The True Gospel of Wealth: Andrew Carnegie.

U. S History September 17,2012 The True Gospel of Wealth: Andrew Carnegie The True Gospel of Wealth, an article written by one of the richest, most powerful men of the 19th century, is a guide to a nation virgin to mass amounts of wealth, and power. Carnegie is a self made millionaire, who immigrated to the United States with less than a dollar in his pocket. This fact would serve important in Carnegies epic rise to fortune, also in developing such philosophical understandings as, The True Gospel of Wealth. Andrew Carnegie was a firm believer in idea of individualism.That everyman must work and rise on his own ambition alone, that each man for themselves. In other word, he did not believe in the communist thought of working for the wealth of your brotherhood. Carnegie describes it as evolution of the human class. That it is beyond human control to determine the distribution of wealth. It is good for a nation to have, one end the wealthy, while on the other side, the poor. In this, ou r nation has grown to know a higher grade of living than what our forefathers experienced. Carnegie goes on to say, â€Å"The poor enjoy what the rich could not before afford.What were the luxuries have become the necessities of life. The laborer has now more comforts than the farmer had a few generations ago. † This passage explains Carnegie’s idea that as the rich get richer, the poorer ultimately reap the benefits of this evolutionary growth of class. This, in fact, depended entirely upon the mode of distribution of wealth the rich man chooses. Moreover, Carnegie explains that there are three different modes of distribution a rich man can employ. The first mode described, a bestowment of fortune to the first son. Which was a common practice during many years f a stringent class system in Great Britain. This ultimately led to a burden of wealth amongst rich who have no conscientiousness of how critical proper distribution of wealth is for evolutionary growth. The sec ond mode, which Carnegie describes as the worst possible thing a man can do in his life, is distributing wealth, cash over fist to the impoverished. To simply give money as â€Å"charity† to a man who has none, is to only feed into his follies as a man. Carnegie believes that in an every 1,000 dollars given to charity, 950 dollars of it goes to waste.The rich man who simply hands money away in small sums to others themselves only stalls the growth of character and ambition throughout the Nation. Nonetheless, the third mode is which Carnegie beckons as the start of a great evolutional growth in the distribution of wealth amongst classes. Carnegie believes that the rich must supply the poor with not money directly to their pockets, which would coax temptations. Rather, the rich must supply the less fortunate with the means to grow as people, to heighten ambitions, and raise the level of class.This is done through, for example, the construction of a public library. Carnegie, in fact, tells a tale of Mr. Tilden. Mr. Tilden, a wealthy man, builds a large public library in New York City. This distributes more than a couple quarters could ever, the ability for any man to enhance his learning and opportunities for free. In result, Carnegie has lead us as a young nation on the brink of unthinkable upsurge of wealth, power, and respect from around the world to a place of great thought. In this individualistic ideal of life, Carnegie believes we can grow exponentially as a people under the right circumstances.A system of distribution, and a system of support meant to reach the lowest of the impoverished. A system, nonetheless, that requires a strict set of laws. Best described by Andrew Carnegie himself. â€Å"Thus is the problem of Rich and Poor to e solved. The laws of accumulation will be left free; the laws of distribution free. Individualism will continue, but the millionaire will be but a trustee for the poor†¦ but administering (wealth) for the commun ity far better than it could or would have done for itself. †

Explore Shakespeares presentation of Beatrice and Benedick in the play

Much Ado about Nothing is particularly admired for the wit and intelligence of Benedick and Beatrice, the warring couple which are comically tricked into falling love. Benedick is a vain, confident bachelor who holds a very typical view of women: no lady is ever good enough for him and to increase his self-esteem, he never misses an opportunity to mock Beatrice. We can see this from their first conversation which takes place in Act 1. Benedick approaches her by saying â€Å"What my dear Lady Disdain! Are you yet living? † Through this, Benedick expresses his sarcasm towards Beatrice and his desire for her not to still be alive, mocking her existence in the conversation. Benedick is a character that represents vanity; he tells Beatrice â€Å"but it is certain I am loved of all the ladies†. The use of â€Å"certain† emphasises the confidence that he has within his character and creates an air of arrogance, as he obviously seems to believe that he is irresistible and that no lady would refuse his charm. However, he is contradicting himself – he is loved by all the ladies, yet, he claims that he will â€Å"live a bachelor† because he finds women as not being trustworthy, as he states â€Å"I will do myself the right to trust none†. Therefore, Shakespeare uses Benedick’s vain and witty personality. Despite Benedick’s air of a very confident attitude, Benedick reveals a sensitive side to him. In Act 2, at the dance, Beatrice insults him; she pretends she does not know who is behind the mask, but she takes the opportunity to make Benedick feel miserable. When left alone, he says â€Å"The prince’s fool! Hah, it may be I go under that title because I am merry† – this highlights that he is affected by what Beatrice has said about him, however, despite de insulting name calling that Beatrice has addressed to him, he finds a way to make himself feel better about the situation by saying that being â€Å"merry† is the only reason why he goes under that title. This is ironic of him to say so, because as an audience we are clearly aware that he is hurt by the words she has said and that he is making â€Å"something out of nothing† – he is trying to block his emotional side and let the vanity take over, however it’s evident he cannot stand the assumptions Beatrice has made. Through this, Shakespeare creates comedy using Benedick’s contradictions regarding his self-esteem and ego – he won’t let it show that he has been hurt by a lady, even though inside he is hurting. Penny Gay says that â€Å"Words are often less important than actions† (The Cambridge Introduction to Shakespeare’s Comedies 2008). This can be applied to Benedick’s situation – he claims that he is not hurt by what he has heard, but the simple act of just talking about it reveals his pain, constructing comedy as he is not matching his words to his actions. Benedick’s fixated ambition of always remaining a bachelor slowly dies as he hears the others talk about Beatrice’s love for him, creating comedy as his attitudes contradict. Before Don Pedro, Claudio and Leonato begin to talk about Beatrice, he says â€Å"One woman shall not come in my grace†¦rich shall she be, that’s certain: wise, or I’ll none: virtuous, or I’ll never cheapen her†. This suggests that he is ignorant towards the women and that he is pretentious when it comes to choosing one: unless the perfect woman comes in his way, he will not do himself the wrong to look or search for any. However, after he hears the men talk about how Beatrice is in love with Benedick but won’t tell, Benedick has a sudden change of heart. He says â€Å"When I said I would die a bachelor, I did not think I should live till I were married†. This is comic because his attitudes to love have changed at an unexpected speed, which normally would not happen. Also, comedy is created through the fact that he has, involuntarily admitted that somewhere, deep down he was waiting for this to happen, even though he claimed that he hated Beatrice. Benedick is not the only one that is tricked; Beatrice is deceived by Ursula, Margaret and Hero into falling in love with Benedick. She had a very hostile attitude to marriage and love, mocking Hero and Claudio’s engagement by saying â€Å"I may sit in a corner and cry â€Å"Heigh ho for a husband†, however, despite her hard attitude, her vulnerable side is shown when she finds out that Benedick loves her and says â€Å"Taming my wild heart to my loving hand†¦if thou dost love, my kindness shall incite thee†. The powerful phrase â€Å"wild heart† emphasises that she has been holding the love in her for a long time and now it is the perfect opportunity to express it towards Benedick. This is also humorous because throughout the play, she showed hatred and mockery towards Benedick but now she claims that she is in love with him too, solving the problem of hatred between the two lovers. This reflects Alexander Leggatt’s view that â€Å"A comedy, then, is a problem solving story, ending in resolution and order normally symbolised by marriage† (English Stage Comedy 1490-1990 (1998). Once they admit their love for each other, it can be foreshadowed that a marriage will take place between Beatrice and Benedick – it is a comedy element that â€Å"the beginning is troubled, the end tranquil† (Euanthius: On Drama 4th Century). Not only deceived in love, but Beatrice is a witty, sarcastic and superior character. She seems to acquire pleasure out of mocking Benedick, creating humour because she is subverting her role as a woman – they were not usually superior over men, however, Beatrice goes against the norms. Her sarcasm is portrayed in â€Å"But how many hath he killed? – for indeed I promised to eat all of his killings†: here, Beatrice is clearly stating that Benedick is a coward and that he will never be brave enough to be a good soldier. She also mentions that â€Å"he hath an excellent stomach†, mocking his appearance. When confronted by Benedick’s vanity, she claims that â€Å"I had rather hear my dog bark at a crow than a man swears he loves me†. This is humorous because she is making comparisons between animals and humans and it is unusual to say that you would prefer an animal barking over someone dedicating their love to you; it gives a sense of coldness in her personality and that she is completely closed to love. However, this is ironic because later on in the play, she falls in love with Benedick. In conclusion, most critics concur that Shakespeare's depiction of the relationship between Beatrice and Benedick far surpasses that of Hero and Claudio in depth and interest. Scholars have often emphasized the fact that Shakespeare deliberately introduces the theme of the sparring mockers Beatrice and Benedick before the theme of the pallid romantics Hero and Claudio; and further, that when all of the principal characters are on stage together, the audience is drawn not to the tame love-at-first-sight relationship that develops between Hero and Claudio, but rather to the â€Å"merry war† between Beatrice and Benedick which later on in the play converts into a love relationship – this creates comedy because the audience is taken through endless wars of insults and mockery until foolishly and involuntarily admitting their love to each other, changing the mood of the relationship through the work of other characters, instead of being lovers from the beginning.

