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Contains interviews of various politicians from India; includes articles.
Ballot box voting is often considered the essence of political freedom. But it has two major shortcomings: individual voters have little chance of making a difference, and they face strong incentives to remain ignorant about the issues at stake. "Voting with your feet," however, avoids both these pitfalls and offers a wider range of choices. In Free to Move, Ilya Somin explains how broadening opportunities for foot voting can greatly enhance political liberty for millions of people around the world. People can vote with their feet through international migration, choosing where to live within a federal system, and by making decisions in the private sector. Somin addresses a variety of common objections to expanded migration rights, including claims that the "self-determination" of natives requires giving them the power to exclude migrants, and arguments that migration is likely to have harmful side effects, such as undermining political institutions, overburdening the welfare state, increasing crime and terrorism, and spreading undesirable cultural values. While these objections are usually directed at international migration, Somin shows how a consistent commitment to such theories would also justify severe restrictions on domestic freedom of movement. By making a systematic case for a more open world, Free to Move challenges conventional wisdom on both the left and the right. This revised and expanded edition addresses key new issues, including fears that migration could spread dangerous diseases, such as Covid-19, claims that immigrants might generate a political backlash that threatens democracy, and the impact of remote work.
One of the biggest problems with modern democracy is that most of the public is usually ignorant of politics and government. Often, many people understand that their votes are unlikely to change the outcome of an election and don't see the point in learning much about politics. This may be rational, but it creates a nation of people with little political knowledge and little ability to objectively evaluate what they do know. In Democracy and Political Ignorance, Ilya Somin mines the depths of ignorance in America and reveals the extent to which it is a major problem for democracy. Somin weighs various options for solving this problem, arguing that political ignorance is best mitigated and its effects lessened by decentralizing and limiting government. Somin provocatively argues that people make better decisions when they choose what to purchase in the market or which state or local government to live under, than when they vote at the ballot box, because they have stronger incentives to acquire relevant information and to use it wisely.
. Renewal of Life by Transmission. The most notable distinction between living and inanimate things is that the former maintain themselves by renewal. A stone when struck resists. If its resistance is greater than the force of the blow struck, it remains outwardly unchanged. Otherwise, it is shattered into smaller bits. Never does the stone attempt to react in such a way that it may maintain itself against the blow, much less so as to render the blow a contributing factor to its own continued action. While the living thing may easily be crushed by superior force, it none the less tries to turn the energies which act upon it into means of its own further existence. If it cannot do so, it does not just split into smaller pieces (at least in the higher forms of life), but loses its identity as a living thing. As long as it endures, it struggles to use surrounding energies in its own behalf. It uses light, air, moisture, and the material of soil. To say that it uses them is to say that it turns them into means of its own conservation. As long as it is growing, the energy it expends in thus turning the environment to account is more than compensated for by the return it gets: it grows. Understanding the word "control" in this sense, it may be said that a living being is one that subjugates and controls for its own continued activity the energies that would otherwise use it up. Life is a self-renewing process through action upon the environment.
Hidden behind the much-touted success story of India’s emergence as an economic superpower is another, far more complex narrative of the nation’s recent history, one in which economic development is frequently countered by profoundly unsettling, and often violent, political movements. In Democracy against Development, Jeffrey Witsoe investigates this counter-narrative, uncovering an antagonistic relationship between recent democratic mobilization and development-oriented governance in India. Witsoe looks at the history of colonialism in India and its role in both shaping modern caste identities and linking locally powerful caste groups to state institutions, which has effectively created a postcolonial patronage state. He then looks at the rise of lower-caste politics in one of India’s poorest and most populous states, Bihar, showing how this increase in democratic participation has radically threatened the patronage state by systematically weakening its institutions and disrupting its development projects. By depicting democracy and development as they truly are in India—in tension—Witsoe reveals crucial new empirical and theoretical insights about the long-term trajectory of democratization in the larger postcolonial world.
In 2018 India's prime minister, Narendra Modi, inaugurated the world's tallest statue: a 597-foot figure of nationalist leader Sardar Patel. Twice the height of the Statue of Liberty, it is but one of many massive statues built following India's economic reforms of the 1990s. In Gods in the Time of Democracy Kajri Jain examines how monumental icons emerged as a religious and political form in contemporary India, mobilizing the concept of emergence toward a radical treatment of art historical objects as dynamic assemblages. Drawing on a decade of fieldwork at giant statue sites in India and its diaspora and interviews with sculptors, patrons, and visitors, Jain masterfully describes how public icons materialize the intersections between new image technologies, neospiritual religious movements, Hindu nationalist politics, globalization, and Dalit-Bahujan verifications of equality and presence. Centering the ex-colony in rethinking key concepts of the image, Jain demonstrates how these new aesthetic forms entail a simultaneously religious and political retooling of the “infrastructures of the sensible.”
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At 14,259 feet, Longs Peak towers over Colorado’s northern Front Range. A prized location for mountaineering since the 1870s, Longs has been a place of astonishing climbing feats—and, unsurprisingly, of significant risk and harm. Careless and unlucky climbers have experienced serious injury and death on the peak, while their activities, equipment, and trash have damaged fragile alpine resources. As a site of outdoor adventure attracting mostly white people, Longs has mirrored the United States’ tenacious racial divides, even into the twenty-first century. In telling the history of Longs Peak and its climbers, Ruth M. Alexander shows how Rocky Mountain National Park, like the National Park Service (NPS), has struggled to contend with three fundamental obligations—to facilitate visitor enjoyment, protect natural resources, and manage the park as a site of democracy. Too often, it has treated these obligations as competing rather than complementary commitments, reflecting national discord over their meaning and value. Yet the history of Longs also shows us how, over time, climbers, the park, and the NPS have attempted to align these obligations in policy and practice. By putting mountain climbers and their relationship to Longs Peak and its rangers at the center of the story of Rocky Mountain National Park, Alexander exposes the significant role outdoor recreationists have had—as both citizens and privileged adventurers—in shaping the peak’s meaning, use, and management. Since 2000, the park has promoted climber enjoyment and safety, helped preserve the environment, facilitated tribal connections to the park, and attracted a more diverse group of visitors and climbers. Yet, Alexander argues, more work needs to be done. Alexander’s nuanced account of Longs Peak reveals the dangers of undermining national parks’ fundamental obligations and presents a powerful appeal to meet them fairly and fully.
Judson Dance Theater involved such collaborators as Merce Cunningham, Yvonne Rainer, Steve Paxton, Carolee Schneemann, Trisha Brown, Robert Rauschenberg, David Tudor, et al.