Consider William Blakes presentation of love in the poem The Clod and the Pebble Essay

(b) Paying close attention to language and form, write a critical appreciation of the following poem, considering William Blake’s presentation of love in the poem ‘The Clod and the Pebble’. The Clod and the Pebble â€Å"Love seeketh not itself to please, Nor for itself hath any care, But for another gives its ease, And builds a Heaven in Hell’s despair.† So sung a little Clod of Clay 5 Trodden with the cattle’s feet, But a Pebble of the brook Warbled out these metres meet: â€Å"Love seeketh only self to please, To bind another to its delight, 10 Joys in another’s loss of ease, And builds a Hell in Heaven’s despite.† The ostensible cuteness of the poem The Clod and the Pebble perhaps masks a more morbid and deeply cynical assessment of love by the poet William Blake. Initially, the contrast between the clod and the pebble’s speeches on love might encourage a positive response to the clod’s optimism about how love can rescue us from even the most hellish position. The pebble’s pessimism about love, on the other hand, is unpleasant and unsettling, but it’s also a more accurate reflection of the brutal nature of the world as it is depicted in the poem. Blake’s presentation of love, then, is ambivalent. While the ideal that love is able to overcome any circumstance is appealing, it might not be a realistic assessment in the context of the world’s cruelty. Blake’s personification of the clod and the pebble captures two very different human experiences. We are told that the clod is â€Å"trodden with the cattle’s feet.† With the word â€Å"trodden† Blake captures the experience of continual hardship, and being repeatedly downtrodden, subjugated and abused. There is also tactile imagery of weight and pressure from the â€Å"cattle’s feet,† restricting the clod and forcing it into a new shape. In this way, the clod is described as though it experiences human suffering. It makes us think about someone who has had to become flexible to fit the continual hardship of their circumstances – reflected in the physical properties of a soft clod of clay. It is then pleasantly surprising that the clod sings about love in the most optimistic way. On the one hand, the clod’s optimism concerning love is deeply admirable, and the parallel structure used to present this speech alongside the pebble’s emphasises that optimism in the most appealing way. The clod states that love â€Å"builds a Heaven in Hell’s despair,† while the pebble states that it â€Å"builds a Hell in Heaven’s despite.† The clod speaks from the context of a hellish existence that entails pain and suffering, and endows love with the capacity to transcend such an experience and create a heavenly existence of joy and happiness. The pebble, on the other hand, speaks from a comparatively heavenly existence and instead endows love with the capacity to corrupt that existence with the pain and suffering suggested by the word â€Å"Hell.† Our feeling that the clod is admirably optimistic ten evolves into a feeling that we too want and even believe that love will rescue and provide solace to this figure. Conversely, the parallel structure also helps to emphasise the pebble’s pessimism. The clod declares that â€Å"love seeketh not itself,† while the pebble answers that â€Å"love seeketh only self.† The phrases â€Å"not itself† and â€Å"only self† create a clear juxtaposition here of the two views of love. The first underscores it as essentially selfless, while the other underscores it as absolutely and solely selfish. Moreover, while the clod sings happily about how love â€Å"for another gives its ease† the pebble responds with how love â€Å"joys in another’s loss of ease.† The clod’s words suggest an action of willing self-sacrifice, while the pebble’s words suggest a selfish acquisition that leaves another diminished. Of course, the pebble’s view means that there is no hope for the clod and that love in fact provides no Heaven. Furthemore, the pebble’s assessment of love is deeply cynical and ugly. It is, however, true to both its own experience and that of the clod. The clod is â€Å"trodden† upon while the pebble is â€Å"of the brook.† We imagine a gentle and tranquil existence within the soft current of a stream. Traditionally, however, rivers also symbolise a journey from innocence to worldliness. The water represents the experience that flows over us during life, leaving us more aware. This experience has left the pebble implacable. We imagine someone who has become hardened from experience – and this is reflected in the physical properties of the pebble. Now the water is forced to bend around the pebble, just as the clod must bend around the feet of the cattle. This is a depiction of the world’s harshness and cruelty, and we cannot help but appreciate that it is the pebble’s assessment of love that more accurately reflects it. To conclude, perhaps the poem is as much about idealism and realism as it is about love. Love, after all, is subject to our tendency to be both idealistic and realistic. Ultimately though, it seems that the depiction of the world as harsh and brutal confirms a negative view of love as equally harsh and brutal. At the very least, the poem encourages us to be ambivalent of love and not suppose it to be a kind of saviour capable of transcending all.

Fancy Versus Fact: A Study of Two of Dicken’s Characters Essay

Charles Dicken’s novel Hard Times is a commentary on the shortcomings of the Mid-Nineteenth Century England’s Industrialization Era, which favored the development of human beings into machines, without having any emotions or imagination. The characters in this novel have allegorical shades and represent two different ‘types’ of people; two different kinds of products of the industrial age. For instance, Thomas Gradgrind is the main character of the novel and represents ‘facts’. In contrast, Cecilia Jupe aka Sissy’s character stands for ‘fancy’ or imagination. Thus, both these characters represent two different philosophies or lifestyles. Through these characters, Dickens has tried to question how fact differs from fancy and why fancy and imagination form an important part of one’s personality and development as a human being. Gradgrind is an educationist and represents a faulty educational system comprising only factual knowledge and measurable information. As a member of the parliament of Coketown, he is using this educational system to mass produce slaves for the town’s factories. The pursuit of facts served an ideal purpose to the human beings in the Utilitarian society of the Mid-Nineteenth Century England. Gradgrind sees Sissy as an unpromising and unfit pupil due to her inability to respond to factual knowledge and refers to her merely through her roll number. Although being a part of such an educational system, Sissy refuses to be defined or influenced by it. Her strong personality, imagination, and compassion make it possible for her to not only to rise above the system but to lead a meaningful life and to reach out to others around her in their hour of need. For instance, she is able to help Louisa realize what is missing in her life all along; she helps Tom too in his time of need and also takes care of the other younger children of Gradgrind. Thus, her character has a pronounced redemptive, motherly quality, although she was abandoned as a child by her father. According to Leavis, Sissy’s character is the embodiment of ‘fancy’ and has a special part to play in the fable and she â€Å"is wholly convincing in the function Dickens assigns to her† (235). In an age of industrialization, where schools are acting like factories and churning out pupil who are duplicates of one another and are no better than machines, Sissy represents a gentle but firm assertion of morals, values, and compassion. By the end of the novel, her happy and peaceful life in contrast to Gradgrind’s own children’s unhappy lives makes him realize how wrong he has been about her and everything else. He then abandons his pursuit and belief in facts and tries to seek solace in values like Faith, Hope, and Charity instead. The learned thus becomes the learner.

