document_title: Fundamental Rights, Directive Principles and Fundamental Duties of India

question_text: the idea of fundamental duties in indian constitution has been taken from the constitution of

text: History[edit]

text: The Fundamental Rights and Directive Principles had their origins in the Indian independence movement, which strove to achieve the values of liberty and social welfare as the goals of an independent Indian state.[1] The development of constitutional rights in India was inspired by historical documents such as England's Bill of Rights, the United States Bill of Rights and France's Declaration of the Rights of Man.[2] The demand for civil liberties formed an important part of the Indian independence movement, with one of the objectives of the Indian National Congress (INC) being to end discrimination between the British rulers and their Indian subjects. This demand was explicitly mentioned in resolutions adopted by the INC between 1917 and 1919.[3] The demands articulated in these resolutions included granting to Indians the rights to equality before law, free speech, trial by juries composed at least half of Indian members, political power, and equal terms for bearing arms as British citizens.[4]

text: The experiences of the First World War, the unsatisfactory Montagu–Chelmsford Reforms of 1919, and the rise to prominence of M. K. Gandhi in the Indian independence movement marked a change in the attitude of its leaders towards articulating demands for civil rights. The focus shifted from demanding equality of status between Indians and the British to assuring liberty for all Indians.[5] The Commonwealth of India Bill, drafted by Annie Beasant in 1925, specifically included demands for seven fundamental rights – individual liberty, freedom of conscience, free expression of opinion, freedom of assembly, non-discrimination on the ground of sex, free elementary education and free use of public spaces.[6] In 1927, the INC resolved to set up a committee to draft a "Swaraj Constitution" for India based on a declaration of rights that would provide safeguards against oppression. The 11-member committee, led by Motilal Nehru, was constituted in 1928. Its report made a number of recommendations, including proposing guaranteed fundamental rights to all Indians. These rights resembled those of the American Constitution and those adopted by post-war European countries, and several of them were adopted from the 1925 Bill. Several of these provisions were later replicated in various parts of the Indian Constitution, including the Fundamental Rights and Directive Principles.[7]

text: In 1931, the Indian National Congress, at its Karachi session, adopted a resolution committing itself to the defence of civil rights and economic freedom, with the stated objectives of putting an end to exploitation, providing social security and implementing land reforms. Other new rights proposed by the resolution were the prohibition of State titles, universal adult franchise, abolition of capital punishment and freedom of movement.[8] Drafted by Jawaharlal Nehru, the resolution, which later formed the basis for some of the Directive Principles, placed the primary responsibility of carrying out social reform on the State, and marked the increasing influence of socialism and Gandhian philosophy on the independence movement.[9] The final phase of the Independence movement saw a reiteration of the socialist principles of the 1930s, along with an increased focus on minority rights – which had become an issue of major political concern by then – which were published in the Sapru Report in 1945. The report, apart from stressing on protecting the rights of minorities, also sought to prescribe a "standard of conduct for the legislatures, government and the courts".[10]

text: During the final stages of the British Raj, the 1946 Cabinet Mission to India proposed a Constituent Assembly to draft a Constitution for India as part of the process of transfer of power.[11] The Constituent Assembly of India, composed of indirectly elected representatives from the British provinces and Princely states, commenced its proceedings in December 1946, and completed drafting the Constitution of India by November 1949.[12] According to the Cabinet Mission plan, the Assembly was to have an Advisory Committee to advise it on the nature and extent of fundamental rights, protection of minorities and administration of tribal areas. Accordingly, the Advisory Committee was constituted in January 1947 with 64 members, and from among these a twelve-member sub-committee on Fundamental Rights was appointed under the chairmanship of J. B. Kripalani in February 1947.[13] The sub-committee drafted the Fundamental Rights and submitted its report to the Committee by April 1947, and later that month the Committee placed it before the Assembly, which debated and discussed the rights over the course of the following year, adopting the drafts of most of them by, December 1948.[14] The drafting of the Fundamental Rights was influenced by the adoption of the Universal Declaration of Human Rights by the U.N. General Assembly and the activities of the United Nations Human Rights Commission,[15] as well as decisions of the U.S. Supreme Court in interpreting the Bill of Rights in the American Constitution.[16] The Directive Principles, which were also drafted by the sub-committee on Fundamental Rights, expounded the socialist precepts of the Indian independence movement, and were inspired by similar principles contained in the Irish Constitution.[17] The Fundamental Duties were later added to the Constitution by the 42nd Amendment in 1976.[18]

text: Fundamental Rights[edit]

text: The Fundamental Rights, embodied in Part III of the Constitution, guarantee civil rights to all Indians, and prevent the State from encroaching on individual liberty while simultaneously placing upon it an obligation to protect the citizens' rights from encroachment by society.[19] Seven fundamental rights were originally provided by the Constitution – right to equality, right to freedom, right against exploitation, right to freedom of religion, cultural and educational rights, right to property and right to constitutional remedies.[20] However, the right to property was removed from Part III of the Constitution by the 44th Amendment in 1978.[21][note 2]

text: The purpose of the Fundamental Rights is to preserve individual liberty and democratic principles based on equality of all members of society.[22] Dr Ambedkar said that the responsibility of the legislature is not just to provide fundamental rights but also and rather more importantly, to safeguard them.

text: [23] They act as limitations on the powers of the legislature and executive, under Article 13,[note 3] and in case of any violation of these rights the Supreme Court of India and the High Courts of the states have the power to declare such legislative or executive action as unconstitutional and void.[24] These rights are largely enforceable against the State, which as per the wide definition provided in Article 12, includes not only the legislative and executive wings of the federal and state governments, but also local administrative authorities and other agencies and institutions which discharge public functions or are of a governmental character.[25] However, there are certain rights – such as those in Articles 15, 17, 18, 23, 24 – that are also available against private individuals.[26] Further, certain Fundamental Rights – including those under Articles 14, 20, 21, 25 – apply to persons of any nationality upon Indian soil, while others – such as those under Articles 15, 16, 19, 30 – are applicable only to citizens of India.[27][28]

text:
Rights
Theoretical distinctions

Claim rights and liberty rights
Individual and group rights
Natural and legal rights
Negative and positive rights

Human rights

Civil and political
Economic, social and cultural
Three generations

Rights by beneficiary
AnimalsAuthorsChildrenConsumersCreditorsEldersFathersFetusesGun ownersHumansNativesIntersexKingsLGBTMenMinoritiesMothersPatientsPlantsPrisonersSelf defenseStudentsVictimsWomenWorkersYouthDisabled persons

Other groups of rights
Civil libertiesDigitalLinguisticPropertyReproductiveSelf-determination of peopleWater and sanitation
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text: The Fundamental Rights are not absolute and are subject to reasonable restrictions as necessary for the protection of public interest.[25] In the Kesavananda Bharati v. State of Kerala case in 1973,[note 4] the Supreme Court, overruling a previous decision of 1967, held that the Fundamental Rights could be amended, subject to judicial review in case such an amendment violated the basic structure of the Constitution.[29] The Fundamental Rights can be enhanced, removed or otherwise altered through a constitutional amendment, passed by a two-thirds majority of each House of Parliament.[30] The imposition of a state of emergency may lead to a temporary suspension any of the Fundamental Rights, excluding Articles 20 and 21, by order of the President.[31] The President may, by order, suspend the right to constitutional remedies as well, thereby barring citizens from approaching the Supreme Court for the enforcement of any of the Fundamental Rights, except Articles 20 and 21, during the period of the emergency.[32] Parliament may also restrict the application of the Fundamental Rights to members of the Indian Armed Forces and the police, in order to ensure proper discharge of their duties and the maintenance of discipline, by a law made under Article 33.[33]

text: Right to Equality[edit]

text: The Right to Equality is one of the chief guarantees of the Constitution. It is embodied in Articles 14–16, which collectively encompass the general principles of equality before law and non-discrimination,[34] and Articles 17–18 which collectively encompass further the philosophy of social equality.[35] Article 14 guarantees equality before law as well as equal protection of the law to all persons within the territory of India.[note 5] This includes the equal subjection of all persons to the authority of law, as well as equal treatment of persons in similar circumstances.[36] The latter permits the State to classify persons for legitimate purposes, provided there is a reasonable basis for the same, meaning that the classification is required to be non-arbitrary, based on a method of intelligible differentiation among those sought to be classified, as well as have a rational relation to the object sought to be achieved by the classification.[37]

text: Article 15 prohibits discrimination on the grounds only of religion, race, caste, sex, place of birth, or any of them. This right can be enforced against the State as well as private individuals, with regard to free access to places of public entertainment or places of public resort maintained partly or wholly out of State funds.[38] However, the State is not precluded from making special provisions for women and children or any socially and educationally backward classes of citizens, including the Scheduled Castes and Scheduled Tribes. This exception has been provided since the classes of people mentioned therein are considered deprived and in need of special protection.[39] Article 16 guarantees equality of opportunity in matters of public employment and prevents the State from discriminating against anyone in matters of employment on the grounds only of religion, race, caste, sex, descent, place of birth, place of residence or any of them. It creates exceptions for the implementation of measures of affirmative action for the benefit of any backward class of citizens in order to ensure adequate representation in public service, as well as reservation of an office of any religious institution for a person professing that particular religion.[40]

