DOCSLIB.ORG

Basic Paralegal Training Module

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Basic Paralegal Training Module For Paralegals and Paralegal Trainers Basic Paralegal Training Centre for Peace and Justice (CPJ) BRAC University For Paralegals and Paralegal Trainers Basic Paralegal Training Course Copyright : Centre for Peace and Justice (CPJ), BRAC University Formulation : Ain O Shalish Kendra (ASK), Madaripur Legal Aid Association (MLAA), Citizen's Initiative, Council of Minorities (COM) and Friendship Assisted by : Bangladesh National Women Lawyers Association, Bangladesh Legal Aid and Services Trust (BLAST), Move Foundation, Shujon and BRAC HRLS. Re-written and Edited by : Motahar Akand Associate Editors : Advocate Momi Monjuri Chowdhury Nadira Pervin Mohammad Moniruzzaman Nilufa Sultana Shahariar Sadat Zia Uddin Inner Page Design : Arefin Ahmed Color Scheme : Mizanur Rahman In the Assistance of : Midul Hassan Financed by : Open Society Foundation Chief Facilitator : Manzoor Hasan, Executive Director, CPJ Centre for Peace and Justice (CPJ), BRAC University Centre for Peace and Justice (CPJ), is a post graduate learning, research and advocacy institution which is an initiative of BRAC University. The main objective of the organization is to establish justice and peace in the society through legal education, training, research and advocacy. CPJ intends to identify and work towards finding long term solutions to global conflicts, fragility and extremism. With the goal of increasing the skills and knowledge of paralegals and paralegal trainers and to build the competency and/or capacity of the organizations that hire them. The CPJ has established a steering group comprising of the country's leading organizations providing legal aid and assistance. The journey of articulating this module began with the initiative of South Asian Institute of Advanced Legal and Human Rights Studies (SAILS) under BRAC University, financed by Open Society Foundation (OSF). Later on, the CPJ based on the foundation laid down by SAILS has continued the task of putting the module together. Since 2015 opinions and feedbacks from the leadership and activists of various participating organizations within the steering group have helped to initiate the articulation of the basic training module for Paralegals and trainers. The leadership and activists of various organizations such as Ain O Shalish Kendro, Madaripur Legal Aid Association, Nagorik Uddyog, Bangladesh National Women's Lawyers Association, Council of Minorities, Friendship Move Foundation, BRAC HRLS and BRAC University have supported this initiative with their efforts, knowledge, expertise and infrastructural facilities. Therefore, I would like to acknowledge my gratefulness to every individual and organization that has been involved with us in this endeavor. This training module is accessible and open for all and any legal aid organization may use this module for their paralegal trainer or their paralegal training. I hope that this module will play an integral role in the process of spreading the paralegal movement in Bangladesh and to also give paralegal training an effective professional outlook. Last but not the least, I would also like to thank everyone involved in editing, proofreading and translating and specially my co-workers in CPJ who have helped in the process of shaping this module in its final form. Manzoor Hasan Executive Director Centre for Peace and Justice, BRAC University Brief about the Module The module has been developed to build up a group of paralegals with basic paralegal skills, knowledge and mindset. The subjects, content and presentation of the module were chosen with the aim of developing a module that would be beneficial for both paralegals and paralegal trainers. The module has been finalized after a lengthy process of feedback and deliberations from the stakeholders. Following multiple meetings, discussions and workshops organized in collaboration with leading legal empowerment throughout 2015 and 2016, a decision was taken to design, develop and implement a course on paralegal training. The initiative was undertaken by South Asian Institute of Advanced Legal and Human Rights Studies (SAILS) under the aegis of BRAC University and received financial support from the Open Society Foundation. Subsequently, in June of 2016, with the help of 8(eight) trainers and lawyers from Ain O Shalish Kendra (ASK), Madaripur Legal Aid Association (M.L.A.A), Citizen's Initiative, and the Council of Minorities, a workshop was organized to start the development of this module. A 5-day residential workshop was run and aided by NRT and the subject matter of the course, its study materials and presentation methods were derived from this workshop. A compilation of these formed the first draft of the module. Subsequently following some changes and adjustments to the initial draft of the module, the usable version was developed. None of the subject matters which had arisen during the workshop were discarded during the revamping of the module. Keeping in mind various factors like class, elderly education policy, material benefits, etc. of potential participants, some of the subject matter/content has been broken down into multiple sections. Accordingly the logistics, stationaries, items, method of presentation and the content of the course has been re-evaluated. The module has been divided under 6 headings with 6 sections each for an easier learning experience. For every Chapter, there will be more than 2 sessions and each session's title, purpose, time, method, ingredients, items, text