Autism and Psychology

We have been designed from birth to need and trust and socialize with one another in various ways. Yet, why is it so difficult for some but not for others. I have a four year old Autistic son that also has severe developmental delays due to prematurity and birthing complications. There are days that he gets frustrated at not even being able to communicate basic needs or just wants to be in his own world, left to his own device. That for anyone is rough, but knowing I am his mother makes it worse. Social interaction is such an important part of growing as not only a human being, but also for the brain. Even from the beginning of time man has leaned on the premise of needing that companionship and contact with the world around them. Being from the South, you are instructed and taught from day one to be cordial and have social interactions regularly with others in and out of your class, race, or religion. But what if you cannot convey and relate to the social customs? Does that mean you are to forever be labeled as a deviant, eccentric, or antisocial? If it is funding that you have mental issues you don’t discuss them or you are forever looked at as a child. Traditionally, that means that these individuals were ostracized, stigmatized and even eliminated for the good of the whole, as the compromised the very fabric of society by proposing to build a group of individuals, somewhat like a cult, that were interconnected forever( Aronson, 1995). Animal test subjects have been well conditioned to run through mazes or pressed bars for food or to avoid electric shocks administered by researchers; likewise humans comply within similar consequences. Furthermore, it has also been documented that behavior motivated by external consequences is relatively short-lived, ceasing with the consequence is no longer available (Thompson, Iwata, 2001). This can even be seen when a mother is watching her children, and then steps out. The children understand to behave in both situations and the latter situation may have a punishment if that direction is not followed properly. Yet, as soon as the mother steps out, the non-conformist child will misbehave, only because of the punishment, even if the other sibling(s) is behaving themselves properly. Something stops a child like this from comprehending why this is wrong and what is truly acceptable. This may be in part to some issues with the connections to neuro-transmitters or lack thereof. Often times these children are not even motivated by reward systems, they will continue to misbehave at some point even when the mother returns, almost challenging her. Therefore, they will never be in society as an integral part, but as part of the problem. This, however, is not true for Autistic children. They wish to be the same, but again, the neuro-transmitters misfire and do not allow for them to ‘compare apples to oranges’. In 1943 Leo Kanner named such children as, socially withdrawn. He outlined the social disorder in 11 boys that he studied as an â€Å"autistic disturbance of affective contact† because of their apparent disinterest in other people and inability to be socially influenced (Kanner, 1943, in Frith, 1989). In spite of this, in 1984 the American Psychiatric Association, deemed this as a pervasive disorder, among others, and now it is simply known as Autism (APA, 1984). Over the past ten years Autism has been redefined again as the most complicated neurological disorder affecting the central nervous system of a large number of people. It is also the most confusing and pervasive of the developmental disorders as little is known for a cause, there is no cure, and treatments vary among individuals (Frith Happe’, 1994). The typical stereotype of an individual with autism describes a withdrawn, mute child with an inverted gaze engaged in repetitive activities or self-stimulatory behaviors, ASD or Autism Spectrum Disorder, ranges from severe to very mild(Mesibov Burack, 2001). Yet, the ones that have such disorders, have recently been labeled as Autistic due to lack of social prowess and extreme knowledge and fixation on one profession. These subsets of children can often times appear normal within the first year but start regressing in knowledge and skill, or not improving or gain skills at all. Eventually, one can build a wall to even keep family out, or fixate on something so hard it becomes an obsession or routine that if stopped could be mentally, physically, and socially detrimental(Kennedy Shukla, 1995). Although, it is also important to remember that individuals with ASD are not totally withdrawn, socially and may even interact from time to time, but this can be limited. I know as more going from hearing your child say ‘I love you’ and hug often, to once or twice week is difficult. The first time my son ran and hugged me and looked me in the eye was very emotional for me, but he did not understand. This leads to my next point: cognition. As I said before many ASD children do not understand emotions or are seldom empathetic. They may ask questions about the emotions you are showing but do not fully understand what you are telling them. This again is due to a misfiring of neuor-transmitters. That is why so many ASD children really like Thomas the Train. He teaches them emotions and what the facial expressions mean. My son now understand crying, anger, and excitement. Therefore, while they have a social desire, the interference in the cognitive system proves to be the main problem (Happe, 1999; Baron-Cohen, 1985; Dodge, 1980). Cognitive processing systems such as motivation, decision making and emotions are believed to be prompted when one responds to stimuli. These stimuli characterize the different mental states (desires, imagination, emotions, etc. ) that psychologists believe to be the cause of ones actions. Yet, without appropriately developed social cognition individuals have difficulty forming social relationships with others and this is evidenced by poor social behavior (Baron-Cohen, 2000). A study was designed to test this theory, and it found that 64% of individuals with ASD have first degree relatives with more extensive mental health issues, like major depression, and 39% had other social phobias (Smalley, et al, 1995). That being said, one can conclude that unlike other studies, ASD maybe a genetic disease mutated from other mental illness issues. This would also help the justice system that was once scandalized by improprieties of inmates due to a lack of knowledge. By understanding what type of ASD and the severity one can simply argue mental illness? Now I am not condoning every run out on the crazy defense, but if the shoe fits, why would we just put someone who is innocent into the system as done years ago. Think of the good old days when one could be simply thrown in jail for no id or not talking but if you have a mentally ill or developmentally disabled individual, and you put them in an environment that is rough, harsh, and not anything like their routine, it is no wonder why we had so many inmate suicides and still do inmates slip through the cracks continuously. But we may never see that happen due to public opinion. We as a society look at children with developmental delays or ASD as animals. I find it sickening. Or we think the parent does not discipline the child. Yet, due to lack of cognitive understanding, it would gain to reason why one does not benefit from punishing this type of child; they simply do not understand and are eager to please. Some may disagree but my son’s doctor actually explained to us that anything more than timeout/cool down period would be over his head. Even taking away toys would be ineffective. So the next time you are at a store take that into consideration. Now that I am off of my soapbox consider this: The acceptance of inadequacies in the empathizing process of individuals with Autism can offer more tolerance of the behaviors they display. Thus, they are not capable enough to calculate the conduct of others readily and we would expect an avoidance of impulsive situations. This is apparent in the outbursts and obsessive behaviors these individuals show in an effort to control and maintain routines in their environments (Dodge, 1980). Now some can point to sensory issues, needing to feel secure through various methods close to the five senses. A lot of the Autism community says that therapies for these aversions and how to cope will cause the ASD patient to understand, control, and manipulate to achieve a normal life. Nevertheless, the sensory struggles coincide with socio-emotional issues and are noted as early as infancy. Hence, the various longitudinal studies of infants later diagnosed with autism show empty eye gaze, poor response to name, aloofness, reduced looking-at-faces, and deficits in directing attention (Mottron Burack, 2001). And while it appears that these skills, as well as impairments in early social-communication skills and joint attention are present long before speech and mind blindness develop (Koegel Mentis, 1985; Shanker, 2004; Wing Gould, 1979). Additionally, developmental theories on attachment and affective responsiveness have suggested that children with impaired social emotional relating in infancy will not develop appropriate social understanding and as a result social interaction and communication skills will suffer (Kennedy Shukla, 1995). In spite of that, Supporters of the theory of mind suggest that people with Autism lack the ability to comprehend thoughts and experiences that occur outside of themselves (Happe, 1991). While I can see that, since my son gets stuck on one thing that happened and will talk about it for months as though it happened yesterday, the difficulty in understanding the mental thoughts of others often results in bizarre communication patterns (Happe, 1999). Thus, blindness and a clear lack of meeting of the minds, also appears to interfere with the ability to identify with others or to understand another person’s point of view (Shanker, 2004). So do we really know what people with Autism need, or are we just grabbing air in a world full of marshmallows? Bibliography American Psychiatric Association DSM-IV (1984). Diagnostic and Statistical Manual of Mental Disorders (4th ed. ). American Psychiatric Association. Aronson, E. (1995). The social animal. (7th ed. ). New York, NY: W. H. Freeman and Company. Baron-Cohen, S. (1985). Mindblindness: An essay on autism and theory of mind. Cambridge, Massachusetts: MIT Press. Baron-Cohen, S. (2000). Theory of mind and autism: A fifteen year review. In S. Baron-Cohen, H. Tager-Flusberg ; D. J. Cohen (Eds), Understanding other minds: perspectives from developmental cognitive neuroscience (pp. 3-20). Oxford: Oxford University Press. Dodge, K. (1980) Social cognition and children’s aggressive behavior. Child Development. 51, 162-170. Frith, U. (1989). Autism: Explaining the enigma. Oxford: Basil Blackwell. Frith, U. , Happe, F. (1994). Autism: Beyond †theory of mind. † Cognition, 50, 115-132. Happe, F. (1991). The autobiographical writings of three asperger syndrome adults; problems of interpretation and implications for theory. In U. Frith (Ed. ), Autism and asperger syndrome. Cambridge: Cambridge University Press. Happe, F. (1999). Autism: cognitive deficit or cognitive style. Trends in Cognitive Sciences, 3, 6, 216-222. Kennedy, C. H. , Shukla, S, (1995). Social interaction research for people with autism as a set of past, current, and emerging propositions. Behavioral Disorders, 21, 21-35. Koegel, R. L. , Mentis, M. (1985). Motivation in childhood autism: Can they or won’t they? Journal of Child Psychology and Psychiatry and Allied Disciplines, 26, 185-191. Mesibov, G. B. , Adams, L. W. , ; Klinger, L. G. (1997). Autism: Understanding the disorder. New York, NY: Plenum Press. Shanker, S. (2004). The roots of mindblindness. Theory ; Psychology, 14, 5, 685-703. Smalley SL, McCracken J, Tanguay P. (1995). Autism, affective disorders, and social phobia. American Journal of Medical Genetics, 27, 60, 1, 19-26. Thompson, R. H. , ; Iwata, B. A. (2001). A descriptive analysis of social consequences following problem behavior. Journal of Applied Behavior Analysis, 34, 169-178. Wing, L. , ; Gould, J. (1979). Severe impairments of social interaction and associated abnormalities in children: Epidemiology and classification. Journal of Autism and Developmental Disorders, 9, 11-29. Autism and Psychology We have been designed from birth to need and trust and socialize with one another in various ways. Yet, why is it so difficult for some but not for others. I have a four year old Autistic son that also has severe developmental delays due to prematurity and birthing complications. There are days that he gets frustrated at not even being able to communicate basic needs or just wants to be in his own world, left to his own device. That for anyone is rough, but knowing I am his mother makes it worse. Social interaction is such an important part of growing as not only a human being, but also for the brain. Even from the beginning of time man has leaned on the premise of needing that companionship and contact with the world around them. Being from the South, you are instructed and taught from day one to be cordial and have social interactions regularly with others in and out of your class, race, or religion. But what if you cannot convey and relate to the social customs? Does that mean you are to forever be labeled as a deviant, eccentric, or antisocial? If it is funding that you have mental issues you don’t discuss them or you are forever looked at as a child. Traditionally, that means that these individuals were ostracized, stigmatized and even eliminated for the good of the whole, as the compromised the very fabric of society by proposing to build a group of individuals, somewhat like a cult, that were interconnected forever( Aronson, 1995). Animal test subjects have been well conditioned to run through mazes or pressed bars for food or to avoid electric shocks administered by researchers; likewise humans comply within similar consequences. Furthermore, it has also been documented that behavior motivated by external consequences is relatively short-lived, ceasing with the consequence is no longer available (Thompson, Iwata, 2001). This can even be seen when a mother is watching her children, and then steps out. The children understand to behave in both situations and the latter situation may have a punishment if that direction is not followed properly. Yet, as soon as the mother steps out, the non-conformist child will misbehave, only because of the punishment, even if the other sibling(s) is behaving themselves properly. Something stops a child like this from comprehending why this is wrong and what is truly acceptable. This may be in part to some issues with the connections to neuro-transmitters or lack thereof. Often times these children are not even motivated by reward systems, they will continue to misbehave at some point even when the mother returns, almost challenging her. Therefore, they will never be in society as an integral part, but as part of the problem. This, however, is not true for Autistic children. They wish to be the same, but again, the neuro-transmitters misfire and do not allow for them to ‘compare apples to oranges’. In 1943 Leo Kanner named such children as, socially withdrawn. He outlined the social disorder in 11 boys that he studied as an â€Å"autistic disturbance of affective contact† because of their apparent disinterest in other people and inability to be socially influenced (Kanner, 1943, in Frith, 1989). In spite of this, in 1984 the American Psychiatric Association, deemed this as a pervasive disorder, among others, and now it is simply known as Autism (APA, 1984). Over the past ten years Autism has been redefined again as the most complicated neurological disorder affecting the central nervous system of a large number of people. It is also the most confusing and pervasive of the developmental disorders as little is known for a cause, there is no cure, and treatments vary among individuals (Frith Happe’, 1994). The typical stereotype of an individual with autism describes a withdrawn, mute child with an inverted gaze engaged in repetitive activities or self-stimulatory behaviors, ASD or Autism Spectrum Disorder, ranges from severe to very mild(Mesibov Burack, 2001). Yet, the ones that have such disorders, have recently been labeled as Autistic due to lack of social prowess and extreme knowledge and fixation on one profession. These subsets of children can often times appear normal within the first year but start regressing in knowledge and skill, or not improving or gain skills at all. Eventually, one can build a wall to even keep family out, or fixate on something so hard it becomes an obsession or routine that if stopped could be mentally, physically, and socially detrimental(Kennedy Shukla, 1995). Although, it is also important to remember that individuals with ASD are not totally withdrawn, socially and may even interact from time to time, but this can be limited. I know as more going from hearing your child say ‘I love you’ and hug often, to once or twice week is difficult. The first time my son ran and hugged me and looked me in the eye was very emotional for me, but he did not understand. This leads to my next point: cognition. As I said before many ASD children do not understand emotions or are seldom empathetic. They may ask questions about the emotions you are showing but do not fully understand what you are telling them. This again is due to a misfiring of neuor-transmitters. That is why so many ASD children really like Thomas the Train. He teaches them emotions and what the facial expressions mean. My son now understand crying, anger, and excitement. Therefore, while they have a social desire, the interference in the cognitive system proves to be the main problem (Happe, 1999; Baron-Cohen, 1985; Dodge, 1980). Cognitive processing systems such as motivation, decision making and emotions are believed to be prompted when one responds to stimuli. These stimuli characterize the different mental states (desires, imagination, emotions, etc. ) that psychologists believe to be the cause of ones actions. Yet, without appropriately developed social cognition individuals have difficulty forming social relationships with others and this is evidenced by poor social behavior (Baron-Cohen, 2000). A study was designed to test this theory, and it found that 64% of individuals with ASD have first degree relatives with more extensive mental health issues, like major depression, and 39% had other social phobias (Smalley, et al, 1995). That being said, one can conclude that unlike other studies, ASD maybe a genetic disease mutated from other mental illness issues. This would also help the justice system that was once scandalized by improprieties of inmates due to a lack of knowledge. By understanding what type of ASD and the severity one can simply argue mental illness? Now I am not condoning every run out on the crazy defense, but if the shoe fits, why would we just put someone who is innocent into the system as done years ago. Think of the good old days when one could be simply thrown in jail for no id or not talking but if you have a mentally ill or developmentally disabled individual, and you put them in an environment that is rough, harsh, and not anything like their routine, it is no wonder why we had so many inmate suicides and still do inmates slip through the cracks continuously. But we may never see that happen due to public opinion. We as a society look at children with developmental delays or ASD as animals. I find it sickening. Or we think the parent does not discipline the child. Yet, due to lack of cognitive understanding, it would gain to reason why one does not benefit from punishing this type of child; they simply do not understand and are eager to please. Some may disagree but my son’s doctor actually explained to us that anything more than timeout/cool down period would be over his head. Even taking away toys would be ineffective. So the next time you are at a store take that into consideration. Now that I am off of my soapbox consider this: The acceptance of inadequacies in the empathizing process of individuals with Autism can offer more tolerance of the behaviors they display. Thus, they are not capable enough to calculate the conduct of others readily and we would expect an avoidance of impulsive situations. This is apparent in the outbursts and obsessive behaviors these individuals show in an effort to control and maintain routines in their environments (Dodge, 1980). Now some can point to sensory issues, needing to feel secure through various methods close to the five senses. A lot of the Autism community says that therapies for these aversions and how to cope will cause the ASD patient to understand, control, and manipulate to achieve a normal life. Nevertheless, the sensory struggles coincide with socio-emotional issues and are noted as early as infancy. Hence, the various longitudinal studies of infants later diagnosed with autism show empty eye gaze, poor response to name, aloofness, reduced looking-at-faces, and deficits in directing attention (Mottron Burack, 2001). And while it appears that these skills, as well as impairments in early social-communication skills and joint attention are present long before speech and mind blindness develop (Koegel Mentis, 1985; Shanker, 2004; Wing Gould, 1979). Additionally, developmental theories on attachment and affective responsiveness have suggested that children with impaired social emotional relating in infancy will not develop appropriate social understanding and as a result social interaction and communication skills will suffer (Kennedy Shukla, 1995). In spite of that, Supporters of the theory of mind suggest that people with Autism lack the ability to comprehend thoughts and experiences that occur outside of themselves (Happe, 1991). While I can see that, since my son gets stuck on one thing that happened and will talk about it for months as though it happened yesterday, the difficulty in understanding the mental thoughts of others often results in bizarre communication patterns (Happe, 1999). Thus, blindness and a clear lack of meeting of the minds, also appears to interfere with the ability to identify with others or to understand another person’s point of view (Shanker, 2004). So do we really know what people with Autism need, or are we just grabbing air in a world full of marshmallows? Bibliography American Psychiatric Association DSM-IV (1984). Diagnostic and Statistical Manual of Mental Disorders (4th ed. ). American Psychiatric Association. Aronson, E. (1995). The social animal. (7th ed. ). New York, NY: W. H. Freeman and Company. Baron-Cohen, S. (1985). Mindblindness: An essay on autism and theory of mind. Cambridge, Massachusetts: MIT Press. Baron-Cohen, S. (2000). Theory of mind and autism: A fifteen year review. In S. Baron-Cohen, H. Tager-Flusberg ; D. J. Cohen (Eds), Understanding other minds: perspectives from developmental cognitive neuroscience (pp. 3-20). Oxford: Oxford University Press. Dodge, K. (1980) Social cognition and children’s aggressive behavior. Child Development. 51, 162-170. Frith, U. (1989). Autism: Explaining the enigma. Oxford: Basil Blackwell. Frith, U. , Happe, F. (1994). Autism: Beyond †theory of mind. † Cognition, 50, 115-132. Happe, F. (1991). The autobiographical writings of three asperger syndrome adults; problems of interpretation and implications for theory. In U. Frith (Ed. ), Autism and asperger syndrome. Cambridge: Cambridge University Press. Happe, F. (1999). Autism: cognitive deficit or cognitive style. Trends in Cognitive Sciences, 3, 6, 216-222. Kennedy, C. H. , Shukla, S, (1995). Social interaction research for people with autism as a set of past, current, and emerging propositions. Behavioral Disorders, 21, 21-35. Koegel, R. L. , Mentis, M. (1985). Motivation in childhood autism: Can they or won’t they? Journal of Child Psychology and Psychiatry and Allied Disciplines, 26, 185-191. Mesibov, G. B. , Adams, L. W. , ; Klinger, L. G. (1997). Autism: Understanding the disorder. New York, NY: Plenum Press. Shanker, S. (2004). The roots of mindblindness. Theory ; Psychology, 14, 5, 685-703. Smalley SL, McCracken J, Tanguay P. (1995). Autism, affective disorders, and social phobia. American Journal of Medical Genetics, 27, 60, 1, 19-26. Thompson, R. H. , ; Iwata, B. A. (2001). A descriptive analysis of social consequences following problem behavior. Journal of Applied Behavior Analysis, 34, 169-178. Wing, L. , ; Gould, J. (1979). Severe impairments of social interaction and associated abnormalities in children: Epidemiology and classification. Journal of Autism and Developmental Disorders, 9, 11-29.