Milton Paradise Lost Commentary

The Renaissance era represents a complete break with the Middle Ages on a political, philosophical, scientifical and theological scale. Indeed, the discovery of new territories and the expeditions of explorers such as Francis Drake, the resurgence of classic writtings, the new scientific outbreaks of Copernicus, Newton and Galilei as well as the Protestant reformation led by Luther and his 95 Theses, triggered a will for knowledge and a quest for truth, thus putting an end to the intellectual hegemony of the Roman Catholic Church in Western Europe. Intellectuals of this era began to think on mankind, looking for answers outside of the Religious constraints. Written during this context of political and religious upheaval, Paradise Lost, an epic poem published in 1667 in ten books, reflects in a way the great changes of the Renaissance. This poem, written by John Milton (December 1608 – November 1674), an English poet, polemicist and civil servant, tell the Christian story of the creation of the Earth, the fall of Satan and the Fall of Man. As a puritan, Milton, who had already attacked the Church for its corruption in Lycidas (1637), give this classical Christian tale puritan traits (such as the protrayal of Eve as a dedicated worker). The passage under study is taken from Book 9 of Paradise lost. In this book, the narrator focuses on the disobedience of Adam and Eve. Satan returns to the Garden of Eden eight days after his banishment by Gabriel to avenge himself. Adam and Eve , preparing for their labors, decide to work separatly , even if Adam is anxious that eve would be an easy prey to Satan’s temptation . In this passage we can see the approach of the Satan , (the snake) and the begining of his temptation that will lead Eve to eat the prohibited fruit. We can clearly see that Milton here uses a mix of Classical and Judeo-christian mythology to tell this tale. We can thus wonder In which way he uses these influences, and why he uses them ? In a first part we will see that the Serpent is a symbol of temptation, and in a second part we wll analyse Milton’s uses of Classical mythology. First, Milton depicts the snake which Satan is possessing, as an incredibly beautiful animal. The main strategy of Satan to try to corrupt the naive mind of Eve is to appear as a magnificent snake. According to the narrator, his physical appearance is so pleasing that never a snake will be as beautiful (on verse 504 â€Å"pleasing was his shape, and lovely, never since a serpent lovelier†). To describe the snake, the narrator use the lexical field of precious material: â€Å"carbuncle his eyes† on verse 500, â€Å"neck of verdent gold† on verse 501. Here Satan seems to have chosen a snake whose appearance can attract Eve only because his similitude with precious material. In a kind of materialist temptation, he tries to appeal to Eve inner sin of cupidity to seduce her. But there is something paradoxical in the way the snake is depicted as a beautiful creature. Indeed, the snake is often assimilated with death, the venom of some species of snakes such as the cobra can kill a man in less than one hour. It also an animal that generate instinctive fear in most human (and occurence of Ophidiophobia can be found everywhere). Here death and beauty become assimilated in one animal. It can thus be perceived as personification of the treachery of satan: behind the beaty of his rethoric, of his discourse hides a terrible fates, the banishment of Man from Heaven. This can also underline the interest of humans for macabre, dark topics. We can see since the dawn of age exemples of this morbid attraction of the Human race: public executions had always (and still do) gathered a lot of people around the death of a single man as well as we can see every day the impact (and also its capacity of generating profits) of a news involving the mysterious death of a movie star, of the murder of a whole family by its patriarch. As we know, Satan has chosen this animal, maybe he relies on this fascination to attract eve attention. We can also notice that the serpent can be interpreted as a phallic symbol. On verse 498 to 502 the snake is described as a â€Å"circular base that towered folds above folds a surprising maze [†¦ ] with burnished neck [†¦ ] erect amidst his circling spires†. Thus the snake appears as a symbol of virility, a phallic form erecting from the ground and can be understood as another strategy of Satan to cajole Eve into trusting him. On the other hand this links made by Milton between sensuality and religion can be seen as a hint of the influence of the metaphysical poetry on his writting: this link beeing one of the interest of the metaphysical poets who were contemporary with Milton. Then the snake can be analysed as a symbol of corruption and of perfidy. Satan uses a disguise, a snake to talk to eve. He uses his beauty, his eloquence to seduce her. His wave movements, looking like a dance, and his attitude (â€Å"Fawning, and licking the ground whereon she strod† on verse 526) can be interpreted as a nuptial parade with the snake laying on the primal instinct (which are restricted by religion) of Man to attract Eve in his trap. It is also interesting to note that the occurence of the word Satan is, as Satan himself, disguised in this passage. Here Satan is refered to as â€Å"the snake† or â€Å"the enemy of mankind† on verse 494. The word Satan can only be seen if the reader looks closely at the poem: an acrostic is hidden from verse 510 to 515. This clever technic reflects the vicious strategy of the Devil in the passage. Satan’s main strategy to talk Eve into beliving that she has the right to eat the apple is flattery. The Devil choose to tempt Eve because he was afraid of Adam’s intelligence which could have be an obstacle to his scheme. Thus he constantly celebrate eve beauty and superiority of others God’s creature to put her in a position where she can feel free to act as she wants. From verse 532 to the end of the passage the snake states that eve is â€Å"sole wonder†, that she is a â€Å"universally admired† â€Å"celestial beauty† that should be â€Å" a goddes among gods, adored and served by angels numberless†. The snake thus seems to contradict Gods Hierarchy of creation, The Great Chain of Being. According to him, Eve is higher than all the other creations of god, and should be sitting just next to god, just as the Holy Spirit and Jesus. In this passage the snake is the voices that question god authority and urges Eve to more freedom which appears, in the eyes of God as an Heresy. Hence a parallel can be drawn betwen the questioning of God’s Hierarchy by the snakes and the questioning of God’s Hierarchy by the new theories about cosmos expressed by scientists such as Copernic who were at the time seen as Heretics, devilish prophets and treated as such. Now that we have seen in which way the snakes represents a symbol of temptation embodying as well as the Biblical symbol of sin, the Renaissance questioning of God’s Hierarchy, we are going to see and analyse Milton’s use of Classic Mythology in this passage. First Milton’s use of Classic reference in his text can be interpreted as a perversions of those myths. In this passage he uses three myth to illustrate the action. He first refers to the tale of Hermione and Cadmus taken from Metamorphoses written by Ovid in AD 8. According to this classic of Latin literature they were both transformed into snakes in an act of vengence from the Gods. Then he refers to transformation of â€Å"Amonian Jove† and â€Å"Capitoline† into snakes to seduce and â€Å"mate† with Olympias and the mother of Scipio to give birth of two of the most famous and glorious war chief of both hellenistic and Roman era: Alexander the Great and Scipio Africanus. We can notice that Milton cleverly used myth in which the snakes as a role close to the one it has in the Bible. Concerning Ovid, the snakes is an object of temptation for which Hermione yields and is thus punished by being transformed in a snake. Concerning the myth of the birth of Alexender and Scipio, the snakes, just as in the Bible, is in fact a deity in disguise, seducing a woman. But if we look closely, these myth appeared to be perverted. In the classical myth, the deity or characters who are transformed into a snake are great and nobles characters: Cadmus is the founder of Thebes, and Amonian Jove and Capitoline are Jupiter. In paradise lost, the snake is Satan, the personification of rebellion against God’s will and of all the Human Sins. In this antithetic linking of diverse mythology, Milton wants to contrast Satan perfidy with classical characters nobility while underlining common themes. He thus appeals to a particular knowledge of his readers. On the other hand , the author’s use of classical mythology in this text can be seen as another influence of the metaphysical poetry on the Milton. Mixing diverse sources of knowledge to build his imagery is a technic used by metaphysiacal poets such as John Donne. But when others metaphysical poets mixed scientific, geographical, astronomical discoveries with theology and philospy, Milton just mixed Judeo-christian religious myths with classical myths. Even if this influence is small, it is sufficient to guess that Milton, contemporaneous with Donne, Herbert, Henry or Crashaw, has drawn some inspiration from the work of these poets. Moreover, Milton use of Classical mythology is representative of the Renaissance. Indeed, it clearly illustrates the resurgence of classical works during this era. Every arts had been affected by this tendency, in paintings, the classical style was a new fashion, the subjects taken from greek mythology began to be more and more numerous, Michaelangelo being a good exemple in both the sculpture and painting field. This resurgence has also an impact on architecture (with the building of houses, mansions, official buildign following the principle of the straight line) , on philosophy ( the â€Å"raison† and the re-reading of the platonician and socratic philosophy) as well as on literature. Thus Milton appears as an exemple of this new interest ofr the classical literrature, and htis work, Paradise lost, embodies this feature of the Renaissance. Finally, as we have seen, Milton uses his main influence, the Bible, to depicts the snake as a symbol of temptation and perfidy and uses his other influence, the classical mythology, in a perversion of the myths to develop his imagery. Furthermore, analysing this text, we can see that Milton was also influenced by the Metaphysical Poets in his uses of mixed sources as well as the use of the theme of the link between sensuality and religion. This book, which is now one of the most famous piece of english poetry, had a great influence on following artists such as Blake who considered Milton as the major English Poet and Edmond Burke and the Romantic theory, asserting â€Å"No person seems better to have understood the secret of heightening, or of setting terrible things, if I may use the expression, in their strongest light, by the force of a judicious obscurity than Milton. † , valuating his exploration of blank verse. Milton also had a great impact on the English language by creating neologism that are still used today such as pand?monium, enslaved, satanic and self-esteem.