text: The practice of untouchability has been declared an offence punishable by law under Article 17, and the Protection of Civil Rights Act, 1955 has been enacted by the Parliament to further this objective.[35] Article 18 prohibits the State from conferring any titles other than military or academic distinctions, and the citizens of India cannot accept titles from a foreign state. Thus, Indian aristocratic titles and title of nobility conferred by the British have been abolished. However, awards such as the Bharat Ratna have been held to be valid by the Supreme Court on the ground that they are merely decorations and cannot be used by the recipient as a title.[41][42]

text: Right to Freedom[edit]

text: The Right to Freedom is covered in Articles 19-22, with the view of guaranteeing individual rights that were considered vital by the framers of the Constitution, and these Articles also include certain restrictions that may be imposed by the State on individual liberty under specified conditions. Article 19 guarantees six freedoms in the nature of civil rights, which are available only to citizens of India.[43][44] These include the freedom of speech and expression, freedom of assembly without arms, freedom of association, freedom of movement throughout the territory of our country, freedom to reside and settle in any part of the country of India and the freedom to practice any profession. All these freedoms are subject to reasonable restrictions that may imposed on them by the State, listed under Article 19 itself. The grounds for imposing these restrictions vary according to the freedom sought to be restricted, and include national security, public order, decency and morality, contempt of court, incitement to offences, and defamation. The State is also empowered, in the interests of the general public to nationalise any trade, industry or service to the exclusion of the citizens.[45]

text: The freedoms guaranteed by Article 19 are further sought to be protected by Articles 20–22.[46] The scope of these articles, particularly with respect to the doctrine of due process, was heavily debated by the Constituent Assembly. It was argued, especially by Benegal Narsing Rau, that the incorporation of such a clause would hamper social legislation and cause procedural difficulties in maintaining order, and therefore it ought to be excluded from the Constitution altogether.[47] The Constituent Assembly in 1948 eventually omitted the phrase "due process" in favour of "procedure established by law".[48] As a result, Article 21, which prevents the encroachment of life or personal liberty by the State except in accordance with the procedure established by law,[note 6] was, until 1978, construed narrowly as being restricted to executive action. However, in 1978, the Supreme Court in the case of Maneka Gandhi v. Union of India extended the protection of Article 21 to legislative action, holding that any law laying down a procedure must be just, fair and reasonable,[49] and effectively reading due process into Article 21.[50] In the same case, the Supreme Court also ruled that "life" under Article 21 meant more than a mere "animal existence"; it would include the right to live with human dignity and all other aspects which made life "meaningful, complete and worth living".[51] Subsequent judicial interpretation has broadened the scope of Article 21 to include within it a number of rights including those to livelihood, good health,[52] clean environment, water,[53] speedy trial[54] and humanitarian treatment while imprisoned.[55][56] The right to education at elementary level has been made one of the Fundamental Rights under Article 21A by the 86th Constitutional amendment of 2002.[57]

text: Article 20 provides protection from conviction for offences in certain respects, including the rights against ex post facto laws, double jeopardy and freedom from self-incrimination.[58] Article 22 provides specific rights to arrested and detained persons, in particular the rights to be informed of the grounds of arrest, consult a lawyer of one's own choice, be produced before a magistrate within 24 hours of the arrest, and the freedom not to be detained beyond that period without an order of the magistrate.[59] The Constitution also authorizes the State to make laws providing for preventive detention, subject to certain other safeguards present in Article 22.[60] The provisions pertaining to preventive detention were discussed with skepticism and misgivings by the Constituent Assembly, and were reluctantly approved after a few amendments in 1949.[61] Article 22 provides that when a person is detained under any law of preventive detention, the State can detain such person without trial for only three months, and any detention for a longer period must be authorised by an Advisory Board. The person being detained also has the right to be informed about the grounds of detention, and be permitted to make a representation against it, at the earliest opportunity.[62]

text: Right against Exploitation

text: The Right against Exploitation, contained in Articles 23–24, lays down certain provisions to prevent exploitation of the weaker sections of the society by individuals or the State.[63] Article 23 prohibits human trafficking, making it an offence punishable by law, and also prohibits forced labour or any act of compelling a person to work without wages where he was legally entitled not to work or to receive remuneration for it. However, it permits the State to impose compulsory service for public purposes, including conscription and community service.[64][65] The Bonded Labour system (Abolition) Act, 1976, has been enacted by Parliament to give effect to this Article.[66] Article 24 prohibits the employment of children below the age of 14 years in factories, mines and other hazardous jobs. Parliament has enacted the Child Labour (Prohibition and Regulation) Act, 1986, providing regulations for the abolition of, and penalties for employing, child labour, as well as provisions for rehabilitation of former child labourers.[67]

text: Right to Freedom of Religion[edit]

text: The Right to Freedom of Religion, covered in Articles 25–28, provides religious freedom to all citizens and ensures a secular state in India. According to the Constitution, there is no official State religion, and the State is required to treat all religions impartially and neutrally.[68] Article 25 guarantees all persons the freedom of conscience and the right to preach, practice and propagate any religion of their choice. This right is, however, subject to public order, morality and health, and the power of the State to take measures for social welfare and reform.[69] The right to propagate, however, does not include the right to convert another individual, since it would amount to an infringement of the other's right to freedom of conscience.[70] Article 26 guarantees all religious denominations and sects, subject to public order, morality and health, to manage their own affairs in matters of religion, set up institutions of their own for charitable or religious purposes, and own, acquire and manage property in accordance with law. These provisions do not derogate from the State's power to acquire property belonging to a religious denomination.[71] The State is also empowered to regulate any economic, political or other secular activity associated with religious practice.[68] Article 27 guarantees that no person can be compelled to pay taxes for the promotion of any particular religion or religious institution.[72] Article 28 prohibits religious instruction in a wholly State-funded educational institution, and educational institutions receiving aid from the State cannot compel any of their members to receive religious instruction or attend religious worship without their (or their guardian's) consent.[68]

text: Cultural and Educational Rights[edit]

text: The Cultural and Educational rights, given in Articles 29 and 30, are measures to protect the rights of cultural, linguistic and religious minorities, by enabling them to conserve their heritage and protecting them against discrimination.[73] Article 29 grants any section of citizens having a distinct language, script culture of its own, the right to conserve and develop the same, and thus safeguards the rights of minorities by preventing the State from imposing any external culture on them.[73][74] It also prohibits discrimination against any citizen for admission into any educational institutions maintained or aided by the State, on the grounds only of religion, race, caste, language or any of them. However, this is subject to reservation of a reasonable number of seats by the State for socially and educationally backward classes, as well as reservation of up to 50 percent of seats in any educational institution run by a minority community for citizens belonging to that community.[75]

text: Article 30 confers upon all religious and linguistic minorities the right to set up and administer educational institutions of their choice in order to preserve and develop their own culture, and prohibits the State, while granting aid, from discriminating against any institution on the basis of the fact that it is administered by a religious or cultural minority.[74] The term "minority", while not defined in the Constitution, has been interpreted by the Supreme Court to mean any community which numerically forms less than 50% of the population of the state in which it seeks to avail the right under Article 30. In order to claim the right, it is essential that the educational institution must have been established as well as administered by a religious or linguistic minority. Further, the right under Article 30 can be availed of even if the educational institution established does not confine itself to the teaching of the religion or language of the minority concerned, or a majority of students in that institution do not belong to such minority.[76] This right is subject to the power of the State to impose reasonable regulations regarding educational standards, conditions of service of employees, fee structure, and the utilisation of any aid granted by it.[77]

text: Right to Constitutional Remedies[edit]

text: The Right to Constitutional Remedies empowers citizens to approach the Supreme Court of India to seek enforcement, or protection against infringement, of their Fundamental Rights.[78] Article 32 provides a guaranteed remedy, in the form of a Fundamental Right itself, for enforcement of all the other Fundamental Rights, and the Supreme Court is designated as the protector of these rights by the Constitution.[79] The Supreme Court has been empowered to issue writs, namely habeas corpus, mandamus, prohibition, certiorari and quo warranto, for the enforcement of the Fundamental Rights, while the High Courts have been empowered under Article 226 – which is not a Fundamental Right in itself – to issue these prerogative writs even in cases not involving the violation of Fundamental Rights.[80] The Supreme Court has the jurisdiction to enforce the Fundamental Rights even against private bodies, and in case of any violation, award compensation as well to the affected individual. Exercise of jurisdiction by the Supreme Court can also be suo motu or on the basis of a public interest litigation.[78] This right cannot be suspended, except under the provisions of Article 359 when a state of emergency is declared.[79]

text: Please Note- Right to Property was removed from the Indian Constitution in 1978. Now it is not counted as a Fundamental Right.

