Battle Royal Symbolism Essay Research Paper In free essay sample

Battle Royal Symbolism Essay, Research Paper In the narrative # 8220 ; Battle Royal # 8221 ; by Ralph Ellison, he uses a white, bare, alien terpsichorean as a large symbol in the narrative. Tattooed on the miss that the storyteller is directing his attending to is an American Flag. The symbol of the American flag on the bare blonde miss relates to the many subjects of the narrative such as the battle for equality. To understand how the American flag plays its function in the narrative you have to look at what it represents. First, the public symbol significances of the American flag being the American dream, freedom, independency, and equality. To the chief character, the storyteller, those significances are of import to him. In the narrative the alien terpsichorean was what the American flag represented. It is obvious that the Narrator is attracted to the alien terpsichorean. # 8220 ; [ He wanted ] to fondle her and destruct her, love her and slaying her. We will write a custom essay sample on Battle Royal Symbolism Essay Research Paper In or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page # 8221 ; The storyteller wants what the alien terpsichorean represents. The Narrator wants to be equal among everybody else, but the white work forces won # 8217 ; t allow him. The white work forces in the room force the male childs to look at the terpsichorean, while others threaten them when they do. It is clear that at the clip that this narrative was written, black work forces could neer demo any sort of attractive force towards white adult females. This was an unwritten, but inexcusable jurisprudence of society with rough effects. How that relates to the narrative is that the group of black male childs are non suppose to be attracted to the alien terpsichorean as they are non suppose to be attracted to the thought of being equal with white people. This is why some of the male childs try to conceal the fact that they are attracted. Some of them cried, one of them fainted, and another tried to conceal the cogent evidence of his rousing. They thought that if they sh owed that they were attracted to the alien terpsichorean or what she represents that they would be hurt. The storyteller besides has feelings that he wants to # 8220 ; destroy # 8221 ; and # 8220 ; slaying # 8221 ; the alien terpsichorean at the same clip. He knows that he can # 8217 ; t have the alien terpsichorean and what she represents. He wants to be equal so severely that he has expresses those sorts of feelings. Besides it seems like the storyteller is acrimonious about the whole state of affairs. The white work forces put this white adult female, who symbolizes equality, in forepart of the storyteller like they were flashing her. The white work forces badger the storyteller by seting something he wants in forepart of him but they don # 8217 ; t allow him hold what he wants. This is why he feels such hatred for the alien terpsichorean. The white people before the battle throw around the alien terpsichorean. She has no power of what she does. When this happens it reveals to the reader that equality does non take anything like how the terpsichorean doesn # 8217 ; t take what happens to her. She has no control of where the people throw her, as the storyteller has no control to be equal around white people. Besides the white people are mistreating the miss. This shows how the white people in the narrative are mistreating and manhandling what equality is and what way it takes. The rubric of the narrative could hold come from an obvious event in the narrative. The event being when the group of black cats got in the pugilism ring and had a large # 8220 ; conflict # 8221 ; , but there is another manner the writer could hold gotten the rubric. It could hold been from the battle of the storyteller to go equal among everybody else and possibly, even to endeavor in that place. The storyteller doesn # 8217 ; t win the conflict in the ring but he is one measure closer to winning the bigger conflict, to go equal.