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While there have been many extensive researches that have attempted to study, understand, and explain criminal acts, none thus far has been found to satisfactorily explain all the complex processes and the interplay of factors that pushes an individual to commit violence. Among these theories, the most widely-accepted is the constitutive criminology. According to this theory, violent behavior is the result of the complex interplay between man and the social structures that he interacts with on a regular basis. (Sanders Ferrell 146) As such, perpetrators of violence cannot be analyzed separately from the social processes that they interact with. Following this theory, it is easy to understand why media has often been implicated in the increase of aggressive or violent behavior. Media has been growing more powerful and omniscient by the minute. In particular the Internet, has amplified the power of the media to effect change and influence society’s behavior. The effects of these technological advances have been discussed by Croteau and Hoynes, â€Å"The increase in media options in recent years has even led to an increase in ‘multi-tasking’- using more than one form of media at a time. † (5) With the ubiquitous media surrounding us in all aspects of our lives, it is easy to realize that the media is a big and indispensable part of contemporary life. Indeed the media has become the most dominant and powerful force in our modern world, displacing religious and educational institutions as the primary molder of our individual and collective ideologies. (Croteau and Hoynes 6) And if media can be used to influence buying, voting, and other forms of behavior, it follows that is also affects violence and aggressiveness among people. How media influences people may be explained by Bandura’s social learning theory. According to Bandura (1977), the need to be accepted and conform to society is the main driving force for an individual’s actions. If media then creates the image of what is acceptable and popular, then it is only logical that society acts in accordance to this media-created image. The following figures are taken from the official website of the National Institute on Media and the Family (2006): ? Based on average viewing time, an individual would have seen some 200,000 acts of violence including 40,000 murders on television by the time he or she is eighteen years old (Huston, et al qtd. from the National Institute on Media and the Family). ? Children between the ages of 8 and 18 spend more time exposed to various forms of media (TV, computer, game consoles, music, etc) than any other activity in their lifetime. (Kaiser Family Foundation qtd. from the National Institute on Media and the Family). ? Of over a thousand studies that have been done on the effects of violence in television and movies, majority of them conclude that individuals, especially children who spend significant time watching violence on TV and movies are more likely to display aggressive or violent behavior, attitudes and values. (Senate Committee; Congressional Public Health Summit qtd. from the National Institute on Media and the Family) According to these figures, the younger the age of the individual, the more susceptible they become to the adverse effects of exposure to media violence. (Trend 93) The aggressiveness are often latent and presents later in life which is adds to the difficulty of measuring the actual effects of media violence. (Freedman 137) Women who spend long hours watching TV violence are more likely to respond violently towards their spouses. There is an increase in physicality among women with higher media violence exposure. (Partenheimer) In the same vein, men who watched more media violence exhibit increased physical violence and aggressive behavior towards others as well. Both men and women who watch violence on the Internet, movies, and TV are three times more likely to commit traffic violations and other misdemeanors and felonies. Regardless of any theory, there is no denying the fact that any violent actions or aggressive behavior is a product of a highly complex process, the mechanics of which may forever elude social scientists. However, while violence may indeed be just the end product of a series of interactions between the perpetrator and the world around him, the question still remains why some people who grow up watching the same levels of media violence grow up to be normal people while others become social deviants. As the individual makes the choice to commit an aggression, how much of this is because of media influence and other social and physical factors, and how much of this is purely the individual’s choice? For social scientists the challenge is to create theories that will help prevent violence rather than analyze the aggressive after the fact, after the harm has been done. As previously mentioned, learning does not take place in a vacuum; it does so within a social context. Young children are very impressionable, and they need constant supervision and explicit direction from their parents. Children should be made to realize what behaviors are acceptable and those that are not. Parents should exhaust all efforts to monitor what their children see and hear and provide proper and consistent guidance Indeed the media is very powerful and highly influential. But it is a neutral instrument and can be used for both good and bad. By virtue of its platform of delivery, films and television are highly accessible and are able to reach an enormous audience within a short span of time. The elements of compelling narrative, appealing characters, vivid imagery, and technological achievements, make a powerful combination that is able to stir deep emotions and leave lasting impressions in the psyche of the individuals who are watching. Shows and music that carry positive themes of justice, equality, and honor are very effective in shaping public opinion, and by extension, positive behavior as well. A well-made film or TV show can galvanize a society into action and initiate positive change. Media should temper violence by featuring shows that promote values as well. Works Cited Bandura, Albert. Social Learning Theory. Prentice-Hall. 1977 Croteau, David. Media Society: Industries, Images and Audiences. Thousand Oaks, CA: Sage. 2003. Freedman, Jonathan. Media Violence and Its Effect on Aggression: Assessing the Scientific Evidence. University of Toronto Press. 2002. Partenheimer, David. Public Affairs Office. Childhood Exposure To Media Violence Predicts Young Adult Aggressive Behavior, According To A New 15-Year Study. 2003. Retrieved on March 7, 2008 from http://www. apa. org/releases/media_violence. html