books, advice for the trainer, the aspects of the topic to be discussed and the procedures to conduct the session have been described step by step. Furthermore, the effectiveness of the curriculum was tested at field level; with the scope of experts of the field in the national level to examine it and give their valuable feedback. The result from the field test as well as the feedback from the experts has culminated in the current form of the module. Considering the possibility of the training being imparted not only across the cities but also in remote areas of the country, due consideration has been given to the method, material and items to be used for the training so that every training centre with minimum facilities can be utilized. Taking the subject matter as well as the sessions' requirement into consideration the timeframe for the course ought to have been at least 7(seven) days. A timeframe of 9 (nine) days would have allowed for more practice exercises. After much deliberation regarding the participants and their respective organizations, the time the trainers are prepared to give, the budget and other aspects the course, the duration of the course was agreed at 6 (six) days. The daily itinerary therefore may appear constricted. However, the trainers as well as the administrators, upon discussion, are at liberty to reduce some of the sessions from the modules if they deemed necessary. If one can continue promising participants, trainers, managers/administrators, and other facilities, the endeavor shall bear fruits, even though the process may demand hard work. Trainer The success of the course depends mostly on the skill and sincerity/level of personal investment on part of the trainer. It is of course very difficult to hold the attention of the participants for about 9 and a half hours daily, but it is not impossible. Which is why, this course requires a trainer or trainers who – ! Have at least five years of experience in law and human rights issues and have enough experience to independently run the course. ! The general trainer training, subject-wise trainer training, communication and management related training, ought to regularly partake in these activities as well as be experienced in at least 5 similar courses and trained under an experienced trainer. ! The trainer ought to be knowledgeable as well as experienced in Elderly Education Policy, philosophy, theories, and successful course maneuvers. ! Well educated in paralegal activities, law and legal process, human rights, and gender related issues. ! Must have highest degree qualification from a university. ! Creative, hard-working, genuine and committed. If there are multiple trainers, having at least 1 (one) lawyer will help the course to be more effective. Basic Guideline for the Trainers + The course will be hosted for participants who are adults, and as such the knowledge, skill, experience, status, and empathy of the participants should be kept in mind, and must be respected while conducting the sessions. + The module must be read multiple times, and the method, steps and subject-matter must be properly understood. + Relevant issues outside of the key-notes and the subject-matter provided must be practiced. + The module's methodology, content and procedures have been provided as samples. A capable, experienced and creative trainer can, if necessary, emphasize on the main learning objectives, while applying their own techniques, or can add their own content or apply their own teaching methods. + As the sessions will last for long hours every day, energizing games, meditation to help ensure focus, and examples to help eradicate hesitation, should be pre-determined. Use them at appropriate times. The trainer can use their own experiences or experience of those they know to draw such examples. + Enter every seminar with the sufficient amount of materials, such as copies, markers etc. + With every session follow the attached guidelines and learning materials. In short, enter the session well prepared. Essential Facilities Around 20-25 participants
Load more

Recommended publications
  • Unit 28 Life Cycle Rituals-I : .Birth ' and Marriage
    UNIT 28 LIFE CYCLE RITUALS-I : .BIRTH ' AND MARRIAGE Structure 28.0 Objectives 28.1 Introduction 28.2 Aspects of Ritual 28.3 Functions of Ritual 28.4 Birth and Related Rites 28 4.1 Hindu Birth Rites 28.4.2 Syrian Christian Birth Rites 28.4.3 Sikh Rites of Birth 28.4.4 Korku Birth Rites 28.5 Marriage Rites 28.5.1 Marriage Rites Among Hindus 28.5,2 Marriage Rites Among Syriv Christians 28.5.3 Marriage Rites Among Sikhs 28.5.4 Marriage Rites Among the Korkus 28.6 Let Us Sum Up 28.7 Further Readings 28.8 Key Words 28.9 pnswers to Check Your Progress 28.0 OBJECTIVES After you have read the unit you should be able to a describe a typology of religion a explain religion in tribal societies a discuss a classification of ritual a describe rites of birth of the given communities a explain marriage rites of the given communities. 28.1. INTRODUCTION In this unit we begin with an introduction to ritual. We then discuss Saraswati's functions of ritual (Saraswati : 1984). Haying done this we describe and analyse birth and related rites among Hindus, Syrian Christians, Sikhs and the Korku tribe. We also describe and analyse marriage rites argong the same groups. 28.2 ASPECTS OF RITUAL The word 'ritual' can only be understood in terms of a background of who is using it. For a clergyman all ritual.takes place within a church in keeping with various -relations. For a doctor however it may refer to some habits of a patient(s).
