WTVX Case Study free essay sample

WTVX, Channel 6, is located in Eugene, Oregon, home of the University of Oregons football team. The station was owned and operated by George Wilcox, a former Duck (University of Oregon football player). Although there were other television stations in Eugene, WTVX was the only station that had a weatherperson who was a member of the American Meteorological Society (AMS). Every night, Joe Hummel would be introduced as the only weatherperson in Eugene who was a member of the AMS. This was Georges idea, and he believed that this gave his station the mark of quality and helped with market share. In addition to being a member of AMS, Joe was also the most popular person on any of the local news programs. Joe was always trying to find innovative ways to make the weather interesting, and this was especially difficult during the winter months when the weather seemed to remain the same over long periods of time. We will write a custom essay sample on WTVX Case Study or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Joes forecast for next month, for example, was that there would be a 70% chance of rain every day, and that what happens on one day (rain or shine) was not in any way dependent on what happened the day before. One of Joes most popular features of the weather report was to invite questions during the actual broadcast. Questions would be phoned in, and they were answered on the spot by Joe. Once a 10-year-old boy asked what caused fog, and Joe did an excellent job of describing some of the various causes. Occasionally, Joe would make a mistake. For example, a high school senior asked Joe what the chances were of getting 15 days of rain in the next month (30 days). Joe made a quick calculation: (70%) x (15 days/30 days) = (70%) (1/2) = 35%. Joe quickly found out what it was like being wrong in a university town. He had over 50 phone calls from scientists, mathematicians, and other university professors, telling him that he had made a big mistake in computing the chances of getting 15 days of rain during the next 30 days. Although Joe didnt understand all of the formulas the professors mentioned, he was determined to find the correct answer and make a correction during a future broadcast. Discussion Questions 1. What are the chances of getting 15 days of rain during the next 30 days? 2. What do you think about Joes assumptions concerning the weather for the next 30 days? Please answer the two Discussion Questions in managerial format (as if you were sending your results to upper management).Elaborate on answers. What are the chances of getting 15 days of rain during the next 30 days? Solution: You have a Binomial Distribution with p = 0.7 q = (1-p) = 1-0.7 = 0.3 n = 30 x = 15 P (x =15) = Therefore, the probability of getting exactly 15 days of rain out of 30 days, is 0.0106 What do you think about Joe’s assumptions concerning the weather for the next 30 days? Solution: Joe used simple probability calculations and therefore his assessment went wrong.

Mary McLeod Bethune Quotes

Mary McLeod Bethune Quotes Mary McLeod Bethune was an educator who founded Bethune-Cookman College and served as its president. Mary McLeod Bethune served in several capacities during the Franklin D. Roosevelt administration, including head of the Division of Negro Affairs of the National Youth Administration and advisor on selecting officer candidates for the Womens Army Corps. Mary McLeod Bethune founded the National Council of Negro Women in 1935. Selected Mary McLeod Bethune Quotations Invest in the human soul. Who knows, it might be a diamond in the rough. I leave you love. I leave you hope. I leave you the challenge of developing confidence in one another. I leave you respect for the use of power. I leave you faith. I leave you racial dignity. We live in a world which respects power above all things. Power, intelligently directed, can lead to more freedom. Next to God we are indebted to women, first for life itself, and then for making it worth living. The true worth of a race must be measured by the character of its womanhood. Whatever glory belongs to the race for a development unprecedented in history for the given length of time, a full share belongs to the womanhood of the race. If our people are to fight their way up out of bondage we must arm them with the sword and the shield and the buckler of pride. If we accept and acquiesce in the face of discrimination, we accept the responsibility ourselves. We should, therefore, protest openly everything ... that smacks of discrimination or slander. I do feel, in my dreamings and yearnings, so undiscovered by those who are able to help me. For I am my mothers daughter, and the drums of Africa still beat in my heart. They will not let me rest while there is a single Negro boy or girl without a chance to prove his worth. We have a powerful potential in our youth, and we must have the courage to change old ideas and practices so that we may direct their power toward good ends. There is a place in Gods sun for the youth farthest down who has the vision, the determination, and the courage to reach it. Faith is the first factor in a life devoted to service. Without it, nothing is possible. With it, nothing is impossible. Whatever the white man has done, we have done, and often better. You white folks have long been eating the white meat of the chicken. We Negroes are now ready for some of the white meat instead of the dark meat. If we have the courage and tenacity of our forebears, who stood firmly like a rock against the lash of slavery, we shall find a way to do for our day what they did for theirs. I never stop to plan. I take things step by step. Knowledge is the prime need of the hour. Cease to be a drudge, seek to be an artist. The whole world opened to me when I learned to read. From the first, I made my learning, what little it was, useful every way I could. Related Resources for Mary McLeod Bethune Mary McLeod Bethune BiographyAfrican American Women More Womens Quotes: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z Explore Womens Voices and Womens History Womens Voices - About Womens QuotesPrimary SourcesBiographiesToday in Womens HistoryWomens History Home About These Quotes Quote collection assembled by Jone Johnson Lewis. Each quotation page in this collection and the entire collection  © Jone Johnson Lewis. This is an informal collection assembled over many years. I regret that I am not be able to provide the original source if it is not listed with the quote. Citation information:Jone Johnson Lewis. Mary McLeod Bethune Quotes. About Womens History. URL: http://womenshistory.about.com/od/quotes/a/mary_bethune.htm . Date accessed: (today). (More on how to cite online sources including this page)