The Beatitudes Essays

The Beatitudes Essays The Beatitudes Essay The Beatitudes Essay Essay Topic: The Book Thief The beatitudes, or the commandments of blessedness, given us by the Saviour, do not in anyway annul the commandments of the Law. On the contrary, these commandments complement each other. The Ten Commandments of the Law are restricted to prohibiting those acts which would be sinful. The Beatitudes explain to us how we may attain Christian perfection or grace. The Ten Commandments were given in Old Testament times to restrain wild, primitive people from evil. The Beatitudes are given to Christians to show them what disposition to have in order to draw closer and closer to God, to acquire holiness, and together with that, blessedness, which is the highest degree of happiness. Holiness, arising from proximity to God, is the loftiest blessedness, the greatest happiness that anyone could possibly desire. The Old Testament Law is a strict code of righteousness, but the New Testament Law of Christ is the law of Divine love and grace, the only means by which people are given the strength to live in full observance of the Law of God and to approach perfection. Jesus Christ, calling us to the eternal Kingdom of God, shows us the way to it through fulfillment of His commandments. For their fulfillment He, the King of Heaven and earth, promises eternal blessedness in the future eternal life. Our Saviour teaches: 1. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. 2. Blessed are they that mourn, for they shall be comforted. 3. Blessed are the meek, for they shall inherit the earth. 4. Blessed are they that do hunger and thirst after righteousness, for they shall be filled. 5. Blessed are the merciful, for they shall obtain mercy. . Blessed are the pure in heart, for they shall see God. 7. Blessed are the peacemakers, for they shall be called the children of God. 8. Blessed are they which are persecuted for righteousness sake, for theirs is the Kingdom of Heaven. 9. Blessed are you when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad; for great is your reward in Heaven. In each of these teachings of the Lord, one should observe the commandments on the one hand and the promises of reward on the other. For the fulfillment of the commandments of the Beatitudes it is necessary to have contact with God through prayer, both internal and external. One must struggle against sinful inclinations through fasting, abstinence, and so on. The First Beatitude Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. Blessed - joyful in the highest degree and pleasing to God; poor in spirit - humble, those who are conscious of their imperfections and unworthiness before God, and never think that they are better or more holy than others. Spiritual lowliness is the conviction that our entire life and all our spiritual and physical blessings, such as life, health, strength, spiritual ability, knowledge, riches, and every good thing of life, all this is the gift of our Creator God. Without help from Heaven, it is impossible to acquire either material well-being or spiritual riches. All this is the gift of God. Spiritual lowliness is called humility. Humility is the foundation of Christian virtue, because it is the opposite of pride, and pride introduced all evil into the world. Due to pride the first among the angels became the Devil; the first people sinned, their descendants quarreled and went to war among themselves from pride. The first sin was pride (Sirach, or Ecclesiasticus 10:15). Without humility it is impossible to return to God. Nor are any of the other Christian virtues possible. Humility permits us to know ourselves, correctly to assess our worth and deficiencies. It acts beneficially in the fulfillment of our obligations to our neighbor, arouses and strengthens in us faith in God, hope and love for Him. It attracts the mercy of God to us and also disposes people well towards us. The Word of God says, A sacrifice unto God is a broken spirit; a heart is broken and humbled God will not despise (Ps. 50:17). Surely he scorneth scorners: but he giveth grace unto the lowly (Prov. 3:34). Learn of me, instructs the Saviour, for I am meek and lowly in heart: and ye shall find rest unto your souls (Matt. 11:29). Physical misery or privation can result in the acquisition of much spiritual humility if this privation or need is accepted with good will, without a murmur. But physical privation does not always result in spiritual humility; it can lead to bitterness. Even the wealthy can be spiritually humble if they understand that visible, material wealth is decadent and transitory, fleeting, and that it is substitute for spiritual riches. They must understand the word of the Lord, For what is a man profited, if he shall gain the whole world, and lose his soul? (Matt. 16:26). But Christian humility must be strictly distinguished from self-seeking self-abasement, such as fawning and flattery, which discredit human dignity. It is necessary strictly to reject so-called noble self-love or defense against affronts to ones honor, which reflect prejudices, pernicious superstitions, which were inherited from Roman paganism hostile to Christianity. The true Christian must decisively renounce these superstitions which resulted in the anti-Christian and shameful custom of the duel and revenge. In reward for meekness of spirit, humility, the Lord Jesus Christ promises the Kingdom of Heaven, a life of eternal blessedness. Participation in the Kingdom of God for the humble begins here and now - by means of faith and hope in God; but the ultimate reward in all of its fullness will be seen in the future life. The Second Beatitude Blessed are they that mourn, for they shall be comforted. The weeping about which the second beatitude speaks is first of all true tribulation of heart, and repentant tears for our sins, weeping over our guilt before the merciful God (for example, the tears of the Apostle Peter after his renunciation). For godly sorrow worketh repentance to salvation not to be repented of, but the sorrow of the world worketh death, said the Apostle Paul (2 Cor. 7:10). Tribulation and tears coming from misfortunes which befall us can be spiritually beneficial. For example, the death of one of our close ones can result in beneficial tears, if the sorrow is permeated by faith and hope, patience and devotion to the will of God. Jesus Christ Himself wept over the death of Lazarus. Even more so can tears and tribulation lead to blessedness when they are shed over the suffering of our unfortunate neighbor, if these sincere tears are ccompanied by Christian deeds of love and mercy. Worldly grief is grief without hope in God. It proceeds not from acknowledgment of ones sins before God, but rather from disappointment in ambition, aspiration to power, desire for gain. Such sadness, characterized by despondency and despair, leads to spiritual death, which can also result in physical death, by suicide or simply weakness due to lack of will to live. An example of such grief is that of Judas Iscariot, the betrayer of Christ the Saviour. As a reward for mourning the Lord promises that they that mourn will be comforted. They will receive forgiveness of sins, and through this, internal peace. The mourners will receive eternal joy, eternal blessedness. The Third Beatitude Blessed are the meek, for they shall inherit the earth. Meekness is peaceful, fully developed Christian love, free from all malice. It is manifested in the spirit of a man who never becomes angry, and never permits himself to grumble against God or people. Meek people do not become irritated and they do not vex or aggravate other people. Christian meekness expresses itself mainly in patient endurance of insults inflicted by others and is the opposite of anger, malice, self-exaltation and vengeance. A meek person always regrets the hardness of heart of the offending party. He desires his correction, prays to God for forgiveness of his deeds, remembering the precept of the Apostle: If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord (Romans 12:18-19). The best example of meekness given to us is that of our Lord Jesus praying on the cross for His enemies. He taught us to not take vengeance on our enemies but to do good to them. Take my yoke upon you and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls (Matt. 11:29). Meekness tames even the hardest hearts. We can be convinced of this by observing the lives of people, and we find confirmation of it throughout the history of Christian persecutions. A Christian may become angry only with himself, at his own fall into sin, and at the tempter - the Devil. The Lord promises the meek that they will inherit the earth. This promise indicates that meek people in the present life will be preserved on earth by the power of God, in spite of all the intrigues of men and the most cruel persecution. But in the future life, they will be heirs of the heavenly homeland, the new earth (2 Peter 3:13) with its eternal blessings. The Fourth Beatitude Blessed are they that do hunger and thirst after righteousness, for they shall be filled. Those who hunger and thirst for righteousness are those people who deeply acknowledge their sinfulness, their guilt before God, and have a burning desire for righteousness. They try to serve God by a righteous life according to the commandments of Christ, which requires from Christians the most holy righteousness in all their relations with their neighbors. The expression hunger and thirst indicates that our yearning for righteousness must be very strong, as strong as our desire to appease our appetite and thirst. King David beautifully expressed such yearning, As the hart panteth after the fountains of water, so panteth my soul after thee, O God. My soul thirsted for God, the mighty the living (Ps. 41:1-2). God promised that those who hunger and thirst for righteousness will be filled. By this is meant spiritual satisfaction, comprised of internal spiritual peace, a calm conscience, justification, and forgiveness. Such satisfaction in the present, earthly life occurs only in part. The Lord reveals the mysteries of His kingdom to those who hunger and thirst after righteousness, more than to others. Their hearts in this world are delighted with knowledge revealed in the divine truths of the Gospel, in Orthodox teachings. Full satiety, full satisfaction of the holy yearnings of the human soul, and from this highest joy and blessedness, will be granted them in the future, blessed life with God. As the psalmist King David says, I shall be filled when Thy glory is made manifest to me (Ps. 16:16). The Fifth Beatitude Blessed are the merciful, for they shall obtain mercy The merciful are those who have compassion for others, who with all their hearts pity those who have fallen into misfortune or unhappiness, and who try to help them with good works. Works of mercy are both physical and spiritual. Bodily works of mercy: Feeding the hungry. Giving drink to the thirsty. Clothing the naked. Visiting those in prison. Visiting the sick and helping them recover or preparing them for a Christian death. Inviting strangers and foreigners and travellers into ones home and giving them rest. Burying the dead. Spiritual works of mercy: By word and example to convert the sinner from the error of his way (James 5:20). Teaching the ignorant truth and goodness. Dispensing good and timely advice to neighbors who are in distress or danger. Comforting the grieving. Refraining from returning evil for evil. Forgiving offenses with all ones heart. Praying to God for everyone. To the merciful, God promises in return that they will receive mercy. In the future judgment of Christ they will be shown the special mercy for the righteous. They will be delivered from eternal punishment for their sins to the degree to which they showed mercy to others on earth (See Matt: 25:31-46). The Sixth Beatitude Blessed are the pure in heart, for they shall see God. The pure in heart are those people who not only do not sin openly, but do not conceal unclean thoughts, desires and feelings in their hearts. The hearts of such people are free from attachment and infatuation with physical, earthly things. In general they are free from passions caused by self-centeredness, egotism and pride. People with pure hearts unceasingly think about God. In order to acquire a pure heart, it is necessary to observe the fasts proclaimed by the Church, and to guard oneself against gluttony, drunkenness, depraved spectacles and amusements, improper teachings and indecent books. Purity of heart is far superior to simple sincerity. Sincerity requires only that a person be candid and single hearted in relation to his neighbor. But purity of heart requires complete suppression of depraved thoughts and constant remembrance of God and His holy commandments. To the pure in heart God promises that they will see God. Here on earth they will see Him through Grace, mysteriously, with the spiritual eyes of their hearts. They can see God in His revelations, images and likenesses. In the future, eternal life, they will see God as He is (1 John 3:2). Furthermore, since contemplation of God is a source of the highest blessing, the promise to see God is a promise of the highest degree of blessedness. The Seventh Beatitude Blessed are the peacemakers, for they shall be called the children of God. Peacemakers are people living with everyone in peace and harmony and fostering peace among people. When other people are at enmity among themselves they try to reconcile them, or at least pray to God for their reconciliation. Peacemakers remember the words of the Saviour, Peace I leave with you, My peace I give unto you (John 14:27). If it be possible, as much as lieth in you, live peaceably with all men, said the Apostle Paul (Romans 12:18). To the peacemakers the Lord promises that they will be called sons of God. They will be the closest to God, heirs of God, joint-heirs with Christ. The peacemakers by their spiritual feat resemble the Only-begotten Son of God, Jesus Christ, Who came to earth to reconcile sinful people with Divine judgment and to establish peace among people in place of the animosity reigning among them. Therefore to the peacemakers is promised the epithet, sons of God, and inexpressible blessedness. The Eighth Beatitude Blessed are they which are persecuted for righteousness sake, for theirs is the Kingdom of Heaven. For righteousness sake, is meant to live righteously according to the commandments of God, and resolutely fulfilling Christian obligations. Persecuted - for their righteous and pious life, they suffer oppression, persecution, privation and adversity at the hands of the unrighteous enemies of truth and goodness, but nothing can cause them to waver from the truth. Persecution is inevitable for Christians living according to the Gospel’s righteousness, because evil people detest righteousness, as truth exposes their evil deeds, and always persecute people who stand for the truth. The Only-begotten Son of God, Jesus Christ, was Himself crucified by haters of Gods truth. For all His followers He predicted: If they have persecuted Me, they will also persecute you (John 15:20). All that will live godly in Christ Jesus shall suffer persecution, says the Apostle Paul (2 Tim. 3:12). In order to endure persecution patiently for righteousness sake, a person must have love for the truth, be steadfast and firm in virtuous living, have courage and patience, and faith and hope in the help and protection of God. To those persecuted for righteousness sake, for their struggles in confessing the truth, the Lord promises the Kingdom of Heaven, spiritual triumph, joy and blessedness in the heavenly dwellings of the future eternal life (see Luke 22:28-30). The Ninth Beatitude Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad, for great is your reward in Heaven. In the last, the ninth commandment, our Lord Jesus Christ calls especially blessed those who for the sake of Christ and for the true Orthodox faith in Him, patiently bear disgrace, persecution, malice, defamation, mockery, privation and even death. Such a spiritual feat is known as martyrdom. There is no higher spiritual feat than martyrdom. The courage of Christian martyrs must be distinguished from fanaticism, which is irrational zeal not according to reason. Christian martyrs must also be distinguished from the lack of feeling brought on by despair or pretended indifference, with which some criminals because their incorrigible hardness and pride, serve out their sentences and go to execution. Christian courage is based on the highest of Christian virtues, on faith in God, on hope in God, on love for God and neighbor, on complete obedience and unshaken faith in the Lord God. The highest form of martyrdom was suffered by Jesus Christ Himself, and in like manner, the Apostles and an innumerable multitude of Christians, who with joy went to martyrdom for the name of Christ. Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight and the sin which doth so easily beset us, and let us run with patience the race that is set before us, and looking unto Jesus the Author and Finisher of our faith, Who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds (Heb. 12:1-3). For the spiritual feat of martyrdom, the Lord promises a reward in Heaven. But here on earth the Lord glorifies many martyrs for their firm confession of faith with incorruptible bodies and miracles. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part He is evil spoken of, but on your part He is glorified. But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other mens matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf (1 Pet. 4:14-16). Numberless Christians martyrs rejoiced during unspeakable torture, accounts of which are preserved in factual accounts of lives of the Saints. Note: In Roman courts, special scribes were obligated to write protocols (official records) of judicial procedures and legal decisions. Such protocols of interrogations, made in Roman courts during the legal process of Christian martyrs, after the period of persecutions were carefully preserved by the Church. The protocols came to be trustworthy accounts of the feats of martyrdom of the Christians. Discussion on the Meaning of Evil The concept of evil in the world imposes a grave burden of doubt in the hearts of many faithful people. It seems inconceivable that God would permit evil. In fact, God in His Omnipotence could easily eliminate evil. How could a merciful God allow the evil deed of a single offender to doom thousands, sometimes millions, or even half of humanity to poverty, grief or disaster? What then is the meaning of evil? With God nothing is without reason. In order to answer this question, it is necessary to recall what evil is. By the term evil we do not mean suffering, need and deprivation, but sin and moral guilt. God does not desire evil. Almighty God cannot approve of evil. More than that, God forbids evil. God punishes evil. Evil or sin is in contradiction to the will of God. Sin began, as we know, when the highest angel, created by God, insolently rejected obedience to the blessed will of God and became the Devil. Evil is caused by the Devil. He inspires or influences the occurrence of sin in man. It is not the body which is the source of sin, as many believe. The body becomes an instrument of sin or of good not of itself but through the will of a person. True faith in Christ elucidates the following two causes of sin in the world: The first cause lies in the free will of man. Our free will is the mark of our likeness to God. This gift of God elevates mankind to the highest of all earthly creatures. By freely choosing good and rejecting evil man exalts God, glorifies Him and perfects himself. In the book of the Wisdom of Sirach (Ecclesiasticus 15:14), it says, He (God) in the beginning made man and left him in the hand of his own free will. By this God gives to people of good will the possibility to attain Heaven, and to people of evil will, the other world. However it happens, the result is only by means of a persons free will. Saint Cyril of Jerusalem says, If nature were fused together and it were not possible to do good by free will, then for whom would God prepare the inexplicable crown? Sheep are gentle, but they will never be crowned for their gentleness, because their gentleness comes not from their own free will but from their very nature. Saint Basil the Great says, Why is not sinlessness incorporated our nature, so that it would be impossible to sin, even if we wanted? You do not recognize good and faithful servants when you keep them restricted, but only when you see that they voluntarily fulfill their responsibilities before you. Virtue comes on the condition of free will, not necessity; and free will depends on the condition that we be free. Therefore, whoever reproaches the Creator for not creating us sinless prefers the irrational, immovable nature, not having any yearnings, nature gifted with judgment and independence. In other words, he prefers robots to intelligent creatures. Thus, the internal cause for the origin of evil, or sin, consists of the will of man. The second basis for the existence of evil consists in the fact that directs evil to good. But God does not tolerate evil for the sake of good. For God, it is not necessary to pay such a high price. God does not wish for evil under any circumstances. Bu t when evil penetrated into the world through the fault of sinful people, then God, in plan for the world, compelled even evil to serve good. For example, the sons of Jacob sold his brother Joseph into slavery. They committed an evil deed, but God turned the evil into good. Joseph rose in Egypt and acquired the capacity to save from starvation the family from which the Messiah would come. When Joseph saw his brothers several years later, he said to them, You intended evil against me, but God turned it into good! In the days of the Apostles, the Jews persecuted Christians in Palestine. The Christians had to flee from Judea, the land sanctified by the life and blood of the Saviour. But everywhere they went they sowed the words of the Gospel. The sins of the persecutors were directed into spreading Christianity. The pagan emperors of Rome persecuted the young Christian Church. Tens of thousands of martyrs shed their blood for Christ. The blood of the martyrs became seeds for millions of new Christians. The fury of the persecutors, their sins of hatred and murder were directed by God in this instance into the building up of the Church. They thought and accomplished evil. God turned all of their deeds to the good. The history of mankind, right up to the events of our day, testifies to the truth of these words. The greatest downfall of man concurred with the greatest religious triumph, the turning of men to God. We need only have patience and wait, one day is with the Lord as a thousand years, and a thousand years as one day (2 Peter 3:8) But this intertwining of evil into the plan for the management of the world did not appear to be some sort of belated addition for the correction of creation. The intertwining of evil was provided for in the act of the eternal will of God, in which was determined the creation of the world. For God is the eternal today! His foresight extends to eternity. It functions always and without interruption. (Extracted from a brochure by L. Lusin, Who is Right? with additions. )