    [Show full text]
  • Point-Of-Care Blood Tests: Do Indian Villagers Have Cultural Objections?
    OPINION published: 06 November 2018 doi: 10.3389/fchem.2018.00505 Point-of-Care Blood Tests: Do Indian Villagers Have Cultural Objections? Marika Vicziany* and Jaideep Hardikar Faculty of Arts, National Centre for South Asian Studies, Monash Asia Institute, Monash University, Melbourne, VIC, Australia Keywords: point-of-care blood testing, rural health in India, cultural obstacles, infrastructure obstacles, cost obstacles, benefits, needs of villagers The key research question for this paper is whether Indian villagers would be resistant to the introduction of new technologies that could test blood in the villages where they reside, rather than at hospitals or clinics as is now the case. We have selected the subject of blood testing because screening and diagnosis of blood is relevant to many conditions that form part of India’s disease burden—for example, anemia1, hepatitis and malaria. Point-of-care testing would involve collecting blood in minute quantities, namely via a few pinpricks, and testing it on site using simple methods that could be managed by people with low levels of literacy. The technology would provide a readout of the test results within minutes of the blood being applied to the testing medium. The collection of blood and the tests could be conducted in front of patients in their own homes and the blood would not require refrigeration, storage or transportation to urban hospitals or laboratories. In this paper we consider the possible obstacles to and benefits of point-of-care testing in Indian villages by examining the controversy surrounding rapid testing for TB in India. We then go on to discuss two possible kinds of obstacles that have been raised in discussions with colleagues in Australia and India, namely cultural perceptions of blood, and secondly the adequacy of village level health infrastructure2.
    [Show full text]
  • Selectessaysofsi015303mbp.Pdf
    SISTER M1VEDITA CONTENTS PAGE FOREWORD v India the Mother . 1 'The Present Position of Woman . 7 Lambs among Wolves . .... 39 The Swadeshi Movement , 74 The Last of Pous : An Indian Study 88 The Hindu Sacred Year 92 ^he Relation between Famine and Population . 99 The National Significance of the Swarni Vivekananda's Life and Work .... 128 The First Citizen of Bengal ... 141 Revival or Reform ? . ... 146 Note on Indian Historic Pageants . .158 Aggressive Hinduism L The Basis . ... 164 II The Task Before Us .... 171 III The Ideal ... 184 The Task of the National Movement in India . 190 "What Books to Read .... 197 The National Idea . .... 205 The Underlying Unity' of Indian Life . 209 The Future Education of the Indian Woman . 222 APPENDIX Appreciations of Sister Nivedita By I -Mrs, J. C Bose 234 IL-J.F. Alexander , . 243 III. A J. F. Blair ....'.. S53 IV.-Novalis 60 V.S. K. Rttcliffe . , 868 ILLUSTRATIONS 1. India the Mother. 2 Sister Nivedita 3, Swami Vivekananda 4. Bamakrishna Paramahamsa. All Rights Rewrned.] [Pnce -Ee.1- 8. SISTER NIVEDITA SELECT ESSAYS OF SISTER NIVEDITA Author of Web of Ind^an Life^ Cradle- Tales of Hinduism, Kali The Mother, The Master as I saw Him, Indian Study of Love and Death , etc. :: with Foreword by Mr. A. J. F. Blair Editor, "Ihnpire" THIRD EDITION GANESH & CO., PUBLISHER^ FOREWORD " " MARGARET NOBLE The white flower of nobility Nivedita V dedicated ". Whether we think of h^c by her English or her Indian name, was ever human being more appropriately called? High-souled purity and infinite devotion are the thoughts that ever spring to mind at the very mention of her name.