The spirits in a christmas carol

The spirits in a christmas carol A Christmas Carol was written in 1843 by Charles Dickens, who today remains the most widely known novelist of the Victorian period. Dickens was born in Portsmouth and his farther had a constant struggle to keep order of his finance. His farther was put into prison whilst Dickens was put into a work house for the majority of his school years. These events contributed together to give Dickens a first class view of Poverty and how the general children of England lived during the 1800s. These themes can be easily associated with A Christmas Carol. They had a great influence on his writing and made him into the novelist he was. The main character in the novel is Ebenezer Scrooge. The protagonist starts off as a wealthy but extremely grumpy and cantankerous business man. He is the sort of person that only thinks of himself and no ones else. The action of four spirits, change the way he acts and feels and turn him into a respectful member of the community. Jacob Marley, The Ghost of Christmas Past, Present and Yet to Come all have a different effect on Scrooge. From seeing what Scrooge was like as a young boy, to what the future awaits for him. Dickens uses different techniques and methods for each of the spirits to accomplish this. Each of the spirits are also presented differently because they resemble and mean different things. Dickens uses Scrooges old business partner, Jacob Marley, to warn Scrooge of what the future holds for him unless he changes his ways. Marley is the first spirit Scrooge encounters because he is the only person Scrooge would trust. Marley makes a dramatic entrance and astonishes Scrooge. Marley has to look similar to what he looked like seven years ago, to convince Scrooge that he is real. The same face: the very same à ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦Ãƒ ¢Ã¢â€š ¬Ã‚ ¦.. and the hair upon his head. Scrooge to begin with, refuses to believe that the phantom he is seeing in front of him is real, despite the fact Marley has hardly changed after death. As Marleys appearance has not really changed, this idea slowly convinces Scrooge that the phantom is really Marley because of its likeness. Scrooge has to know what and who has entered his house to haunt him, so a detailed description of Marley is needed. Scrooge first sees Marleys face in the door knocker, after he has come back from a evening meal. Only the rich used to be able to go out for meals, so this shows that Scrooge is wealthy and can afford expensive luxuries. In the 1800s the modern door bell was not invented so the majority of doors had door knockers instead. The face on the knocker catches Scrooges attention, but when he goes back to look, the face has gone. Scrooge then comes to the conclusion that his eyes must have been playing tricks. It is not until Marleys main entrance that Scrooge believes it is really Marley. Dickens uses onomatopoeia to describe Marleys dramatic entrance. The cellar-door flew open with a booming sound. The experience Scrooge has with Jacob Marley is full of suspense and tension. The use of the word flew indicates that the involvement of Marley is dramatic. This helps to evoke fear because of its suddenness. When the reader reads it, the suspense which has been built up is released in one sentence. The onomatopoeia helps the reader to understand what the situation was like for Scrooge. The cellar door could also represent the opening to the changing of Scrooges character. It opening could resemble another chance to go down it, in other words another chance to change the way he lives his life. It is only when Marley takes off the bandage around his head that Scrooge believes that the figure in font of him really is real and is Jacob Marley. à ¢Ã¢â€š ¬Ã‚ ¦when the phantom taking off the bandage round its head, as if it were too warm to wear in-doors, its lower jaw dropped down upon its breast! Scrooge fell upon his knees, and clasped his hands before his face. In the 1800s when somebody passed away a bandage was wrapped and tied below the jaw. This was so when the body decomposes the jaw skeleton is still attached to the rest. When Scrooge sees the lowered jaw, he is shocked and in dismay. This was proof that it was Jacob Marley and that everything he had been saying was true. Scrooge could not bear to see what had happened to his best friend. The taking off the bandage evokes fear into Scrooge and makes the said much more real and chilling. This makes Scrooge emotional to the whole visit of Jacob Marley. This tells and shows the reader that Scrooge still has some sort of heart inside of him and it just needs more work and acknowledgement to begin to make Scrooge change. From the text Dickens has given you the idea that the Jacob Marley has not made as big of effect as he wished. It tells us Marley wanted to make a bigger impact to Scrooge and maybe Marley had a little bit of good left in him when he died, so now he is trying to help his old business partner. Jacob Marleys spirit has now left Scrooge and it is the turn of The Ghost of Christmas Past to haunt and teach Scrooge how he must change. The Ghost of Christmas Past has heavy description and takes him back first to his old boarding school and several other important places. Dickens has used similes to describe the strange look of Ghost of Christmas Past. It was a strange figure like a child, yet not so like a child as like an old man. Scrooge can not make out the strange look of the ghost. There is a lot of description about this first of the three spirits. The description Dickens gives for the spirit is peculiar suggesting it is like that to help Scrooge understand the things he is going to see. A simile is a different technique for the reader to take in, other than a lot of description, so this gives the novel a better flow. The spirit could be described like a child, as this spirit is about how Scrooge used to be. The ghost takes Scrooge back to when he went to boarding school, so seeing a child like figure would give you an impression that you are going to re-visit your former self. The fact that it has the appearance of both a child and old man, also symbolises that the spirit is ageless. This indicated that Scrooge is in the presence of the supernatural. After much waiting and confusion over the entrance of the spirit, it suddenly appears in front of Scrooge. Light flashed up in the room upon the instant, and the curtains of his bed were drawn. During the 1800s central heating was an item people could have only wished for. So they would have a curtain which went round the bed to try and keep the warm in and the cold out. A hand of the ghost suddenly opens the bed curtains, this could represent the ghost opening a new opportunity for Scrooge to change into a better person. Again the ghost makes a dramatic entrance, filling the room of light. The light filling the room and the opening of the curtains could resemble getting up at the beginning of the day signifying Scrooge and the ghost are soon to be busy revisiting Scrooges former self. The spirit is described as wearing the purest white gown, this can be linked to several religious figures, the sudden explosion of light also supports this. In that time the majority of English people followed some sort of the Christian religion, so its more than likely Scrooge was a Christian. Although it is not mentioned in the text, Scrooges attitude suggests he is a little startled by the entrance of the strange figure. These points combined give the impression that Scrooge thought the first spirit was a religious figure as he had not encountered any of the other spirits at that point. Scrooge is reminded of the life he used to live through the use of the senses, in this case smell. A thousand odours floating in the air, each one connected with a thousand thoughts, and hopes, and joys, and cares long, long, forgotten. In this instance Dickens has used the senses to describe thoughts which were going through Scrooges mind. This is a different technique which has been used, which helps to engage and involve the reader. The senses are a great way to remember different things. People associate different smells and sounds to different memories through out their lives. The Ghost of Christmas Past is all about Scrooge remembering how he used to be and how jolly he was before his greed for money kicked in. So for Dickens to involve the sense of smell, it is a very effective technique. After Scrooge has met The Ghost of Christmas Past, he encounters The Ghost of Christmas Present. Scrooge recognises The Ghost of Christmas Present to be jolly and kind, but he is still a little nervous about meeting the spirit. He was not the dogged Scrooge he had been; and though the Spirits eyes were clear and kind, he did not like to meet them. Scrooge timidly enters the room the ghost is in, this shows Scrooge is not yet settled with meeting the paranormal. On the other hand, perhaps he fears where the ghost is going to take him and what it is going to show him. One of the first mentions of this spirit is that his eyes are clear and kind, straight a way this give the reader an idea of what the spirit is going to be like. Dickens uses developed and detailed description to explain to the reader what The Ghost of Christmas Present represents. Scrooge did as he was told, and held it fast. Holly, mistletoe, red berries, ivy, turkeys, geese, game, poultry, brawn, meat, pigs, sausages, oysters, pies, puddings, fruit, and punch, all vanished instantly. So did the room, the fire, the ruddy glow, the hour of night, and they stood in the city streets on Christmas morning, One second Scrooge is in his house with spirit, the next he is on a busy street. The suddenness of this event really grips the reader, as there is a dramatic change in plot in such a small part of text. All of the description gives the reader a detailed picture of what the scene is like and helps to understand how Scrooge could have been feeling. In the 1800s the butcher would have animals hanging up in the shop, no pre cut, packaged meat. 1800s shops would be a lot different to what they are today, so it also gives the reader an insight to what a Christmas used to be like. All of this food could represent the wealth which Scrooge has, as it is the Ghost of Christmas Present. The spirit points out to Scrooge a boy and a girl whos family do not have much money, but still manage to stay happy. They were a boy and a girl. Yellow, meagre, ragged, scowling, wolfish but prostrate too, in their humility. The ragged description of the children shows the family do not have much money. Despite this the children still manage to remain humble and humane. Dickens has shown the children are happy with what they have through a lot of description, mainly adjectives, at the time when it was written children had to live through poverty, so the description is extremely relevant. The spirit points out how they have no money but are happy, and that he is rich and remains full of grumpiness, signalling to Scrooge money is not everything. ________________________________ The last of the three spirits, is the ghost of Christmas Yet to Come. This spirit is the most noticeable from the rest. The spirit has no speech at all but communicates to Scrooge through simple action such as pointing. No speech confuses Scrooge and he starts to fear the ghost. Dickens has personified death for the spirit, this is represented in the way he looks and his general movements. The phantom slowly, gravely, silently approached. Death comes with no warning. It is inevitable and can happen in a flash with no warning what so ever, so death could be described as silent. The word slowly could be used to give the significance of from the time your born, to the time you die, it is a long time. At the present day we maybe wouldnt say gravely but it contains context to what was happening at that point during the novel. The phantom does not speak, wears a black garment from head to toe, if you saw this kind of being gravely walking towards you, you would not believe it is alive but the supernatural. This really evokes fear into Scrooge and makes him think really what he has become. To the reader this also builds up suspense and tension to what the spirit is going to do to Scrooge. Dickens has presented the final spirit so it has a clear representation to the grim reaper. It was shrouded in a deep black garment, which concealed its head, its face, its form, and left nothing of it visible save one outstretched hand. The grip reaper wears a black garment, with its face not visible, and so does The Ghost of Christmas Yet to Come. A clear comparison can be made. The term the Grim Reaper came around after the 15th century, so Dickens may have taken ideas from that. Scrooge had more than likely heard of the Grim Reaper, so he might of thought thats what had visited him. What the spirit didnt say, Scrooge got the messages through the spirits actions. The Ghost of Christmas Yet to Come had a clear effect on Scrooge as he is terrified of the spirit. Scrooge feared the silent shape so much that his legs trembled beneath him. The spirit has a very frightening appearance and is used to help Scrooge think about what he has done. Scrooge is completely terrified by the ghost, it strikes fear into him and almost forces him to think differently. The final spirit rounds of the work of the first two, and cements in the ideas he has come across because of the spirits. The work of the three spirits changes Scrooges attitude to Christmas and to those who are less fortunate as he is. He becomes a very generous person, giving his clerk a pay rise, giving a lot of money to charity, sends Christmas meals to unsuspecting recipients and most of all and most important he revitalises his true Christmas spirit. By writing A Christmas Carol, I feel Dickens was trying to send a clear message out to society. In 1843 there were two levels of social status, the poor and the rich. Dickens had experienced both, so he knew what a small difference could make. He was trying to join the poor and the rich, so everybody could live a joyful and happy Christmas. When the book was published it re-birthed the low Christmas spirit, it also started Christmas conditions such as general good will to all. I think The Ghost of Christmas Past affected Scrooge the most, as sees how he used to live and compares it to how he lives now. Dickens uses a different technique for this spirit, he uses a big method of using the senses to represent Scrooges past memories. Along with the senses, Dickens long and intense descriptions help the reader picture the situation Dickens was trying to create. I feel overall the best technique was the description of the spirits. Dickens varies techniques make the novel much more exciting and give the book a much better flow. Different methods are needed because the different spirits have different ways of explaining to Scrooge that he must change his ways. For example, The Ghost of Christmas Past has a few similes whilst The Ghost of Christmas Yet to Come has no speech.

Presidential Speech :: essays research papers

My fellow Americans........ I come before you tonight not to bury the current U.S. in insults and criticism, but to raise her high like the precious gift of the statue of liberty that was given to this country from France out fo pure thankfulness and respect. I am not concern with what America is today my true focus is what America is so eager to become. That is why I stand before with sincerity and honesty in my heart and a burning, determined desire to make America once again â€Å"the country that sits upon a hill†, and the epitome of a strong united nation that stands E Pluribus Unum. Thank you , all of you, for taking time out of your busy schedules to lend an ear to my Presidential Speech on this beautiful night of February 22, 2005. I was born to a loving family, but in a dangerous environment in Charleston, S.C. In a single parent I was reared and I learned a lot about struggle and literally learned how to make a dollar out of 15 cent. Though it was hard my mother instilled this determination that I am able to share with you all on this night. She became my brother and I driving force and never settle for less. As a young child I sat and realized that an insignificant child like myself could one day make a difference in this united nation. The few years between my father’s incarceration and my mother and his separation he did teach me a lot of meaningful values of life. He insured me that having great character can carry you farther in life than any amount of money or anything materialistic value. He instilled in me that being a people’s person would always make your life easier in anything you do even in an a Presidential Election. So, right that second my political siding was chosen without me even knowing. The principles of the West Wing was instilled in me a that age of 7 years old. I was practically raised as a politician of the People’s Party because that was the party that benefitted me and all you who stand here today. Not knowing one day that young African American boy from Ten Mile Hill of Charleston South Carolina would be known as the â€Å"People’s Politician† and will soon be known as the â€Å"People’s President†. My desire to lead this great country didn’t just appear over night nor did my determination to lead this great country surfaced a day after 9/11.

The Offense Principle :: essays research papers

The Offense Principle claims that individual liberty is justifiably limited to prevent offensive behavior. I believe that the Offense Principle provides the correct liberty limit n principles that the state should invoke. The state should prevent behavior that causes shame, embarrassment and discomfort from pornographic material and cts.There are three conditions that are typically understood to be part of the Offense Principle. The first condition states that behavior must be significantly offensive. A person burping in public is not offensive enough to be limited under this condition. But a man urinating as he walks down the street is significantly offensive and should be limited.The second condition states that the behavior must be offensive to almost everyone. This is an important condition because I think that if only a few people find something offensive, does not constitute the act to be limited. Many people may believe that someone picking his nose in public is offensive but not almost everyone believes this act to be offensive, therefore, this act could not be limited. A man masturbating in public is offensive to almost everyone, therefore, this act should be limited.The final condition states that an offensive act should be limited if you have to go out of your way to avoid the act. An "adult" bookstore containing pornographic material should not be limited because one does not have to go out of their way to avoid the store. They simply just do not enter into the store. But a man and woman having sex on a bench should be limited because one would have to restrain from looking in certain directions to avoid seeing the offensive act.I believe that pornography in public should be banned. This includes stores that sell pornographic material. Instead, these magazines and other pornographic materials should be kept separately in a private room, where you must be an adult to enter and purchase materials. Pornographic material that is kept privately either to be sold or to be viewed or used in the privacy of one's home, should not be banned. I see absolutely no reason why a person should not be allowed to view pornographic material in the privacy of their own home.Some people may argue with me and say that the Harm Principle should be invoked by the government. They may say that pornography increases the likelihood of harm. And I somewhat agree. I am sure that some harm has occurred because of pornography.

