Womens Rights between 1750 and 1914 Essay Example for Free

Womens Rights between 1750 and 1914 Essay The era spanning 1750 CE and 1914 CE was the era of revolutions. These revolutions were political, economic, and cultural, and usually very drastic. Perhaps the most visible cultural change was that in working-class womens rights and conditions, which improved significantly during the era of revolutions. The most visible improvements in womens rights were seen in Western Europe and China, where women gained many rights but remained under patriarchal authority and could not vote. Western Europe was the home of revolution. Social revolution grew out of Europe, and Renaissance men and women heralded human rights. Revolutions of the people were built upon the support of women, and in women used their dedication during wartime to garner support for peace-time rights. Women in Western Europe tried to harness the spirit of freedom, equality, and popular sovereignty. It was during the era of revolution that large womens rights movements were established, providing women with their own unions. Enlightenment thinkers presented very convincing arguments for female rights, and in many cases persuaded governments to grant women rights such as free public education, inheritance, and legalized divorce. However, little in terms of actual rights were achieved. In China, industrialization had become a part of life following the mid-eighteenth century. Unlike European industrializing power, China industrialized while relatively remote from other industrial nations, allowing it to develop its own strand of industrialization. Before industrialization, the humiliating practice of foot binding was very popular. Girls were often victims of infanticide, as boys could grow up to become government officials whereas girls would be married and become subservient to another family. Population growth in China caused by industrialization led to social change, and social revolution came in the form of the Taiping program, which decreed that men and women were equal. Though quickly put down, this showed that on the small scale, Chinese women were gaining more rights and independence, and a many people believed that they should no longer be treated as subservient individuals. Throughout the era of revolution, women maintained a, to some degree,  subservient position to men. Despite the many attempts by feminists to try and gain equal rights, little besides recognized was gained for the feminist cause. Indeed, it was not until after World War I that women gained suffrage. Up through 1914, women throughout both China and Western Europe maintained the same generally subservient role in the male household, despite gaining several token rights. It required large-scale social change in order to change the ingrown attitude towards women. Overall, working-class women in Western Europe and China gained little between 1750 and 1914 CE. They built the ideas and foundation that they would need in order to gain rights such as suffrage and legal equality later in the twentieth century, but little more than symbolic rights were granted them. Works Cited Hosken, Fran P., Towards a Definition of Womens Rights in Human Rights Quarterly, Vol. 3, No. 2. (May, 1981), pp. 1-10. Lockwood, Bert B. (ed.), Womens Rights: A Human Rights Quarterly Reader (John Hopkins University Press, 2006), ISBN 9780801883743Lafitau, Joseph Franà §ois, cited by Campbell, Joseph in, Myth, religion, and mother-right: selected writings of JJ Bachofen. Manheim, R (trans.) Princeton, N.J. 1967 introduction xxxiii

Long Term And Short Time Orientation English Language Essay

Long Term And Short Time Orientation English Language Essay This time, the manager from Uzbekistan is heading to Malaysia, to the beautiful country of forests and mountains, located in southeast Asia. Malaysia is a very interesting country that combines the features of the West and East cultures, it uses the development system of the Western culture, but at the same time, remains the traditions of the East. The people, who live there, Malaysians, are really proud of their country, their history and their culture. The formation of the Malay culture was influenced by many nations in the past, including local inhabitants, Malays who moved there, Chinese and Indian traders and, of course, the British colonizers. Even now the Malaysia is a multicultural country, where people of different nations live and cooperate together, especially Malays, Chinese, Indians and Eurasians. The unity is also supported in Malaysias motto, which is directly translated as Unity is Strength. The Malaysian constitution proposes the freedom of religion, nevertheless, it has clearly stated that the Islam is the main state religion and Malay is the main language. British influence can be observed in Malaysias governance as Malaysia is a constitutional monarchy with a king as a head of state, the Malay constitution is also based on English Law. Hofstedes framework Lets look at the Malaysia in the framework of the Hofstedes model, which measures such cultural dimensions as the power distance, individualism and collectivism, uncertainty avoidance, masculinity and femininity, long-term and short-term orientations. Power distance According to Hofstede G.(n.d.), power distance is the degree, by which the society tolerates the inequality of power and authority and the division on social stratas. The statistics from Hofstede G.[n.d.] show that Malaysia has a very high score of 104 in power distance index, which means that inequality of people is encouraged in this country, there is a strong hierarchy and every person has his own place. In the organizations, boss or manager is the source of power and his decisions are right like the law, so they must be performed by lower ranking employees without any challenges. Anyway, lower ranking employees always expect to be told what they should do. In addition, it means that contact with the boss can be achieved only through the command line. Referring to Ismail Z.(n.d) , survey showed that 69,4% of Malaysian managers use the sensing-judging style or tell style of communication with their subordinates, they always control and tell employees what to do. Individualism and collectivism Further dimension, individualism and collectivism, as it can be understood, refers to how people are treated in the culture as an individual person or they tend to belong to a certain groups, in other words, do people say I or we about themselves. The statistics from Hofstede G.(n.d) show 26 low score in individualism, which means that collectivism is more developed in Malaysia. People belong to a certain groups and there is a strong relationship between the group members, so that the group members take care of each other. Success is considered to be the result of the group work performance. The individual person who doesnt belong to any group isnt respected. Oluwabusuyi I.(2011) notes that there are lots of Malay proverbs promoting collectivism and here are few: A heavy load should be borne together as well as a light load ,As a bamboo conduit makes a round jet of water, so taking counsel together rounds men to one mind. Uncertainty avoidance The third dimension is uncertainty avoidance referring to White J.(2012), which shows the degree by which cultures are afraid of uncertainty and try to avoid it. Again the statistics from Hofstede G.(n.d) shows 36 index, meaning that Malay culture is more tolerate towards uncertainty. While USA tries to control the uncertainty by rules or actions to minimize it, the Malay culture dont have rules against uncertainty and they just let it be the way it is. Masculinity and femininity The next dimension is masculinity and femininity, which describes the main cultural traits of society. This time, referring to Hofstede G.(n.d) Malaysia has 50, which means that it has features of both masculine and feminine cultures. Masculinity can be seen in placing male traits such as competitiveness, power and success as the main cultural values, whereas, for feminine cultures the important values are the life quality and relationships. Most Malaysians work very hard in order to be successful, and, as a collectivistic culture, they also dont forget about importance of maintaining good relationship within the group, consequently, Malays combine both in the workplace. Long-term and short-time orientation Finally, I am pretty sure that Malays as a people, who tend to have relaxed time nature and who value the strong relationships and success, would prefer long-term orientations as only long period of time can help to achieve success and strong relationships. In addition, White J.