    [Show full text]
  • Sosiological Jurisprudence
    International Journal of Sociological Jurisprudence SOSIOLOGICAL Volume 1; Issue 2; 2018, Page:123-129 ISSN 2615 - 8809 E ISSN 2615 - 8795 JURISPRUDENCE https://ejournal.warmadewa.ac.id/index.php/sjj Women’s Position on the Hindu Law in the Vivaha Samskara System Chandra Sagaran1* and Made Aripta Wibawa2 1State University New York 2Institut Hindu Dharma Indonesia *[email protected] Reveived: 07/06/2018 Revised: 27/06/2018 Accepted: 03/08/2018 How to cite: Saragan. C & Wibawa, M. A. 2018. Women’s Position on the Hindu Law in the Vivaha Samskara System. Sociological Jurisprudence Journal. Volume 1, Issue 2. Hal 123-129. http://dx.doi.org/10.22225/scj.1.2.732.123-129 Abstract There are assumptions and interpretations which consider marriage as a part of the Panca Y ajna, especially the Manusa Yajna, as Pawiwahan (marriage) involving human affairs (individual). Pawiwahan is included in the tiered samskara (rites of passages in one’s life and purification) system. The study discusses the women’s position in law of Hindu of Vivaha Samskara system. This study employs qualitative research method with normative law research design. To achieve objectives of the study, this study made use of statute approach and conceptual approach in collecting and analyzing the legal materials. The results show that women's position in the Vedas is highly respected although the law has always undergone modifications and change of material. In Hindu marriage system, sanctions are to be enforced for: impregnating biological children, having sexual intercourse in the temple, sexually assaulting an underage daughter (kanya wighna), sexually assaulting their own daughter (swaputribhajana), having sexual intercourse with biological mother (mater bhajana), killing women (yuwati wadha), abortion (bruhanahatya), and sexually assaulting underage children.
    [Show full text]
  • Subject: SOCIOLOGY (Hons) B.A. Part -3 Paper: Indian Society Religions of India (Hinduism) Faculty Instructor- Dr Rafia Introd
    Subject: SOCIOLOGY (Hons) B.A. Part -3 Paper: Indian Society Religions of India (Hinduism) Faculty Instructor- Dr Rafia Introduction It is recognised that it is very difficult to define Hinduism. However, there are a set of central belief systems of Hinduism. The belief systems are centred around the notion of Brahman, Atman, Karma, Dharma, Artha, Moksha and the ideas of purity and pollution. At the outset we discuss these belief systems. There are numerous cults and deities in Hinduism. We discuss some of the basic cults and deities in Hinduism. The Hindu way of life is reflected through the social institutions of this religion. We also discuss here the social institutions of marriage, family and inheritance in Hinduism at length. Hinduism is the oldest of all great religions of the world. In its historical setting there have been various movements' in Hinduism and it has also encountered various exogenous (external) and endogenous forces. Theological and metaphysical aspects Hinduism is followed by a vast majority of Indian population (more than 80%). However, Hinduism is not confined to India only. The followers of Hinduism, the Hindus, spread over to Bangladesh, Pakistan, Sri Lanka, Nepal, Bhutan, Burma, Indonesia, East and South Africa, the Caribbean Islands, Guyana, Fiji, U.K., U.S.A. and Canada and in many other countries of the globe to a lesser extent. Hinduism is an embodiment of a vast body of literature. M.N. Srinivas and A.M. Shah (1972) point out that the doctrines of Hinduism are not embodied in one sacred book, nor does Hinduism have a single historical founder, There is a vast body of sacred literature in Hinduism.