Low Carbohydrate Diets Essay -- Science Research Weight Diet Essays

Low Carbohydrate Diets What is a carbohydrate? A carbohydrate is a member of a large class of natural organic substances. Carbohydrates are in almost everything we eat, sometimes in very small amounts but often times in substantial quantities. Some examples of common carbohydrates are sugars, starch and cellulose. Carbohydrates are important because they provide a storage of energy in our bodies that is quickly accessible. In fact, carbohydrates make up the major source of dietary energy for people all over the world (Stephen 1995). In addition, carbohydrate intake increases levels of a substance called tryptophan in the body, which releases serotonin in the brain. Whether this phenomenon affects our hunger and eating habits is still unclear (Fairburn 1993). Carbohydrates are in almost everything we eat, like sugars, starches and cellulose. What you will find on the web about low-carb diets... Almost all of the information that you'll find on the world wide web about the subject of low-carb diets is basically the same. There are thousands of documents, so rather than reading each one of them just look at this brief summary of the information that is out there. Following the web summary is a literature summary of the information contained in published professional and scientific journals about the topic of low-carb diets. What is a low-carb diet? What is the purpose of a low-carb diet? Low-carbohydrate diets are essentially very simple. The idea is that by restricting daily carbohydrate intake, cravings for carbohydrates will eventually subside, resulting in a lower amount of food consumption and weight loss. Low-carb diets are meant to be used as general weight loss plans, especially for people who a... ..., 1995. Peterson, C.M., and L. Jovanic-Peterson. "Randomized crossover study of 40% vs. 55% carbohydrate weight loss strategies in women" Journal of the American College of Nutrition. 14(4):369-75, Aug, 1995. Racette, S., et all. "Effects of aerobic exercise and dietary carbohydrate on energy expenditure and body composition during weight reduction in obese women". American Journal of Clinical Nutrition. 61(3):486-94, March 1995. Stephen, A.M., G.Seiber, Y.Gerster, and D.Morgan. "Intake of carbohydrate and its components-- international comparisons, trends over time, and effects of changing to low-fat diets". American Journal of Clinical Nutrition. 62(4):851S-867S, Oct. 1995. Wing, R.R., J.Vazquez and C.Ryan. "Cognitive effects of ketogenic weight reducing diets" International Journal of Obesity & Related Metabolic Disorders. 19(11):811-6, Nov 1995.

Persuasive essay †Love Essay

Love is a beautiful thing. It makes people happy. It can change a person, and show someone things that they never knew about themselves. It lifts one up, knowing there is always someone who will stand by their side through anything. It brings people together, and makes the world a better place. Some people may disagree; they might think love is just a fantasy. Either way, it is a fantasy that everyone deserves to dream of and experience in all its glory, whether straight, lesbian, gay, bisexual, or transgender. However, not all people are so accepting of love when it is not in the form that they are familiar with, or is not demonstrated in ways that they think are proper. This can be easily seen in society’s treatment of non-heterosexuals, especially in the cases of marriage laws, bullying by teens and young adults, and general homophobic attitudes in our culture. It is important that these situations be changed so that each and every person has the same rights and is not hars hly and wrongly judged because of the sex of the person that they love. When thinking of the word â€Å"marriage,† what comes to mind? Is it long white dresses and dapper tuxedos, or a towering cake and beautiful flowers? Do sappy love songs and the first dance come to mind? Some imagine a fairytale come true, with a horse and carriage whisking the happy couple away from the church in which they nervously exchanged vows? No matter what comes to mind, most people can agree that marriage is happy, and wonderful, and beautiful. But for the lesbian, gay, bisexual, and transgender, or LGBT, community across America, marriage is but a distant dream. Same-sex marriages are allowed in very few states and under limited circumstances. Not only is this unconstitutional, because the American constitution gives everyone the same rights despite their sexuality, but it is simply prejudiced. A gay couple that just got married in New York today does not affect the government or society; however some people cannot accept this and feel the need to ban non-heterosexu als from marriage because they feel that it corrupts the institution of marriage. Yes, the legal definition of marriage includes that it is between one man and one woman. This definition is not fair. Marriage should be about powerful love and support, despite the genders of the two recipients. Minnesota republican Wheelock Whitney, who ran for governor and senator in past years, wrote an editorial on his support for gay marriage in the Star Tribune last month. He said: â€Å"Gay men and lesbians are among the most talented people out there. Needless  and hurtful laws [banning same-sex marriage] drive them away. They also drive away innovative people of any sexual orientation who simply want to live in a place that respects and celebrates the diversity of life.† He continued by saying: â€Å"my happiness has never depended on depriving others of their happiness. My marriage has never needed the exclusion of others from marriage. I am not threatened by seeing others find love and celebrate it.† Gays are normal people just like anyone else, who struggle with their identities and live in search of success, love, and happiness. Prejudiced laws banning same-sex marriage needlessly keep these people from natural human desires. No damage is done to society by letti ng same-sex couple marry and lead more content, loving lives. If anything, it makes our country a better, happier place. While adult non-heterosexuals are regularly discriminated against via their denied access from legal marriage, those much younger face constant discrimination and bullying from their peers. More and more so these days stories arise of kids who were bullied for their sexuality and felt no hope that things would get better, so they chose to end their lives. No one deserves to experience that kind of hatred, especially a child. In an article by Make Beats Not Beatdowns, a music-oriented organization dedicated to fighting bullying, it was reported that in the year 2007, almost 9 out of 10 LGBT teens were verbally harassed at school strictly because of their sexual orientation. About 44% of LGBT teens were physically harassed, and 22% were physically assaulted. The worst part is that two-thirds of these kids and teens never reported the incidents (â€Å"Bullying & Homosexuality†). Kids and teens often make fun of gays without even realizing the harsh degree of what they are saying or doing, and they do not understand how badly their words and actions can hurt. This is why almost a quarter of LGBT teens think about or even attempt suicide each year, a percentage four t imes higher than that of heterosexual teens. People should never feel the need to take their lives because other people do not approve of the people they love, but unfortunately, young gays feel this need on a regular basis. Perhaps the reason young people are so inclined to be prejudiced towards gays, bisexuals, and transgendered people is because of the negative ideas that society gives them. For example, it is overwhelmingly common to hear someone refer to something bad or insulting as â€Å"gay.† â€Å"You’re not coming to the party tonight? That’s so gay.† Or â€Å"You’re  in math club? You’re so gay.† Gay should never be used as a synonym for â€Å"bad,† â€Å"stupid,† â€Å"lame,† or â€Å"weird.† People would not call someone â€Å"black† because he or she is not going to a party, so why is it okay to call that person â€Å"gay?† In an article for Evanston Patch, Boston University freshman Eric Linder, who is openly gay, said: à ¢â‚¬Å"I have friends who still use gay slurs and make no effort to stop. I know that they don’t mean anything by it, but it does bother me when people use it† (â€Å"Gay Slurs†). This is such a common form of prejudice that people do not even realize they are doing it, but that does not make it okay. It is hurtful and wrong, and people should be made more aware of how disrespectful it sounds. In addition, some people claim to think non-heterosexuals and heterosexuals are equals, yet they snicker or laugh when they see a non-heterosexual couple holding hands or sharing a kiss. People think it is funny, or even disgusting. It is understandable to find it out of the ordinary, because to some people, it is. But to non-heterosexuals, it is simply a part of their lives, and should not be mocked by others. There was once a time when interracial couples would be laughed at in a similar manner, but society changed over time and interracial couples are no longer looked at in that way. It is obviously time for society to make another adjustment t o encompass non-heterosexuals couples as well. No matter how one looks at it, non-heterosexuals are treated differently than heterosexuals, despite some of society’s efforts to promote gay rights. They do not deserve this unfair treatment that is evident in marriage laws, bullying, and the general attitude of our culture. Fortunately, our culture is changing, slowly but surely, and hopefully one day lesbians, gays, bisexuals, and transgendered people will have the same rights as straight people. Those who oppose gay marriage often play the religious card. Let’s not forget that the bible was once used to enforce segregation, but that isn’t practiced anymore. Jay Michaelson states in his article â€Å"Ten Reason Why Gay Rights Is a Religious Issue† the bible actually enforces equality for the LGBT community. He wrote, â€Å"OPPONENTS OF SAME-SEX MARRIAGE REMIND US THAT IN Genesis, â€Å"it’s Adam and Eve, not Adam and Steve.† But â€Å"Adam and Eve† is the solution to a problem: the existential crisis of aloneness.† He goes on to say that God loves us and doesn’t want to harm ourselves, but the suicide rate among day teens is about six times more of heterosexual teens. People often get asked why a straight person is so  passionate about this topic, and the answer to that question is because everyone should have the same rights. Who a person loves should have nothing to do with how they are treated. If one of the women i n this room fell in love with a girl, would she be supported? Or ostracized? If your brother came out tomorrow, in the years ahead would you support his desire to get married to his boyfriend? Or would you disapprove? The only way for homophobia and the opposition of rights for non-heterosexuals to stop is if you can answer these questions with true compassion, and with the understanding that everyone, no matter their sexuality, deserves to be loved and respected. Works Cited Graham, Jordan. â€Å"Gay Slurs and Heteronormativity at ETHS – Evanston, IL Patch.† Evanston Patch. N.p., 19 Oct. 2011. Web. 03 May 2013. . Make Beats Not Beatdowns. â€Å"Facts & Statistics.† Bully Facts & Statistics. N.p., 2010. Web. 03 May 2013. . Michaelson, Jay. â€Å"Ten Reasons Why Gay Rights Is A Religious Issue.† Tikkun 25.4 (2010): 34-70. Academic Search Premier. Web. 3 May 2013. Whitney, Wheelock. â€Å"Why I Reject the Marriage Amendment.† StarTribune. N.p., 2011. Web. 03 May 2013. .

