What is required to be called a professional?

Recently I read an excellent article written by Subroto Bagchi on what it will take to be a great professional in the days to come. This is a question that I have had as well. As he rightly says these days almost everyone has a digital SLR. Since everyone can take great pictures these days, photo-shop them, and freely upload on the Internet, what is the difference between them and professionals such as Dewitt Jones or Raghu Rai? This is a question equally relevant for doctors, architects, software engineers, lawyers and dress designers.
He states that according to Howard Gardner (“The Harvard professor who has written 20 books and received 21 honorary doctorates; the same man who questioned the role of IQ in determining intelligence. In fact, it was he who had propagated the idea of multiple intelligence.”): "whatever may be your profession, to succeed in the world ahead, you need to master the five minds of the future…"

"The first is the mind of the discipline. You may be a trained photographer or a qualified surgeon. It does not matter. Your professional qualification is not what will make you a professional. You need to devote yourself to your profession of choice for at least 10 years before you can understand its nuances.
Empirical studies indicate that, across disciplines, amount of time is a minimum requirement. You have to give yourself to the profession as against looking at it just as a means to a livelihood, a career or a job. You need to build affection for your profession and a long view of time.
The second is the mind of synthesis. The future requires the capacity to build abstractions. In other words, you need the mind of synthesis. It is about developing an understanding of ideas, concepts and problems in an interdisciplinary manner while building depth in one's own discipline. A great shot on the outskirts of Delhi requires an understanding of where Delhi comes from historically.
The third mind is the creative mind. Clients do not like the tried-and-the tested solutions any more because those solutions are simply not innovative enough. Precisely because they are tried and tested, they have become the past.
Competitive advantage is about creativity, and creativity is about taking risks. The creative mind is about building the capacity to answer what is new and what is different about the solution you are suggesting every time.
The fourth mind is the respectful mind. In the future, all problems will require interdisciplinary solutions. Whether it is about negotiating a nuclear treaty or removing a cancerous cell from the pancreas, if anything qualifies to be called a problem, then chances are high, the solution would have to be interdisciplinary.
That means experts from different fields will have to listen to each other, learn from each other, collaborate while they compete, disagree without being disagreeable and then put multiple minds together, build consensus and emerge with the strength of the respectful mind.
Why do you think one CEO fails and another succeeds in taking a militant trade union along? Why do you think one educationist prevails over others while settling the contents of a high school textbook on national history? Why one physicist is able to get agreement on making a certain standard universally acceptable in a transnational negotiation involving competing interests? Those who succeed have the respectful mind
Finally, great professionals of tomorrow will need to understand and master what Howard Gardner calls the ethical mind. This ethical mind is about the capacity to certify the completion of one's own work. That rules out most people who need someone else to supervise them. Whatever may be your profession, to be called a professional, you must master all the five minds of the future and only then can you be globally accepted.
But why should we worry about being globally relevant? Because the benchmark no longer remains local. The benchmark is now Dewitt Jones."

We and POLITICS

I read two excellent articles on politics and our role in them written by Siddharth D. Sanghvi and Swati Ramanathan.
Siddharth wrote “In India, politicians have come down with politics as if it's a sexually transmitted disease; an affliction, a bane. Under the guise of governance, genocide, rape, torture have become institutionalised in India, all instruments in our War against Terror.
Image associations with politicians scare me. Say Narendra Modi and Jagdish Tytler and I see flames. Say Raj Thackeray and I see broken glasses. Say Lalu Prasad and I see cowsheds of cash.
While all countries have corruption in their system, only India has a system within the corruption; our system is officially a sleaze ecology. For when our politicians are not whorishly auctioning their votes on nuke deals, they're brokering development contracts with builders' lobbies.”
Aristotle was right when he wrote that "to live an ethical life it is impossible to not engage in politics".
But as Swati says “ mere 9 per cent of the urban youth vote. This political abstinence by our youth, in a country with 47 per cent of our population under the age of 20, does not bode well for the future health of our young democracy. We are in danger of creating a permanent and large constituency of non-voters.
Engaging in the politics of our city, state and country, is engaging in nation building. Yet most Indians, young and old, prefer to stay away from politics, viewing it as a vehicle of corrupt power and crime. Engaging with government is anathema to most Indians.
Faced with a choice, we prefer to go over, under and around government, anything rather than engage with it. While we do volunteer for causes, the average Indian feels that he or she has little political or social impact beyond the occasional power trip to the ballot box."

