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The enthusiasm and productivity in the beginning remains usually at the highest level.A typical super ambitious routine would resemble like this:Nothing less than 14 hours per day! Some aspirants even manage to plan for a herculean 16 hours per day.However, the enthusiasm and the motivation drops down drastically due to following factors:Novelty factor of the newspaper, books etc. wears away and you start getting bored analysing same topics and articles.If you happen to have a glance at the Facebook, Instagram profile of your college friends then it’s enough to trigger a panic button and drag you into the whirlpool of anxiety, lack of meaning and purpose of your life and all sorts of nefarious evil thoughts.It’s simply not possible to stick to a gruelling 14 hour a day schedule and eventually your daily study hours would drop to 8–10 hours per day. However, the fact that you are not able to study as you had planned further leads to demotivation.Poor and below average marks in the test series is yet another factor. You start wondering that if you are not able to get into top 100 among few thousand students, how will you break into top 100 when the competition will be between few lakh students.The period between Prelim and Mains is the time of maximum productivity. The turn of the events are such that you are forced to study and be productive. The fear of not being able to attempt all question in mains is enough to kick away the bad habit of procrastination.But, the situation becomes grim for those who have failed to clear prelim and have a long waiting time of 10 months for next prelim. This is the most difficult time for an aspirant and the situation can only be compared to Viktor Frankl in Man’s Search for Meaning.Since I did not face that situation, therefore, I am not qualified enough to give advice for such aspirants.Even the time between Mains and Interview tests your patience and it’s tough to jump into the Interview mode. You find yourself in a Catch-22 situation where you don’t know whether to prepare for interview or prepare for Prelims.There is no foolproof way to tackle this situation. Nevertheless, some of the points mentioned below helped in my preparation.Do some Meditation, Yoga, Pranayama. It keeps your mind cool and focussed.Reading books like Bhagwad Geeta, Man’s Search for Meaning, Autobiography of a Yogi etc. makes you realise that all challenges, difficulties are temporary in nature.Going through the blogs of successful aspirants of the past years. For example I must have gone through the blog of Anay Dwivedi (AIR 5, CSE 2009) countless number of times.Visualisation helps. I used to visit and go through posts, images on https://www.lbsnaa.gov.in/ once in a week to draw inspiration and visualise myself in the campus of LBSNAA daily before going to the sleep. I had saved this pdf Joining Instructions.pdf on my Desktop and used to visualise getting this in my mailbox.To read more about CSE preparation refer: 71 to 51: My new book

Harriet Martineau c1834, by Richard Evans. (Harriet Martineau - Wikipedia)In 1855, Harriet Martineau, aged 52, prepared to die of a heart condition diagnosed by her London physician. She hastily finished her autobiography and wrote her own obituary for The Daily News, the newspaper she had served since 1852, leaving a space for someone to enter the date of death when it finally occurred.[1][1][1][1] That date turned out to be 21 years later, in 1876. Over time, her fame declined. ‘I had no idea she was still alive even, much less contributing to The Daily News,’ admitted her near-contemporary, the actress Fanny Kemble, in 1874.[2][2][2][2] Martineau herself added not another word to her Autobiography (1877).[3][3][3][3]Best remembered today as a journalist, educationalist and early feminist sociologist, Martineau was also the author of an amazingly outspoken Autobiography. So far as journalism is concerned, she started young, published in all the leading periodicals, and could write about anything and everything, from China (past and present) to the fire hazards of crinolines. In 1852, The Quarterly Review joked:When she speaks of Continental politics, her proper post seems the Foreign Office; but when she touches on religious matters, and disposes of Presbyterian schism and Tractarian mummery, we are at a loss to say whether she should have been Moderator of the General Assembly or Archbishop of Canterbury.[4][4][4][4]In her heyday, however, when she first shot to fame in 1832, it seemed that everyone knew who Martineau was, and talked about her as an unlikely new celebrity: ‘the little deaf woman at Norwich’, as Lord Chancellor Henry Brougham nicknamed her.[5][5][5][5] How then, do we explain her extraordinary success, followed by decades of oblivion, and now, strangely enough, a new kind of popularity, especially with feminist critics and historians?Born in 1802 into an earnest, middle-class family in Norwich, Harriet was the sixth child of a bombazine manufacturer, Thomas Martineau, and his Newcastle wife, Elizabeth Rankin.