secularism. This is the reason the very doctrine of secularism, regardless of n number of positives has been seriously criticized in most part of the world including India. I, however, am not convinced by this criticism. The feedback for secularism looks unanswerable because critics have focused on mainstream conceptions developed in largely religiously homogenous societies. It is high time for us to shift our focus and check our tendency to compare Indian virtue of secularism to that of the remaining world, instead one must start believing in it. We need a Xenophanian approach, a pre Socrates philosopher and consider that even though the Indian rule may not be absolutely true however one must be, at least, ready to accept it to be true. Consequently, we will start perceiving secularism in different light, i.e. in ethical and moral prespective, not in absolutely religious sense as such, but in context homogenization and institutional domination. Justice Katju[19] again opines that, in the forthcoming days the judiciary (if considered as state) shall have to assume a vital part in the individuals walk towards all-round progress. This is on essentially due to the fact that, higher judiciary is objectively so placed in our Constitutional scheme that it is in a position to give correct guidance to t he people. Because of their autonomous Constitutional status the Judges can take a more panoramic and long term view than other authorities. Hence, they are in a position to valiantly put to forward progressive and dynamic thoughts which will be of incredible help to the people in their battle for social and economic upliftment. CONCLUSION In light of the aforesaid it can be concluded that in an ideal secular state there ought to be admiration for all religion and states interference should to be least in the matter of religion with the except when public order, morality or health is in question. Secularism has been one of the fundamentals of the Constitution and accordingly citizens are equal and free, irrespective of their caste colour, sex, language, religion, or status. However, the circumstances have changed after independence and many times the secular status of India was challenged for example at times of Godhara riot in Gujarat. Hostile to change laws or execution of U niform Civil Code is generally taken as an issue to the characters of minorities and in this way an uniform agreement has not been framed in this respect. Anti-conversion laws or implementation of Uniform Civil Code is being taken as a threat to the identities of minorities and therefore a uniform consensus has not been formed in this regard. However, despite of foregoing issues issues, India has been able to balanced the multiculturalism of the society and managed to retain the secular character of its polity. While in many countries especially from the third world, a secular authority has crumbled vice versa in face of conflicting traditions. Judiciary in India has also played a vital role by balancing in a harmonious way the matter of religion. Moreover, the citizen of India should not forget the dream of framers of the constitution and the ancient philosophy of à ¢Ã¢â€š ¬Ã…“Sarva Dharma Sambhavahà ¢Ã¢â€š ¬Ã‚ . The practice and interpretation of secularism in India have f rom the very beginning been, and remain, sensitive to and reconciled with the ground realities. This sensitivity and reconciliation make Indiaà ¢Ã¢â€š ¬Ã‹Å"s religion-state relations both unique and fascinating. A study of Indiaà ¢Ã¢â€š ¬Ã‹Å"s particular models of secularism and religious liberty reveals an appreciable balance of religious and secular interests. A Secular State must strive to achieve a balance between the freedom of religion and the right to practice religion and therefore it should reform the religion as per the provision of the constitution. However, it is very complicated and difficult for the State to reform the religion particularly when personal law is in question. The State makes the law or interferes with religious norms of the persons only when the existing religious norms seem to have unjustified and have done a lot of cruelty to the section of citizens. Sati, Child marriage, female foeticide, untouchability, suppression of Scheduled castes and Schedu led tribes etc could be conceived as epitome of this phenomenon. [1]*SIDDHARTH BADKUL, B.A., LL.B. (Hons.), Semester VII, University of Petroleum Energy Studies, Dehradun While religion is difficult to define, one standard model of religion, used in religious studies courses, was proposed by Clifford Geertz, who simply called it a cultural system (Clifford Geertz, Religion as a Cultural System, 1973). A critique of Geertzs model by Talal Asad categorized religion as an anthropological category. (Talal Asad, The Construction of Religion as an Anthropological Category, 1982.) [2] The French concept of lacitÃÆ' © has been described ÃÆ' ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒ ¢Ã¢â€š ¬Ã‚ ¢as an essential compromise whereby religion is relegated entirely to the private sphere and has no place in public life whatsoever.ÃÆ' ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬- Rachael F. Goldfarb, Comment, Taking the à ¢Ã¢â€š ¬Ã… ¾PulpitÃÆ' ¢Ãƒ ¢Ã¢â‚¬Å¡Ã‚ ¬Ãƒâ€¦Ã‚ ¸ Out of the à ¢Ã¢â€š ¬Ã…“Bully Pulpità ¢Ã¢â€š ¬Ã‚ : The Establishment Clause and Presidential Appeals to Divine Authori ty, 24 PENN ST. INTà ¢Ã¢â€š ¬Ã‹Å"L L. REV. 209, 216 (2005). [3] INDIA CONST. Preamble amended by the Constitution (Forty-Second Amendment) Act, 1976 (enforced since Jan. 3, 1977). [4] Vasudev v. Vamanji, ILR 1881 Bom.80 [5] INDIA CONST. art. 14. [6] Id. art. 15, cl. 1. [7] Id. art. 15, cl. 2. [8] Id. art. 16, cl. 2. [9] INDIAN PENAL CODE 295à ¢Ã¢â€š ¬Ã¢â‚¬Å"98 (1860) [10] See Representation of the People Act, No. 43 of 1951, 123(3), available at https://indiacode.nic.in/fullact1.asp?tfnm=195143. [11] AIR 1997 SC 1711 [12] St. Xavierà ¢Ã¢â€š ¬Ã‹Å"s College v. State of Gujarat, AIR 1974 SC 19 at 1414. [13] Faisal Mohammad Ali ,CHRISTIAN ANGER AT CONVERSION LAW, BBC News (Central India),Aug, 2006,available at http;//news.bbc.co.uk/2/hi/south.asia/5246328.stm. [14] The Orissa Freedom of Religion Act,1967 and Madhya Pradesh Dharma Swantantraya Adhiniyam,1968 [15] Arpita Anant, ANTI-CONVERSION LAWS, THE HINDU, available at https://www.hinduonne t.com/thehindu/op/2002/12/17/stories/2002121700110200.htm., as accessed on 04.09. 10 [16] Justice M.Katju, LAW, RELIGION AND POLITICS, J.T.R.I. JOURNAL à ¢Ã¢â€š ¬Ã¢â‚¬Å" First Year, Issue 2 Year April- June, 1995 [17] Id. [18] Id. [19] Id.