    [Show full text]
  • Violence, Religion, and Masculinism in Contemporary India
    VIOLENCE, RELIGION, AND MASCULINISM IN CONTEMPORARY INDIA: AN ANALYSIS OF THE WRITINGS OF VIVEKANANDA, GOLWALKAR, AND GANDHI ARPITA CHAKRABORTY PhD 2019 VIOLENCE, RELIGION, AND MASCULINISM IN CONTEMPORARY INDIA: AN ANALYSIS OF THE WRITINGS OF VIVEKANANDA, GOLWALKAR, AND GANDHI THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF DOCTOR OF PHILOSOPHY FACULTY OF HUMANITIES AND SOCIAL SCIENCES, SCHOOL OF LAW AND GOVERNMENT, DUBLIN CITY UNIVERSITY BY ARPITA CHAKRABORTY, B.A, M.A RESEARCH SUPERVISOR PROF. MAURA CONWAY JANUARY 2019 ii I hereby certify that this material, which I now submit for assessment on the programme of study leading to the award of Doctor of Philosophy is entirely my own work, that I have exercised reasonable care to ensure that the work is original, and does not to the best of my knowledge breach any law of copyright, and has not been taken from the work of others save and to the extent that such work has been cited and acknowledged within the text of my work. Signed:______________ Arpita Chakraborty ID No: 14211962 1 October, 2018 iii Dedicated to my late grandmother Gita Hazra – the first feminist in my life, and my brother Krishnendu Chakraborty, who have always been more enthusiastic about my academic achievements than anyone else. iv Acknowledgement The last four years of my life, of which writing this thesis was only a part, would not have been possible without the intellectual, emotional, and financial support extended by my supervisorProf. Maura Conway and my mentor Prof. Eileen Connolly. They had not only guided me intellectually, but also stood by me through a difficult phase of my life with patience and understanding.
    [Show full text]
  • Sociology of Keralam (Sgy4b06)
    SOCIOLOGY OF KERALAM (SGY4B06) STUDY MATERIAL CORE COURSE IV SEMESTER B.A. SOCIOLOGY (2019 Admission) UNIVERSITY OF CALICUT SCHOOL OF DISTANCE EDUCATION CALICUT UNIVERSITY P.O. MALAPPURAM - 673 635, KERALA 19456 School of Distance Education University of Calicut Study Material IV Semester B.A. SOCIOLOGY (2019 Admission) Core Course : SGY4B06 : SOCIOLOGY OF KERALAM Prepared by: Sri. JAWHAR. CT Assistant Professor, School of Distance Education, University Of Calicut. Scrutinised by: Smt. SHILUJAS. M Assistant Professor Department of Sociology Farook College, Kozhikode. DISCLAIMER "The author(s) shall be solely responsible for the content and views expressed in this book". Printed @ Calicut University Press SGY4B06: SOCIOLOGY OF KERALAM No. of Credits: 4, No. of hours/week: 4 Course outcomes 1. Recollect the social and cultural history of Kerala society 2. Explain the major social transformation in Kerala and its implications in present society 3. Analyses various socio cultural issues concerning Kerala society through sociological lens. CONTENTS Page Module No. I SOCIO-CULTURAL PROCESSES 1 - 29 AND ORIGIN OF KERALA SOCIETY 1.1 Life & culture in Sangam age, Chera- Chola period, traditions of Buddhism & Jainism, emergence of brahminic influence 1.2 Geographic specialities and culture of Malanadu, Edanadu, Theera Desam 1.3 Colonial influence, impact of colonial administration II SALIENT FEATURES OF SOCIAL 30 - 53 INSTITUTIONS IN KERALA 2.1 Forms and changes in marriage & family among Hindu, Christian, Page Module No. Muslims 2.2 Caste and Religion:
    [Show full text]
  • Equality & Diversity in Milton Keynes
    M62338 Learning & Development Equality & Diversity in Milton Keynes Equality & Diversity in Milton Keynes Ethnic Minority Achievement Support Service Contents Contents 3 Section 3 – Religious Beliefs And Foreword: Corporate Director – Places of Worship Learning and Development 4 Bahá’í 74-76 Context: Ethnic Minority Achievement Buddhism 77-78 Adviser 5 Christianity 79-80 Introduction 6-7 Hinduism 81-84 Academic Performance of Minority Islam 85-87 Ethnic Pupils 8-18 Judaism 88-90 Sikhism 91-93 Section 1 – Communities The African Caribbean Section 4 – Guidance Community 20-22 Assemblies 96 The Bahai Community 23-24 Codes of behaviour 97 The Bangladeshi Community 25-26 Dress codes and school uniform 98 The Chinese Community 27-29 