(2012) states that Malaysians do not rely on the short term goals but rather they focus on long term goals to be achieved which make them one of the developing nations of the world. Halls model Now we will find out the communication style of Malays using the Halls framework, which proposes that there are high-context and low-context communication cultures. I would surely state that Malays are the high-context communication culture. This decision is right with accordance to Salleh L.(2005), which clarifies that high-context communication cultures build close relationships, they use indirect messages and analogous language, and they widely use non-verbal messages in the communication. Close Relationships Malays tend to build close relationships during communication. Malays are very hospitable, they always welcome their guests serving them with their traditional food and drinks. This tradition has been also used now in business meetings. The main intention here is to create a comfortable atmosphere for communication. Salleh L.(2005) notes that even during meetings, Malays firstly try to build the relationship with his partner asking him a lot of personal questions. Only after that, the partners get to the business. Indirect messages Further, Malays are comfortable to use indirect messages. They talk around things and leave the message to be understood by the interpreter. For example, instead of telling the friend directly: I need the ride to home, they say: Oh I am so tired and I need to go home on bus, expecting the message to be interpreted as a desire to get a ride. Salleh L.(2005) describes that in Malay culture, due to the mutual respect, it is impolite to tell straightly the desire as it sounds demanding, moreover, it is impolite to express negative feelings directly or to say no. Non-verbal language Thirdly, Malays use the non-verbal messages more in their communication, because their language contains less verbal information, as a result, the Malay interpreter is more sensitive to non-verbal language. For example, Sellah L.(2005) illustrates that in Malay culture, if the boy acts impolitely by interrupting elders, the long-lasting look of parents is understood by the boy as a sign that he was rude, whereas in USA culture, the boy may just think that parents are listening attentively. Analogous language According to Sellah L.(2005), Malay language is more analogous. One word in Malay language has several meanings at the same time. For example, Sellah L.(2005) indicates that the word beri that is translated as give has 12 meanings in the English language. These 4 factors surely demonstrate that Malays belong to high-context communication culture. Laurents model Laurent has conducted a global research in order to compare the managerial styles in different countries. Managers authority The first interested question was to know the spread of the managers authority outside of the organization in different countries. In my opinion, as Malaysia has a very high power distance, I am pretty sure that Malay managers are autocrats within the organization as well as in the society. Due to the collectivistic culture, either manager is an autocrat in the group of company employees or more likely he belongs to the higher ranking group of managers. Bypassing hierarchy Secondly, Laurent was interested in finding whether the employees are able to bypass the hierarchy for a benefit of effective work or not. Weir D.(n.d.) reports that one of the Asian countries, China, has 66% of disagreement in bypassing the hierarchy. Ismail Z.(n.d.) found that the Malay managers are the same as Chinese managers in their value systems. In Malaysia, the power distance is very high, so the bypassing is not appreciated, moreover, it is the sign of disrespect of authority. Manager is an expert Thirdly, Laurent wanted to know is it important for managers to know answers on all work-related questions. Weir D.(n.d.) asserts that Asian countries show the highest scores for this statement, agreeing that the manager should be an expert in the organization. I think it happens because mostly, in Asian companies, people begin their career from the very beginning, getting promotion with time and expertise. So, as a manager who has experienced everything in the organization, it is important to know answers on all work-related questions. Therefore, the employees there cant become managers until they improve their knowledge to perfect. The manager who doesnt know the answer loses his face. Kluckhohn and Strodtbeck culture Now it is time to focus on Kluckhohn and Stodtbecks cultural theories which will help us to determine the value orientations of Malays. There are six values to identify, they are the relationship with nature, time orientation, human nature, behavior, relationship with others and spatial usage. Harmony with nature According to Ismail Z.(n.d.), Malays live in harmony with nature. It means that Malays coexist with the nature in balance like it is proposed in Feng Shui. That is why there are still lots of forests in the Malaysia, indexMundi(2011) reports that 62,3 % of Malaysian area is still covered by forest. However, harmony also implies the partial usage of nature resources, otherwise, the furniture company couldnt operate without the supply of woods. Time orientation Secondly, Ismail Z.(n.d.) states that the Malay culture focuses mostly on future in time orientation. This implies focusing on long-term goals and planning strategies to accomplish the future achievements. However, Malays also believe that changes in present leads to the success in future. People nature Thirdly, Ismail Z.(n.d.) determines that Malays view their peoples nature as neutral they think there are good people as well as bad people with reference to ying-yang . Malays trust each other, but they also dont forget about being careful. For example, according to Bosrock M.(2012), for Malays, the trust in partner is more important than the written contract, that is why the Malay may ask to repeat spoken business terms, but anyway signs contract for safety. Behavior Further, Ismael Z.(n.d.) informs us that Malays behavior style is being. Being is all about our internal motives to do something that we value or enjoying our lives. Relationship with others Then, due to the combination of the high power index and collectivism, the Malays are subject to hierarchical relation to others in society. In other words, people belong to groups, but depending on his social status. For example, higher ranking executives would belong to elite group of high ranking employees. Spatial usage Finally, of course as a collectivistic culture, Malays prefer public spatial usage over private. Malays as a collective workers are used to public spaces. In my opinion, it would be the big room with the big table, where everybody could sit face-to-face in order to work together. Trompenaars model Finally, we got to the Trompenaars model of cultural analysis, where we will distinguish between universalism and particularism, neutral and affective relationships, specific and diffuse relationships, achievement and ascription, sequential and synchronous time approaches, internal and external controls. Particularism vs Universalism According to via-web.de(2012), Asian countries have particularism tendencies, therefore, the relationship is the determinant of what practices should be applied. For example, before thinking of business, Malays firstly build the relationship with their partner. Depending on level of trust and relationship gained, the terms of agreements may change several times. For Malays even the spoken contract terms are more crucial than those of written. Neutral vs Affective White J.(2012) writes that Malaysian culture is very neutral, which means that people there control their emotions. They dont show their thoughts and feelings. They try to orient more on reasons than on emotions to act upon. This happened due to the impact of the Asian culture, where respect to other people is emphasized through being neutral in feelings and calm. Diffuse vs Special Thirdly, with reference to SCIE(1999) , it is clear that most East Asian cultures tend to have diffuse relationships, where their relationship also spreads beyond the workplace. As a collectivism is developed in Malay, the new employees who enters the organization, also belongs to the company team, which means that he is interdependent on the group even beyond the office. Achievement vs Ascription The ascription is more practiced in Malaysia, because of the hierarchy and respect to elders. The statuses are given depending on the age and authority. The following words from Bosrock M.