text: Directive Principles of State Policy[edit]

text: The Directive Principles of State Policy, embodied in Part IV of the Constitution, are directions given to the state to guide the establishment of an economic and social democracy, as proposed by the Preamble.[81] They set forth the humanitarian and socialist instructions that were the aim of social revolution envisaged in India by the Constituent Assembly.[82] The state is expected to keep these principles in mind while framing laws and policies, even though they are non-justiciable in nature. The Directive Principles may be classified under the following categories: ideals that the state ought to strive towards achieving; directions for the exercise of legislative and executive power; and rights of the citizens which the State must aim towards securing.[81]

text: Despite being non-justiciable, the Directive Principles act as a check on the state; theorised as a yardstick in the hands of the electorate and the opposition to measure the performance of a government at the time of an election.[83] Article 37, while stating that the Directive Principles are not enforceable in any court of law, declares them to be "fundamental to the governance of the country" and imposes an obligation on the State to apply them in matters of legislation.[84] Thus, they serve to emphasise the welfare state model of the Constitution and emphasise the positive duty of the state to promote the welfare of the people by affirming social, economic and political justice, as well as to fight income inequality and ensure individual dignity, as mandated by Article 38.[85][86]

text: Article 39 lays down certain principles of policy to be followed by the State, including providing an adequate means of livelihood for all citizens, equal pay for equal work for men and women, proper working conditions, reduction of the concentration of wealth and means of production from the hands of a few, and distribution of community resources to "subserve the common good".[87] These clauses highlight the Constitutional objectives of building an egalitarian social order and establishing a welfare state, by bringing about a social revolution assisted by the State, and have been used to support the nationalisation of mineral resources as well as public utilities.[88] Further, several legislation pertaining to agrarian reform and land tenure have been enacted by the federal and state governments, in order to ensure equitable distribution of land resources.[89]

text: Articles 41–43 mandate the State to endeavour to secure to all citizens the right to work, a living wage, social security, maternity relief, and a decent standard of living.[90] These provisions aim at establishing a socialist state as envisaged in the Preamble.[91] Article 43 also places upon the State the responsibility of promoting cottage industries, and the federal government has, in furtherance of this, established several Boards for the promotion of khadi, handlooms etc., in coordination with the state governments.[92] Article 39A requires the State to provide free legal aid to ensure that opportunities for securing justice are available to all citizens irrespective of economic or other disabilities.[93] Article 43A mandates the State to work towards securing the participation of workers in the management of industries.[91] The State, under Article 46, is also mandated to promote the interests of and work for the economic uplift of the scheduled castes and scheduled tribes and protect them from discrimination and exploitation. Several enactments, including two Constitutional amendments, have been passed to give effect to this provision.[94]

text: Article 44 encourages the State to secure a uniform civil code for all citizens, by eliminating discrepancies between various personal laws currently in force in the country. However, this has remained a "dead letter" despite numerous reminders from the Supreme Court to implement the provision.[95] Article 45 originally mandated the State to provide free and compulsory education to children between the ages of six and fourteen years,[96] but after the 86th Amendment in 2002, this has been converted into a Fundamental Right and replaced by an obligation upon the State to secure childhood care to all children below the age of six.[57] Article 47 commits the State to raise the standard of living and improve public health, and prohibit the consumption of intoxicating drinks and drugs injurious to health.[97] As a consequence, partial or total prohibition has been introduced in several states, but financial constraints have prevented its full-fledged application.[98] The State is also mandated by Article 48 to organise agriculture and animal husbandry on modern and scientific lines by improving breeds and prohibiting slaughter of cattle.[99] Article 48A mandates the State to protect the environment and safeguard the forests and wildlife of the country, while Article 49 places an obligation upon the State to ensure the preservation of monuments and objects of national importance.[100] Article 50 requires the State to ensure the separation of judiciary from executive in public services, in order to ensure judicial independence, and federal legislation has been enacted to achieve this objective.[101][102] The State, according to Article 51, must also strive for the promotion of international peace and security, and Parliament has been empowered under Article 253 to make laws giving effect to international treaties.[103]

text: Fundamental Duties[edit]

text: The Fundamental Duties of citizens were added to the Constitution by the 42nd Amendment in 1976, upon the recommendations of the Swaran Singh Committee that was constituted by the government earlier that year.[18][104] Originally ten in number, the Fundamental Duties were increased to eleven by the 86th Amendment in 2002, which added a duty on every parent or guardian to ensure that their child or ward was provided opportunities for education between the ages of six and fourteen years.[57] The other Fundamental Duties obligate all citizens to respect the national symbols of India, including the Constitution, to cherish its heritage, preserve its composite culture and assist in its defence. They also obligate all Indians to promote the spirit of common brotherhood, protect the environment and public property, develop scientific temper, abjure violence, and strive towards excellence in all spheres of life.[105] In case of violation of fundamental duties enshrined in the constitution by a citizen, it amounts to contempt of the constitution which is punishable under Prevention of Insults to National Honour Act, 1971. Supreme court has ruled that these fundamental duties can also help the court to decide the constitutionality of a law passed by the legislature. There is reference to such duties in international instruments such as the Universal Declaration of Human Rights and International Covenant on Civil and Political Rights, and Article 51A brings the Indian Constitution into conformity with these treaties.[104]

text: The Fundamental Duties noted in the constitution are as follows:[106]

text: It shall be the duty of every citizen of India —

text:
To value and preserve the rich heritage of our composite culture;
To protect and improve the natural environment including forests, lakes, rivers, wildlife and to have compassion for living creatures;
To develop the scientific temper, humanism and the spirit of inquiry and reform;
To safeguard public property and to abjure violence;
Who is a parent or guardian, to provide opportunities for education to his child, or as the case may be, ward between the age of six to fourteen years.
To abide by the Constitution and respect it's ideals and institutions, the National Flag and the National Anthem;
To cherish and follow the noble ideals which inspired our national struggle for freedom;
To uphold and protect the sovereignty, unity and integrity of India;

text: Criticism and analysis[edit]

text:
Fewer children are now employed in hazardous environments, but their employment in non-hazardous jobs, prevalently as domestic help, violates the spirit of the constitution in the eyes of many critics and human rights advocates. More than 16.5 million children are in employment.[107] India was ranked 88 out of 159 countries in 2005, according to the degree to which corruption is perceived to exist among public officials and politicians.[108]
The year 1990–1991 was declared as the "Year of Social Justice" in the memory of B.R. Ambedkar.[109] The government provides free textbooks to students belonging to scheduled castes and tribes pursuing medicine and engineering courses. During 2002–2003, a sum of Rs. 4.77 crore (47.7 million) was released for this purpose.[110] In order to protect scheduled castes and tribes from discrimination, the government enacted the Scheduled Caste and Scheduled Tribe (Prevention of Atrocities) Act, 1989, prescribing severe punishments for such actions.[111]

text: The Minimum Wages Act of 1948 empowers government to fix minimum wages for people working across the economic spectrum.[112] The Consumer Protection Act of 1986 provides for the better protection of consumers. The Equal Remuneration Act of 1976 provides for equal pay for equal work for both men and women.[113] The Sampoorna Grameen Rozgar Yojana (Universal Rural Employment Program) was launched in 2001 to attain the objective of providing gainful employment for the rural poor. The program was implemented through the Panchayati Raj institutions.[114]

text: A system of elected village councils, known as Panchayati Raj covers almost all states and territories of India.[115] One-third of the total number of seats have been reserved for women in Panchayats at every level; and in the case of Bihar, half the seats have been reserved for women.[116][117] The judiciary has been separated from the executive "in all the states and territories except Jammu and Kashmir and Nagaland."[110] India's foreign policy has been influenced by the Directive Principles. India supported the United Nations in peace-keeping activities, with the Indian Army having participated in 37 UN peace-keeping operations.[118]

text: The implementation of a uniform civil code for all citizens has not been achieved owing to widespread opposition from various religious groups and political parties. The Shah Bano case (1985–86) provoked a political firestorm in India when the Supreme Court ruled that Shah Bano, a Muslim woman who had been divorced by her husband in 1978 was entitled to receive alimony from her former husband under Indian law applicable for all Indian women. This decision evoked outrage in the Muslim community, which sought the application of the Muslim personal law and in response the Parliament passed the Muslim Women (Protection of Rights on Divorce) Act, 1986 overturning the Supreme Court's verdict.[119] This act provoked further outrage, as jurists, critics and politicians alleged that the fundamental right of equality for all citizens irrespective of religion or gender was being jettisoned to preserve the interests of distinct religious communities. The verdict and the legislation remain a source of heated debate, with many citing the issue as a prime example of the poor implementation of Fundamental Rights.[119]

text: Per Article 38 (1), prompt rendering of the justice by courts is part of animating  judiciary.[120] Rendering prompt justice is the foremost purpose of the constitution as enshrined in the Preamble to the constitution also. However the judiciary is failing dismally in this respect by causing inordinate delay considering time of rendering justice in a case arbitrarily is its constitutional liberty.[121]

text: Relationship between the Fundamental Rights, Directive Principles and Fundamental Duties[edit]

text: The Directive Principles have been used to uphold the Constitutional validity of legislations in case of a conflict with the Fundamental Rights. Article 31C, added by the 25th Amendment in 1971, provided that any law made to give effect to the Directive Principles in Article 39(b)–(c) would not be invalid on the grounds that they derogated from the Fundamental Rights conferred by Articles 14, 19 and 31. The application of this article was sought to be extended to all the Directive Principles by the 42nd Amendment in 1970, but the Supreme Court struck down the extension as void on the ground that it violated the basic structure of the Constitution.[122] The Fundamental Rights and Directive Principles have also been used together in forming the basis of legislation for social welfare.[123] The Supreme Court, after the judgement in the Kesavananda Bharati case, has adopted the view of the Fundamental Rights and Directive Principles being complementary to each other, each supplementing the other's role in aiming at the same goal of establishing a welfare state by means of social revolution.[124] Similarly, the Supreme Court has used the Fundamental Duties to uphold the Constitutional validity of statutes which seeks to promote the objects laid out in the Fundamental Duties.[125] These Duties have also been held to be obligatory for all citizens, subject to the State enforcing the same by means of a valid law.[105] The Supreme Court has also issued directions to the State in this regard, with a view towards making the provisions effective and enabling a citizens to properly perform their duties.[125]


document_title: A Goofy Movie

question_text: who did the voice of max in a goofy movie

root

text: A Goofy Movie

text: Plot[edit]

text: It is the last day of school before the summer break for Goofy's teenage son Max, who has a plan to shed his "Goof" label and impress his crush, Roxanne. Max and his best friends, P.J. and Bobby Zimuruski, hijack the auditorium stage in the middle of Principal Mazur's speech, creating a small concert where Max performs, while costumed as the pop singer Powerline. The performance succeeds in making Max a school celebrity, but he, P.J.,Randy and Bobby are sent to Mazur's office. While waiting outside of the office, Roxanne speaks with Max and agrees to go with him to a party where Powerline's concert will be aired live. However, Mazur exaggerates these events to Goofy during a phone call with him and claims that Max's actions may result in him facing capital punishment, therefore extremely rubbing in Goofy's fear that Max is drifting away from him.