Extended holidays 99-100 The Filipino Community 30-31 Festivals 101-102 The Ghanaian Community 32-34 Naming 103 The Indian Community 35-37 Race equality 104 The Irish Community 38 Refugees and asylum seekers 105-108 The Italian Community 39-40 School Meals 109 The Japanese Community 41-43 School visits and Extra-curricular The Nigerian Community 44-45 activities 110 The Pakistani Community 46-47 Strategies for the creation of a The Polish Community 48-49 multicultural ethos 111-113 The Somali Community 50-53 Translation 114 The Sri Lankan Community 54-56 The Traveller Community 57-59 Section 5 – Appendices Section 2 – Languages and Writing Multicultural Organisations and Systems Suppliers 116-135 Bengali 62 Milton Keynes Local Infrastructure Chinese 62 Organisations (LIOs) 136 Farsi/Persian 63 Glossary 137-138 Gujarati
    [Show full text]
  • RECONSIDERING DIVORCE LAWS in the LIGHT of NEW SOCIAL DEVELOPMENTS Smitha P1
    RECONSIDERING DIVORCE LAWS IN THE LIGHT OF NEW SOCIAL DEVELOPMENTS Smitha P1 Family is a vital institution which determines the stability of the society and socialization of future citizens and serves important religious, educational, medical, and social welfare functions. One of the ways in which the family is formed is by way of marriage. In marriage husband and the wife jointly establishes family with division of responsibilities. Traditional view is that woman is not fit to earn livelihood and man is not fit to manage domestic affairs. Marriage binds them to make up each other's deficiencies. After marriage the individual becomes part of the family, a portion which contributes towards the structure of family. Individual’s rights, to an extent, will be substituted by individual’s obligations. These obligations are intended to maintain the structure of family intact. One’s interests and rights take back stand when it comes in conflict with the interest of the family as a whole. THE CONCEPT OF ORIGIN OF DIVORCE However, today the institution of marriage suffers a setback with the changes in the society. The increased rate of divorce is one of the factors affecting marriage and in turn the family. To understand the present scenario and the reasons behind it, we shall analyze concept of marriage and origin of divorce in India. In ancient India marriage has been considered as an indissoluble union between a man and women not only during this life but also for all lives to come2. Two souls come together and marry because their karmas are intertwined and they have to resolve many things together upon earth in order to ensure their mutual salvation.
    [Show full text]
  • Social Service, Work & Reform
    Social Service, Work & Reform Volume II M. K. Gandhi Compiled & Edited by: V. B. Kher First Published: December 1976 Printed and Published by Jitendra T. Desai Navajivan Publishing House Ahmedabad-380 014 INDIA Phone : 079 - 27540635, 27542634 E-mail : [email protected] Website : www.navajivantrust.org Social Service, Work & Reform – Volume II EDITORIAL NOTE "To me political power is not an end but one of the means of enabling people to better their condition in every department of life." Young India, 2-7-1931 "Mere withdrawal of English is not independence. It means the consciousness in the average villager that he is the maker of his own destiny, he is his own legislator through his chosen representatives." Young India, 13-2-1930 When peaceful transfer of power to India was effected in a unique way, hopes were universally aroused that the non-violent revolution initiated by Gandhiji would be carried to its fruition in post-independent India. Three decades is comparatively a short span in a nation's life, but it is sufficiently indicative of the lines on which the country is proceeding. Seen in this light, it is undeniable that the revolution has soured on the way. In independent India the humble villager in the 7,00,000 villages dotting the map of the country was to come into his own. He was to be the maker of his destiny and, in effect, the future of the country. The dung heap in the village was to be transformed into a green common ensuring adequate ftod, clothing and shelter for its inhabitants.