John Crowe Ransom described Hardy as essentially a Victorian poet, in Essay

John Crowe Ransom described Hardy as essentially a Victorian poet, in which sense is this true - Essay Example His first volume of poems, Wessex Poems, was not published before 1898, even though a number of its lyrics dated from the 1870s. Early critics found Hardy's lyrics tasteless as well as his novels, in particular, because of their unsophisticated style, pessimistic motifs and abstractive philosophy. He was also charged with his simplistic refrains and uncomplicatedness of his lyric forms. Furthermore, he was "accused of writing lyrics that were flawed by the pervasiveness of the philosophy that informed them. Gothic architecture loomed in the back of Hardy's mind throughout his career as a poet, providing a powerful model for artistic unity and complexity" (Mitchell, 1988, p.307). Contemporary critics admire his self-sufficient 'evolutionary meliorism' and his sharp poetical irony, woven into his own psychological insights as well as modernist 'spareness' and roughness of his poetic and melodic experiences. His poetry is a quintessence of loss, severe nostalgia and the somber borders of human hope and love. To great extent, Hardy saw himself as a poet - foremost a poet - through his literary career, and even though his poetic heritage is not always acknowledged by critics, his numerous powerful verses, such as 'Nature's Questioning', 'Neutral Tones', 'The Convergence of the Twain' and many others, make the reader re-think one's own existence and human emotions on the background of Victorian landscape. "His poetry is spare, unadorned, and unromantic, and its pervasive theme is man's futile struggle against cosmic forces. Hardy's vision reflects a world in which Victorian complacencies were dying but its moralism was not, and in which science had eliminated the comforting certainties of religion" (The Columbia Encyclopedia, 2004, p. 684 (21027)). Thomas Hardy is often seen as a Victorian poet (Williams, 1972; Page, 2000; Mitchell, 1988) for his perception of time, space and external objects, typically attributed to Victorian realism. Thus, it is important to outline the typical features of classical Victorian poetry. First of all, poetry was considered superior than prose by Victorian poets, because the real genius can be noticed in lyrics and rhymes. Poetic illustration of social problems was vital, and poets were viewed as masters of style and rhythm, due to their ability to interweave profound philosophy (including philosophy of life) with such social issues, as marriage, gender and education. Secondly, Victorian poets widely used retrospective forms (such as epigram, epitaph and elegy) and archaic language. In addition, they sometimes referred to ancient mythical characters, especially to those from Greek mythology. On the other hand, despite the general elaboration of language and style, many poets practiced simplistic and colloquial genres. Thirdly, Victorian poetry is also characterized by the use of social themes, such as individual versus society, social drama, as well as by realistic approach (influenced by the emergence of Utilitarianism, Unitarianism and other moral theories). In addition, many poets appealed to the reader's sympathy and sentimentalism as well as to his/her imagination (Page, 2000) (especially as it related to rural landscapes and pastorals), but merely within the realistic context. In addition, the