tag: p

text: Oblivious to Max's plans with Roxanne, Goofy decides to take Max on a fishing trip to Lake Destiny, Idaho, following a map route he and his father took years ago, and the two go into his station wagon. Max stops by Roxanne's house to call off their date, but when Roxanne says she will just have to go with someone else, Max panics and instead fabricates a story about his father knowing Powerline, telling her that he will appear on stage at the concert.

text: Despite his son's objections, Goofy plans his own trip, with initially disastrous results, leading to Max hurting his father's feelings after being humiliated at an opossum-based theme park.

text: While camping, Pete and P.J. join them. Following Pete's advice to keep Max under control, Goofy takes his son fishing and performs the Perfect Cast fishing technique, luring Bigfoot to their camp, forcing Pete and P.J. to flee, and leaving Goofy and Max to spend the night with Bigfoot. That night, while Goofy is asleep, Max surreptitiously alters the map route to Los Angeles, where the concert is taking place.

text: The next morning, Goofy decides to make Max the navigator of the trip. The two go to several locations that satisfy both of them, and stop by a motel where they meet Pete and P.J. again. Pete overhears a conversation between Max and P.J., and reluctantly tells Goofy that Max is tricking him into traveling to Los Angeles.

text: The next day, Goofy and Max come to a junction: one leading to Idaho, the other to California. After Max chooses the route to California, Goofy stops the car at the Grand Canyon in frustration. With the brake loose, the car drives off on its own, leaving Goofy and Max to chase after it and ending up in the canyon.

text: Goofy reveals his believing Mazur's exaggerations to Max and also says that no matter how old Max gets, he will always be his son, and the two reconcile with each other. After learning that Max had promised Roxanne that he would be at the concert, Goofy decides to take him to Los Angeles. The two nearly plummet down a waterfall to their deaths, but Max fortunately saves Goofy, using the Perfect Cast technique.

text: Goofy and Max get to Los Angeles, and while attempting to sneak backstage, they end up onstage and dance with Powerline, watched by Pete, P.J. and Roxanne on separate televisions.

text: Goofy and Max later return to Roxanne's house in their damaged car, where Max tells the truth to Roxanne; she accepts it and admits she always had feelings for him, ever since he first said, "Ahyuck!", starting a relationship between them.

text: Goofy's car suddenly explodes due to the damage it has sustained, ejecting Goofy in the process, but he safely falls through the porch roof of Roxanne's house, where Max proceeds to introduce him to Roxanne.

text: Voice cast[edit]

text:
Bill Farmer as Goofy, Max's father who works as a photographer at a Kmart. He takes Max on a fishing trip out of worry that their relationship is drifting.
Jason Marsden as Maximillan "Max" Goof, Goofy's insecure teenage son.
Kellie Martin as Roxanne, Max's high school crush and love interest.
Jim Cummings as Pete, Goofy's coworker who he and Max happen upon during their road trip.
Rob Paulsen as P.J., Pete's son and Max's best friend.
Pauly Shore (uncredited) as Robert "Bobby" Zimuruski, Max and P.J.'s other best friend at school.
Jenna von Oÿ as Stacey, Roxanne's best friend.
Julie Brown as Lisa, a student in Max's high school who, along with the other students, makes fun of Max until his performance as Powerline made her and the students congratulate Max. She is Chad's girlfriend.
Joey Lawrence as Chad, a student in Max's high school who, along with the other students, makes fun of Max until his performance as Powerline made him and the students congratulate Max. He is Lisa's boyfriend.
Tevin Campbell as the singing voice of Powerline, a famous rock star celebrity who Max looks up to.
Wallace Shawn as Principal Mazur, the bad-tempered principal of Max's school.
Frank Welker as Bigfoot, a monster who lives in the forest.
Kevin Lima as Lester the Possum
Florence Stanley as a Waitress
Jo Anne Worley as Miss Maples
Wayne Allwine as Mickey Mouse, who is seen hitchhiking alongside Donald Duck during Max and Goofy's road trip.
Pat Buttram as the Possum Park Emcee
Herschel Sparber as a Security guard
Brittney Alyse Smith as the Photo Studio Girl
Corey Burton as Wendell
Pat Carroll as a restaurant waiter.

tag: ul

text: Production[edit]

text: A Goofy Movie was the directorial debut for Disney crew member Kevin Lima, who went on to direct the Disney films Tarzan (1999), 102 Dalmatians (2000) and Enchanted (2007).[4] In 1995, Lima said that "Instead of just keeping Goofy one-dimensional as he's been in the past, we wanted to give an emotional side that would add to the emotional arc of the story. We wanted the audience to see his feelings instead of just his antics."[5]

text: Although based upon a Disney TV series, A Goofy Movie was jointly produced by Walt Disney Feature Animation, Walt Disney Television Animation, Disney MovieToons, Walt Disney Animation France. and Walt Disney Animation Australia. Pre-production was done at the main WDFA studio in Burbank, California, starting as early as mid-1993. The animation work was done at Walt Disney Animation France in Paris, France supervised by Paul and Gaëtan Brizzi, with additional scenes animated at Disney's studio in Sydney, Australia under the direction of Steve Moore, and clean-up work done at the main Burbank studio.[6][7] Additional clean-up/animation was done by Phoenix Animation Studios in Canada, and Digital ink and paint by the Pixibox studio in France.[8]

text: According to Bill Farmer, who provided the voice talent for Goofy,The Voice Of Randy Goof,Kevin Tyrone Got Done It A Voice In 1976-2009 in a panel interview, producers had asked him to give Goofy a "normal dad voice" as opposed to the voice he traditionally gives the character, but Farmer refused to, stating that "no one wants to hear that."[9] The voice of Max was done by Jason Marsden, whereas his singing voice was done by Aaron Lohr.[9] The movie is dedicated to Pat Buttram, who voiced the emcee at possum park, as he passed away after finishing voice work for the film.[10]

text: Music[edit]

text: The score for A Goofy Movie was provided by Carter Burwell and Don Davis.[11] Burwell was the primary composer; after Burwell had recorded his score with Shirley Walker orchestrating and conducting, Davis was hired to rework his score rather than write a completely new one. Burwell later wrote "My score had relied somewhat on unusual instrumentation - banjo, percussion and choir for example - and Disney wanted the sweeping scale and familiar affect of symphonic score." .[12] Davis is credited with "additional music" on the movie and the soundtrack album.

text: The songs "I 2 I" and "Stand Out" were performed by R&B singer Tevin Campbell. The soundtrack album for A Goofy Movie was released by Walt Disney Records on March 18, 1995.[13] Mitchell Musso covered the song "Stand Out" for the DisneyMania 7 album, which was released on March 9, 2010.[14]

text:
A Goofy Movie Original Soundtrack

No.
Title
Length

1.
"I2I" (Tevin Campbell and Rosie Gaines)
4:37

2.
"After Today" (Aaron Lohr and Chorus)
2:21

3.
"Stand Out" (Tevin Campbell)
3:00

4.
"On the Open Road" (Bill Farmer, Aaron Lohr, and Chorus)
3:01

5.
"Lester's Possum Park" (Kevin Quinn and Chorus)
1:25

6.
"Nobody Else But You" (Bill Farmer and Aaron Lohr)
2:35

7.
"Opening Fanfare / Max's Dream / Transformation"
1:25

8.
"Deep Sludge"
2:35

9.
"Bigfoot"
1:50

10.
"Hi Dad Soup"
2:04

11.
"Runaway Car"
2:14

12.
"Junction"
1:32

13.
"The Waterfall! / The Truth"
2:17

tag: table

text: Release[edit]

text: A Goofy Movie was originally scheduled for a November 1994 theatrical release,[15] but production setbacks resulted in a push-back to 1995, while The Lion King was reissued to fill in for the film's absence.[16] The film's premiere took place on April 5, 1995, at the AMC Pleasure Island at Walt Disney World Resort in Lake Buena Vista, and was attended by director Kevin Lima and voice stars Bill Farmer and Jenna von Oy. On the 7th, it was released nationwide.[17] The film played a limited engagement at the El Capitan Theatre from August 25 through September 4, 2017.[18]

text: Home media[edit]

text: The film was first released on VHS by Walt Disney Home Video on September 6, 1995, and included a music video for the Parachute Express song Doctor Looney's Remedy on their video, Come Sing with Us. In the UK, it was released in theaters succeeding the Mickey Mouse short Runaway Brain on October 18, 1996, and on VHS in 1997. It was reissued on June 20, 2000, along with a DVD version as part of the short-lived Walt Disney Gold Classic Collection. This edition includes the Goof Troop episode, "Calling All Goofs" and a "Disney-fied" edit of Mambo No. 5. To date, this film and Doug's 1st Movie are the only two Disney animated films produced in widescreen that have pan and scan-only Region 1 DVD releases (not counting separate widescreen and pan and scan DVD releases of the two Disney/Pixar films The Incredibles and Cars). However, the film's PAL and NTSC (Japan) counterpart does have a non-anamorphic widescreen DVD, and the film is available in a letterbox presentation on LaserDisc and also in standard-definition widescreen on digital video retailers.