(2012) surely prove my words: Malays judge people by who they are rather than what they do. Sequential vs Synchronous Malay attitude towards time is synchronous, according to MindTools,(2012), they see past, present and future as interwoven, and therefore their view of time is flexible. For example, Salleh L.(2005) illustrates that even on Malay weddings flexible time scheduling can be observed, even if the wedding was announced to be held at afternoon, the guests were coming after twelve and even few in the evenings. Internal vs External Malays as people, who are Muslims, believe in external locus of control or or in fatalism with reference to White J.(2012). Fatalism is the strong believe that everything happening good as well as bad is happening by the will of the God, as a result, religious believers are driven by feelings combined with their religious faith. Recommendations: For Uzbek manager, high hierarchy situation would be beneficial because the employees would perform everything told without a doubt, although manager should be active and thoughtful as he is the only decision maker, excluding the boss. Also, if the manager would have a boss, he is strongly recommended not to challenge his decisions. The manager should keep in mind that, in Malaysia, where the collectivism is high, he is going to manage not individuals, but the groups. The performance of the groups is more effective than of individuals, if managed well. As the collectivism is encouraged, also it is advisable for manager to head to Malaysia in groups beforehand or to enter the company group in order to be respected. Uzbek manager should be careful with decisions, because it is risky and difficult to make right decisions in such uncertainty atmosphere as it is found in Malaysia, especially if he hadnt lived there before. The combination of masculinity and femininity allows male as well as female manager to be sent there. Also, it means that manager should not only focus on succeeding on masculine values, but also he should make relationships with other managers, as in such culture belonging to group plays an important role. Due to the long-term orientation, manager should be focused on improving performance and planning strategies in the long-run. According to Salleh L.(2005), Malays have strong feelings of hospitality, therefore they serve their guests with snacks and drinks. Moreover, this tradition is now being used in business meetings. In that case, our manager should at least try the servings to show respect against the partner. However, Its only the beginning, as this process creates an atmosphere for communication. According to Bosrock M.(2012), before getting down to business, Malays tend to involve the partner into a very long conversation with a lot of personal questions in order to build a trust and relationship, so, I would advise our manager to be patient. Bosrock M.(2012) claims that Malay businessmen may try to renegotiate even after drafted written contract is concluded, it happens because spoken contract terms are more important for Malays than written ones, therefore as a manager, be ready for it. In addition, Malay businessmen will insist on concessions, but wont give up something in exchange, therefore plan several meetings beforehand. Salleh L.(2005) states that expressing the desire and negative feelings is impolite for Malays, therefore as a high-context communication culture, they will be sending indirect messages and using non-verbal signals a lot. For our manager, it means that he should be more sensitive towards the expressed words searching for their hidden context and pay more attention to the non-verbal signals as they will help to decode the context more accurately. Dont bypass the hierarchy in Malaysia, you will lose your face. According to Weir D.(n.d.), in Asian countries, the manager should be able to answer to any work-related question of the employee. If he couldnt answer, he loses his face, therefore, I advise our manager to be experienced, knowledgeable and to research on everything about companys operations. My personal suggestion is to be ready to the change in the work atmosphere, as I am pretty sure that the group work of Malays will be conducted in one room, where it would be noisy and all people would be sitting face-to face and discussing everything together. White J.(2012) claims that Malays judge person by who he is, therefore, the manager should be chosen appropriately by age, gender, background, family, previous status and so on. I would suggest that he should be a very experienced and knowledgeable senior manager, preferably male, with a diploma from a famous university and with work experience in most powerful companies, in addition he should be from well-bred family, and also the important thing is that he should be powerful and from the high social strata. Keep in mind that Malays have flexible time nature, so dont be angry if he comes late, however, according to Wikia(2012), if you are hosting an event you should be punctual. With regard to Wikia (2012), left hands and feet is considered as dirty, therefore never use your left hand or legs to do something. However, business cards taken with both hands are the sign of respect. In addition, carefully examine the taken card as it is very respectful. Backpacking-tips-asia (2012),Malays are so polite that they cant say no , so dont be too trustful with yes answers. Avoid making meetings on Friday as it is the religious day and Muslims go to the mosque. If you want to invite to a dinner, keep in mind that they dont eat pork and dont drink alcohol; in addition they eat Halal food. If someone gives you a gift, you should give something of the same value in exchange or invite somewhere, in addition, I would advise not to open the gift in the presence of gift presenter. Remove the shoes before entering someones house Backpacking-tips-asia(2012) notes that, if someone invites you, bring a gift but avoid wrapping it in white, blue or black as they symbolize death, also yellow too as it is a royal color. If you want to visit mosque, wear long clothing and cover your head. According to Bosrock M.(2012), pointing with a finger is insult, keeping the hands in pocket is anger and hitting fist into cupped hand is obscene, in addition, it is not allowed to touch someones head as head is considered as the home of the soul, so dont do all this. Kwintessential(2012) states the the family is considered as the centre of the social structure, that is why elders should be always respected, and it is not allowed to smoke near to them. When introducing, you should first introduce senior or higher-ranking executives and women first According to Kwistessentials(2012), the concept of face is different in Malaysia as it is the indicative of good name, characters and reputation of the generations. And you can easily lose your face if you criticize, disagree or insult someone; if you earn shame to your group; if you challenge an authority; if you deny a request or dont keep your promise. It is also told that, face can be saved by keeping yourself calm. Dont smile as it has several good as well as bad meanings. There are lots of rooms for prayers in the streets, so dont mess them up with restrooms. To greet a person you should lightly touch someones both hands and then bring your right hand to your chest and say Salam. Handshake with women is not allowed, until she offers it first. Just in case, simple smile and nodding is enough as a greeting. Thorough analytical research of Malaysia has showed that Malaysia has a very unique culture. Before this research, I was thinking that all Asian cultures are similar, but now I have seen a lot cultural values and customs that differ from ours. Many traditions and customs were so entertaining and interesting to observe. Anyway, in my opinion, there are things that cannot be illustrated by any paper and one of such thing is culture, which can be observed only practically through living side-by-side with the culture representatives. I wish good luck and success to our manager in Malaysia.