[6][6][6][6] The Martineau family was of French Huguenot ancestry and professed Unitarian views.[7][7][7][7] Her adored younger brother, James Martineau (1805-1900), became a prominent Unitarian minister and philosopher the tradition of the English Dissenters,[8][8][8][8] and her older sister Rachel (1800-78) headmistress of a Liverpool girls’ school attended by Elizabeth Gaskell’s second daughter, Meta.[9][9][9][9] Her uncles included the surgeon Philip Meadows Martineau (1752–1829), whom she had enjoyed visiting at his nearby estate, Bracondale Lodge[10][10][10][10] , and businessman and benefactor Peter Finch Martineau.[11][11][11][11]Harriet Martineau's childhood home (Harriet Martineau - Wikipedia)Her ideas on domesticity and the "natural faculty for housewifery", as described in her book Household Education (1848)[12][12][12][12] , stemmed from her lack of nurture growing up. Although their relationship was better in adulthood, Harriet saw her mother as the antithesis of the warm and nurturing qualities which she knew to be necessary for girls at an early age, claiming her mother abandoned her to a wet nurse.[13][13][13][13]Her mother urged all her children to be well read, but at the same time opposed female pedantics "with a sharp eye for feminine propriety and good manners. Her daughters could never be seen in public with a pen in their hand." Her mother strictly enforced proper feminine behaviour, pushing her daughter to "hold a sewing needle" as well as the (hidden) pen.[14][14][14][14]By the time she was sixteen, she was forced to face and deal with increasing deafness, which she described as ‘very noticeable, very inconvenient, and excessively painful.’[15][15][15][15] Over time, Martineau would go on to lose her senses of taste and smell. She taught herself how to manage her handicap with the assistance of an ear trumpet, so that she could take in what she needed in unobtrusive ways.[16][16][16][16] She would be plagued by poor health for the remainder of her life, including two extended periods of ill-health, from 1839 to 1844, and from 1855 until her death.biography and bibliographyHer brother James introduced her to his college friend, John Hugh Worthington, to whom she became engaged, but the relationship was beset by doubts and difficulties and later came to an end when Worthington became seriously ill and eventually died.[17][17][17][17] Harriet writes in the Autobiography that despite her grief at his death, she was relieved when circumstances intervened to prevent their marrying.After her father’s death in 1826, followed by the collapse of the family textile business in 1829[18][18][18][18], Martineau, then 27 years old, stepped out of the traditional roles of feminine propriety to earn a living for her family. Too deaf to work as a governess, yet passionate about educating the public, she pitched herself into serious-minded journalism. Along with her needlework, she began selling her articles to the Monthly Repository, earning accolades, including three essay prizes from the Unitarian Association.[19][19][19][19] Her regular work with the Repository helped establish her as a reliable and popular freelance writer.Martineau began quietly enough, by submitting articles on religious themes to the Unitarian Monthly Repository from 1822.[20][20][20][20] But soon she developed the confidence to tackle the distinctly ‘masculine’ field of political economy. Aware that the textbooks on the subject were intimidating for nonspecialists, she wanted to explain to the public how and why economic laws worked as they did via a series of short tales, each set in a different kind of community.[21][21][21][21] Derived principally from Adam Smith’s TheWealth of Nations (1776)[22][22][22][22] , James Mill’s Elements of Political Economy (1821)[23][23][23][23] , and the theories of Thomas Malthus and David Ricardo, Martineau’s 25-volume series Illustrations of Political Economy (1832-4) was also inspired by Jane Marcet’s Conversations on Political Economy(1816), which showed her how to connect economic theory with the realities of people’s lives.[24][24][24][24] As she read Marcet’s book, Martineau recalls in her Autobiography, ‘groups of personages rose up from the pages, and a procession of action glided through its arguments, as afterwards from the pages of Adam Smith, and all the other Economists’.[25][25][25][25]Martineau’s social and geographical range in these tales was enormous, her characters including the aristocracy, an actress, trades unionists, Irish ‘Whiteboys’, workhouse inmates, clergymen, children, even a mob storming the Bastille in a tale called French Wines and Politics (1833).[26][26][26][26] Each Illustration ended with a ‘Summary of Principles’ – in the case of A Manchester Strike, on wages, population and ‘Combinations of labourers against capitalists’ – to ensure that readers who had lost themselves in the story remembered the takeaway message.