Character breakdown

Set at a fictional university, all the characters reside in a fraternity sponsored house within the confines of university grounds. All the characters are an attempt to break stereotypes, and come from regularly viewed backgrounds found in American society. Marcus Pullman Senior, African-American middle-class from New York. Marcus Pullman is not a star athlete, or the campus drug dealer. He is as about as average as they come, with a good GPA, an interest in football and baseball, but an even stronger interest in environmental issues and obtaining a degree in political science. He is one of many American families from the middle-income band, with a father who is a NY firefighter and a mother who works as a legal assistant at a law firm. Marcus is part of a small statistic, an alarming statistic of overall African-American males in universities in America. According to an article in 2004, â€Å"today, black men make up 41 percent of the inmates in federal state, and local prison, but black men are only 4 percent of all students in American institutions of higher education† (Maxwell). It has to be said, however, that circumstance is everything, and whilst Marcus is part of a 4% statistic, he is also one of   â€Å"17% of blacks age 25 and older who had a bachelor’s degree or more in 2005† (US Census, 2007). Marcus has been in the fraternity since his Freshman year and is seen as a figurehead of the house. Simon Li American-Asian, Freshman, music student from Louisiana. It isn’t unusual for there to be a diverse ethnicity in fraternities, but it is also been cited as something as irregular. According to some fraternity members, this comes down to simply just a matter of comfort. â€Å"Minorities don't rush because they are intimidated by the stereotypically white Greek system,† Ngan said. On the other hand, â€Å"a lot of minorities do rush, they are just more comfortable hanging out with people of the same ethnic background.†(Brubaker, 2000). Simon Li is a ‘Rushee’ and a freshman music student from Louisiana. He is a second generation American-Asian, with roots in China. According to the census bureau, Louisiana has a registered American-Asian population of 1.4% (2005) with 2.5% of firms owned by Asians in the state. Simon Li’s parents own and operate a chain of successful auto-part stores – and nothing related to restaurants or grocery stores, as is often the stereotype. Having grown-up in Louisiana, Simon has a soft spot for anything Cajun, as well as an interest in music – from country to bluegrass. His predominant interests do not lie with traditions, but with incorporating grassroot sounds with techno, or club music. Dermot â€Å"Ozzie† Sullivan Australian, Sophomore, medical student. International students continue to make-up a large percentage of undergraduates at American universities. According to Hahn-Koenig, within Philadelphia, â€Å"more than 11,000 are enrolled in the city alone, with thousands more studying elsewhere in Pennsylvania† (2007). Whilst the Australian university system is considerably good, Dermot has come to America to broaden his horizons. His family is part of the wealthy upper-class in Australia, which avails him the high tuition fees and ability to apply for a student visa. Despite Australia being a part of the Visa Waiver Program, Dermot would have had to apply for a F-1 visa in order to study in America (State Dept, 2007). Dermot is an easy-going guy who is hard-working but also knows how to enjoy life. He appears to be a well-liked sort on-campus. Victor Henson Sophomore, member of a neo-nazi group. The antagonist of the characters. Victor is a Caucasian American from a poor background in middle America. He has not known his father, and his mother continues to struggle to make ends meet and keeping a family. His family are like many who should have seen better times after Clinton’s welfare reforms, but still suffer from poverty conditions. The Anti-Defamation League have cited a 12% decline in anti-Semitic activities, in recent surveys, however â€Å"it is disturbing that there are still an average of about four anti-Semitic attacks per day in America† (ADL, 2007). Victor indulges in many on-campus parties, and unsurprising is his overindulgence in alcohol. He is the student who is trying to fit in, and is a â€Å"Rushee† of the fraternity. SCRIPT Scene: Outside the campus library. It is a noticeably Fall day, and overcast. Marcus (leaving the library): Hey, Ozzie! How’s it going? Ozzie (seated on the stairs of the library): Gudday, Marcus. Yeah, s’alright, I reckon. Weather’s a bit foul, eh? Marcus (looks up briefly, smiles): Definitely going to rain. Hey, you seen that new rushee? Uh, Victor I think his name is. Ozzie: Yeah, yeah, I have. Saw him last night. Was hammered something nasty, I tell ya. Looked real green in the bushes (laughs) Marcus: Drunk? Ozzie: Aw, totally smashed, mate. Marcus: Hm, well Freshman, I suppose. But, listen, you think you can have a talk with him? See what he wants from joining a fraternity, and if he’d fit in. (slaps Ozzie on the arm with a book) Be a spy, eh? Ozzie: Yeah, yeah. Sure. Check ya later, eh? Marcus and Ozzie part ways. Scene change: Ozzie is in the frat house with Simon, who is ‘plugged in’ to a laptop and appears to be listening to music. Ozzie throws a screwed up paper ball at him. Simon (loudly): What? Ozzie demonstrates to remove the earphones, and Simon does. Simon (normal volume): What? Ozzie: Ya seen that new kid? Victor? Simon: Yeah, he was looking a little rough in the kitchen. Told him to clean the dishes for us. Ozzie: Smooth move, mate, smooth move. Hey, what ya think of him? Simon: Meh, he’s okay, I guess. He doesn’t say much to me. Ozzie: Hm, fair enough. I’ll go talk to him. Marcus wants the scoop on him, see if he’ll fit. Simon nods and plugs back into his laptop. Ozzie goes to the kitchen where Victor is struggling in removing a pair of rubber gloves from his hands. Ozzie: Hey mate, lemme give ya a hand. Hah – get it. Victor: Yeah, I got it. Ozzie: Jeez, no humor, eh? Victor: Sorry, still hungover a bit.. and†¦ (voice trails off) Ozzie: What’s up? Feelin’ a bit crock still? Victor: Huh? Ozzie: Ill. The hangover†¦ Victor: Nah, not the hangover. Just†¦ hey, I can talk to you right, yeah? Ozzie: Sure, mate. We’re all brothers. Or, well.. you â€Å"might† be, eh? (smiles) Victor: Yeah, I guess.. well.. I don’t know. Seems really†¦ well†¦ Ozzie: What? Victor: Well, why are they in charge here? Ozzie: Who ya mean? The seniors? Victor: Nah.. well yeah.. but†¦ nevermind. Ozzie: Something bothering you, you know you can tell me. Or Marcus even, mate. Victor (sneers): I don’t think so. Ozzie: What? Marcus? Nah, he’s cool, mate. Don’t need to worry about him. He’s a good egg. Victor: Egg? Rotten, more like. His sort are nothing but trouble. Ozzie: His sort? What Greenpeace Al Gore types? (laughs) Victor: No†¦ his â€Å"sort†. Ozzie: Don’t get you mate†¦ you mean New Yorkers? Victor (laughs): Yeah†¦ New Yorkers. Whatever. Victor leaves, sees Simon still plugged in and shakes his head. Ozzie looks perplexed and follows Victor out of the house. Ozzie: Wait up. So, I don’t get what you meant in there. Victor: You want me say, for real? Ozzie: Yeah, mate. For real. Victor: I don’t trust Marcus. His type are nothing but trouble, they take advantage of everything. Ozzie: Wait, wait.. his type? What’s his type? Victor: Black, man. I got to spell it out, or what? You fucking blind? Blacks are nothing but trouble. Ozzie: Woah.. woah†¦ you can’t be serious†¦ Victor: Yeah†¦ well maybe I am. He’s always getting up in my business. Ozzie: Well you are trying to join the fraternity†¦ Victor: Yeah, well screw it. I don’t want to be a black man’s brother, ya know. Ozzie: Jesus†¦ well.. yeah, I don’t think I want you around either†¦ Marcus walks up to them outside the house. Victor falls silent but stares at Marcus. Ozzie is stunned, but looks serious. Marcus notices the uneasiness quickly. Marcus: Everything alright? Victor (snorts): Yeah, man. Victor walks away, and Marcus looks at Ozzie questioningly. Marcus: Ozzie? What happened? Ozzie: I dunno mate†¦ I really dunno†¦. References _. Lousiana State Quick Facts. Census Bureau. (available from: http://quickfacts.census.gov/qfd/states/22000.html ) _. New York City, Black History Month, 2007. Census Bureau Press Release, February, 2007. (available from: http://www.census.gov/Press-Release/www/releases/archives/facts_for_features_special_editions/007862.html ) _. Anti-Semitic Incidents in US. Press Release. Anti-Defamation League, 2007. (available: http://www.adl.org/PresRele/ASUS_12/4993-12.htm ) _ . Student Visas. US State Department, Bureau of Consular Affairs. (Available from: http://travel.state.gov/visa/temp/types/types_1268.html ) Brubaker, C. â€Å"Greek system concerned with diversity† The Cavalier Daily, April 5, 2000. (available: http://www.cavalierdaily.com/CVArticle.asp?ID=3898&pid=564 ) Hahn-Koenig, A. â€Å"Coming to America.† OneBigCampus.com 2007 (available: http://www.onebigcampus.com/article_comingtoamerica.htm ) Maxwell, B. â€Å"On campus, grim statistics for African-American men.† St. Petersburg Times, January 4, 2004. (available from:

Sustainable Use of Natural Resources

Yaroslav GromovIn present clip, the inquiry about sustainable usage of natural resources has become really of import all over the universe. Peoples start to recognize that nature can non supply more resources that it has, and that the natural resources consumed a batch. Therefore, there should be found a manner how to work out this peculiar job – energy crisis. Consequently, we should reply the inquiry if the widespread of renewable energy is as serious option to the usage of fossil fuels or non. There is no right reply to this inquiry, but if we decidedly want to state ‘yes ‘ or ‘no ‘ , it will be better to burdening up the pro at Contra. So allow us happen out the causes why renewable energy is a serious option to the fossil fuels. First of all, fossil fuels are non-renewable. Natural gas, coal and oil are the most common illustration of fossil fuels, and they are the three chief types of fuel that people largely use and depend on. Seitz ( 2008 ) states that ‘according to many analysts the universe would non run out of oil, but in a few decennaries deficits will go prevailing ‘. Harmonizing to the Energy Information Agency, about 93 % of the universe ‘s energy beginnings are fossil fuels, and renewable energy is merely approximately 7 % . ( 2, 2008 ) Besides firing fossil fuels creates C dioxide, which is the nursery gas that leads to planetary heating and earnestly amendss our planet. Second, renewable energy beginnings, such as hydropower energy, solar energy and weave energy are renewable, efficient and non-polluting or doing small pollution. They are simple: all you need is sunlight, running H2O and blowing air current. Last, spread outing the usage of renewable energy will hold a positive impact on employment, harmonizing to more than a twelve independent surveies analysing the impact of clean energy on the economic system. Greater trust on renewable energy would hold big, positive impacts on economic system, making important Numberss of new occupations, driving major capital investing, stabilising energy monetary values, and cut downing consumer costs. ( Flavin C. 2006, p.10 ) . By contrast, employment in the dodo fuel industries has been in steady diminution for decennaries, in big step due to turning mechanization of coal excavation and other procedures. ( Flavin C. 2006, p.10 ) . As these three types of renewable energy were mentioned allow us discourse them more specific. Hydropower energy is the most developed engineering for renewable energy. The chief potency that this type of energy has is that it can be used in multipurpose country. For illustration, benefits of hydropower are deluging control, irrigation and public H2O supplies. ( 6 ) Hydropower energy is normally generated signifier falling H2O, doing small pollution and it is a type of clean energy. Hydropower resources are normally divided into two chief classs. As it is mentioned, the first class is resources that require semisynthetic dike construction with high hydraulic caputs ; the 2nd 1 is a â€Å"run-of-river† system that require minimal dike construction and with low hydraulic caputs. ( 4, 2000, p.44-45 ). Similarly, World Bank ( 2004 ) believes that hydropower can play important function ‘in poorness decrease in developing states ‘ . In add-on, World Bank ( 2004 ) besides claims that ‘currently about 19 per centum of the universe ‘s electricity is produced from hydropower ‘ and that the nursery gas emanations ‘from most hydropower workss are comparatively low ‘ . It is besides of import to burden the facts about advantages and disadvantages of hydropower energy. On the one manus, hydropower is a clean energy beginning. It does non foul the air like fossil fuels do. ( 6 ) Hydropower plays a major function in cut downing nursery gas emanations. The maintain cost is comparatively low. It is renewable. The engineering is dependable and proven over clip. ( 7 ) . On the other manus, if H2O is non available, the hydropower workss will non bring forth electricity. ( 6 ) USGS ( 7 ) studies that hydropower energy is non perfect and has some disadvantages. For illustration, ‘high investing cost, flood of land and wildlife home ground, alterations in reservoir and watercourse H2O quality, supplanting of local populations ‘ . Solar energy is the 2nd type of renewable energy that was mentioned in this essay. Solar energy is the 2nd most common type of renewable energy. Basically solar energy is the energy of Sun. It helps us to last on our planet, it heats us, it makes 3s turn up, and, largely everything on our planet depends on solar energy. It is possible that ‘our current life can non go on if we remain economically dependent on fossil fuels ‘ , as Hermann ‘s ( 2004, p.4 ) claims, but as for me, we can non foretell the hereafter and we do non cognize what will go on tomorrow. So Hermann claims that something is improbable to happen./p & gt ; It is non so easy to speak about advantages and disadvantages of solar energy. Talking about advantages of solar energy it is necessary to advert some of them. First, solar cells can be used about any topographic point around the universe. Second, solar cells soundless and non-polluting. In add-on, they require small care and have log life-time. Finally, solar cells can be easy used in topographic points where there is no chief electricity. Now let us travel on to the disadvantages of solar energy. The chief and most of import disadvantage is initial cost. Last, solar cells are wholly depends on conditions, and can be used merely during daytime and sun hours. It is because the lone clip when cells can bring forth electricity. ( 9 ) The last and perchance most interesting type of renewable energy is wind energy. There is an interesting point about air current energy. Wind is a signifier of solar energy ; it is ‘caused by the warming of the ambiance by the Sun, the rotary motion of the Earth, and the Earth ‘s surface abnormalities ‘ ( 11 ) . Seitz ( 2008, 141 ) studies that wind as an energy beginning was by and large used for power every bit good as for the chilling houses, adding that air current energy beginning started to derive regard all around the universe. In recent old ages the widespread of air current energy has been highly rapid, but, for illustration, ‘despite that rapid growing, weave energy amounted to less than 1 % of U.S. electricity coevals ‘ ( 10, p.15 ) . But as any other type of energy air current energy besides has advantages and disadvantages. Harmonizing to the Committee on Environmental Impacts one of the advantages is that ‘wind energy has the possible to cut down environmental impacts, because it does non ensue in the coevals of atmospheric contaminations or thermic pollution ‘ ( 10, p.15 ) . Another good point about air current energy is that it is ‘one of lowest-priced renewable energy available today ‘ ( 11 ) . In decision there is a really serious inquiry if the widespread of renewable energy is as serious option to the usage of fossil fuels or non. Three chief types of renewable energy were considered. So there is a opportunity in the nearest hereafter that renewable energy beginnings will to the full displace fossil fuels. It may go on, but non really shortly and likely merely when there is nil to pull out or mine. Now both renewable and non-renewable energy will be used at the same time. Peoples are non ready yet to abandon fossil fuels, and are non ready for passing immense sum of money for renewable energy.Christopher Flavin. ( 2006, September ) . American Energy. The Renewable Way to Energy Security. Worldwatch Institute.Energy information disposal. Renewable Energy Consumption and Electricity Preliminary Statistics 2008. hypertext transfer protocol: //www.eia.doe.gov/cneaf/alternate/page/renew_energy_consump/rea_prereport.htmlJohn L. Seitz. ( 2008 ) . Global issues: an debut. Blackw ell Printing Ltd.Committee on Programmatic Review of the U. S. Department of Energy ‘s Office of Power Technologies. ( 2000 ) . Renewable Power Pathways: A Review of the U. S. Department of Energy ‘s Renewable Energy Programs. National Academic Press.World Bank Staff. ( 2004 ) . Water Resources Sector Strategy: Strategic Directions for World Bank Engagement. World Bank Publications.U.S. Department Of Energy. Energy efficiency and renewable energy. Advantages and disadvantages of Hydropower. hypertext transfer protocol: //www1.eere.energy.gov/windandhydro/hydro_ad.htmlUSGS ( U.S. Geological Survey ) . Water usage: hydro electronic power. hypertext transfer protocol: //ga.water.usgs.gov/edu/wuhy.htmlScheer, Hermann. ( 2004 ) . Solar Economy: Renewable Energy for a Sustainable Global Future. Earthscan Publications Ltd.Bristol University. Advantages of solar energy. hypertext transfer protocol: //www.chm.bris.ac.uk/webprojects2003/ledlie/advantages_of_solar_energy.htmCommitt ee on Environmental Impacts of Wind Energy Projects. National Research Council. ( 2007 ) . National Academies PressU.S. Department Of Energy. Energy efficiency and renewable energy. Advantages and disadvantages of Wind Energy. hypertext transfer protocol: //www1.eere.energy.gov/windandhydro/wind_ad.html

Causes And Effects Of Traffic Congestion Tourism Essay

Causes And Effects Of Traffic Congestion Tourism Essay Jain, Sharma and Subramanian mentioned that congestion in the United States has increased dramatically since the last twenty-five years, which is the same as many countries that suffering from traffic congestion currently. From the authors’ prospective, one of the major causes of traffic jam in the most cities is ‘poor road traffic management system’. Increasing of traffic congestion every year is causing increasing of air pollution, wasting of time and productivity and causes diverse diseases such as, respiratory diseases. Moreover, the cost of solving or reducing traffic congestion is enormous. However, neglecting the traffic jam problem would increase the social problems among citizens. The next part of this essay illustrates many causes of traffic congestion in different cities around the world, and the effects of these causes on the environment. Furthermore, the solutions that solved the traffic jam problem, and the suggested solutions that could help to red uce the congestion in some cities. Causes and Effects This part of the essay demonstrates many causes, effects and possible solutions of traffic congestion problems. 1. Los Angeles (USA). Causes and Effects: One of the main causes of traffic congestion in Los Angeles (United States of America) is ‘car culture’, which means many people in the city or county owned private cars (Thisdell, 1993). Additionally, the land-use pattern is an important reason that makes people in Los Angeles were using private cars widely and made transport planning difficult. Furthermore, traffic congestion increased due to no underground railway and public transport in Los Angeles. Moreover, the high numbers of vehicles, which are a result of overpopulation and the economic growth, and the weak of public transportation, have a negative effect on the environment such as air pollution, which happened on Saturday when commuter traffic is insignificant. Sorensen (2009) illustrated many reasons that make Los Angeles have traffic congestion such as ‘Common misconceptions’ and ‘high regional population density’. As an example of common misconceptions, people in Los Angeles love cars’ driving, which means the relation between people and their cars is very strong and described as love’s relation. As an example of ‘high regional population density’ is drivers were not consider roads as a problem of traffic congestion. Sorensen said that high population and some of the other factors that aforementioned could also make the traffic jam worse. Solutions: Thisdell (1993) mentioned that Los Angeles County transportation committee said creates more roads for cars will not solve traffic congestion problems, with increasing numbers of people and vehicles. Also, traditional public transport such as buses will be more effective in limited areas only. The committee suggested that ‘Metro’ system, which is a complete project of pu blic transport including underground railways, buses and developing motorways. It is clear that, the system has many advantages such as reducing time loss, increase productivity and cut pollution. However, the cost of making just the first part of Metro project was $1.35 billion. In addition, there are some threats to human life such as, gas and earthquakes. Sorensen (2009) mentioned about some short strategies that can solve traffic problem in Los Angeles such as, encouraging people to use ‘ride-sharing’ and bicycles, improve the system of controlling the traffic light and make it more efficient, which are inexpensive solutions but very effective and eco-friendly. The other solution is ‘Peak -hour road pricing’ which make people pay some money to drive on specific roads at specific period of the day Downs (2004). This solution makes roads expensive and avoids traffic congestion at peak hours.

Marriage and Divorce Essay Example | Topics and Well Written Essays - 3000 words

Marriage and Divorce - Essay Example In order to rescue the relationship and reconnect with one’s partner, then it is imperative to get real about it and be totally honest with oneself. To reconnect with a partner, one has to reconnect first with him or herself. The journey starts with you rather than with one’s partner and one has to take the power back, becoming a person who inspires respect, commands quality, and settles only for abiding and active love. To proceed without acknowledging that the fix is dependent on you is a guarantee for failure. Troubled relationships arise when individuals allow themselves to accommodate disappointment, pain and self-destructive attitudes. The individual thus has to reclaim their strength, uplift the people around them and inspire them, through strength of calm and quiet power backed by self-worth and dignity. Troubled relationships do not have victims; the individual set the relationship up in that way. Without adopting a lifestyle that is built to maintain it, it is not possible to carry out a long-term fractured relationship. Dysfunctional relationships with a partner come from a dysfunctional relationship with oneself. While it is impossible to control a partner, it is possible to inspire them and give them a fresh set of stimuli to respond. To emphasize this, an individual, has to make an effort to fix them first before fixing the relationship. There are seven steps to a relationship rescue. Firstly, it concerns definition and diagnosis of where one’s relationship stands at present since it is impossible to change what is not acknowledged. Secondly, the individuals need to forget the myths and rid themselves of wrong thinking. Third, discover negative behaviors and attitudes, as well as the specific ways, which irreparably harms relationships with oneself. Fourth, one needs to internalize personal relationship values that form the new foundation of relationship life. Fifth, learn the formula that aids successful relationships, which is only possible after the first four steps. Sixth, the individual begins the process of reconnection, and finally, they learn how to manage relationships on reconnecting with the partner. Defining the Problem To do this, an individual, needs to decipher what they have done wrong and right, in that relationship, to drive it to the current position (McGraw, 2000). Correct acknowledgement of the plan is vital if one is to make the correct plans to alleviate it. It is important that an individual admit to emotional divorce, as well as relationships that are killing them, their self-value, and worth. The questions that need to be asked include; is one of the partners dumping his or her life frustrations that have nothing to do with the relationship on the other partner? Have you been parents for a considerable amount of time that you forget what being lovers and friends allude to? Have you forgotten how to pay each other attention? Do you have sex any longer? Has anything happened to yo ur levels of intimacy? Are you distant and cold to your partner as a result of old disagreements? Are you a family with two income streams that have not time for the other? Is there tension arising from a previous extra-marital affair by one of the partners? The book contains a detailed self-questionnaire that allows one to create a personal and relationship profile. The book then details five questions that are meant to crystallize the profile of the relationship. First, considering that one definition of love is considering the wellbeing and security of your partner as significant as yours, would you claim that you love your partner? Using this same definition, does your partner love you and why? Knowing the details