A Look At Aboriginal Spirituality Religion Essay

A Look At Aboriginal Spirituality Religion Essay There remains a continuing effect of dispossession on Aboriginal spirituality in relation to the stolen generations. Aboriginal spirituality is based on the encompassment of the Dreaming, the inextricable link with the land, totems and sacred sites and involves ceremonies, story-telling, kinship roles and responsibilities and a strong sense of cultural identity. The stolen generations involved children being forcibly removed from their families and communities and put into institutionalised missions and camps run by both the state government and the Christian Church. It was the cause of dispossession that involved colonisation, missionisation, segregation, assimilation and self-determination policies which significantly impacted Aboriginal spirituality; past, present and future. These were deliberate, calculated policies of the state and are evident in the first YouTube video, Rabbit Proof Fence Stolen Generations (March 24, 2009), where the white official points to the authorisatio n paper, this is the law, and physically removes the three native Aboriginal girls from their mother showing signs of inhumane brutality. Through these policies, Aboriginal land, spirituality, culture and Dreaming were lost. This, along with the crying scenes in video two, Rabbit Proof Fence Documentary forced removal scene (March 1, 2007), shows the emotional impact that it had on the actors as well as on all the victims of the Stolen Generation. This video depicts the traumatic psychological effects the stolen generation era had on the actors themselves, who emotionally broke down into tears having to act in these roles. This illustrates how the loss of family and spiritual ties caused such devastation. This disconnection from the families, communities and thus, from the elders resulted in the inability to pass down necessary knowledge to the next generation that is needed to keep Aboriginal spirituality holistic, living and dynamic as there is a strong need for oral teaching and learning. In summation, such dispossession, violent and physical removal of native Aboriginal children from their parents demolished Aboriginal spirituality since the Dreaming, kinship roles and responsibilities, cultural identity, heritage, language and traditions were lost with disconnection from their elder generations. This drove modern Aboriginals to overwhelming social and emotional problems. The relationship between Aboriginal spirituality and religious traditions require the process of reconciliation. There is a strong need for reconciliation between Aboriginal spirituality and Christians due to the initial contact between the two; full of racism, classism, oppression, inequality, injustice, hate, fear and division. Aboriginal people were forced and threatened violently to forget their Aboriginal culture, traditions and language. Instead they forcibly were made to integrate into nominal Christianity attending Church services, Sunday school and singing hymns. Western Christianity had a negative impact where falsehoods and heresies were taught to Aboriginal people, for example, The Hamitic Curse, condemning all dark-skinned humans to eternal inferiority. These falsehoods had such an immense impact that most Aboriginals voluntarily denied their Aboriginal heritage, identity, culture, traditions and language because they were forced to believe in the falsehoods and were con cerned with their personal sins rather than the institutionalised sin conducted against them. The awareness that these negative experiences were immoral was the catalyst for the process of reconciliation. A step towards hope for Aboriginal victims to restore their spirituality can be seen in the source, taken from the Lutheran Church of Australia. Aboriginal artwork in the form of a circle is positioned in the centre of the cross to illustrate the continuous existence of Aboriginal spirituality in the heart of those who converted to Lutheranism. If reconciliation is achieved, the future encompasses more hope for these victims. The source is an expression of Aboriginal theology which is the reconciled relationship between Aboriginal spirituality and modern Christianity. The sun rays in the image symbolises the cross significance and how it permeates throughout Aboriginal spirituality and emphasises the need of reconciliation. The symbol of symmetry epitomises the reconciled coexistence of the two religions and the hope for continuous reconciliation. There are some Aboriginal theologians that are part of the liberal tradition. Rev. Dijimiyini Gordarra and Pastor Cecil Grant from Churches of Christ individually helped reconcile Aboriginal spirituality with the Uniting Church in 1970 by contextualising the gospel for Aboriginal people. In 1985, Rev. Arthur Malcolm, the first Aboriginal Anglican Assistant Bishop in Australia was deeply committed to reconciliation and thus, counselled and nurtured Aboriginal people throughout their painful experiences, hopes and visions. The Catholic Church attempted acts of rec onciliation when Pope John Paul II visited Alice Springs in 1986 and stated There is the need for just and proper settlement that lies unachieved in Australia. Aboriginal story-telling theology is another pathway to allow Aboriginal victims to remember their Aboriginal spirituality as well as embrace their Christianity. In this way, Aboriginal people reconcile their heritage with their Christianity as they are taught Biblical scriptures through Dreaming Stories which makes the gospels more meaningful and relevant to the Aboriginal way of life. The reconciliation and unity between Christianity and Aboriginal spirituality can be seen in the source where the cross is made using traditional Aboriginal witchetty grubs. There have been many other movements towards reconciliation. The Uniting Church and the Aboriginal and Torres Strait Islander Christian Congress organised an exchange program called About Face, where 150 non-Indigenous people aged from 18 to 30 lived in Aboriginal and Torres Strait Islander communities. As a sign of reconciliation, a friendship was built when Aboriginal Pastor Ricky Manton and his wife Kayleen were invited to St. Augustines Anglican Church to perform a service. Leaders from many religious traditions gathered in order to fight against Howard Governments attack on the Wik legislation. Other religious traditions, like Judaism and Islam, have assisted in the reconciliation process. A Jewish couple, Tom and Eva Rona, funded the Rona-Tranby project that recorded oral history with the help of Aboriginal Elder Eliza Kennedy. The Muslim community in Australia is most supportive of Aboriginal reconciliation on spiritual, moral, humanitarian and prudential pragmatic ground is a claim of Islamic assistance in the process of reconciliation. Many faiths like Islam, Buddhism and Hinduism have also assisted in the process of reconciliation. This is evident in The Week of Prayer For Reconciliation that began in 1993 where they shared the same goal of reconciliation exhibited through dedication to prayer, thought and reflection on acts of unity. In conclusion, there have been many efforts to encourage the process of reconciliation between Aboriginal spirituality and religious traditions and there needs to be continuous support in this subject. The symmetrical elements in the