Management and Leadership Coaching Models Essay Example | Topics and Well Written Essays - 250 words

Management and Leadership Coaching Models - Essay Example , a coach will consider differences in his own and the client’s personality, knowledge, abilities and skills which will assist him to tailor the specific needs of the person (Skiffington & Zeus, 2003). Contrary to this, situational leadership model to identify the variables in the situation at hand and change their management techniques to suit to the behavioral needs of an individual or group they are influencing. It ensures that leaders adapt continuously to accommodate changing abilities of their people and complex tasks over time. Behavioral change model can be applied in organizations when assessing covert actions such as anxiety and limiting beliefs in individuals. They work in assessing emotional and environmental vents as well as providing statistical proof of change with benefits. It cannot work when defining the progress of a person based on personal traits and characteristics. On the other hand, situational leadership can be applied to leadership only and may not work in other levels of an organization structure (Escondido, 1998). It is applied to address leadership behaviors such as telling people what to do, selling information and direction to followers, participating on relationship as opposed to direction and delegating responsibility to groups while monitoring the

MOD 3 SLP SECURITY AND DOMESTIC ANTI-TERRORISM Essay

MOD 3 SLP SECURITY AND DOMESTIC ANTI-TERRORISM - Essay Example 67). It is reported that the armed gang has held hostage teachers and students; and have so far killed five students and one teacher. The key individuals are; the principal of the Shining Star Elementary School, the emergency manager of the county, the mayor of the town location, and the county supervisors chairman. The school principle is responsible for initiating the response and the management approaches for addressing the gang attack crisis. The principle is the contact person in charge of events that occur in the school, that he/she bares the responsibility of initiating the first emergency response. In the first scenario, the principle should contact appropriate agencies that handle crisis involving armed gang attack on institutions. The police department should be informed to ensure effective handling of investigation, negotiation and criminal aspects of the attacks. The principle should inform the local authority officials, so as to provide leadership to the surrounding community during the attacks. Hospital emergency staffs should be informed that as they provide treatment and counseling to the traumatized and injured victims. â€Å"The press must be given enough access to the accident scene† (Seeger, 2008, p. 128). The emergency manager of the county should arrive immediately at the scene of armed gang attack. The manager will aim at coordinating the effects of other agencies in ensuring the safety and wellbeing of the victims of the attack, during the hostage duration and after their release. The safety of the members of the public should also be ensured by â€Å"the responsibilities of the emergency manager† (Friedman, 2011, p. 73). They should not be too close to the gang attack scene, because they can be fired at by the gang members. The public should access the rescue process through the news media at home. The emergency manager must contact all the agencies

Heroes in the Iliad Thesis Example | Topics and Well Written Essays - 1250 words

Heroes in the Iliad - Thesis Example Such a man is shown as suffering a change in fortune from happiness to misery because of a mistaken act, to which he is led by his hamartia (his ‘effort of judgment’) or, as it is often literally translated, his tragic flaw† (Abrams, 1999). There are two types of tragic heroes, those that are born into nobility with a tragic flaw inherent in their character who are therefore responsible for their own fate and doomed to make a serious error in judgment and those who have achieved great heights or esteem through hard work who eventually realize they have made a huge mistake causing them to face and accept their tragic death with honor. Examples of these tragic heroes can be found in Homer’s Iliad, in the characters of Hector and Achilles. Hector falls into this first category of tragic hero in every way. He is born into a noble family, being the son of King Priam of Troy and he continues to make the same tragic mistake in that he continues to take the credit f or his victories instead of giving honor and credit to the gods or goddesses that have taken his side. This can be seen in his taking credit for the retreat of Diomedes after Zeus threw a thunderbolt in front of Diomedes’ chariot to drive him away. ... However, Hector shows a great deal of courage and strength on the battlefield, earning himself honor and protecting the interests of his family and his people in the process. Being guided by Apollo, he eventually comes up against Patroklos wearing Achilles’ enchanted armor and strikes him down with seeming little trouble. This is because Patroklos has already been struck by Apollo, giving Hector the opening he needs to kill his adversary. With this victory on him â€Å"Hector has hope that they can finally defeat the enemy once and for all. Addressing his assembled troops, he says: ‘Would that I were immortal and ageless for all time, like Athena and Apollo, as surely as this day is bringing evil to the Greeks!’ Hector’s words show that he does not realize his own limitations and that he could never have been so successful without the help of Zeus† (Lefkowitz, 2003, p. 66) and the other gods. This overconfidence leads him to ignore the warnings of Ap ollo, who tells him not to go into hand to hand combat with Achilles and is slain because of his pride and overconfidence in his own abilities and counsel. Achilles, on the other hand, falls more into the second category of a tragic hero. Although it could be said that he was born into nobility of a sort because of his parentage, being the son of the water nymph Thetis and the mortal Peleus (a hero in his own right), Achilles is brought to his death by an error in judgment that leads him to quit the field of battle at a time when his countrymen needed him most. The Iliad starts off with the quarrel that leads Achilles to quit the war as Agamemnon seizes Achilles’ prize, the girl Briseis, in exchange for the princess Chryseis he is forced by Apollo to give up. When Agamemnon’s men come to take Briseis

Answer Questions Assignment Example | Topics and Well Written Essays - 250 words - 5