[27][27][27][27]It remains difficult for modern readers to understand why her Illustrations were such a roaring success with the public. Even the teenage Princess Victoria loved them, though Martineau worried that she might be skipping the summaries of principles at the end of each tale.[28][28][28][28] Conditions at the time were febrile. Not only was there a dearth of significant imaginative literature in the early 1830s, but the country was also in a state of high anxiety, blamed on social unrest, the 1832 Reform Bill[29][29][29][29] , industrialisation, extreme poverty in expanding cities such as Manchester, and finally a cholera epidemic[30][30][30][30] .When Martineau was tramping around London, personally lobbying publishers to consider her work, she was repeatedly fobbed off, as she records in her Autobiography, with cries of ‘the Reform Bill and the Cholera’, as well as ‘the disturbed state of the public mind, which afforded no encouragement to put out new books’.[31][31][31][31]As it happened, her Illustrations addressed many of the same social concerns, including industrial strikes, wages, poverty and the Poor Laws, that supposedly made the country too preoccupied for fiction. When the publisher Charles Fox grudgingly accepted her proposal[32][32][32][32] , he suddenly found himself with a bestseller on his hands. Each volume in the series is thought to have sold about 10,000 copies.[33][33][33][33]While she was an instinctive sociologist, in that she retained a lifelong interest in people and social structures, Martineau first laid down her methodology in How to Observe: Morals and Manners (1838), a guide for travellers such as herself to other countries and cultures.[34][34][34][34] It was not for her just a matter of wandering randomly, open to impression: the traveller, she insisted, ‘must have made up his mind as to what it is that he wants to know’. [35][35][35][35] The traveller must also be disciplined and principled, and must judge what he finds according to its potential to provide happiness.This was by no means the end of it: Martineau was famous for one thing after another. If in 1832 it was for popularising the fundamental theories of political economy[36][36][36][36] , by 1838 it was for outing herself as an abolitionist in the American antislavery campaign[37][37][37][37] , and publicly adopting a protofeminist stance against the inequalities of the United States constitution. By 1845, however, it was for promoting the cause of mesmerism[38][38][38][38] , and in 1851, in collaboration with the freethinker and phrenologist Henry George Atkinson, for dismissing Christian theology in favour of an agnosticism based on a more scientific understanding of the human mind and body.[39][39][39][39]Page:Once a Week June to Dec 1863.pdf/557Martineau was travelling in Europe in 1839 when she fell ill and was brought to Newcastle to be treated nearby, by her medical brother-in-law, Thomas Michael Greenhow. Moving to lodgings in Tynemouth, she spent five years as an invalid, suffering from a prolapsed uterus and ovarian cyst. Fully expecting to die, she claimed to have been cured by mesmerism, on the basis of which she eagerly resumed work.[40][40][40][40]In the early 1850s, Martineau provided Dickens with a survey of manufacturing industries for Household Words[41][41][41][41] , followed in the 1860s by a whole series for Once a Week on what we would now call ‘health and safety’ in numerous professions, from maid-of-all-work to the steel grinder. Men’s health interested her no less than women’s, down to the details of a metropolitan police officer’s meat-heavy diet, or the advisability of ‘strenuous and varied bodily exercise’ (including the gym) for students, and those of other sedentary professions.[42][42][42][42]As an early feminist, writing about women at a time before the term was first used in its modern sense in the 1890s, Martineau was both outspoken and cautious. In this respect, she is similar to many of her contemporaries: anxious to dissociate herself (as she does openly in her Autobiography) from the notorious example of Mary Wollstonecraft, who was driven by personal circumstances to demand new freedoms for women. [43][43][43][43] Martineau instead emphasised the need for dispassionate, objective grounds for claiming women’s rights. Given her own immaculate personal life, she was more interested in employment opportunities than in sexual freedoms, though she did support divorce reform.[44][44][44][44]In How to Observe, Martineau noted that, while in the US women could earn money only by the traditional routes of teaching, sewing, factory work or other semidomestic occupations, France was the world leader in enabling women to be anything from shopkeepers to ‘professional accountants’, even editors of newspapers.[45][45][45][45] Much as she admired some US attitudes to women, she thought their treatment was comparable with that of slaves.