Politics and Human Rights Assignment Example | Topics and Well Written Essays - 1500 words

Politics and Human Rights - Assignment Example Such implications include factors disruption in the way of life of individuals and the societies from which such individuals come. For instance, the various kinds of drought, which are associated with this form of climate change, caused the disintegration of the civilization process in north Mesopotamia during the third millennium (National Research Council, 2002, p6). With the rate at which climate change is taking place, these is more need to worry about tomorrow if the society is to avoid further consequences of the problem (Cities Alliance, 2009, p 1). According to Paul Gilding (2011, p24), , the possibilities of the temperatures rising and falling in the coming centuries are inevitable. In his book â€Å"The great disruption: How the climate crisis will transform the global economy† Gilding indicates that in the midcentury, temperatures, at the global level, will temporarily rise above more than one degree centigrade. He additionally explains that, the temperature will further drop below plus one degree centigrade sometime, close to the end of this century. According to the author, the sea level will consequently rise by an approximate of half a meter and continues rising all through the years that follow the century. Noteworthy is the fact that, Significant climatic change will be noticed with every century that possess by. The need for security in the ever changing society is obvious and security in the form of water and food even more important. The rate at which the world population is increasing is however so alarming. This is due to the possible insecurities that such increase in populations comes with. The ever-changing climatic conditions and the global warming factor also makes no matter easy in the already insecure world. The interconnection between crises in the aspects of food, water, and energy and the climatic condition, in the quickly warming

Current Perceptions of the Role of the Dental Hygienist Within the Essay

Current Perceptions of the Role of the Dental Hygienist Within the Medical Team - Essay Example Barriers encountered by dental hygienists often involve the failure of coordination and cooperation. It involves failure of communication. Skills which help resolve these communication barriers need to be applied and improved by the dental hygienist in order to ensure that these problems do not worsen and the gaps in medical care would be filled. These skills include: speaking, listening, persuading, and leadership. With these skills, the role of the dental hygienist can be secured in the medical team. Table of Contents Introduction...................................................................................................................... 4 Methods........................................................................................................................... 4 Results.............................................................................................................................. 5 Role of the dental hygienist.......................................... ........................................ 5 Barriers to effective communication..................................................................... 11 Skills to improve communication......................................................................... 13 Discussion......................................................................................................................... ... They all perform important functions in the care of the patient and in the delivery of medical services. The dental hygienist is not strictly a part of the conventional medical team, however, in the current settings, their functions have been increasing. Other members of the medical team view the roles of dental hygienists within the team as essential in the recovery and delivery of medical services. The purpose of this study is to determine how members of the medical health team view the role of the dental hygienist within their professional setting. It will focus on diabetes, stroke and heart specialists and their perception and utilisation of the hygienist during patient care. It will investigate what barriers dental hygienists face in becoming active participants within this broader health team; and the skills needed that could further improve communication between the dental hygienist and the health team. Method This paper will gather materials from various literatures on the cu rrent topic. Initial data gathering shall involve a library search of materials in relation to dental hygienists and the health care team. This library search shall involve the manual search of books, journal, magazines, and news articles. Relevant materials shall be set aside for further evaluation. An internet search shall also be conducted using the search terms: dental hygienists/medical team; dental hygienists/diabetes; dental hygienists/stroke; and similar combinations. Relevant articles and journals found through this search shall also be set aside for further evaluation. Materials which are found through these library and internet searches shall be evaluated based on their relevance and current contributions to the subject matter. The