text: Reception[edit]

text: Critical response[edit]

text: A Goofy Movie holds a score of 53% at Rotten Tomatoes, based on reviews from 15 critics.[19]

text: Variety's Todd McCarthy criticized the film's score, calling the six featured songs "unmemorable". He also felt that the personality of Goofy's character, while agreeable enough in support, proved a bit over the top for a headliner, and that "by any reasonable reckoning, he's distinctly overbearing and selfish, and responds with a bland dismissal to any opinion offered up by his son". McCarthy praised the film's technical aspects, calling them "crisp and clean".[6] Louis Black of The Austin Chronicle summed up his review by saying the film was "bland, a barely television-length cartoon stretched out to fill a feature, and not much fun".[5]

text: Siskel and Ebert both approved of the movie, praising the color scheme and the "sweet" father-son plot, and gave it three stars.[20] Writing for Common Sense Media, Nell Minow gave the film 4 stars, saying that "even tweens will enjoy this road trip with Goofy."[21]

text: Box office[edit]

text: A Goofy Movie was considered a relative success for Disney, opening in 2,159 theaters at #2 on its opening weekend with $6,129,557 - held from the #1 spot only because of the Will Smith blockbuster Bad Boys that opened the same weekend, with $15,523,358 in box office returns.[22] It ultimately ended its run at the US box office grossing $35,348,597 - coming in as the 51st highest-grossing domestic film in 1995.[3]

text: Accolades[edit]

text: The film was nominated for "Best Animated Feature" in the production categories and "Best Production Design", "Best Storyboarding", "Best Music", and "Best Animation" in the individual categories at the 23rd Annie Awards.[23]

text: Legacy[edit]

text: A direct-to-video sequel to A Goofy Movie, titled An Extremely Goofy Movie, was released on DVD and VHS in 2000. The film centers Max's freshman year in college. Characters that returned for the sequel were Goofy, Max, Randy ,P.J., Pete and Bobby, but Roxanne, Max's love interest, is absent from the sequel and is not referenced. Roxanne later appeared in the television series House of Mouse in the episode titled "Max's Embarrassing Date", where she was voiced by Grey DeLisle instead of Kellie Martin.

text: The film has gained that of a cult following, particularly among millennials who grew up with the movie.[24] On August 14, 2015, a 20th anniversary reunion for the film was held at the D23 Expo at Anaheim Convention Center in Anaheim, California.[25] Those in attendance included Bill Farmer, Jason Marsden, Jim Cummings, Rob Paulsen, Jenna von Oÿ and producer Don Hahn. Wallace Shawn, Pauly Shore and director Kevin Lima also sent video messages.[25] The panel also included musical performances from Farmer, Marsden and Tevin Campbell.[25][26]


document_title: Books of the Bible

question_text: what book in the bible comes after exodus

text: Books of the Bible

text: Hebrew Bible and Old Testament[edit]

text: Hebrew Bible[edit]

text: Rabbinic Judaism recognizes the 24 books of the Masoretic Text, commonly called the Tanakh or Hebrew Bible, as authoritative.[1] There is no scholarly consensus as to when the Hebrew Bible canon was fixed: some scholars argue that it was fixed by the Hasmonean dynasty (140-40 BCE),[2] while others argue it was not fixed until the second century CE or even later.[3] Most conservative scholars believe that the Torah was canonized c. 400 BCE, the Prophets c. 200 BCE, and the Writings c. 100 CE,[4] perhaps at a Council of Jamnia as concluded by Heinrich Graetz in 1871. The Council of Jamnia theory is increasingly rejected by most liberal scholars.[3][5][6][7][8]

text: Protocanonical books of the Old Testament[edit]

text: Protestants and Catholics[9] use the Masoretic Text as the textual basis for their translations of the protocanonical books (those accepted as canonical by both Jews and all Christians), with various changes derived from a multiplicity of other ancient sources (such as the Septuagint, the Vulgate, the Dead Sea Scrolls, etc.), while generally using the Septuagint and Vulgate, now supplemented by the ancient Hebrew and Aramaic manuscripts, as the textual basis for the deuterocanonical books.

text: The Eastern Orthodox use the Septuagint (translated in the 3rd century BCE) as the textual basis for the entire Old Testament in both protocanonical and deuteroncanonical books—to use both in the Greek for liturgical purposes, and as the basis for translations into the vernacular.[10][11] Most of the quotations (300 of 400) of the Old Testament in the New Testament, while differing more or less from the version presented by the Masoretic text, align with that of the Septuagint.[12]

text: Deuterocanonical books of the Old Testament[edit]

text: These books, which were largely written during the intertestamental period, are called the Biblical apocrypha ("hidden things") by Protestants, the deuterocanon ("second canon") by Catholics, and the deuterocanon or anagignoskomena ("worthy of reading") by Orthodox. These are works recognized by the Roman Catholic, Eastern Orthodox, and Oriental Orthodox Churches as being part of scripture (and thus deuterocanonical rather than apocryphal), but Protestants do not recognize them as divinely inspired. Orthodox differentiate scriptural books by omitting these (and others) from corporate worship and from use as a sole basis for doctrine.[citation needed]

text: Many recognize them as good, but not on the level of the other books of the Bible. Anglicanism considers the apocrypha worthy of being "read for example of life" but not to be used "to establish any doctrine."[13] Luther made a parallel statement in calling them: "not considered equal to the Holy Scriptures, but...useful and good to read."[14]

text: The difference in canons derives from the difference in the Masoretic Text and the Septuagint. Books found in both the Hebrew and the Greek are accepted by all denominations, and by Jews, these are the protocanonical books. Catholics and Orthodox also accept those books present in manuscripts of the Septuagint, an ancient Greek translation of the Old Testament with great currency among the Jews of the ancient world, with the coda that Catholics consider 3 Esdras and 3 Maccabees apocryphal.

text: Most quotations of the Old Testament in the New Testament, differing by varying degrees from the Masoretic Text, are taken from the Septuagint. Daniel was written several hundred years after the time of Ezra, and since that time several books of the Septuagint have been found in the original Hebrew, in the Dead Sea Scrolls, the Cairo Geniza, and at Masada, including a Hebrew text of Sirach (Qumran, Masada) and an Aramaic text of Tobit (Qumran); the additions to Esther and Daniel are also in their respective Semitic languages.

text: The unanimous consensus of modern (and ancient) scholars consider several other books, including 1 Maccabees and Judith, to have been composed in Hebrew or Aramaic.[citation needed] Opinion is divided on the book of Baruch, while it is acknowledged that the Epistle of Jeremiah, the Wisdom of Solomon, and 2 Maccabees are originally Greek compositions.

text:
Tobit - 200 BC
Judith - 150 BC
Additions to Esther - 140-130 BC
Wisdom of Solomon - 30 BC
Ecclesiasticus(Sirach) - 132 BC
Baruch with the Letter of Jeremiah - 150-50 BC
1 Maccabees - 110 BC
2 Maccabees - 110-170 BC
Additions to Daniel:[15]

The Prayer of Azariah and Song of the Three Holy Children
Story of Susanna - 200-0 BC
Bel and the Dragon - 100 BC

text: Eastern Orthodox[edit]

text: Additional books accepted by the Eastern Orthodox:

text:
1 Esdras/3 Esdras[16]
2 Esdras/4 Esdras (in an appendix to the Slavonic Bible)
Prayer of Manasseh
3 Maccabees
4 Maccabees (in an appendix to the Greek Bible)
Psalm 151 (in the Septuagint)
Odes

text: Syriac Orthodox[edit]

text: Additional books accepted by the Syriac Orthodox Church (due to inclusion in the Peshitta):

text:
2 Baruch with the Letter of Baruch (only the letter has achieved canonical status)
Psalms 152–155 (not canonical)

text: Ethiopian Orthodox[edit]

text: The Ethiopian Tewahedo church accepts all of the deuterocanonical books of Catholicism and anagignoskomena of Eastern Orthodoxy except for the four Books of Maccabees.[17] It accepts the 39 protocanonical books along with the following books, called the "narrow canon".[18] The enumeration of books in the Ethiopic Bible varies greatly between different authorities and printings.[19]

text:
4 Baruch or the Paralipomena of Jeremiah
1 Enoch
Jubilees
1 Meqabyan
2 Meqabyan
3 Meqabyan
The Ethiopian broader Biblical Canon

text: Table[edit]

text: The table uses the spellings and names present in modern editions of the Bible, such as the New American Bible Revised Edition, Revised Standard Version and English Standard Version. The spelling and names in both the 1609–1610 Douay Old Testament (and in the 1582 Rheims New Testament) and the 1749 revision by Bishop Challoner (the edition currently in print used by many Catholics, and the source of traditional Catholic spellings in English) and in the Septuagint differ from those spellings and names used in modern editions that derive from the Hebrew Masoretic text.[20]

text: For the Orthodox canon, Septuagint titles are provided in parentheses when these differ from those editions. For the Catholic canon, the Douaic titles are provided in parentheses when these differ from those editions. Likewise, the King James Version references some of these books by the traditional spelling when referring to them in the New Testament, such as "Esaias" (for Isaiah).