Reginald Fessenden Essay Example | Topics and Well Written Essays - 250 words

Reginald Fessenden - Essay Example rks on electric power distribution systems for one year when he moved to Thomas Edison as a chief chemist and it is that he developed interest in the new media radio (Riley, 1999). He later became a professor of electrical engineering at Purdue in 1892 and University of Pittsburgh in 1893where he taught and did research for seven years. He then moved to the United States Weather Bureau to develop a wireless network for communication with weather stations where he invented the liquid barrater as a wave detector (Riley, 1999). In 1900, he sent the first voice via radio for a distance of 50 feet and later National Electric Signaling Company (NESCO) to develop wireless communication commercially. He then set up a 420 tower for two-way trans-Atlantic telegraph a followed by other radio inventions. In an effort by NESCO to publicize and market the wireless system, he made the first public voice broadcasts on Christmas 1906 (Riley, 1999). His other inventions include electrolytic detector, alternator development, heterodyning, sonic depth finder, efficient tuned antenna circuits, and continuous waves (Riley, 1999). In 1921, the Institute of Radio Engineers awarded Fe ssenden with its IRE Medal of Honor. His inventions spread across the world and at the age of 65 years, he left a significant mark in Engineering and

Independent learning plan 2 Essay Example | Topics and Well Written Essays - 1250 words

Independent learning plan 2 - Essay Example ful in solving the children’s learning problems, and making the information (confidentially) available to the people that are directly connected with the children’s learning processes (Snow & Hemel, 2008). [ 2] The common procedure utilized in preparing the questions to determine the level of children with special needs is by preparing both oral and written tests. But whichever test to use depends on the child’s ability to comprehensively reveal itself either only through speaking or writing or by both (Ysseldyke et al., 2006). Age, previous exposure to any form of education and parental cares have been identified as helpful factors in successfully determining the level a child with special needs may be placed (Ysseldyke et al., 2006; Converse, 2009). There are six levels altogether, and each level up represents a more complex stage in the child education. Level one questions are general questions and could cover questions such as the student’s personal information, location of objects, activities and routines, future predictions, etc. (Cline, 1992). Level two questions could cover areas on directions, experiences, preferences, schedules, etc. Level three questions cover past events, polite requests, opinions, logical deductions, future conditions, etc. Level four covers past actions, infinitives, describing, second conditional, etc. Level five has questions on present perfect simple, third conditional, suggestions, defining relative clauses, and generalizations. For the case of level six, the questions focuses on complains, regrets, future perfect simple, reported speech, etc. (Bartlett & Wegner, 1987). The following are the examples of six-levelled questions that could be prepared orally or in written form for children with special needs to answer: 3. Classroom Organization: Each child will seat on a chair across from a wide table and facing each other but not touching each other with their bodies to avoid distraction. I will stand at the middle of

U.S. Law Essay Example | Topics and Well Written Essays - 1000 words

U.S. Law - Essay Example In business agreements, it is generally presumed by courts that there is an intention to create legal relations unless the parties insert a clause that their agreement shall not be binding in law but shall be binding in honor only. A contract is an agreement between two or more persons which is intended to create legally binding obligations. The word 'binding' is used for there are some contract which are valid but are not enforceable contract, certain basic requirements must be present. There must be an agreement based upon genuine consent of parties, supported by consideration and unable for a lawful object between competent parties. (Hussain, 2002).An offer may be made to a specific person or to any member of a group of persons or to the world at large, but it can not form the basis of a contract until it has been accepted an ascertained person or group of persons.For this case, the owner of happy acres made an offer to sell his property on March 15th to an interesting buyer. He o ffered to sell his property for $200,000, closing to take place 18 days of acceptance, time being of essence. The offeror added that if the offeree sent him a non refundable $4000, the offer would remain open for 30 days from the date thereof. This meant that if the offeree paid a non-refundable $4000, the offer would remain open for 30 days.The owner of Happyacres was told by a business acquaintance that he thought that would pay up to $275,000 for Happyacres on March 25th and he changed his mind and wrote a letter on March 26th. The offeror was actually revoking the original offer

Legal Aspects of Nursing Essay Example | Topics and Well Written Essays - 1750 words

Legal Aspects of Nursing - Essay Example Legal aspects of nursing The nurse caring for the patient has exhibited professional negligence. Mrs. M successfully underwent surgery to remove a brain lesion. She had problem with swallowing, and the medical team promptly carried out further investigations to ensure patient comfort and a quick recovery. The X-ray revealed that her lungs showed no signs of infiltration or congestion. However mismanagement and negligence emerged during her transportation. A driver was charged with the care of Mrs. M. The patient was in a critical state after undergoing an intensive surgical procedure. In addition, her recovery was difficult as she had a swallowing problem. It is inappropriate for the hospital management to entrust patient care of critical patients to untrained personnel. All personnel handling patients need to be professional nurses or doctors. Untrained personnel should be closely supervised by nurses. Lack of supervision is tantamount to patient neglect and this is act of gross mis conduct. This is evident in the case of Mrs. M during her transport from the hospital room to the X-ray room for a repeat chest film. The untrained patient transporter who was the sole care giver in the course of the transportation allowed the humidifier attached to the oxygen line to lay on its side. ... Moreover, the untrained transporter needs to understand his/her responsibilities as stipulated in this/her job description. Clearly, it is not his/her responsibility to make decisions on the placement of medical devices. The nurse charged with the care of Mrs. M should have supervised the untrained transporter. Due to patient mismanagement, water accumulated in Mrs. M’s lungs and she developed a bout of aspiration pneumonia. This led to her subsequent readmission in the intensive care unit. It was a major inconvenience for the patient as recovery time was prolonged. Aspiration pneumonia is a serious medical condition as it may lead to lung inflammation, lung abscess (accumulation of pus in the lungs) and chronic pneumonia. Fortunately, Mrs. M recovered well without encountering any complications. The unfortunate incident would have been prevented via proper supervision. The nurse charged with the care of Mrs. M should have fulfilled her responsibility. She should have overseen the transport and handling of Mrs. M. The uptake of oxygen via the oxygen mask should have been checked to avoid any mishaps. The humidifier attached to the oxygen line would have been maintained in the right position and not allowed to lie on the side. All supplemental oxygen that is routinely administered to patients needs to be humidified. According to BTS emergency oxygen guidelines, humidification is necessary for patients who need high flow oxygen for a period exceeding 24 hours especially if they report discomfort of the upper airway as a result of dryness. In the administration of an oxygen mask, the oxygen flow meter is attached to the wall outlet. Secondly, the humidifier is filled with the

Essay question-Non-violent Example | Topics and Well Written Essays - 1500 words

Question-Non-violent - Essay Example On the other hand, revolutionaries such as Martin Luther King Jr., Dalai Lama and Mohandas Gandhi used non-violent means to include strikes, sit-ins and peaceful marches. Non-violent revolutions are normally characterized by the peaceful nature that they take rather than use of violence to get a reaction one expects. People who resolve to use this form of revolution often hope to set a better example to the future generations (Sharp, 2003, 183). If anything is to be determined from past revolution, one note that the society as a whole tends to benefit from non-violent revolutions than from violent revolutions. I do agree that non- violent revolutions work Non violence does not explicitly imply not partaking in violence; it can also be viewed as a way in which a person can use positive action as a way of resisting oppression and to bring about transformation in the community. Mahatma Gandhi once stated â€Å"The essence of non-violent technique is that it seeks to liquidate antagonisms but not the antagonists†. This can simply be interpreted to mean that non-violent revolutions aim to change the opponent’s point of view and win them over. It is a win-win situation. Revolutionists who use this method do so in inevitably they will be able to persuade their oppressors into seeing things from their perspective and that their point of view is right. Non violent participants do not seek out to harm their oppressors in any way. On the contrary, they are willing to suffer whatever it takes in order to bring about some form of change in the society. The reason as to why non-violence has such great fascination is because it removes the absurdity of trying to make the society more just and less violent place by using violence as a tool. If people are hoping to be a great leader, then it would be expected that they set the best

Hotel report Assignment Example | Topics and Well Written Essays - 1000 words

Hotel report - Assignment Example Melbourne Marriot Hotel is one of the most admired firms in the region that has been deploying all the possibilities of hospitality, tourism, and event industries for its business growth. The Melbourne Marriott hotel is one of the distinguished franchisees of Marriott International, Inc. The hotel located in Melbournes central business district is unique for its personalized services and exceptional amenities. Melbourne Marriott constitutes the perfect stay for the people who visit the city. Melbourne Marriott hotel is the franchisee of Marriott International, Inc founded by J. Willard Marriott in 1927. Marriott was aware of the potentiality of hospitality industry and its scope in Melbourne. He later expanded his venture into a chain of restaurant and hotels over 74 countries with more than 3800 properties. The Melbourne Marriott Hotel has 185 guest rooms and 19 luxury suites, and all are uncommonly spacious and airy. Its lobby area is exceptionally elegant in style and facilities in rooms may surpass the wildest expectations of the visitors. One important feature of the hotel is its 100% non-smoking policy in its premises. Other important facilities include but not limited to heated salt water swimming pool, spa and gymnasium, conference hall, event facilities, bar, dry cleaning, and currency exchange. All bedrooms contain ‘one queen or two double beds and separate change area’ (Melbourne Marriot Hotel, visitvictoria.com). it also contain writing desk, phone, voice mail, TV, coffee making facility, iron, toaster, newspaper, Wifi access, porter bell, pull-out sofa bed, custom duvets, rollaway bed etc. Its reception works 24 hours and allows luggage storage ensuring extended customer service in every possible way. 24 hour room service, secure parking, and wheelchair facility also make the service incomparable. The Melbourne Marriott hotel is well known for its Business Center as well. It also