History of All Saints Church Margaret Street

History of All Saints Church Margaret Street 1.0 INTRODUCTION Figure 1: All Saints Margaret Street All Saints Margaret Street, (1849-59) a almost hidden beautiful church that luckily had pointed out by Hengry-Russell Hitchcock more than 40 years ago and now the church had listed Grade 1 Anglican Church in London, England(1).William Butterfield was the architect who designed this building and this church had been said as Butterfield’s masterpiece.  This church marks a turning point in the Gothic Revival building style it’s also a leading building on High Victorian Gothic style that can potray British architecture around 1850 to 1870.This church was built as a model church of Ecclesiological Society(2)and the church stands on the north side of Margaret street in Fitzrovia, that’s a place near Oxford Street. Its located in an extremely narrow site and is set back from mainstreet in a delightful court yard between the vicarage and the choir school.(3) __________________________________________________________ (1) Saints, Margaret Street, available on http://en.wikipedia.org/wiki/All_Saints,_Margaret_Street, accessed on 3th May 2015, 04;45pm. (2) Sir Banister Fletcher, A History of Architecture Nineteenth Edition, England, Borough Green, Sevenoaks, Kent TN15 8PH, UK, page 1095 (3) All Saints Margaret Street-London’s Hidden Victorian Gothic Masterpiece, available on http://www.guidedwalksinlondon.co.uk/blog/read_81612/all-saints-margaret-street-londons-hidden-victorian-gothic-masterpiece.html, accessed on 3th May 2015, 05;05pm. 2.0 Building History Figure2: Frederick Oakeley Portrait Source: available on http://www.hymnary.org/person/Oakeley_F accessed on 6th May 2015, 01:01am Figure 3: William Dodsworth portrait Source: available on http://en.wikipedia.org/wiki/William_Dodsworth accessed on 6th May 2015, 01:03 am All Saints got a lot of history that when it stands on Margaret Street since 1760s.The church had proceeded a lots of thing such as the various gradation of Dissent and Low-Churchism until 1829, William Dodsworth that’s a Tractarian become the chapel’s incumbent and he later converted to Roman Catholicism, same like one of his successors who are Federick Oakeley. Federick Oakeley said the chapel as ’a complete paragon of ugliness’ it means that he don’t like the chapel design and think it was very ugly at the time before he resign the chapel’s inclument and this word had gave the Idea to rebuild the chapel as the correct ecclesiastical style that he think about. This rebuilding chapel idea had success collected a sum of almost  £30, 000 for the rebuilding purpose. After this scheme he was succeeded by his assistant that is William Upton Richards and he was decided to carry on this rebuilding chapel plan. In 1845, Alexander Beresford said that this plan can combined with the project of the Cambridge Camden Society that they want to found a model church and his proposal had approved by Upton Richards, George Chandler who are the rector of ALL Souls, and Charles Blomfield, the Bishop of London. Sir Stephen Glynne and Sir Alexander Beresford Hope had appointed by the Cambridge Camden Society to take the fully control and oversee work of the architectural and ecclesiological aspects. Sir Stephen Glynne was unable to actively participate in this project and only Sir Alexander Beresford Hope took the charge of this rebuilding project.(4) After the plan had confirmed, William Butterfield was selected as the architect of this rebuild chapel project and this is a curious choice and they also paid Margaret street  £14, 500.(4)The last services for the old chapel was on Easter Monday, 1850.After that the foundation stone of the new building was laid All Saints’ Day of the year by Edward Bouverie Pusey. The services was held on the other temporary chapel that’s in Titchfield Street for the next nine years because of the rebuild construction for the new chapel. On 28 May 1859, the new church was finally finished the rebuild and the chapel had consecrated by Dr Trait who are the Bishop of London at that time(5). The total cost for the new church was a highly cost, including the site cost and endowments the cost was around  £70, 000. The donation helped the church a lot on this rebuilt project. ___________________________________ (4) English Church Architecture- City of Westminister: London Borough. All Saints, Margaret Street (TQ 292 815) available on http://www.english-church-architecture.net/london city of westminster/all saints, margaret street/all_saints, _margaret_street.htm, accessed on 6th May 2015, on 01:29 am. (5)All Saints, Margaret Street , available on http://en.wikipedia.org/wiki/All_Saints, _Margaret_Street, accessed on 6th May 2015, on 01:40AM. 3.0 Architecture of Building All Saints by William Butterfield had brought a new grandeur to the Gothic Revival building style and the Gothic Revival style was popular during the 1800s.’Structural Polychromy’ had became Butterfield’s habitual contribution to the Gothic Revivalist style of church architecture and the structural polychromy is the used of coloured material especially stone and bricks and tiles to make a building where colour and pattern are special in the structure. (6) In 2014 Simon Thurley who are the Chief Executive of English Heritage had listed All Saints as one of the ten most important building in England. Sir John Betjeman had said the design of the church showed Butterfield ‘going on from where the Middle Age left off’. Charles Locke Eastlake who was the 19th century architect and writer had wrote Butterfield’s design was ’a bold and magnificent endeavor to shake off the trammels of antiquarian precedent, which had long fettered the progress of the Revival, to create not a new style , but development of previous styles’. John Ruskin the Victorian critic had wrote something after seeing All Saints and he wrote’ Having done this, we may do anything;†¦and I believe it to be possible for us, not only to equal, but far to surpass, in some respects, any Gothic yet seen in Northern countries.(7) ___________________________________ (6) All Saints’ Church, Margaret Street, Church London, United Kingdom, available on http://global.britannica.com/EBchecked/topic/15911/All-Saints-Church-Margaret-Street, accessed on 6th May 2015, 01:59 AM. (7) All Saints, Margaret Street , available on http://en.wikipedia.org/wiki/All_Saints, _Margaret_Street, accessed on 6th May 2015, on 02:28AM. Figure 4: All Saints, Margaret Street exterior Source: available on http://www.londonarchitectureblog.com/search?q=all+saints+margaret+street+ accessed on 6th May 2015, 07:30AM 3.1 Building Exterior For the building exterior William Butterfield had use the innovate building material that is red brick. The church’s contrast to the other Gothic Revival churches of the 1840s that is common built by the grey Kentish ragstone and All Saints had been built by the red bricks. At that time most of the cheap churches use the red brick as the building material but Butterfield chose the red brick and this church is the first important building where brick was used decoratively. The red brick will banded and patterned with the black bricks and the sipre is banded with stone. All the decoration will make into the structure and this made All Saints the first example of ‘structure polychromy’ in London.(8) The broach spire soaring 69 meter high and it was the second height in London and it still visible above and between the shops at a few of point along the Oxford street. The columns internally include Aberdeen granite, serpentine, veined alabaster, the so-called Derbyshir e fossil ‘marble’ actually is a hard limestone capable of taking polish and among the true marbles, red Languedoc, yellow Sienna and green Connemara. And this such a palette actually rather cosmopolitan for William Butterfield that showed he was discriminate in favor for vernacular materials. William Butterfield had made his the best use of the limited space that available such about 100’ square that is church guide and placing his church along the back and setting out a courtyard at the front, covered by the place of vicar stay that’s call vicarage on the right side and a parish on the left side. The only windows able to be constructed in the North side of the clerestory because of adjoined other buildings to the north and east. The tower is the most striking feature for the external which has angle buttresses reaching up to the base of the bellstage and the bell-opening stands of two very tall and narrow. Two–light geometric bell-opening per wall and set together in the recessed rectangles with denticulation in moulded brick above.and a needle spire which is clearly the product its author. The pattern in the brickwork at the church consist chiefly of a rich of horizontal bands, zigzag and lozenges(9). As All Saints was a metropolitan church and there was a plenty of money available for the church rebuild, William Butterfield no need to limit himself on the basis of the generous capital for him to design this masterpiece. The church had success absorb people attention and although it had its critics and it was potent source for an entire generation of British architects. ___________________________________ (8) All Saints, Margaret Street , available on http://en.wikipedia.org/wiki/All_Saints, _Margaret_Street, accessed on 6th May 2015, on 07:58 AM (9) ) English Church Architecture- City of Westminister: London Borough. All Saints, Margaret Street (TQ 292 815) available on http://www.english-church-architecture.net/london city of westminster/all saints, margaret street/all_saints, _margaret_street.htm, accessed on 6th May 2015, on 08:20 am. 3.2 Building Interior Figure 5: All Saints Margaret Street’s interior, available on http://www.londonarchitectureblog.com/search?q=all+saints+margaret+street+, accessed on 6th May 2015 10:30AM All Saints, Margaret Street also very famous for its beautiful interior design and decoration. The interior of All Saints is more brightly coloured than the exterior of the church. The church’s interior is richly decorated with granite, marble, alabaster and tiles. Nikolaus Pevsner, the architectural historian had telling the church’s interior as ’dazzling, through in an eminently High Victorian ostentatiousness or obtrusiveness. †¦No part the wall is left undecorated. From everywhere the praise of the Lord is drummed into you. Figure 6:Church’s layout plan of the church from the 1856 Builder, available on http://www.victorianweb.org/art/architecture/butterfield/6.html, accessed on 6th May 2015, 11:05AM A three-bay nave and two-bay chancel running along the center had formed in the building. On the North side, from the west to east that’s a three-bay aisle, a short Lady Chapel and organ chamber that’s terminate about half a bay short of the East. At the south that’s a two-bay aisle alongside the two eastern bays of the nave, leading into another chapel with vestry far to the east, and into a baptistery surmounted by the tower and spire to the west side and there is also a small S. porch. The baptistery is divided by a solid wall that’s from the westernmost bay of the nave, no scared about the structural necessity because the wall can support the weight of the tower above(10). That’s a series of painting on decorated wall covered at the east wall of the chanel that’s painted by Ninian Comper in 1909 and William Dyce was the people who work as the restoration at the earlier time. At the north side wall a large ceramic tile freized had been dec orated at there and designed by William Butterfield. The wall describe out a variety of figures from the Old Testament, a central Navity scene depictions of Early Church Fatherd and it painted by Alexander Gibbs and fired by Hengry Poole and Sons in 1873(10).The stained glass windows are limited in the church because of the density of the buildings around All Saints and that are mostly located in the upper part of the building. Alfred Gerente but this designed the original windows but his work was not held in high regard and then replaced. The originally fitted largest west window by Gerente in 1853-1858 was replaced in 1877 by a design by Alexander Gribbs based on the Tree of Jesse window in Wells Cathedral. The clerestory’s glass date from 1853 and Michael O’Connor designed the east window of the south chancel aisle which show Christ in Majesty with ST Edward and St Augustine. The baptistery in the south-west corner of the church was features an image of the Pelican in her Piety in the ceiling tiles that’s a symbol of the fall and redemption of man(11). The nave arcades are formed by cluster of four major and four minor deeply-cut stiff leaf capitals, supporting two centred arches bearing waves and rolls with fillets. The church’s spandrels are decorated embed b the coloured stone and mastic. The nave roof is characterized above all by the way in which its painted arched support simulate stone. The painted wall tiles was depicting between other tableaus. The chancel arch from the corbel shafts and half arches had cross the aisles between the aisles and chapels. The chancel had vaulted in two quadripartile bays and add of a ridge rib which done by William Butterfield and the wall were painted and gilded shortly as what William Butterfield wished. The Minton floor-tile patterns cover the the All Saints show the ordinary build-up in effect as on e passes from east to west. As usual, Butterfield was very attention on his font and pulpit. Maybe the pulpit is a little heavy but the decoration is still very nice. The brown marble shafts with stiff leaf capitals supported the drum and the green narrower shafts surrounded it.(12) ___________________________________ (10) All Saints, Margaret Street , available on http://en.wikipedia.org/wiki/All_Saints, _Margaret_Street, accessed on 6th May 2015, on 09:20 AM. (11) All Saints, Margaret Street , available on http://en.wikipedia.org/wiki/All_Saints, _Margaret_Street, accessed on 7th May 2015, on 10:05 AM. (12) ) English Church Architecture- City of Westminister: London Borough. All Saints, Margaret Street (TQ 292 815) available on http://www.english-church-architecture.net/london city of westminster/all saints, margaret street/all_saints, _margaret_street.htm, accessed on 8th May 2015 on 11:30 AM. 4.0 ARCHITECT, WILLIAM BUTTERFIELD Figure 7: William Butterfield’s portrait Source: William Butterfield available on http://en.wikipedia.org/wiki/William_Butterfield accessed on 8th May 2015, 01:39 PM William Butterfield, born on 7 September 1814 and dead on 23 February 1900 when he was 85 years old. A British architect influential in the Gothic Revival architecture style in England. Sometime he had been called as the Oxford movement’s most original architect and he also introduced an architectural realism that’s including materials of contrasting textures and colorful patterns clearly expressed. He is also noted for his polychromy that’s the practice of decorating architectural element, sculpture that’s in a variety colour..Conservative estimates he had done 25 architectural projects included churches, school and hospital, 67 drawings are design for the ecclesiastical objects.(13) 4.1 BIOGRAPHY William Butterfield was one of the nine children in his family and he live in a seriously non-conformist family but he was a very high church despite his non-conformist family .His father operated a chemist’s shop in The Strand, London(14). He was educated locally until he was 16 years old he started apprenticed to a builder in Pimlico that’s name Thomas Arber. But later William Butterfield later went to study architecture with an architect name EL Blackburn because of the Thomas Barber later went bankrupt. After his study he became an assistant and articled to an architect name Harvey Eginton that’s practicing in Worceseter . In 1840 he moved back to where he belong and launched his own architectural practice at Lincoln’s Inn Fields, London, England. This was the early life of the William Butterfield but his early life did not change his career and his architectural concept in the future.(15) From 1842 William Butterfield associate vigorously with the Cam bridge Camden Society and later develop into the Ecclesiological Society. This Society was set up by the students of Cambridge Univesity and they set up this society is for studying Gothic architecture in general and church in particular. They became one of the effect in advocate a return to the Gothic Style of architecture in England. He gave a lot of designs to the Society’s journal that’s The Ecclesiologist at the caught up in the Oxford Movement that’s a serious movement begun by John Keble that’s aim for reinvigorate the English Anglican Church. William Butterfield’s design was in a mediaval Gothic style that’s known as Gothic Revival or Victorian Gothic. Many buildings include his style such as churches, secular buildings that’s schools and colleges(16). One of his church design was All Saints, Margaret Street, in London that’s a style of building rapidly increasing throughout Britain and to every corner of the Empire in every urban buildings and churches alike. After All Saints, Margaret Street he went to design other churches, but there is one building he will remember all the time that’s Keble College, Oxford University.(17) The college was unanimously of red bricks and emphasize with black and white brick to make creation of chequerboard patterns. The chapel had been called a ‘monument to High Victorian Gothic’ it also called as he masterpiece to the High Victorian Gothic. The best thing for the chapel that’s William Butterfield think was it contains Holman’s painting ‘The Light of The World’. Unfortunately, William Butterfield’s polychrome style like all things in the world of art and architecture.it faded. After year 1875, the public begin to forget his design and he became less in requirement in the public. William Butterfield had put all of himself to his interests beyond architecture and used his hand and knowledge to design the church interior decoration and future. He liked to use the high quality and durable material in all of his design. He was such a quiet man but he got a deeply religious for his conviction. Rigid and austere was his personal priciples and this principle showed on his design. He know how to use the polychrome scheme with a strong massing of shapes and the high steeples. He also used very strong colour but he preferred not to spoiled the colour of the materials provided. He used the marble, alabaster, stone, brick, colour tile and also mosaic that extensively to provide decorative colour for his philosophy(18). The famous buildings William Butterfield had design was Balliol College Chapel, Oxford , St Augustine’s Church in Penarth Glamorgan), Rugby School, Dorchester Abbey. In year 1884, William Butterfield received an award that’s RIBA Gold Medal. After 6 years in 1900 , he dead in London. He was buried in Tottenham Cemetery, Haringey that’s North side of London. The grave can saw easily from the public path through the cemetery. A blue plaque had simply states â€Å"William Butterfield, 1814-1900, Architect lived here† and just simply recognized on it.