British sociologist Herbert Spencer who coined the concept of social Darwinism argued that the same forces of natural selection guiding evolution should apply to human society too.I read a column by Indrajit Hazra where he wrote “You, model citizen with the well meaning furrowed brows, may well ask why there is no similar natural selection for our political leaders. Why aren’t the incapable, power’n’pelfwallahs simply kept out of the system? Isn’t evolution all about filtering out the bad and keeping the good, until we get the super-duper, long grained variety of political leadership.No, evolution- or in Darwin’s words, ‘descent with modification’- isn’t about constant betterment. There’s nothing qualitative about who stays on and who goes. One survives by doing whatever it takes to survive- and that’s determined by whatever we allow as survival tactics.So will being a performing politician become a necessary requisite for politicians? Well that’s purely up to us who’ll be doing the ‘selecting’ in the April elections. Ultimately, we’ll get the political leadership we’ll be allowing to survive down the years.”
Going back to what Swati wrote, “Looking towards the US again, volunteering is considered a bedrock of community building, inculcated through schools and colleges. In his campaign speech, Barack Obama promises a $4,000 tuition credit for students who commit time to community service.
More than 60 million average Americans commit volunteer time. Youth volunteering in the US is estimated to be 36 per cent between the ages of 15 and 25 and more than half of those volunteering firmly believe that they can make some difference to the community they live in.
The youth that volunteer in political organisations—13 per cent-believe they can make a difference on various social or political issues. Studies in the US indicate that youth are twice as likely to volunteer, engage in politics or vote, when they grow up in a household where someone volunteers.
The good news is that volunteerism as a concept is not new in our society and is deeply embedded in social structures, building a stronger sense of community and trust. We continue our social networks and support structures in our cities, but these networks are not concerned with politics.
The reality is that we cannot do away with politics if we are to solve our overwhelming social issues-poverty and crime, for example.
In India, we have long been used to a relationship of patronage, ruled by feudal lords, maharajas, and the Raj. We have yet to embrace the power of the citizen in a democracy. We are a billion voices with the power of a billion votes at our command.
Our right to vote is the privilege of our democracy and a civic duty. Yet, we have reduced our role to that of a complainant and critic of our governments. Most of us do not invest in our political identity or political beliefs.
In striking contrast to what we are currently witnessing in the US, average citizens and students in India do not campaign for political candidates, or attend public meetings, or concern ourselves with public policies. We see our role of "citizen" through a limited lens-paying taxes and obeying laws. Our political identity of "voter" is supremely undervalued.
We are comfortable forming networks to engage in music, religion, business, rotary, social service, but are uncomfortable about engaging in politics. We shun politics with an unusual righteousness and starve our youth of civic role models.
The protestation that corrupt candidates turn us off voting has become something of a convenient copout. Perhaps, we do not have good enough candidates because there are not enough good voters who care enough to cast their votes.
Clearly, our change is not going to be led by individual messiahs. But do we believe that one billion voices are powerless? Let's not get trapped into a nirvana fallacy, waiting for perfect conditions before we are willing to play our rightful role in India's political journey.
Our youthful demographic dividend has been hailed as an economic positive. Let's also consider it a democratic positive.
Turning 18 can become a milestone not just because it allows you a driver's licence, but also because it allows you the licence to vote. Will the youth lead our one billion voices out of political indifference?
We live in a country that demands so little from our citizens. Over 20 countries, including Australia, have introduced compulsory voting for its citizens. Singapore enrols all male citizens upon reaching 18 years, to a mandatory two years in national service under the Singapore Armed Forces.
Jury duty is mandatory in the US and can be deferred only twice. During times of war, all able young men have to register for the draft. We demand absolutely nothing of our citizens, of our youth, for the privilege of citizenship.
The spirit of service is what drives tall leaders around the world to do great things and average citizens to commit to causes of common good. It inspires individuals to look beyond themselves and empower others.
But in order to empower others we must be empowered ourselves. Let's begin with the simple act of voting.”