artwork, sourced from the Lutheran Church of Australia, are powerful examples of how artwork has symbolised the co-existence of both traditions. Steps towards reconciliation in the form of proactive movements also provide hope for the victims who had suffered the horrendous effects of spiritual deprivation. Ecumenical developments and interfaith dialogue are of immense significance in Australia. Ecumenical developments are movements that promote cooperation, discussion and unity between different Christian denominations, focusing on what brings sects together, rather than what pulls them apart. Such movements are important to Australia as different Christian denominations unite to solve Australian youth, spiritual, environmental, social and justice issues, spreading peace and harmony. Interfaith dialogue is the cooperative communication between different religious traditions and their adherents. These promoted understanding, peace and a strong sense of belonging between many religious traditions. Non-denominational approach is a method of ecumenical development where it focuses on ignoring differences between different Christian denominations. Such movements can be of great importance to Australia. For example, the Australian college of Theology (ACT) strengthens Australias education system. ACT began in 1898 when Anglicans within Australia gathered resources to produce tertiary courses and exams at every Anglican college. It was linked to universities across Australia and was credited by the NSW Higher Education Board. It became non-denominational when there was more non-Anglican than Anglican students. It was a strong organisation due to the ecumenical movement which increased its efficiency and offered a common program amongst people. Other examples of a non-denominational approach towards ecumenical developments include youth associations such as Girls Brigade and Young Mens Christian Association. Such organisations builds trust between the different denominations involve d. This trust would result in a community that is based on trust, kindness and friendship, creating a stronger witness to the community. Ecumenical developments, in the form of interdenominational approaches, are increasingly evident and significant in Australian culture. Such approaches are those that are collaborative and the goal is to provide opportunities for negotiation between different Christian denominations. This is important to Australia as it creates a sense of unity, belonging, commonality and acceptance on many levels. It begins when Christians from different denominations interact with each other and, hence, leading to communal discussion. An example of this is the annual Week of Prayer for Christian Unity and Reconciliation. This is conducted with a united goal to reach a state of complete reconciliation, relieving many denominations from tension, violence and unnecessary conflict. Many denominations hope for denominational dialogue to act as a facilitator to develop new relationships by exchanging ministers to perform services. Such exchanges are known as pulpit exchanges. Christmas Bowl Appeal, Force TEN and the House of Welcome are other instances of ecumenical movements where many denominations unite to build fundraising programs. These assist Australia by providing it with a positive reputation in charitable work, These projects show how the kindness of Australians can make a practical difference in the lives of people very far from our shores Some of these projects, like House of Welcome, are vital in Australia as they support refugees that have been newly released in Australia by providing them with accommodation and employment. Through these charitable organisations, different denominations bond together and form strong relationships. Ecumenism is important in Australia at a family level. It promotes family through interchurch marriages. This is seen when both the Catholic and Uniting Church composed an agreement on interchurch marriages as a gift to the church. Ecumenism is also helpful in reducing duplication of material, which in turn increases efficiency. This is seen in The Anglican-Roman Catholic International Commission (ARCIC), where the Catholic and Anglicans prepared doctrine works on common beliefs of the faith. In 2001, the Catholic and Protestant churches united in Australia for the National Church Life Survey where 500,000 adherents from 20 different denominations actively participated in. Such union encourages tolerance and reduces aggression and violence. It in the larger scheme of things reduces racial and spiritual discrimination and attack. Australia is a multicultural and multifaith country and, hence, would benefit from embracing unity of different denominations within Christianity. Deeper ecumenical developments are those that embrace differences. With these movements, comes appreciation and recognition of uniqueness in order to enrich the relationship and focus on commonalities, like the common belief in one supreme God. The deepest level of ecumenism involves overcoming differences and primarily aiming for unity between different denominations. These achievements ultimately bring social justice, peace, harmony and understanding in Australia. The common need and view of religion around the world has resulted to an increase in the search for cooperation and unity since 1945 in Australia. Interfaith dialogue is even more important than ecumenism since the people uniting are separated by greater differences. Since WWII, interfaith dialogue has allowed Australia as a whole to change its attitude towards other religious traditions other than Christianity. It has allowed Christianity and its adherents to recognise their faults and mistreatment against other religious traditions errors at best and works of devils at worst. Interfaith dialogue assists in opening interaction between different people and maintains a multicultural Australian society. It also builds harmony in Australian context as it aims to achieve common goals between religious groups. Interfaith dialogue also addresses division, concern and any ongoing religious conflict such as the Cronulla Riots. It supports and embraces differences. Interfaith dialogue depicts the desire of Australias religious traditions to engage with each other and with the world as it is extremely important to do so in the 21st century. There is strong evidence of interfaith dialogue in Australia and this has been depicted in acts of cooperation between religious traditions in Australia. In 2001, Anzac Day, Christian ministers and Buddhist monks both took part in the services at St. Marys Cathedral. This encouraged unity among Australians as they honoured soldiers in the heart of Sydneys CBD. The Victorian Jewish-Christian Dialogue Committee, The Muslim-Christian Council which together prayed for peace in Ambon, Indonesia and the Multifaith Religious Services Centre which ran at the Sydney Olympics are other examples of interfaith dialogue. Leaders of Christian, Buddhist, Hindu, Jewish, Muslim and other communities together assisted with the $2 million Griffith University Multi-faith Centre showing how unity expresses great strengths and benefits to the Australian community. It brought peace in Sydney 2001, after the terrorist attack, where Muslim, Hindu, Buddhists and many denominations of Christians united at a multifaith prayer vigil. Through these instances, a strong union