Answer Questions - Assignment Example Preventing the development of addiction in young people is essential. Family involvement is important for the families who have an addictive problem. Disclosure among a parent with an addictive problem to the child is essential as well as letting the child know that addiction is a family problem and it runs in the family, thus the child will be aware of their chances of being an addict. In schools, it is important to educate the children on the consequences that result from abusing drugs such as addiction so that the young people can be aware. Teachers and parents should be involved in childcare to discover any abnormal behaviors of the child to offer corrective measures as such behaviors result due to instances of drug abuse (Vida &Rasa, 2011). Children from alcoholic’s families have a four-ten times risk of becoming alcoholics themselves. Hereditary is a major predisposing factors to drug addiction. It is important for such parents to discuss and disclose their addiction problems to their children. Despite the problems being faced by addict parents, the child needs to be shown that they are loved. They need to know that it is not their fault that the parent has an addictive problem. The parent needs to involve the child in their own program of rehabilitation by assuring them that they will do everything to get out of the problem. It is good to discuss with the child about drug addiction as it is hereditary so that the child may avoid any instances. In so doing, young people will be aware of drug addiction thus will be very cautious not to develop an addiction problem. Often, alcoholism and other drug addictions are a family legacy. The family (parents) has the major responsibility to provide support for the alcoholic children or drug addicts. Treatment period brings the family together enhancing and opening up communication within the family structure. The parents needs to offer physical, emotional as well as

CASE STUDY FOR Analyse the trends of wine, beer and spirits

FOR Analyse the trends of wine, beer and spirits - Case Study Example Wine is the key commodity driving the current growth within the sector of alcoholic beverages, with a growth rate of 3.2%. The spirits market has grown moderately at 1.5%, a growth affiliated to a growing culture of cocktails in the country. The FABs, beer, and cider market in Canada is reaching a saturation point gradually on the account of a growing perception towards beer, viewing it as an old–fashioned drink. There is also increased consciousness about health among the movement of youngsters and consumers which has led towards the consumption of wine. Moreover, the moderation of alcoholic drinks consumption has fueled the trend towards pre-immunization which has increased the demand for low calorie and low alcohol beer in the Canada. The emerging culture of cocktails in the country has benefited the spirits market which has experienced increased sales of tequila, vodka and liquors. In addition, the rising trend in increased pairing of food with alcohol has pushed up the demand for wine and microbreweries in the country. Our drink menu has been created by our  mixologists who are classically  trained. They use the finest ingredients which include house-made fresh fruit and tonic, and house-made ginger beer. House drinks include distinguished tavern standbys, designer cocktails, assorted wines, as well as a wide selection of sipping spirits. Each of the wines in our list is of limited production, prepared in a hands-on manner, and free form over-manipulation. They represent a true sense of authenticity. The ideology goes hand in hand with our culinary creations from our kitchen, focusing on sustainable local, seasonal, and international food sources.  Several hard to find and winery direct bottles from allocated  producers are offered.  There are unique wine brands (both white and red) on offer from different place like California, New Zealand, Australia, Italy, just to mention a few. They are

An Assessment of the Need for Worker Representation in the 21st Essay

An Assessment of the Need for Worker Representation in the 21st Century - Essay Example ship: Aggregate union density: No union members: Union density of 50% or more: Recognised unions: (% employees) (% workplaces) (% workplaces) (% workplaces) All workplaces 34 64 48 30 Sector of ownership: Private 22 77 8 16 Public 64 7 62 90 Management attitudes towards union membership: In favour 60 8 58 84 Neutral 22 76 9 17 Not in favour 5 93 1 4 Table 2: Union Presence, by Sector of Ownership and Management Attitudes (Source: Marchington and Wilkinson 2008 p.390) The importance of management attitudes is discussed later in this paper. Employee Relations The latest ideas to involve workers more in the workplace are employee engagement and employee involvement and participation (EIP). These follow changes from collective and multi-employer bargaining brought about by international competition and globalisation. Increasingly, although employees have various rights enshrined in law, employers are dictating terms and, in some cases, unilaterally attempting to change contracts of emplo yment to the detriment of employees (Curtis 2010b). Heery (2009 p.334) discusses the representation gap, restating key themes of â€Å"union revitalisation, non-union representation and the effectiveness of public policy† as needing further research. Szell (2010 p.184) describes â€Å"the neo-liberal economic system† as having â€Å"declared war on the trade unions and workers’ participation† when considering the impact of the global financial crisis on the trade union movement and labour policies, specifically in the EU. This is even more important with the austerity drive being pursued by the current UK coalition government as, following the announcements of substantial budget cuts for the public sector, unions have advised that they intend striking to protect both their members’ jobs... An Assessment of the Need for Worker Representation in the 21st Century Hutton believes that the employment relations culture in 2010 resembles that of the 1970s and this causes many employees to take employers to employment tribunals to obtain justice. He highlights that â€Å"around a third of all people at work have experienced some form of unfair treatment in the past year†, the gender pay gap and low pay as evidence that there is a need for â€Å"a more effective collective worker voice in the workplace†. Employment relations are as difficult an area as ever, with workers still requiring protection within the working context, whether through legislation or union representation. Employers seem determined to exclude workers from decision making and regard them as simply resources, like fixtures and fittings, with no opinions, attitudes or voices of their own once they enter the workplace. Representation is still required, and will continue to be so until employers realise that employees’ full participation in organisational decision making improves the bottom line. One area that organisations might like to explore in this respect, is stakeholder theory. Although most organisations pay lip service to stakeholders other than shareholders, adopting such an approach would generate many positive benefits, including within the employee relations arena. The key issue to be addressed is the power differential between employer and employed. Until this is resolved, employees will still be treated poorly and still require representation, both as individuals and collectively.

Why I Will Never Speed Again Essay Example for Free

Why I Will Never Speed Again Essay The most significant experience of my life would be what I am going through right now. I had gotten a car for Christmas from my parents that was 15 years old but is a very sporty little car that has a lot of life left in it. About a month after I got it, I had just been to see my girlfriend for a few minutes after work late one Friday night and was on my way home. While I was driving home, I was all alone in my car and there was not another car to be seen on the open highway and I wanted so bad to see how fast my car would go. So, not using my brain, I floored my car and took off flying! It felt absolutely amazing at that moment when I hit 100 miles per hour and kept right on going. It was so fantastic and such a rush until I got the scare of my life. All of a sudden I saw blue lights in my rear view mirror and went from elation to immediate fright. I was scared to death and knew I was caught. I was so nervous with butterflies in my stomach and thought I might even mess my pants! I knew then that all I could do now was to be as respectful as I could when the officer walked up to me. I was literally shaking, I was so scared. The officer was very nice about the whole thing, but he in fact clocked me at 112 in a 55 mile per hour zone. He informed me that he could very well arrest me and take me to jail right there on the spot. I was so thankful that he chose to call my parents instead. He did however issue me 2 misdemeanors and a date for court. My dad has a good friend that works for our local sheriffs office and my parents had my butt in his office first thing that following Monday morning and I got an awakening on what it is like to be locked up and got a really long lecture and lessons about how an automobile at that speed can be worse than any weapon. I never really thought before that a car can truly be a weapon, but when they got through with me, I completely understood how I could of not only put my own life in grave danger, but that I put other lives in danger as well. This could of cost me greatly, I could very well have gone to jail if not of even cost my own life or the life of an innocent person on the road that night. I could of lost my license completely and not been able to drive again for a long time, and the money for court and attorneys fees will no doubt cost my parents a great deal (which I have no doubt they will make me pay back). But in the meantime, I decided to make some of my own punishments and am working at least 10 or more hours per week doing voluntary community service at my local fire station. I have been working my tail off washing fire trucks, sweeping floors, washing garage doors, mopping, painting and on and on. I dont know yet what the true consequences will be out of all this, because I havent gone to court yet and faced the judge. But I do know that the second scariest thing, after seeing those blue lights behind me that night, will be facing that judge. I am truly scared and ashamed to face my actions. I can only hope that all the voluntary community service I am doing before that time comes will help the judge understand how bad I feel. I am sharing this story because I need others to realize that any automobile can easily be used as a weapon and has the potential to harm people. I want everyone to know, as I do now that the speed limits are there to protect lives and not just to keep us from having fun with our cars. And as for me, I have learned my lesson well and will not be speeding again.

