Religion is a persons believe or faith, regarding to the existence and divinity of God or gods. There are several different religions practiced in the Unites States of which the majority consists of Christians, with a minority of Jews, Buddhists, Atheists and Muslims.

How is Politics Affected

According to the first amendments of the U.S constitution, the establishment of religion by the government is restricted and it also constitutes religious freedom for practices and rituals. The reason for that is basically the issue of human rights, and the freedom and democracy that America is proud of.

The question is that how does religion which is completely separate from the government and politics affect the way of politics as well as the economy?

In America the people are the ones that supposedly control the fate of the country, and they are the ones that elect the government and it has been seen for the past two elections that the Republicans who support the interests of the religious individuals and cater to the needs of the people who think that practices such as gay marriage and abortion should be abolished. It has been argued that these are the factors that are the reasons for election and re-election of the republican candidates. The first and most crucial political effect that can be said to be related to religion is the selection of the government that runs America.

Effects on Economy

Secondly religious issues such as the abolition of abortion and the local laws such as the prohibition of selling alcoholic beverages on Sundays which are “religious” days effects the economy on the micro level by decreasing the amount of business that people make, definitely the sales of a bar will be decreased if it is prohibited to sell its products on one day out of seven.

On the other hand religious issues can be a cause of protest which might cost the government especially if the time of the government officials is taken as a valued entity, as at least for the time being the attention of the officials will be diverted to solving that issue. Also religious factors and issues might need amendments to the constitution, which might affect the economy of the country on the Marco level.

This might also be viewed in a positive ways as some issues might contribute to the economy.

Conclusion

Every body has some beliefs and all follow a certain religion, if Atheism is also considered a religion, people make the country and thus the behavior of people need to be catered at least in a democratic country such as America. This could be used as positive which might be called “politics”, but this does not mean religious issues cannot damage the country as a whole. In conclusion religion and politics cannot be separated.
About The Author of the article

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Source : articlecity.com

These are plain facts. But the meanings of events of the socio-political drama that unfolded and burst into the public arena the last 6 months and in particular the last couple of weeks and on the 8th of March are far too rich. They would capture the imagination of many commentators, analysts, researchers and concerned citizens.

On the ground, the election results are (i) the product of history of what the BN government has actually done (or not done) for the people and this nation since independence, (ii) the political and campaign strategy of individuals, individual parties and/or their coalitions, (iii) the orientation of the voting system and constituencies and lastly, (iv) the easy access to new information and communication technologies by all political contenders (individuals and parties).

Recognising The Role of the Indian Malaysian Community

Among the factors, it is in the history of this nation that we need to look closely and to identify definite trends that have given us what we are experiencing today. A few centuries ago, an European social commentator and revolutionary once said that History moves forward qualitatively only on the side of and through the agency of the oppressed and marginalised. It is they who provide the social ground that offers History a new Future.

In a sense, History has thrust upon the Indian Malaysian community that special responsibility. This is not to suggest that others did not play an equally critical role but only to record the spirit, the contribution and the role played by Indian Malaysians as a community in the election, as many during the many election ceramahs acknowledged.

Certainly, the 12th general election was the temporal space where History conspired to give us all the opportunity for that ‘an-other’ Malaysia that we many of us increasingly aspire for.

Along with so many others, the Indian Malaysian community has pushed the agenda of a new politics for Malaysia. On hindsight, the spirit behind Hindraf, and later Makkal Sakthi, is undeniably a critical turning point in recent Malaysian politics. Beyond organisational politics, they really represent the spirit of an economically marginalised, politically powerless, and culturally-battered community aspiring for fairness.

This development in the Indian Malaysian community and the new found orientation among the other Malaysian communities have now given us all an opportunity to break the hold of ethnocracy in Malaysia and dismantle the ethnic model of politics. We have an opportunity to look beyond that model, the limit of which was reached by the end of the last century.

One of the many icons of ethnic politics in Malaysia, the MIC and its head, Datuk Seri Samy Vellu, supposedly represented the Indians in BN, which is populated and controlled by strong ethnic parties. But the increasing problems of the Indian Malaysian community and the inability of the MIC leadership to deal with them adequately only led to the accumulation of disenchantment in the community.

People’s Power

The frustration, humiliation and disappointment Indians (in particular the Tamils) felt intensely was bound to become self-conscious and take a social form and it did. Makkal Sakthi (People’s Power) is that collective oppositional self-consciousness. A long view of this is that while it is Indian in form, it certainly is Malaysian in content. In fact, it did catch the imagination of many candidates and the term was used during their election ceramahs.

The mainstream media, BN national leaders and Samy Vellu dismissed all these critical developments. One of the main mainstream papers even trivialised the anger of the Indian/Tamil people expressed through Hindraf in their editorial. And Samy Vellu did not see what was coming his way. He even thought the 2008 Thaipusam in Batu Caves was a success when the community knew it was not. Probably he did not go to places like Kuala Selangor to see what was happening there. He thought the Indians/Tamils would vote the MIC leaders to power anyway, without carefully listening to the murmurings on the ground, even among once-staunch MIC supporters. But it is all too clear and loud now.