Schmitz Surname Meaning and Family History

Schmitz Surname Meaning and Family History The surname Schmitz is an occupational surname for blacksmith or metalworker, from the German word schmied or the Danish smed. In some cases it was used as a patronymic form of Schmidt, meaning son of Schmidt. See also the surnames SCHMIDT and SMITH. SCHMITZ  is the 24th most common German surname. Surname Origin:  German, Danish Alternate Surname Spellings:   SCHMID, SCHMITT, SCHMIDT Famous People with the Surname SCHMITZ: James Henry Schmitz - American science fiction writerJupp Schmitz  - German musician and entertainerBruno Schmitz - German architectJohannes Andreas Schmitz - 17th century Dutch physicianE. Robert Schmitz - Franco-American pianist and composerLeonhard Schmitz - German-born classical scholar and educator Where is the SCHMITZSurname Most Common? The SCHMITZ surname today is most prevalent in Germany, according  to surname distribution from  Forebears, where it ranks as the 25th most common surname. It is more common  based on population percentage, however, in the small country of Luxembourg, where it is the 6th most common last name. According to  WorldNames PublicProfiler, Schmitz  is extremely common throughout the country of Luxembourg, especially in the Diekirch region.  It is also especially frequent in the Nordrhein-Westfalen and Rheinland-Pfalz regions of Germany. Surname maps from Verwandt.de also indicate Schmitz is most common in western Germany, in places such as Cologne, Rhein-Seig-Kreis, Rhein-Erft-Kreis, Rhein-Kreis Neuss, Euskirchen,  Dà ¼ren, Aachen, Viersen,  Mà ¶nchengladbach and  Dà ¼sseldorf. Genealogy Resources for the Surname SCHMITZ German Surnames - Meanings and OriginsUncover the meaning of your German last name with this guide to the origins of German surnames and the meanings of the top 50 most common  German surnames. Schmitz  Family Crest - Its Not What You ThinkContrary to what you may hear, there is no such thing as a Schmitz  family crest or coat of arms for the Schmitz surname.  Coats of arms are granted to individuals, not families, and may rightfully be used only by the uninterrupted male line descendants of the person to whom the coat of arms was originally granted. Smith DNA ProjectOver 2,400 individuals with the Smith surname- including variations such as Schmidt, Smythe, Smidt and Schmitz- have joined this DNA project to use DNA in combination with genealogy research to sort out over 220 distinct groups of Smith descendants. Schmitz  Family Genealogy ForumSearch this popular genealogy forum for the Schmitz  surname to find others who might be researching your ancestors, or post your own Schmitz query. FamilySearch - SCHMITZ  GenealogyExplore over 5.5 million results from digitized  historical records and lineage-linked family trees related to the Schmitz  surname on this free website hosted by the Church of Jesus Christ of Latter-day Saints. SCHMITZ  Surname Family Mailing ListsRootsWeb hosts several free mailing lists for researchers of the Schmitz  surname. DistantCousin.com - SCHMITZ  Genealogy Family HistoryExplore free databases and genealogy links for the last name Schmitz. GeneaNet - Schmitz  RecordsGeneaNet includes archival records, family trees, and other resources for individuals with the Schmitz  surname, with a concentration on records and families from France and other European countries. The Schmitz  Genealogy and Family Tree PageBrowse genealogy records and links to genealogical and historical records for individuals with the Schmitz  surname from the website of Genealogy Today.   - References: Surname Meanings Origins Cottle, Basil.  Penguin Dictionary of Surnames. Baltimore, MD: Penguin Books, 1967. Dorward, David.  Scottish Surnames. Collins Celtic (Pocket edition), 1998. Fucilla, Joseph.  Our Italian Surnames. Genealogical Publishing Company, 2003. Hanks, Patrick and Flavia Hodges.  A Dictionary of Surnames. Oxford University Press, 1989. Hanks, Patrick.  Dictionary of American Family Names. Oxford University Press, 2003. Reaney, P.H.  A Dictionary of English Surnames. Oxford University Press, 1997. Smith, Elsdon C.  American Surnames. Genealogical Publishing Company, 1997. Back toGlossary of Surname Meanings Origins

Does Corporate Governance Work Essay Example | Topics and Well Written Essays - 4000 words

Does Corporate Governance Work - Essay Example Karamanou and Vafeas (2005) narrow the definition of corporate governance to the task of monitoring the performance of an employee. On the other hand, increasing its extent and scope, corporate governance is described a broad based set of principles and practices through which shareholders control the directors of the company. Moreover, the â€Å"Combined Code of Corporate Governance† introduced by the London Stock Exchanges defines the purpose of corporate governance as to â€Å"facilitate efficient, effective, and entrepreneurial management that can deliver shareholder value over long term† (Boyle, p.3, 2009). Broadly corporate governance establishes rights and responsibilities of stakeholders specifying rules for decision making. It also a set of techniques that evolved over time and are put in place to control the conduct of executives both within the organization and externally (Walsh & Seward, 1990). In the traditional finance paradigm, corporate governance is res tricted to the relationship between a company and its shareholders. According to the managerial discourse, corporate governance is a codified set of normative principles that are at times immutable (Cobbaut, 2003). On the other hand, Cadbury (1997) defines strong governance as an optimisation between monitoring and performance. Corporate governance, thus, is an intangible whose effects can be perceived through its working. Corporate governance like other intangibles, for example, loves and hatred doesn’t have a concrete shape and form, but its effects are realised by the nature of its working (Plessis et al., 2005). The varied nature of working of corporate governance, and its broad scope, doesn’t allow for development of a single and comprehensive notion. The definitions of corporate governance, with their differences apart, have quite a few commonalities but none has achieved definitive status (Boyle,

Characteristics of a Learning Organization Research Paper

Characteristics of a Learning Organization - Research Paper Example These organizations also end up repeating the same mistakes over and over again. The best example is situation whereby an organization spends a lot of time restructuring and repeating initiatives because the previous initiatives did not lead to the desired results (Boranmoon, 2005). My preferred learning organization is Social Care Institute for Excellence (SCIE). In addition, the Social Care Institute for Excellence is able to promote learning and leadership in its operations at all levels. The type of leadership promoted by the Social Care Institute for Excellence is able to promote accountability in various levels of leadership. Leaders as well as individuals are made accountable for their actions whenever they engage in decisions that do not contribute to the success of the organization. Organizations that encourage responsibility and accountability often become clearer and stronger in their dealings. These organizations also realize that they are able to produce good leaders of tomorrow who can bring change in the society in which they live in. creating responsible individuals is also important because they help in achieving the common goal to the organization. The Social Care Institute for Excellence’s vision, mission and values can fit well into an overall strategic direction. Learning organizations can only ensure that there is responsibility among individuals if they work through strong network of relationships and helping one another in correcting their weaknesses, rather that creating a working environment in which individuals work under pressure to achieve their objective (Boranmoon, 2005). The Social Care Institute for Excellence also ensures that there is a conducive learning environment for all individuals. The organization should take advantage and use the available intelligent resource within the organization to improve in their service delivery. This can only be achieved if every individual is given a chance to develop their skills and talents. Further, social Care Institute for Excellence engages both internal and external stakeholders in the decision making process. They them respond with adequate measures towards the issues generated by stake holders. Stakeholders must always be included in the decision making process for any learning organization to achieve their objectives. Lack of concern towards the views of the stakeholders can only lead to more complications in the process of implementing certain projects. Success in the implementation of all projects and activities of a learning organization depends upon the cooperation among all stakeholders (Boranmoon, 2005). Social Care Institute for Excellence ensures that there is sustainability thinking within the organization’s culture. Each and every individual within the organization should be made to think that they are very important to the sustainability of the organization. When individuals within the learning organization feel that they are very insi gnificant in the progress, the productivity may be affected thus affecting the ability to meet the set objectives. Every individual within the learning organization must feel a sense of worth in the operations and management of the organization (Boranmoon, 2005). Social Care Institute for Excellence incorporates the efforts of several individuals. It is more that just one person and it arises from the collaboration of individuals in groups