is formed that reduces cultural and political divisions between different religious traditions that in turn, prevents the possibility of extreme violence or war. Neve Shalom, Wahat as-Salam, is another prime example of interfaith dialogue. It was established by Muslims and Jews and its main goal was to prove to Australia that peaceful relationships between different religious traditions are possible. Through this development, grew ideas about a united education saturated with peace, equality and understanding. The School for Peace (SFP) was created in 1979 as a Jewish-Arab encounter program, where Jewish and Muslim students can share education peacefully. A unique example of interfaith dialogue between a certain denomination and an entire religious tradition us the dialogue between Catholic and Jewish adherents in 1992. This eventually led to the formation of the Guidelines for Catholic-Jewish Relations to later improve the relationship. National Council of Churches in Australia (NCCA) is an immense organisation that helps and supports ecumenical developments in every state in Australia through several councils such as the NSW Ecumenical Council. It does this through direct communication with the government that provides NCCA with the necessary authority to support many movements such as The Christmas Bowl and The Justice for all Australians report that researched in support of the native Aboriginals claiming indigenous sites such as cattle stations. NCCA strongly supported interfaith dialogue within Australia. One example of interfaith dialogue established by NCCA was the Australian National Dialogue of Christians, Muslims and Jews founded in 2003. This aimed to provide opportunities for various religious traditions to understand one another in harmony and peace. In conclusion, ecumenical development and interfaith dialogue are very important in Australia since they are two of Australias most powerful driving forces towards national unity, peace and harmony. It encourages tolerance and acceptance through acknowledging the uniqueness of every religious tradition and Christian denomination. Ecumenism and interfaith dialogue works towards understanding and eventually would reduce aggression, tension and violence. Through organisations like the NCCA, Australia benefitted from embracing unity of religions since it is a multifaith and multicultural country.

The Negative Effects of High-Stakes Tests Essay -- Education, No Chil

Visualize a standardized test taken annually by millions of students in the U.S.A. that directly affects teaching methods, school budgets, and grade promotion. Presently, millions of schools are utilizing high-stakes tests to determine these major factors. The United States expects students to perform well on standardized testing, or school districts will suffer financial consequences under the No Child Left Behind Act (Au 502). This places pressure on everyone from administrators to students in a school district. Schools worldwide are stressed to succeed on these standardized tests when they only measure a fraction of a student’s intelligence. Standardized testing must be discontinued because it negatively affects school curricula, students’ and instructors’ mentality, and fairness of the test for all students. National standardized testing is a requirement under the No Child Left Behind Act (NCLB) which promises parents that: instructors will teach more efficiently, students will be motivated, and school systems will operate more productively (Nicolas 42). All of these promises are said to lead to better education for students, especially those who are raised within minority groups (Nicolas 45). The primary purpose of standardized tests is to evaluate students and show whether or not the standards of the standardized test was met in the school. However, the risks of these tests outweigh the benefits. A standardized test is not the sole test that determines the level of the student’s intelligence. Standardized tests place pressure on teachers to instruct a group of diverse students who are all on different academic levels. When students score poorly on standardized tests, school districts are coerced to lose federal education f... ...ngle test that does not even measure the entirety of a student’s intelligence. School districts who are afforded minimal test preparation cannot expect their students to successfully pass as well as the students in another school district who can afford a plethora or test preparation. Hence, these poor school districts suffer from the state education officials. Standardized tests cause schools to focus more or their instructional time on the test instead of focusing their teaching on the other skills students need to succeed in life. This test preparation even removes any chance of students being able to broaden their horizons with other supplementary education since test preparation commonly involves memorizing the same facts or knowledge. Standardized tests are an abomination to a student’s intelligence, teachers’ creativity, and school districts’ productivity.

Control In Lord Of The Flies :: essays papers

Control In Lord Of The Flies Throughout William Golding's novel Lord of the Flies there is an ever-present conflict between two characters. Ralph's character combines common sense with a strong desire for civilized life. Jack, however, is an antagonist with savage instincts, which he cannot control. Ralph's goals to achieve a team unit with organization are destroyed by Jack's actions and words that are openly displayed to the boys. The two leaders try to convince the boys that their way of survival is correct. They continue this desire for control while turning down each other's decisions and ideas. The back and forth conflicts of opinion are what makes life chaos on the island. These conflicts are illustrated in two fashions; the dialog between the boys, and the authors narration. Assuming that the boys are philistines, their language is therefore not very articulate. They are trying to appear important and popular with the group. The boys have a feeling of wanting to belong, which is the basis of all philistines' actions. The author's narration makes up for this. The narrator has a more realistic view of what is happening on the island, and says to the reader what the boy's language fails to do. The boys are drawn away from a civilized way of living. Comments made by Ralph and Jack show the boys that Jack is resorting to savagery. Ralph and Jack both agree in the beginning while they are reasoning in a civil manner. Throughout the novel the two leaders stray from one another because of differences in motivation. Jack told the boys "We've got to decide about being rescued" (Golding 20). This statement illustrates Jack's civilized concern for the whole group. Jack seems to put the group before him. This unselfish concern soon dissolves as the internal beast prevails over the civil Jack. "I ought to be chief because I'm chapter chorister and I can sing C sharp" (Golding, 21), displays Jacks own arrogance. However, the narrator has more insight into this power struggle, "This toy of voting was almost as pleasing as the conch" (Golding 21). The narrator sees this act of voting through the boy's eyes. The narrator implies the boy's failure to understand the importance of a leader. After the boys accept Ralph as chief, Ralph gives power over the choir boys to Jack.