Can-can by Arturo Vivante and The Blue Film by Graham Greene

I have chosen to discuss ‘Can-can’ by Arturo Vivante and ‘The Blue Film’ by Graham Greene. I made this decision as I liked how both stories where about a married couple’s relationship which also involved another woman and yet whilst both stories appeared to end differently the overall meanings were in fact the same. When comparing both stories they showed multiple similarities as well as differences and I was interested in how both Vivante and Greene made use of irony, imagery and language to create an atmosphere and how both stories built up tension before reaching a climax. Arturo Vivante’s short story ‘Can-Can’ is about a husband who is having an affair with a woman called Sarah, who is also married. The story starts at the husband’s marital home, where his wife is playing with the children and does the can-can when one of them asks her to. It is at this point that the husband starts to question himself over his affair but still leaves and heads to a cafe, where he waits for Sarah. Sarah is running late and he hopes that she won’t turn up but she does and they head off to a lake house where the story ends with Sarah lying in his arms, however he is thinking of his wife doing the can-can. Whilst we initially do not know the story is about a husband having an affair, the first line in the story immediately arouses suspicion and raises the question that the husband might be up to something. ‘‘I’m going to go for a drive, he said to his wife. I’ll be back in an hour or two† (Vivante 1988:5). The husband doesn’t say where he is going or what he is doing or how long exactly he will be and the following line tells us that the husband disappearing for a few hours is actually quite unusual. He didn’t often leave the house for more than the few minutes it took him to go to the post office or to a store, but spent his time hanging around, doing odd jobs† (Vivante 1988:5). Vivante portrays the husband as being an ordinary, working class man who feels he is living a mundane life with his wife. However, his wife is described as being loving and playful, she laughs and dances and doesn’t question where he might be off to. The husbands mistress Sarah is the only character who Vivante gives a name to in the story, Sarah is described as being a middle-class woman who is in control of the affair and very formal with a good job and a car. â€Å"Phoning Sarah at her office†¦her asking him to call again next week, finally setting a date† (Vivante 1988:6). Vivante’s use of language in the story is very simple but he cleverly uses some French words to make things seem a bit more exotic and spicy, such as, ‘rendezvous’, ‘cafe’ and the ‘can-can’ itself. The imagery Vivante creates with the wife doing the can-can is a picture you take away with you and one that the husband clearly does. The husband doesn’t think his wife knows about his affair but we question that she might when she does this dance. â€Å"Her eyes had mockery in them, and she laughed† (Vivante 1988:6). Is the wife showing her husband what he is missing? The dialogue is scattered and ordinary, much reflecting the mundane mood and tone of the husband’s character yet the nervousness, guilt and uncertainty of the husband creates an atmosphere. Vivante uses a chronological narrative structure that is simple to follow and we know that the events are taking place according to occurrence. The plot is interesting and Vivante builds up suspense and tension whilst the husband is waiting for Sarah at the cafe with an increasing feeling of guilt. We wonder will he stay or will he leave, will Sarah turn up or won’t she? It reaches a climax when Sarah turns up and the husband almost appears disappointed. The husband doesn’t appear to know who or what he wants exactly. The novelty and excitement of the affair seems to have worn off and it has now become a chore, â€Å"The appointment was at three† (Vivante 1988:6) yet he can’t seem to walk away from Sarah. This reflects in the ironic ending when Sarah is lying in his arms but he is picturing his wife doing the can-can as she had been earlier in the day. The can-can appears to have had the effect that his wife wanted after all. Graham Greene’s short story ‘The blue film’ is about a married couple on holiday in Siam, now known as Thailand. Mrs Carter complains that the holiday is tedious, and urges her husband to take her to ‘Spots’. Mr Carter leaves the hotel in search of something. A little boy comes up to him and, after turning down his offers of a young girl and a boy, Mr Carter takes him up on the offer of a French film. Returning to the hotel, he picks up his wife and they set off together to watch the film. Mrs Carter finds the first film unattractive, but the second has ‘some charm’. It is not for some time, though, that Mr Carter realises that the film is familiar to him. When he does realise, he tries to get Mrs Carter to leave, but she refuses. It turns out that thirty years ago Mr Carter had been attracted to the young woman in the film. She had needed money, and he had helped her out by acting as her partner in the film. On the way back to the hotel, Mrs Carter professes herself shocked, but when they get back to their room she is in fact aroused, and makes love to her husband with a passion she has not known for years. Greene tells us straight away in the first line of the story that something is wrong with this couple and that they are not happy. â€Å"Other people enjoy themselves, Mrs Carter said† (Greene 1982:74). The couple would be from a middle-class background to be in Thailand and later in the story we are told that Mr Carter is a businessman. Greene portrays Mrs Carter as almost being desperate in wanting to please her husband Mr Carter, by wanting to be exciting and experiment but we learn that although Mr Carter quite likes experimenting himself, he simply doesn’t want to with his wife as he isn’t physically attracted to her and almost appears to want to get away from her. â€Å"When he looked at her neck he was reminded of how difficult it was to unstring a turkey† (Greene 1982:74). Greene uses a lot of dialogue throughout the story which plays an important role as Greene uses it to create building tension when Mr Carter realises it is him in the film and doesn’t want his wife to find out. Greene also uses the dialogue to create a picture of Mr and Mrs Carter, not only as individuals but what their relationship is like. â€Å"I’m sure we could find a better place than this. † â€Å"No†. (Greene 1982:77). Greene also uses a lot of description especially in regards to Mrs Carter, who he even unflatteringly compares to birds on occasion. â€Å"Her thin bare legs reminded him of a heron waiting for fish. † (Greene 1982:78). The story is narrated with the impressions that a woman’s worth is determined through her attractiveness and economic terms. For example Mr Carter compares his wife’s jewellery to slave’s bangles. Mr Carter wants to shock his wife in order to put her off, so that she doesn’t want to experiment but ironically it has the complete opposite effect. Another irony is that Mr Carter has gone to see something exotic and has ended up seeing himself. The ending has us realising that he has only ever loved the girl in the film and he has simply married his wife for business reasons, such as taking her to dinner parties. We know this as there are only two women in the story, the girl in the film and Mrs Carter, after Mr and Mrs Carter have made love, Mr Carter almost appears to feel abused and he feels lonely and guilty, so we can conclude it is not her that he loves. â€Å"It seemed to him that he had betrayed that night the only woman he loved. † (Green 1982:79) When comparing the two stories against each other we can see some noticeable differences. Can-Can appears to be set around the 1960’s-80’s in America, â€Å"going out to a call box† (Vivante 1988:6) and is about a young working class couple. The Blue Film however is set around the 1950’s, in Thailand and is about a middle-class middle-aged couple. It can be seen that whilst Vivante only names the mistress and not the husband and wife in Can-Can, Greene names the husband and wife but not the other woman in The Blue Film. Whilst in Can-Can Vivante uses minimal dialogue which doesn’t play much of a role, Greene’s use of dialogue in The Blue Film plays a very important part in establishing Mr and Mrs Carter’s relationship and their individual characters. The husband in Can-Can is seen as finding his wife attractive, â€Å"a smile that suddenly made her look very pretty† (Vivante 1988:5) and it is her he is thinking of at the end of the story however in The Blue Film, Mr Carter finds his wife extremely unattractive, â€Å"one so often mistook the signs of frigidity for a kind of distinction† (Greene 1982:74) and it is the girl in the film that he is thinking of at the end of the film. Greene creates a lot more imagery in terms of the setting, his wife, himself and the girl in the film whereas Vivante’s main use of imagery is his wife doing the can-can. In comparison whilst there are several differences there are also similarities. Vivante and Greene have written both Can-Can and The Blue Film in the third person and tell you what the husbands are thinking and feeling, guilt, tension, nervousness and uncertainty, both depicting the husbands as being in conflict with themselves and their decisions. Carter lay in the dark silent, with a feeling of loneliness and guilt† (Greene 1982:79). Both stories have lots of irony, â€Å"For a moment I was afraid you where thinking of your wife† (Vivante 1988:6) and the same theme of a husband having feelings for another woman outside of his marriage and the events that take place in both stories are that the husband makes love with this other woman. The openings of each story are similar and we know straight away that something isn’t right and whilst initially we believe that the endings are different, with Vivante ending Can-Can with the husband thinking of his wife and Greene ending The Blue Film with the husband thinking of the other woman, the prostitute, they are actually ending very similarly. Both husbands are thinking of the women they actually love and the ironic ending in both stories is that both are experiencing that the grass isn’t always greener on the other side.