South Africa’s Peaceful Social Change Essay Example for Free

South Africa’s Peaceful Social Change Essay An integrated society or methodological system on resolving certain conflicts is perhaps one of the key factors in buoying up peace within the post-settlement environment. The ideological milieu to such a coherent series of statements leading from a premise to a conclusion is divulged by traversing over the key figures and conceptual entities such as the merging of distinct technologies, industries, or devices into a unified whole and post-settlement context. Moreover, notions with regard to civilizations, community concepts, resolving conflicts, and building peace and order are also acknowledged in contributing essential benefits to these key figures. Given the explication above, vestiges that are relying on experience and/or observation alone often without due regard for system and theory, are shown through an excerpt from Watching the Wind: Conflict Resolution During South Africa’s Transition to Democracy. Such contemporary issues concerning methodological systems of community development and/or resolving certain conflicts have led the people, particularly South Africa’s communities, into struggling to address the needs of every citizen, motivating the entire community to fight for their rights and privileges, and acknowledging the importance of democracy to the whole country. Hence, this paper unfolds how social change takes place in a successful manner along the way where a nation struggles against the end of racial segregation—a former policy of segregation and political and economic discrimination against non-European groups in the Republic of South Africa. Contemporary Issues and Challenges in South Africa Various countries around the world have admired South Africa’s strong transition to democracy. Many of them believed that the nation would gain its victory upon observing the number of African people struggling over apartheid. Therefore, numerous countries from across the world learned that the nation’s previous form of government would have led the entire country to a certain revolution. Susan Collin Marks, one of the thousands of South Africans, has committed herself to making the strategic system of obtaining the real freedom peacefully (â€Å"Watching the Wind: Conflict Resolution During South Africa’s Transition to Democracy†). Many of her compatriots believed that if they aim to create a peaceful world, which was free from unjust or cruel exercise of authority or power (which has been marked by cynicism and rancor, prejudiced hostility or animosity, battles and impending wars), they need to find ways to resolve the conflicts in democratic means. Therefore, South Africa has garnered invaluable insights toward the course of democracy. Apartheid, which has been the mode or form of government in South Africa, unleashed a state or period of time that was marked by violence often committed by those in power that produces widespread terror. Such a royal authority prolonged for over forty years and put the number of people to imprisonment. Hence, numerous countries have considered such event as cruel and merciless regime that the entire world has ever seen subsequently to the time of Hitler in Germany (â€Å"Watching the Wind: Conflict Resolution During South Africa’s Transition to Democracy†). Indeed, it has been an extremely outstanding or unusual event that South Africa was still able to obtain a peaceful transition to democracy despite the fact that the nation has suffered such ruthless circumstances. Marks’s Watching the Wind: Conflict Resolution During South Africa’s Transition to Democracy is truly a more compelling and inspiring book that unfolds the systematic ways, which have been used by Africans in order to obtain a peaceful change in their society—from apartheid to democracy. The history of such a racial discrimination against the native inhabitants of South Africa has begun when the first Europeans from Holland arrived in the country. A former policy of segregation and political and economic discrimination against non-European groups in the Republic of South Africa has become outrageous during the rule of Dutch and British (â€Å"Watching the Wind: Conflict Resolution During South Africa’s Transition to Democracy†). A number of laws and acts have been passed, which undermined the position of non-white population; however, rampant discrimination has been acknowledged in the entire country. In the midst of 1980s, the United States of America and other democratic nations in Europe have merged their authorities in order to impose approbation against South Africa’s government leaders (Marks). Thus, the president was convinced to eradicate such a form of government in the country. When Frederik Willem de Klerk, the last State President of apartheid-era South Africa, too over the position of the late president, he continued working on a high-level overall plan embracing the general goals and acceptable procedures especially of a governmental body to end the apartheid. In addition, he ended a 30-year ban of the African National Congress (ANC) members who have tried leading the Africans into a non-racial democracy and to the propagation of the black South Africans’ rights and privileges in the country. Moreover, he has not just freed the ANC members but also given their leader, Nelson Mandela, of freedom to be one of the key figures in the new South African government and negotiate with the United Nations for the peaceful implementation of democracy. Conflict Resolution during South Africas Transition to Democracy Marks’s book Watching the Wind: Conflict Resolution During South Africa’s Transition to Democracy is considered as the key figure, which has been used by the author in order to represent a vigorous effort to attain an end of the apartheid and begin living under democratic government and non-racial discrimination society. As an analysis of the entire conceptualization of her book, contemporary issues were dealing with a methodological system of obtaining the liberty or freedom without racial discrimination in South Africa. A number of African citizens have suffered the first heartless and ruthless government, which has seen by numerous countries from across the world. Marks, based on her book, experienced a variety of circumstances that have led her to gathering different stories concerning the upper levels of South African society’s movements on the implementation of 1991 National Peace Accord. Her book written with just the right mix of empathy and sensitivity, she then represented every life and work of the key people attempting to obtain the peace in which they put themselves in risk only to achieve South Africa’s change of society in a peaceful manner. They have made this happened through their courage and hope of peace. Activists have sat in line of the negotiating table of their torturers. They have made the negotiation in such a way in order for them to show their trust and hope for the liberty or freedom without attempting to declare the civil war. Most of their compatriots have put themselves in intermediate relation to wrathful group of people and police officers who were too eager to fight or contend. Moreover, every group of people attempting to end the apartheid and freedom has worked desperately for the change of their society. Therefore, as an analysis of the entire conceptualization and view of Marks’s Watching the Wind: Conflict Resolution During South Africa’s Transition to Democracy, it becomes quite easy for every individual to learn the fact from such stories, which have been unfolded by the author. For a better comprehension, it explicates and shows the world about the methodological and/or strategic ways that South African society used in order to end apartheid and give birth to the real democracy. Such a systematic process of resolving the conflict represents the great promise of John Burton’s view of the Basic Human Needs Theory in which he believes that such a theory will stipulate material basis that determines the sources of conflict and working on the process of resolving the conflict. Works Cited Marks, Susan. Watching the Wind: Conflict Resolution During South Africa’s Transition to Democracy. New York: United States Institute of Peace Press, 2000. 256pp. Rubenstein, Richard. â€Å"Basic Human Needs: The Next Steps in Theory Development. † The International Journal of Peace Studies. Published by George Mason University Press, 2009. 1-2