[46][46][46][46] One section of Society in America (1837) is even headed ‘Political Non-Existence of Women’, in that women (like slaves) have to obey laws to which they have never consented, let alone helped to formulate.[47][47][47][47] She also blamed the ‘chivalry’ of US middle-class husbands who were determined to protect their wives from having to work.Her most important statement on employment for women, however, came in ‘Female Industry’ (1859), an extensive overview for The Edinburgh Review. In her characteristically incisive voice, Martineau opened her article by reminding readers that, although ‘we go on talking as if it were true that every woman is, or ought to be, supported by father, brother, or husband’, ‘a very large proportion of the women of England earn their own bread’.[48][48][48][48]Nonetheless, too few of the professions were open to them, and even where women did work (for example, as domestic servants) they rarely earned enough money to save for a comfortable retirement. While safeguarding her identity with a male persona[49][49][49][49] , despite the anonymity of the article (‘every man of us … Our wives’), Martineau’s solution was forthright and practical. The answer was to end male monopolies, and open up all trades and professions, from watch-making to medicine, to suitably qualified women.[50][50][50][50]Harriet MartineauThe final years of her active life were spent touring the Middle East, Ireland and Birmingham’s industrial centres, and writing regularly, not just for The Daily News, but also for many of the mainstream heavyweight Victorian periodicals, including The Edinburgh Review and The Westminster Review, as well as Charles Dickens’s Household Words.[51][51][51][51] Somehow she also found time to write The History of England During the 30 Years’ Peace: 1816-1846(1849-50)[52][52][52][52] , and make regular contributions to another periodical, Once a Week.[53][53][53][53]In her 60s, Martineau campaigned with Florence Nightingale for nursing reform[54][54][54][54]. In 1863, she used her platform at The Daily News to support the campaign against the Contagious Diseases Acts, which authorised the enforced medical examination in garrison towns of any woman suspected of carrying a sexually transmitted infection.[55][55][55][55]On the burgeoning campaigns for the vote, she was more reticent, but signed John Stuart Mill’s petition of 1866.[56][56][56][56]‘Nobody can be further than I am from being satisfied with the condition of my own sex, under the law and custom of my own country,’ she conceded in her Autobiography, but she believed the way forward was for women to ‘obtain whatever they show themselves fit for’. In due course, she argued, when the time was right, women would find their way into political life, much as they had done in other fields.[57][57][57][57]By then, she was confined to her home living a sound ecological life in Ambleside in the Lake District, organising a local building society, and educating her working-class neighbours on what she politely called ‘sanitary matter’.[58][58][58][58] Martineau ceased writing only at the very end of her life.Harriet Martineau, 1861 (Harriet Martineau | Wikiwand)Harriet Martineau died of bronchitis at "The Knoll" on 27 June 1876.[59][59][59][59] She was buried alongside her mother in Key Hill Cemetery, Hockley, Birmingham. The following April, at Bracondale, her cousin's estate, much of Martineau's extensive art collection was sold at auction.[60][60][60][60]By the time she died in 1876, there were few fields, other than the purely scientific, that she had not mastered and made her own. In 1877 her autobiography was published. It was rare for a woman to publish such a work, let alone one secular in nature. Her book was regarded as dispassionate, "philosophic to the core" in its perceived masculinity[61][61][61][61] , and a work of necessitarianism (a metaphysical principle that denies all mere possibility; there is exactly one way for the world to be)[62][62][62][62] .The question of Martineau’s originality remains key to any analysis of her lasting reputation and relevance to today’s debates on the causes she espoused across the middle years of the 19th century. There is a case for saying that, while she started out as a populariser, her two years in the US (1834-6) forced her to formulate her own opinions, not just on the slavery issue, but on women’s equality[63][63][63][63] ; a similar process occurred when she visited the Middle East (1846-7) and was appalled by the harems.[64][64][64][64]Visiting harems in Cairo and Damascus, she was dismayed, not just by the evidence of polygamy, but also by the women’s enforced idleness and brainwashed complicity in a custom she believed could never be eradicated from their country.[65][65][65][65] She called them ‘the most injured human beings I have ever seen’.