Intersections Of Gender Maps For Lost Lovers English Literature Essay

Intersections Of Gender Maps For Lost Lovers English Literature Essay This article proposes a reading of Nadeem Aslams Maps for Lost Lovers as a novel of multiple critiques on the situation of Muslim immigrants in Great Britain. Using the solution of the case of the eponymous lost lovers as the starting point for the narration the novel relates how the Pakistani immigrant community deals with the loss of the couple and the challenges the honour killing poses to their religious beliefs. In the narration the two main characters, Kaukab and Shamas, represent two conflicting perspectives on life in the diasporic community and the coping with the tragedy. By focusing on the setting and the created atmosphere in the novel and connecting it to the intersections of gender and religious identities this article aims to point out the ways in which Aslams novel gives the reader insights into the Pakistani immigrant community of the novel and how it, by subversively reconfiguring the patriarchal society, exerts manifold criticism on the Muslim immigrant community a s much as on the failing multicultural British society. Das Ziel dieses Artikel ist es, verschiedene Interpretationsansà ¤tze des Romans Maps for Lost Lovers vorzustellen, die auf der Kritik an der Situation muslimischer Einwanderer in Großbritannien basieren, die Nadeem Aslam eindrucksvoll in seine Erzà ¤hlung einfliessen là ¤sst. Der Roman, der die Auflà ¶sung des Ehrenmordes an den namensgebenden à ¢Ã¢â€š ¬Ã… ¾Lost Lovers zum Ausgangspunkt der Erzà ¤hlung wà ¤hlt, erlaubt durch seine Erzà ¤hlstrategien durchaus unterschiedliche Lesarten. Durch die Fokussierung der Erzà ¤hlung auf hauptsà ¤chlich zwei Protagonisten, Kaukab und Shamas, die grundverschiedene Einstellungen zu dem Leben in der diasporischen Gemeinschaft widerspiegeln und ihre persà ¶nlichen Ansichten wiedergeben, erlaubt Aslam dem Leser die Ereignisse in der patriarchalen Gemeinschaft durch ihre Perspektiven wahrzunehmen und zu interpretieren. Die dabei aufeinanderprallenden Wertesysteme geben Einblicke in die verschiedenen teils radikalen Positionen innerha lb der Gemeinschaft, die letztendlich zu der am Anfang stehenden Katastrophe fà ¼hren. Durch eine verbindende Analyse des Handlungsorts und der vorherrschende Atmosphà ¤re des Romans mit der Intersektion von Geschlechts- und Glaubensidentità ¤ten zeigt dieser Artikel die vielfà ¤ltigen Mà ¶glichkeiten zur Interpretation und vollzieht die verschiedenen Kritiken die der Roman an der die Integration verweigernden pakistanischen Gemeinschaft und der versagenden multikulturellen britischen Gesellschaft à ¼bt. Introduction In conjunction with almost daily news-coverage on terrorist attacks by fundamental Islamist groups in the Middle East a growing suspicion against Muslim communities in Europe can be noticed. In the wake of 9/11 and 7/7 the strong foundations of European multiculturalism seem to have been unsettled. Even in Great Britain, which has a long history of immigration from the South Asian subcontinent, racism against Muslim communities is worsening, as has recently been found in the report by the European Commission Against Racism and Intolerance on the United Kingdom.  [1]  Stereotypes and prejudices against so-called parallel societies, as some closed immigrant communities have come to be designated, are repeatedly underscored, for example by public discussions about the right of Muslim women to wear the traditional burka or a veil.  [2]  In such a precarious socio-historical context a novel like Nadeem Aslams Maps for Lost Lovers  [3]  seems to be adding fuel to the fire. Maps for Lost Lovers, Aslams second novel and winner of the Pakistan Academy of Letters Patras Bokhari award of the Government of Pakistan, centres on a South Asian immigrant community in an unnamed British town. The narration sets in after the disappearance of the lovers Chanda and Jugnu and the ensuing arrest of Chandas brothers for the alleged murder of the couple. In the year that follows the honour killings of the lovers, who lived in sin according to Islamic law because Chandas husband could not persuaded to divorce her even though he had left her years ago, Maps for Lost Lovers dramatises how the Pakistani inhabitants of the tightly-knit community try to cope with the anguish the disappearance of the lovers and the uncertainty concerning their fate brings over them. Wavering between the unlikely hope that the couple just fled the community to enjoy a peaceful life and the almost certain knowledge of their deaths although their bodies were not found, the characters of the novel also have to deal with the challenges to their religious beliefs posed by the murders and the question how to abide to Islamic laws in exile. Although the narration portrays some of the worst aspects of life in Pakistani communities honour killings, religious obscurantism, gender inequities to name only a few it is however also a book of great humanity and compassion  [4]  . These few aspects of the Pakistani community depicted in Maps for Lost Lovers, which Kamila Shamsie pointed out in an interview with the author, will be the starting point of the following analysis. This paper sets out to examine the immigrant community, which is based on the obedience of the Islamic law, and illustrate how an atmosphere of claustrophobia is narratively created in the patriarchal society. In a second step I will point out intersections of gender and religious identity and gender inequities that are reinforced by the Islamic belief of the communities. Further, I will try to show how the characters, on the one hand, fall victim to the gender roles their belief assigns them, but, on the other hand, also use and subvert these roles to shape the community in traditional and religious ways that reinforces the patriarchal structures of the community and promotes religious obscurantism. By focussing on the atmosphere of the patriarchal society as well as the gender roles presented in the novel I aim to show the diverse levels of criticism Aslam offers for interpretation in Maps for Lost Lovers. It is my main argument that the novel offers at least three ways for reading: first, it can be read as backing up suspicious looks at Muslims in British streets and confirm the stereotypes presented by the media. Second, it can be read as inherent criticism of colonisation in that certain structures of the British Empire are being invoked, reproduced and proven to be leading to catastrophe. And last, the novel can be read as a criticism on immigrant communities in Britain and their desperate wish to avoid integration. An interweaving of these possible readings of the novel will show the potential of the novel to help fix the foundations of European multicultural societies. Dasht-e-Tanhaii, or The Desert of Loneliness The eponymous lost lovers of the novels title are Chanda and Jugnu, who disappear before the narration sets in and whose fate remains unsolved for most part of the story. In the absence of the couple the rest of the community and their reactions function as a foil for the lovers decision to forsake the laws of Islam in order to be together and their readiness to bear the consequences of their choice. In the wake of their disappearance the rest of the community is torn between mourning the loss of members of their community and a sense of righteousness that the lovers have been punished for their indecent behaviour. Especially Jugnus older brother Shamas and his wife Kaukab, who live next door to the house of Sin (MLL 59), move into the centre of the omniscient narrators attention. Through a varying focalization on the two main characters, Shamas and Kaukab, and a further complementation through isolated points of view of other, minor characters such as Shamas and Kaukabs children and Suraya, the woman Shamas has an affair with, a multifaceted narration of the year following the arrest of Chandas brothers for murdering the lovers is presented. The created open perspective structure of the novel, the various individual perspectives within the text and their relation to each other, gives insights into the norms and value systems of the characters and the perspective of the omniscient narrator and thus allows inspection into the workings of the represented society.  [5]   The unspecified English town in which the drama around the lost lover unfolds is renamed Dasht-e-Tanhaii by the diasporic South Asian community. The inhabitants of the town have come to England from all over the South Asian subcontinent, representing the manifold nationalities that had come under the rule of the British Empire. Translating as The Wilderness of Solitude or The Desert of Loneliness (cf. MLL 29), Dasht-e-Tanhaii is a telling-name for the neighbourhood. Although the characters share a similar cultural background and the experience of exile, their religious differences and the fear to have to interact with white people paralyses them. Representatively for the community Kaukab relates that she had made friends with some women in the area but she barely know what lay beyond the neighbourhood and didnt know how to deal with strangers: full of apprehension concerning the white race and uncomfortable with people of another Subcontinental religion or grouping. (MLL 32) The inability to interact with people of a different skin colour or different religious beliefs renders it impossible for the people of Dasht-e-Tanhaii not to be lonely. The neighbourhood is further described as very quite, as it hoards its secrets, unwilling to let on the pain in its breast. Shame, guilt, honour and fear are like padlocks hanging from mouths. No one makes a sound in case it draws attention. No one speaks. No one breathes. (MLL 45) The claustrophobic atmosphere created in the novel forces the characters to spend their lives in solitude, always afraid their neighbours might learn about their secrets. Another interesting aspect of the setting of the novel that further contributes to the claustrophobic atmosphere is the concealment of the name and location of the English town in contrast to the renaming through the immigrants. The appropriation of the metropolitan neighbourhood through the diasporic South Asian community and a setting of strict limits to isolate it from the rest of the town  [6]  , reverses the imperialist colonization of the immigrants home countries. The renaming of streets and landmarks within the neighbourhood further supports this argument and highlights the reverse appropriation of social space. As in Lahore, a road in this town is named after Goethe. There is a Park Street here as in Calcutta, a Malabar Hill as in Bombay, and a Naag Tolla Hill as in Dhaka. Because it was difficult to pronounce the English names, the men who arrived in this town in the 1950s had re-christened everything they saw before them. They had come from across the Subcontinent, lived together ten to a room, and the name that one of them happened to give to a street or landmark was taken up by the others, regardless of where they themselves were from. But over the decades, as more and more people came, the various nationalities of the Subcontinent have changed the names according to the specific country they themselves are from Indian, Pakistani, Bangladeshi, Sri Lankan. Only one name has been accepted by every group, remaining unchanged. Its the name of the town itself. Dasht-e-Tanhaii. (MLL 29) As Cordula Lemke has pointed out, the process of the multiple renamings according to the various cultural backgrounds of the immigrants transforms the neighbourhood into an enormous palimpsest  [7]  . Taking up the street names the British introduced in their colonies on the Asian subcontinent, naming a road after a German writer, and transplanting them to the immigrant community in Britain can be read as a strategy of decolonization. With the originally British structure of the neighbourhood is left scarcely discernable underneath the different names, this process accentuates the transitional status of all cultures  [8]  . Analysing the map  [9]  and cartographic discourse as a demonstration of the empowering strategies of colonialist rhetoric  [10]  , Huggan argues for the palimpsest to illustrate the deficiencies of the colonialist strategies: The contradictory coherence implied by the maps systematic inscription on a supposedly uninscribed earth reveals it, moreover, as a palimpsest covering over alternative spatial configurations which, once brought to light, indicate both the plurality of possible perspectives on, and the inadequacy of any single model of, the world.  [11]   However, the process of renaming the streets in this novel also significantly resembles the developments of the different countries of the subcontinent under the British rule leading up to the partition of India in 1947. From a peaceful living together the situation of the immigrants changes to a silent coexistence without much interaction just like on the subcontinent itself where the former Indian nation splits up into India, Pakistan, Bangladesh and Sri Lanka. And exactly as on the subcontinent it is the religious beliefs that now segregate the people where they, before the partition, had belonged together.  [12]  Therefore, in occupying parts of the British town and renaming its streets the neighbourhood, on the one hand, subversively replicates the colonial situation on the subcontinent. On the other hand, however, it also relives the traumatic experience of a society being divided along religious lines.  [13]  In the doubling of post-colonial criticism the narrative in tensity of Aslams writing becomes clear and challenges the reader for an interpretation. The possible interpretations that are invited by the renaming of the British streets, namely the subversive criticism on the Empire and the imitation of the colonial situation to stabilize and promote the rigid religious division of the community, can both be argued for. What the interpretations share, however, are the sense of loss and an essential sadness, which Edward Said ascribes the exile.  [14]   At bottom, exile is a jealous state. With very little to possess, you hold on to what you have with aggressive defensiveness. What you achieve in exile is precisely what you have no wish to share, and it is in the drawing of lines around you and your compatriots that the least attractive aspects of being an exile emerge: an exaggerated sense of group solidarity as well as a passionate hostility towards outsiders, even those who may in fact be in the same predicament as you.  [15]   In this piece, written for Harpers Magazine twenty years prior to the novel, Said describes exactly the situation of the characters in Maps for Lost Lovers. In the blind defensiveness of their traditions and beliefs, the immigrants of Dasht-e-Tanhaii are passionate in their racism against the white inhabitants of the town and condemn their exile in Great Britain for all the evil that has happened to them. Kaukab knows her dissatisfaction with England is a slight to Allah because He is the creator and ruler of the entire earth as the stone carving on Islamabad airport reminds and reassures the heartbroken people who are having to leave Pakistan but she cannot contain her homesickness and constantly asks for courage to face this lonely ordeal that He has chosen for her in His wisdom. (MLL 31) The loss of their home country and the realisation that they will never go back to Pakistan fills the women with a feeling of unbearable loss. Whereas they manage to bring back the colours of their parental homes and rename the streets so that they do not sound so unfamiliar, there are too many things in exile, which they cannot replace. The constant feeling of loss, which makes the immigrants in Dasht-e-Tanhaii refrain from leaving their solitude, is the ubiquitous atmosphere of the narration and as such is already introduced in the opening of the novel by Shamas. Among the innumerable other losses, to come to England was to lose a season, because, in the part of Pakistan that he is from, there are five seasons in a year, not four, the schoolchildren learning their names and sequence through classroom chants: Mausam-e-Sarma, Bahar, Mausam-e-Garma, Barsat, Khizan. Winter, Spring, Summer, Monsoon, Autumn. (MLL 5) The loss of the season, of a structuring part of a year, a part that marks the passing of time, and is as irretrievable as the lost lovers, reflects the stasis of the society of Dasht-e-Tanhaii. In missing a part that marks the passing of time, change and development have become impossible for the inhabitants of the community. In the knowledge of missing a season, the structure of the novel, which is divided into four parts, each named after one of the four seasons in England, seems like a constant remainder that Maps for Lost Lovers is all about encompassing loss. Correspondingly, Said points out: a life of exile moves according to a different calendar, and is less seasonal and settled than life at home.  [16]   The thus created atmosphere is a fertile soil for the kind of religious fundamentalism some of the characters, especially Kaukab, the sister-in-law of the murdered Jugnu, prefer to integration. The immense fact of isolation and displacement, which produces the kind of narcissistic masochism that resists all efforts at amelioration, acculturation, and community  [17]  , which Kaukab claims for herself, leads to what Vijay Mishra has termed the diasporic imaginary  [18]  . Mishra theorizes that, in order to preserve the loss of the diasporic experience communities construct racist fictions of purity as a kind of joy and pleasure around which anti-miscegenation narratives of homelands are constructed against the reality of the homelands themselves.  [19]  The unknown British town is constantly contrasted with Pakistan and depicted as foreign territory, in which the laws of Islam have become the sole source of orientation for most of the inhabitants. Kaukab, as the rest of th e community, therefore exalts the Pakistan of her memory to an idealised nation in which Islam still figures prominently in everyday life. If her children were still living at home, or if Shamas was back from work, Kaukab would have asked the matchmaker to lower her voice to a whisper, not whishing her children to hear anything bad about Pakistan or the Pakistanis, not wishing to provide Shamas with the opportunity to make a disrespectful comment about Islam, or hint through his expression that he harboured contrary views on Allahs inherent greatness; but she is alone in the house, so she lets the woman talk. (MLL 42) This diasporic imaginary, the glorification of Pakistan, serves the immigrants as a role model for their society. As Islam prescribes they recreate the patriarchal social structures in which the women wait at home for their husbands to return and are afraid to be seen talking to men on the street, daughters are being arranged to marry their cousins in Pakistan, lovers of different religions forbidden to marry (cf. MLL 9), husbands agreeing to medical procedures on their wives for fear of immigration authorities (cf. MLL 14) and fathers renouncing their daughters for living in sin after three failed marriages to Pakistani men (cf. MLL 176). In this strict Islamic law-abiding community the gender roles of the characters seem to be as traditional as the rest of the customs the immigrants live by. However, in the following section I will argue that in the patriarchal society with the claustrophobic sentiment it is not only the male characters that drive on the strict Islamic code of beha viour but even more so the women who obstruct any kind of integration. Intersections of Gender and Religion in Maps for Lost Lovers Analysing gender identities in a novel such as Maps for Lost Lovers is, as the previous discussion of the atmosphere of the novel has shown, closely interlinked with religious identities within the community. With the discussion of gender roles and gender identities in relation to power structures has been an established field of research for literary scholars, a terminological distinction between different religious identities within Islam appears to be helpful for the further analysis.  [20]  Therefore I want to draw attention to the difference of the terms Muslim and Islamist, as spelled out by Miriam Cooke  [21]  . Cooke points out that the two terms, which might inadvertently be confused, hint at a significant distinction. To be Muslim, according to Cooke, is an ascribed identity: Those to whom a Muslim identity is ascribed participate in a Muslim culture and community without necessarily accepting all of its norms and values.  [22]  While Muslims can be secular and only occasionally observe some of the rituals, Islamists achieve their sometimes militant identity by devoting their lives to the establishment of an Islamic state.  [23]  This opposition, which arguably attracts criticism of essentialism, in this analysis, however, will serve the purpose of breaking up common stereotypes concerning the intersection of gender and religious identities. It is the aim of the following analysis to show that the intersections of gender identities and religious identities, which would be expected in patriarchal societies as the one depicted in Maps for Lost Lovers to draw the picture of male Islamists and female Muslims, are being subverted to point out the dangers of religious fundamentalism and how it c an lead to religious obscurantism. The arising question of religion and feminism has posed itself as difficult field for research, especially for postcolonial feminists. Ania Loomba has pointed out two significant developments in this field: Many postcolonial regimes have been outrightly repressive of womens rights, using religion as the basis on which to enforce their subordination.  [24]  Especially in Islamic countries like Pakistan, Bangladesh, Iran or Afghanistan national identity is based on the Islamicisation of civil society, an alliance between fundamentalism and the State, which entails severe curtailment of freedom for women.  [25]  However, she also sees a development that tries to harness womens political activity and even militancy to right-wing movements and especially to religious fundamentalism. In various parts of the world, women have been active campaigners for the Hindu, Islamic or Christian right-wing movements.  [26]  These two opposing developments, however contradictory they seem, deal with stereotypical assumptions as the figure of the immigrant woman victim  [27]  , as for example jurist Leti Volpp has analysed and debunked. Kaukab and Shamas as well as Suraya, the characters the narrator focalizes upon for the most part of the novel, through their personal perspective give a very interesting insight into their conceptions of the intersections between gender and religious identity.  [28]  They represent different positions on the spectrum between secular Muslims and Islamists and interestingly provide a one sided picture of the gender distribution amongst these religious identities. Shamas, who opens the narration, was brought up as a Muslim yet considers himself a non-believer (MLL 20) and instead of drawing on religion for moral and ethical support as the rest of the community, he turns to communism (cf. MLL 324).  [29]  His secularism makes him a mediator between the different religious groups of Dasht-e-Tanhaii. He uses his outsiders position to move about freely between the mosque and the Hindu temple of the community. Further, his general openness and willingness to interact with people of different religious and cultural backgrounds, which again renders him an outsider to the community, makes him become the only connection to the British society: The director of the Community Relations Council, Shamas is the person the neighbourhood turns to when unable to negotiate the white world on its own, visiting his office in the town centre or bringing the problem to his front door that opens directly into the blue-walled kitchen with the yellow chairs. (MLL 15) This position, as mediator between the immigrant community and the British society, on the one hand makes him a person of respect in the neighbourhood. On the other hand, his secularism arises suspicion, even in his own wife who disapproves of his criticism of Islam and even blames her father for choosing an unbelieving husband who is not even a proper Muslim in her eyes (cf. MLL 34). His worldliness and openness further, in the eyes of his wife, make him a bad father to their three children: Oh your father will be angry, oh your father will be upset: Mah-Jabin had grown up hearing these sentences, Kaukab trying to obtain legitimacy for her own decisions by invoking his name. She wanted him to be angry, she needed him to be angry. She had cast him in the role of the head of the household and he had to act accordingly  Ã¢â‚¬ ºÃƒ ¢Ã¢â€š ¬Ã‚ ¦Ã‚ Ã‚ . (MLL 111) Even though Kaukab, in accordance with her own upbringing, expects Shamas to fulfil his role as head of the family his performance does not seem satisfactory to Kaukab, as Mah-Jabins remembrance shows. Shamas thus disappoints the expectations on his character as believing Muslim and head of the family. When Suraya, Shamas secret love affair, comes back to England from Pakistan, where her husband had divorced her in a drunken stupor, her sole aim is to find a man who will marry her for a short period of time and then divorce her again so that she can return to Pakistan to her first husband to remarry him (cf. MLL 149). As the Islamic law states that she has to be married to another man before her first husband can take her back, she is desperate to quickly find somebody before her first husband changes his mind and does not want her back. When Suraya meets Shamas he is immediately drawn to her. Finding her scarf on his way back home from the town centre, where he regularly picks up the newspaper, his paper falls into the river he walks along while bending down to pick up the scarf. Hes suddenly lighter, his muscles relieved, the fingers holding nothing but that scarf which has butterfly blue lozenges along its crenulated edges. (MLL 135) Suraya takes advantage of the physicalness of this first encounter, in which Shamas seems to shift off a burden, maybe the burden Kaukab has put on him with her expectations, and starts an affair with him. While Shamas actually enjoys the tenderness of their encounters, Suraya just wants to trick him into marrying her and is not reluctant to lie about being pregnant. She thus exploits her femininity and her religious beliefs to get Shamas to commit adultery and thus fulfils her own personal needs not caring about the consequences of her actions or Shamas feelings (cf. MLL 254). Suraya just legitimises the affair with the Islamic law and her wish to remarry her first husband. In contrast to the secular Shamas and the moderate Muslim Suraya, Kaukab is a strict Islamist, justifying all her actions and her behaviour with her belief in Islam. With her religious bigotry she puts off her three children who, in the course of the narration visit the house only once. In the course of that visit her estranged children get into a heated discussion with Kaukab about the status of women in Pakistan and in which she has to defend herself against reproaches of her family (cf. MLL 323 ff.). Her misconducts, as for example poisoning her youngest son with bromide because a Muslim cleric told to do so (MLL 303 f.), or marrying her only daughter to a violent man in Pakistan and not seeing where she could have done wrong (cf. MLL 326), which stem from her religious obscurantism come to a climax when Shamas is being attacked by a group of Islamists who Kaukab had once secretly charged with finding her sons. In her blind belief in Islam she finally blames Shamas for her childre ns hatred (MLL 328) and tries to take her own life. Even when it comes to her own physical health she does not deviate from her faith:  Ã¢â‚¬ ºÃƒ ¢Ã¢â€š ¬Ã‚ ¦Ã‚ Ã‚  Kaukab has reached that age where her womb is slipping out of her vagina and must be either surgically removed or stitched back to the inner lining of her body  Ã¢â‚¬ ºÃƒ ¢Ã¢â€š ¬Ã‚ ¦Ã‚ Ã‚ .  Ã¢â‚¬ ºÃƒ ¢Ã¢â€š ¬Ã‚ ¦Ã‚ Ã‚  Her womb the first dress of her daughter, the first address of her sons is a constant source of pain these days and she comes down the stairs carefully. She tells herself that she must bear up patiently, that a person is like a tealeaf: drop it into boiling water if you want to see its true colour. She reads verses from the Koran when the pain looks as though it is about to increase. (MLL 260) In contrast to the imagination of the woman usually cast as mothers or wives  Ã¢â‚¬ ºÃƒ ¢Ã¢â€š ¬Ã‚ ¦Ã‚ Ã‚  called upon to literally and figuratively reproduce the nation  