The angry Indian/Tamil Malaysians have removed Samy Vellu from power but have also, directly with the concerted help of other Malaysians, left the MIC in a disarray. (We can say that for MCA too.) The community does not want MIC to represent it. MIC cannot claim to represent Indian Malaysians in the BN and the government. There is simply no legitimacy to that claim. Whatever BN may do to include Indian Malaysians, the BN now cannot claim to run the often promoted and publicised but questionable ‘successful’ racial/ethnic consociational model of politics. The Indian Malaysian community has said it loud and clear that it does not want to be included as Indians but as Malaysians.

The Need for a New Political Language

A new political language needs to be framed. And the new young parliamentarians (and the ADUNS) who will now speak for all of us, including the Indian Malaysians, must frame it, by practice.

Along with many concerned citizens from all communities, the Indian Malaysian community has delivered to all Malaysians the opportunity for nurturing a new politics. And in this challenging interim period, they have done that at great risk and further marginalisation as a community, if those who have been elected to power i.e. the opposition, do not subscribe to a politics beyond the ethnic model and beyond ethnocracy or theocracy. The Indian Malaysian Community needs the active intervention of parties like the DAP, Keadilan and PAS (if it believes that the spirit of Islam and its protection is for all) to take up their cause as Malaysians.

There is an urgent need to subscribe to a politics that sees the problems and needs of Malaysians as common problems and needs of a people governed by a common destiny.

While needs and problems can be specific to definite Malaysian communities like the Malays, Kadazans, Penans, Mandailings, Chinese or Indians, they need to be framed as national problems or needs and addressed with national concern and sensitivity. Such an orientation will build us as a people and allow for equitable distribution of national resources. There is no room for ethnicisation of the problems of citizens, particularly when they involve access to basic goods and services, like water and housing. Addressing the needs of citizens must become colour-blind.

The ‘opposition to the Opposition’ will hold on to the old order and political language with great tenacity, pulling (or pooling) all its resources to actively discredit and delegitimise the gains of the forces of change, of the New Order. To counteract it, we need a new political language of dialogue, inclusiveness and all-round sustainability, knowing very well that it is going to take some time and challenges to institutionalise it. But a language names the world, shapes our dream, influences our imagination and helps build the society we want.

It is the responsibility of the Opposition and the new set of young parliamentarians (and ADUNS) to give us this as soon as possible. They have to balance their social commitment, the demands of their parties and arrive at a workable minimum programme for inter-party relationship and co-operation. They must be seen as representative of all the communities, of all the people.

We are at a threshold of a new future for the future generations and us. Can we nurture, shape and sustain it together … with single-mindedness and vision?

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*See http://votecharles.wordpress.com/2008/03/21/indian-malaysian-community-and-the-new-politics/
Article Source: http://www.articlesbase.com/politics-articles/indian-malaysian-community-and-the-new-politics-372960.html
Author :  Nadarajah Ph.D. is a sociologist by training. He is Secretary of the Asian Communication Network (ACN), an inter-faith and inter-disciplinary social communication initiative, based in St John’s University, Bangkok. He belongs to the Asian Public Intellectuals (API) Community, a community of filmmakers, theatre people, song writers, poets, activists and academics working in Thailand, Malaysia, Indonesia, Philippines and Japan for a better Asia. His work focuses on cultural and sustainability issues.

When we hear the word ‘politics’, we naturally think of politicians, political parties, political strategies, and so forth. But have you ever considered the term ‘politics’ from a business point of view? When it comes to politics in business, the former means the difference between failure and success in the latter. And, more often than not, politics can define one’s personal career. You can enjoy benefits or suffer penalties as a result of the way politics influences every business. If you happen to be among the most appreciated employees, decisions may go your way, but if you are ‘invisible’ to your bosses or they have nothing but ill feelings for you, some penalties may be coming your way.

When it comes to business decisions or work environments, we often hear expressions such as ‘it was nothing but politics’ or ‘that place is very political’. What do these expressions mean? And how can you be part of the game, and know how to play your politics? When you have managed to build a strong relationship with your customers, you understand the business thoroughly, and you are respected throughout the organization, but your superiors still think that you’re not doing well enough, this could be a clear example of people using politics to drive their own personal agenda.

It’s only fair to say that there’s no business without politics, and that its level of sophistication depends on the size of the organization. It’s understandable that the complexity of politics is proportional with the size of the company, because, after all, politics means power, and the more players are involved in the game, the more there is at stake.

Like everywhere else, we can speak of bad politics and good politics in business. Good politics refer to building strong networks at all the levels of that company or organization, spending time with employees from all levels, having a solid understanding of the keys to the success of the organization, and so forth. Good politics in business is about sharing information and encouraging other people to do the same thing. Bad politics refers to exactly the opposite. In the end it all comes down to driving your own agenda, as mentioned before. However, deft leadership should not be confused with bad politics in business. The two are very different.

Unfortunately, it seems that bad politics has got its share of businesses, and we see more of that than of good politics, because there are more bad politicians than there are good, and the former still continue to make the rule. But, in the end, it is up to you how you play the game.

Author: Groshan Fabiola
Article Source: http://www.articlesbase.com/business-articles/the-relationship-between-business-and-politics-183781.html