[66][66][66][66]If anything, Martineau was quickly condemned by her first reviewers for being too outspoken on ‘unfeminine’ subjects, such as the ‘preventive check’ (an early form of contraception)[67][67][67][67] , and independently testing the morality and validity of institutions by measuring their practice against their professed principles.On the other hand, while interdisciplinarity is encouraged in today’s academic landscape, Martineau’s ability to flit from political economy to the history of India and to Auguste Comte’s Positive Philosophy, interrupted by brief forays into realist fiction – Deerbrook (1839) – and children’s literature – The Playfellow (1841) – could condemn her as a self-appointed amateur expert on just about everything.[68][68][68][68]After all, despite her above-average schooling for a middle-class provincial girl born at the start of the 19th century, Martineau was never formally trained in any discipline, and, as a woman, was barred from attending university. At the same time, academic disciplines were less rigorously demarcated than they are today, and it was not unusual even for men to pass seamlessly from one to another.[69][69][69][69] One only has to think of polymaths such as Charles Kingsley[70][70][70][70] , Sir Francis Galton[71][71][71][71] or William Morris, or to see the range of subjects covered by contributors to the serious periodicals, to acknowledge that the disciplines, in Martineau’s time, were less compartmentalised than they became.Harriet Martineau, 1882, (Davis Museum, Wellesley College)The one thing that links all her multifarious interests is her fascination with how societies work, and how they construct their communities, starting with the smallest unit, the family.[72][72][72][72] The first sections of her Autobiography show how angry she was about the way she was brought up, especially the lack of open, demonstrative affection between the parents and children.Many of these episodes still rankled years later when she used her own experiences in Household Education (1849), arguing that all members of a family should go through a shared learning process together, supported by mutual love and respect.[73][73][73][73] Making allowances for its more obvious datedness in terms of details (there is still mention of womanly ‘duty’ and naturally domestic tastes, alongside a real fervour for women’s education), much of what Martineau says accords with modern attitudes to bringing out the best in children and identifying their individual emotional needs.Here perhaps lies the clue to Martineau’s success. Although the lampoonists and satirists of the 1830s portrayed her as an angular bluestocking, devoid of feeling, what she actually did was humanise economic theory by creating characters and scenarios her readers could relate to.[74][74][74][74] One such character is William Allen of A Manchester Strike (1832), a thoughtful factory worker with a lame eight-year-old daughter and a tearful wife, whom we first see being bullied by the neighbourhood ‘scold’.[75][75][75][75] Within a few pages, Martineau has established a set of personal circumstances, much as Gaskell would do more than a decade later in Mary Barton (1848)[76][76][76][76] , followed by a narrative of interlocking cause and effect leading to Allen’s finishing up as a street sweeper.Although Martineau became an overnight celebrity with her Illustrations, she left no permanent mark on economic theory, nor did she make any kind of lasting difference to its application.[77][77][77][77] Perhaps this is inevitable for someone who never pretended to be an original economic theorist. As the Victorian literature scholar Deborah Logan argues in a Broadview Press edition of four selected Illustrations(2004), Martineau instead made an impact as a ‘cultural force whose influence extended far beyond the Reform Bill era’.[78][78][78][78]Harriet Martineau's name on the lower section of the Reformers memorial, Kensal Green Cemetery (Harriet Martineau - Wikipedia)Martineau broke the mould by making complex ideas accessible to a wider readership via entertaining stories that connected grand theories with personal circumstances.[79][79][79][79] While her delight in creating characters and human narratives gradually waned in favour of more direct campaigning for her favourite causes, she never lost her preference for example over theory, or (until her health gave out in 1855) for visiting places in person, so that she could see things for herself.In her early years as a writer, she advocated for free market economic principles in keeping with the philosophy of Adam Smith.