The Holocaust :: European Europe History

Holocaust I've thought, and thought about resistance in the Holocaust and I've come to this realization: No words or poem or detailed description can describe the level of terror and oppression that took place. I am simply going to try my best to understand a fraction of the pain that many people went through, and the lessons we can learn from what happened. If the people that died in the Holocaust had one thing to say, I think that they would say, "Life is a gift, and you're lucky to have it, don't waste it, because before you even know it, it won't be a free gift anymore." The oppressed Jews went to their physical and mental limit just to avoid death. Therefore, if we do not live our lives to the most passionate way we know how, then we are wasting the extremely valuable gift of life. I don't think it's fair to waste our life, because many people worked a lot harder than us to have life, while they were not able to have it. So by not living our lives to the fullest we are cheating them. Our lives are very short, and refusing to live them to the fullest makes them even shorter. Furthermore, we as a society must do our best, to keep people from stealing other people's lives. If life is not protected than we are giving in to death, which is the very thing the Jews fought to avoid. By not taking a stand against those who cheat others out o f their life we are in fact causing death. I don't remember who said it, but I'll always remember the quote, "Whoever forgets the past, is doomed to repeat it." If our society does not remember the suffering of the Jews, we could be sentencing ourselves to the same pain. Finally, I know that the only way to fully live life is to have life eternally through Jesus Christ. Holocaust is defined as, "the wholesale destruction and loss of life." Ultimately we will all face our own holocaust, because I know that I will someday die. Yet just as Americans came to the rescue of the Jews, Jesus Christ came to rescue me when he died for me.

Historical and Current Issues Going on Between North and South Sudan in Africa

Historical and Current issues going on between North and South Sudan in Africa Sudan and South Sudan have signed a â€Å"non-aggression† pact over their disputed border following talks in Addis Ababa where African Union-led negotiations between the two sides are being held. The deal was signed by Thomas Douth, the head of South Sudan's intelligence bureau, and Mohammed Atta, Sudan's director of national intelligence and security. The two countries agree to non-aggression and co-operation,† Thabo Mbeki, the chief negotiator and former president of South Africa, told reporters on Friday. According to the pact, the two sides agreed â€Å"respect for each other's sovereignty and territorial integrity† and to â€Å"refrain from launching any attack, including bombardment†. The countries' disputes center on four issues: demarcation of the oil and mineral rich disputed border between the two countries, the price the South will pay the north to move southern oil through the northern pipeline to Port Sudan for shipment, surreptitious support by both governments of rebellious groups in each other's territories, and final implementation of provisions of the two countries' peace agreement to resolve peacefully the governance of Blue Nile Province, the Nuba Mountains, and the Abyei region. Nearly two years have passed since the governments of Sudan and South Sudan started negotiations. The negotiation teams first met in July 2010 to sign the guiding principles for South Sudan’s referendum and secession process; however, progress has been slow. Today this stalled negotiation process threatens the peace and stability of the two Sudans and the region at large. Therefore, its successful conclusion should be a priority for both governments and the greater international community. The outbreak of violence in South Kordofan in June 2011, and in Blue Nile in September 2011, has undermined the already tenuous security environment and blocked progress on critical outstanding negotiation issues. The conflicts in South Kordofan and Blue Nile are central to the negotiation process. The Government of Sudan has called for South Sudan to stop its alleged support of the Sudan People's Liberation Movement-North, or SPLM-N, and for security to be established along their contested border. The north-south border area has been militarized for several years; this ominous military buildup by both countries brings them one step closer to war. A year ago the Southern government stopped all oil production about 70 percent of historic Sudan's known oil reserves are in the South when it discovered the Khartoum government was diverting oil, selling it on the spot market, and taking all of the revenue.