Unleashing the Indian Entrepreneur

Over the past 200 years, these resources of the country have served the rest of the world. It is now time to serve the nation. Unlocking the potential of the nation is not rocket science. It can be achieved and fast, but only if the nation has the determination and the discipline to do so.
According to Jagdish. N. Sheth “one idea to unlock the country's potential is to ignite the Indian entrepreneurship from the bottom-up. Entrepreneurship is one of the most egalitarian and non-discriminatory traits. It transcends literacy, age, gender, caste and religion. It is possible to organize entrepreneurship at grassroots level. But, entrepreneurship cannot flourish unless the nation respects it, promotes it and makes good entrepreneurs its heroes, no matter what religion, caste they belong to. It will also require giving up orthodoxy or respect anchored to history.”

"Misers mistake gold for good, whereas it is only a means of obtaining it," said François de la Rochefoucauld 350 years ago. According to Dipak. C. jain it is the entrepreneur who most seems the antithesis of the skinflint. Rather than hoarding wealth, entrepreneurs try to generate more of it by using ingenuity, taking risks and going beyond conventional notions to offer solutions that improve life, influencing others to do the same. “The best go beyond themselves to focus on solving problems that make a difference for others. They aim to transcend traditional boundaries of business and geography to take a global perspective on the world, thereby improving their own and society's fortunes.”
However, Rohit Agarwal, CEO, Techtribe says “When we look at comparisons between the Silicon Valley and India, the latter is moving in the right direction although not completely there yet. The gaps exist in attitudes rather than infrastructure and availability of money.
For example, a majority of the best IT students from foreign universities would be driven to solve a major problem rather than make money. Their passions drive what they do professionally whereas here, entrepreneurs are more interested in making money rather than solving the problem.
The other pitfall is the reluctance, if not the inability, to take risks. Venture capitalists notwithstanding, this tendency prevents Indian entrepreneurs from stepping out on their own and changing the environment in the most fundamental way.”
Dipak speaks of wider media emphasis on entrepreneurship.” Newspapers and magazines should get more engaged and feature stories about entrepreneurs and business leaders who are making a difference. Articles that reveal how these people have achieved their success are especially helpful, as are pieces that discuss business strategy, since readers can then gain the inspiration and understanding to start their own ventures.
After all, the outcome is the sight, but the process to reach that outcome provides the insight.
Indians have entrepreneurship in their DNA. Unleashing that power requires dream, drive and a diploma. The Indian middle class will continue to grow so long as proper training and education is available to those seeking to better themselves.
With commitment from the Indian government to provide the foundations for economic growth, and in partnership with the nation's educational system and media leaders, the road to entrepreneurship has never been so open as it is today.”

Connecting Apple's iPhone to Google's cloud computing offerings
Threat Modeling at Microsoft : covers pulled back on Microsoft's Security Development Lifecycle- a development practice upon which millions of users (and billions of dollars) depend
Windows 7 Developer Guide
Combine JSF with Dojo widgets to create a better user experience

R&D

I recently read two excellent articles on investing in R&D by educational institutions as well as IT firms written by Dipankar Gupta and Shruti Maheshwari.
Dipankar believes that “If there is one big idea that India should pursue then that is of making this country a knowledge powerhouse. We set up several IITs, we have over 270 universities and famous institute of sciences, but we have forgotten to energise them with funds and enthuse them to do research.
All our ideas about modern knowledge come primarily from the West, and often do not suit our demands. We have millions who are sick and ailing, but we are yet to conduct appropriate research that could help them.
India may have more than 270 universities but by the most charitable ranking of the Times Higher Education Supplement, our IITs rank 50th in the world, the IIMs 84th, and the much talked-about Jawaharlal Nehru University a lowly 192nd.
We all know, or should know, by now that endogenous growth takes place when R&Dis locally produced and applied. If we take a look at Scopius or the Citation Index, Indian scientists and scholars have put up an unimpressive show. India figures badly in citations in Nature, the most acclaimed science journal. The country was not always this way. Indian intellectuals were prominent and, in many cases, at the cutting edge of knowledge well before Independence.
This was possible because people like Sir Ashutosh Mookerjee were at the helm of affairs on the educational front. In the 1907 convocation of Calcutta University, Mookerjee had this to say: “From now on the (Calcutta) University is not just an institution issuing certificates, nor is it even a conglomeration of colleges… It will be a centre of learning and the expansion of the frontiers of knowledge.”
Accordingly, he encouraged high science in Calcutta University. He never argued that since India is a poor country, it is not capable of sophisticated sciences. We are often fed such arguments today, particularly by a few UN agencies.
Mookerjee brought in people like C.V. Raman, Satyendranath Bose, Sisir Mitra and Meghnad Saha. All these scholars were recognized not just in India but internationally as well. Calcutta University became a knowledge hub since it encouraged research.
In the course of time, Nehru’s many temples of knowledge have become clearing houses for the mediocre and the standards were set so low that almost anybody could get a college degree.
Even in the much-vaunted information technology, we are adept at doing pretty primitive operations that the West has ceased to take interest in” such as product and process development.
Shruti writes “to quote some numbers, an institution like Massachusetts Institute of Technology (MIT) produces 200 PhDs in computer science every year whereas India awards 34 PhDs in the subject annually.
Most of the IT sector in India is still not into innovation full throttle. Companies are more often than not looking to replicate success stories of the West.”
According to Rajdeep Sahrawat, VP Nasscom, most of the Indian IT firms don’t do major research in computer science technology. After all, how many patents have the top IT firms produced in the recent years? They are building applications on existing technologies. Top five to six software enterprises are all moving towards becoming solution providers.
So finally as Dipankar says” if there is one big idea we can pursue, and pursue realistically, then that is to put our might, mouth and money where R&D is. Let us concentrate on doing high science. It is this endeavor that would alone stand guarantee for sustained economic growth for the future.”