Why Should I Be Moral? :: essays research papers fc

Why Should I Be Moral? The question of morality proves to be a complex interrogatory. Should I be moral? If I should be, then why? Why is morality important to society? An assumption can be made that morals derive from a purely religious perspective or the Golden Rule approach. We are told that it is right to be moral. This is an ineffective answer, since it does not apply to someone outside the moral circle (Olsen, 79). This in mind, there is really no way to prove this too a person who wants to know why he/she should be moral. According to Olen, the only answer to them would be "because you are". Happiness could also be included in the list of moral reasons. I personally feel that this is the best supported reason for being moral. Although there will be times when the moral decision will not be pleasurable, it will eventually lead to happiness. Morality is important for society as a whole, as it makes life livable. Now expanding on the happiness theory, I will discuss the ideas of Aristotle. Aristotle believed that happiness is the quality of whole human life. We all have misconceptions about happiness. Most of us believe that happiness is experiencing a lively feeling of joy or pleasant feelings. We can be happy at one moment, but not the next. Aristotle on the other hand said that true happiness includes pleasures, joys, and successes as well as many pains, griefs, and troubles in ones life. A happy life is not cause by the pleasures we've had, nor marred by the displeasures we've had. Aristotle also contended that children could not be happy as the requirement for happiness was a complete life. For instance, an old man looking back on his life and being able to say that it was good, is happiness. Aristotle defined the things that make happiness as health, wealth, friendship, and good moral character. Aristotle stated that happiness was also the highest good leaving nothing more to be desired. Life is made perfect by possession of all good things. We seek happiness for its own sake. All others are sought for happiness. Aristotle believed to become happy one must have good character and be willing to suffer to obtain the greater good later on. We should seek the good in the long run. Most men/women will not do this. We take the immediate pleasure. Most people think that happiness is unique to each person. Aristotle believed that there is only one true conception and that it holds the same for all humans. Power is not an attribute to happiness because