Indira Gandhi Negative Positive

negative Indira Gandhi  was the most corrupt politicians of all time . Her politics was so ugly that to remain in power and stay as uncrowned queen of India she imposed emergency in 1977 . She made extreme laws such as forcible vasectomy of men ( unmarried young men included ) to control  population of India  . She was an awful leader and one of the biggest criminal of all times . She ate away India financially and also caused a lot of mayhem . When Sikhs opposed her regime ( in worlds largest democracy ) , she turned against Sikhs .She attacked  Golden temple  on 6th june , 1984 , codenamed as â€Å"operation bluestar † , nonetheless to say that all so called sikh extremists were created due to effects of her evil regime . She was given her due punishment on 31st october , 1984 for attacking Golden temple . Because golden temple is just as important to Sikhs as Kabba , mecca is to muslims or vatican city is to christians positive The charismatic and epoch-making per sonality of  Indira  Gandhi  left her imprint not only in the affairs of her own country but also in international affairs.She belonged to that noble galaxy of great  leaders  who wielded extraordinary power. Indira  Gandhi  was  an Indian to the core but at the same time her vision went far beyond her own nation and embraced the entire human race. By virtue of being the Prime Minister of India, the largest democracy in the world, shewas  able to make a significant contribution to the practice of inter-national relations. She enjoyed well-deserved prestige and profound respect on the international scene. An attempt is being made here to highlight her role as an international  leader.Indira  Gandhi  was  introduced to international affairs at an early age. As the daughter of Jawaharlal Nehru she  was  born and brought up in a family and environment where national and international politics were discussed all the time. Her illustrious father had taken car e to educate her daughter about all aspects national and international politics. This  was  amply demonstra-ted in Nehru’s letters to her daughter from prison which were later on published in a book form. In all these letters world history and politics have been discussed extensively.Besides, during the Prime Ministership of Nehru,  Indira  Gandhiserved as the official hostess to heads of states and governments at the Teen Murti House. She also accompanied her father in most of his foreign tours. As a result of all this she became quite familiar with international affairs. So after becoming the Prime Minister of India she hardly faced any problem in understanding foreign policy and  was  able to achieve success in this sphere within no time. Indira  Gandhi  inherited Nehru’s mantle and  was  credited with carrying out the Nehru legacy in foreign affairs.Following Nehru’s traditions, she championed the cause of international peace, disarmament , anti-colonialism and anti-racialism. She used the platforms of the Commonwealth, NAM and UN effectively. She not only preserved the rich heritage of Nehru but made her own contribution. She took certain decisions keeping in view the prevalent circumstances that resulted in raising the stature of India at the international level. Under her dynamic stewardship India’s voice  was  heard with respect in various international oranisations and forums.Indira  Gandhi  had no articulated world vision but had learned from her great father to identify India’s national interest with independent decision-making in international affairs, economic development at home and the exclusion of India and its neighbourhood in Southern Asia from either of superpower’s sphere of influence. Her policies were pragmatic, her dealings with foreign  leaders  unsentimental. Her pride, her sensitivity to equal treatment, her political skills in overcoming adversity—all hel ped to keep her government from succumbing to American or Soviet pressures on specific issues.She had a clear-cut perception of India’s strategic and national interests. She knew that in international relations power counted more than personal influence and that the strategic interests of a nation were far more important than moral principles. She followed pragmatic policies and her relations with the  leaders  of superpowers were based upon cold calculations. When  Indira  Gandhi  came to the helm of affairs, that  was  a bi-polar world. One bloc  was  led by the US and other headed by the Soviet Union. The Cold War  wasat its height.The nuclear race  was  on. Some relics of colonialism and imperialism were still there. Racialism  was  prevalent in some parts. World peacewas  under a grave threat. In the circumstances  Indira  Gandhi  followed the policy of non-alignment as laid down by Nehru. Very soon the international community recognis ed her as a  leader  who  was  committed to freedom and peace. Her role in the non-aligned moment  was  duly recognised at the Seventh Conference NAM when she  was  elected its chairperson in 1983 at New Delhi. This Conference  was  a historic one.The resolutions passed at the Conference reflected  Indira  Gandhi’s statesmanship and far-sightedness. Her most important contribution in the realm of world peace  was  the shaping of the NAM. Her able  leadership  provided a smooth sailing for the Conference. It also led to a better understanding of the common problems of freedom, peace and social justice for the people of the Third World. It  was  through this Conference that she made a major chunk of humanity feel important in the UN. Here she played a more dynamic role as a  leader  of mankind in the international arena.Her performance as the NAM Chairperson  was  superb and balanced, and it commanded respect not only of member-states but also of the superpowers. Her faith in the UN as the arbiter of inter-state conflicts and the most important centre for harmonising the actions of nations can’t be questioned. For, as she herself said, firm faith in the UN is central to the NAM. The aim is the same: to maintain peace by removing the sources of tension and to bring out the humanity in human beings. Indira  Gandhi  symbolised the Third World’s regeneration.Under her  leadership, Indian foreign policy matured from the conscious assertion of the rights and aspirations of newly free nations to a keen awareness on their part of their own responsibility in the global context. By refusing to sign the NPT she gained political credit for upholding India’s independence and for taking a principled stand against a discriminatory treaty. With  Indira  Gandhi  at the helm, India re-emerged in the South Asian strategic stage and her India recorded its ability and willingness to grasp the opportu nities of power politics in a regional context.She made a mark in the world as an unrivalled  leader  and a champion of the Third World. INDIRA  GANDHI  not only influenced history but also made history. With her extraordinary skills she balanced the superpowers against one another. 1971was  Indira  Gandhi’s finest hour in foreign and security affairs. Her skill lay in her intuitive grasp of the opportunity which the Pakistani rulers provided to change the geopolitics of East Pakistan. The Bangladesh situation gave her the opportunity to emerge as a military strategist and a diplomat par excellence on the regional and the world stage.With the clear and decisive victory India andIndira  were established as a major power and force in the world. Indira  Gandhibecame the international  leader. Her decisions and timings were applauded and hailed as perfect. As Henry Kissinger admits in his memoirs,  Indira  Gandhioutclassed and outmanoeuvred Nixon and Kissing er. It  was  a giant leap in international stature. The year 1971 represented the peak of her political career. She tackled Nixon on equal terms. Even her bitter critics were forced to admire her guts. For instance,  Leader  of the Opposition in Indian Parliament A. B. Vajpayee called her Durga.Another Opposition  leader  declared in Parliament: â€Å"Madam, you have created not only history but a new geography as well. † After the war  Indira  Gandhi  acted with great magnanimity at the Shimla Conference. She put India on the international scientific map by exploding the country’s first underground nuclear device at Pokhran in 1974. This signalled India’s nuclear potential and its unwillingness to abide by the nuclear rules of the superpowers. One of the important features of  Indira  Gandhi’s foreign policy  was  the close ties with the Arab world. It  was  during the Nehru period that the foundations of a sound and viable Arab policy were laid.The  Indira  Gandhi  era witnessed an allround development of Indo-Arab relations. Indira  Gandhi  always evinced keen interest in the affairs of the Arab world. Under her  leadership  India felt emotionally and morally committed to the national aspirations of the Arabs to gain a rightful place in the comity of nations. She always showed an abiding concern for