The past is a foreign country, they do things differently there

This proverbial L.P. Hartley's famous opening line, if heeded, could also augur a central shift in our perceptions of the past, believes Nayanjot Lahiri.
She further says,”the sword these days is frequently summoned to silence the pen. Authors, university departments, and institutes that write and research about matters that don't fit hagiographic versions of history, have been physically attacked.
It is realistic to expect that such unseemly spectacles will continue to unfold for the simple reason that our past is imprisoned in our present day ideas of what it supposedly was. This proclivity, in fact, reminds me of the dismay displayed by the Afghan, Ahmad Shah Abdali, in the battle of Panipat in 1761.
Apparently, Abdali had never been confronted with unclothed troopers. When he realised that as the main ally of Shuja ud-Daulah, he had such Hindu gosains or warrior ascetics indirectly fighting for him, he prudishly lectured Shuja on the "impropriety of unrestrained kafirs, naked in front and behind…parading and lounging in front of Muslims, and ordered them removed to a distance from his camp."
The gosains did comply with Abdali's request, moved away from his line of vision, and, notwithstanding the Afghan affront, acquitted themselves well in the battlefield.
If we accept that people and cultures in ancient and medieval India were different from us, we would feel no sense of retrospective shock about what they ate or drank or wore, or for that matter, what they didn't wear.
I am thinking here of ancient India's most powerful emperor whose first portrait shows his queen without clothes. The royal in question is the Mauryan emperor, Ashoka, and this earliest labelled portraiture of Ashoka comes from a sculpted stupa at Kanganhalli in Karnataka. Surely, the frontal nudity of Ashoka's consort suggests a world that is very different from our own present-day 'civilised' notions of royalty?
Or take the case of cattle which, by a long shot, was a very popular animal food for many millennia in ancient India. This is evident, among other things, from the fact that practically every Harappan civilisation site where animal bones are found, has inevitably yielded cattle bones. And yet, this fondness for beef is something that some Indians find difficult to digest. The major reason must be because they tend to think of themselves as the direct descendants of Harappans.
Shouldn't we admire and appreciate such people, even if they enjoyed food and carnal lives that were different from ours? Until we stop searching for 'our' ways of doing things in antiquity, we cannot freely and meaningfully engage with the enchantment of history.
Apart from unleashing intolerance, present sensibilities of this kind can also promote dishonest research. It is, for instance, unfortunate that despite thousands of metres of soil being excavated from Buddhist religious complexes, faunal records from very few sites are actually mentioned in publications. In Sri Lanka, faunal remains from two sites, the Sigiriya Vihara and Anuradhapura, have been recorded, but these bones have apparently never been identified.
Good historians are supposed to use historical evidence to tell true stories, stories in which 'what' and 'how' explanations are provided. But if the integrity of the evidence itself is compromised, the history written out of it will be a distorted one.
History cannot flourish in an atmosphere which privileges what is congenial and proscribes what is inconvenient.”