Term Paper on Poverty

Term Paper on Poverty Prejudice, affluence, and poverty in America are linked issues. Works by four authors discussed in this essay, Takaki, Fallows, Olds, and Gioia, help us to understand how the social issues of class and race are intertwined, making an analysis of both necessary for an adequate understanding of any one individually. While the authors discussed here approach the issues from different angles, their works taken side by side clearly show us how prejudice helps the affluent shrug off responsibility toward the poor, offering ‘explanations’ as to why some groups (or persons) remain in poverty and others do not. Additionally, it is argued that those living in affluence – and thus those with the means to significantly address the poverty issue – may, in fact, have a reduced awareness of the existence and reality of poverty. As a result, not only is poverty per se not addressed (we don’t address what we don’t see), but the existing myths and prejudices that help to maintain class divisions, both in society at large and embedded in our legal and social structures, remain unchallenged. However, it is only by examining both the objective nature of the current era together with prejudice and the self-justification of the affluent that one can understand how prejudice, affluence, and poverty are intertwined. The nature of money, according to Gioia’s poem titled simply â€Å"Money†, shapes the reality of life for both the rich and the poor, according to how much they have or don’t have. Gioia’s poem reminds us of the many meanings we accord to money, how we need it and spend it, and how it functions in our economy. One of the clear messages in Gioia’s poem is that money, itself, does not discriminate. It is what it is regardless of who has it, but for those who have it, it grows and multiplies. For those who don’t have it, or don’t have enough of it, it does not. If money itself does not discriminate, how do we account for the gap between those who are affluent and those who are poor? What prevents some from getting it, while others have enough for it to grow? How we answer this question, and the logic behind our answer, is very connected to policy decisions we make concerning poverty, and how effective we are in addressing it. One of our traditional explanations for the why the poor are poor and the rich are rich, according to the American ideology, is that the poor are those who have not worked sufficiently to gain money. Likewise, those who have money, according to the same ideology, are those who have been frugal, worked hard, saved, wisely invested, and who have otherwise ‘lived right’. Takaki, in his article â€Å"Race at the End of History†, provides a summary of how this is embedded in our ideology: â€Å" The American dream still holds promise to all us as Americans. Everyone, regardless of race, can make it into the mainstream through hard work and private effort. † (p. 387). This kind of definition, and the ideology behind it, makes it possible to approach policy issues in such a way that places overwhelming responsibility on those who are poor for their own plight. As Takaki points out, our emphasis is on the fact that success is to be achieved through ‘private’ means, rather than government assistance (p. 387). Addressing poverty then becomes a question of getting those who are not working hard enough, not ‘living right’, to do so. This definition of poverty allows us to say, those who have a lion’s share of wealth deserve that wealth, and those who are in poverty, deserve that poverty. Viewed this way, there is no reason, then, to seriously listen to claims of ‘glass ceilings’ or discrimination, or to look in any other way at prejudices built into our social and legal structures that unfairly increase the odds for some, and reduce them for others. How is it that, in the face of evident continued poverty among certain ethnic or racial groups, we continue to believe in this ideology? Surely, by now enough evidence of systematic discrimination, glass ceilings, and other obstacles for specific racial and ethnic (and gender) groups has shown us that the American dream as summed up by Takaki is based at least partially on a myth. Yet many people still agree with, for example, what Takaki suggests (p. 385) Francis Fukuyama’s explanation is: that poverty is a matter of cultural difference. Parillo, in â€Å"Causes of Prejudice†, and Fallows in â€Å"The Invisible Poor† each help us to understand forces at work that help to perpetuate the myth even in the face of a contradictory reality. Parillo points to prejudice and the continuation of prejudice through the socialization process. Defining prejudice as â€Å"an attitudinal ‘system of negative beliefs, feelings, and action-orientations regarding a certain group or groups of people’† (p. 548), Parillo argues that, through the socialization process, prejudicial views consciously or unconsciously adopted during childhood can then continue into adulthood, and translate into prejudicial choices and behavior in work, social life, and life choices. Additionally, widespread and generally shared prejudicial beliefs and attitudes toward specific groups can be implicitly (or explicitly) reinforced by society at large through, for example, the legal system and cultural norms (p. 557). New generations may not be alert to these subtle reinforcers of prejudicial attitudes and practices, and therefore may not question them. The prevailing stereotypes and prejudices are thus maintained and continued as they are adopted by new generations, and as they continue to be sanctified by the surrounding legal and societal framework. If children acquire their beliefs from their parents through socialization, what prevents them from questioning those values? Surely, we are not all sheep, that unthinkingly accept everything we hear. One explanation that Parillo offers (pp. 550-551) is ‘Self-Justification’, that we need â€Å"reassurance that the things we do and the lives we live are proper, that good reasons for our actions exist. † One way in which this surfaces, he argues, is through a dominant group convincing itself that it is superior to other groups, causing them to associate less frequently or not at all with those groups it deems inferior. Fallows article â€Å"The Invisible Poor† clearly shows how this phenomenon is a reality of our current era of ‘tech wealth’, describing the invisible social barrier between rich and poor people – a barrier so great as to make the poor ‘invisible’ to the rich. Within the tech wealth era, according to Fallows, the production of wealth involves fewer ‘blue collar workers’, so that those directly benefiting from it are not confronted with the realities, struggles, and needs of those less like them. In terms of economic background, there is more similarity between the ‘workers’ producing and benefiting from the new wealth. Second, the nature of work within the tech industry isolates those within it into an insulated world. Long working hours, a minimal amount of leisure time, and social lives primarily focused around those within the same world further contributes to the lack of awareness and connectedness to the rest of the world around them. Third, he points to the ‘racial meritocracy’ of the tech industry, with workers and contributors coming from all corners of the globe. He argues that this racial mix among the tech wealthy leaves them out of touch with the more basic and traditional racial tensions among the less wealthy, and the ways in which those in minority groups not associated with the tech wealthy are still disadvantaged. While Fallows offers a great deal of support for these specific phenomena of the tech wealth era as objective phenomena, which may indeed be at work, combining an analysis of these phenomena with Parrillo’s analysis of prejudice and self-justification offers a fuller understanding of our current era. Sharon Olds, in her poem â€Å"From Seven Floors Up† shows, for example, how even if there are objective forces at work such as those discussed by Fallows, there is still an attitudinal factor at work: when those more affluent are confronted with the reality of poverty, they are looking from seven floors up, through prejudice and self-justification, will more likely (however unwittingly)do not believe it could be a reality of their lives. In sum, given that money itself does not discriminate, and given the overwhelming evidence that there are obstacles to wealth other than the personal failure to achieve the ‘American Dream’, we must look for a fuller explanation of the gap between the rich and the poor. The relationship between affluence and poverty consists not only of objective forces such as new forms of wealth production or characteristics of new economic eras, but more concretely of prejudice. The very real obstacles to wealth encountered by specific societal groups, and embedded in our social and legal structures ,are not only due to the transference of values from one generation to the next, but due to the continued need for self-justification among the affluent. The product of self-justification, prejudice, is the link between affluence and poverty that needs to be analyzed and addressed if social policies concerning poverty are to be effective.

6 Ways to Handle Employment Gaps on Your Resume

6 Ways to Handle Employment Gaps on Your Resume Have you had to bounce around a bit? Worried your recent job history will appear a bit erratic to potential employers? Though job hopping is becoming less and less stigmatized, and more and more employers and recruiters will be sensitive to the particular challenges of the marketplace and the current economy, there are still some situations wherein it’s best to downplay all your job activity. Here are 6  ways to minimize the damage of having employment gaps on your resume1. SummarizeIf you don’t already have a summary paragraph at the top of your resume, now’s the time to add one. Use it to define yourself, and then to guide the recruiter through the bullet points and information she’s about to take in. Use it to show how best to interpret your multiple recent job changes, and what narrative to take away from that. If you give a recruiter a greater narrative, that should stick with them. And, if you’re worried that recruiters might think youâ€⠄¢d be a flight risk? Emphasize in your summary that you are looking for a long-term position, or to be somewhere for the long haul. Get out in front of the story, as they say in the media.2. FocusOn three or four of your recent jobs and flesh them out in more detail than you normally would. Then make a more summarized section on previous employment, including multiple jobs within those dates, to minimize the feeling of having hopped around from job to job during that time.3. Find coherenceIf you can find a through-line to connect all of your hopping, then you’re golden. Perhaps these were all positions within the same field, or in hopes of rocketing up the ladder, or learning new skills. Or if you’ve hopped from industry to industry, emphasize instead the work you do, and how you’ve been trying to hone in on the perfect niche for it. Make your job hopping an asset by making it tell a story.4. Be honestIf you were laid off as the result of a merger or acquisitio n, or you were a contract worker, then some of your hopping was not at all your fault. It is totally okay to explain this on your resume. A quick parenthetical (formerly X Company) next to the company name will be a good start. Your summary paragraph will also help here.5. Fudge the monthsIf you can get away with taking out the months in your dates, and just leaving the years, then you can give the illusion of having worked at a place longer than you did. Using years only helps you to smooth over short-term gigs. You can also put the dates to the right of the job headings, rather than the left, to deemphasize them.6. Try a hybridIf all else fails, the hybrid resume might be for you. This is a new way of thinking about the resume, emphasizing your skills first, and your bulleted, chronological history second. Choose four to five responsibilities or skills or job facets that you’ve excelled in, across all of your jobs, and sell yourself as a primo candidate. By the time the hir ing manager gets to the second page with your list of actual job experience, she’ll already be convinced you can do the job.