Female infanticide Essay Example for Free

Female infanticide Essay Imagine a world with no women. There are no wives, no sisters, no daughters, and no mothers. Unfortunately, this world is on the brink of becoming a scary reality for Asian countries such as China and India. Due to attempts to control population and the low value associated with females in these societies historically and culturally, both China and India are now facing a serious gender imbalance. Female infanticide and sex-selective abortion are responsible for this gender imbalance. Due to the high occurrence of foeticides, infanticides, including new born neglect and abandonment, he world is currently deprived of over 100 million women. China and India alone are responsible for 80 million missing females. CHINA: In 1978 China introduced the one-child policy. The Chinese population was growing too fast and already was enormous. The government introduced this policy to slow down the growth of the population of China. This encouraged female infanticide even more. Before the introduction of the one-child policy female infanticide already existed. According to a report, an interview with 40 women over age 50, who claimed to have given birth to 183 sons and 175 daughters, of whom 126 sons but only 53 aughters survived to age 10. By their account, the women had destroyed 78 of their daughters. To Chinese families the son is the most important child. They believe that the son can work, carry the family name and look after elderly parents. Only after the desire of having a son or two has been met, do Chinese families prefer having a girl. INDIA: In the global arena, India is indeed fast developing and is gradually becoming a force to reckon with and this makes us extremely proud. However, there are certain home truths we arent aware of or chose to turn a deaf ear to. Female infanticide is one of them. India as a country is steeped in patriarchal values and thereby continues to talk about the importance of raising a male child. The idea of the male child enwraps an image of future security, protection, wealth and prosperity. Only can a male child grow up to look after his family. Only can a male child protect his family. Women are simply viewed as commodities and properties belonging to men. Women are perceived to be a burden on the family. From the time she is born, the only way her physical being/existence is given meaning is by virtue of marriage. In the institution of marriage lies the salvation of the woman. In looking after her husband and bearing children lies her attainment of Nirvana. And with marriage comes the social evil of dowry (giving away lump sums of money and gifts during marriage) which continues to haunt families. A large population of India continues to struggle on a daily basis for its survival. In a situation like this, the additional appendage of giving dowry to the grooms family increases the misery of an already devastated financial situation of the average Indian family. female infanticide.

Unity-Mountain Climbing Competition from Shibo Essay Example for Free

Unity-Mountain Climbing Competition from Shibo Essay Preparation for reading: We love the shibo, love the shibo vibrant, love the big stage of the shibo, love the shibo unity, love every employee from shibo. Mountain climbing competition held in Gongyi Fuxi Mountain is just a miniature of shibo.. On the steps of spring, the Mountaineering climbing Competition jointly organized by shibo International Trade Department and e-commerce Department held in Gongyi Fuxi Mountain on April 3, 2012. the company attaches great importance to the activities, Dong Maosheng, the General manager of company jointly participate in the mountaineering game. With the order of â€Å"Ready, Go! †, everybody sprints to the Fuxi Mountain â€Å"peak†. In the game, players vied with each other, reflecting the courage first to the sense of competition and hard work of consciousness. at the same time, they help each other in the game, hand in hand, showing a good team spirit . After 30 minutes of intense competition, everybody arrived in end one by one. , company leadership comrade issued souvenirs. After mountain climbing competition, The general manager Dong Mao Cheng represent the company leadership to encourage everyone that quarter fully approved. He hope everyone strengthen the collective consciousness, sense of innovation to improve the cohesion and combat effectiveness and execution in future work . At the same time, he hope that each staff member can be fully and improve their quality, multi-skill all-rounder. The event will not only exercise everyone’s fitness, ease the work pressure, and promote communication between employees, but also to create a healthy, progressive and positive team atmosphere.