MIX UNIVERSITY for all user experience developer needs

Poor do not need charity but the opportunity of enterpreneurship

The excerpts from an article written by C.K.Prahlad( He is the writer of “The Fortune at the Bottom of the Pyramid: Eradicating Poverty through Profits”) I recently read.
Societies have always searched for an ideology and an institutional framework to balance collective and private interests. In the last century, this struggle played out as a confrontation between two clearly defined ideologies—communism and capitalism.
Capitalism may have won, but capitalists themselves have started re-examining how to adapt themselves to the 21st Century. The question of how to create prosperity and social justice is at the heart of this debate.
This time, the debate is not across the aisle but within the party. Capitalism is re-examining its focus towards creating solutions for larger social problems.
Capitalism is built on a few key principles:
Entrepreneurship, innovation, investment and organisation are at the heart of capitalism.
Investors, who finance the ideas of entrepreneurs to create businesses, deserve to benefit with returns commensurate with risks.
Private property and the rule of law are paramount in such a system.
Private enterprise, in a system of transparent transactions, can benefit consumers and provide incentives for business.
Capitalism is usually associated with participative democracy.
No one really questions these basic premises any longer. The practice of capitalism, however, has not been without problems, and must adapt itself to address these issues. Does capitalism shortchange consumers, employees, suppliers, and communities?
Does it care about the poor and the disadvantaged? These are legitimate questions.
Recently, Bill Gates suggested that we should focus on creative capitalism that explicitly recognises the four billion poor and develops market-based solutions to help them.
This has led to attacks from two sides—those who believe that this is not the private sector’s job and those who believe that this is one more attempt on the part of capitalists to impose their will on the poor.
The debate must focus on solutions, not ideology.
If we stop thinking of the poor as victims and start recognising them as resilient and creative entrepreneurs and value-conscious consumers, a whole world of opportunities will open up. This is a call for the private sector to use its creativity and resources to deal with rampant social inequities.
The focus should be on dealing with social inequities as a business and not through charity. Profitable businesses usually grow and sustain themselves. On the contrary, many governmental initiatives are subject to change with changes in government.
We know that the alternatives have not worked very well. Worldwide, aid and subsidies have proven to be mostly ineffective. Most importantly, subsidies create dependence and rob people of dignity. The direction of philanthropy changes often and results are not documented and measured.
Without a long-term, self-sustaining solution that reduces poverty, we are likely to create higher levels of inequality. If neglected, these concerns will undermine the very social legitimacy of the corporation.
In India, it is a call for inclusive growth(As Sanjay Subrahmanyam writes in another article” The protagonists of liberalisation in India need to remember that the market cannot exist in a social vacuum.”). The demand on the private sector, the institutional embodiment of the principles of capitalism, to recognise and respond to these concerns is urgent.
India represents aunique opportunity for developing the practice of capitalism for the 21st century.It has a vibrant private sector and a participatory democracy. It also has inequalities, not just in incomes but also in terms of opportunities.
If the country can find a way to make capitalism work by addressing problems of poverty, illiteracy and subsistence agriculture while creating new opportunities for the poor and vibrant businesses at the same time, the consequences are tremendous. There is no better place to develop the “next practice of capitalism” than India.
The growth of self-help groups (SHG) and the role of civil society in microfinance is well-documented. Several large firms now recognize that they have to seek partnerships with village entrepreneurs. STD phones started the trend towards creating micro-entrepreneurs.

Private sector must participate in confronting social ills like illiteracy, malnutrition, poor healthcare in an efficient business-oriented manner.
Public sector must recognise that flexible and adaptive systems are needed to cope with these problems. Both must recognise the critical role of the civil society. The new social compact will enlarge the scope of private sector.
It must focus on innovations that dramatically alter the economics of products and services so that markets become inclusive. But that cannot be done without the active support of the public sector and the civil society.
For these sectors to collaborate, they must all agree on their common interests—reducing inequalities and building a just society. The systems will work only if we focus on transparent transactions, the application of advanced technologies, innovative solutions and a deep belief that what is at stake is the very social legitimacy of private and the public sectors as institutions.