[80][80][80][80] Later in her career, however, she advocated for government action to stem inequality and injustice, and is remembered by some as a social reformer due to her belief in the progressive evolution of society.What makes her career so remarkable was the number of times she made a fresh start on a new topic by mastering it for herself, from whatever information she could find to hand, and constantly updating her expertise so that her interventions might offer some practical support. Inevitably, some of these fields dated faster than others, but after a century of critical neglect, Martineau is now being widely reclaimed as a forthright thinker with a distinctive voice.Footnotes[1] Harriet Martineau[1] Harriet Martineau[1] Harriet Martineau[1] Harriet Martineau[2] Frances Anne Kemble Facts[2] Frances Anne Kemble Facts[2] Frances Anne Kemble Facts[2] Frances Anne Kemble Facts[3] Online Library of Liberty[3] Online Library of Liberty[3] Online Library of Liberty[3] Online Library of Liberty[4] Harriet Martineau: gender, national identity, and the contemporary historian[4] Harriet Martineau: gender, national identity, and the contemporary historian[4] Harriet Martineau: gender, national identity, and the contemporary historian[4] Harriet Martineau: gender, national identity, and the contemporary historian[5] "The Little Deaf Woman from Norwich"[5] "The Little Deaf Woman from Norwich"[5] "The Little Deaf Woman from Norwich"[5] "The Little Deaf Woman from Norwich"[6] Harriet Martineau[6] Harriet Martineau[6] Harriet Martineau[6] Harriet Martineau[7] http://Martineau family - Wikipedia [7] http://Martineau family - Wikipedia [7] http://Martineau family - Wikipedia [7] http://Martineau family - Wikipedia [8] James Martineau (1805 - 1900)[8] James Martineau (1805 - 1900)[8] James Martineau (1805 - 1900)[8] James Martineau (1805 - 1900)[9] "Harriet Martineau and the transmission of social knowledge"[9] "Harriet Martineau and the transmission of social knowledge"[9] "Harriet Martineau and the transmission of social knowledge"[9] "Harriet Martineau and the transmission of social knowledge"[10] http://martineau%2C%20harriet%20%282007%29.%20peterson%2C%20linda%20h.%20%28ed.%29.%20autobiography.%20broadview%20press.%20p.%2049/[10] http://martineau%2C%20harriet%20%282007%29.%20peterson%2C%20linda%20h.%20%28ed.%29.%20autobiography.%20broadview%20press.%20p.%2049/[10] http://martineau%2C%20harriet%20%282007%29.%20peterson%2C%20linda%20h.%20%28ed.%29.%20autobiography.%20broadview%20press.%20p.%2049/[10] http://martineau%2C%20harriet%20%282007%29.%20peterson%2C%20linda%20h.%20%28ed.%29.%20autobiography.%20broadview%20press.%20p.%2049/[11] "Peter Finch Martineau" on Revolvy.com[11] "Peter Finch Martineau" on Revolvy.com[11] "Peter Finch Martineau" on Revolvy.com[11] "Peter Finch Martineau" on Revolvy.com[12] Household Education by Harriet Martineau[12] Household Education by Harriet Martineau[12] Household Education by Harriet Martineau[12] Household Education by Harriet Martineau[13] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[13] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[13] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[13] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[14] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[14] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[14] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[14] http://Postlethwaite, Diana (Spring 1989). "Mothering and Mesmerism in the Life of Harriet Martineau". Signs. University of Chicago Press. 14 (3): 583–609.[15] biography and bibliography[15] biography and bibliography[15] biography and bibliography[15] biography and bibliography[16] biography and bibliography[16] biography and bibliography[16] biography and bibliography[16] biography and bibliography[17] Harriet Martineau (1802-76)[17] Harriet Martineau (1802-76)[17] Harriet Martineau (1802-76)[17] Harriet Martineau (1802-76)[18] Harriet Martineau at The Armitt Museum and Library Cumbria[18] Harriet Martineau at The Armitt Museum and Library Cumbria[18] Harriet Martineau at The Armitt Museum and Library Cumbria[18] Harriet Martineau at The Armitt Museum and Library Cumbria[19] Harriet_Martineau,_Utilitarianism,_Social_Political_Philosophy[19] Harriet_Martineau,_Utilitarianism,_Social_Political_Philosophy[19] Harriet_Martineau,_Utilitarianism,_Social_Political_Philosophy[19] Harriet_Martineau,_Utilitarianism,_Social_Political_Philosophy[20] https://www.google.com/url?sa=t&source=web&rct=j&url=https://archive.org/details/monthlyreposito11unkngoog&ved=2ahUKEwitrIfCtv7jAhXSWc0KHS9aCuMQFjACegQIAhAB&usg=AOvVaw25voKcPjwPfwk_vJnS4EFt[20] https://www.google.com/url?sa=t&source=web&rct=j&url=https://archive.org/details/monthlyreposito11unkngoog&ved=2ahUKEwitrIfCtv7jAhXSWc0KHS9aCuMQFjACegQIAhAB&usg=AOvVaw25voKcPjwPfwk_vJnS4EFt[20] https://www.google.com/url?sa=t&source=web&rct=j&url=https://archive.org/details/monthlyreposito11unkngoog&ved=2ahUKEwitrIfCtv7jAhXSWc0KHS9aCuMQFjACegQIAhAB&usg=AOvVaw25voKcPjwPfwk_vJnS4EFt[20] https://www.google.com/url?sa=t&source=web&rct=j&url=https://archive.org/details/monthlyreposito11unkngoog&ved=2ahUKEwitrIfCtv7jAhXSWc0KHS9aCuMQFjACegQIAhAB&usg=AOvVaw25voKcPjwPfwk_vJnS4EFt[21] Lana L. Dalley, “On Martineau’s Illustrations of Political Economy, 1832-34″[21] Lana L. Dalley, “On Martineau’s Illustrations of Political Economy, 1832-34″[21] Lana L. Dalley, “On Martineau’s Illustrations of Political Economy, 1832-34″[21] Lana L. 