text: In the spirit of ecumenism more recent Catholic translations (e.g., the New American Bible, Jerusalem Bible, and ecumenical translations used by Catholics, such as the Revised Standard Version Catholic Edition) use the same "standardized" (King James Version) spellings and names as Protestant Bibles (e.g., 1 Chronicles, as opposed to the Douaic 1 Paralipomenon, 1-2 Samuel and 1-2 Kings, instead of 1-4 Kings) in those books universally considered canonical—the protocanonicals.

text: The Talmud in Bava Batra 14b gives a different order for the books in Nevi'im and Ketuvim. This order is also quoted in Mishneh Torah Hilchot Sefer Torah 7:15. The order of the books of the Torah are universal through all denominations of Judaism and Christianity.

text: The disputed books, included in one canon but not in others, are often called the Biblical apocrypha, a term that is sometimes used specifically to describe the books in the Catholic and Orthodox canons that are absent from the Jewish Masoretic Text and most modern Protestant Bibles. Catholics, following the Canon of Trent (1546), describe these books as deuterocanonical, while Greek Orthodox Christians, following the Synod of Jerusalem (1672), use the traditional name of anagignoskomena, meaning "that which is to be read." They are present in a few historic Protestant versions; the German Luther Bible included such books, as did the English 1611 King James Version.[13]

text: Empty table cells indicate that a book is absent from that canon.

text:
Tanakh
(Jewish Bible)
(24 books)[21]
Books in bold are part of the Ketuvim
Protestant
Old Testament
(39 books)
Catholic
Old Testament
(46 books)
Eastern Orthodox
Old Testament
(51 books)
Original language

Torah

Pentateuch or the Five Books of Moses

Bereishit
Genesis
Genesis
Genesis
Hebrew

Shemot
Exodus
Exodus
Exodus
Hebrew

Vayikra
Leviticus
Leviticus
Leviticus
Hebrew

Bamidbar
Numbers
Numbers
Numbers
Hebrew

Devarim
Deuteronomy
Deuteronomy
Deuteronomy
Hebrew

Nevi'im (Prophets)

Historical books

Yehoshua
Joshua
Joshua (Josue)
Joshua (Iesous)
Hebrew

Shofetim
Judges
Judges
Judges
Hebrew

Rut (Ruth)[22]
Ruth
Ruth
Ruth
Hebrew

Shemuel
1 Samuel
1 Samuel (1 Kings)[23]
1 Samuel (1 Kingdoms)[24]
Hebrew

2 Samuel
2 Samuel (2 Kings)[23]
2 Samuel (2 Kingdoms)[24]
Hebrew

Melakhim
1 Kings
1 Kings (3 Kings)[23]
1 Kings (3 Kingdoms)[24]
Hebrew

2 Kings
2 Kings (4 Kings)[23]
2 Kings (4 Kingdoms)[24]
Hebrew

Divrei Hayamim (Chronicles)[22]
1 Chronicles
1 Chronicles (1 Paralipomenon)
1 Chronicles (1 Paralipomenon)
Hebrew

2 Chronicles
2 Chronicles (2 Paralipomenon)
2 Chronicles (2 Paralipomenon)
Hebrew

1 Esdras
Greek

Ezra-Nehemiah[22]
Ezra
Ezra (1 Esdras)
Ezra (2 Esdras)[24][25]
Hebrew and Aramaic

Nehemiah
Nehemiah (2 Esdras)
Nehemiah (2 Esdras)[24][25]
Hebrew

Tobit (Tobias)
Tobit (Tobias)
Aramaic (and Hebrew?)

Judith
Judith
Hebrew

Esther[22]
Esther
Esther[26]
Esther[26]
Hebrew

1 Maccabees (1 Machabees)[27]
1 Maccabees
Hebrew

2 Maccabees (2 Machabees)[27]
2 Maccabees
Greek

3 Maccabees
Greek

4 Maccabees[28]
Greek

Ketuvim (Writings)
Wisdom books

Iyov (Job)[22]
Job
Job
Job
Hebrew

Tehillim (Psalms)[22]
Psalms
Psalms
Psalms[29]
Hebrew

Prayer of Manasseh
Greek

Mishlei (Proverbs)[22]
Proverbs
Proverbs
Proverbs
Hebrew

Qoheleth (Ecclesiastes)[22]
Ecclesiastes
Ecclesiastes
Ecclesiastes
Hebrew

Shir Hashirim (Song of Songs)[22]
Song of Solomon
Song of Songs (Canticle of Canticles)
Song of Songs (Aisma Aismaton)
Hebrew

Wisdom
Wisdom
Greek

Sirach (Ecclesiasticus)
Sirach
Hebrew

Nevi'im (Latter Prophets)
Major prophets

Yeshayahu
Isaiah
Isaiah (Isaias)
Isaiah
Hebrew

Yirmeyahu
Jeremiah
Jeremiah (Jeremias)
Jeremiah
Hebrew and Aramaic

Eikhah (Lamentations)[22]
Lamentations
Lamentations
Lamentations
Hebrew

Baruch with Letter of Jeremiah as the 6th Chapter [30]
Baruch[30]
Hebrew[31]

Letter of Jeremiah as standalone book [32]
Greek (majority view)[33]

Yekhezqel
Ezekiel
Ezekiel (Ezechiel)
Ezekiel
Hebrew

Daniel[22]
Daniel
Daniel[34]
Daniel[34]
Hebrew and Aramaic

Twelve Minor Prophets

The Twelve
or
Trei Asar
Hosea
Hosea (Osee)
Hosea
Hebrew

Joel
Joel
Joel
Hebrew

Amos
Amos
Amos
Hebrew

Obadiah
Obadiah (Abdias)
Obadiah
Hebrew

Jonah
Jonah (Jonas)
Jonah
Hebrew

Micah
Micah (Micheas)
Micah
Hebrew

Nahum
Nahum
Nahum
Hebrew

Habakkuk
Habakkuk (Habacuc)
Habakkuk
Hebrew

Zephaniah
Zephaniah (Sophonias)
Zephaniah
Hebrew

Haggai
Haggai (Aggeus)
Haggai
Hebrew

Zechariah
Zechariah (Zacharias)
Zechariah
Hebrew

Malachi
Malachi (Malachias)
Malachi
Hebrew

text: Several of the books in the Eastern Orthodox canon are also found in the appendix to the Latin Vulgate, formerly the official Bible of the Roman Catholic Church.

text:
Books in the Appendix to the Vulgate Bible

Name in Vulgate
Name in Eastern Orthodox use

3 Esdras
1 Esdras

4 Esdras

Prayer of Manasseh
Prayer of Manasseh

Psalm of David when he slew Goliath (Psalm 151)
Psalm 151

text: New Testament[edit]

text: In general, among Christian denominations, the New Testament canon is an agreed-upon list of 27 books. The chart below shows the arrangement of the New Testament books regarded as the correct order in the Catholic, Orthodox, and Protestant traditions.[N 1] However, the Slavonic, Armenian, and Ethiopian traditions have different New Testament book orders.

text:
Catholic, Orthodox, Protestant,
and most Oriental Orthodox
Original language
(Koine Greek)

Canonical Gospels

Matthew
Greek (majority view: see note)[N 2][35][36][37]

Mark
Greek

Luke
Greek

John
Greek

Apostolic History

Acts
Greek

Pauline Epistles

Romans
Greek

1 Corinthians
Greek

2 Corinthians
Greek

Galatians
Greek

Ephesians
Greek

Philippians
Greek

Colossians
Greek

1 Thessalonians
Greek

2 Thessalonians
Greek

1 Timothy
Greek

2 Timothy
Greek

Titus
Greek

Philemon
Greek

Hebrews[N 1]
Greek[38]