Philanthropy - Social Responsibility

Excerpts from an article written by Sanjay Subrahmanyam on philanthropy and its role in social responsibility
“European visitors to India in the 16th and 17th centuries usually found precious little to admire here. The climate they deemed too warm and languorous; they rarely liked the food and drink; the gods struck them as frightful and monstrous.
Once in a while, however, something did catch their fancy. Amongst these was the Indian habit of giving often and generously, such as when a merchant at the end of his worldly career decided publicly to part with all his material goods.
Even the Jesuits, behind their general attitude of superiority and condescension, occasionally praised the mass feeding of the poor that was practised both in temples and by princes and magnates. Usually they saw all this as a form of ritual or religious practice rather than an affirmation of social bonds.
The Dutch and the English merchants in their outposts in places such as Surat and Bharuch were less certain of what these acts of giving meant, and noted in puzzlement that they extended beyond generosity to humans to setting up infirmaries for animals and even birds.
Something happened to this tradition over two centuries of colonial rule. It did not disappear but it was transformed in a variety of ways, some subtle and others less so. To be sure, when the great famines of the late 19th century ravaged western and southern India, some acts of generous giving were noted.
The celebrated bird and animal hospitals of Jains in western India did not disappear. But philanthropy was initially not taken very seriously by those who made great fortunes on the back of the colonial trades, whether opium export to China or jute-making in Kolkata.
Trading communities looked after their own up to a point, with richer traders bankrolling their poorer cousins. By the time of the Five-Year Plans of the 1950s, it was the state that was looked up to as the ultimate mai-baap, giver and arbiter of redistribution.
Socialism may have been a nice buzzword in the '50s and '60s, but beneath its surface, it was a dog-eat-dog world. If one did not inherit wealth, it was all a question really of who could get access to the state and its mechanisms for redistribution, rent-seeking and social climbing.
So, some social change did happen, and some new groups emerged to the fore. A handful of robber barons also made great fortunes by dint of their strategic dealings with this or that party and leader.
It was a far-from-ideal world, but one where the state was meant to keep a lid on things when social tensions came to the boil by a mix of populism, coercion and handouts.
Many Indians today, especially among the middle class and elite, want to repudiate that past and its licence-permit-quota raj. One can see why. But it may also be useful to see what the alternative, which has been touted for a decade-and-a-half as something called liberalisation, really means.
Fundamentally, what liberalisation as a process entails is the reduction of the role of the government in economic and social terms.
But what of other tasks the state undertook, and which do not bring with them ready short-term profits as rewards for risk-taking? These include the provision of a whole host of public goods.”
Let’s first take the case of education.

“Some parts of education are well-paying, as anyone who has visited the great public school chains in the metropolitan cities knows. Even teaching shops and cramped spaces where students cram desperately for the IITJEE have been doing a roaring business for some decades now.
But,the market, left to its own, will not educate many of those who do not have the ability to pay and pay amply.
This is where only two alternatives exist: the state or philanthropy. This is undoubtedly true for the primary education of a poor farmer's five-year-old child in Belgaum, but the logic of this runs all the way up and down the system.
One can see how engineering schools, medical schools and management institutes can work in a free market. The same is true for the production of software programmers and others who serve global industries of various sorts.
But what about the social sciences, the arts, the humanities? Why would the market want a social anthropologist or a poet? Should we then imagine an India with crores of software writers and not a single great sarod player or political theorist?”
Sam Pitroda wrote in another article that content needs to be changed.” Our graduates specialize too early. There is no focus on liberal arts. Everyone wants to be an engineer. That's why we can't have good leaders.”
“It is usually imagined that for the reproduction of artists, musicians and the like, we can somehow depend on traditional family-based institutions to do the job. This may be true to an extent of music, but is it true of the visual arts? Is it true of literature?
It seems to me that the only answer here in view of the gradual (and perhaps even justifiable) withdrawal of the state is the growth of Indian philanthropy and private patronage of the arts and education. But how is this to happen, the reader will ask?
There is obviously no simple solution. But one can help to create the conditions for it. First, it should be understood that philanthropy is not altruism or some sort of Gandhian nishkama karma.
It is enlightened self-interest and also carries some bragging rights; no one should think that Warren Buffet got his ideas from the Gita. There are many people in India who have more money than they know how to spend.
So it is a question of making philanthropy something that is valued. Second, the matter requires some fiscal forethought. Almost all those who give large sums in the US-which is perhaps the single most successful philanthropic economy in the world-do so in careful consultation with their tax-planners.
Even in their generosity, they are careful and calculating. So the state has to motivate such activity through its tax policy, and even provide some delicately constructed loopholes for those seeking to transform their wealth from a darker into a lighter shade.
In a society like India, where an affluent class has emerged in the past two decades riding the crest of liberalization, it is a question of whether a new social contract is now not a pressing necessity.
This would not be a contract based on the tricks of the state, but rather on some notion that went beyond mere taxation and redistribution. American conservatives such as Richard Posner have argued that growing income inequality is necessary and even desirable as a condition for a meritocracy.
That they can even dare to make such an argument is because they are confident in the existence of other institutions that will counterbalance such inequality. Chief among such institutions is philanthropy.”