    [Show full text]
  • Interacting Legal Orders and Child Marriages in India Domenico Francavilla
    Journal of Gender, Social Policy & the Law Volume 19 | Issue 2 Article 4 2011 Interacting Legal Orders and Child Marriages in India Domenico Francavilla Follow this and additional works at: http://digitalcommons.wcl.american.edu/jgspl Part of the Family Law Commons Recommended Citation Francavilla, Domenico. "Interacting Legal Orders and Child Marriages in India." American University Journal of Gender Social Policy and Law 19, no. 2 (2011): 529-547. This Article is brought to you for free and open access by the Washington College of Law Journals & Law Reviews at Digital Commons @ American University Washington College of Law. It has been accepted for inclusion in Journal of Gender, Social Policy & the Law by an authorized administrator of Digital Commons @ American University Washington College of Law. For more information, please contact [email protected]. FRANCAVILLA 10/18/10 3/30/2011 5:54:54 PM Francavilla: Interacting Legal Orders and Child Marriages in India INTERACTING LEGAL ORDERS AND CHILD MARRIAGES IN INDIA DOMENICO FRANCAVILLA∗ I. Introduction ............................................................................................529 II. Child marriage, legal pluralism, and the evolution of Hindu law.........532 A. Traditional Hindu law................................................................532 B. Colonial Intervention .................................................................535 C. Independent India.......................................................................538 III. Official law, unofficial
    [Show full text]
  • Conquestofself031976mbp.Pdf
    00 64303 OUP 39 1 29-4-72 1 0,000. OSMANIA UNIVERSITY LIBRARY Gall No. ls-<f> Accession N< Author' nf ' * ^ ^ Title This book should be on or before return^! the^date last marked CONQUEST OF SELF child a Mahatmaji giving his blessings to little Sheila the first of very happy inter -religious, inter -provincial marriage. CONQUEST OF SELF By M. K. GANDHI (Being Gleanings from His Writings and Speeches ) Compiled by R. K. PRABHU & U. R. RAO Pttblished ( by permission of Navctjivan Trust ) TIIACKER & CO., LTD. BOMBAY FIRST PUBLISHED 'AUGUST 1943 SET AND PKINTED IN INDIA BY C. MUBPHY FOB THACKEB & COMPANY, LIMITED, AT THACKEB'S PBESS, ESPLANADE BOAD, BOMBAY, AND PUBLISHED BY C. MTTBPHY, FOB THAOKER & CO., LTD., RAMPABT BOW, BOMBAY. CONTENTS PAGE Introduction . v PART I : BRAHMACHARYA I. What Is Brahmacharya ? . 3 II. In Confidence . 7 III. Abolish Marriage ! . 14 IV. What Is Natural ? 18 V. Conservation Of Vital Energy . 22 VI. Self-restraint v. Self-indulgence . 27 VII. The Necessity Of Continence . 31 VIII. Self-control '.. 41 IX. Purity 46 X. Chastity . 50 XI. Lusting With The Eye 54 XII. My Vow Of Brahmacharya . 58 PART II : IDEAL MARRIAGE I. The Marriage Ideal 67 II. Married Brahmacharya . 72 III. On The Threshold Of Married Life . 76 IV. To The Married And The Unmarried . 82 V. The Ideal Husband 87 VI. My Ideal Of A Wife 91 VII. Motherhood 94 VIII. Children 97 IX. Avoidable Misery . 101 PAGE X. What A Girl Needs 104 XI. My Married Life 106 PART III : BIRTH CONTROL I. Birth Control 113 II.
    [Show full text]