The Evolving Nexus between Islam and Iran Essay -- Essays Papers

The Evolving Nexus between Islam and Iran The nexus between Islam and Iran is a complex one. Islam was brought to Iran via Arab-Islamic conquest in 650 AD and has played a shifting, anomalous role in this nation-state ever since. The ideas of nationalism, secularism, religion, and revolution are unique in this Muslim country. Iranians, unlike many of their neighbors, hold on very strongly to their pre-Islamic roots and achievements; sentiments of nationalism are apparent throughout Iranian history and in the everyday conversations of Iranians. In order to illustrate the role of Islam in Iran and the contemporary Iranian situation, I will analyze the concept of an Islamic state, the legitimacy of Islam in modern-day Iran with notes on the Islamic Revolution of 1979, the compatibility of Islam and Democracy, changes in access to information in Iran today, and recent movements and trends in Iranian’s youth population. Islam and the Islamic State The Islamic revival trend of the late 20th century forged the intellection that the ‘resurrected’ Muslim nations were akin to Islamic states. The region considered to make up the Muslim world indisputably comprises nations that maintain majority Muslim populations. The extent to which these nations may be labeled Islamic, however, is dubious. As the omnipresent uniformity ascribed to Muslim nations has intensified with heightened media attention, the variance among systems of governance in these countries has continued to be overlooked. The Islamic presence in these countries, in fact, ranges vastly, from Islamic social groups that strive to revive social morality and eradicate Western culture to established political systems that endeavor to enforce Islamic law. The definition a... ...rn Iran, Yale University Press, 1981. Kelley, Friedlander, and Colby, eds. Irangeles. Los Angeles: University of California Press, 1993. Sanger, David E. â€Å"Allies Hear Sour Notes in ‘Axis of Evil’ Chorus,† New York Times, February 17, 2002. Wright, Robin B. In the name of God: the Khomeini decade, c1989. Zubaida, Sami. â€Å"Is Iran and Islamic State.† Zubaida, Sami. â€Å"Religion, State, and Democracy.† http://www.iranian.com/Opinion/2002/December/Aghajari/index.html http://www.cia.gov/cia/publications/factbook/geos/ir.html#Econ http://www.iraniantrade.org/ http://www.ikco.com/ http://www.middleeastwire.com/iran/business/stories/20020124_2_meno.shtml http://www.netiran.com/Htdocs/Clippings/FEconomy/941215XXFE03.html http://www.netiran.com/Htdocs/Clippings/Art/010303XXAR04.html http://ksgnotes1.harvard.edu/BCSIA/Library.nsf/pubs/shaffer

Free Song of Solomon Essays: Father and Son Relationship :: Song Solomon essays

The Father and Son Relationship in Song of Solomon    The book called Song of Solomon, by Toni Morrison, deals with many real life issues, most of which are illustrated by the relationships between different family members.    One archetypal relationship that Morrison includes in her book is the father:son relationship. Although it is obvious that Morrison does talk about this topic, it is not so obvious what she is trying to say about it. So, one might ask, how does the author establish the father:son relationships throughout Song of Solomon and do they fit some sort of archetype? To answer a question such as this, it would be beneficial to examine the actual father:son relationships throughout the book.    One established father:son relationships that is significant to this issue is the one between Milkman and Macon. From the start, Macon objected to Milkman even being born; he forced Ruth to do things to her body that could possibly kill the fetus. With a little help from Pilate, however, Milkman was allowed into the world.    Macon, perhaps instigated by never having a mother and seeing his own father killed, has always appeared to be a cold and unforgiving parent even to his other children besides Milkman, but since Macon heard that his son ¹s nickname was  ³Milkman ² he has seen him as a symbol of his disgust for his wife and lost a lot of respect for his son and became even colder towards him. The only time Macon did spend time with Milkman, he spent it boasting about his own great upbringing, warning him to stay away from Pilate and telling him about the embarrassing actions of Ruth. This is the manner in which Morrison establishes the relationship between Macon and Milkman in the first part of the book.    As Milkman grows up, he recognizes the emotional distance between his father and himself. He goes his own way with a few skirmishes here and there and later he even manages to hit his own father. As Macon and Milkman grow apart and go their separate ways, Milkman doesn ¹t even think twice about it and just continues on with his life as if nothing was different.    Near the end of the book Milkman seems to change his view of his father, with some help from the positive memories of the old men in the passage.

The Problem of Moral Agency in Shakespeares Hamlet Essay -- GCSE Cour

The Problem of Moral Agency in Hamlet  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   In order to be a moral agent, a person has to have a good sense of self, they have to know exactly who they are and how they must act according to the decisions they make. In Hamlet, the moral task at hand is revenge for the murder of Hamlet the elder. The murdered King's son, also of the same name, must be the one to avenge the murder. Before Prince Hamlet finds out the true story behind his father's death, he has his mother's "incestuous" remarriage to his uncle Claudius (who is now the King of Denmark) on his mind. Long after Hamlet learns the truth, he still does nothing. Hamlet is unable to act even though he has decided to seek revenge. One reason he does not act is because he cannot get past the fact that his mother is not, in his mind, adequately mourning old Hamlet's death. The second reason the Prince has problems with moral agency is because he does not really decide why he is planning to seek revenge on Claudius. His task is twofold, h e wants to avenge the murder of his father and he wants his mother to reveal her guilt about her hasty and incestuous marriage. Finally, Hamlet does not truly know who he is, and what he is to do until the very last act of Hamlet. This essay aims to explore why Prince Hamlet has trouble becoming a moral agent. When we first encounter Hamlet, his concerns are about his mother's remarriage to his uncle Claudius so soon after his father has died. The Prince is angry because Gertrude is not adequately mourning old Hamlet's death, and due to the insistence of Claudius that Hamlet consider him his father and king: O God, a beast that wants discourse of reason Would have mourn'd longer-- married with my uncle, My fathe... .... When Hamlet is doomed to die, he goes through with his revenge, but not for his father, nor for his mother-- The Prince finally kills the King when he finds out that it he, Claudius, who is responsible for the poisonous foil. This final reason to kill Claudius is most important of all. Works Cited Calderwood, James L.. To Be and Not To Be: Negation and Metadrama in Hamlet. --New York: Columbia University Press, 1983. Shakespeare, William. All's Well That Ends Well. --In: The Riverside Shakespeare. Ed. G. Blakemore Evans. --Boston: Houghton Mifflin Company, 1974; pp.504-541. Shakespeare, William. Hamlet. --In: The Riverside Shakespeare. Ed. G. Blakemore Evans. --Boston: Houghton Mifflin Company, 1974; pp. 1141-1186. Tirrell, Lynne. "Storytelling and Moral Agency."   --In: The Journal of Aesthetics and Art Criticism. --V.48, Spring 1990; pp.115-126.

Modernity and the Notions of Public Interest Essay

This paper examines the meaning of modernity and the relations between the notions of public interest, ethics and law. By giving an example that raises this issue further, the realm of morality, professional ethics and law is discussed and whether their spheres of jurisdiction would overlap. It also explores the meanings and definitions of the key terms that are of most concern for this topic, and how they relate or differ from each other. A Singaporean example is also shown as evidence to support the discussion. Finally, a counter argument is provided with a reasonable response that follows with this argument. While scholars and philosophers have defined modernity in different ways, the emergence of modernity is also a very important aspect of the term. Before modernity came into prominence, there were the Renaissance and the Enlightenment. â€Å"The essence of modernity can be seen in humanity’s freeing itself from the bonds of the Middle Ages in that it frees itself to itself† (Heidegger, Young, & Haynes, 2002). Modernity refers to human beings starting to rationalize and think for themselves, rather than the traditional way of living life by the rules and teachings of their religion. In simpler terms, it is a shift from religious beliefs to scientific knowledge, as in man thinking by his own free will for himself. The stronghold of the Christian church decreased over the people and science began to be more accepted. The criticism of modernity is that it actually imprisons rather than liberates. Modernity gives rise to people’s opinion and free speech. Therefore, with free speech, restrictions are put into place to protect the freedom of the public. The term modernization refers to the increasing use of science and new technologies, and the political, social and cultural changes that followed through from these developments of modernization (Mann, 2010). Hence modern society is considered modern because of rapid change which is the essence of modern society (Nester, 2010). Today’s society and way of thinking all flourished from modernity. The use of science and technology, the need to understand all things in life through scientific study and experimentation are all traits of what makes modern society ‘modern. Therefore, it promotes a more rational, scientific worldview as religion, superstition and tradition lost their hold over everyday life. With modern thinking, public interest, ethics, law and so on, all of which were taking priority among people in their everyday life and also professionals so that everyone can live in harmony in a liberal democratic society. Public interest is what is justified toward the public which may be against some immediate individual person’s interest† (Downs, 1962). A general explanation for ethics would be that it is concerned with doing the right thing in a moral sense. Fieser (2001) described ethics as systematizing, defending and recommending concepts of right and wrong behaviour, while Spence (2005) said that it is a set of rules and virtues of character that guides interpersonal conduct (Breit, 2007). The Law is a set of rules for society, to protect people’s basic rights and freedoms and to treat them fairly (OrganizationOfAmericanStates, 2007). Certain situations that are of the public’s concern can also be an ethical and legal matter, such as illegal abortions. Abortions are illegal in most countries and even so, some women still require it for the sake of their own well-being. Thus, doctors have to face their own code of ethics in dealing with these issues. This matter is also of public interest because this issue has been an ongoing debate and the public are always concerned about it. In the Singapore context, the case of the ex-MOE scholar, Jonathan Wong having sexual relations with a minor makes a good example that raises this topic. The scholar from the Ministry of Education was at first charged with possessing child pornography in Britain which lead to investigations. The investigations then lead to reveal that he had sexual relations with an underage girl (Channel News Asia, 2012). Although the first charge in 2010 was not a public interest matter, the second charge this year provoked public interest. Aside from the illegality of the case, it sparked public interest due to him being a scholar with the public’s taxpayer money. The MOE’s code of ethics was considered for appointing this student for a scholar. So how do morality, professional ethics and law differ from each other? Morality is an individual’s own personal belief that differentiates right from wrong. It is an individual’s own personal character. Professional ethics is a standard or code of behaviour expected by a group to which the individual belongs to. Morality is a personal trait while ethics is more concerned in the field of profession. Law, however, is another different matter from both morality and professional ethics. But in some cases, their fields of jurisdiction do overlap with one another. In the course reader, Breit (2007) pointed out the ethical dilemma of a journalist on whether to report a story which is in the public interest. The ethical dilemma the journalist faced was due to the embargo of the news, whether to respect it or let the public know about the news immediately. There was also fear of getting sued for not respecting the embargo and for not fulfilling the duty as a journalist. These were the dilemmas that this journalist faced in which the different jurisdictions overlap with one another. Coming back to the example of the case of the ex-MOE scholar, it is illegal to have sex with a minor. This also led to public interest because he was a scholarship student of MOE by taxpayers’ money. Ethical issues were raised on the MOE’s side of the case for choosing this kind of person as their scholar and this reflects badly for the ministry. As for the opposing argument, â€Å"What reasons might be given for thinking that the disclosure of a person’s sexual misconduct serves the public interest? (Archard, 1998)† From the liberalism side of the argument, it states that neither society, government nor anyone else has the rightful authority to tell people what they do in the privacy of their own homes. Each person has rightful authority over how they conduct their own lives in private. Therefore the public does not need to know about all of the intimate details about the case. Although the counter argument is reasonable, the public should have the right to know about this issue because this person was accused for misusing the taxpayers’ money and dealt with actions of misconduct and broke the law in not one but two countries. The first charge was for possessing child pornography while he was studying in Britain and the second was for having sexual relations with a minor in Singapore. Modern thinking has lead to opinions on morality, ethics and law, as well as issues about public interest. Open critical discussions and evaluation of issues that arise from such issues given above is a crucial part of a healthy democracy. In a way, the standards of public interest, ethics and law in each country determines the modernity of the society.