Islam in Indonesia

Islam in Indonesia Islam in Indonesia Modern Indonesia is known for having the largest Muslim population by percentage of any country in the world.   Coming to Indonesia in the 13th century A.D., Islam has continued to spread, and approximately 90 % of the current population considers itself to be Muslim. Nevertheless, many forms of Islam practiced there combine animist, Hindu, and Buddhist elements from the countrys rich and varied religious past, creating an Islamic faith that looks different from that of the Orthodox Islam of the Middle East.   With over 17,000 islands spanning 3,000 miles along the equator, Indonesias Islamic variations differ significantly not only from other countries but also from one part of its own land to another. Still, while Islam dominates the political and social structure of Indonesia, the country still maintains its other religious roots; as one critic notes, â€Å"Indonesias civilization is like a marbled layer cake.† Convergence of Religions Before the introduction of Hinduism, Buddhism, and Islam into the country, early Indonesians were prominently animists who practiced ancestor and spirit worship. This form of religion, generally described as superstitious and ritualistic, believes that plants and animals, all living things, have a soul.   For instance, many Indonesians consider the waringin tree as sacred and a symbol of the â€Å"vital essence.† Thus they often bury animal sacrifices at the roots of the tree and no one is permitted to cut down the tree or its branches, otherwise severe punishment or even death ensues.  Ã‚   As another example of animism, many Indonesians still believe hair to have a magic quality called mana.   Young men, therefore, are encouraged to send girls a lock of their hair in order to seduce them. Furthermore, the Indonesians hold many rituals regarding life and death; some very important for appeasing the dead souls or assisting them through the underworld.   Although this d edication to the god and spirit of nature changed somewhat with the arrival of other religions, the natives usually just incorporated elements of their animist culture and superstitions into the new religions. In 1,500 A.D., the Hindu and Buddhist faiths came to Indonesia and meshed with the primitive animism of the country. The Indonesians accepted and accommodated these new beliefs by mixing them with each other, as well as with their own culture.   In fact, in many parts of Indonesia, the natives combined all three religions to create something of a new Hindu-Buddhist animism.   A great relic from the ninth century called the Borobudur temple on the island of Java evidences this unique blending of faiths.   As the largest Buddhist monument in the world, this great structure holds almost fourhundred images of Buddha, while simultaneously displaying many Hindu, Hindu-Buddhist, and animist sculptures.   With its conglomeration of different deities in one temple, Borobudur manifests the Indonesians unique combination of separate religions. As one example of a specifically Hindu-Buddhist convergence, Shiva, a Hindu god, was transformed into something of a Buddha image, while still ke eping the Hindu name of Shiva.   As seen later, the Shiva god eventually adopts the Islam faith as well. The Shiva-Buddhist cult poignantly reflects the Indonesian mindset toward the variety of religions offered.   Despite these convergences, some places, such as the island of Bali, became solely Hindu and remain so to this day.Following the fusion of Hindu, Buddhist, and native religions, Islam appeared and lay yet another brick on the religious structure, which was held together by a mortar of deep cultural roots. Introduction of Islam Traveling to Indonesia by way of the Indian Ocean and Arabian Sea, Muslim traders and mystical literary figures first brought Islam to the country in the thirteenth century. Coming from India, this was the mainstream Sunni variant, which was initially founded in Arabia. Scholars speculate that the mystical Sufi tradition influenced this Islam, which could have been easily fused with the native Indonesian culture.   Sufi holy men are described as â€Å"devout Muslim mystics renowned for the beauty of their music, poetry†and their internal spiritual focus, rather than for seeking to impose their religion on their surroundings or onto politics.   As one scholar notes, although no evidence of Sufi communities from early centuries in Indonesia exists, Indonesians would have been more likely to accept the more mystical form of Islam than the strict, law-bound versions. One similarity between the Sufi and Indonesian cultures was the idea of having a teacher who formed around him a small group of disciples to pass on higher wisdom.   Also, the Indonesian and the Muslim both seemed to focus more on the correct ways in which to communicate to god instead rather than on the nature of god.   Furthermore, Indonesian tantric mantras were means of meditation similar to that of the Muslims, as the Muslims often recited the Koran or other Arabic texts. This form of Islam, therefore, could be easily incorporated into the native culture.   Because of the traders traveling routes, Islam spread most rapidly in the northern parts of Sumatra, Java, and the eastern archipelago.   Evidence of this beginning Islamization comes from Marco Polo.   In 1292 he landed in Sumatra where he found an Islamic town named Perlak.   Although Perlak was already Islamic with a Sunni monarch, Islam was not found within its surrounding towns.   One of the larger cities, Melaka, was a major impetus for the spread of Islam.   This rich port city controlled the Strait of Malacca and much of the archipelagos trade throughout the fifteenth century.   Iskandar Syah, a prince converted to Islam, founded Melaka, and through his rule, his successors, and the trading fleet he extended the religion to various parts of the archipelago.   Islam not only offered a simple message of personal faith and hope, but it could also give one favor and therefore success in trade or nobility; thus Indonesians had a double incentive for conversion.   S till some regions were resistant to Islam, such as Bali and parts of Java that kept a more strictly Hindu culture. Islamic Expansion Islam branched out further in the sixteenth century, when Muslims began establishing Islamic kingdoms.   The Aceh kingdom, formed on the western part of Sumatra, was a region of major Islamic allegiance in the early sixteenth century and today is a part of Sumatra where â€Å"Islamic character of population is most pronounced.†Ã‚   Also in the early 1500s the Portuguese came to Indonesia; although they intentionally brought Catholicism with them to Christianize the islands, their efforts inadvertently aided Islamization.By closing off the central ports to Indian Muslims, they pushed the Muslims with their Islam faith to smaller ports across the islands.   Islam, then, was taken to some of the more remote pockets of the widespread country. Nevertheless, Java still did not easily accept the faith. There, Majapahit was the last and greatest of the Hindu-Buddhist kingdoms that predominantly controlled the archipelago and surrounding regions in the fourteenth and fifteenth centuries. The Islamic port towns conflicted with Majapahit power, however, and under the challenge of Islamization Hindu Javanese leaders fled to the small island of Bali to keep their faith alive.   Bali, as an exception in Indonesia, remains untouched by Islam to this day.   Those inland on Java eventually accepted Islam but only as a â€Å"formal legal and religious context for Javanese spiritual culture.†Ã‚   In Java, Islam was allowed to exist only on Javanese cultural terms.    That is, only as in a form mixed with previously held religious beliefs.   Although most early conversions were peaceful, one scholar says that converted Islamic states sometimes waged war against traditional Hindu-Buddhist regions.   The same scholar also recognizes that because of inadequate historical records and evidence, the process of Islamization in Indonesia is somewhat unclear.Although some believe Hindu princes converted to Islam because of their desire for power, commerce, and riches, the legend of Sunan Kalidjaga offers a different perspective on the eventual conversion of inland Java. Kalidjaga was a prince in Java who grew up in the traditional Hindu-Buddhist culture of the Majapahit kingdom.   In a conversion experience similar to that of the apostle Paul on the road to Damascus, Kalidjaga had a vision of a Muslim religious leader who instructed him to spread the doctrine of Islam.   Consequently, the prince converted to Islam and began peacefully sharing the faith throughout Java.   He was thus able to bridge the two religions; for t he Javanese, his life is â€Å"the meaningful link between a world of god-kings, ritual priests, and declamatory shrines and one of pious sultans, Koranic scholars, and austere mosques.†Ã‚   Kalidjaga is considered, therefore, to be one of the wali sanga, or nine apostles, who helped bring peaceful conversions to Islam in Java. Because of the differences between Indonesian culture and the Islam of Mecca, however, conversion usually meant an acceptance of Islam wherein the faith would be combined with traditional and indigenous beliefs. Versions of Islam Most Indonesians, when converting to Islam, synchronized the new religion with their personal mixture of one or more of Hindu, Buddhist, or, animist religions, while a minority switched completely to Orthodox Islam.   Therefore, like the many diverse cultures of the islands, Islam began to take on different shapes across the country.   The two distinct versions of Islam, Orthodox and the blended , were in tension with one another.   A believer in Indonesia who became exclusively Muslim and adhered strictly to Mecca-oriented Islam and the laws of the Koran is called santri.   Santri can also signify a person who removes himself from the secular surroundings to devote himself to Islamic schools called pesantren, which translates literally as â€Å"the place of the santri.†Ã‚   The second form of Islam commonly identified is called kebatinin.   This version is a mixture of Hindu-Buddhist beliefs, animism and Islam practices.   Kebatinin is also called kejawen, agama J awa, Javanism, or abangan.One case of this blend of religions was described earlier in the Hindu god Shiva who adopted Buddhist characteristics.   As Islam spread through the culture, the Javanese claimed Shiva went to Mecca and also embraced Islam, thus creating a god of three faiths combined. Because Hinduism never completely reached the eastern islands, a more pure, orthodox form of Islam formed in the east, while the western part of Indonesia tended to more often combine Islam with its Hinduism or other ancient belief systems. Political History By the end of the sixteenth century both the Dutch and British had gained interest in the â€Å"Spice Islands† (Indonesia) and its wealth of trade.   The Dutch East India Company was formed in 1602, which attempted to take over all trade control with Indonesia from other European countries, thus creating a commercial monopoly.   This monopoly served to shape the foundation of the Dutch territorial empire.   Historians mark this time, which is disputed to be either 1511 or 1600, as the commencement of European control and influence that would last up to the twentieth century.   The time between the fifteenth and seventeenth centuries has been generalized as an â€Å"age of commerce† both for Indonesians and foreign traders.   The Dutch East India Companys involvement did not remain limited to trade, however, but instead it became a political force among the islands.   Although opposed by certain Islamic leaders in Java, such as Sultan Agung and his successor Amangkurat II, the Dutch eventually dominated all of Java and then spread its empire into Sumatra and other surrounding areas.With this Dutch influence extending into Indonesia, the face of Islam underwent various changes.   For instance, the native trading peoples were forced further inland.   Holding a strong Islam faith, they brought their beliefs with them and began to rely more and more on the pilgrimage to Mecca as their connection with the larger Muslim world.   Consequently, they formed and spread an Islam somewhat orthodox but still mixed with the deep traditions of Java culture. After the Napoleonic Wars, the Dutch decided to try to make its governed lands at least self-sufficient, but they met some unexpected challenges.   In 1825 the Java War began, due in part to protest of Dutch rule on the island.   The war was supported by many Muslim leaders in Indonesia who also recognized the Korans promise of a coming Madhi, a messiah or â€Å"Just Ruler† that would bring peace and harmony to the territory.   In the years of 1826-30, a man who was overthrown from Javanese rule by the Dutch claimed himself to be the Madhi of Islam and he began a jihad, or Holy War, against the government. During the Java War, another battle began in Sumatra called the Padri-War.   This conflict began between the traditional leaders of the community, called the adat, and the revivalist Muslim leaders; some of the orthodox revivalists killed a royal family of the more Indocized Islam.   As a result of the battle, Dutch authorities called for a military invasion, which served to strengthen Dutch administration in the area. By the end of the nineteenth century, the Dutch were able to make the islands into a â€Å"unified colonial dependency,† which formed the basis for the future republic of Indonesia. By this time, western thought began to pervade Islamic circles, forming a modernist strain of Islam.   Furthermore, Indonesian nationalism began to develop, and with it, an organization called the â€Å"Islamic Association† or Sakerat Islam, the largest nationalist party of the time.   After World War I, many more of these types of associations were formed, most of which were aimed toward nationalism.  Ã‚   Inner conflicts between the conservative and communist leaders in 1921 caused the decline of Sakerat Islam, and a new nationalist movement rose to prominence: the Indonesian Nationalist Party, formed under the leadership of Sukarno, the rising president of Indonesia.   As a result of World War II, Indonesia fell from the clasp of Dutch rule and into the hands of Japan.   The Jap anese allowed the rise of both Muslim and nationalist leaders, including Sukarno, who began establishing himself as the leader of the nation.   After an Indonesian revolution, Japan gave Indonesia its independence in the year of 1945. Role of Islam in Politics After gaining independence, the Indonesians needed to decide on the role of Islam in the nations government.   After heated disputes, the leaders agreed to keep religious freedom and to create â€Å"a civic code instead of an Islamic one.†At the same time, one current of Kebatinin, the more indigenous-type of Islam, became legitimized by the government.   Sukarno then became the first Indonesian president of the Republic.   Because he disliked the divisions among Muslims and other religions (specifically Hindu, Buddhist, and Christian) of the nation he propagated a somewhat disguised, authoritarian form of government called the â€Å"Guided Democracy.†Ã‚   His successor, Suharto, introduced a similar type of rule named â€Å"The New Order.†Ã‚   Some scholars say both of these rulers showed â€Å"their Javanese religious-cultural bias against Islam†and made sure that Islams political influence was limited by various forces, including the military.   Both Sukarno and Suharto, therefore, restricted political freedom throughout the nation.   In response to the bias against Islam, Islamic and nationalist organizations united to create parties against Suhartos government.   The â€Å"red-green† alliance, in existence today as the Wahid-Megawati administration, was one political coalition of the nationalist- Islam that helped to defeat the dictatorship of Suharto.  Ã‚   Suharto, upon realizing the threat to his rule, turned to a militant form of Islam.   This led to much violence across the nation, and religious groups who had formerly lived in peace, such as Muslims and Christians, began to fight against one another.  Ã‚   This more militant, violent form of Islam instigated by Suharto became a lasting part of Indonesias various branches of Islam. Branches of Islam Today The two most influential Muslim organizations of Indonesia society today are the Nahdlatul Ulama (NU), made up of the traditionalists, and the Muhammadiyah, or, the modernists.   The traditionalists tend to be organized around Muslim boarding schools (the pesantren) while they preserve traditional Islamic education.In fact, the name of the organization, Nahdlatul Ulama, literally translates as â€Å"renaissance of Islamic scholars†, and the thirty-five million involved with this Islamic orientation follow charismatic religious scholars. The Muhammidiyah, on the other hand, embrace modern thought and culture while keeping to orthodox Islamic theology.   Founded in 1912, this modernist organization was aimed to create social institutions, such as orphanages and hospitals, in order to compensate the Protestant and Catholic efforts.  Ã‚   With about twenty-five million followers, it has less participation than the NU Modern Muslim Culture According to the Wikipedia Encyclopedia, 210 million inhabitants of Indonesia today consider themselves Muslim.   Many of these believers, however, practice Islam in profoundly different ways.   The Unreached Peoples Prayer Profiles provides information on various modern Muslim groups in Indonesia.   The profiles show an incredibly diversified Islam with many lasting effects of animism, Hinduism, and Buddhism.   For instance, ninety-nine percent of the 800,000 Komering who live in Sumatra today claim Islamic faith, yet they mix their beliefs strongly with animism and superstitions.   In order to keep evil spirits away, for example, many Komering wear good luck charms that contain verses of the Koran.   Also, some believe that â€Å"whistling indoors at night entertains demons, or that walking around on your birthday will bring bad luck.† Thus, although Islam remains prevalent and maintains a strong influence on the culture, the Komering still incorporate old religious beliefs. The Sekayu is another tribe of mixed religion.   Found spread throughout southern Sumatra, they consider themselves devout Muslims.   Indeed, they pray five times a day toward Mecca and reject common sacrificial rituals, believing only Allah gives true redemption.   Nevertheless, they still maintain some of their ancient animistic beliefs.   For example, many Sekayu visit a â€Å"soothsayer,† or dukun, in order to contact the dead spirits or have their fortune told.   They claim, however, that they do not pray â€Å"to† the dead spirits, as others do, but instead they pray to Allah â€Å"for† the benefit of their ancestors.The Sekayu, therefore, practice dedication to Allah while still sustaining animistic beliefs.   The Alas-Kluet Batak people of the Aceh province in northern Sumatra, on the other hand, have very little concern for or devotion to Orthodox Islam even though they have been considered Muslims since the 1600s.  Ã‚   This tribe directs their religious practices toward what they consider good and bad ghosts who must be appeased through cult rituals and exorcist healings.   For instance, at a childs birth, the parents shave the childs head, leaving only a small lock of hair.   If the child then becomes ill, they cut the remaining lock of hair believing that bad luck will also be removed.   The people of Alas-Kluet Batak, then, remain Muslim only in name, not in practice. The Bajau, as another example, are mostly Sunni Muslims who live mainly in the coastal districts and islands of Sulawesi.   These â€Å"Sea Gypsies† consist mostly of nomadic boat dwellers who often lack mosques for worship. Consequently, they rely on different communities on shore to visit a mosque.   Islamic religious status is very important to the Bajau.   For instance, they show special honor to descendants of Mohammed, or salip, and â€Å"variations of Islamic practices are associated with the relative status of different groups.†Although the Bajau uphold Islamic religious piety and learning for individual prestige, they continue to practice traditional forms of spirit worship.   At least once a year, they hold a â€Å"public sà ©ance and nightly trance dancing†while the spirit mediums assemble to contact the spirits.   The Bajau call on the spirit mediums particularly in times of illness to remove evil spirits from the community.   They accomp lish this by putting a â€Å"spirit boat† adrift in the ocean.This people group, therefore, does not hold to a pure worship of Allah, but instead also looks to other supernatural powers. A Country of Mixed Islam Since the 13th century, Islam has filtered into the corners and remote pockets of Indonesian civilization.   Coming into a religiously mixed world of animism, Hinduism, and Buddhism, Islam began taking on forms different than that of Middle Eastern orthodoxy.   The majority of Indonesian Muslims today shape the Islamic religion to fit their traditional superstitions and other religious beliefs, while the minority strives for orthodoxy.  Ã‚   These various forms of Islam combine to dominate both the cultural and political aspects of the nation and give Indonesia the largest Muslim population of the world.   Yet in reality, rather than being unified under a pure Islam, this population truly is a â€Å"marble layered cake† of mixed religious belief.

Music, Technology and Society :: Music Technology Society

Music and the relationships of music have changed drastically in our society. The course of studies and the evaluations of the applications of the technology of music, the making and the listening of music have changed in the way we listen to music, the styles of music in our society and in the media. The importance of the technology in music today, has, over the past century been charted through the study of musical examples and through viewing how human values are reflected in this century's timely music. There are very many different types of music that are listened to. There are readings, writings, lectures and discussions on all the different types of music. Music is found in every know culture, past and present. It is also, already being composed for the future. It is widely varied between all times and places. Since scientists believe that the modern humans arrived in the African culture more than 160,000 years ago, around 50,000 years ago, it is believed that the dispersal of music has been being developed between all cultures in the world. Even the most isolated tribal groups are thought to have had a form of music. It has been scientists' belief that music must have been present in the ancestral population prior to the dispersal of humans around the world. Therefore it is believed that music must have been in existence for at least 50,000 years, with the first music being invented in Africa and then evolving into becoming a fundamental constituent of human life. Any culture of music is influenced by the aspect of their culture, including their social and economic organization, climate, and access to technology. People express their emotions and ideas through their music. Music expresses the situations and how music is listened to and played. The attitude towards music players and composers varies between regions and periods of history. Music history" is the distinct subfield of musicology and history which studies music (particularly western art music) from a chronological perspective. ("History of Music") The first music era know to man was the "Prehistoric Music." This was quite possibly influenced by birds singing and other animal sounds as they were communicating with each other. It was developed with the backdrop of natural sounds. Some evolutionary biologists have theorized that the ability to recognize sounds not created by humans as "musical" provides a selective advantage.