The Power of the Witches in Shakespeares Macbeth Essay -- Macbeth e

The Power of the Witches in Shakespeare's Macbeth    The tragedy of Macbeth comes about because of a single event in his life. If that one moment, the meeting with the witches on the heath, had not happened then Macbeth would no doubt have gone on to be a loyal and respected subject of King Duncan and, later, King Malcolm. However, the meeting did happen and the powerful force of ambition was unleashed within Macbeth and Lady Macbeth. It is the combination of these two factors, the meeting with the witches and Macbeth's own inner demons, that lead to tragedy, and make the play 'terrifying' in the Aristotelian sense. The three witches are certainly responsible for initiating the events that lead to Macbeth's tragedy. Their greeting to him All hail, Macbeth! Hail to thee thane of Glamis! All hail, Macbeth! Hail to thee, thane of Cawdor! All hail Macbeth! That shalt be king hereafter! feed straight into his desire for advancement. At this point in the play he is the newly appointed thane of Glamis but assumes that the thane of Cawdor still lives. When news arrives that he is to be the new thane of Cawdor, Macbeth sees the second greeting as a prediction and cannot help but wonder whether the third greeting will also prove accurate. Banquo says that the forces of darkness use the truth to win us to harm but Macbeth is unsure.    This supernatural soliciting cannot be good, Cannot be ill.    For the audience there is even more to think about. They know from the conversation about the sailor whose wife had offended one of them that the witches' power is circumscribed.    They can torment him but not change his fate. Though his bark cannot be lost Yet it shall ... ...with witches, partly to flatter the witch-hating James I and partly to introduce an exciting flavour of the supernatural into the play. But, exciting as the scenes with the witches and Hecate are, they are not at the heart of the tragedy. The witches' powers are limited, Lady Macbeth is only a helper: it is Macbeth's own weaknesses that bring him down.    Works Cited and Consulted: Greenblatt, Stephen. "Introduction to Macbeth." The Norton Shakespeare. New York: Norton, 1997. 2555-63. Hawkins, Michael. "The Witches and Macbeth." Focus on Macbeth. Ed. John Russell Brown. London: Routledge, 1982. 155-88. Kermode, Frank. "Introduction to Macbeth." The Riverside Shakespeare. Boston: Houghton, 1974. 1307-11. Shakespeare, William.   Tragedy of Macbeth . Ed. Barbara Mowat and Paul  Ã‚   Warstine. New York: Washington Press, 1992.  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  

Sophie’s World

Philosophy 101 Mr. Trembley While reading Sophie’s World Jostein Gaarder identifies and tackles large philosophical questions. Using Sophie as the â€Å"fresh† child mind, Gaarder attempts to portray how a young mind would react to large philosophical questions. By the time I got to page 13 in the text, I noticed that the major philosophical questions were simply stated by the mysterious teacher of Sophie. One major question that Sophie asks and tries to answer is â€Å"who are you? At first, on page 3, Sophie blatantly focuses on the physicality of the question. She is the girl staring back at her self-reflected image on the mirror. She then concluded by saying â€Å"you are me,† and â€Å"I am you,† to her mirror image. Once again, it was a very obvious and physical truth in regards to who she was. However, by page 7 she takes a more philosophical approach and understands that there are many levels after she ponders about it more. After pondering, she e ssentially concludes that the questions are riddles.Yet, coming from narrator verbatim, â€Å"For the first time in her life she felt it wasn’t right to live in the world without at least inquiring where it came from. † She went from a mentality of specific perspective to understanding the general concept that finding a philosophical answer isn’t the purpose†¦but pondering and asking questions about who she was and where the world came from was more beneficial. In my perspective, the acknowledgement of these philosophical questions is a massive step for Sophie.I definitely agree with Sophie because sometimes the questions are very annoying, because no one will really know the answers to the questions the teacher asked her. The narrator states on page 7 that the questions â€Å"jolted Sophie out of her everyday existence and suddenly brought her face to face with the great riddles of the universe. † I find this particularly interesting because to me t he questions asked by philosophers are not meant to be confusing, time wasting questions. Instead, the questions spark of wonder that leads to creative, varied perspectives on extremely large questions. Sophie’s World The book review that I will be doing is about the book Sophie’s World (Norweigan: Sofies verden), a 1991 novel written by Norwegian writer Jostein Gaarder. According to the book itself, Sophie’s World is Gaarder’s first book to appear in English because he is a Norweigan. . It was originally written in Norwegian and became a best seller in Norway. The novel was later translated into fifty-three languages, with over thirty million copies in print. It follows the events of Sophie Amundsen, a teenage girl living in Norway and Alberto Knox, a middle aged philosopher who introduces her to philosophical thinking and the history of philosophy. II. SUMMARY: Sophie Amundsen is fourteen years old when the book begins, living in Norway. She begins a strange correspondence course in philosophy. Every day, a letter comes to her mailbox that contains a few questions and then later in the day a package comes with some typed pages describing the ideas of a philosopher who dealt with the issues raised by the questions. Although at first she does not know, later on Sophie learns that Alberto Knox is the name of the philosopher who is teaching her. He sends her packages via his dog Hermes. Alberto first tells Sophie that philosophy is extremely relevant to life and that if we do not question and ponder our very existence we are not really living. Then he proceeds to go through the history of western philosophy. Alberto teaches Sophie about the ancient myths that people had in the days before they tried to come up with natural explanations for the processes in the world. Then she learns about the natural philosophers who were concerned with change. Next Alberto describes Democritus and the theory of indivisible atoms underlying all of nature as well as the concept of fate. At the same time as she takes the philosophy course, Sophie receives a strange postcard sent to Hilde Moller Knag, care of Sophie. The postcard is from Hilde's father and wishes Hilde happy birthday. Sophie is confused, and moreso when she finds a scarf with Hilde's name on it. She does not know what is happening but she is sure that Hilde and the philosophy course must somehow be connected. She learns about Socrates, who was wise enough to know that he knew nothing. Then Alberto ends her a video that shows him in present day Athens and somehow he seems to go back in time to ancient Athens. She learns about Plato and his world of ideas and then about Aristotle, who critiqued Plato, classified much of