Palestine which forms the crux of West Asian problem. Consequently, in the UN and in its various forums as well as in different Afro-Asian and Non-Aligned Conferences  Indira’s India supported the Arab stand on the Palestine issue.On her return to power in 1980  Indira  Gandhi  dumped the Janata Government’s pro-Israel policy into the dustbin and reverted back to the Nehruvian policy. She invited PLO  leader  Yasser Arafat to New Delhi and established formal diplomatic relations despite stiff opposition and strong pressures. She  was  called Gamal Nasser’ s niece, King Faisal’s daughter and Yasser Arafat’s sister in the Arab world. She  was  immensely popular among the Arab people who called her Alsayyida  Indira  Gandhi. Indira  Gandhi  reflected the restless spirit of mankind desiring to establish a world order free from human sufferings.She struggled for the creation of an essentially human order in place of one based on brute force. She  was  against all forms of domination and exploitation of one country by another. She opposed colonialism and racialism on the ground that these created tensions and hostility. She firmly believed that the adoption of non-alignment by a fairly large number of countries would automatically widen the area of peace and security. She advocated disarmament which alone could bring confidence and hope for survival among the peoples of the world.Indira  Gandhi  was  definitely successful in the international arena. She stood head and shoulders above the  leaders  of Third World countries in international forums and conferences. She  was  always in the limelight. Hers  was  the foremost voice for world peace in a tense and troubled world. She  wassuccessful in protecting India’s interests without succumbing to the pressure of superpowers. An increase in India’s economic and military strength during her regime made India an important regional power which none of the superpowers could afford to ignore.She made India strong and a leading country in the comity of nations, gave a clarion call to the world to save humanity from the nuclear holocaust, raised her voice against all kinds of exploitation. She displayed rare statesmanship in tackling international disputes. Indira  Gandhi’s role in guiding the developing nations of the world and her personal contribution towards disarmament and global peace were duly acknowledged by the international community. The image of India as a country which had to be taken seriousl y  was  definitely her biggest contribution.To sum up,  Indira  Gandhi  was  truly an international  leader. As the Prime Minister of India and Chairperson of the NAM she exercised a profound influence on international affairs and made tremendous efforts for world peace, justice and equity among nations Indira Gandhi was one of the most charismatic leaders of modern India whose ideas and activities touched different spheres of India's public life and politics and left an imprint on world affairs, especially, the Non-alignment Movement. She was the Prime Minister for over fifteen-and-half years.Born on 19 November 1917 at Allahabad to Pandit Jawaharlal Nehru and Kamala Nehru Indira Priyadarshini was educated at Viswa Bharati University, and Oxford, and became involved in political life almost from childhood. In 1942 Indira married Feroze Gandhi. She became a member of the Congress Working Committee in 1955 and was elected President in 1959. She became a member of the Ca binet of Lal Bahadur Shastri as Minister for Information. In 1966 on the sudden demise of Shastriji, she was made the Prime Minister. Indira Gandhi strengthened the democratic structure and tradition of India.She had tremendous influence on the masses. Among the major achievements of Indira Gandhi as Prime Minister were India's role during the liberation war in Bangladesh including humane handling of refugees and winning of 1971 war against Pakistan. She gave direction to India's economy to reach the declared objectives of democratic socialism and greater social justice for weaker sections. It was under her leadership that the signing of Shimla Pact with Pakistani Premier Z. A. Bhutto and the signing of Indo-Soviet Treaty of Peace, Friendship and Cooperation took place.She nationalised banks, abolished privy purses of maharajas and conducted the first nuclear tests at Pokhran. The imposition of emergency rule in 1975 proved to be a major mistake that she realised later. Indira Gandh i was deeply interested in literature, music and fine arts. Various cultural institutions, performing artists, educationists, intellectuals received her patronage and encouragement. She was proud of India's cultural heritage and it was on her initiative that Asiatic Society, Calcutta received the status of an institution and national importance. She was conferred Bharat Ratna in 1971.Indira Gandhi passed into history when she fell to the assassin's bullets on 31 October 1984 at her residence. These assassins were none other than her own security men. As a mark of respect to the departed leader her birthday is observed as National Integration Day. what did Indira Gandhi do as prime minister? Answer:  ·Ã¢â‚¬ ¢.  · By virtue of being the Prime Minister of India, the largest democracy in the world, she was able to make a significant contribution to the practice of inter-national relations.  · Her most important contribution in the realm of world peace was the shaping of the NAM (n on-aligned moment).Her able leadership provided a smooth sailing for the Conference. It also led to a better understanding of the common problems of freedom, peace and social justice for the people of the Third World. It was through this Conference that she made a major chunk of humanity feel important in the UN. Here she played a more dynamic role as a leader of mankind in the international arena.  · Indira Gandhi symbolized the Third World's regeneration. Under her leadership, Indian foreign policy matured from the conscious assertion of the rights and aspirations of newly free nations to a een awareness on their part of their own responsibility in the global context. By refusing to sign the NPT she gained political credit for upholding India's independence and for taking a principled stand against a discriminatory treaty.  · She made a mark in the world as an unrivalled leader and a champion of the Third World.  · The Bangladesh situation gave her the opportunity to emerge as a military strategist and a diplomat par excellence on the regional and the world stage. With the clear and decisive victory India and Indira were established as a major power and force in the world.Indira Gandhi became the international leader.  · She put India on the international scientific map by exploding the country's first underground nuclear device at Pokhran in 1974. This signaled India's nuclear potential and its unwillingness to abide by the nuclear rules of the superpowers.  · She was successful in protecting India's interests without succumbing to the pressure of superpowers. An increase in India's economic and military strength during her regime made India an important regional power which none of the superpowers could afford to ignore.She made India strong and a leading country in the comity of nations, gave a clarion call to the world to save humanity from the nuclear holocaust, raised her voice against all kinds of exploitation.  · Indira Gandhi was truly a n international leader. As the Prime Minister of India and Chairperson of the NAM she exercised a profound influence on international affairs and made tremendous efforts for world peace, justice and equity among nations.  · As prime minister, Gandhi tried to improve the lives of Indians. With her neighbors, the Soviet Union and China, she improved relations.She also promoted science and technology. In 1971, India sent its first satellite into space. Economically, Indira Gandhi led India to become one of the fastest growing economies in the world toward the end of her time as prime minister.  · Being the first female prime minister of India and an influential leader; in a prevalently male- dominated society, Indira Gandhi was a symbol of feminism in India. As per economic surveys, when Indira became Prime minister, 65% of the population was over the poverty line, and when her regime ended in 1984, this figure was 45%. During her rule, food production increased by 250%.Literacy al so increased in India by 30 %  · Indira advocated and promoted equal right s for women and their social and economic emancipation. She instituted many programs for the benefit of the underprivileged and the handicapped. She laid great emphasis of the cultural revival of India, promoted crafts and encouraged schemes for the removal of poverty.  · The first woman ever elected to lead a democracy  · She firmly believed in the policy of â€Å"rapid introduction of socialism in the country. †  · Indira Gandhi strengthened the democratic structure and tradition of India. She had tremendous influence on the masses.