A Therapeutic Relationship Essay -- Health, Nursing

A therapeutic relationship is a key component in the nursing profession. Without therapeutic relationships, the best possible care can never be provided. The foundation in which trust is built upon is created from the nurse’s ability to truly listen and respond appropriately. Listening creates the base in developing a strong, trusting relationship. Sometimes it is simply hearing what a patient says that makes all the difference, empowering them to open up and become more comfortable with the nurse (Hawkins-Walsh, 2000). The framework for creating a therapeutic relationship is built on the nurse’s ability to show empathy towards the client. Empathy is being able to put oneself in the patient’s shoes, to feel the same things they feel and to explore what it means to them (RNAO, 2002). Without the ability to relate to Irene, a trusting relationship cannot be developed nor can mutual respect be earned. Trust is the foundation for building a relationship; once created, the client feels more comfortable opening up. Trust is established in many ways; such as keeping confidentiality, be...

Dating Methods Essay -- essays papers

General Differances Between Relative and Absolute Dating Methods Getting dates for fossils that are found in sites being excavated by anthropologist is very important. Dates show the evolution from early hominid specimens to our own species, Homo homo sapiens. There are many methods that can be used to acquire these dates, but all of these methods fall into one of two catorgories. They can either give a absolute date or a relative date. An absolute date is one in which you get an actual date in years. Also known as chronometric methods. Relative dates do not give an actual date in terms of years, but they tell you if one fossil is older or younger than another fossil. Ushally relative dates are given in terms of the column of earth they are found in. This is called striatigraphy. In sites like Olduvai gorge their are geological layers of vocanic ash and sediment. When a anthropologist finds a fossil in a undistirbed layer of gray ash, you know that it is younger than the fossil in the layer of red ash below, and that fossil is younger than the fossil in the layer of brown ash below it.(Johanson 65) The basic theory here is that a certian site cantians a geolgical column key that is made up of differant strata layers, the fossils get older as they move down the key, and are found in differant layers of strata..(Scully 2) Relative dates have a couple of major problems. One is that the earth moves in many ways and this can distrube the layers of sediment putting younger fossils below older ones. Another is that you can not tell exactly how much younger or older something is from somethinng else and you can not date differant fossils from differant sites with thes relative dating methods. Absolute dating, unlike realative dating, gives the anthropologist an exact date in terms of calander years. These dating methods are much more reliable and can be used in many differant sites with many differant fossils. Absolute dating bases it’s dates on the natural radioactivity of differant elements found in the world.(Johnston 216) There are certian elements that occur in differant forms, these elements are called isotopes. Each one of these isotopes has a differant atomic mass than others. Some of thes isotopes are radioactive, meaning that they give of radiation in either alpha or beta form, as they de... ... has a half-life. C14 is the radioactive isotope of rearular carbon, c12. The cocentration of C14 in the body is one billionth of a gram in the body to one gram of C12. This C14 is contantly decaying, but through animals and plants breathing it is replenashed when an organism is alive. When the animal dies the C14 intake stops and a decay that is not replenashed.(Comas 456) During life an organism have a specific activity of 15.6 disintigrations per minuate per gram of regular carbon in thier body.(Comas 456) â€Å"After life and C14 intake cease and the equilibrium is halted, radioactive disintigration of C14 occurs, and after 5,700 years this activity will have decreased to 7.8 disintigratuions per minuate per gram of carbon in the body.’(Comas 457) This means that the ratio of C14 to C12 left in the fossil when it is found can give a date in years. Carbon-14 dating has a half-life of 5,700 years, with the lower limit of 1,000 years. The upper limit used to be about 30,000 years because after that the ratio was too small to analis. Recently reaserch by Haring and deVires has let scientist put the upper limit at 100,000 years old.(Comas 457)