General Epistles

James[N 1]
Greek

1 Peter
Greek

2 Peter[N 3]
Greek

1 John
Greek

2 John[N 3]
Greek

3 John[N 3]
Greek

Jude[N 1] [N 3]
Greek

Apocalypse

Revelation[N 1] [N 3]
Greek

text: Chart notes[edit]

text:
^ Jump up to: a b c d e Four New Testament works were questioned or "spoken against" by Martin Luther, and he changed the order of his New Testament to reflect this, but he did not leave them out, nor has any Lutheran body since. Traditional German "Luther Bibles" are still printed with the New Testament in this changed "Luther Bible" order.
Jump up ^ See Rabbinical translations of Matthew. Most modern scholars consider the Gospel of Matthew to have been composed in Koine Greek, see Language of the New Testament. According to tradition as expressed by Papias of Hierapolis, writing in the late first or early second centuries, the Gospel was originally composed in the "Hebrew dialect" (which at the time was largely the related Aramaic) and then translated into Greek (Eusebius, "Ecclesiastical History", 3.39.15-16; Epiphanius of Salamis, Panarion 30:3). According to Jerome, Hebrew manuscripts of Matthew were extant while he was translating the Vulgate: "Matthew ... composed a gospel of Christ at first published in Judea in Hebrew for the sake of those of the circumcision who believed, but this was afterwards translated into Greek though by what author is uncertain. The Hebrew itself has been preserved until the present day in the library at Caesarea, which Pamphilus so diligently gathered (St Jerome, "On Illustrious Men", Chapter 3).
^ Jump up to: a b c d e The Peshitta, the traditional Syriac Bible, excludes 2 Peter, 2–3 John, Jude, and Revelation, but Bibles of the modern Syriac Orthodox Church include later translations of those books. Still today the lectionary followed by the Syrian Orthodox Church, present lessons from only the twenty-two books of Peshitta.

tag: ol

text: Diagram of the development of the Old Testament[edit]


document_title: The Lottery

question_text: where did the story happen in the lottery

text: The Lottery

text: Plot[edit]

text: Details of contemporary small-town American life are embroidered upon a description of an annual ritual known as "the lottery". In a small village in New England of about 300 residents, the locals are in an excited yet nervous mood on June 27. Children gather stones as the adult townsfolk assemble for their annual event, which in the local tradition is practiced to ensure a good harvest (Old Man Warner quotes an old proverb: "Lottery in June, corn be heavy soon"), though there are some rumors that nearby communities in the north are talking about giving up the lottery, and some have done so.

text: The lottery preparations start the night before with Mr. Summers and Mr. Graves making the paper slips and the list of all the families. Once the slips are finished, they are put into a black box, which is stored overnight in a safe place at the coal company. The story briefly mentions how the ballot box has been stored over the years in various places in the town, including a grocery store shelf, a barn, and in the post office basement.

text: On the morning of the lottery, the townspeople gather close to 10 a.m. in order to have everything done in time for lunch. First, the heads of the extended families draw slips until every family has a slip. Bill Hutchinson gets the one slip with a black spot, meaning that his family has been chosen. The second round would ordinarily be to select one household within the family, but since there is only one Hutchinson household (Bill's adult sister and daughter are counted with their husbands' families), the second round is skipped.

text: The final round is for the individual family members within the winning household to draw, no matter their age. Bill's wife Tessie gets the marked slip. After the drawing is over and Tessie is picked, the slips are allowed to fly off into the wind. In keeping with tradition, each villager obtains a stone and begins to surround Tessie. The story ends as Tessie is stoned to death while she bemoans the unfairness of the situation.

text: Themes[edit]

text: One of the major ideas of "The Lottery" is that of a scapegoat. The act of stoning someone to death yearly purges the town of the bad and allows for the good. This is hinted in the references to agriculture.

text: The story also speaks of mob psychology and the idea that people can abandon reason and act cruelly if they are part of a large group of people behaving in the same manner. The idyllic setting of the story also demonstrates that violence and evil can take place anywhere and in any context. This also shows how people can turn on each other so easily.

text: Alongside the mob mentality, the story speaks about people who blindly follow traditions without thinking of the consequences of those traditions.[5]

text: Reception[edit]

text: Readers[edit]

text: The New Yorker received a "torrent of letters" inquiring about the story—"the most mail the magazine had ever received in response to a work of fiction".[6] Many readers demanded an explanation of the situation in the story, and a month after the initial publication, Jackson responded in the San Francisco Chronicle (July 22, 1948):

text: Explaining just what I had hoped the story to say is very difficult. I suppose, I hoped, by setting a particularly brutal ancient rite in the present and in my own village to shock the story's readers with a graphic dramatization of the pointless violence and general inhumanity in their own lives.

text: Jackson lived in North Bennington, Vermont, and her comment reveals that she had Bennington in mind when she wrote "The Lottery". In a 1960 lecture (printed in her 1968 collection, Come Along with Me), Jackson recalled the hate mail she received in 1948:

text: One of the most terrifying aspects of publishing stories and books is the realization that they are going to be read, and read by strangers. I had never fully realized this before, although I had of course in my imagination dwelt lovingly upon the thought of the millions and millions of people who were going to be uplifted and enriched and delighted by the stories I wrote. It had simply never occurred to me that these millions and millions of people might be so far from being uplifted that they would sit down and write me letters I was downright scared to open; of the three-hundred-odd letters that I received that summer I can count only thirteen that spoke kindly to me, and they were mostly from friends. Even my mother scolded me: "Dad and I did not care at all for your story in The New Yorker," she wrote sternly; "it does seem, dear, that this gloomy kind of story is what all you young people think about these days. Why don't you write something to cheer people up?"[3]

text: The New Yorker kept no records of the phone calls, but letters addressed to Jackson were forwarded to her. That summer she regularly took home 10 to 12 forwarded letters each day. She also received weekly packages from The New Yorker containing letters and questions addressed to the magazine or editor Harold Ross, plus carbon copies of the magazine's responses mailed to letter writers.

text: Curiously, there are three main themes which dominate the letters of that first summer—three themes which might be identified as bewilderment, speculation and plain old-fashioned abuse. In the years since then, during which the story has been anthologized, dramatized, televised, and even—in one completely mystifying transformation—made into a ballet, the tenor of letters I receive has changed. I am addressed more politely, as a rule, and the letters largely confine themselves to questions like what does this story mean? The general tone of the early letters, however, was a kind of wide-eyed, shocked innocence. People at first were not so much concerned with what the story meant; what they wanted to know was where these lotteries were held, and whether they could go there and watch.[3]

text: Critical interpretations[edit]

text: Helen E. Nebeker's essay, "'The Lottery': Symbolic Tour de Force", in American Literature (March 1974), claims that every major name in the story has a special significance.

text: By the end of the first two paragraphs, Jackson has carefully indicated the season, time of ancient excess and sacrifice, and the stones, most ancient of sacrificial weapons. She has also hinted at larger meanings through name symbolism. "Martin", Bobby's surname, derives from a Middle English word signifying ape or monkey. This, juxtaposed with "Harry Jones" (in all its commonness) and "Dickie Delacroix" (of-the-Cross) urges us to an awareness of the Hairy Ape within us all, veneered by a Christianity as perverted as "Delacroix," vulgarized to "Dellacroy" by the villagers. Horribly, at the end of the story, it will be Mrs. Delacroix, warm and friendly in her natural state, who will select a stone "so large she had to pick it up with both hands" and will encourage her friends to follow suit ... "Mr. Adams," at once progenitor and martyr in the Judeo-Christian myth of man, stands with "Mrs. Graves"—the ultimate refuge or escape of all mankind—in the forefront of the crowd.

text: Fritz Oehlshlaeger, in "The Stoning of Mistress Hutchinson Meaning of Context in 'The Lottery'" (Essays in Literature, 1988), wrote:

text: The name of Jackson's victim links her to Anne Hutchinson, whose Antinomian beliefs, found to be heretical by the Puritan hierarchy, resulted in her banishment from Massachusetts in 1638. While Tessie Hutchinson is no spiritual rebel, to be sure, Jackson's allusion to Anne Hutchinson reinforces her suggestions of a rebellion lurking within the women of her imaginary village. Since Tessie Hutchinson is the protagonist of "The Lottery," there is every indication that her name is indeed an allusion to Anne Hutchinson, the American religious dissenter. She was excommunicated despite an unfair trial, while Tessie questions the tradition and correctness of the lottery as well as her humble status as a wife. It might as well be this insubordination that leads to her selection by the lottery and stoning by the angry mob of villagers.

text: The 1992 episode of The Simpsons, "Dog of Death", features a scene referencing "The Lottery". During the peak of the lottery fever in Springfield, news anchor Kent Brockman announces on television that people hoping to get tips on how to win the jackpot have borrowed every available copy of Shirley Jackson's book The Lottery at the local library. One of them is Homer, who throws the book into the fireplace after Brockman reveals that, "Of course, the book does not contain any hints on how to win the lottery. It is, rather, a chilling tale of conformity gone mad."[7] In her book Shirley Jackson: Essays on the Literary Legacy, Bernice Murphy comments that this scene displays some of the most contradictory things about Jackson: "It says a lot about the visibility of Jackson's most notorious tale that more than 50 years after its initial creation it is still famous enough to warrant a mention in the world's most famous sitcom. The fact that Springfield's citizenry also miss the point of Jackson's story completely ... can perhaps be seen as an indication of a more general misrepresentation of Jackson and her work."[7]

text: Dramatizations[edit]

text: This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (August 2017) (Learn how and when to remove this template message)

text: In addition to numerous reprints in magazines, anthologies and textbooks, "The Lottery" has been adapted for radio, live television, a 1953 ballet, films in 1969 and 1997, a TV movie, an opera, and a one-act play by Thomas Martin.