buy custom The Semai Culture essay

buy custom The Semai Culture essay The non violent nature of the Semai is influenced by culture which defines the lifestyle of a community in a very unique way. The Semai belong to the Orang Asli population which is the aboriginal population of Peninsular Malaysia and are approximated to be about thirteen thousand in terms of their population in a survey conducted in 1965. (Gerco, 2000). They are believed to be the probable descendants of the native population that originates from Southeast Asia who dialect in Austroasiatic language. Frequently, they refer to themselves as maj serak which means the inhabitants of the forest which in most cases is the montane rainforest with abundant river systems that are compounded by remarkable biodiversity. The Semai populations dwell in regions varying from urban fringes to hill jungle. The majority of the Semai population practices gathering and selling of woodland yields which mostly entail fruits, horticulture farming and a minor percentage of the population engage in labor work offered in urban areas, wet rice growing and arboriculture.This community is well known for its non-aggressive behaviour as the semai exercise self strain, self control and social control. This ability to avoid brutality among its members is so unique to this population. It is believed that slavery contributed to their peaceful lifestyle. History purports that the semai experienced sporadic attacks by slavers bands that seized their children, assaulted their women sexually and butchered the adults. The captured women and children were later sold to Malay nobles who tormented them further. The semai way of life is currently undergoing changes as a result of the economic development of the country they live in. The semai are referred to be non violent because of various reasons.First, they habitually and candidly express fear of being attacked by foreigners.Secondly,the members of this community do not scuffle or quarrel like other people and thirdly, the semai parents train their offspring to dread and avoid strangers who mostly are not of semai origin. To keep up with their peaceful life, they encourage acts that heighten psychological stress as well as bodily injury is instant and blatant.Mostly, the members of the semai population do not talk about violence out of fear of getting into problems (Gerco, 2000). Semai Beliefs The semai people dread witchcraft as witches were not prominent in their customary cosmology. They entirely believe in communal conviction and dependence which is far much easy to associate with a neighbor than witchcraft. Conventionally, outcasts and ghosts assumed the responsibility played by witches in other communities. Contrary to the bizarre actions associated with ghosts, the semai ghosts are inspired by the affection of the people which makes them to a desire to rejoin their loved ones. The society views suicide not as a criminal act but simply as a means of dodging pain incurred during bereavement due to the loss of a loved one rather than an expression of resentment. The belief of fear is so paramount that blood relations pass it down the family line through informal education on the essence of being afraid. Despite the masculinity of their youths, the semai believe that it is far much secure and effortless to be cautious than to be gallant. As much as the young ones differ sometimes, they do not engage in violent actions as experienced in other communities as they understand that violence is viewed as insanity in the community. Counter violence in this community is believed to be ineffectual as an individual incurs more pain.However, this belief does not rule out the fact that the young in no way, have visualized engaging in violent act as a way of protecting their community against Malay abuse and incursions (Gerco, 2000). In reality, history shows that the members of the semai community have launched aggressive resistance against their enemies. However, in most cases, the semai have believed that violence is not the solution and thus have reverted to peaceful living. It is this vulnerable character which the semai members have embraced, that has brought a sense of peace and thus the essence of struggling to get away from such oppression is deemed unnecessary. Semai Kinship and Social Organization The senoi groups differ in generation and linearity when it comes to kingship. Elders and siblings are distinguished in Central Aslian but the sisters and brothers are not. The South Aslian o the other hand differentiates the elder sisters from the elder brothers. Both the Temiar and Semai utilize a single expression per age group to refer to the six generations beyond and beneath oneself. The Informal age grades of adolescents, old women and men are reflected by kin stipulations which entail particular description of the yet to settle adolescent. The dialect used should respect age as the old need to be given their due respect. There exists nuclear families who posses the fields but such units are not stable. Also of minimal importance are households and extended families that are difficult to discriminate. A village consisting of confined groups has communal links to a sakaq. The movement of people to occupy novel sakaq leads to the disintegration of the local groups. However the right to keep hold of trees is still entitled to the owners. There are also kindred, which are superior kin groups, such as those belonging to the west Semai and ramages that extend to numerous sakaq.The west Semai population regard affiliations on the foundation of common ancestral descendant. The occurrence of Ramages within the main watersheds is due to the simple journey on the river. The people living in a given local group corporate in both economic and ritual activities. In such a setup, there exists an elder who foresees the on going activities in that local group and also act as an administrator of that local group.Rakan is a word used to refer to members of the same group. People from different local groups are considered as being part of the outsiders and as such, they are not trusted. Within the local group, misunderstandings, rumour mongering and quarrels are common things which imparts negative social behaviour among the members and mostly result into the breaking up of the local groups along kinship lines (Benjamin and Chou, 2002). The community has no clear cut out duties for the various age groups, which are men versus women or the old versus the young but there seem to be a predisposition for men to carry out certain duties while the women undertake a totally different chore. This facilitates efficiency in work and ensures social responsibility in the community is maintained by all individuals. There seem to exist a strong emotional connection between the males and females of the Semai and thus, nearly all the adults marry .Their marriage system involves spouses that mostly originate from varying settlements and when married, the couples reside in the wifes residence for a number of days ranging from one week to a month. The marriage involves shifting form the womans place to the mans place and this continues for a long period of time until they decide to settle in one place. Insanity in Semai is believed to be as a result of loss of a spouse. Formal marriages are not practiced by the East Semai people unlik e the Malay population who consider marriage ceremonies as part of their culture (Benjamin and Chou, 2002). In the case of the East Semai population, a man and a woman are considered to be wife and husband when the couples begin to live together and are seen to be separated when the two no longer eat and sleep as a couple. In the family set up, the young ones are taken care of by the parents. The love to their young is so intense for a fraction of the child life which in most cases is when the infant is below two years. Consequently, when the child surpasses the third birthday, their mothers tend to abandon them for other duties which they consider more essential than nurturing their children. The up bringing of the child is mainly focused on the beliefs of the community which regard peace as a very crucial aspect in their lives. For this reason, the children are taught how to live without violence mostly by the actions of the adults in the community who do not engage in violent acts. In case of aggression by a child during play, the culprit is apprehended and taken to the house. To keep u p with the life of non violent behaviour, children are prevented from engaging in competitive games which in most cases tend to be the foundation of quarrels that end up into a fight. Morals in the Semai community are of great essence to the well being of the members. With regard to this, a man is considered responsible and mature when he has a mutual, flourishing and respectable relationship with the wife, takes good care of the children, lives healthily by not being a glutton and fulfills conjugal rights of the wife as expected. The manner in which the man handles life preessures also defines the kind of person he is. The man is expected to be very vigilant and patient when handling matters. Since the man is required to be a role model, not only to his children, but also the entire community, he is expected to withhold his emotions and thoughts and not to cause any hardships to people or engage in forceful acts that interfere with individuals rights even if they are his children. As much as the Semai do not trust srangers, they are required not to harm the strangers in any way, even when attacked by the stranger. In such a scenario, the Semai surrenders by raisi ng his hands (Benjamin and Chou, 2002). During the youthful life of Semai, the fear for emotional stir up, particularly anger, whish is viewed as danger is learned. The Semai disregard corporal discipline of children due to anger to the extent of alluding that the punished child may die. Their expressions of anger, sadness and even joy are restrained unlike their expression of fear which is so evident, principally the fear of violent breakout and foreigners. Apart from the fear of violence, the other moral value the Semai hold dearly is that of sharing their food. The harvested manioc from the farms is shared among the Semai women upon their return from the fields. In the same way, men engage in this practice after fishing, hunting or gathering. Sharing is a means of maximizing the use of their food products since they have no preservation techniques. The act of sharing highlights nurturance, mutual dependence and close relationships among members of a local group. The amount of food which an individual may share with othe r members of the group is not calculated and it is not restricted to what is to be shared. Semai Political Organization The identity of the Semai is linked to modern ideologies subscribed by the federal state. The development and incorporation history of the Semai justifies the existence of various powers that controlled the political scene but there existed no particular political organization. The early leaders of the Semai are believed to be sea-people who had shifted from individual trade to become middlemen and settled on strategic land in villages structured to compound the womenfolk. Several authors propose that the early administrative units were located in houses constructed over the water or in boats. States related to Sumatran Malay inscriptions and monumental remnants at Palembang existed and were ruled by indigenous leaders who molded their kingship on Tantaric models with a court tradition so as to get the attention of hinterland population all with a different Malay dialect (Bulbeck, 2004).These formed states although they were not specifically Malay states. Later on, Malay states with self consciousness came into being and were dominated by foreign rulers such as the Bugis and the Minang who pursued strong culture that was transcendental and made of Islamic orthodoxy and linguistic. The norm Melayu was appropriated by these foreigners as a way of relating their rule to the kings descendants of the original states which had settled on Malayu River at Jambi. Subsequently, the name Melayu became slowly connected to the entire population under the context of Malay states which were by then increased in number.However, European presence later on influenced the alteration of the meaning of Melayu to Malay-speaking, Islamic people of the sultan. This change left the Sultan with administrative powers only that was confined to matters affecting Islam and Malay. This resulted in defining the Malays as individuals who prescribe to Malay tradition, dialect in Malay language and profess Islam as their religion. Decentralization was effected in this way and as a consequence, centrifugal forces cropped up among the population. Conclusion Although there are numerous societal identities in existence over which observers might have the same opinion such as status, gender and race, the identity of an ethnic group squarely lies on the fundamental beliefs and culture of that ethnic group. Cultural ascription plays a critical role in classifying individuals according to the most basic identity. In the case of the Semai, their non violent nature is highly influenced by their cultural practices which value virtues such as peace, sharing with one another and social responsibility. All these are contributing factors to the outstanding culture and lifestyle of the Semai thus confirming why they are widely referred to as a community that shuns violence. Buy custom The Semai Culture essay