Essays

SONG OF RADHA, THE MILKMAID —text and critical study by Mandira Chattopadhyaya Labels: Literary Criticism I carried my curds to the Mathura fair†¦ How softly the heifers were lowing†¦ I wanted to cry, â€Å"Who will buy The curds that is white as the clouds in the sky When the breezes of Shravan are blowing? † But my heart was so full of your beauty, Beloved, They laughed as I cried without knowing: Govinda! Govinda! Govinda! Govinda! How softly the river was flowing! I carried the pots to the Mathura tide†¦ How gaily the rowers were rowing! My comrades called, â€Å"Ho! Let us dance, let us sing And wear saffron garments to welcome the spring. And pluck the new buds that are blowing. † But my heart was so full of your music, Beloved, They mocked when I cried without knowing: Govinda! Govinda! Govinda! Govinda! How gaily the river was flowing! I carried my gifts to the Mathura shrine†¦ How brightly the torches were glowing! I folded my hands at the altars to pray â€Å"O shining ones guard us by night and by day†- And loudly the conch shells were blowing. But my heart was so lost in your worship, Beloved, They were wroth when I cried without knowing: Govinda! Govinda! Govinda! Govinda! How bright the river was flowing! Substance of the poem Radha, the milkmaid is carrying curds to Mathura (Krishna’s birthplace) where the spring festival is going on. Cows are lowing softly in the fields. Radha, wishing to give out her trade cry to sell her curds that is as white as the autumn clouds, instead, calls out My Lord! My Lord! Everybody laughs. The river Jamuna flows on softly, as if appreciating her chant. Radha reaches the bank of the river to cross by the ferry boat. Her female companions want to wear the saffron garments, the color of spring, and want to sing and dance and pluck the new buds. Radha’s heart swells with the music of her Beloved Lord Krishna. She cries in ecstasy when others humor her. The river Jamuna flows on joyfully regardless. Radha reaches, with her gifts of curds, the temple, where the torches are brightly burning. She folds her hands to pray to the deity, encircled by snakes, and prays for protection while the conch shells are blown. Her heart is lost to the vision of her Beloved Lord and she calls out the name involuntarily. Others become angry. But the river Jamuna flows on while her water dazzles in the light of the torches. A critical estimate of the poem The title of the poem transports us to another world, to an environment of fertility and abundance. Mother Nature abounds the earth with the flow of her liquid. This white liquid symbolizes affection and nurturing of life. Radha, the daughter of Mother Nature carries the liquid of life and growth to all living beings. Mathura is her destination where Krishna, the Divine Musician holds everybody mesmerized with his mystic presence. The heifers herald her arrival to Mathura where she will pour into the pots the liquid which she has brought- energy and power from the mother Earth. It is worth noticing that Sita, the other daughter of mother Earth also represents all that stand for productivity. Mathura is here the center of life and abundance. While the cow is the species, that represents the flow of life and abundance. Radha feeds and nurtures life. Even the clouds in the sky, white and creamy, are part of the resources of life. The clouds and breeze together produce rain to awash the earth with the energy and moisture that coaxes the dormant vitality into life energy. The time of the year should also be noted. It is the time of incessant rain, the month of Shravan (August- September), when the life- giving moisture bursts forth. Radha’s heart wavers from her task in hand. She yearns for her union with Divine Musician, a presence that encompasses every soul of Mathura. She is absorbed, heart and mind, in his mystic presence and the trade cry she is supposed give out does not come to her lips- only the name of Govinda, the Omnipresent, the Omniscient and the Omnipotent, coming spontaneously from her heart, reverberates. The poet, here, juxtaposes the two conceptions, the flowing of the river and Radha’s yearning for a communion with Krishna. Radha is presented in the poem in the first person. In the first stanza she refers to the commodity she is carrying. Her mind is somewhat attached to the earthly duties and nature of her work. Even in her surroundings she hears the cry of the heifers, an animal she connects with her trade. In the second stanza, her mind is drawn towards the joy and gaiety of nature. She feels the abundance in her heart Life is flowing everywhere. Dear Mantu We are nown drawn to Indian English literature and your attempt at decoding Sarojini is a wonderful effort to that end Yes Indian English literature could be successful only when India breathes through the language of the Teutonic school and here is an instance of success Ihave read your substance and critical comments with great interest and I have a few reflections on the poem that I submit before you Firstly Idont think that there is any clue in the text wherefrom we could infer that Krishna is at Mathura when Radha comes there Secondly though Vrindavan has not been mentoioned here it is clear that Radha comes from elsewhere to Mathura to sell her milk product She comes from the other side of Jamuna She comes from her village Mathura is a trade centre and town The poem on the surface dwells on a maid who comes to the town for selling milk product But her head is full of Govinda So instead of paying attention to her etting and spending and instead of giving her trade cry with gusto she unaware of herself cries aloud the name Govinda her sweetheart A wonderful portrait of a loveladen heart of a village girl Methinks the the heifers donot low at the place fair at Mathura They lowed whhen she was carrying her milk product and setting out for Mathura Then the Jamuna and the boat journey with her comrades and finally at Mathura at the fair and at the temple Thus four vignettes one afte r another pass by before our minds eye The prayer at the temple is very touching Because it is for achieving nothing great May all the gods protect us That is all Just as the naive boatman when encounters the godhead incarnated as goddess Annapurna in Bharatchandra only prays that her should remain well fed That is all These simple folks are very much unlike us They dont want to be a scholar or a scientist or a president Bush Me thinks that the truly Indian attitude towards life along with the breeze of the month of Shravan blows through the poem Mind you the poem has some riddles in it to ponder over The curds are as white as the clouds in the clear sky But the time when Radha crosses the Jamuna is Shravan when there no white clouds But Radha fails to announce the good quality of her curds Because the blue clouds of the month of Shravan seem to engross her Again it is Shravan to Radha when her comrades want to don saffron robes in harmony with the spring time So many seasons at the same time draws my attention Thuis all the seasons are subjective Jamuna flows between the place where Radha stays and the place where Radha works for money Jamuna is a chasm between the two worlds —-one where love reigns and the other where exc hange reigns The way you have interpreted milk is quite convincing Indeed it is from the villages that energy flows to rejuvenate the life in the cities On another level Go vinda might mean the centre of the earth or universe or the source of all light Of course Radha is the symbol of the earth Her heart is full of the longing for the skies There you read the myth of Gaia and Ourania Dyaus and Prithivi And you have legitimately brought Sita and Radha together. Regards Ramesh Dear Mandira, The beautiful poem -Songs of Radha the Milkmaid that you have selected from Sarojini Naidu's book of poems incites me to share something. I, myself am very much fond of *Kirtana *-the art form that sings basically the lila of Radha and Krishna,particularly the *Biraha *portion when Krishna left Radha in Brindavan and himself went to Mathura to perform another duty and activities. Radha remained ever engrossed in the thoughts of Krishna and waited for his return. Whenever any cart etc. came from Mathura she rushed there in the hope that her beloved must have come back . But in vain. The love-lorn Radha became more sad. I am giving below a song that portrays this in a poignant manner; Piya tora kaisa abhiman Saghana sawan laye kadama bahar Mathura se doli laye charo kahar Nahi aye nahi aye Kesaria balma hamar Angana bara sunsan Apne nayan se neer bahaye Apne Yamuna khud aphi banaye Lakh bar usme nahaya Pura na hoi asnan Phir pura na hoi asnan Sukhe kesh rukhe besh Manua bejaan In this backdrop I would like to give my interpretation. Radha had not actually gone to Mathura . Rather in her inner mind flashed what would happen had she gone to Mathura fair, Mathura tide,Mathura shrine respectively. In the Mathura fair she would sell her curd. As Radha did not have any idea about the life style of Mathura -the capital city,hence she imagined that heifers would be there and they were lowing softly in the hope of the union of Radha and Krishna as they had done in Brindavan. Radha would not sell milk;in its stead curd. Why? Because her love for Krishna that hand turned from milk to curd in the absence of Krishna/Gobinda . But it remained as pure and white as the white cloud of the sky. But mind that though Shravan breeze were blowing yet the cloud was white. How is it possible? As because Krishna was not with Radha hence there was Shravan breezes blowing in her mind/sky . Radha would sell her product only to Krishna Her mind was full of pure love for Krishna;( i. e.. the white cloud). After shower the sky becomes clear. So happened in case of Radha's mind. Unaware she uttered Gobinda! Gobinda. And even when her friends might laugh at her her pent up thoughts were released and her mind got a relief. Her conscious mind /the river started flowing softly. The other two stanzas may be similarly explicated. I resist myself to do that. Does it seem to be too far fetched . With love and with the hope to hear more from you. Dipika Dear Dipikadi, Thank you very much for your own interpretation of the poem. You are wonderfully lyrical and your point of view has added dimensions to the simple village girl's vision of her divine Beloved. Please write your point of view on the other two stanzas too. best wishes Mondira In the second stanza, Radha imagined that she went to Mathura with her pot. Within the pot Radha might have taken her love ,her longing for Krishna The imagery of pot at once reminds us of the individual body that separates us/here Radha from the union of our own god /Krishna. As soon as the earthen pot breaks there will be the eternal union. In this context, the word Mathura tide has a special import. Just as due to the attraction of the Moon there comes the high tide in the river,similarly Radha's mind and body- her heart and breast swelled up being attracted to Mathura where her beloved resides. But as high tide and ebb tide come and go in alternate manner,similarly Radha's emotion, feelings and demeanour changed- now elated and the next moment depressed. While she thought of her union with Krishna there came the high tide. And there was all mirth and merriment. Merrily merrily the rowers, that is, her sweet memories were passing. There was abundance and abandon . At once spring came forth. Radha Krishna's union is always associated with her *sakhis *-the comrades like the asto sakhis-Lolita ,Bisakha etc. Hence there appeared the comrades in colourful dresses . They were dancing, singing,plucking new buds to make garlands to greet the two beloved ones- Radha and Krishna. The new buds were blowing. How? There air blew gently. With this the flower plants also moved. As if the whole Nature took part and was happy with the union of Radha and Krishna. The entire stage bacame colouful and moving with coloufully clad comrades dancing,singing along with ever blowing new buds on the plants as well as on the hands of the sakhis. The sakhis wanted to wear saffron coloured dress. Why? Because Krihna was not there. At once the colour reminds us the Hindu sanyasi/nies who used to wear saffron coloured dress. This is the colour of mensturation of the holy mother. This colour means detachment from the hurly burly of the mundane world. And so Radha could not take part in any paltry day to day activity and not in any mirth and merry. At once we can hear the unheard sound -Krihna se to nei nei re. The ebb tide- the depressed mood of Radha prevailed . Her ears always heard Krishna's music-Yeno nishi din murali dhani suni /Ujan bohe prem Yamunari bari /Nupuro hoye yano he Bonochari/Chorono jaraye dhore kandite pari/ Mamo madhuro minati sono Ganashyama Giridhari†¦. And Radha could not but cry out and utter Gobinda! Gobinda! The pent up emotion at once got released . And Radha's mind became relaxed . And so did the river flow gaily. The high tide came instantly. In the third stanza we find Radha in a different mood. All passion being spent there was calm in mind. and in such a state on mind Radha imagined to visit the Mathura shrine. Rather now Radha was in a position to visit the Mathura shrine. If in the 1st stanza Radha ‘s conscious thoughts were described , it was on the surface level because the heifar used to gaze on the surface. nd Radha's thoughts were moving softly like the soft lowing of the cows. But as soon as Radha uttered the word Gobinda her thoughts could delve deeper Her stream of consciousness started to flow softly . Thus then at once the setting changed from the land to river. In the 2nd stanza her thoughts went deeper. May be it touched the pre-conscious level . Because there in the 2nd stanza in the dream like situation Radha could face her carnal desire towards Krishna. The imagery of pot, the buds , the dancing ,singing river water with high tide and ebb tide etc. all are suggetive to something associated with sexual acts. See, Inthe first stanza Radha ‘s mind was full of Krishna's beauty. Here she was con cerned of her beloved's physical charm. But then the rowers came and rowed gaily and they were all mirth and mery ( may be Physical /sexual enjoyment were imaginatively faced. ) To face a desire four square means to become free of it. That is why in the second stanza Radha's Mind became free from Physical desire rather she was concerned about Krishna's sound. But the river i. e. the stream of conscous now moved gaily. The charm of sight and sound cannot last long. Hence shorn of carnal desires Radha's love now can have the power to submit herself totally to her Beloved. Now neither her mind nor her body was disturbed . They had been burnt up and thereby emitting light and thus acting as torches. Radha's was now fit to meditate. Hence Radha in her mind went to the shrine. There she could find those bright lamps of pure love that gathered their brightness through penance. She with folded hands prayed not for herself but for us-the humanity as a whole; may be for all sentient and insentient odjects under the Sun. She asked not the union of Krishna but the well being of all and sundry by day and night. When those pure lights protect, who could dare to do any harm? Such catholicity of mind was at once applauded by gods also and the sound of conch-shell was heard as a sign of it.. May be this was the sound of Panchajanya -the conch shell that Krishna blew in the Kurukshetra at the begining of the battle). But now it was blown to declare that Radha had successfully over come her mean self-centred desires and she became victorious. But the desires, which were termed as Mara in the Buddhist literature, may be here personified . So they( the personified desires) were wroth just after the sound of the conch-shell odviouly they were annoyed as because they were defeated in their schemes to ensnare Radha. And unknowingly Radha uttered Govinda! Govinda! And her stream of consciosness shorn of all impurities became a river of bright light. T his imagery of brightness reminds me the story of Ahalya who became bright through her penance when Ram visited her ( in Valmiki)/touched his feet ( in Krittivasa) on the place where Ahalya stayed and observed penance . Hard Penance made Ahalya a woman to be remembered every morning as per Hindu Sastra. Similarly Radha the eternal consort of Krisna is being worshipped through out Northen India for her selfless pure love for Krishna. Because now onwards ,we may easily guess thatRadha's heart will ever remain lost in Krishna's worship in contrast of her earlier heart full of krishna's beauty, then her full of his music in the 1st two stanzas. We may easily imagine that now she can sit years after years in a meditative mood with her heart lost in Krishna's worship . It is said that even today also Radha is waiting in Brindavan for her Beloved