Freud paper

Freud and psychoanalysis has changed the way the world thinks for many years. His ideas have been accepted by the public as more of a second belief. Freudian psychiatry has also impacted the way we think about God and the Bible. In his analysis, Freud seemed to eliminate God, saying that He was created by us. He also said that we don't need to answer to a higher power in our lives. If we go by this rule, we are basically setting our goals to society's standards; we are going to be accepting what society thinks is right and rang, not what God thinks of as right and wrong.You are simply going by matter of opinion and not what is truly correct. Freudian psychiatry challenges biblical teaching by saying that we do not need God to answer to or to even have in our lives. Freud is essentially saying we don't need a God to ‘survive' in society's eyes; everything can be explained either materially or scientifically. In a way, having no God in our lives is an excuse to not pay any mind t o God's teachings. If this is true, can we commit rimes and not have to worry about the consequences?It seems that according to Freud, we will only have the trouble of answering to society; we shouldn't even have to worry about the shame of telling God. But as Christians, we should filter other theories through the Bible to confirm its solidity in God and His teachings. So is Freudian psychoanalysis correct? I am not going to judge it and tell you if it is right or wrong; I will merely state my opinion on it. Fraud's theory is very similar of that of Darning's theory of SocialDarwinism; survival of the fittest. In a sense, if we take God out of the picture, we will only be competing for top spot in society. There will be no seat next to God in Heaven. There will be, according to Freud, no eternal life. The most of our worries would be answering to society's judgment upon us. Freudians theory clashes with the Bible in many aspects; we should still sift outside information through the Bible to get the answer that is correct, not in our eyes, but Gods eyes.

Capitalist Hegemony

Capitalist Hegemony at its Finest Alex Jackson Sarah Ciurysek Capitalist Hegemony at its Finest. By Alex Jackson Throughout time different societies have seen their respective take on pop culture. Pop culture is not simply a culture that has suddenly sprung from the ground in the last 20 years and wormed its way into text books, periodicals and university debates; it is a culture built around a defined group of ideas, perspectives and attitudes. Pop culture in its evolutionary path has seen many changes from Roman sculpture to Baroque paintings to post-war Abstract expressionism, all amounting to what we know today to be our pop culture.However, the pop culture that we experience on a day-to-day basis in the 21st century is one unparalleled by the pop culture already seen and past. Today we are surrounded by the ever-expanding mass media. Since the invention of the Internet in the 1980’s, mass media has spread like wildfire and with it the furthering evolution of the 21st cent ury’s pop culture. With the growth of mass media in our pop culture we see new trends and patterns. As we all know, North America was built on a firm foundation of capitalism. This capitalism is the foundation not only for businesses and corporations, but for our developing culture as well.A growing notion and potential fear amidst this evolving foundation is the existence of capitalist hegemony. For one to understand this term one must know the definition of the two words individually. Mirriam Webster’s dictionary defines capitalism as ‘an economic system characterized by private or corporate ownership of capital goods, by investments that are determined by private decision, prices, production and the distribution of goods†¦Ã¢â‚¬â„¢ Hegemony, defined also by Webster’s dictionary is ‘the social, cultural, ideological, or economic influence exerted by a dominant group. In combination, the two represent a power exerting itself over a group in atte mpts to feed and control consumerism. Capitalist hegemony can be seen on the television, in advertisements, film and video games. The method by which capitalist hegemony is spread, that we will consider in this essay, is the video game. Video games contribute to the spread of capitalist hegemony in two ways: through the easily-accepted method of suggestion of consumerist narratives; and through the extremist method of exerting complacency on a populous.From an early age, all of us have been bombarded with a consumer culture. We have been taught by mass media always to want, look for and buy the next big thing. Video games have taken up this torch in that easily-accepted, subtle way. There’s no need to tell a person to buy, the task is more indirect. Gamers play through a story, the narrative more often than not being all about consumerism of one form or another. As masked as the consumerist plot may be, it is more than likely there. Take for example a game such as Dead Space 2.This game involves the main character Isaac Clarke fighting his way through the Sprawl in attempts to destroy a giant relic called the Marker, which is responsible for an alien infestation. At first glance, the story line of Dead Space 2 gives no evidence of capitalist tendencies; however the player need only kill one of the creatures in the game and pick up the loot to enter currency into the game. Money and power nodes allow the player to upgrade Isaac’s abilities and buy weapons and suits, and additional ammo and med packs.The gamer thereby is subliminally being taught the values of capitalism, make money buy new things. In other approaches to video games the developers don’t go to such length to mask consumerism. In games such as Need for Speed Underground the player races for money so as to purchase upgrades for already purchased cars, and to buy new ones. In Digital Games and Cultural Studies by Garry Crawford and Jason Rutter, this point is explained: â€Å"N umerous games are based upon the principle of capital accumulation where the central aim and theme is to make more money to improve character’s avatar’s skills or possessions. (Crawford and Rutter) One might argue for sports-related games such as Madden NFL 12, or NHL 11 where the object of the game appears to be purely sport. Win a game, move to the next round is the essential plot; however, these video games have been sponsored by larger companies looking to get their name out to more consumers. Although the advertisements are small and only seen on the back boards of the field or ice rink where the game is staged, the information does go in. According to studies, advertisements need to be put in front of the viewer for an extended amount of time before he viewer picks up on it. What better place than a video game to expose a viewer to a continuous stream of advertisements. To add to the two previous methods of consumerism being pushed through video games, there rema ins a third methodology. Typically, a well received video game will be made into a series. The game that supersedes the one before it always promises to be bigger and better; better graphics, better sound, etc. This leaves the player wanting more and lusting for the next big chapter.Many large game development companies such as EA games with Battlefield, and UBISOFT with Halo follow this trend and have met been with great success. Crawford and Rutter, in reference to the Birmingham School can be quoted as saying that, â€Å"the shared values and culture of a society are those based largely on dominant (that is, ruling class) values and ideologies. † (Crawford and Rutter) If our dominant culture is founded on capitalism, then the governing values and ideologies have to be exerted via subcultures such as pop culture and the ways in which its groups communicate.We have looked at the spread of consumerism via video games. This concept is easy to swallow because we see evidence of it everywhere we look. However, the second theory of how pop culture contributes to capitalist hegemony isn’t so easy to digest. As technology continues to advance and things such as social networking and portable communications grow, we begin to see a decrease in the need to go outside and meet people. The same goes for video games.With the introduction to video games in the 1970’s we have seen the creation of a new kind of computer geek, the gamer. Gamers can spend extended amounts of time inside, staring at a screen. With the advancement of video game graphics, intriguing storylines and strategic challenges, it’s no wonder gamers would rather play video games than interact, play sports or become useful members of society. A sudden lack of community has sprung up in the midst of our new found technological enlightenment. Digital gaming could be seen (and has been seen by many) as a clear illustration of the individualization of society†. (Crawford and R utter) People no longer need to come outside to communicate, to do activity or exercise. â€Å"The rate at which these games are flying off the shelves would suggest more football is being played on home computers than on local fields†¦Ã¢â‚¬  (O’Connor, 2002). The uprising of this new phenomenon is evidence of a growing complacency in our society. People needing to do less and less.Looking at this from the viewpoint of a large capitalist corporation, it means profit; maintaining ‘the existing status quo [to] promote dominant capitalist values,’ (Crawford and Rutter) keep people inside, in front of a screen absorbing information that fuels their desire to buy. Stuart Hall suggests that â€Å"cultural products (such as television programmers, popular music and digital games) may be ‘encoded’ with dominant values, ideas and beliefs. † (Hall, 1980) Albeit a little extreme, Hall is supported in an indirect way. John Hopson, a games researche r at Microsoft Games Studios holds a doctorate in behavioral and brain sciences.Based on one of Hopson’s studies, a gamer can in essence be persuaded to produce a set of behaviors the developers want, â€Å"each contingency is an arrangement of time, activity, and reward, and there are an infinite number of ways these elements can be combined to produce the pattern of activity you want from players. † (Hopson) Simply put, large corporations intend to subliminally brain wash us with messages of use to capitalist pursuits. These ideas are conceptual, large and potentially a bit fanciful, but the evidence supporting them is happening before our eyes.People keep on buying based on information consumed through media portals including game consoles. The emergence of gamers and the diminishing need to go outside is a constant reminder that, although seemingly unrealistic, someone is using the right approach to acquire profit. Video games, among other methods, contribute to so me form of capitalist hegemony whether intended or not. It would be frightening to know that a corporation would approach the market with such fervor as to send subliminal messaging through a game console. It’s surprising the very real effect of advertisement has on the consumer. -â€Å"Merriam-Webster. † http://www. erriam-webster. com/. N. p. , 2011. Web. 14 Apr 2011. -Crawford, Garry, and Jason Rutter. â€Å"Digital Games and Cultural Studies. † Sage Publications. (2006) -O’Connor, A. (2002) â€Å"Evan better than the real thing? †, The Times, The Game Supplement, 9 December. Pp 2-3. -Hall, S. (1980) â€Å"Encoding/ decoding†, in S. Hall, D. Hobson, A Lowe and P. Willis (eds) Culture, Median, Language: Working Papers in Cultural Studies. Chicago, IL: University of Chicago Press. Pp 215-43 -Hopson, John. â€Å"Behavioral Game Design. † Gamasutra (2001): n. pag. Web. 14 Apr 2011. .