the natural world, and founded logic and our theory of concepts. Then, as Sophie's education continues, the Hilde situation begins to get more complicated. She finds many more postcards to Hilde, and some of them are even dated on June 15, the day of Sophie will turn 15. The problem is t hat June 15 is still over a month away. She discovers some of this with her best friend Joanna, and one of the postcards tells Hilde that one day she will meet Sophie and also mentions Joanna. Strange things are happening that the girls cannot figure out. Sophie's relationship with her mother becomes somewhat strained as she tries both to cover up the correspondence with Alberto and to practice her philosophical thinking on her mom. Meanwhile, Alberto teaches Sophie about Jesus and the meeting of Indo-European and Semitic culture. She learns about St. Augustine, St. Aquinas, and the christianization of Greek philosophy that occurred in the Middle Ages. By this time, Sophie has met Alberto and he begins hinting that the philosophy is about to get extremely relevant to the strange things that are happening to her. Sophie learns about the focus on humanity in the Renaissance and the extremes of the Baroque and then Alberto focuses on some key philosophers. Urgently, he teaches her about Descartes, who doubted, and by doing so knew at least that he could doubt. They move on to Spinoza as it becomes clear that Hilde's father has some awesome power over them. Then Sophie learns about the empiricists. Locke believed in natural rights and that everything we know is gained from experience. Hume, an important influence on Kant, showed that our actions are guided by feelings and warned against making laws based upon our experiences. But Berkeley is most important to Sophie because he suggested that perhaps our entire lives were inside the mind of God. And Alberto says that their lives are inside the mind of Albert Knag, Hilde's father. At this point the story switches to Hilde's point of view. On June 15, the day she turns fifteen, Hilde receives a birthday gift from her father entitled Sophie's World. She begins to read and is enthralled. We follow the rest of Sophie's story from Hilde's perspective. Hilde becomes certain that Sophie exists, that she is not just a character in a book. Alberto has a plan to escape Albert Knag's mind, and they must finish the philosophy course before that can happen. He teaches Sophie about the Enlightenment and its humane values and about Kant and his unification of empiricist and rationalist thought. Things in Sophie's life have become completely insane but she and Alberto know they must figure out a way to do something. It will have to occur on the night of June 15, when Hilde's father returns home. They learn about the world spirit of Romanticism, Hegel's dialectical view of history, and Kierkegaard's belief that the individual's existence is primary. Meanwhile, Hilde plans a surprise for her father on his return home. They rush through Marx, Darwin, Freud, and Sartre, desperate to come up with a plan to escape even though everything they do is known by Hilde's father. Then at the end of Sophie's World, the book that Hilde is reading, while at a party for Sophie on June 15, Alberto and Sophie disappear. Hilde's father comes home and they talk about the book, and Hilde is sure that Sophie exists somewhere. Meanwhile, Sophie and Alberto have a new existence as spirit—they have escaped from Albert Knag's mind but they are invisible to other people and can walk right through them. Sophie wants to try to interfere in the world of Hilde and her father, and at the end of the book she is learning how to do so. III. PROPER BOOK REVIEW: The day that this book was handed to me, I thought it was boring at all because it’s about philosophy. But then, when I started reading, I became interested and even more interested in the plot of the story in which Sophie Amundsen received a letter from an anonymous sender. I became to wonder who it came from. Did it come from a suitor or maybe from school? Those were just the things that came up to my mind while reading the first page of the book. When the questions were revealed, such as such as â€Å"Who are you? † and â€Å"Where did the world come from? , I myself were interested to know the answers too. It was like it was me who was in Sophie’s situation. It’s really funny how I became attached with the story though I don’t really read novels. As the story progresses, the reader becomes attached to Sophie and follows her on the quest for answers. We are reminded of the beauty in the genuine thirst for knowledge and f or answers that we often devalue as we get older. This book can be approached in different ways. It is on one hand the story of a few individual lives, and on the other a philosophy book. Seeing it only as the story of Sophie Amundsen brings little satisfaction, but regarding it only as a reference on philosophy does not fulfill its purpose. To me, its theme is an expression of people's propensity to become caught up in their daily lives and lose the desire to question. And though the characters seem two-dimensional at times, I viewed them as tools of the writer, commenting on what Gaarder saw in the world. The style of the novel is similar to a detective story which emphasizes Gaardner’s idea that philosophy’s search for answers to the fundamental questions of life is much like a detective’s investigation. Throughout the book, we are reminded that philosophy is not the pursuit of someone who has spare time to sit and ponder; rather, it is essential for every living, thinking human being. This novel is a great substitute for a boring philosophy book. Sophie’s World is probably the best way to learn about philosophy. Even more redeeming is the fictional portion of the novel, so although readers may grow bored and want to skip over the philosophy lesson bits, you'll still find yourself being pulled in enough to finish the entire lengthy book. Sophie’s world took me in a wild and crazy ride while also learning about the history of philosophy. I liked this book because it was never preachy and is not trying to force any grand idea down my throat. Instead it gave me a bunch of really good ideas and let me form my own philosophy and let me choose the ideas I wanted to believe. I also loved the crazy plot twists of the story. Just like when the story revealed that Sophie and Alberto Knox were just part of another story and when Hilde wanted to believe that Sophie and Alberto were real people as opposed to some characters in a book written for Hilde’s 15th birthday. I think it was great how the author just kept making the story weirder and weirder. First Sophie kept getting mysterious post cards, then they started popping up everywhere, then a banana said â€Å"Happy Birthday Hilde†, then the dog talked and when she found out she was in a book she started seeing Winnie the Pooh and Little Red Riding Hood. This book was just a bunch of jumbled insanity that kept my attention every step of the way. I absolutely loved it I think everybody on the planet should read this book. Personally I thought the philosophy lessons were boring, but Jostein Gaarder paints such a beautiful picture and story that Sophie's World truly is compelling.