Being a Farm Kid

Hick, backwards, redneck, stupid, bumpkin. These are all fine names given to persons that work to feed and clothe the world by certain persons who have no idea what they are talking about. However, there are some people that know very well what it really means to live the life of an agriculturalist. Those that know the best are the ones that have grown up on farms. Being a farm kid means that I know everyone within five miles of where I live. It also means knowing all of their quirks, and the quirks of their parents, grandparents, and great-grandparents. By just hearing a last name, I can usually assume the character of that person. We also have to overlook those things at times for the sake of neighborliness. Neighborliness takes on many forms, be it pulling cars out of ditches or clearing driveways after snowstorms, to taking food to a neighbor after a death or illness. Being a farm kid also means having a sense of tradition. It’s being able to stand atop a windmill tower and see, in one broad glance, the farms where my great-grandfather, grandfather, father, and I, myself, grew up. A true farm kid calls areas by long gone one-room schools and pieces of property by the families that farmed the land in their parents’ youth, such as â€Å"the Teiges’ place† or â€Å"north of Liberty Center School (which closed in the 1940’s).† I can also walk through the local cemetery and know 99% of the names. Not only that, but I can also pronounce the pure German, or other nationality, names that trip up even the best telemarketer. Being a farm kid instills me with a sense of pride. A true farm kid, while maybe a little ornery, will be a good person and a responsible citizen for the simple fact that a person should be. A farm kid finds the reaction people give when they figure out his dad has a master’s degree amusi ng. It also means taking pride in agriculture. A farm kid’s blood will almost always boil at the thought of animal activists and â€Å"pure food† yuppies. Being a farm kid means being spiritual. In addition to being spiritual, the church is often the central social hub for the community and plays a big part in rural life. Be it 5th Sunday dinners, weekly church services, or Vacation Bible School, a farm kid’s life would be incomplete without church. But a farm kid’s spirituality goes much further than just words on Sunday morning. Farming brings together human and earth more than any other profession. Whether it’s watching a summer storm roll across the northern part of the county from a hilltop, or running among the rows of wheat, soybeans, or milo, farm life constantly fills a person with wonder at the power of whatever being put this silly planet together. Being a farm kid means doing work. A farm kid may spend his weekends, summer, and free t ime doing any number of tasks, from helping with harvest to clearing brush out of a pasture. We are also expected to complete these things in a timely manner and with very little complaining. Farm kids will also find themselves at play amongst machinery and chemicals. They will soon learn to be safe, though, whether it’s by being yelled at for getting to close to the chainsaw or being told that the fly liquid that goes on the calves will kill you. I also learned that shorts mean scratched up legs, but I still wear them. Being a farm kid means living a hard life. At an early age, farm kids realize that death is a fact of life, whether it’s the calf that wasn’t born right or the raccoon that got in the hen house. At times, it feels like the little valley that I call home and have, on so many occasions, been glad to see, is like an enclosure keeping me there. Farm kids also learn early about finances because farm parents don’t try hard to keep talks about m oney behind closed doors. While most kids won’t have to hear about complete financial devastation, it can be a little frightening at times. When it comes to a social life, a farm kid’s is limited, at best, due to the seclusion of the country. My curfew is always 30 minutes sooner than what my parents say because it will take me at least that long to get home. There is also the age-old question for male farm kids: â€Å"Will you return to the farm?† Most kids don’t really decide what they will do when they grow up until their junior year of high school at the earliest, but farm kids are faced with this question from the time they can talk. And it’s no easy decision. While farm life isn’t easy, it offers a way of living that defines a person. The next time you hear a person talking about hicks or rednecks, remember that farm kids are normal people. We might live a hard life, but that we enjoy it. Oh, and you’d be naked and hungry witho ut us.

The treatment of the Devil in Literature and the Faustian bargain Research Paper

The treatment of the Devil in Literature and the Faustian bargain - Research Paper Example Faustus is aspired for knowledge and power and he signs his contract with the Devil in his blood. Marlowe and Goethe contributed much to the development of the story about Faust and Devil. Mephistopheles prevents Dr. Faustus from his love with a woman-for-life and from God, but just promises to punish him in case of his cooperation with Christian powers. Mephistopheles takes away the life and soul of Dr. Faustus. He has no patience and tears Faustus into small pieces after 24 years. The moral of the story is to be able to resist evil. Therefore, this book is about Mephistopheles and his ability to ruin life of a human being. A destroying power of temptation and finding an easy way to the main goal of ones life is discussed in this first story about Faust. No pains, no gains – these words should have inspired Faustus in his searching for true knowledge, but not easy gains. Another writer, who continued these ideas, is Marlowe. He described Mephistopheles in a different manner. This is kind of a medieval morality play about good and evil. This tragedy contains chorus and the main figure of this story underlines his heroic features. Faustus thinks that his soul costs nothing in comparison with a power of knowledge and his own power he can gain. The essence of knowledge is discussed in this story. In the light of Doctor Faustus the issue of knowledge is considered from a very interesting perspective. Faust does not believe in philosophy anymore, he is much considered about the magic books. He thinks that there is much more power in the books of magic than in the books of philosophy, which he has already mastered. The works of Greek philosophers are considered by Dr. Faustus as the books of divine doctrine. The books of nature and the books of philosophy and science are opposed in this book. Faustus thinks that the source of knowledge can be found in diff erent scholastic books. The issues of the eternity of universe