Demystifying Cloud Computing

Cloud computing is not fluff — it's the future of IT. Take a closer look at what's in the clouds and what it might mean for your organization.

It became a buzzword even before it was defined. But if you're under the illusion that cloud computing is all fluff, maybe it's time to take a closer look.

Cloud computing is all about efficiency. It provides a way to deploy and access everything from single systems up to massive amounts of IT resources, on demand, in real time, at an affordable cost. Because the best cloud strategies build on concepts and tools that developers already know, clouds have the potential to redefine the relationship between IT and the developers and business units who depend on it. IT gains new efficiency and points of control while their customers gain access to services with a new level of simplicity and control.

What cloud computing is — and isn't

Cloud computing is a style of computing or massively-scalable IT-related capabilities that are provided as a service across the Internet to multiple external customers. "Customers," in this case, could be defined as employees, contractors, partners as well as traditionally defined customers. From there, the cloud can be divided into two contexts: the private or enterprise-computing cloud and the public computing cloud.
While public cloud computing may not yet offer all of the services you want, as an enterprise you don't want to miss out on the benefits provided through virtualization. This gives rise to the creation of a private cloud environment. Within Sun IT, we are creating a private cloud to take advantage of the properties of cloud computing by deploying our private services into it.
A private cloud is set up by your IT organization and is owned by the enterprise. Services are consumed by employees and/or authorized partners/suppliers directly from the Internet. From an IT perspective, it's important to rapidly deploy services into the cloud and have these services be nonstop operating services, trusted and secure, and be scalable both horizontally and vertically. Private clouds are typically created when public clouds don't offer the service needed, shared tenancy won't work, or the public offerings can't provide the scalability, security, reach, touch, or reliability that an enterprise requires.
The public computing cloud however, derives its efficiency from the shared tenant model because multiple customers share the same computing resources to maximize delivery of their computing platform. Security controls are a consideration, but as time moves forward and the public clouds become more available, more secure, more geographic, and more enterprise-ready companies will move away from personal private clouds and toward public, shared clouds.

Here's a quick overview of what cloud computing is (and isn't), how you can take advantage, and how Sun can help.

All cloud computing deployments have a few things in common. At the highest level, they are a means of delivering IT resources as a set of well-defined services. Just as electric utilities gain efficiency by limiting your options for voltage and frequency, clouds gain efficiency by doing a small number of services very well. Of course this means that some applications won't fit a particular cloud, but that's the important tradeoff.

Other key elements of cloud computing lead to additional efficiencies. Self provisioning and programmatic APIs dramatically reduce the role of humans. Aggressive use of virtualization optimizes physical resources. And the ability to scale up and down dynamically, combined with "pay-as-you-go" pricing, incents cloud users to be efficient with their usage.

There are also many important differences among clouds. "Sun's view is that there are three dimensions to cloud computing, each with unique possibilities and opportunities," said Sun's David Douglas, Senior Vice President of Network.com, Sun's cloud computing initiative.

Dimension 1: Layers of abstraction

In the same way that different types of meteorological clouds form at different altitudes, different types of IT clouds can form depending on the layer of abstraction. There are three predominant cloud types:

• Infrastructure as a Service (IaaS) is at the lowest layer, and is a means of delivering basic storage and compute capabilities as standardized services over the network. The best-known commercial example is Amazon Web Services (AWS) whose EC2 and S3 services offer bare-bones compute and storage services (respectively).
• Platform as a Service (PaaS) is in the middle, consisting of higher-layer capabilities that developers can knit into applications. Commercial examples include Google App Engine and Salesforce.com's Force.com platform.
• Software as a Service (SaaS) is at the highest layer and features a complete application offered as a service, on-demand, via multi-tenancy — meaning a single instance of the software runs on the provider's infrastructure and serves multiple client organizations. Examples include Salesforce.com and the iTunes store.

It is important to note is that IaaS and PaaS clouds introduce new interfaces and APIs. These new interfaces can make life simpler for developers in the short term, but they also carry the potential to lock developers into a specific vendor or cloud — as is the case with traditional platforms.