Concept of examination malpractice Essay

Examination malpractice has been defined variously by many authors; some ten (10) definitions/views are presented here: (i) Chukwuemeka (1982) referred to examination malpractice as violation of examination rules and regulations by candidates. (ii) Aliyu (1996) looked at examination malpractice as any irregular behaviour related to the examination exhibited by candidates or any body charged with the conduct of examination in or outside the examination hall before, during and after the examination. (iii) Argungu (1997) defined examination malpractice as any irregularity which is premeditated and perpetrated by candidates or their agents with the intention of gaining undue advantage over others in an examination. (iv) Jega (2006) saw examination malpractice as any form of misbehaviour that leads to the alteration of or a tempering with the prescribed ways of conducting examination in any given system. (v) Examination Malpractice is a punishable offence which is committed during the process of normal and recognized examination (Saye, 2003 in Jega 2006). (vi) Olagungu; (1994) in Jega (2006), defined examination malpractice as the absence of the adherence to the rules and regulations guiding the conduct of examination. (vii) Any wrong doing, misconduct, dishonesty or improper practice for personal gains, or violation of set rules of conduct during examinations. (Jegede, 1996 in Jega, 2006). (viii) Any act of omission or commission which compromises the validity, reliability and integrity of any assessment or evaluation system (i.e. the violation of, or disregard for examination ethics (Obo, 2008). (ix) Obot (1997) defined examination malpractice as wrong (illegal/immoral) doing in terms of acts of commission or omission during the construction, custodianship, administration, marking and release of results of examination before, during or after such examinations. (x) Joshua (2008) synthesized many definitions of examination malpractice by defining the concept as any unauthorized or unapproved action, inaction, activity, behaviour or practice that is associated with the preparation, conduct and processing of examination and other forms of assessment, and carried out by any person  involved in preparing for, giving, taking and processing that examination at any level (p. I). From these various definitions presented, and many other ones in the literature, examination malpractice is noted as fraud within the school system, and does occur at all levels of education, right from nursery/primary, through secondary to tertiary levels of education in Nigeria. Infact, examination malpractice is a peculiar ‘corrupt practice’ within the educational system. This practice is thriving strongly in our system, irrespective of religious affiliations of the various stakeholders in the school system, thus making it a real â€Å"monster†. This concept is a real monster because the culture of hard work, academic excellence, honesty, decency are fast eroding the present generation of youths in different institutions of learning. This Monster, Examination Malpractice, tends to weaken the validity of any examination, and to make examination results worthless and unreliable. Actually Examination Malpractice produces â€Å"error scores† in examinations, where students earn marks/scores above/below their abilities, and the long terms effect is wrong placement in schools and employment of unskilled workers into various sectors of the economy. USE OF THEORY OF MEASUREMENT ERROR TO EXPLAIN THE MENACE OF EXAMINATION MALPRACTICE The harm perpetuated by EM can be properly understood using a popular Educational Measurement Equation, which is: X = T + E Where X = observed score (one given by examiner to any student in a given examination as representing the student’s ability) T = True score (one representing the actual or true ability of the student devoid of all mistakes/errors). E = Error score (one representing the errors/mistakes purposely or inadvertently introduced into the measurement process to either inflate or deplete the students’ score in a given examination) It is to be noted that the undeserved or strange score brought about by examination malpractice is embedded in error score (E). A cursory look at the equation shows that: i) The difference between X and T is the Error Score (E); ii) It is our noble desire that as much as possible, X is close to, if not equal to, T; iii) The smaller the value of E, the closer is X to  T (in fact, if E is zero, X = T). Conversely, the bigger the value of E (courtesy of EM), the farther is X from T. iv) If E is very large, T diminishes, and X approaches E. This implies that the higher the value of error score occasioned by examination malpractice, the more the school and public examination scores deviate or diminish from true abilities of those who make or own those scores. Those scores essentially but embarrassingly represent/reflect errors and intangibles, and everything else apart from the actual/true abilities of their owners. Little wonder then that some owners of high scores in our school/public examinations can hardly perform or exhibit behaviours that are consistent with the high scores; and how some school graduates can hardly perform to the expectation of the society/employers. That is the harm by EM. Implications of Examination Malpractices on Nigerian Youths This unfortunate development in our educational system represents a high sophistication to which examination malpractices had risen in recent times. Sadly too, some parents have been found to encourage the perpetuation of this ugly act by their children/wards either directly or indirectly. Not only has this contributed to the diminishing standard of our education, but it has also helped to cast aspersion on individual candidates’ certificates, which many often claimed, have not always been a true reflection of their academic standing. Due to this weak background, it is not surprising therefore that many candidates who secured admission into higher institutions with such results have been much of a disappointment. They simply could not leave up to their billings in all ramifications. Attendant frustration often result in sundry other malpractices in examinations to such an extent that they are sooner or later certified as academically unfit and marked for withdrawal on academic ground. Desperate ones among them would want to do all things possible to hang on. This often take them to all kinds of anti-social vices, prominent among which is cultism. The individual, which is the bedrock of the society, is by this token, being malformed and deformed for the future. There is no doubt therefore, that all kinds of examination malpractices stand condemnable by all the stakeholders in the education sector. This is for the simple fact that to compromise academic standards is one sure way to mortgage, if not the  present, certainly the future of a people. Our today, and whatever it stands for, represents the foundations of our tomorrow. Prevalence of examination malpractices, especially the mercenary syndrome, indicates the weak foundations upon which we are to build our tomorrow therefore. Yet, our credible and lasting tomorrow is already being endangered with this ever-increasing wave of academic frauds and immoral dispositions (Issa, 2003). Although many of such students end up with brilliant results, especially at external examinations, they often find it difficult to live up to those results after securing admission into institutions of higher learning. Their apparent inability to cope well in their studies, quite often, leads to frustration thereby encouraging their environment into cultism and other related social vices. The bulk of them end up badly in their academic pursuits while the remaining few who would have crookedly sailed through to the end become social misfits. For one, they are hardly good at their jobs even as the anti-social tendencies remain with them throughout life. Yet, human resources have been considered the most vital of all resources needed for both individual and societal developments. Incidentally, the education system represents the most veritable instrument with which human resources could be created and developed. It therefore goes without saying that the individual and society’s success in ensuring the laying of a good foundation for our tomorrow lies in our ability to rise above the challenges posed by this trend in examination malpractices and cultism. The Way Forward Hope is not lost yet once we are alive to the rescue mission. With respect to cultism, one cannot but agree with Odili (2004) on his 7-point agenda for a way forward, which are: 1 Moral Upbringing of Children. 2 Public Enlightenment Advocacy by the Media. 3 Re-orientation in our Tertiary Institutions and Better Funding. 4 Integrity Watch for Business, Community and Political Leaders. 5 Anti-cult Law 6 Law Enforcement 7 Job Creation and Good Governance Beyond enforcing the relevant laws on campuses, the government should step out to improved the university environment, which tends to be a fertile ground for breeding cultists. Given the uncongenial condition of the universities, bereft of teaching and learning materials, teachers’ incessant strikes, examination malpractices and school shut downs, students have found cult activities quite appealing. Their utmost goals of vain glory and supremacy are cheaply attainable through enlistment in cults. If universities are meant to impart knowledge and mould character, while their degrees and diplomas are awarded only to people found worthy in leaning and character, then any student identified as a cultist, murderer, or robber should be punished accordingly. They must not be allowed to remain hit-squads and agent of destruction of lives and property. Only the full weight of the law can warn them that cultism is evil, and pays no dividends. As for the case of examination malpractices, there would be the need to change our orientation and value system, which seemed to emphasize the erroneous at all cost and by all means belief, which are not only negative but also counter-productive. It is high time we begin to have a sound realization of the fact that it is not only by having a degree that one can succeed or excel in life. It is much more beyond that, because there are still a score of people who, in spite of not having a degree, actually succeeded and excelled in their chosen careers. The point must also be made that it is far better to be a self-reliant, successful artisan than an unemployed, jobless and street-roaming degree holder. If we succeed in this orientation bid, hopes are that majority of those that would remain will be those who interested in pursuing serious active studies would match the requirement and demands of a standard educational system. Finally, students must be made to understand and appreciate hard work, dedication and commitment to studies. This is where the teachers and the entire school authority need to be highly responsible and responsive. Students must be treated and dealt so as to encourage others to even better performance thereby looking up to them as source of inspirations. At that point in time, when the majority would have come to appreciate hard work, examination malpractices in general, the mercenary syndrome as well as cultism, would have been relegated to the status of an abnormality, as against the prestigious status they currently enjoy. REFERENCES Aje S.A. (2001) Problems of Cultism in Nigerian School, Ilorin. Afri – Focus Investment Daily Champion, Nigeria (2004) â€Å"Alarming Rise in Cultism†. An Editorial Opinion in Daily Champion, Nigeria. August 30th (Available at: http://championnewspapers.com/) Edeki, E. (2004) â€Å"Personal View: Curbing Cultism in our Educational System†. Vanguard on line Edition January 05. (Available at: http:www.Vanguardonline.com/) Fafunwa A.B. (1974) History of Education in Nigeria London: George Allen. P. 20. The Guardian Newspaper (2005) â€Å"Editorial on the Upsurge in Cultist Activities† March 16 (Available at: http://www/.guardiansnewspapernigeria.com/) Issa, A.O. (2003) ‘Examination Mercenary Syndrome and the Future of Nigerian Educational System’. A Speech Delivered at the First Book Fair â€Å"FEDPOFFA 2003†. Organized by FEDPOFFA Consult (1981) Federal Ministry of Education: Lagos. Rev.ed. P.45.