text: 1951 radio version[edit]

text: A radio adaptation by NBC was broadcast March 14, 1951, as an episode of the anthology series NBC Presents: Short Story. Writer Ernest Kinoy[8][9] expanded the plot to include scenes at various characters' homes before the lottery and a conversation between Bill and Tessie Hutchinson (Bill suggests leaving town before the lottery happens, but Tessie refuses because she wants to go shopping at Floyd Summers's store after the lottery is over). Kinoy deleted certain characters, including two of the Hutchinsons' three children, and added at least one character, John Gunderson, a schoolteacher who publicly objects to the lottery being held, and at first refuses to draw. Finally, Kinoy included an ending scene describing the townspeople's post-lottery activities, and an afterword in which the narrator suggested, "Next year, maybe there won't be a Lottery. It's up to all of us. Chances are, there will be, though."[9] The production was directed by Andrew C. Love.[8][10]

text: Television adaptation[edit]

text: Ellen M. Violett wrote the first television adaptation, seen on Albert McCleery's Cameo Theatre (1950–55).

text: 1969 film[edit]

text: Larry Yust's short film, The Lottery (1969), produced as part of Encyclopædia Britannica's 'Short Story Showcase' series, was ranked by the Academic Film Archive "as one of the two bestselling educational films ever". It has an accompanying ten-minute commentary film, Discussion of "The Lottery" by University of Southern California English professor James Durbin. Featuring the film debut of Ed Begley Jr., Yust's adaptation has an atmosphere of naturalism and small town authenticity with its shots of pickup trucks and townspeople in Fellows, California.

text: 1996 TV film[edit]

text: Anthony Spinner's feature-length TV film, The Lottery, which premiered September 29, 1996, on NBC, is a sequel loosely based on the original Shirley Jackson story. It was nominated for a 1997 Saturn Award for Best Single Genre Television Presentation.


document_title: Kensington Roof Gardens

question_text: when did the roof gardens above kensington open to the public

text: Kensington Roof Gardens

text: History[edit]

text: Derry and Toms department store was opened in Kensington in 1933. The gardens were laid out between 1936 and 1938 by Ralph Hancock, a landscape architect, on the instructions of Trevor Bowen (then vice-president of Barkers, the department store giant that owned the site and constructed the building). They cost £25,000 to create and visitors were charged 1 shilling to enter. Money raised was donated to local hospitals and £120,000 was raised during the next 30 years.[1]

text: The building housed the department store Derry and Toms until 1973, and then Biba until 1975. Since the 1980s the garden has been used as a restaurant and club.[2]

text: The Roof Garden was listed as a Grade II site by English Heritage in 1998.[2]

text: The gardens[edit]

text: It is divided into three themed gardens:

text:
a Spanish garden, in a Moorish style based upon the Alhambra in Spain, with fountains, vine-covered walkways and Chusan palms;
a Tudor style garden, characterised by its archways, secret corners and hanging wisteria. Roses, lilies and lavender contribute the rich summer scent to the garden;
an English woodland garden, with over 100 species of trees, a stream, and a garden pond that is the home to pintail ducks and four flamingos called Bill, Ben, Splosh and Pecks. There are over 30 different species of trees in the woodland garden, including trees from the original planting over sixty years ago, despite having only a metre of soil in which to grow. Although they are on a rooftop, the trees were made the subject of tree preservation orders in 1976.

text: Gallery[edit]

text:
99 Kensington High Street entrance on Derry Street. The street-level entrance to the roof gardens.

One of the windows in the walled garden.

Plaque in the garden showing Trevor Bowen, director of Barkers of Kensington

Ralph Hancock Commemorative Plaque, unveiled by members of the Hancock family on 29 January 2012

One of the pink flamingos that live in the gardens

A tent in the Spanish garden

text: Notes[edit]

text:
Jump up ^ Ralph Hancock F.R.H.S. – Landscape Artist - Derry and Toms roof garden, Parks & Gardens UK. Retrieved 2011-11-29.
^ Jump up to: a b The Roof Garden, 99 High St, Kensington – 1001406. Historic England. Accessed March 2017.

text: Roof gardensVirgin GroupNightclubs in LondonParks and open spaces in the Royal Borough of Kensington and ChelseaGardens in LondonVirgin Limited EditionKensingtonDepartment store buildings in the United KingdomHouse of FraserGrade II listed buildings in the Royal Borough of Kensington and Chelsea

text: Articles needing additional references from March 2017All articles needing additional referencesUse dmy dates from August 2015Use British English from August 2015Coordinates on WikidataAll articles with unsourced statementsArticles with unsourced statements from March 2017


document_title: Bill Nye Saves the World

question_text: bill nye saves the world video games episode

text: Bill Nye Saves the World

text: Episodes

text:
No.
Title
Original release date

1
"Earth Is a Hot Mess"
April 21, 2017 (2017-04-21)

Nominated for the 69th Primetime Emmy Awards[10]

Bill discusses climate change.

Correspondent: Karlie Kloss
Guests: Zach Braff, Desiigner
Panelists: Mark Jacobson, Richard Martin, Taryn O'Neill

2
"Tune Your Quack-o-Meter"
April 21, 2017 (2017-04-21)

Bill debunks alternative medicine.

Correspondent: Joanna Hausmann
Guests: Steve Aoki, Prashanth Venkat
Panelists: Chris Beedie, Cara Santa Maria, Donald Schultz

3
"Machines Take Over the World"
April 21, 2017 (2017-04-21)

Bill discusses artificial intelligence.

Correspondent: Derek Muller
Guests: Neil deGrasse Tyson (voice), Saqib Shaik, Margaret Mitchell
Panelists: Ryan Calo, Xeni Jardin, Subbarao Kambhampati

4
"More Food, Less Hype"
April 21, 2017 (2017-04-21)

Bill discusses genetically modified organisms.

Correspondent: Derek Muller
Panelists: Robb Fraley, Fred Gould, Julie Kennye

5
"The Original Martian Invasion"
April 21, 2017 (2017-04-21)

Bill discusses the theory of panspermia.

Correspondent: Derek Muller
Guests: Alton Brown, Rachel Bloom, Randy Couture, Hunter Pence
Panelists: Moogega Cooper Stricker, Hakeem M. Oluseyi, Wil Wheaton

6
"Do Some Shots, Save the World"
April 21, 2017 (2017-04-21)

Bill discusses vaccinations.

Correspondent: Emily Calandrelli
Guests: Diedrich Bader, Jim O'Heir, John O'Hurley, Prashanth Venkat, George Wendt
Panelists: Lanre Falusi, Kristen Omeara, Jennifer Reich

7
"Cheat Codes for Reality"
April 21, 2017 (2017-04-21)

Bill discusses playing games.

Correspondents: Derek Muller, Nazeem Hussain
Guests: Gus Sorola, Geoff Ramsey
Panelists: Hilarie Cash, Shawn Green, Jonna Mae

8
"This Diet Is Bananas"
April 21, 2017 (2017-04-21)

Bill discusses diets.

Correspondent: Karlie Kloss
Guests: Martin Starr, Aubrey Anderson-Emmons, Lauren Ash, Jeff Dye, Heather McDonald, Andi Osho
Panelists: Sara Benincasa, Traci Mann, Jennifer Widerstrom

9
"The Sexual Spectrum"
April 21, 2017 (2017-04-21)

Nominated for the 69th Primetime Emmy Awards[10]

Bill discusses sex.

Correspondent: Derek Muller
Guests: Rachel Bloom, Todd Barry, Sandra Bernhard, Matt Lucas, Mario Cantone, Margaret Cho, Cameron Esposito, Prashanth Venkat
Panelists: Solomon Georgio, Katrina Karkazis, Jeff McCune

10
"Saving the World—with Space!"
April 21, 2017 (2017-04-21)

Bill discusses space exploration.

Correspondent: Emily Calandrelli
Guests: Joel McHale, Diamond Stone, Roman Duponte
Panelists: Chris Lewicki, Michelle Thaller, George T. Whitesides

11
"Malarkey!"
April 21, 2017 (2017-04-21)

Bill debunks extrasensory perception.

Correspondent: Karlie Kloss
Guests: Donald Faison
Panelists: Jamila Bey, Timothy Caulfield, Sam Reynolds

12
"Designer Babies"
April 21, 2017 (2017-04-21)

Bill discusses designer babies.

Correspondents: Karlie Kloss, Nazeem Hussain
Guests: Tim Gunn
Panelists: Camille Hammond, Leslie Hinkson, Paul Knoepfler

13
"Earth's People Problem"
April 21, 2017 (2017-04-21)

Bill discusses human overpopulation.

Correspondents: Emily Calandrelli, Joanna Hausmann
Panelists: Nerys Benfield, Travis Rieder, Rachel Snow

text: Reception

text: Bill Nye Saves the World received mixed-to-positive reviews from critics[11] and audiences.[12] The show has an aggregate rating of 63/100 based on 5 reviews from Metacritic[13] and a Rotten Tomatoes score of 75% based on 8 reviews, with an average rating of 7/10.[14] The performance segments of the show have been the focus of criticism. In particular, Rachel Bloom's performance in episode 9 has been described as "strange" and "out of place".[12] Conversely, NPR's Fresh Air said the show is "fun to watch," working well with Nye's "consistent reliance on scientific and provable facts."[15] Vox praised Nye's unapologetic talking style, though worried this may alienate some viewers.[16]