Dimension 2: Types of deployment

Just as there are multiple types of clouds, there are multiple ways to deploy them, depending on who's sharing with whom. For example:

• Public clouds are run by third parties, and jobs from many different customers may be mixed together on the servers, storage systems, and other infrastructure within the cloud. End users don't know who is on the same server, network, or disk their jobs are running on.
• Private clouds are owned by a single customer who controls which applications are run where. They own the server, network and disk and can decide which users are allowed to use the infrastructure.
• Hybrid clouds combine these two models. You own parts and share other parts, though in a controlled way.

Dimension 3: Application domain

Since applications have different characteristics and user requirements and place varying demands on infrastructure, why not tune clouds for specific types of workloads? In fact this is already happening. Some clouds are optimized for high-performance computing (HPC) applications, others for maximum Web throughput, and still others for transactions. Sun sees the trend toward application domain specialization expanding into many other areas such as payment, security, backup, and communications.

Why cloud computing changes everything

Even while IT is being asked to contain or reduce costs, demands from the business continue to rise. Streaming content. High-performance computing (HPC) applications. Rich customer Web experiences. Many of these workloads require massive compute and storage resources and also experience sudden surges and spikes in demand — they simply operate at a scale that is beyond the capacity of traditional IT infrastructure.

Cloud computing offers a solution. The core enabling technologies for cloud computing can deliver IT resources and capacities on an absolutely unprecedented scale:

• Virtualization technology for servers, storage systems, operating systems, and other resources dramatically improves utilization rates while permitting consolidation of physical systems.
• Sophisticated filesystems such as ZFS support virtually unlimited storage capacities, integration of the file system and volume management, snapshots and copy-on-write clones, on-line integrity checking and repair, etc.
• "Patterns" in architecture allow for accelerated development of super-scale cloud architectures by providing repeatable solutions to common problems.
• New techniques for handling structured, unstructured, and "semi-structured" data allow for massive scale-out of data-driven services.

Equally important, cloud computing is enabling new software architectures. It is also accelerating the adoption of lightweight, agile tools such as Hadoop, the free Java software framework that supports data-intensive distributed applications; memcached, a highly scalable "data accelerator"; and MogileFS, a file system that enables horizontal scaling of storage across any number of machines.

Cloud computing also offers the economies of scale of the utility model. Most organizations don't build their own power generators and water treatment plants — so why should every IT organization need to acquire and maintain all of the hardware, software, and development resources it uses?

"A hallmark of cloud services is standardized services for all users," said Douglas. "You don't call up the electric company and ask for 83V power to your house; they do one thing and do it very efficiently."

For end users, cloud computing means there are no hardware acquisition costs, no software licenses or upgrades to manage, no new employees or consultants to hire, no facilities to lease, no capital costs of any kind — and no hidden costs. Just a metered, per-use rate or subscription fee.

The silver lining for IT

Cloud computing creates compelling new economic models for IT service delivery. Here are the three options for taking advantage of the cloud computing model:

Use the cloud.
The number and quality of public, commercially available cloud-based service offerings are growing fast. Using the cloud is a great option for start-ups, research projects, Web 2.0 developers, or niche players who want to "load and go." You can use the cloud for:

• Offloading overburdened IT infrastructure (temporarily or permanently). For example, why purchase separate systems for software development and testing when those tasks could be accomplished using cloud services?
• Accommodating peak load, batch processing jobs, or spikes in demand for services
• Experimenting with new software tools without having to purchase them

Build the cloud.
Options include building a private cloud for internal use, building a public cloud that can become a new source of revenue, or building a hybrid cloud that combines the two.

Sun expects to see huge growth in the deployment of private clouds. Many large enterprises understand the economic benefits of cloud computing but want to ensure strict enforcement of security policies, compliance with regulations, or other constraints that make public clouds impractical at this point in time.

The momentum behind public and hybrid cloud construction is also growing as enterprises and service providers gain experience with the cloud model. The high growth rates of public cloud offerings available today will no doubt accelerate that momentum.

Be the cloud.
Your organization can become a cloud computing service provider or "cloud aggregator," offering multiple types of cloud services. After all, the list of services enabled by cloud computing doesn't begin and end with SaaS, PaaS, and IaaS. Specialized cloud forms include payment as a service, security as a service, backup as a service, collaboration as a service, the list goes on.



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