Mana and Kaitiakitanga Essay

Noa is often paired with tapu indicating that often noa refers to restoring a balance, unrestricted. A high level of tapu is regarded as dangerous. The role for tikanga and tohunga is to reduce th level of dangerous tapu until it is noa. However, it is not plainly the case to think of noa as being opposite or the absence of tapu. For instance, a person could be very tapu if one got very sick or there was bleeding. That one still has personal tapu even though the increasing of tapu symptoms have passed lead the person to return to the safe state. Health is restored after a crisis passes, which means a balance has been reached (the state of noa). Mead, H. M. (2003). (3) 2. Mana tangata According to The New Zealand Auction Plan for Human Rights, human rights (mana tanga) underlie our expectation about our education, work, life, and health. The essence of mana tangata is rights, control, and authority that are emanated directly from human. Injury or illness attributable to human activities, deaths through warfare, lifestyle changes affecting exercise, nutrition, and sanitation are all connected to Maori Hauora. Mana tangata relates to mana because it is an acknowledgment of acquired skills and inheritance (mana) which influence certain people to direct the daily activities in order to towards higher quality of life within Maori community. http://www2. ohchr. org/english/issues/plan_actions/docs/New_Zealand. pdf (4) 3. Mana â€Å"house nigger† According to Amanda Cameron’s article – Health book tells Maori to smoke – on Maori health, the term of â€Å"house niggers† was describe as the people who have been brainwashed by Pakeha and kept tamed by greedy â€Å"Uncle Tom† Maori health managers. ttp://www. nzherald. co. nz/nz/news/article. cfm? c_id=1&objectid=10347182 (5) From the book, Maori Health, was co-authored by the trust’s chairman Peter Caccioppoli and Rhys Cullen, Maori are persuaded to change their lifestyle because the Crown thinks it would reduce the number of Maori requiring treatment for disease if they change their diet (eat less and better), exercise more and stop smoking. In fact, people do not know how Maori health was defined and how healthcare for Maori was delivered. They just put Maori in position that relies on research on Pakeha. There is no reason why Maori cannot have their rights to choose their own life style. The health system is against what Maori enjoy and is racist, which can directly influence the mana of Maori. Caccioppoli, P. Cullen R. (2005) (6) 4. Mana (Respect) Respect, the most essential term of mana, is a key professional and social responsibility for all who are involved in the sector of health and disability services. This term for uniqueness of each individual child underlies all the rights within the Code of Health and Disability Services Consumer’s Rights. The right to dignity and independence is the basic requirement to respect the dignity and mana of the child. Negative attitudes held about consumer’s values and beliefs can impact upon their mana and wellbeing. For example, a nurse should provide respect in accordance with people with cultural requirement. http://www. hdc. org. nz/education/presentations/the-code,-child-and-adolescent-mental-health-and-concepts-of-maori-health (7) 5. Mana (Pride) – Whakama Whakama gives the notion of embarrassment and shame. The restoration of mana and tapu of all parties involved can sometimes help to eliminate the feeling of whakama. Hence, this term is bound up with the loss of mana. Collective whakama are able to affect the whanau, hapu and iwi that can be intense on both group and individual. The embracement or shame felt is an extremely strong and emotional force which can contribute to violence and suicide. List of Maori terms – http://www. justice. govt. nz (8) Question 2: 5 terms relating to Kaitiakitanga 1. Ira tangata (gene) and surrogacy Surrogacy means a woman gives birth to a child on behalf of another woman who lost her ability to carry her own children. The term of ira tangata (gene) and surrogacy is mentioned by Maori Attitudes to Assisted Human Reproduction. The surrogate mother may be paid to nurture the fertilized egg, giving the birth to the new life and then handling the new life to the natural parents. The aim of surrogacy is to produce a new life and thus create a new mauri. However, this would raise different sorts of moral and social issues. Mead, H. M. (2003) (9) For example, where a surrogate carried the intended parents’ embryo (gestational surrogacy), the integrity of whakapapa are not undermined. Whereas, when a surrogate is also donating an egg (contain her ira tabgata – gene) to the process and therefore the biological mother, then concerns about the integrity of whakapapa would rise. The surrogate may not be mentioned in whakapapa. http://lens. auckland. ac. nz/images/3/32/AHR_report_final. pdf (10) 2. Manaakitanga At the Cole’s Medical practice in New Zealand 2011, Peter Jansen and David Jansen articulated the term of Manaakitanga refers to the obligations and responsibilities to describe care for family and for visitors that is related to kaitiakitanga. Being hospitable and looking after one’s visitor is given priority. The provision of food (kia) and accommodation are involved in the process of welcoming and caring for visitors. http://www. mcnz. org. nz/portals/0/publications/coles/005%20-%20george. pdf (11) The aim of manaakitanga is to nurture relationships and as far as possible to respect the mana of other no matter what their standing in society might be. Mead, H. M. (2003) (12) Manaakitanga seeks to maintain balance harmony by informing kaupapa and protecting the quality or integrity of relationships among groups. www. tumana. aori. nz/assets/Te-Tauranga-Waka. doc (13) 3. Collective Responsibility In Maori society, collective responsibility is normally emphasised on the well-being of group, as opposite to the Pakeha focus on the individual. Grant Berghan(2007) (14) Collective responsibility is essential seem in terms of caring and whanaungatanga which belongs to the individual, the whanau, hapu and iwi (descended from a common ancestor. In The Code, Child and Adolescent Mental Health and Concepts of Maori Health, the right 4(4) of the Code emphasises holistic health is a cornerstone of Maori health. Te Hingengaro generally refers to mental health. Te Tinana is the physical body/representation of the ancestor. Both of them together determine how people feel about themselves and are therefore vital factors influencing a person’s health. Maori believe tat the mind, body, and soul are all closely inter-related and influence physical wellbeing. Physical cannot be dealt with in isolation, nor can the individual be seen as separate from their family. http://www. hdc. org. nz/education/presentations/the-code,-child-and-adolescent-mental-health-and-concepts-of-maori-health (15) 4. Family violence (Child abuse) Family violence is any violent act inflicted by one member of the household. Families and whanan are strong and richly interconnected with communities. They are able to support their member’s wellbeing, identity, participation in society and independence. Strong families are central to achieving wellbeing for all New Zealander, today and in the future. Family violence, including child abuse and neglect, is a major problem in New Zealand. Maori are more likely than non-Maori children to be assessed as abused and neglected. In 2002, 10. 3 Maori children compared with 5. 9 non-Maori per 1000 were assessed as abused and neglected. Ministry of Social Development has strengthened early intervention for vulnerable children and family. They are trying to improve health, education, and parent support services, as well as strengthen monitoring to prevent the family violence. http://www. msd. govt. nz/about-msd-and-our-work/publications-resources/corporate/statement-of-intent/2005/families-and-whanau. html(16) 5. Whanau and smoking Whanau refers to family relationship, friendship, and other interpersonal relationship. The tendency of smoking in Maori community can result from lack of whanau support and care. Smoking represents one of the mechanisms by which socioeconomic factors affect health status. Recent national surveys (below) have shown that Maori adults smoke tobacco at a higher rate compared with the percentage of total population. [pic] http://www. ncbi. nlm. nih. gov/pmc/articles/PMC1470538/ (17) Smoking is the key risk factor for causing or contributing to death in Maori society. Thus, the programme Aukati KaiPaipa offers a strong cultural identity and support within whanau in order to address smoking addiction. http://www. bpac. org. nz/magazine/2009/july/smoking. asp (18) Question 3: Examples based on mana and kaitiakitanga terms Tapu In the Cole’s Medical Practice in New Zealand 2009, noa is the absence of tapu and donates the state of being normal, ordinary or safe. On the other hand, tapu can be understood as the state of dangerous. However, tapu is believed to be scared by psychotherapist and clinical advisor Cabrini ‘Ofa Makasiale. The concept of tapu is more about safety than about a punitive measure. The function of tapu is to protect and enhance people’s lives. Cabrini ‘Ofa Makasiale(2007) (19) These two meaning are quite different in terms of the theory described by different health sectors. Tapu defines the boundary between safe and unsafe. They analyse tapu from different kaupapa (subject) of the term. Auahi Kore The term Auahi Kore is used by The Hauora provider Te Kotahitanga Trust in order to mean Maori should have their own rights to make choices on issues about smoking. This opinion was mentioned by Peter Caccioppoli and Phys Cullen in their book Maori Health on page 108. However, Hon Peter Hodgson who is the minister of health uses the same term to mean Auahi Kore is a good lifestyle which can lead a longer and healthier life for Maori people in New Zealand Health Strategy. Smoking is the root of a variety of disease like lung cancer and heart disease, which are trend to shorten human’s life. www. moh. govt. nz/moh. nsf/pagesmh/5507/$File/mentalhealth-toolkit-relinked08. doc (20) The difference in meaning is that they focus on two different theories. The previous one concentrates on rights, while the other concerned about health, which is dominant culture using Maori term to promote a healthier life. Question 4: 5 terms relate to Hauora Outcomes Tapu and mental disease: Tapu is about scared bonds between people. These bonds could stem Pacific eople from the cosmic and spiritual relationships between them, their patients and their gods. Spirituality is a key component in Pacific models care and exists alongside the mental aspect of a person’s wellbeing. For Pacific people, the concept of wellbeing focuses on the collective, rather than the individual. Therefore the breakdown of the holistic self as well as breach of tapu can contribute to m ental illness. www. leva. co. nz/file/Documents/090428-le-va-seitapu-real-skills-web. pdf (21) Take cervical screening for example, many women are not willing to see doctor even though they have already known their situation. Womb is scared and a part of tapu for woman. Barriers such as shyness caused by tapu may contribute women of any ethnicity to suffer regular cervical screening. The chart below shows cervical screening rates in different areas by 2009. [pic] http://www. bpac. org. nz/magazine/2010/november/cervicalscreening. asp (22) Mana tangata and Lifestyle Awareness Mana tangata refers to human rights which are closely connected with human lifestyle. According to National Health Committee (NHC, 1998), Maori are over-represented in the areas of unemployment, poverty, crime, poor diet, and harmful lifestyle choice such as alcohol and drug abuse.