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By Henry George Atkinson ... and Harriet Martineau .. : Atkinson, Henry George, 1812-1890? : Free Download, Borrow, and Streaming : Internet Archive[39] Letters on the laws of man's nature and development. By Henry George Atkinson ... and Harriet Martineau .. : Atkinson, Henry George, 1812-1890? : Free Download, Borrow, and Streaming : Internet Archive[39] Letters on the laws of man's nature and development. By Henry George Atkinson ... and Harriet Martineau .. : Atkinson, Henry George, 1812-1890? : Free Download, Borrow, and Streaming : Internet Archive[40] Harriet Martineau (1802-76)[40] Harriet Martineau (1802-76)[40] Harriet Martineau (1802-76)[40] Harriet Martineau (1802-76)[41] Household Words[41] Household Words[41] Household Words[41] Household Words[42] Harriet martineau, health, and journalism[42] Harriet martineau, health, and journalism[42] Harriet martineau, health, and journalism[42] Harriet martineau, health, and journalism[43] The Next Generation: Harriet Martineau’s Literary Reviews for the Monthly Repository[43] The Next Generation: Harriet Martineau’s Literary Reviews for the Monthly Repository[43] The Next Generation: Harriet Martineau’s Literary Reviews for the Monthly Repository[43] The Next Generation: Harriet Martineau’s Literary Reviews for the Monthly Repository[44] Harriet Martineau and the Birth of Disciplines[44] Harriet Martineau and the Birth of Disciplines[44] Harriet Martineau and the Birth of Disciplines[44] Harriet Martineau and the Birth of Disciplines[45] Harriet Martineau: A Brief Biography and Intellectual History[45] Harriet Martineau: A Brief Biography and Intellectual History[45] Harriet Martineau: A Brief Biography and Intellectual History[45] Harriet Martineau: A Brief Biography and Intellectual History[46] Was the suffragettes’ description of women as slaves justifiable? – Ana Stevenson | Aeon Essays[46] Was the suffragettes’ description of women as slaves justifiable? – Ana Stevenson | Aeon Essays[46] Was the suffragettes’ description of women as slaves justifiable? – Ana Stevenson | Aeon Essays[46] Was the suffragettes’ description of women as slaves justifiable? – Ana Stevenson | Aeon Essays[47] https://www.google.com/url?sa=t&source=web&rct=j&url=http://minerva.union.edu/kleind/eco024/documents/suffrage/martineau.doc&ved=2ahUKEwjc6ejl4f7jAhWDZ80KHYiuDasQFjAHegQIARAB&usg=AOvVaw0pxhSk8KIj4EGHqhuF8sj_[47] https://www.google.com/url?sa=t&source=web&rct=j&url=http://minerva.union.edu/kleind/eco024/documents/suffrage/martineau.doc&ved=2ahUKEwjc6ejl4f7jAhWDZ80KHYiuDasQFjAHegQIARAB&usg=AOvVaw0pxhSk8KIj4EGHqhuF8sj_[47] https://www.google.com/url?sa=t&source=web&rct=j&url=http://minerva.union.edu/kleind/eco024/documents/suffrage/martineau.doc&ved=2ahUKEwjc6ejl4f7jAhWDZ80KHYiuDasQFjAHegQIARAB&usg=AOvVaw0pxhSk8KIj4EGHqhuF8sj_[47] https://www.google.com/url?sa=t&source=web&rct=j&url=http://minerva.union.edu/kleind/eco024/documents/suffrage/martineau.doc&ved=2ahUKEwjc6ejl4f7jAhWDZ80KHYiuDasQFjAHegQIARAB&usg=AOvVaw0pxhSk8KIj4EGHqhuF8sj_[48] Charles Petzold[48] Charles Petzold[48] Charles Petzold[48] Charles Petzold[49] Harriet Martineau and the Birth of Disciplines[49] Harriet Martineau and the Birth of Disciplines[49] Harriet Martineau and the Birth of Disciplines[49] Harriet Martineau and the Birth of Disciplines[50] Worlds are Colliding: Authorship, Gender, and Self-Formation in the lives of Harriet Martineau and Elizabeth Gaskell[50] Worlds are Colliding: Authorship, Gender, and Self-Formation in the lives of Harriet Martineau and Elizabeth Gaskell[50] Worlds are Colliding: Authorship, Gender, and Self-Formation in the lives of Harriet Martineau and Elizabeth Gaskell[50] Worlds are Colliding: Authorship, Gender, and Self-Formation in the lives of Harriet Martineau and Elizabeth Gaskell[51] Authorship, Gender and Power in Victorian Culture: Harriet Martineau and the Periodical Press[51] Authorship, Gender and Power in Victorian Culture: Harriet Martineau and the Periodical Press[51] Authorship, Gender and Power in Victorian Culture: Harriet Martineau and the Periodical Press[51] Authorship, Gender and Power in Victorian Culture: Harriet Martineau and the Periodical Press[52] The history of England during the thirty years' peace : 1816-1846 : Martineau, Harriet, 1802-1876 : Free Download, Borrow, and Streaming : Internet Archive[52] The history of England during the thirty years' peace : 1816-1846 : Martineau, Harriet, 1802-1876 : Free Download, Borrow, and Streaming : Internet Archive[52] The history of England during the thirty years' peace : 1816-1846 : Martineau, Harriet, 1802-1876 : Free Download, Borrow, and Streaming : Internet Archive[52] The history of England during the thirty years' peace : 1816-1846 : Martineau, Harriet, 1802-1876 : Free Download, Borrow, and Streaming : Internet