Gender stereotype Essays

Gender stereotype Essays Gender stereotype Essay Gender stereotype Essay Gender Stereotypes in a Commercial An advertisements intended use might be to sell a product in the grand scheme; however gender stereotypes are often embedded to attract a particular market and indirectly set the social norm. These gender stereotypes are found in commercials, TV shows, music videos and billboards. Men and women are depicted to behave a certain way in society, and have a certain attitude to differentiate genders. This shapes the way men and women should act in society, and creates a targeted end user for a companys product. Marketers exploit gender identities, stemmed from rotational ways of composing oneself to sell products. Targeting a market uses different methods that will attract a female versus a male. For example, pastel colors for a little girls clothes and toys, where as a boys are bold or bright in color. More specifically, a Did Groins pizza commercial was attempting to convince the audience that their bake-at-home frozen pizza was as good as a fresh delivered pizza. : However, when watched closely, this Did Groins commercial expresses women being portrayed as responsible for grocery shopping and cooking, that women are inferior to men, and that all men dictate. Since the beginning of culture, women are often depicted as housewives who do the cooking, shopping and laundry. Historically, chores around the house are gender oriented. Women do the light weight work and nurture the kids, while men do physical, heavy lifting work and take charge. Psychologically, commercials embed these stereotypes, which define how genders should compose themselves in society. In this Did Giorgio advertisement, it is obvious that the woman is viewed in a house setting, as a domestic bringing in the groceries. She is then told by her husband to make a pizza with extra toppings and to make it quick. This gender stereotype proves the label of women having to cook for their husband and family. The point of this commercial, which was trying to sell a home baked pizza Just as good as delivery, left an impression towards women suggesting that you should make what your husband wants, how he wants and when he wants it. When he gets what he wants he will be satisfied and love you. A woman cooking for their husband is understood as trying to make their husband happy, and in return, creating happiness for themselves. The perception about women having to cook and grocery shop is not only a way of this immemorial trying to sell their product, but also to convey that the current restricted gender roles are still the same. Women are widely known as inferior to men, not only in the household but in all settings of society. Whether it is in the workforce, in politics, or religion, women are deemed as inferior to men because of sexual selection. Men prove themselves as physically and intellectually greater than other men when trying to get women, whereas women must be superior sexually. This leads to the conclusion that men are of higher power or value and women should be overlooked. Traditionally, this culture we are raised in does not see a point in women that she hates when he dictates to her, but reluctantly takes his command and makes the pizza. This gives in to the stereotype that women are inferior to men. It comes across as women being passive and taken advantage of. The thought of women being a lesser human being and more unreliable than men is disrespectful. Women should have a right to equality between gender roles, without the needed acceptance of commercials. Commercials display gender stereotypes that are widely followed, with womens inferiority being the case in this advertisement. While women are considered to be submissive and passive, men are also largely stereotyped. Men are represented to be dominant and strong. Male stereotypes can cause pressure on men who do not fit the label of a male physically and emotionally. In society men are pictured as lazy, that they are doctors, not nurses and have the right as husbands, to tell their wives what to do. As seen in the Did Giorgio commercial, the husband is depicted in a social setting, watching television with his friends. The husband, trying to impress his friends, ordered that his wife make a pizza the way he wanted it, in a Emily manner. The husband was essentially dictating his wife, from naturally having a leadership role. Men are known to dictate in the work force or house environment because women tend to lean on them for assertiveness. However the stereotype that men dictate, particularly women, is not always true. Because of situations they are put in, for instance in decision making, marriage or outside affairs leads to believe this is how all men act. Gender stereotypes lead to believe that all men should dictate in society, and have the right to. The commercial which is viewed by millions, encourages men to continue to act that way without hesitation. Advertising relies on stereotypes to sell their product, while simultaneously defining gender. Because so many people watch commercials, television, or ads, they have the power to influence society stereotypes. The Did Giorgio commercial confirmed that men still desire for the dictator role in a relationship, while females continue to insist on equal rights. Granted, females have Just as many rights as males do today, but equality is something constantly being striver for in the twenty first century. Commercials are a way of making us believe what we are watching, which sells their product, but also psychologically tells us how we should act in a traditional culture. The traditional culture has always been looked upon, and never really been challenged of its standards. It is hard when the public norm does not acknowledge males as nurses or females as presidents because of gender stereotypes portrayed in commercials. Gender is only a part of which people are; it does not define them or their limits. Advertisements contribute to our perception of cultural identity, gender identity and gender roles, but perception is not reality.

Police Brutality. Is it increasing or is it all media hype Research Paper

Police Brutality. Is it increasing or is it all media hype - Research Paper Example Study results show more brutality among the minority and powerless in the population (Busby, 2001). A brief overview of police brutality Brutal police officers rationalize extralegal force claiming to punish the law breakers. Police officers except citizens differ from them always. Challenge by citizens is unofficial crime and police use physical force in eliciting the compliance. Many nations in the world formulate laws addressing the police brutality. Human rights organizations receive many complaints on use of excessive force by the police. Failure to prevent police brutality corresponds to the insular police culture. Most obvious police brutality is physical and verbal abuse. Many nations attempting legislating police brutality formulate laws on minority profiling (Tonry, 2008). Amnesty International (AI) on the American Police Brutality The major theme of AI campaigns is the police brutality in using excessive force. The rights for all indexes reflect the police beatings, danger ous restraint techniques and unjustified shootings. Harassment disproportionately affects the minority based on races and ethnic groups. Various incidents cited by AI reflect unjustified practices of police misconduct. Despite restrictions on use of excessive force, the police officers in US use excessive force indiscriminately; police officers kill citizens through shootings. Nevertheless, criminal charges to the few officers remain untried. This systematically hides the abuse and causes persistence of the impunity. Reports by local media rarely reflect scandals on police brutality. The footage on the dramatic increase in negative actions by police officers perpetuates negative attitudes among the citizens (Tonry, 2008). Police Brutality Excessive use of force by police officers is brutality. It is a practice that disregards the status of citizens, restricts their freedom, annoys and harasses them, and uses unwarranted physical force. It is citizens’ judgment on failure of t reatment with the full rights and dignity by the police officers within the democratic society. The categories of complaints by the citizens concerning police brutality include excessive force and the abuse of the police power (Holmes, 2000). Despite the variation in estimates, incidences of the brutality by police are infrequent. Use of excessive force affects both the police officers and the citizens subjected to the force. Many riots result from misconceptions by the citizens on misuse of force by the police. The 1919 riots following the arrest of Rodney King in Chicago reflect public conception of the misuse of force by the police officers. After his release from custody six months before, Rodney King’s attack depicted the brutality of the police officers. Police officers pursued him in a chance deployment; police cars and helicopter chased after him (Busby, 2001). When he surrendered, police officers surrounded him in a semi circle. Contradicting reports rose up regardin g what happened afterwards. According to the police, King tried to stand up when handcuffed, he reached for the pocket of his pants making officers suspect and fear any weapon. However, reports from witnesses were extremely different from the officers’. Rodney reported of electrocution and handcuffing by the police officers. Citizens air complaints of racism and brutality among the police. One among the four officers beating Rodney King had time and again used excessive force on the citizens. Other

REDD+ Article Example | Topics and Well Written Essays - 1250 words

REDD+ - Article Example The REDD+ (Reducing Emissions from Deforestation and Forest Degradation and + refers to conservation and enhancement of carbon stocks) program has been created to reduce carbon emissions from forest lands and to contribute towards sustainable management of the forest ecosystems. Carbon emissions resulting from degradation of forest lands and deforestation carried out for agricultural purposes, infrastructure development, and creation of pasture lands and emissions resulting from forest fires, all contribute about 20% greenhouse gas emissions. It has been well documented that such emissions will have a major impact on the global average temperature. Concrete steps need to be taken to stabilize the average temperature within two degree Celsius and the REDD program has been created with this vision. Through the program developing countries are provided results-based incentives and support for capacity building to reduce the green house gas emissions and implement strategies to conserve the natural ecosystems and more specifically the forest carbon stocks as these have the potential to reduce climatic changes (http://www.un-redd.org; The UN-REDD Programme, n.d; Vhugen, Aguilar & Miner, 2012). In order to further assist developing countries to reduce forest carbon emissions a collaborative program with the UN was launched in the year 2008. The program was initiated with nine pilot countries from 3 continents: Democratic Republic of Congo, Tanzania and Zambia from Africa; Indonesia, Papua New Guinea and Vietnam from Asia-Pacific; Bolivia, Panama and Paraguay from the Latin America and the Caribbean. This program now supports operations in 44 partner countries in designing and implementing the REDD program. Additionally it also helps the participating counties to develop strategies, monitor the system effectively and provides methods, data and tools for the implementation of the program. The program is implemented country-wise and with the feedback given by other coun tries it supports the conservation of forest lands and reduces deforestation. There has been a gradual rise in the funding for the program as more countries have expressed interest in the program. In addition to the programs formulated for specific countries, the UN-REDD also supports REDD+ readiness through a Global Program in which policies and strategies are commonly developed to help countries in their REDD+ readiness efforts. The UN-REDD program also receives expertise on various issues related to conservation from three other participating organizations namely the Food and Agricultural Organization (FAO), United Nations Development Program (UNDP) and the United Nations Environment Program (UNEP). (The UN-REDD Programme, n.d). Members of the REDD+ program recently recognized the increasing responsibilities of legislators in passing laws and preparing budgets and in order to strengthen the parliamentary role in reducing emissions it has introduced a Globe Legislature Forest Init iative. Through this program legislators can help in reducing deforestation and emissions by providing governmental support, law enforcement, financial scrutiny and accountability. Through this initiative legislation and policies could be shared between nations and thereby contribute to the success of the program.