Krishna. Essays SONG OF RADHA, THE MILKMAID —text and critical study by Mandira Chattopadhyaya Labels: Literary Criticism I carried my curds to the Mathura fair†¦ How softly the heifers were lowing†¦ I wanted to cry, â€Å"Who will buy The curds that is white as the clouds in the sky When the breezes of Shravan are blowing? † But my heart was so full of your beauty, Beloved, They laughed as I cried without knowing: Govinda! Govinda! Govinda! Govinda! How softly the river was flowing! I carried the pots to the Mathura tide†¦ How gaily the rowers were rowing! My comrades called, â€Å"Ho! Let us dance, let us sing And wear saffron garments to welcome the spring. And pluck the new buds that are blowing. † But my heart was so full of your music, Beloved, They mocked when I cried without knowing: Govinda! Govinda! Govinda! Govinda! How gaily the river was flowing! I carried my gifts to the Mathura shrine†¦ How brightly the torches were glowing! I folded my hands at the altars to pray â€Å"O shining ones guard us by night and by day†- And loudly the conch shells were blowing. But my heart was so lost in your worship, Beloved, They were wroth when I cried without knowing: Govinda! Govinda! Govinda! Govinda! How bright the river was flowing! Substance of the poem Radha, the milkmaid is carrying curds to Mathura (Krishna’s birthplace) where the spring festival is going on. Cows are lowing softly in the fields. Radha, wishing to give out her trade cry to sell her curds that is as white as the autumn clouds, instead, calls out My Lord! My Lord! Everybody laughs. The river Jamuna flows on softly, as if appreciating her chant. Radha reaches the bank of the river to cross by the ferry boat. Her female companions want to wear the saffron garments, the color of spring, and want to sing and dance and pluck the new buds. Radha’s heart swells with the music of her Beloved Lord Krishna. She cries in ecstasy when others humor her. The river Jamuna flows on joyfully regardless. Radha reaches, with her gifts of curds, the temple, where the torches are brightly burning. She folds her hands to pray to the deity, encircled by snakes, and prays for protection while the conch shells are blown. Her heart is lost to the vision of her Beloved Lord and she calls out the name involuntarily. Others become angry. But the river Jamuna flows on while her water dazzles in the light of the torches. A critical estimate of the poem The title of the poem transports us to another world, to an environment of fertility and abundance. Mother Nature abounds the earth with the flow of her liquid. This white liquid symbolizes affection and nurturing of life. Radha, the daughter of Mother Nature carries the liquid of life and growth to all living beings. Mathura is her destination where Krishna, the Divine Musician holds everybody mesmerized with his mystic presence. The heifers herald her arrival to Mathura where she will pour into the pots the liquid which she has brought- energy and power from the mother Earth. It is worth noticing that Sita, the other daughter of mother Earth also represents all that stand for productivity. Mathura is here the center of life and abundance. While the cow is the species, that represents the flow of life and abundance. Radha feeds and nurtures life. Even the clouds in the sky, white and creamy, are part of the resources of life. The clouds and breeze together produce rain to awash the earth with the energy and moisture that coaxes the dormant vitality into life energy. The time of the year should also be noted. It is the time of incessant rain, the month of Shravan (August- September), when the life- giving moisture bursts forth. Radha’s heart wavers from her task in hand. She yearns for her union with Divine Musician, a presence that encompasses every soul of Mathura. She is absorbed, heart and mind, in his mystic presence and the trade cry she is supposed give out does not come to her lips- only the name of Govinda, the Omnipresent, the Omniscient and the Omnipotent, coming spontaneously from her heart, reverberates. The poet, here, juxtaposes the two conceptions, the flowing of the river and Radha’s yearning for a communion with Krishna. Radha is presented in the poem in the first person. In the first stanza she refers to the commodity she is carrying. Her mind is somewhat attached to the earthly duties and nature of her work. Even in her surroundings she hears the cry of the heifers, an animal she connects with her trade. In the second stanza, her mind is drawn towards the joy and gaiety of nature. She feels the abundance in her heart Life is flowing everywhere. Dear Mantu We are nown drawn to Indian English literature and your attempt at decoding Sarojini is a wonderful effort to that end Yes Indian English literature could be successful only when India breathes through the language of the Teutonic school and here is an instance of success Ihave read your substance and critical comments with great interest and I have a few reflections on the poem that I submit before you Firstly Idont think that there is any clue in the text wherefrom we could infer that Krishna is at Mathura when Radha comes there Secondly though Vrindavan has not been mentoioned here it is clear that Radha comes from elsewhere to Mathura to sell her milk product She comes from the other side of Jamuna She comes from her village Mathura is a trade centre and town The poem on the surface dwells on a maid who comes to the town for selling milk product But her head is full of Govinda So instead of paying attention to her etting and spending and instead of giving her trade cry with gusto she unaware of herself cries aloud the name Govinda her sweetheart A wonderful portrait of a loveladen heart of a village girl Methinks the the heifers donot low at the place fair at Mathura They lowed whhen she was carrying her milk product and setting out for Mathura Then the Jamuna and the boat journey with her comrades and finally at Mathura at the fair and at the temple Thus four vignettes one afte r another pass by before our minds eye The prayer at the temple is very touching Because it is for achieving nothing great May all the gods protect us That is all Just as the naive boatman when encounters the godhead incarnated as goddess Annapurna in Bharatchandra only prays that her should remain well fed That is all These simple folks are very much unlike us They dont want to be a scholar or a scientist or a president Bush Me thinks that the truly Indian attitude towards life along with the breeze of the month of Shravan blows through the poem Mind you the poem has some riddles in it to ponder over The curds are as white as the clouds in the clear sky But the time when Radha crosses the Jamuna is Shravan when there no white clouds But Radha fails to announce the good quality of her curds Because the blue clouds of the month of Shravan seem to engross her Again it is Shravan to Radha when her comrades want to don saffron robes in harmony with the spring time So many seasons at the same time draws my attention Thuis all the seasons are subjective Jamuna flows between the place where Radha stays and the place where Radha works for money Jamuna is a chasm between the two worlds —-one where love reigns and the other where exc hange reigns The way you have interpreted milk is quite convincing Indeed it is from the villages that energy flows to rejuvenate the life in the cities On another level Go vinda might mean the centre of the earth or universe or the source of all light Of course Radha is the symbol of the earth Her heart is full of the longing for the skies There you read the myth of Gaia and Ourania Dyaus and Prithivi And you have legitimately brought Sita and Radha together. Regards Ramesh Dear Mandira, The beautiful poem -Songs of Radha the Milkmaid that you have selected from Sarojini Naidu's book of poems incites me to share something. I, myself am very much fond of *Kirtana *-the art form that sings basically the lila of Radha and Krishna,particularly the *Biraha *portion when Krishna left Radha in Brindavan and himself went to Mathura to perform another duty and activities. Radha remained ever engrossed in the thoughts of Krishna and waited for his return. Whenever any cart etc. came from Mathura she rushed there in the hope that her beloved must have come back . But in vain. The love-lorn Radha became more sad. I am giving below a song that portrays this in a poignant manner; Piya tora kaisa abhiman Saghana sawan laye kadama bahar Mathura se doli laye charo kahar Nahi aye nahi aye Kesaria balma hamar Angana bara sunsan Apne nayan se neer bahaye Apne Yamuna khud aphi banaye Lakh bar usme nahaya Pura na hoi asnan Phir pura na hoi asnan Sukhe kesh rukhe besh Manua bejaan In this backdrop I would like to give my interpretation. Radha had not actually gone to Mathura . Rather in her inner mind flashed what would happen had she gone to Mathura fair, Mathura tide,Mathura shrine respectively. In the Mathura fair she would sell her curd. As Radha did not have any idea about the life style of Mathura -the capital city,hence she imagined that heifers would be there and they were lowing softly in the hope of the union of Radha and Krishna as they had done in Brindavan. Radha would not sell milk;in its stead curd. Why? Because her love for Krishna that hand turned from milk to curd in the absence of Krishna/Gobinda . But it remained as pure and white as the white cloud of the sky. But mind that though Shravan breeze were blowing yet the cloud was white. How is it possible? As because Krishna was not with Radha hence there was Shravan breezes blowing in her mind/sky . Radha would sell her product only to Krishna Her mind was full of pure love for Krishna;( i. e.. the white cloud). After shower the sky becomes clear. So happened in case of Radha's mind. Unaware she uttered Gobinda! Gobinda. And even when her friends might laugh at her her pent up thoughts were released and her mind got a relief. Her conscious mind /the river started flowing softly. The other two stanzas may be similarly explicated. I resist myself to do that. Does it seem to be too far fetched . With love and with the hope to hear more from you. Dipika Dear Dipikadi, Thank you very much for your own interpretation of the poem. You are wonderfully lyrical and your point of view has added dimensions to the simple village girl's vision of her divine Beloved. Please write your point of view on the other two stanzas too. best wishes Mondira In the second stanza, Radha imagined that she went to Mathura with her pot. Within the pot Radha might have taken her love ,her longing for Krishna The imagery of pot at once reminds us of the individual body that separates us/here Radha from the union of our own god /Krishna. As soon as the earthen pot breaks there will be the eternal union. In this context, the word Mathura tide has a special import. Just as due to the attraction of the Moon there comes the high tide in the river,similarly Radha's mind and body- her heart and breast swelled up being attracted to Mathura where her beloved resides. But as high tide and ebb tide come and go in alternate manner,similarly Radha's emotion, feelings and demeanour changed- now elated and the next moment depressed. While she thought of her union with Krishna there came the high tide. And there was all mirth and merriment. Merrily merrily the rowers, that is, her sweet memories were passing. There was abundance and abandon . At once spring came forth. Radha Krishna's union is always associated with her *sakhis *-the comrades like the asto sakhis-Lolita ,Bisakha etc. Hence there appeared the comrades in colourful dresses . They were dancing, singing,plucking new buds to make garlands to greet the two beloved ones- Radha and Krishna. The new buds were blowing. How? There air blew gently. With this the flower plants also moved. As if the whole Nature took part and was happy with the union of Radha and Krishna. The entire stage bacame colouful and moving with coloufully clad comrades dancing,singing along with ever blowing new buds on the plants as well as on the hands of the sakhis. The sakhis wanted to wear saffron coloured dress. Why? Because Krihna was not there. At once the colour reminds us the Hindu sanyasi/nies who used to wear saffron coloured dress. This is the colour of mensturation of the holy mother. This colour means detachment from the hurly burly of the mundane world. And so Radha could not take part in any paltry day to day activity and not in any mirth and merry. At once we can hear the unheard sound -Krihna se to nei nei re. The ebb tide- the depressed mood of Radha prevailed . Her ears always heard Krishna's music-Yeno nishi din murali dhani suni /Ujan bohe prem Yamunari bari /Nupuro hoye yano he Bonochari/Chorono jaraye dhore kandite pari/ Mamo madhuro minati sono Ganashyama Giridhari†¦. And Radha could not but cry out and utter Gobinda! Gobinda! The pent up emotion at once got released . And Radha's mind became relaxed . And so did the river flow gaily. The high tide came instantly. In the third stanza we find Radha in a different mood. All passion being spent there was calm in mind. and in such a state on mind Radha imagined to visit the Mathura shrine. Rather now Radha was in a position to visit the Mathura shrine. If in the 1st stanza Radha ‘s conscious thoughts were described , it was on the surface level because the heifar used to gaze on the surface. nd Radha's thoughts were moving softly like the soft lowing of the cows. But as soon as Radha uttered the word Gobinda her thoughts could delve deeper Her stream of consciousness started to flow softly . Thus then at once the setting changed from the land to river. In the 2nd stanza her thoughts went deeper. May be it touched the pre-conscious level . Because there in the 2nd stanza in the dream like situation Radha could face her carnal desire towards Krishna. The imagery of pot, the buds , the dancing ,singing river water with high tide and ebb tide etc. all are suggetive to something associated with sexual acts. See, Inthe first stanza Radha ‘s mind was full of Krishna's beauty. Here she was con cerned of her beloved's physical charm. But then the rowers came and rowed gaily and they were all mirth and mery ( may be Physical /sexual enjoyment were imaginatively faced. ) To face a desire four square means to become free of it. That is why in the second stanza Radha's Mind became free from Physical desire rather she was concerned about Krishna's sound. But the river i. e. the stream of conscous now moved gaily. The charm of sight and sound cannot last long. Hence shorn of carnal desires Radha's love now can have the power to submit herself totally to her Beloved. Now neither her mind nor her body was disturbed . They had been burnt up and thereby emitting light and thus acting as torches. Radha's was now fit to meditate. Hence Radha in her mind went to the shrine. There she could find those bright lamps of pure love that gathered their brightness through penance. She with folded hands prayed not for herself but for us-the humanity as a whole; may be for all sentient and insentient odjects under the Sun. She asked not the union of Krishna but the well being of all and sundry by day and night. When those pure lights protect, who could dare to do any harm? Such catholicity of mind was at once applauded by gods also and the sound of conch-shell was heard as a sign of it.. May be this was the sound of Panchajanya -the conch shell that Krishna blew in the Kurukshetra at the begining of the battle). But now it was blown to declare that Radha had successfully over come her mean self-centred desires and she became victorious. But the desires, which were termed as Mara in the Buddhist literature, may be here personified . So they( the personified desires) were wroth just after the sound of the conch-shell odviouly they were annoyed as because they were defeated in their schemes to ensnare Radha. And unknowingly Radha uttered Govinda! Govinda! And her stream of consciosness shorn of all impurities became a river of bright light. T his imagery of brightness reminds me the story of Ahalya who became bright through her penance when Ram visited her ( in Valmiki)/touched his feet ( in Krittivasa) on the place where Ahalya stayed and observed penance . Hard Penance made Ahalya a woman to be remembered every morning as per Hindu Sastra. Similarly Radha the eternal consort of Krisna is being worshipped through out Northen India for her selfless pure love for Krishna. Because now onwards ,we may easily guess thatRadha's heart will ever remain lost in Krishna's worship in contrast of her earlier heart full of krishna's beauty, then her full of his music in the 1st two stanzas. We may easily imagine that now she can sit years after years in a meditative mood with her heart lost in Krishna's worship . It is said that even today also Radha is waiting in Brindavan for her Beloved Krishna.