Archive[53] https://www.google.com/url?sa=t&source=web&rct=j&url=https://collections.mfa.org/objects/466016&ved=2ahUKEwjI_svsuv7jAhXDLs0KHf9LAuIQFjAKegQIBBAC&usg=AOvVaw3jsHOUho4etzkWT-KOf9Q-&cshid=1565651655164[53] https://www.google.com/url?sa=t&source=web&rct=j&url=https://collections.mfa.org/objects/466016&ved=2ahUKEwjI_svsuv7jAhXDLs0KHf9LAuIQFjAKegQIBBAC&usg=AOvVaw3jsHOUho4etzkWT-KOf9Q-&cshid=1565651655164[53] https://www.google.com/url?sa=t&source=web&rct=j&url=https://collections.mfa.org/objects/466016&ved=2ahUKEwjI_svsuv7jAhXDLs0KHf9LAuIQFjAKegQIBBAC&usg=AOvVaw3jsHOUho4etzkWT-KOf9Q-&cshid=1565651655164[53] https://www.google.com/url?sa=t&source=web&rct=j&url=https://collections.mfa.org/objects/466016&ved=2ahUKEwjI_svsuv7jAhXDLs0KHf9LAuIQFjAKegQIBBAC&usg=AOvVaw3jsHOUho4etzkWT-KOf9Q-&cshid=1565651655164[54] A statistical campaign: Florence Nightingale and Harriet Martineau’s 'England and her Soldiers'[54] A statistical campaign: Florence Nightingale and Harriet Martineau’s 'England and her Soldiers'[54] A statistical campaign: Florence Nightingale and Harriet Martineau’s 'England and her Soldiers'[54] A statistical campaign: Florence Nightingale and Harriet Martineau’s 'England and her Soldiers'[55] The British Contagious Diseases Acts (1864, 1866, and 1869)[55] The British Contagious Diseases Acts (1864, 1866, and 1869)[55] The British Contagious Diseases Acts (1864, 1866, and 1869)[55] The British Contagious Diseases Acts (1864, 1866, and 1869)[56] John Stuart Mill and the 1866 petition[56] John Stuart Mill and the 1866 petition[56] John Stuart Mill and the 1866 petition[56] John Stuart Mill and the 1866 petition[57] Online Library of Liberty[57] Online Library of Liberty[57] Online Library of Liberty[57] Online Library of Liberty[58] Online Library of Liberty[58] Online Library of Liberty[58] Online Library of Liberty[58] Online Library of Liberty[59] http://Harriet Martineau". Spartacus Educational. 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By Harriet Martineau : Martineau, Harriet, 1802-1876 : Free Download, Borrow, and Streaming : Internet Archive[73] Household education. By Harriet Martineau : Martineau, Harriet, 1802-1876 : Free Download, Borrow, and Streaming : Internet Archive[73] Household education. By Harriet Martineau : Martineau, Harriet, 1802-1876 : Free Download, Borrow, and Streaming : Internet Archive[73] Household education. 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While many better educated classes in india know European history, they're a pretty small percentage of India's vast population. that don't know or understand the gravity of the situation of the genocide Nazi caused in Germany & europe, "There's no sense in the community that people might be upset by this. Many Indians just think Hitler was a strong guy he did awesome things like industrialization, bringing glory to German after Treaty of Versailles etc etc. and kind of a curmudgeon when Hitler's campaign in World War II weakened Britain, it also expedited Indian independence."Mein Kampf and some various other biographies of Hitler ... are displayed rather prominently, Indians buy thousands of copies of it every month. As a recent paper in the journal EPW tells us (PDF), there are over a dozen Indian publishers who have editions of the book on the market. Jaico, for example, printed its 55th edition in 2010, claiming to have sold 100,000 copies in the previous seven years. In a country where 10,000 copies sold makes a book a bestseller, these are significant numbers. for example, it’s the second best-selling work of non-fiction after Gandhi’s autobiography. It regularly crops up in university reading lists and it’s alarmingly popular among business and management students."It's easy enough to spot swastikas anywhere in India many in the west recognize Swastika only as a Nazi symbol instead of the purity and holiness that it represents in the Indian cultural context.– they're a Hindu symbol. The Nazis reversed the image when they made it their sign. "Every now and then, you see one that's the Nazi symbol — "It's something you notice."But many people dont know that, and I think that's where some of the affinity — or at least the curiosity in Hitler comes from," Hitler not only appropriated the swastika — the term Aryan comes from the subcontinent.By comparison, in countries like Austria, Germany and Russia, Mein Kampf is illegal. In the West, people are generally a lot more sensitive about using the name of the man responsible for World War II and for the Holocaust.Surinder Jodhka, a professor of Sociology at Delhi’s Jawaharlal Nehru University, says in India people can get away with placing Hitler in a variety of contexts “because we haven’t directly experienced the violence.”“Our understanding of Hitler and the history [surrounding him] is limited,” the dictator’s name has strong negative connotations in India, too. “The word ‘Hitler’ is definitely not popular in a positive way here. It has found its way in India as something that is used symbolically” to indicate someone who has authoritarian tendencies,